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On some day in October 2020, I received an invitation from an unknown person to join a discussion forum on Discord.
Discord was and is an unknown entity to me.
The forum name was and is: Heaven's Light Our Guide.
It was seen to be a common location for pro-English rule ideas and discussions.
Since I am generally always very busy with my own writing work, I do not have any time for discussion. Moreover, I have participated in a lot of similar discussions many years ago. (However, I must admit that a huge lot of information that I had not seen elsewhere did arrive in this discussion board.)
However, I decided to do a regular posting on what was in my mind then. It is about what has been entering into England in particular and to all native-English nations in general.
It is an information that has been desperately blocked online as well as offline, for the last 20 years or so. Academic discussions are seen to avoid any hint on this information, in non-English nations.
As to English nations, those who have swarmed in know about it, but do not want it mentioned. As to the native-English, they have no information on this. No one is keen to inform them about this.
This is not a complete book. For, I have not yet had the time to take it to completion.
I have written a number of books on this theme right from around 2000. However, the theme still remains a sort of anathema for many great intellectuals from the evil nations.
VED from VICTORIA INSTITUTIONS
Deverkovil
13/09/2022
I need to admit that I have a lot of information on England, English colonial endeavours, South Asia, and a few others things, from an others-versus-the-English perspective. Maybe I took to observing things right from my childhood. And started writing in a draft form from around 1989. I used to have a reading background in English classics also in my childhood.
The England I could imagine in those days has changed terribly over the last few decades.
Since this forum seems to be focused on English colonialism, I will post a tiny bit of information on a daily basis here. Since I do not have any spare time at all, I shall not take part in any debate or discussion. For, on almost any debate point, I have already written the explanations extensively in my various books.
First of all I need to very categorically mention that almost all current-day discussions on English colonial enterprises exist at a very superficial level. Most of the arguments are based on false presumptions and total ignorance of ground realities.
Stay-at-home England did not understand English colonial experiences in their exact form.
2.
Posted: Sun Nov 12, 2023 11:54 am
posted by VED
2 #. The numerous distinct areas that were there in Malabar
I am going to write here, tiny pieces of simple information that have all been conveniently pushed into oblivion under heaps of formal academic research and rubbish.
I belong to a place in South Asia, which was formerly known as British Malabar. By birth location, I belong to North Malabar. However, by ancestry I do have a blood mix of both North Malabar as well as South Malabar.
Malabar itself is a tiny location in the total geographical extent of South Asia. However, North Malabar and South Malabar were two different regions before the advent of the English rule in the region.
At least two of the significant ethnic groups in north Malabar peoples had some kind of social aversion to the corresponding ethnic peoples in south Malabar.
There were so many minute and still more minute kingdoms in the region. When the English East India Company took over the rule of the locality, they had to come to some kind of treaty with the following kings / kingdoms or localities. Most of these ‘kingdoms’ were not full-fledged kingdoms as such. But still their rulers held sway over their location and the peoples living therein.
This much is seen from the English East India Company records, I believe.
However, before the advent of the English Company rule, some other kingdoms in Malabar are also seen mentioned. Such as Beypore, Thanniyoor, Korangot, Chavghatt, Edathara, Mannur &c.
I am not sure if there is any mix-up of names in the first list with those in the second list.
Malabar is a very small place. English Company set-up its headquarters in a place called Tellicherry. The total length of Malabar, both North and South, would be around 350 kms. And the width could vary from around 50 to 150 km.
In the whole geography of the new nation of India, this is a very tiny area. And as of now, Malabar has been joined to the erstwhile Travancore kingdom location.
I wrote this much to point out that Travancore kingdom was not inside British-India.
Since the theme is an extremely complicated one, I need to go at an extremely tiny pace.
3.
Posted: Sun Nov 12, 2023 12:02 pm
posted by VED
3 #. About the many weary centuries of turmoil, bloodshed and pillage
From my previous post, you will get to know about the multitude of kingdoms in a minuscule geographical location. Actually this was the more or less the state of the whole of South Asia.
Even in case of historically-mentioned big kingdoms and ‘empires’, the reality would be that of minute kingdoms expressing their subservience to the so-called ‘emperors’.
I will quote from Travancore State Manual Vol 1, which was a government publication of the Travancore Kingdom. This manual was created by one of its senior-most officers, V Nagam Aiya.
This Nagam Aiya was not a native of Travancore. He was a citizen of British-India. In those days, the independent kingdoms neighbouring British-India did have a habit of recruiting highly accomplished persons from British-India, or even officers from the British-Indian government service, as their own kingdoms’ senior government officers. There was a reason for that. I will mention that later.
Travancore State Manual was published in 1906.
“It is the power of the British sword, “as has been well observed,” which secures to the people of India the great blessings of peace and order which were unknown through many weary centuries of turmoil, bloodshed and pillage before the advent of the Briton in India”.
Even though the word used is ‘British’, the actual word to be used might be ‘English’. I will explain that later.
It is quite possible that in the never-ending wars of those days between neighbouring powers, Chera, Chola and Pandya Kings might have by turns appointed Viceroys of their own to rule over the different divisions of Chera, one of whom might have stuck to the southernmost portion, called differently at different times, by the names of Mushika- Khandom, Kupa-Khandom, Venad, Tiruppapur, Tiru-adi-desam or Tiruvitancode, at first as an ally or tributary of the senior Cheraman Perumal — titular emperor of the whole of Chera — but subsequently as an independent ruler himself.
This is the history of the whole of India during the time of the early Hindu kings or under the Moghul Empire. The history of every district in Southern India bears testimony to a similar state of affairs.
The word ‘Hindu’ might need to be properly redefined. I will do that later.
The Nawab of Tinnevelly was nominally the agent of the Nawab of Arcot, who was himself ruling the Carnatic in the name of the Delhi Padisha; but beyond a mere name there was nothing in the relationship showing real obedience to a graded or central Imperial authority.
Mogul ‘emperors’, and other ‘emperors’ actually stood as some kind of focus of reverence and servitude for the innumerable small-time rulers. The small-time rulers used this badge of servitude to gather the same servitude towards them from their own populations.
The Nawab of Tinnevelly himself co-existed with scores of independent Poligai’s all over the District, collecting their own taxes, building their own forts, levying and drilling their own troops of war, their chief recreation consisting in the plundering of innocent ryots all over the country or molesting their neighbouring Poligars.
The same story was repeated throughout all the States under the Great Moghul. In fact never before in the history of India has there been one dominion for the whole of the Indian continent from the Himalayas to the Cape, guided by one policy, owing allegiance to one sovereign-power and animated by one feeling of patriotism to a common country, as has been seen since the consolidation of the British power in India a hundred years ago.
Nagam Aiya being from British-India, naturally would bring an aura of British-India inside Travancore kingdom.
There might be need to inspect the word ‘India’. It was not a local word. Not many persons inside South Asia might have practically known that they were ‘Indians’, before the creation of British-India.
When speaking or contemplating on colonialism in general, a feeling does arise that the English were great conquerors, and sort of very good fighters and such. However, the actual fact might be that the English were not any kind of conquerors at all. And they were not a population with any kind of martial capabilities inbred into them.
Yet, by a wonderful historical illogicality, they seem to have won almost all the wars in which they had entered. The one war in which they lost by a very slight lack of staying-power for one more day, was that to that reneged rascal George Washington. However, G Washington also came from English antiquity, even though he grew up into a scoundrel.
The various kingdoms in Malabar, both north as well as in south, came under the English company at Tellicherry. Actually, the English Factory at Tellicherry was quite a feeble one from a military perspective. It would seem quite a miracle that the Factory endured through the thick and thin of the everyday events of a semi-barbarian locality. And in almost all skirmishes and battles, the English came to win in spite of being burdened with very feeble manpower and weaponry.
Even though it might seem that the English East India Company did conquer all the minute kingdoms inside the two Malabars, the fact is that it did not. There was indeed a war with Sultan Tipu of Mysore, at the end of which the Malabars were, by treaty, handed over to the Company. However, the various kingdoms inside the Malabars were still ruled by the various kings and royal families in each individual locality.
And these kings and other members of the various kingship families were not fools or incapable persons. Instead they were persons with extreme levels of cunning and shrewd intelligence. In fact, they were persons who had maintained huge sections of the populations under them as mere half-animal slaves in their farm-lands over the centuries.
What actually transpired was that it was these kings and rulers who themselves individually handed over their locations to the Company. In return, the Company granted them gracious annual pensions (Malikkana).
What the kings and the families got in return was not merely the pensions. The more fabulous item that they got in return was a life of peace and security. Beyond that there was a pervading feeling that the English side was a very unique population, who would keep their word and commitment, and would not betray them or act treacherous.
There was the experience that the English side did not know how to dishonour a fallen person. And that to the English side, fair-play and even-handedness was an innate disposition and not a pretence.
The local kings and other rulers, each and every day, had lived the terror of being up-heaved, not only by the other kings in the neighbourhoods, but also by the members of their own families.
The social and interpersonal communication was filled with treachery and backstabbing of a most terrible kind. No word of honour was honoured the moment the other side or person went down in stature. This is a statement that needs elaboration. I will do it later.
There is the issue of why the English side consistently won. And there is also the question of why the local kings had no qualms in surrendering their political possessions to the English side, when actually they had so many other political choices to surrender to. Such as other mightier local kings, and also the Continental European powers such as the Portuguese, the Dutch, the Italians, the French &c.
There are items, which are non-tangible in English, that needs mention and elaboration.
The word colonialism might look quite euro-centric in current-day history writings. However, the fact was that in South Asia, the local kings and other small-time rulers saw the arrival of the Continental European traders as the arrival on their coast of some kind of mercenary soldiery and such, who were available for peanut (actually pepper) worth of compensation, so to say.
Ordinary merchants, traders &c. were and are actually seen, mentioned and defined as low-class people by the ruling classes and the officialdom in South Asia and in current-day India.
The Portuguese, the Dutch, the Italians and the French were seen as usable and, if required disposable, commodities of warfare. Actually Sultan Tipu of Mysore did have or did make use of European soldiers. This soldiery consisted mainly of French and Italian soldiers. This information is what I gather from Malabar Manual. In fact, Tipu’s one famous military commander was Lally. I think this Lally is what is seen mentioned as: Thomas Arthur, comte de Lally.
If what is seen written about Thomas Arthur, comte de Lally in Wikipedia is true, then the stay-at-home French understanding of the state-of-affairs in South Asia (or what they saw as ‘India’) was quite unintelligent and foolish.
South-Asia was not a place of foolish populations living in utter desultory situations. Instead it was a location where different ethnic groups forcefully held more capable ethnic groups in a state of suppression by means of certain non-tangible shackles. It was known to each layer in the social system that the layers below them, if let loose would trounce them and crush them down using the same non-tangible hammers.
This is one information which the native-English nations never got to understand. It is tragic in what it portends.
In Malabar Manual, there is a solitary mention of an English officer working for Sultan Tipu. Nothing more is there about this.
The Travancore kingdom had a Flemish military officer working for them, Eustachius De Lannoy. He appeared on the Travancore Coast as a Dutch military officer. On his being captured by the Travancore forces, King Marthanda Varma of Travancore offered him a military commandership. He lived in Travancore and went on to create a soldiery based on Continental European military systems.
If certain Continental European nations did feel that they could fish in troubled waters in South Asia, it was a very foolish idea. In fact, none of these Continental European nations could create or rule or possess any big area in South Asia. Goa, Mahe, Pondicherry &c. are all very small locations.
Actually, the English East India Company ruled British-India could have overrun any one of them or even all of them with the briefest of efforts. But, the Company rule had no such aim.
The aims of the English East India Company were different. It is true that it took some time and effort for this company to be set up in South Asia. That is a different story. I need not go into that.
The aim of the Company was trade, and that too honest trade. There is evidence that in trade also they were quite fair in their dealings. The understanding that the other side in the trade deal should also prosper was always there.
That the English Company was seen as different can be seen from the words of King Marthanda Varma of Travancore, who on his deathbed gave this advice to his heir in line to the throne:
Marthanda Varma’s words: “That, above all, the friendship existing between the English East India Company and Travancore should be maintained at any risk, and that full confidence should always be placed in the support and aid of that honourable association.” END OF QUOTE.
How the French were seen can be seen from this QUOTE:
In the next year the Rajah of Travancore wrote to the King of Colastria ‘advising him not to put any confidence in the French, but to assist the English as much as he could’. END OF QUOTE.
There is the question of why the English were different and how the English unwittingly got involved in the internecine fights between the local rulers. There was always a standing dictum inside the Company: ‘not to allow the Company to be dragged in as principals in any of the country quarrels...’.
King Marthanda Varma could thwart that. The Company came to the rescue of his tiny kingdom, and got involved neck-deep.
There is need to ponder upon how the various locations inside South Asia, one by one came under the English Company rule.
I quote from Malabar Manual:
From a very early period in its history the English Company had set its face against martial enterprises.
That was the actual truth. The Company had come for trade and to do trade was its main aim. However, the Company was forced take up the administration of the semi-barbarian locations one by one.
The great factor that led to this eventuality was the presence of the French trading centres inside South Asia. I think there was an order given by the French government to all French trading centres, all around the world, to attack any and all English trading centres wherever they could find them.
In Arcot near Madras, on the south-east coast of South-Asia, it was the French that instigated the local ruler to attack the poorly defended English trade centre. Naturally the English trading centre employees were bereft of great military abilities. Yet, a very young youth by the name of Robert Clive carried the day.
It might seem that Robert Clive was endowed with some superlative human qualities. This need not be true. For almost everywhere on earth, totally and mutually disconnected English enterprises stood forth against all kinds of assaults of any kind, military, social and verbal. There might be need to understand as to why this was so.
It would be quite foolish to casually say that the English were more brave and valorous. That is not the crux of the truth. There are other unmentioned truths also, that might need to be sought out.
In Calcutta, it was the French that again instigated the local Mogul governor, Siraj-ul-huda to attack the English fort. Again, Robert Clive arrived on the scene and the English (British) flag took back the fort and later took-over the region.
In both the above-mentioned events, the English side was numerically very weak. And in both the events, even though the fight was ostensibly between the native rulers and the English, the actual warfare was between the French and the English.
In the fight that began as a conquering attempt by Sultan Tipu upon Travancore, the events changed into a war between the English Company and the Sultan. However, the Sultan’s side was very powerfully supported by the French, with men and munitions.
The English side had only very few native-Brits with them. A good majority of their fighters were the local native recruits.
The presence of the various Continental trade centres had a very funny side to it. In the tumultuous political scenes inside and outside the various small-time kingdoms of South-Asia, a general feeling had arrived that a new set of mutually competing mercenaries had arrived from Continental Europe.
In fact, in Tellicherry area, there was indeed one local ruler who used to play the English and the French against each other with glee and to gain profit from the ensuing scenario. Tellicherry English factory was on one side of his location, and the Mahe, the French centre was on his other side. Between the two trade centres, there was only around 10km distance.
See this Quote from Malabar Manual:
Secondly, of the English Company’s resolution in 1723 to “subject the country to the king” and so facilitate their trade ;
The Company was forced to strengthen the local kingdoms, so that they could do trade in a peaceful manner.
Now, let me mention a different reality.
All my above words from a political perspective actually points to a very superficial perspective of the various local situations. Even now, there is a general tendency to view the historical events connected to the English colonial rule from Mogul Empire versus the English Company, Sultan Tipu versus the English Company, Siraj-ul-huda versus the English Company, and such other typical political science perspectives.
Even the wording ‘Mogul Empire’ could be quite erroneous. The word ‘Empire’ could be absolute nonsense. Other than over-lording over a vast number of small-time practically independent kingdoms, and the ability to garner a huge number of people in times of warfare, this ‘empire’ would have nothing more to denote it as an Empire. Off course, the ‘empire’ would have a huge army and a lot of slaves. However, how would these things create an ‘empire’?
In these kinds of history writings, there is a very significant section that generally stands ignored. And that is the immense kinds of different populations and peoples in the various regions.
Since South Asia is too big a place to discuss this section, I will focus primarily upon Malabar/s. Maybe a bit of items, I might pick up from the Madras Presidency area, and also a bit from Travancore kingdom.
Even though South Asia was a place containing various regions with totally different social groups, there was one thing common to all of them, with regard to this writing. That is, all of them were to react to the same foreign entity. That foreign entity was the English Company.
I quote from Malabar Manual about how the English Company interacted with the local historically narrow-minded social system.
QUOTE: They (the English Company) established manufactures ; they attracted spinners and weavers and wealthy men to settle in their limits ;
the settlers were liberally treated and their religious prejudices were tolerated ;
the privacy of houses were respected by all classes and creeds; settlers were allowed to burn their dead and to observe their peculiar wedding ceremonies ;
no compulsory efforts were made to spread Christianity, nor were the settlers set to uncongenial tasks ;
shipping facilities were afforded ; armed vessels protected the shipping ;
all manufactured goods were at first exempted from payment of duty ;
the Company coined their own money ;
and courts of justice were established ; security for life and property in short reigned within their limits END OF QUOTE
Maybe this was a common policy of the Company everywhere on the Subcontinent. Yet, the English Company officials were quite naive, gullible and also foolish in so many ways. They were interacting with a social system which they could not understand at all. Gathering disasters upon their own homeland posterity.
7.
Posted: Sun Nov 12, 2023 12:27 pm
posted by VED
7 #. Desperate attempts to stretch a string of dubious connection
It might be true that there is no specific ethnicity that can be defined as ‘Indian’. That is, from a perspective of ethnic antiquity, the word ‘Indian’ might have no meaning, and its use to define an ethnic group can be a misnomer. And the words ‘India’ and ‘Indian’ can also be for doubtful meaning historically. (Incidentally, the word ‘Indian’ is also used to define the native-populations of the American Continent. That is another item altogether.)
I will not pursue the above ideas here as of now.
I intend to list out the various peoples of Malabar, north and south. Before doing that I need to mention that there is a non-tangible and yet extremely powerful framework upon which the peoples of this location are arranged in various kinds of attachments and repulsions to each other. I will focus upon that later.
What the English Company encountered or dealt with or even set upon to develop in Malabar was not a single set of population. Instead it was a series of populations, each having its own unyielding antipathies and attractions to various others.
The underlying social coding that I would describe here about Malabar need not be exactly the same all over South Asia of those times. For, the peoples would be quite different in most locations. In spite of this difference, there would be a definite streak of commonality all over the place. This can be discerned only by those who know what to look for.
The majority population of Madras and thereabouts are extremely dark-skinned. The place location is also quite hot. However, in various locations in the northern parts of the subcontinent, for example around Delhi, the climate oscillates between unbearable hot temperatures and that of freezing cold, depending upon the season. Yet, the native people there are not jet-black.
Gujarathi, Bengalis, Biharis, Kashmiris, Tamilians, Malabaris, Kannadigas, Travancoreans, Rajasthanis, Assamese and many more, all do look different from each other. Actually each one of these peoples might have different and mutually unconnected antiquities.
Yet, as of now, all of them are generally known as ‘Indians’. It is like the case of Ben Kingsley, the British actor. He is claimed to be half-Indian. That is done, by looking at the current-day name of the native-land of his parents. The parents actually might have an antiquity going beyond the borders of South Asia.
If the parents had pondered upon their own nationality in their own life-time, they would have found no reason to feel that they are of the same nationality as of those who claim Ben Kingsley to be of half their ethnicity. For instance, would Ben Kingsley’s parents feel that they are of the same stock as of Travancoreans, Tamilians, Bengalis, Assamese, Kashmiris, Jats, Kannadigas &c.?
It is doubtful.
This much I wrote to create a background to what I am aiming to elucidate upon.
The English Company did not actually have any reason to bring about a feeling that they were creating a nation out of a common stock of people. Outside the subcontinent, the nation they created must have been known as ‘India’. However, inside the subcontinent, the word used was ‘British-India’.
The word ‘British-India’ is seen very clearly mentioned in books like Native Life in Travancore (London Missionary Society), Malabar and Anjengo District Gazetteers (British Indian publication), Travancore State Manual (Travancore kingdom government publication) &c. It was used to denote the existence of a different nation just beyond the borders. This is an item on which I would need to write a little bit more. That can be taken up later.
However, see these quotes:
1. The road, already described, cuts the mountain saddle at its lowest point, and connects it to British India. _Travancore State Manual Vol 1
2. The final Census was taken partly on the night of the 26th February 1891, and partly on the morning of the 27th idem, as a night Census throughout the State as in British India was specially difficult and even impossible in a State like Travancore on account of the wildness of the country and the peculiarly isolated condition of the bulk of its houses, more than 80 per cent of which are situated within enclosures. _Travancore State Manual Vol 2
3. The Syrian, Roman Catholic, and Protestant Christians jointly form as large a proportion of the population as the Malayalam Sudras, yet being admitted to no department where they have political influence, able men are driven for employment to British India. _Native Life in Travancore
4. The Travancore Census Report for 1901 mentions eight sub-divisions among Variyars, but these do not appear to exist in British Malabar. _Malabar and Anjengo District Gazetteers
What the English Company saw and experienced in Malabar was not only a multitude of kingdoms, but also a huge series of populations inside each kingdom.
To mention the peoples of each kingdom as that of, for instance, Kolathunad, Kadathanad, Kozhikode, Walluvanad &c. would be a totally inadequate way of defining a person or a people. For, inside each one of these kingdoms, there were different populations held in immutable social positions, each with its own independent aspirations and hostilities, in ways not imaginable in England.
Modern Indian jingoistic history writings might skim over these realities, in a desperate attempt to stretch a string of dubious connection to a heritage that is known as the Vedic culture.
It is doubtful if the majority populations of not only Malabar, but even of modern-day Pakistan, India and Bangladesh do have any tangible connection to the so-called Vedic period population. This is also another item I will have to clarify. That can be done later.
When my mind was a bit free yesterday, I did ponder upon on how to approach the theme of the population pattern, which the English Company must have doubtless encountered in Malabar and also everywhere else in South Asia.
They definitely did see and make notes on how the people/s related to each other. Whatever the native-English folks saw must have looked quite curious for them. At the same time, the Celtic folks in the English Company may not have felt the same amount of shock and surprise. I will not go into that as of now.
The native-English folks in the Company naturally stood above and apart from the local population/s. It would be sort of like a needle floating on water. The surface tension of the water would hold it up and above the water, without letting it get wet.
What the English folks saw would have surely been quite puzzling for them. Why human beings are having so many inexplicable mental reflexes, the kind of which cannot be seen in England would be the first item. Beyond that there would be the question of why the people look so different from the native-English and also why the people look so different amongst themselves, would be item for sharp debate.
There had been many debates among the native-English folks in British-India on these points. There are easy answers for these questions. However, all these easy answers would have missed the precise core of the reality by astronomical distances.
Thinking through these things, I have decided that before embarking on describing the peoples, I need to explain the non-tangible creepy item that is designing not only the social system, but also the mental features of the individuals. This non-tangible item is something that goes to design innumerable features, including anthropological attributes, of the human beings who live inside South Asia.
If any of the readers here has seen any of my other writings, he or she will know what I am going to elaborate upon. However, in all my other writings, I have been writing in a slightly explorative manner. For, I myself needed a lot of learning on this subject. However, here in this writing I can elucidate the idea in a more brief manner and to the point:
It is simply that the languages of South Asia are ‘feudal’. That is, ‘feudal languages’. The term ‘feudal languages’ is something I had coined and used in my first big book, which I had published online around 2000. There are many things to be said about that book. However, I will not go into that path.
As of now, I have seen many academicians mentioning ‘feudal language’ as part of their research interest or so, especially in academia.edu.
If the reader here can understand and conceptualise what this feudal language is, then the rest of the pieces will fall in place, with regard to understanding many non-English populations.
However, the native-English folks do not know the meaning of the word ‘feudal’ as understood in feudal language nations! That itself is a major issue when trying to explain ideas across the feudal language – planar language borders.
Human communication systems might have a lot of hidden design codes inside them. This is an idea that cannot be easily understood by a native-English individual, unless he is at home in other differently-coded languages.
Even if he is at home in a differently-coded language, unless he or she is very categorically told about this, he or she may miss the idea. Even in current-day India, mentioning that Indian languages are feudal evokes a sharp reaction of disbelief. It takes time to know that such a thing is hovering above everyone, or rather that one is tied to so many hidden strings.
It is like being told that one is always bearing a huge weight in the form of atmospheric pressure. It is something which everyone remains unaware of until informed.
Basically, what I define as a feudal language is a language in which certain key words assign different social or positional levels. This is one way to define it in English. However, when I say this, a native-Englishman can only envisage the item from inside English. That is, as something akin to an English military hierarchy. However, that is not what a feudal language is.
It is like this: Words like
You, Your, Yours, You
He, His, His, Him
She, Her, Hers, Her
And such have different forms in feudal languages.
And they are not synonym as understood in English.
Each form assigns a Pejorative or its very Opposite (golden level) attribute to the person.
All human communication inside feudal language systems is full of these codes. In fact, if the codes can be visualised on a Design view software, each sentence would be seen to be having Hills or Gorges inside them.
I will stop here. For, I need to go very slowly here.
However, I can mention that it is this non-tangible item that remained undetected by the English Company officials. Actually they were in very close proximity to these extremely dangerous codes when inside South Asia.
In my next post, I hope to explain this item in very clear terms. I have the experience of having dwelt on this theme right from 1989 and a few years before that. I will try to bring in my complete comprehension of this dangerous item and place it here in as brief words as is possible.
If any reader feels urged to read any of my earlier writings, I would suggest only one of my writings as of now:
My current aim here is to describe the different human populations the English Company came across in South Asia. To do this, I need to bring out the features of the hidden design code pattern on which the peoples were etched into, inside South Asia.
I have already mentioned about ‘feudal languages’. The word ‘feudal’ as understood in South Asia has no corresponding word in English.
This much I have already mentioned.
I do not intend to script out the complete features of a feudal language here. I have already done it elsewhere. I might create a PDF file out of it and place the link to it here in a few days’ time.
However, for the purpose of this writing, I will mention one single stunning feature of South Asian feudal languages. The feature I mention here might not be fully applicable in England, even among the South-Asian peoples domiciled over there. Why this is so, I might explain further on.
In Hindi, there are three indicant level forms for the word ‘You’:
‘Thoo’ (pejorative, lowest or most intimate)
‘Thum’ (middle level, so to say, but still a pejorative)
‘Aap’ (Ennobling, golden level, or used in a brief perfunctory manner)
I do not want to take up a very complicated discussion on these verbal forms and their various indicant-level attributes here.
So let me simply take ‘Thoo’ and ‘Aap’ – the two-extremely opposite-to-each-other forms of the word ‘You’.
‘Thoo ‘is the lowest in many interpersonal interactions. It is a terrible kind of degrading usage, if not used between equals.
‘Aap’, when used to a superior or to a person in power, is a very powerful acknowledgement of self-abasement.
Let me speak only about the superior versus inferior forms of these words.
The fact is that in South-Asia, where Hindi and connected languages are spoken, an individual has the attributes of both ‘Thoo’ and ‘Aap’ encrypted into him or her.
An individual will be Thoo to his or her parents, husband, teachers, and other elders in the family and outside, in-law parents, work area superiors and such.
At the same time, the same individual can also be an ‘Aap’ to his or her own children, wife, younger persons in the family and outside, his or her own students or work area subordinates etc.
These ‘Thoo’ and ‘Aap’ words are not standalone words. They are connected most other words in Hindi. When the word ‘Aap’ shifts to ‘Thoo’, in the location of most other words, powerful or very slender changes get affected. It is a phenomenon that spreads throughout the social system, and affects all other persons and addresses connected to the individual.
Each individual in a Hindi world is partially a ‘Thoo’ and partially an ‘Aap’.
That is, ........%Thoo and ........%Aap.
For instance, an ordinary government official in India can be 40 %Thoo and 60 %Aap.
i.e. Thoo: Aap = 40: 60
However, a very superior government official in India can be 15 %Thoo and 85 %Aap.
However, this is not a stable ratio. I will not go into that now.
Inside the Indian army, the ordinary soldier - Commissioned officer ratio can be explained thus:
The ordinary soldier’s Thoo: Aap ratio would be something like 90% Thoo : 10% Aap.
The Commissioned Officer’s Thoo: Aap ratio would be something 10% Thoo: 90% Aap.
An individual at home in Hindi is not the same as an individual at home in pristine English.
A South Asian ordinary soldier is not the same as a private in the English army.
A Commissioned officer in a South Asian nation is not the same as a native-English Commissioned officer in England.
I do not know if I am able to retain the attention of the reader here. So, maybe I should take a break here.
In India, the common citizen’s Thoo : Aap ratio would vary much depending on his or her social stature. However, most of them would be around 80%Thoo : 20%Aap.
Compare this is to the ratio of a middle level government official’s stature: 30%Thoo : 70%Aap,
and to a senior government officials’ stature: 15%Thoo and 85%Aap.
This content ratio can be very easily seen in the personality features of an individual.
This is a phenomenon that has no correspondence inside pristine-English social systems.
This is a very significant information that needs to be in one’s thoughts when speaking about such things as democracy, human rights, human dignity, social equality, workers’ rights, wage structure in the society, stature of women and much else. Whatever is mentioned in English simply goes into unintelligent disarray when relocated into feudal language scenarios.
Since I have very limited proficiency in Hindi, I need to shift to the traditional languages of Malabar and to that of Travancore, for further discussion. And a bit to Tamil also, even though my experience in Tamil is also quite brief.
The Malabari ‘You’ is ‘Inhi’ (lowest) and ‘Ingal’ (highest).
Malayalam ‘You’ is ‘Nee’ (lowest) and ‘Saar’ (highest)
It can be equated to ‘Thoo’ (lowest) and ‘Aap’ (highest) in Hindi.
There is a continual undercurrent of terror in the social communication. On one side, the very addressing by the ‘Lowest You’ by another (who cannot be thus addressed) can literally crush the individual.
However, a vast majority of individuals grow up and live their lives in this crushed level. So they do not have a terror. They only suffer the crushing hold on them.
The real terrific terror is that the lower person would use the lower ‘You’ on the higher person, if and when he or she gets a position of dominance. This is a content of nightmares and other such eerie experiences.
The Lowest and the Highest indicant words are actually 180 degrees vertically opposite to each other.
When the lower man goes up, the higher man has to necessarily come down. It is a See-Saw situation. Not a scenario that can be imagined in English. In English, when a lower person comes up, there is no such drastic flipping of positions in the social communication, wherein the whole social universe goes up-side down.
Actually it is not any kind of crushing hold that takes place between the two individuals concerned. It is that when a person goes down, every connected verbal code connected to him starts moving down in the mind and words of all persons in the system. And all persons are all in the same up and down web of words. The weight of everyone’s eyes and minds bears upon the person.
In short, the flipping that is accomplished might spread through the social system, leading to the whole social system going up-side down. This is the terrible terror in the eventuality.
The social system is one in which no one wants a lower person to improve his or her situation. For, a slight improvement itself will create terrific upheavals in the social arrangement maintained in word-codes.
There is no code for equality in feudal languages. Attempting to raise a lower individual to levels of equality only has two terrific possibilities. Either the lower man goes up and he then presses down the do-gooder to the gutter levels in the verbal codes
That is Thoo-Aap changes to Aap-Thoo.
Or the do-gooder falls down to levels of equality with the lower person (Thoo-Thoo).
In these both cases, the do-gooder will experience the social system going up-side down for him.
During the English rule period in South Asia, the English individuals were placed on the Aap (highest) verbal level by their local native subordinates. Keeping the Englishmen on these highest ie. Saab, MemSaab &c. levels, the local native staff arranged themselves under them. To the other local natives, these staff members remained on the higher verbal brackets due to their proximity to the English officials.
That was a very attractive experience for the Englishmen and women. I do not want to go into the complexities in this, now.
However, as of now, the native-English individuals’ experience in England could be quite different.
When the English citizens arrange the swarmed-in feudal language speakers in levels of equality with them, there is no one to position the Englishmen and women in the higher secure levels of Aap / Saab / MemSaab levels.
The feudal languages speakers simply place them in the lowest bracket of their native communication codes. They have no qualms in defining the native-English at the gutter levels of their own communication codes. In fact, they would have the argument that these are words which they use among themselves. So what is there to be worried about?
What is wrong in mentioning an English woman as an Aval? (Aval is lowest she). There is an issue.
It is a deep topic, which I will not pursue here. However, I will give the link to a wider discussion of this idea later.
I will pass on a few illustrative scenarios to bring the spot light on what is happening.
Even in South Asia, I have found that in certain communication code areas in the society, words used in the social system can unite a husband and wife. At the same time, there are locations where the verbal codes can bring in a splinter in the husband-wife relationship.
In the early 1990s a lot of practically uneducated-in-English persons from South Asia arrived in the US as computer software workers. They came from a typical feudal language mindset, in which they very clearly knew the verbal position of each kind of job.
I happened to hear from one such group of people. They were working for a female citizen of the US. She was a software engineer. (In those days, Software was in the hands of the native-English nationals. Now it is not).
She invited her employees to her house on her birthday or some other similar occasion. She introduced her husband to them.
He is a carpenter, she told them.
The feudal-language guests took some time to absorb this shocking information. Over here in South Asia, a carpenter is a lowly person inside the feudal languages. In many places, he is not allowed to sit on a chair. There is a verbal hierarchy that bears upon him. He is nowhere a person to marry an ‘engineer’.
He is an Avan or an Oan (lowest he, him, his) and she is an Avar or Maadam or memsaab (highest She, Her, Hers). If such a marriage takes place in South Asia, in every social conversation, the husband and wife would be pulled apart. They would themselves feel the vertical distance between them.
The husband would feel the reverential stature of his wife and the wife would feel the distasteful repulsiveness of her husband.
It is these kinds of terrible social design codes that have entered into native-English nations from all over the world. Not only family relationships, but every other kind of social relationship also will go into disorder. Feudal language codes do radiate through the eyes also. Words need not be spoken.
Maybe I would do a couple of posts about similar scenarios. After that I will go back to describing the population content of South Asia, which the English Company came across.
The weird kind of regimentation that designs a feudal language society brings in emotions that are not there in English. The weirdness of the regimentation is that the hierarchy is not a step – down or step-up ladder like. It is more like each two steps, up and down, are like two 180 degree opposite force contents. The Aap or Ingal or Saar or Saab or MemSaab on top jetting up and at the same time, pushing down the lower step, which is the Thoo or Inhi or Nee.
This mutually opposite-directed force component gets repeated up the ladder and down the ladder at each step.
However, no one willingly would concede to this kind of pushing down nor would they willingly offer a pushing up to the pushing-down entity, unless there is some other forceful insistence.
The social system has the design of a pyramid, in which a un-see-able, but powerfully feel-able force runs up and down the pyramid.
This mention of a pyramid is itself an over-simplification of an extremely complicated social design. I need not go into that here.
The un-see-able but powerfully feel-able force does induce rude kind of verbal usages in the social communication. At the same time, it is these verbal usages that design the social system – that is also there.
Politeness, soft behaviour, meekness, fair-play, gentlemanliness &c. are signs of timidity in this communication system. Off course, one can act soft if one is powerful. People would cringe before power.
No one would willingly concede an inch to a lower-placed person. For, if he is allowed any leeway, he would take a mile, when an inch is offered.
People are honest and trustworthy, and keep their words of honour and commitment to those whom they revere in words. However, the moment it is felt that the presumed Aap is actually a Thoo or a presumed Ingal is an Inhi, everything would go topsy-turvy.
For an Ingal to downgrade into an Inhi, all it takes is a bit of negative information on the person’s social profile.
‘His father is not a doctor, as we had imagined. He is only the doctor’s assistant.’
Immediately the He will tumble down from UNN to USS. In southern languages of India, the plunge is much more painful. Right from a Saar to Nee or from an Ingal to an Inhi.
There is also terror in a communication system in which certain entities inside the system do not fall in line with the general flow of verbal codes.
In cases where the hierarchy is perfectly established in immutable forms as in the Indian army, communication would go perfectly smooth and without error. However, in most other communication routes there are mighty chances for unidirectional valves to appear in the communication routes. That is, the communication would go smooth in one direction. However, in the other direction, the passage gets blocked selectively.
There is another issue with regard to South Asian feudal languages. It is the presence of different kinds of verbal hierarchies, most of which are mutually unconnected. For instance, there is the verbal hierarchy connected to position in a work area or profession. That is, the ordinary worker versus the supervisor, for instance.
At the same time, there is also another verbal hierarchy connected to age.
If both these hierarchies are in tune with each other, everything can be smooth. That is, if the supervisor has an age much higher than his subordinates, both the hierarchies would run on the same pathway in the same direction. However, if the age seniority is not in tune with the positional superiority, two mutually opposite hierarchies would be present in the work area.
This hierarchy is not the one visualised in English, for this hierarchy contains pejorative verbal codes.
People revere those who can suppress them successfully. To those who are not able to suppress them, or do act as equal to them, they will compete in a very hostile or subtle manner.
That kind of immutable suppression is possible only if it is supported by some kind of powerful social or familial or professional set up. Inside these systems, everything looks quite nice and attractive. However, just outside each of these setups, other individuals might not fall in line with the verbal hierarchies.
So generally people tend to move around and communicate inside the systems in which they are at home.
Allowing the lower person a feel of equality is dangerous. For, a feeling of equality will lead to the sudden vanishing of ‘reverence’. The higher man can feel the codes of pejorative addressing and references trying to perch upon him, the moment he allows a feel of equality to a lower person.
The usage ‘lower person’ in feudal languages itself has no corresponding word in English. The lower person is a Thoo, Inhi or Nee. Or a lower He – USS or Oan or Avan.
The moment a lower man feels that he is equal to a higher man, the lower man would define the other in the pejorative verbal codes. In everything that he can, he will have no qualms in competing with the other. Competing in a feudal language system is not the same as a competition experienced in an English system.
In feudal language systems, success is the total annihilation of an adversary in various ways verbally and thus socially. Every available means to subdue another entity perceived as a competitor would be used. There is no need to confine one’s action to honest means. Competition is actually a war for domination in a social system, wherein only the dominating individuals have right to dignity &c.
The English East India Company officials were bereft of these information. In fact, they were naive, gullible and foolish. It is generally mentioned that the English Company was on an entrepreneurship mission. The bare truth is that the word ‘entrepreneurship’ as understood in feudal language nations is not what it means in English, if the powerful frill items present inside feudal language entrepreneurship are taken into account.
In feudal language systems, a worker becoming a business owner would bring in cataclysmic changes in the pejorative versus ennobling verbal codes in the immediate surroundings. Actually feudal language entrepreneurship is spurred by this fabulous possibility in the offing.
This is something that is not there in English. And a native-English man or woman has no information on what this means. Actually it is something that belongs to the realm of the nightmares to many others concerned.
No other professed do-gooder would do what the English Company did in South Asia. The local feudal language speaking do-gooders would throw scraps of help in the form of bits of food, dresses, bits of cash and toiletries to the downtrodden, and gather enduring tokens of gratitude, servitude, obsequiousness &c. and good opinion and good mention in the social hemisphere in return. But the downtrodden will remain downtrodden. They will never rise themselves up and become a competitor to the do-gooder. For, these scraps of help will never raise them up from their social gutters.
The English Company in its utter lack of social prudence did things which can only be mentioned as totally foolhardy. Even now in India, no sane person would offer English proficiency to a lower-positioned person. For, English can wipe out the communication hurdles and the unequal levels.
Everyman knows that allowing the lower man to rise up and be able look at him or her from a height of equality is one of the most stupid acts he or she should do. Equality is a very transient situation. The risen-up lower-person would crush the other person verbally.
The English Company went on doing idiotic things, for all of which current-day England is bearing the cost.
Maybe I can list out how pristine-England is paying for the stupidity of the colonial English.
12
Posted: Sun Nov 12, 2023 1:31 pm
posted by VED
12 #. Where the innate English standards go into atrophy
I think I should write in smaller bits. For, the theme is quite complicated, and literally beyond the imagination of a native-English individual. In fact, there are even physical realities, about which a native-English individual has no ken of, in the feudal language world.
I will take up for inspection here, now, only one item.
Think of a government official in India. He or she is astronomically paid. I do not aim to discuss that here.
The moment a person becomes an Indian government official, an immensity of communication blocks get attached to an ordinary individual when he or she tries to communicate with that individual.
The government official is naturally the Aap, Saab, Memsaab, Ingal, Saar, Maadam &c. (highest levels of You). This will naturally promote all the other verbal usages connected to him or her to the highest levels. This is locally known as ‘respect’.
However, this is not how it works out. For ‘respect’ is not a bad thing to offer. What is actually being offered is not ‘respect’ but ‘servility’, even though it is mentioned as ‘respect’.
The core of the problem is what the corresponding level of the common man is. He or she can remain on top of the verbal hierarchy, if he or she has some other powerful social or official props. Or else, he or she can slowly descend down the verbal codes.
This is a phenomenon that is not there in pristine-English.
Now I need to move this idea to a higher level of complexity.
The government official’s father, mother, other senior relatives, friends etc. can still address him or her as Thoo, or Nee or Inhi (lowest You). These words are also pejorative words. This is an extremely powerful combination. That is, Lowest You in addition to Pejorative.
These are powerful words that (if allowed) can induce extremely powerful moods of loyalty, devotion, discipline, servitude, obsequiousness, honouring commitment, acceptance of command, obedience &c. What this amounts to is that the person, even if he or she is the highest official in the nation, can still be at the beck and call of these persons. In fact, they can be in command of whatever he or she is doing or working at or on.
It would be quite difficult to go deep into the multifarious ways in which these words act inside a feudal language. For, there are no corresponding items inside English. So, at each step of the delineation, I would have to start a detailed explanation. I do not want to do that here.
I have seen the working of the yesteryear English official system that had worked in British-Malabar. For, one of my close relatives was an officer in the system just after the English rule had forsaken the land. The officers were a close-knit group of persons who spoke mostly English amongst themselves.
They were totally incorruptible and much accessible to the common man. However, even in their case, they were also at the pejorative Lowest You verbal level to their own senior family members, and close friends. At this level, their professional standards, maintained in English, dithers.
As of now, in India, the government officials are literally inaccessible to the common man. So much is the barriers in the verbal hierarchy present in the communication codes. Yet, these totally unapproachable government officials are still a lower-level functionary to their own relatives and friends.
In many ways, this information has bearing on many other fronts.
For instance, if two different business persons approach the government official for his or her business licence, both will naturally face the same hierarchy barrier. However, if one of them has a connection to the government official’s relatives, the whole hierarchy barrier would either fall down for him or at least might give some leeway. For the official’s uncle can call the official and address him as Thoo and command him to concede to the request of the UNN (highest him).
The top-notch business organisations in India, that is, the top corporate sector companies, I feel, are aware of this issue. They see to it that the senior level positions inside their companies are not controlled from the bottom-levels of the social system.
There are very many implications in the above information for native-English nations. When they allow feudal language individuals to occupy the various official positions in their country, at each of these levels, the innate professional standards and etiquettes of native-English officialdom goes haywire.
When an Asian / African / cEuropean / Celtic language native is allowed to perch upon any commanding heights of any native-English system or country, at that location, the innate English standards go into atrophy.
I have tried to write the information as briefly as possible here. There are other much-more detailed writings of mine elsewhere. However, I write here for the casual readers.
Current-day native-Englishmen cannot be of the same mettle as that of the England that existed till the end of WW2. In fact, both can be quite different not only in temperament, but even in stature heights.
Due to the planar quality of pristine-English, persons who were born and bred, and also lived inside this language ambience had a mental stature that cannot be envisaged or replicated in any feudal language set up.
It is true that persons who exist in the higher platforms of feudal languages can stand at a height much higher than that of a common Englishman. However, the comparison can stand only on a one-to-one comparison.
The moment each of the individuals are weighed and compared along with the various other human strings that bear upon them and their native-social system, the common Englishman would naturally stand with a mental stature quite different and apart from what the other person can exist in.
This is because inside the virtual software arena of pristine-English, human beings as well as animals exist in a very stern static state. The concept of a virtual software arena is something I cannot go into here. Let me continue.
The afore-mentioned personal quality of the native-Englishmen is all past story. As of now, the current-day Englishmen do not exist in such a state of existence.
Actually an Englishman or women ought to live among other native-English individuals, react to the verbal codes of other English individuals, argue or debate with other native-English individuals, work under English individuals or supervise other native-English individuals, to maintain their innate English features in their highest quality form.
I am not speaking from any platform of an extreme infection of Anglophila, even though I have had such definitions cast at me. The above description of an English individual in his or her pristine form is based on my observations on language codes.
English is unique in that it can define a human being or an animal in an unrestrained level of personality features. It is true that certain individuals in a feudal language ambience can arrive at much higher levels in stature. However, their higher levels are actually the heights achievable inside canyons, so to say.
That, ordinary non-abusive and non-offensive verbal codes can oscillate a human being or animal between heights and lowliness is a phenomenon which cannot be attached to an English individual who is detached from feudal language links. There are terrific kinds of human emotions connected to this phenomenon, about which a pristine-English individual can have no experience of.
As of now, there is no native-English nation, where native-English men and women can be detached from feudal language codes and inflictions.
When a native-English child plays with or studies with or even converses with a child of German, Spanish, French, Italian, Indian, Pakistani, Bangladeshi or South American nativity, a terrific kind of re-coding will settle upon the English child. It is true that the other child also will have the same experience, but of a different kind.
Native-feudal language children can be of a variety of personality stature, depending on the verbal code stature they relatively have.
Yet, the moment they arrive in a pristine-English ambience, they or at least their children can get to acquire a glow on their body skin, the kind of which their own family members back in their native lands rarely get to have. There are reasons for this, the main one being the relocations happening in the virtual software arena, with the rubbing in of pristine-English codes.
At the same time, the feudal language codes can perch upon the native-English kids. Their demeanour and stature will get despoiled.
I did do a terrific human experiment in this regard some more than 20 years back. I have mentioned that in my book: Shrouded Satanism in feudal languages.
In my childhood I could imagine English from the scenes in the English Classics. Even Enid Blyton’s Famous Five series could create human communication scenes in my mind which were not imaginable in South Asia. I am speaking of the communication codes, and not of the adventures.
However, I was to get to know that even in the heydays of the English Classics, England was inundated with the super rich folks of the feudal language locations inside the English Empire. Not only Nehru, MKGandhi, Subaschandran and the rest of the wily chaps, but even the members of the raja families were also inside England. How the native-English common folks would have endured the demeanour and glances of these folks is beyond me. The landscape could erode.
In British-India (known as ‘India’ in England), the native-English folks were to a limited extent kept secluded from the nefarious codes of the feudal languages. However, the moment anyone of them learned the local languages, it would be like the surface tension of water being broken down by dissolving soap into it. The English individual will fall headlong into the creepy depths of the feudal languages.
Once in the depths, not only will he and his family members get bitten and feel the bite of other creatures in the depths, he and they will also start biting others. He metamorphoses into them.
Actually this phenomenon can be explained through the concept of a non-tangible software location that exists behind reality.
Maybe I should stop now. Retaining reader attention is not easy nowadays.
There might be a need to expound upon the concept of a Supernatural software arena that exists behind physical reality. This is what has created not only the observable universe but even the phenomenon of life and thinking and brain mechanism.
I have dwelt on this theme in some of my earlier books in English. And in recent times, I have made a reasonably deep foray into it in the continuing book that I am writing in the South Asian language.
If I am able to write those things in here, then the actual logic and reality of caste repulsions can be understood. Caste repulsion is not an insane emotion. It is more or less designed by the language codes as it interacts with the supernatural software codes of reality.
I had earlier believed that caste emotions in South Asia was created by the feudal languages, as it winnowed and sieved out human beings into different levels in the verbal hierarchy. But then, later it dawned upon me that actually another process was also going along with this. That of different ethnic populations being arranged into varying layers inside the feudal languages.
Feudal languages are so powerful that people change terrifically. For instance, it can be very easily observed that people of South Asian ethnic origin, when they get born and bred in native-English nations, change into a non-South Asia, and more modern English looks.
However, modern English looks are not the same as the native English looks of pristine-English times.
Modern English looks, demeanour and attitude are designed by the brunt borne by pristine-English people as they come to bear the feudal language words and verbal codes, along with the associated feudal language codes radiated through the eyes, or experienced through proximity and association.
Actually if anyone among the native-English folks feels the tremors of this, well, the emotion is the same that was felt by the higher castes in South Asia, when they felt that they were being accosted by the lower castes.
Actually a real virus is at work. But then to know about this virus a detour to the subject of the supernatural software arena might need to be done. I do not know if I should do that here.
Actually, what is now mentioned as Social Distancing was what was practised during the heydays of the caste system in South Asia. Almost everything currently being done to ward-off the Corona virus was actually practised in the caste system at various levels.
Not only was distance maintained, but even the need to wash the hands and to be wary of things touched by a lower caste individual was there. And the need was real. There is a very solid reason for all this.
When native-English individuals feel the need to take the same precautions, it is easily mentioned as English Racism, by almost everyone, including the cEuropeans. However, when the cEuropeans take this up as a way to ward off their own emotional trauma, it becomes White racism. However, the fact is that this is an emotion that moves down the layers. And the emotional tugs at each level can actually be very clearly discerned in their actual string area. I do not intend to go into that here.
When I used to read English classics during my childhood, I could very easily understand that the stories were about a human population that was definitely different from most other human populations. Please bear in mind that Shakespeare’s writings do not come within the definition of English Classics, as understood by me. They are more in tune with Asian and cEuropean human emotions and verbal codes.
Even the children in the Famous Five stories of Enid Blyton stood in sharp contrast to all other children I could imagine of, in their communication stature.
Around 2004 to 2007, I did have a lengthy series of discussions inside a British discussion forum. I understand that there were native-English and also Irish, Blacks and even some South Asians or Asians, all domiciled in native English nations, in the forum. I have recreated a book out of my posts in there.
The writing will be quite curious in that so many aspects of what is in the offing for England were discussed.
Why I mentioned this item here is that even in those days, I could feel a lowering in the stature of the native-English folks as they tried to get equated to other human populations, who had no concept of absolute human dignity or equality in verbal codes.
Yet, there was a politeness and refinement that the English side did possess and which was taken as the standard by the others.
What happened in the end is another story.
Then around February 2015, I had an opportunity to post my writings in TelegraphUK blogpages.
I think my writings did cause some kind of unease. I think it was this writing of mine that led to the sudden closure of the blog site.
In that blog site, I noticed that the native-English had gone more or less subdued and the non-English were more or less in command. At times, some native-English individual would come forward to make a sharp attack on my words which he or she felt were ‘racist’. But there was a refinement still available in them in that they would apologise for any inadvertent use of profane words.
There was one, I think, cEuropean person who categorically told me in a comment conversation that the native-English do not have the personality stature that I was imagining.
I did not contest that. For, in the last seventy years or so, what has been happening in England can be compared to an auto-rickshaw driver in India being allowed to move around on verbal quality with the top-most royalty of the Indian officialdom, that is the IAS and IPS.
The auto-rickshaw driver would then have no qualms in declaring that the top officials are useless and he can do a better job. It might be true also. However, in India no sane man would allow such an eventuality that can allow a lowly Indian citizen to move up through a huge number of verbal hierarchies to equate himself with the highest. It is not possible, usually.
But then if the same auto-rickshaw driver were to reach England, there is nothing to stop him from being equal to the common Englishman.
By around 2011, the whole world was entering into the internet. I could quite easily foresee that the whole set of clamour native to feudal language nations would get exported into the internet.
A couple of years back, I chanced to read one book by Jeffrey Archer. This was an author whose novels I had seen in the hands of persons who were not identified by me, as of any kind of attachment to English. I think, there was a lot of good opinion for his books.
After my college days, I have rarely read any novels. Reading this book by Archer, around 2 years back, was indeed a shocker for me. The writing was quite easy to read. Simple sentences and that too, of quite short length. The theme was also (maybe) tantalising. The characters were mostly native-English.
However, what gave me the jolt was the stature of the people identified as native-English. They were a far-cry from the native-English folks seen in the English classics of yore. I remember reading the Moon and Sixpence by Somerset Maugham. English individuals, even when depicted in unkind descriptions, did bear an unassailable height in mental stature.
The characters in J Archer’s novel seemed a like South-Asian visualisation of themselves, placed upon the English.
There is this quote I found recently.
Seeing ourselves as others would probably confirm our worst suspicions about them. - Franklin P. Jones
South Asians, and many other feudal language populations, do not know that there is another physical reality wherein, human beings and animals do not have an oscillating-between-extreme—opposite-poles personality feature, is there.
15
Posted: Sun Nov 12, 2023 4:55 pm
posted by VED
15 #. About being aware of what it is that is swarming inside
Due to an acute lack of spare time, I find it difficult to gather my thoughts in a streaming manner. Each of these posts might look, at times, slightly unconnected.
In my mind there are different aspects of this theme cramped together in a disorderly manner. Usually I do take pain to carefully pick-out items that can be strung together in a coherent flow. However, in this writing, I may not be able to do this.
What comes into my mind now is the supernatural software aspect I have mentioned. Maybe I should go a bit deeper into this theme.
I wrote my first draft on the theme of feudal languages around 1989, living in a small room in a far-from-home metropolitan city in India.
I did not know what to do with this draft then.
This draft does have a story of its own till around 2000.
During the days of the first draft, I had only rudimentary information on what a ‘software’ was. However, by 2000, I had built up some good working experience in software use.
It was only around 2002 that I could rewrite the whole idea into a huge book.
The writing style of this book has some deficiencies. It was my belief then that that book would be my last book.
In that book, in the last part, I did write the following words. I place it here in the hope that this might act as a suitable introduction to the theme of supernatural software.
QUOTE: Likewise, one may carry the aura of one’s base class-level, wherever one goes, even if one does not convey the same verbally. A little part of this affect may be due to the body language. Whatever the reason, the indicant word level is conveyed. In fact, in a feudal language world, there is an almost invisible and also spontaneous transmission of one’s indicant word level. The cumulative effect of this would be an overwhelming social force on any individual.
I don’t know, if I have clearly conveyed what is in my mind. Yet, even if it is not clear, for I myself am not convinced that I did convey it in a good manner, it does not matter. For, I am myself not very clear about what is in my mind. Let it be a matter for the posterity to dabble on. For there is much that needs to be understood about the various aspects and the internal nature of the software program we generally call ‘language’.
I do believe with the deepest of my conviction that there is a wealth of information to be dug out from the depths of this software. In each line, and each loop, and each statement, inside the interiors of language softwares, there are very powerful social motivating, and positioning engines, waiting for the switch-on command. These engines can, not only design the society, but can also cause violence, bring in peace, make a man timid, and shy, make another man daring and brave etc.
Languages are the repositories of human social and historical experiences, though to open or to retrieve these golden information may need powerful tools.
Moreover, even in the realm of mental distress, which is commonly called Mental Disease, the component of language needs to be deciphered. There may come a time, when one may even with mathematical precision be able to calculate, which language, in which combination of persons, at what number of individuals, can create turbulence.
All that is in the distant future. For the time being, I leave this theme for my cotemporaries to dwell upon.
END OF QUOTE
Maybe on to this I can string my ideas on the supernatural software, I speak of.
I think this theme might be important for both England as well as to the various feudal language locations, which had been under the English rule. The feudal language nations need to cure themselves of certain terrible viruses that have since times immemorial laid waste their vitals. And England needs to be aware of what it is that is swarming inside, when feudal language populations stream or storm in.
I had intended to write in a very light tone here, more or less, alluding to deeper themes in the hope that the readers might be able to gather the wider ambit of the ideas on their own.
However, that does not seem to be how the pathway is unravelling. Already I have mentioned that I will write about a theme which might already be pre-defined in the reader’s mind as some kind of mumbo-jumbo. To deal with this seemingly preposterous idea, I will have to place my mind into a more attentive state, than I can at the moment.
I am a bit intimidated by the hugeness of the task ahead. However, let me prod on.
From the early years of my life, I was aware that the world as seen and understood in English was quite different from that experienced in feudal languages. Most people who live in one of these worlds do not know anything about the other. As to the others, those who live in a feudal language world and yet can oscillate into the English world at will, well, they simply know that the feel is different. However, they are not too much bothered about pondering on what the difference is.
Due to some quirky attitude in me to think in English even when the conversation and interactions were in the local native language, I was very much aware of some terrible unthinkable-in-English difference between English and the local vernacular.
Associations to and mentions of other persons, events &c. were seen to pull the conversation to extremely different pathways, depending on certain defining verbal codes connected to the indicant word level of such innocuous looking words such as You, He, She &c.
Even though the idea may be felt, by the reader, to be some kind of extremely subjective feelings, I was quite aware that these things did have real physical effects. In fact, depending on the indicant word level of these tiny words, the whole society was seen to be differentiated into interconnected segments. Interconnected, yes. But then, still different segments.
Pristine-English was seen to be the exact antonym of feudal languages. If one is seen as a positive software in one arena, it could be an exact negative item in another. The definition depended on what that particular arena wanted.
If a free communication system social system was required, pristine-English was the positive item required. Feudal languages were satanic viruses in that arena.
At the same time, if what was being designed is a graded social system in which the lower person has to be obsequious and servile to the higher, then a feudal language was the best item. Pristine-English can wreck havoc in this system.
It would be like Indian army’s shipai (lowest grade) soldiers being allowed to speak in English. Indian army will literally scatter into mutually antagonistic fragments unless that English is very carefully redesigned word by word to fit into the scheme of affairs in the Indian army.
I cannot say that such and such things led me to such and such thoughts. However, for the sake of continuing the flow of this writings, I will mention one or two items.
Due to some reasons, I did have some connection to Medical subjects. (As of now, I do not have any).
Some more than 20 years back, I did do a book on Human anatomy. It was done as a content development project. (Now, I do not take up any external work projects). It was not original writing, but more or less rewriting already written medical text from various books into a different style.
I do not know if this is an ethnically correct thing to do, but that is how textbooks are written I think. I do not want to go into that.
It was my experience that in that book I did not find any physics, chemistry or biology items, other than what was necessarily human anatomy. Yet, there was some hidden mechanism that stood behind or even far away from the system (human body) which designed, maintained and even ran the machinery.
It was at that time that I got to work with computers and the internet. That is, around 1999 onwards.
I started noticing a lot of corresponding items between computers and internet on one side and life mechanism and human social functioning on the other. I do not remember exactly what the various items that crossed my mind were. However, from around 2004 onwards I did write brief and unconnected thoughts in this regard on the earlier-mentioned British forum pages. This I later collected and published online as a book:
Currently I do not know what is inside this book of mine. However, I have seen readers giving good opinion about it.
It was quite obvious that the phenomenon of life, thoughts, emotions &c. do have a software basis. Or something akin to a software about which we do not have any information upon as of now.
The current-day medical science has no information about this software basis of life. If the modern medical professionals cannot envisage such an item, it is simply because they do not have any information on software.
Over the years, I have come to understand that software is another world different from physical reality. It is not physics, chemistry, biology or mathematics.
My mind was slowly becoming quite accustomed to the idea that the life mechanism was actually the working of a supernatural software mechanism. If such an idea was plausible, then many human diseases could be redefined as an error in the software mechanism of life.
It was at that moment that life connected me in very close proximity to Homoeopathy. This was a field of activity which I had viewed with unrestrained repulsion. The main reason being that some of the qualified practitioners of this subject did not seem attractive from an intellectual perspective. The very word ‘quacks’ seem to fit them intimately. (However, as of now, I do not hold such an extreme feeling about them.)
But then on close examination, the original medical whereabouts of Homoeopathy seemed to be way beyond the levels of these qualified practitioners.
I had a feeling that this medical system might hold the doorway to the idea that diseases can be cured by a software route.
This software route to cure an error is an extremely outlandish idea from the physical science perspective.
I will stop now. For, I fear that words might be stretching beyond the scope of a simple reading.
I have no time to spare. This new writing has literally encroached into the time I had kept apart for so many other things.
I think I will make a very perfunctory writing on the topic of the supernatural software arena, and leave the topic and reach back to English colonial experiences.
I did make a digital book out of Edgar Thurston’s Omens and Superstitions of Southern India. It was a very curious insight that I received on doing this work. That many of the so-called superstitions and superhuman capabilities of certain divinities could be very easily identified with modern digital / software technology and its aspirations.
Another item is that the English officials of the English Company were not able to understand the logic inside so many kinds of human emotional responses to the local verbal communications. That, a small verbal code can induce terrific effects even at far distances in the social hemisphere. The How of it and also the Why of it.
It is like this. I have seen that in many writing locations (including the Wikipedia Talk page), wherein I place a very feeble link to any one of my writings, many persons go wild with anger. A person, who does not understand what an HTML link is, may not understand why such a feeble looking item can cause so much distress.
It is simply that even though the link looks quite frail, it can literally transport the reader to another location in the virtual world. A person, who can really understand what this is, could actually stand spellbound at the terrific power encoded invisibly inside a web-link.
In the same manner, in feudal languages, words have powers of the nth degree, so to say.
I have experienced this in a very supreme manner. In my familial connections, I can mention close relations with low social heights, as well as those with social heights of the resounding levels. As per the local vernacular logic, one needs to display or flaunt intimate connections to persons with superior social or official stature. This very naturally induces the higher encoding in words like You, Your, Yours, He, His, Him, She, Her, Hers &c.
Due to my quixotic propensity to follow pristine-English tendencies, usually I refrain from mentioning any social or familial connections, neither high nor low, when I am in distant social settings. It is a very queer experience in the vernacular world. It is a sort of state of free fall or rather like being outside the grip of any kind of gravitation. It is indeed a very creepy situation.
In outer-space, where there is no gravitation, even a small push or pull can move an object in that direction. In the scenario that I have mentioned, the social system is not like outer-space.
There are powerful pulls and pushes everywhere in each and every verbal code. This again is not an experience that can be found to have any correspondence inside pristine-English.
In my life experience, I have found that a very small verbal connection to some other person or institution or family etc. can literally pull me through the social hemisphere with a power that cannot be imagined in English. It can be to the lowest routes or to the highest echelons.
My experience is something that is not usually experienced by many other persons. They know the experience and are aware of the possibilities. But most persons would keep a very safe distance from this unearthly experience.
In a feudal language society, individuals are held hostage by the verbal codes. Many individuals are forced to hold on desperately to some strings to one or other social or official heights. A detachment from such strings can be a state of free-fall into the social depths in the verbal codes. Some would escape with a bruise. Some would end up totally flattened or contorted beyond recognition.
I think I have written here in a slight enigmatical as well as allegorical style. However, persons who know what I speaking about would be able to grasp the ideas quite graphically. Yet, for the native-English, the ideas mentioned above might seem to be some kind of clever writing bereft of any real substance.
However, that there is something of the explosive kind of phenomena at work in feudal languages can be seen in the fact that people from such social systems would risk their life and limbs to somehow escape to one native-English nation or other. Whatever explanation or excuse they might offer for this terrific mood for exodus, the truth might be that they simply want to live in a society which has been designed by the native-pristine-English.
What they are escaping from are their own people. For instance, if the native-English of England start an exodus to elsewhere, these people would also follow them. For, they would foresee their original fear sprouting up in England. That is, their being in the midst of their own people.
Here I do not speak of individual goodness or badness. That is immaterial here. It is like saying that a wild carnivorous animal is a fine gentleman, a honest person, a good father and a responsible husband. All these descriptions do not allude to the fact that this gentleman is still a wild beast.
Feudal languages have codes of a carnivorous character.
I have not being able to commence my thoughts on the supernatural software that exists behind physical reality. Maybe in my next post, words might reach that remote outpost, hopefully.
From my very slender information on how a computer works, let me mention something.
In the earlier days, when the circular disc in the harddisk rotates at a super-human speed of say 100s of rotations in a second, a reading takes place. What is getting read?
It is the presence and absence of electric voltage that is being detected at a super-human speed. Absence of voltage is 0. And presence of voltage is 1.
This is what consists of binary digits, 01, I think.
The binary character of the English letter A is 01000001 and of a is 01100001. It might be from these very rudimentary basics that the whole world of computers, Smartphones, internet and digital technology arises.
Binary codes have been replaced by hexadecimal codes or maybe both exist alongside of each other.
However, as of now, one need not go to any of these basics. For, many extremely complex items’ codes are available for reuse.
For instance, colours. Red colour is 255, 0, 0 in Decimal codes. That is 225 Red, 0 Green and 0 Blue. The same can be rewritten in Hexadecimal codes as #FF0000. In this system, the English letters from A to F are used along with numbers. I do not want to go more in detail.
(Incidentally, if you were to check up on Binary codes and hexadecimal codes on Wikipedia, you might come up with extremely fantastic claims that these things had been first discovered in Ancient China and India. I am yet to discover where these ancient Chinese and Indians escaped to, as soon as their locations became swarmed with outsiders.)
At the software programmer’s level, the binary and hexadecimal levels are not seen or used or maybe even known.
They work at the English letters’ level. When they write C, the computer might be sensing it as 01000011.
I think this much is used for making an interface between a human being or a software programmer and the electrical machine. The electrical machine will only read the 0 and 1 voltage differences, I think. The software programmer will write in English letters.
The intelligence starts in a most rudimentary manner.
For instance, if a + b = 20, then do this:
If a + b < 20, then do this:
If a + b > 20, then do this:
At this level, the machine might not start doing any thinking, I understand. It might simply read the binary characters for a, b, +, <, > and 20.
There are software compilers inside which a huge software environment has been set up. In each one of these, there will be various pre-set codes which are meant to do or understand certain specific things.
Inside these, the software programmer writes software programs.
These compilers are connected to or have a huge library of software codes that are supposed to do certain things.
For instance, there might be a need to use dates in the software. There might be a date library or something like that. The software programmer might simply import what he or she requires for the software he or she is writing.
What I meant to convey is that he or she will not write the whole software for creating a calendar. For it has already been created by someone else.
In a similar way, colours are already set in both the binary and hexadecimal systems. All one has to do in a new software is to simply import or copy the earlier created codes.
So that, as time goes on, more and more complex softwares might come into existence.
This much I wrote from a layman’s level of information on computer mechanics. I cannot claim for sure that what I have written here is correct. But then, my writing is just to introduce my own conceptualisation of physical reality and what is functioning behind it.
Incidentally, I had created a digital book on computer and internet resources many years back.
It was in some year around 2002 that I came across a software application called Macromedia Dreamweaver. Now it is known as Adobe Dreamweaver.
It is used for creating and designing web-pages.
When working with this, I came across a very interesting feature.
You can create the webpages in the Design view, without any knowledge of the software codes.
You simply paste or insert the images in the appropriate locations. Place your text in the text location. Please the links wherever you want.
Then preview the webpage in your computer browser. You can see the webpage.
When you upload it in the server, you can see the webpage in the internet.
So, there is the Design View, where I created the webpage.
Then there is the Real View, wherein anyone can see the webpage in the internet.
However, in Dreamweaver there was another view known as the Code View, wherein you can see the software codes of what you had placed in the Design View.
Whatever you do or change or delete in the Design View will be reflected in the code view as an appropriate change in the codes.
This observation did set me on at that time to ponder on the possibility of actual physical reality having something similar. That is, a Code View, a Design View level and then the real physical reality level Real View.
This was in around 2002 or so.
19
Posted: Sun Nov 12, 2023 5:06 pm
posted by VED
19 #. Connecting language, reality and supernatural software into one package
Due to terrific shortage of time, maybe I will make a short shrift of the theme on Supernatural software background to reality, here.
As of now, I am more or less convinced that human body, intelligence, brain function, senses, sensations, emotions &c. and such are all run by some kind of extremely powerful software work. Even when I am writing this, I am aware of some massive software running at a tremendous speed either inside my own head or more possibly at some other virtual location.
In fact, many years ago, I did write a book titled, Codes of Reality! What is language?
[Check my earlier book written around 2005 also: Software codes of Reality, Life and Languages! & Software codes of mantra]
After publishing it online, I did happen to come across a medium-like person in a forest area. He used to have weekly spiritual meetings, in which a section of the local socially-tormented folks used to assemble. Maybe due to my presence in that meeting once, he made a pointed mention of what runs reality. He said that during the pregnancy period in a human woman, a computer of computing power roughly equivalent to around 35000 times of the greatest computers of our times was monitoring and enforcing continuous correction into that woman’s body mechanism.
The medium was a person of bare formal education, and he had never seen a computer. The year must have been 2013 or so. I also noticed that he could listen to some voice that appeared to arrive in his ears. He would listen to that and give answers to certain person’s queries or else he would make general predictions.
I had met this person first some time in around 2003. In one of the declamations he made in one of those meeting, he gave very curious wording, after listening to the voice, among a lot of other predictions. He said, ‘Huge water will come and kill many persons in some place in the world.’
In that interior location, where most people did not even read newspapers and there was no internet or any such things, these words are simply lost, in the midst of other predictions connected to the persons’ present over there.
It was quite curious. And in those times, such things as Alexa, Google Assistant, Siri etc. were in the distant future, within the purview of mental illness if at all imagined then.
I got disconnected from him. And later got to meet him again around 2013 or so.
I did also later see this medium suddenly going wrong in all his predictions, as if the virtual assistant that was feeding him with the information was, either deliberately or due to some software error, giving him wrong information.
That there is a software background to reality is plausible. Even the so-called greatest of scientists, Sir Isaac Newton, was not actually a scientist, but more or less an Occultist. I can understand that he was also in desperate search for something that was beyond physical reality.
Then there is Samuel Hahnemann. He also might have faced the problem of how to explain an item that could actually be defined as ‘software’.
It is not easy to explain what a ‘software’ is to someone who has no information of computers and Smartphone. I have seen computer operators making a mockery of the definition way back in the 1990s, when they made a desperate attempt to explain it to persons who had not seen or used a computer.
To a person who has no information on software and its capabilities, it is the stuff of pseudoscience, mental illness, audio and visual hallucination, quackery, ingenious hoax and a disingenuous means of sneaky livelihood.
Actually physical science is a mere juvenile, when compared to what software is. Even though currently all digital gadgets work on software, the general feeling is that it’s is the advancement of physical sciences that is being seen. However, the fact is that it is the capability of software this is being displayed. Physical science is simply piggy-back riding on software capabilities and gathering the applause in shifty cunning. Software is not physical science. It is more or less beyond physical science. It is another reality.
I now need to come back to what transpired in me that brought me to inter-connect the mutually unconnected items, language, reality and supernatural software into one package.
In my teenage days, I was a rationalist. I did actively participate in the activities of the local state Rationalist Association. The year was around 1982.
None of the others in the Association with whom I was associated with, had any English background and most of them might not even have heard of English Classics.
No one could even contemplate upon modern-day computers, internet and apps like Telegram. Actually in those days, computers were in the peripheral frontiers of human existence, somewhere far-off in such sublime locations as England and America (the US).
The general tendency, in the rationalists of those with whom I had very slender association, was denial without any information.
I have had direct experience with many things which border on superstition. This is not an uncommon attribute in most persons. I have had a more than a few consultations with professional astrologers. I did notice that even they were actually working on an apparatus which they could not understand fully.
When consulting about some other person, the astrologer did even ask me to imagine that person in my mind.
From the local rationalist perspective, this was some kind of utter nonsense.
What can I picturing a person in my mind have any effect on any external action?
But then with my information on software slowly gaining strength, and I slowly visualising human intelligence as the working of some supernatural software, a gleam of light started falling upon my thoughts.
When I imagine a person, naturally in my brain-software some software coding is rapidly creating that picture. Whether this work is done in my own brain or in some external virtual location, I cannot say for sure.
But then software is a very fabulous item, with unearthly capabilities. Even the lightning speed, at which Telegram works, has been a very humbling experience. Then imagine the powers of the supernatural software of which I am earnestly contemplating upon.
As of now, there is the biometric identification of a very specific person by just a mere scanning of his or her thumb or some other finger impression. In India, it is used for Aadhar Card. From around one billion and more persons, that very person’s details appear.
Then what about dreams?
Surely they are the work of some software mechanism. Either inside a human brain or somewhere else in a different software location.
Surely to run a video inside the brain or in some other software location, a media player and a virtual screen might be required. This is the understanding at the current level of software technology. There is no other known media player or video screen inside a human brain that runs on electro-chemical reactions.
When I speak of external virtual location, I remember the occasion in around 2004, when the British forum web website send me their logo button to be placed in my website. It was just a minor bit of codes. No real visible button was there in what they sent. And when the codes were embedded in my website, their logo button appeared on my website.
And the more intriguing fact was that their button was actually in their web-server and not in my web-server. And more curious was the experience of seeing items from so many other web-servers appearing on my website when I pasted some codes connected to them each. My web-pages appeared to be a sort of assembling place for a lot of things from different and totally unconnected web-servers.
Could not the human brain also be some kind of assembling place of code work from different virtual locations?
Surely human emotions are also created by some supernatural software. And vice-versa, emotions can create code writings inside the brain software.
It was a very curious experience of mine that when going through the working of Homoeopathy, I came across the importance given to mental condition and to sensations. In fact, these two were seen to be given a very important place in selecting a so-called drug or medicine.
Actually these two items are mere feelings and do not seem to have any physical existence. How can anyone prescribe a drug based on mere feelings, which are mere nothings in material terms?
And what are Homoeopathy drugs? They are more or less nothing in physical terms. In fact, they do not have any mass that can be measured by any measuring machine.
For how can one measure the size or mass or volume of a software in physical terms? Does a 100 Mb software weigh more than a 1000 mb software? There surely is a content difference. But not one which can be weighed by a common balance.
Actually all these charming insights were relentlessly connecting to my other observations on feudal language codes and its effects on human and animal demeanour and bearing.
21
Posted: Sun Nov 12, 2023 6:09 pm
posted by VED
21 #. About the satanic features of feudal language
From the very dawn of my English learning, I think, I was sort of aware of the terrific difference that feudal languages had from pristine-English.
However it was in my adolescence that I really started sensing that there was more to it. Later on by the time I reached my youth, I could get to see that feudal language words could be programmed with mighty cunningness to encompass and also perform a lot of function, right here in the physical reality itself.
In the second volume of my book:
An Impressionistic History of the South Asian Subcontinent
I did detail these things under the heading : Satanic features of feudal languages.
However, second volume onwards is still not translated into English. However, the specific chapter that I mentioned has an English translation:
I will paste that content here. However, due to the length of that text, I will refrain from making any comments on those items. I will not be able to explain in this writing as to how I arrived at all these summarisations. It has already been done in the vernacular version of the book.
I need to mention that what is being presented does have the feel of some evil software. However, I was on the verge of detailing the supernatural software stuff. But then, this came in the way:
Standard Satanic features of Feudal Languages
Feudal languages –
1. can act like a wedge between human beings.
2. can literally throw human beings apart in different angles and directions, from their planar position that is there in English.
3. can view and position different persons with various kinds of discriminations.
4. can sort of bite human beings in a manner akin to how carnivorous animals do. Not in a physical manner, but in a way that can be felt emotionally. People get frightened and are wary of others who might bite verbally.
5. can hold individuals in a manner akin to how carnivorous animals hold their prey with their claws. The prey is stuck immobile socially and position-wise, and totally inarticulate with regard to his or her pain.
6. can pierce and deliver pain deep inside a human being as if with sharp needles.
7. can very easily bring in mutual antipathy and hatred between persons who had been quite united and affectionate. Verbal codes can be disruptive.
8. can create a very evil phenomenon of when one persons goes up, the other man has to necessarily go down. That is, it can act like a seesaw.
9. can create a mental experience of being on a carousal or merry-go-round placed on a pivot, and made to revolve in an up and down spin. That is, verbal codes can act like a pivot.
10. can flip a person on top to the bottom and the person in the bottom to the top, with a single word. That is verbal codes can flip vertically.
11. by allowing a person to be ‘respected’ by some persons, and made bereft of ‘respect’ by others in words of addressing or referring, in the same location, the person can be made to feel as if he is being twisted and squeezed.
12. by continually or intermittingly changing the verbal levels of ‘respect’, a feeling of vibrating of bouncing, or of going up and down can be induced in an individual.
13. can create a feeling of slanting, relocating, being pulled or pushed, inside a human relationship by the mere using of verbal codes. Verbal codes have a vector (direction) component. So, it can create a shift in the focus of many things by a mere change of verbal codes.
14. When feudal languages spread into the interiors of planar language nations, social disruption will spread throughout the society, many kinds of individual relationships will get damaged deeply held social conventions will go into atrophy, and an invisible and non-tangible evilness would be felt to be slowly spreading throughout the nation / society.
15. In the case of human relationships which are understood as Guru-shikya (teacher-disciple in feudal languages), leader-follower &c., verbal codes can be used as one would use the two different poles of a magnet. One position leading to sticking together, and the other positioning leading to repulsion.
16. Verbal codes can replicate or slash the same physical scene into two or three from a mental perspective.
17. Verbal codes can act like a prism on a group of human beings, in that they can be splintered as one would see white light getting splintered into varying colours.
18. Beyond all this, the persons who speak feudal languages can use verbal codes as a sort of Concave or Convex lens or mirrors. That is bringing in the concept of magnification. They can use verbal codes as many other kinds of visual items like Prism etc.
19. Feudal languages can deliver hammer blows to a person’s individuality. The power of the impact increases dramatically as his social goes lower.
20. Compared to English ambiance, the work area becomes repulsive to the lower-positioned persons, and attractive to the higher-positioned persons. So that the more wages are given to the lower-positioned persons, the more lazy and less dependable they become. Native-English individuals working in jobs defined as ‘lower’ in feudal languages would find the work area sort of stifling.
Now, let me try to wriggle out the items in my mind that are connected to the existence of a supernatural software arena as can be conceptualised through language codes.
The first and foremost item is the human experience of there being invisible heights and lowliness that gets attached to a person through feudal language words. This is something that cannot be affected by or through pristine-English words and usages.
For instance, there is my writing in the local vernacular. It was basically aimed at bringing the ideas in my English writings to the purview of the local vernacular-speaking population. It had been quite a curious experience in that even when I was writing about the meanness of the local languages towards the lower sections of the local population, there was a general feeling that it was elitist writing. For it was in English. And in the local vernacular, it is generally indoctrinated that English is an elitist language!
I took a lot of effort to learn writing in the vernacular. I started the writing in 2016 as an every alternate day broadcast in Whatsapp. Even to this day, it is being done as a broadcast every alternate day, infrequently.
There has been a specific number of committed readers. However, I do get the feeling that not even one of them does forward this writing to anyone else.
It so happened that I was able to meet one of my readers. He was at that time conversing on the theme of mental disturbance and psychology, with me. He mentioned that he did get a number of ideas on what triggers such issues in a human mind, from my vernacular broadcast.
He had been giving free help to those who had mental stress, he mentioned.
In between the talk, I did casually ask him whether he had forwarded my writings to any one of his contacts.
He first gave a very casual answer that none of his contacts were interested in such intellectual writings &c. However, on being told that there were readers who were ordinary persons, with whom he himself was acquainted with, he went into some deep contemplation.
Then he made a frank admission. He said, ‘I cannot pass on your writings to my contacts.’
Many of his contacts were his direct subordinates and some were his indirect subordinates. Then there were persons who were in the local social system, with whom also he had very specific kind of links and relationship. Also, there were persons who were his relatives.
He placed his hands at a particular height, to convey the idea of a height.
He said, ‘I have a specific height, with regard to all my contacts. If I were to pass on your writings to these persons, my height will collapse!’
What he said had more than one truth.
In the local feudal languages of South Asia, there are heights and lowliness encrypted into the language and words.
Words like Saab, MemSaab, Aap, Unn, Avaru, Oru, Adhehem &c. do add a height on to the person, institution, programme etc.
Words such as mere name bereft of the suffice of reverence, and words such as Thoo, Nee, Neenu, Uss, Avan, Aval, Avanu, Avalu, Eda, Edi and many more, do add a very powerful addendum of lowliness.
This might be simply explained away as mere feelings. However, as I had mentioned earlier, feelings, sensations &c. do have a software coding that creates these things. So they are as real as items in the digital world. It is simply that human being exists in a different kind of digital world.
The real test of the reality of the power of these coding is that words, with different heights can affect so many other things that move through the social system or does exist in the social system, differently.
Innumerable examples of this effect can be picked out from the social system.
In my last post, I did mention something about the invisible ‘heights’ and ‘lowliness’ in which persons can get to exist dynamically in their relationship with other human beings and such, inside feudal languages.
A native-Englishman might quite easily feel that he knows what this is. For surely, there are higher persons and lower persons in any organisation even in English.
This is one of the locations where an erroneous idea of similarity might rise. Actually what I had hinted at, has no actual correspondence in English.
It is not simply a case of private soldier being lower than his immediate superior, in rank. In English, there is no change in the You, Your, Yours, He, His, Him with regard to both of them. Nor do these words change drastically with regard to his or his superior’s wife, parents, uncles, aunts, children, friends &c.
In a feudal language arrangement, there is a powerful superimposition of different indicant verbal codes in the arrangement. Again this is not a simple issue. For, there can be different coding by which the same indicant verbal codes can be imposed, depending on various other hierarchies, including that of age.
Unless a person is very powerfully held in a stranglehold-like grip, he or she will wriggle out of his or her subordination, the moment a chance is seen on the distant horizon.
As an aside, I might simply mention here that this has had been one of the major reasons for the English side being able to overcome the assaults of many others consistently, over the centuries. Simply put, if the Indian army soldier sees a situation in which his side has doubtful chances of success, he would quite easily find no more reason to bear the trauma of the lower grade verbal usages used to him and about him by his officers.
I will not pursue that subject here.
I was talking about the invisible heights and lowliness. Actually this is a fact and as real as any other physical object that can be seen or detected.
If one can visualise how a person is connected to various others in a feudal language world through some digital screen, the powerful and yet quite slender thread that pulls and pushes, and places various other human beings in various slots in relation to each other might be seen vividly.
Even at this point of explanation, the reader can easily claim that still it is all imagination. For even in the English army regimentation, the hierarchies are basically enforced in the human mind. At this level, it might be true that in English armies also there is an invisible coding of hierarchy. However, this is not dynamic.
That is an essential difference between South Asian feudal languages. Inside South Asian feudal languages, this can be highly dynamic. And that can be a truly worrisome experience. It is like saying that a British army Officer can, when viewed through a different route, be a subordinate of the private soldier.
I have mentioned a few verbal coding instances inside feudal languages in some of my other writings. I will mention one such instance, which I have not mentioned elsewhere.
Take this English sentence:
You go and give this to him.
In the South Asian feudal languages, this sentence can be in various ways. I will mention four of them.
1. (Higher) You go and give this to (Higher) Him.
This is more or less specific kind of straight line coding, more or less on the higher plain.
2. (Lower) You go and give this to (Lower) Him.
This is another kind of straight line coding, but more or less on the lower plain.
3. (Higher) You go and give this to (Lower) Him.
This is a kind of twisting coding, with one side on the heights and the other side on the depths.
4. (Lower) You go and give this to (Higher) Him.
This is another kind of twisting coding, with the first side in the depths and the other side on the heights.
The wider associated fact is that with each different sentence coding, the persons change quite perceptibly. In fact, so many things change. Even the item that is being delivered would change, in the software arena. This last sentence requires a wider explanation. I hope to be able to give it.
There is an immense number of similar coding functioning inside feudal languages. Pristine-English has no information on these things, and remain quite unprotected from these creepy codes.
I had intended to reach into the sphere of the supernatural code arena, today. But maybe it might take a bit more time to reach that celestial arena.
When speaking about the existence of un-see-able, but clearly sense-able heights and lowliness inside a feudal language social system, it would be wise to mention that inside English also, there are higher persons and lower persons in any organisation. However, that is not what is being described.
For, inside pristine-English, the existence of a stature-neutral You, He, She and the various other associated verbal codes, literally springs the lower-positioned persons’ various attributes including his rights to articulation and rights to dignity back to a potential level which is more or less equal to any other common Englishman.
At the same time, in a feudal language, all these things go down step-by-step down into the abyss. It is like heaping a small load on a person at each level down in the step-like hierarchy. And at the same time, each level also exerting a small push upward.
Let us say that there are some twenty steps in this feudal language-created social ladder-like pyramid.
At each lower step, the number of persons above increases exponentially.
And the pyramid is so designed that each person in the lower rung after around step number four can have only a few persons directly under him.
The person at the highest level gets to experience only a very feeble push downwards. At the same time, he or she gets to experience the highest number of persons to push him or her up.
And at the same time, the person in the second level experiences the small weight in the hands of the top person. And at the same time he or she also experiences the push of around 18 steps below him.
The persons in the lowest rung would experience the highest social weight that bears upon them. It is not a visible weight. Yet, it is there very powerful and inescapable.
I have seen ordinary featured persons bearing this inexorable weight. Those who concede to this terrible degradation, exists in an atrophied form of human state, with acute lack of right to articulation and dignity. Crushed and contorted.
A few who try to wriggle out this degradation and shackled state might exhibit behaviours which might be defined by the crazy mind science as mental problems. Others simply go in for rude tones and loud exertions as means to temporarily disengage from their mental fetters.
It might be good to describe the social design at a bit more complexity.
At step number four or some other number, the individual is like the Indian police constable, the police shipai. He has his seniors above him pushing him down. But he can literally wallow in the reverential push of the huge number of ordinary persons in the nation.
The Indian common citizens are themselves graded into numerous ladder-steps by the feudal language.
Yet, under each one of them there is only a few persons in each lower rung. That is, from here onwards to the bottom, the number of persons does not expand exponentially.
Again it is like mentioning astronomical distances. There is a definite distance between the sun and the planets. In human terms, this is a huge distance.
In the same way, look at the postulated distance between the nucleus in an atom and that of the electrons that go round it. This distance is also astronomically huge at the level of existence of the atoms. And this distance might increase as the electrons go further and further distant from the nucleus.
In a similar manner, in the social hierarchy created by a feudal language, between each rung that will be a huge distance, which cannot be traversed by the persons in each rung. In English, the existence of the stature-neutral verbal code more or less negates this coding.
In feudal languages, the situation is quite different. Here what is available is what I have mentioned as indicant verbal codes. That is, verbal codes contain hidden relative stature codes.
Rev. Samuel Matter in his book Native Life in Travancore had mentioned derisively about the existence of terrible repulsion between different level lowest-level caste persons. And there was one instance in which there was a real verbal fight among two individuals of different lowest castes, each claiming his caste is higher. Actually both castes were at the rock bottom of the social ladder.
The fact is that the basic codes that creates these kinds of vertical distances between persons, professions &c. is encoded in the language by means of indicant verbal codes.
I have experienced this when I first moved from an English medium school to a school in which there was only a single English division among the midst of so many vernacular divisions.
Even at this miniscule social level, there were terrific hierarchies of who is elder and who is younger. This was generally inescapable for most students.
I was speaking of how human beings are arranged in a feudal language social system or organisation. There is no representative image which I can use as a model to convey what my conceptualisation is.
I have mentioned the word ‘ladder’. Then I have used the word ‘pyramid’. However, the coding is actually not that of a ladder or a pyramid. I can use words like Net, Web and many other words to delineate different aspects of this extremely complicated social coding.
As a slight detour, here, I can simply mention that academic subjects such as Political Science, Psychology, Psychiatry &c. more or less verge on the periphery of baseless speculative nonsense. I will not pursue this claim here.
Now coming back to the theme of finding an ideal model to be used for visualising a feudal language social system, I think I would not be able to find any.
The system is too complicated to be confined to such simple portrayals. For, there are invisible strings and lines of forces that hold on the individuals, and create various kinds of bends, leanings, loops and many such things inside a hidden virtual framework upon which the social system would be structured.
This much I mentioned just to say that I am going to use the geometric tool called protractor now, to feature one specific aspect of feudal language encoding.
Imagine a differently-scaled protractor placed in a vertical position. This is just to conceptualise the idea of angle and angular component. The persons on the top are at the 90°. At around 60°, in this protractor, the angle turns into 0°. Below that there are a huge number of angles. However, they all have progressively increasing negative values.
I mentioned this concept just to convey an idea of human beings existing in a gradually increasing negative value. Persons who are in positive value area do have a very easily discernable positive facial feature and demeanour. This is also relative. The persons on the 90° location literally radiate a divine glow in their physical aspects.
Persons who are in the negative locations display a progressively increasing demeanour of facial contortion and negativity. This is an actual reality of the social scene in the Indian social system. People of the same ethnic antiquity do look starkly different. I am not speaking of skin colour.
I am speaking of the effects of the South Asian feudal languages. Not about other feudal languages like German, Japanese, Italian etc. Each would need to be examined separately.
There is a complexity in the picture that I have conveyed. It is simply that at any location in the social ladder, there are astronomical heights and lowliness between the persons located there.
Even a higher level person cannot simply enter into a lower level social location and connect to everyone in a very simple manner. For, at that level also, there are huge heights and lowliness that would suddenly magnify.
It is like a human being going into the minute spaces between the atomic nucleus and the electrons. When he or she is there, the astronomical distance between the two items would suddenly become a terrific reality. He or she would have to choose which side to connect to.
I do not know if the reader has understood what I have mentioned.
Now, let me continue.
I did see unconnected patches of the film Slumlord millionaire. I know only very sketchy details of its storyline.
The person who acted as the slum-dweller did not actually bear the demeanour or personality features of an actual average lower class person of India. But then exceptions are always possible.
Films connected to India generally have this fooling-the-spectator feature. If a real lower class person is depicted in all his actual demeanour features, no now would like to see the film other than for some other antics of his or hers.
So persons on the extreme heights of the virtual angle are allowed to act as persons who exist in the negative-most locations of the virtual protractor, in these films.
Indian films actors who seem to look like demigods are actually those who can exist at the highest levels of the verbal codes. But not always, it is true. I do not want to go into the complexities.
I have not seen any Hindi film for quite a long time. However, my general feeling is that these films do not depict the realities of the social system at all. If any native-Englishman get enamoured by these films in which fabulous human personages are seen to exist in the Indian social system, it might be a case of being deluded by creepy falsities.
Yet, the songs in the South Asian feudal languages are simply superb. In fact, a dose of these songs can be had as a serviceable substitute for hallucination drugs. How can that be?
Maybe I should mention something on this aspect of feudal languages.
26
Posted: Sun Nov 12, 2023 6:35 pm
posted by VED
26 #. Experiences which cannot be imagined in English
Some more than 25 years back, when discussing about language features with an aged native-Englishman, he said that the French language is exceedingly beautiful.
Maybe beauty is something quite subjective. I will not go into that. However, there is something quite different about feudal language verbal beauty from what can be there in planar languages.
In the above statement there is a contentious issue. It is my attempt to place some of the Continental European languages, and naturally the speakers of such languages as being different from the native-English. What I am speaking about is not about individual attributes of being good or bad. It is simply that each language can create a very specific human arrangement pattern which might be quite clearly visible in a supernatural software design-view arena connected to reality.
Let me continue on my path without getting lost in other distractions.
In feudal languages, the supernatural software design-view arena is more or less highly three-dimensional. And in planar languages, everything and everyone are more or less arranged in a planar arrangement with minor aberrations to this arrangement.
In feudal languages, human beings, their relationships, the ambit of their emotional oscillations, the range of meaning of words, capability of imagination etc. are much more extended than in a planar language. This much I say with a certain level of certainty because I experience it whenever I want.
The above words might seem point to a very interesting capability. Yes, it is a very fabulous competence for a feudal language person, if he or she can live in a native-English location. That is the crux of this issue.
The native-English location will provide this individual a very steady platform to stand upon and go into the three-dimensional depths of his or her native feudal language world. It is like as one would go for a deep sea diving with a secure attachment to a steady ship or boat sailing above the waters. The experience would be quite nice. For one can see the various sea-beings living in the depths preying upon and being preyed upon by, other marine life.
This diver can come back unscathed with a wonderful experience in his or her mind.
However, the situation changes if this same diver were to get connected to the depths with no scope for coming out.
There is superb beauty in these depths and the beings living in there do enjoy the elements seen all around. Yet, if they are compared with a group of native-Englishmen, there is obviously a difference.
A group of native-Englishmen of the pristine-English times would not possess a lot of carnivorous features that are there in many others. In a way, it is a defect and a deficiency in native-Englishmen.
In fact, if these native-Englishmen are made to interact with an equal number of feudal language speakers at a level of equality, the native-Englishmen might come out scarred. The only negative issue the other side would experience would be what can be mentioned as experiencing sweet racism.
But overall the feudal language side would come out with higher personality features. Yet, if they are allowed to live together among themselves, each one of them would find so many of the others among them unbearable.
I need to control my words here. For, my words are going directly into the topic of racism. And that is not the destination that I need to reach today.
I started writing in the local vernacular from 2016. I lacked vocabulary to write my ideas. So, I simply thought in English and looked for the words in an English-vernacular dictionary. It was an amazing enlightenment that I received. Almost all the English words were in there in the vernacular. What might be the etymology of so many vernacular words?
Most of these words, I understand, came from a government set-up Language Lab. I get the feeling that each one of the words in the English dictionary were taken up and suitable vernacular words created as meaning, by seeking out and mixing up words in Sanskrit, Tamil and the local vernacular.
Nice rounded words with a ringing tone, I could get. One of my readers expressed his surprise that I could write with so much beauty in the vernacular. However, the beauty that has arrived in the vernacular is what I had actually created in English and transmigrated into the feudal language.
Why the word ‘transmigrate’?
Well, it is actually relocating an entity from planar location into a three-dimensional location.
The words acquire a new level of content, sense, tone &c. Wherever I use these words, they get connected to human experiences that cannot be imagined or experienced in English. In feudal languages, most human beings have tight connections to creepy human emotions and situations. That again, is the crux of the idea.
I think I will continue in my next post. For, it is not possible nowadays to make a casual reader read long writings.
27
Posted: Sun Nov 12, 2023 6:37 pm
posted by VED
27 #. On verbal beauty that goes along with horrendous mental statures
It is not easy to explain, the varied ways in which the indicant verbal codes in feudal languages work, to a native-Englishman who has no information or experience in these things.
For instance, the lowest and pejorative form of You in Hindi, ‘Thoo’ is not always a piercing degradation. It can also indicate extreme intimacy and a mutually intrusive freedom. This kind of intimacy cannot be possible in English. That again is a claim that might need a lot of verbal explanation. However, I will not attempt that here.
At this level of intimacy, there is a freedom of intrusion on to both ends of the intimacy. When the Thoo word is to one side and the App word to the other, towards one side it is intrusive freedom. To the other direction it is devotion and loyalty, and respectful distance. There are so many things more to be said.
The feudal language landscape is one of towering heights and stupefying canyons, as created by words of varying depths and intensity. The words themselves can be made to possess attributes that are akin to curving and rolling tone, pulsations and such other things that might not be there in planar languages.
When songs are carefully written in these languages by persons with ample vocabulary, choosing and using words of varying heights and lowliness, and intensity and timbre, the songs can sound quite ethereal. When these songs come in combination with equally complex and surreal musical tunes, the effect can be quite mind-boggling and mesmerising.
It might be true that modern-day English songs are being created using quite mundane English words. Still there is some other quality in English that still attracts the people all around the world. But that attraction might not be the beauty of the songs alone.
Since I have very slender connection with English songs, I do not intend to go further into that topic.
However, there is this quote that I came across in Native Life in Travancore written by The REV. SAMUEL MATEER, F.L.S.
QUOTE:
Sir W. Ouseley, in his “Oriental Collections,” says:-
”A considerable difficulty is found in setting to music the Hindu ragas as, as our system does not supply notes or signs sufficiently expressive of the almost imperceptible elevations and depressions of the voice in these melodies, of which the time is broken and irregular, and the modulations frequent and very wild.
“Many of the Hindu melodies possess the plaintive simplicity of the Scotch and Irish, and others a wild originality pleasing beyond description.”
There are a number of items in the above quote that I would like to take up for inspection. Maybe I would do that after a little while.
All over current-day India, old film songs are being used as a very powerful tool to gather the common folks into the hands of the vernacular feudal languages. As of now, with such things as YouTube etc. available for the ordinary people and their children, people generally speak of the wonderful beauty of their native languages.
The usage ‘native languages’ is another item that might need some inspection. That also, I can only do later.
The actors in the films, both male as well as female, look so sweet and pleasing. And they sing or hum these wonderful songs.
Actually there is a beauty in these songs that cannot be created in planar languages like English. And this beauty is not real. That is the basic item to be remembered.
What is being depicted or felt is some eerie version of the higher indicant level existence of the social reality. This again is something that cannot be recreated in English. But the native-English can get duped by this. In the same manner they were duped and hoodwinked by the Gandhi movie.
I had noticed a very concerted attempt by the Bombay Film world to teach Hindi in Australian school classrooms, many years ago. They were using the songs in Hindi films to create a breech in the English social fortress of Australia.
It was not mere pecuniary gain that was being aimed at. The real aims were of a more diabolic nature. That of the mental enslavement of the native-English posterity.
This is a very odd claim of mine. And I cannot go deep into it here. However I can mention one incident.
A few British sailors had been imprisoned in Tamilnadu in South India. These sailors had been working for an anti-piracy company based in the US. Due to unfortunate circumstances, they had to come ashore on the Indian coast.
The Tamilnadu police will not be able to bear the natural personality bearing of the native-Brits. They were sentenced to prison for five years. And then lodged in jails with horrible facilities.
After a few years they were pardoned after some efforts from Britain and sent home. They had terrible memories of the Indian jails. They thought that they had experienced the worst.
This is where the story turns paradoxical.
They naturally did not understand Tamil. Idiots in the UN might say that this was a deficiency and a defect.
Actually bilingualism is dangerous for a native Englishman if the other language is a feudal language. Not being able to understand feudal languages is actually a great security for a native English individual, in many circumstances.
If the Brit sailors could have understood Tamil, their experience in the Indian jail would have been quite beyond their description of ‘terrible’. Their human features would have undergone an abominable metamorphosis to something they cannot even imagine without this horrendous experience.
Now let me take up Sir W. Ouseley’s words in his Oriental Collections:-
”A considerable difficulty is found in setting to music the Hindu ragas as, as our system does not supply notes or signs sufficiently expressive of the almost imperceptible elevations and depressions of the voice in these melodies, of which the time is broken and irregular, and the modulations frequent and very wild.
“Many of the Hindu melodies possess the plaintive simplicity of the Scotch and Irish, and others a wild originality pleasing beyond description.” END OF QUOTE.
There are at least two items I need to pick up for inspection in the above quote.
The first item is the usage ‘Hindu’.
I do not know who made the terrific mistake in identifying all the peoples / populations that had been subordinated in many locations in South Asia as ‘Hindus’. This erroneous idea is very much there in the English rule governmental records.
There are actually two different and mutually detached spiritual antiquities connected to the purported Hindu antiquity.
One is the Vedic culture and associated spiritual attributes and attainments. It is quite doubtful if the actual people who were part of that culture are in any way connected to the current-day peoples of India via bloodline and geographical antiquity. It is believed that this culture existed some more than 7000 years back.
I feel that it did take the officials of the English East India Company much effort to trace the various literatures connected this antiquity from various remote Brahmanical households. I think the Company officials did not really understand the rights of possession that some of the Brahmanical castes had over these things.
The literatures were studied and published, in both their original form as well as in their translated into English form, for all and sundry to study and possess. It is possible that this led to the dilution of sacramental purity of these items.
The second heritage connected to the Hindu religion is the one connected to the Puranas and such, the Ramayana, Mahabharatha, and associated works such as Bhagawath Geetha &c.
Actually between these two different spiritual heritages there must be at least a few thousand years distance.
In the first one, the Gods or rather the divinities were the Indra, Varuna, Mitra, Agni etc. And among these divinities, in the last period of this culture, it is said that there was some change in the stature of the divinities.
In the second Hindu heritage, there is a concept of three main gods, Brahma, Vishnu and Shiva. Then there are various Avatars or manifestations of at least two of the main gods in some kind of human forms. Sri Krishna, Rama &c. being claimed to be thus.
Both these heritages can be quite complicated and of some kind of depth. However, to claim that these cultures are represented by the current-day human population of India could be some kind of rascal claim.
It might be true that in many areas of current-day India, there were slender strings of Brahmin supremacy in the social system. Maybe in most of the places, the Brahmin could arrange the various others in various levels of subordination, as one would say the IAS and IPS of current-day times can automatically claim superiority over all government employees in India.
But the subordinated populations had no right to enter inside Temples, or to study, read or hear the spiritual literatures, (which were in the hereditary possession of the Brahmins).
For the sake of being more precise, let me take the case of Malabar. The Nambhuthirs are the Brahmins over here. However, there was a very powerful hierarchical arrangement of various sub-castes inside the Nambuthiris. I will not enter into that area.
Below them, there were the Ambalawasis. They were a number of castes who had to do work connected to temples and associated duties. They naturally could enter the temples and the households of the Brahmins. Yet, they also were barred from various spiritual activities.
I will leave out the kingly families in this discussion. For, there are a lot of confusing issues in mentioning them.
Below them comes the Nairs or Nayars. They were the sort of foot-soldier / police shipai group. Even though they are generally mentioned as the Sudras in the various books written during the English colonial periods, over the centuries their sudra antiquity has diluted much.
They are like the police-shipais of Malabar and Travancore. They cannot be seen or addressed or defined as shipais. They are a kind of brutal overlords in the landscape.
The same was the case of the Nayars. They slowly became a brutal force in the various tiny landscapes. However, they also could not study, read or hear the Brahmanical scriptures. And they could not enter the Brahmin temples also, I think.
Below them come a huge number of populations, currently mentioned as lower-castes. It is my observation that these are not mere castes based on profession, but also different ethnic populations forced into servitude in varying levels of social hierarchy. None of them had any connection to any Brahman antiquity.
A very interesting population group in Malabar are the Thiyyas. There were two different Thiyyas. One in north Malabar and one in South Malabar. Till the end of the Colonial days, the northern Thiyyas did not like to have any familial connection with the Southern Thiyyas.
Among the northern version, there used to be persons with glittering white skin colour. Then there were persons with Asian fair complexion, and also persons with medium complexion as well as dark skin colour.
Among the southern version, also there were persons of differing skin complexions.
There sure is some complex ethnic blood mixing in these people. There is another feature also observable in this people. However, I will not go into that.
There are claims that that these people had Greek antiquity and Central Asian antiquity. However, some dark-skin antiquity is also surely there.
None of the above three are connected to the Vedic or any other Sanskrit antiquity of yore.
They all became Hindus only in the early decades of the 1900s.
The northern Thiyyas do have a traditional Shamanistic deity. Now this deity is claimed to be an avatar of Lord Shiva of the Puranic heritage Hinduism!
In the 1900s, the slender Brahmin strings that were spread across the subcontinent became thick and formidable with the creeping in of the subordinated classes. This literally led to the creation of a powerful ‘Hindu antiquity’ in the nation. In fact, this seems to a kind of holding-together roots.
But then, with this event, the real Hindus, the Brahmins, were slowly and powerfully dislodged from their antique positions and stature. As of now, the landscape is literally littered with divinities with bare Brahmanical bloodline and pedigree. The Brahmins are scarce in the 'Hindu' spiritual scenes.
I had unconsciously developed an automated inclination for giving extreme attention to the language factor in almost everything connected to human activity.
When I speak about the Hinduisation of South-Asia, this is one item that leaps into my mind. There does seem to be an all-encompassing cloak of Sanskrit antiquity in the main languages in the areas under ‘Hindu’ occupation. In fact, both Hinduism and the Sanskrit antiquity in the local languages do seem to go hand in hand.
At the same time, it is my claim that the majority populations as well as the majority locations inside South Asia had very little antiquity connection with either Vedic or Puranic heritage. How do I get to explain this contradiction?
I will commence that explanation from the antiquity of Malabar and then extrapolate certain insights that are derived here across the subcontinent.
People generally get to know what they have been told, and what they get to see, read and experience since their birth.
I was born in 1962 in Malabar in a place known as Tellicherry. And my high school and college days were spent in Travancore. The state of Kerala was formed in 1957. That is, just five years before my birth.
In 1957, the Malabar district of the erstwhile Madras state was amalgamated with Travancore to form Kerala.
The peoples of Malabar had generally been known as ‘Malabaris’. And also as ‘Madrasis’. This ‘Madarasi’ label was actually connected to everyone in the erstwhile Madras Presidency area, I think.
And in the earlier decades of Kerala formation, the section of Malabar population who had no connection with English generally did move to the Middle East nations for doing many kinds of lower level jobs. These people were generally treated with disdain by the Travancorean social elites.
Later the Travancoreans also started moving in huge numbers for the same kind of jobs in the middle-east. Then both these different populations started getting the same label - Mallus. In the earlier days, the word Mallu was a sort of pejorative word used by the other Indians. However, the Malabaris and the Travancoreans did not seem to know this, and actually did seem to revel in this definition.
There is a reason why I mentioned this much. I have not even rarely come across a person in both Malabar as well as in Travancore who is aware that Malabar was actually British-Malabar and a part of the Madras State. And that Malabar was a district as different from a series of districts that it is now. However, there will definitely be persons who are in the know, even though I have not come across them.
Nor does anyone seem to know that actually there were to Malabars, north and south, both of which were at variance with each other.
Inside each Malabar, there were a series of populations of varying social and cultural systems. It is generally the rough and the loud, who get to gather the most attention. The others generally keep a distance from the din and the bustle that the others create, in those days.
Actually before around 2011, the rough and rude sections of the population could exhibit their loud exertions only in their own immediate vicinity. However, with the explosive expansion of the digital media capabilities, the cacophony has spread across the social hemisphere with no boundaries in sight.
In British-Malabar, there had been an officialdom with a certain percentage of direct-recruit officer class who were at home in the higher echelons of English Classics. These persons were generally reputed to be absolutely incorruptible. I have come across such persons in my young days.
The officialdom, judiciary, police and many other departments of British-Malabar were run on English, with the senior officers communicating among themselves in English. Travancore had none of these traditions. But then, when Kerala was formed, almost everything in Malabar connected to the English rule administration was erased out and replaced by the Travancore kingdom traditions and systems.
Maybe those who read my vernacular writings will know some of these things. As to the rest of the academic scholars, everything is Kerala: past – present - future. And no one seems to have any idea about British-Malabar, Madras State, Madras Presidency &c. as a common information.
I will not go beyond this much from the local native history. But then why I expounded so much in rough detail about all this is to set the background for a wider assertion on the language history of the place/s. I think once I am able to convey what is in my mind in very clear words, something more can be said about the Sanskrit ancestry of South Asia in general.
I might have to delve in slight detail on the variety of social conditions that the English company saw in the Malabars, and what the missionaries of such organisations as the London Missionary Society &c. came across in Travancore.
The writing might seem to be going a bit on a divergent path. However, I hope to route it round back to the location here. That is, Sanskrit ancestry of South Asia.
Books like Travancore State Manual (official publication of the erstwhile Travancore Kingdom) claim that Travancore was by antiquity a Tamil area. How it got converted into a Malayalam location might be quite a story.
In my childhood in Malabar, there was a language which has now more or less vanished. And the new generation of Malabar may not even be aware of this fact. As to mention them as Malabaris as different from Malayalees might be quite difficult as of now.
As of now, Malayalam has received a Classical language status in India. It was at first denied this status, but after some kind of clamorous claims and counterclaims, and possibly some kind of underhand feats, the language as of now has a Classical Language status.
When speaking about the original language of Malabar, there is a mix-up of names issue. That is, the language of Malabar was known as Malayalam. In fact, even Malabar was also known as Malayalam, I think, in the ancient times.
I understand that this ancient Malayalam of Malabar had very few words. However, that small number of words would be enough for the social communication of a society in which there was practically no literature. The spoken language would naturally be defined by the spoken words of the huge number of lower-classes, and the bound-to-the-soil slave classes.
Some of the words such as that for Mother, He, She &c. were similar to those in Tamil and in modern Malayalam. Other than that most of the words were quite different from modern Malayalam.
The quite interesting fact that I observed later was that other than these few words, all the other words had no connection with either Sanskrit or Tamil. That should be quite an interesting observation pointing to something which I cannot figure out now.
I found this quite interesting observation in the official work of the Malabar administration, Malabar and Anjengo, possibly edited (possibly not written) by C.A. INNES, I.C.S.
Altogether different is the language of the Malabar folksongs some of which have been reduced to writing. ...................................... the language is the ordinary colloquial Malayalam, and there are no traces of verbal inflections, and few Sanskrit expressions
As of now, modern Malayalam is literally inundated with Sanskrit words and expressions.
There was some kind of script also for the Malabari language. But whether this script was used to create any kind of literature is not known to me. Maybe this script was relocated to Travancore to create modern Malayalam over the last few centuries.
In Travancore area, the formation of a locally powerful Travancore kingdom with the solid help of the English East India Company must have fostered the development of modern Malayalam. Even though in those days, Tamil might have been freely used among the higher classes, there were a lot of relocation of higher classes as well as their slaves from Malabar to Travancore.
If an English-Malayalam dictionary is inspected now, almost all the words in English have a corresponding word in Malayalam. However, this is not a natural development. I think that an immense number of words were artificially created one-by-one by going through English dictionaries. However, I do not have any proof with me to authenticate my assertion.
If the words in modern Malayalam literature are inspected and compared with Sanskrit and Tamil, it might be seen that many of these words must have spread out from Tamil and the rest taken out from Sanskrit. In the earlier days, I think the words were mostly from Tamil. The language was small and with nothing to call a literature.
But the grammar of Malayalam does seem to have some connection with the Malabari language (which was the original Malayalam). I do feel that modern Malayalam was built upon the platform of Malabari Malayalam grammar. On to which in the earlier days, Tamil words were superimposed in Travancore.
And later, Sanskrit words were literally poured in. As of now, there is practically no definable border between Sanskrit and modern Malayalam when words are taken into consideration. Whatever words are required for poetic work are literally sponged out of Sanskrit and a bit from Tamil.
Nowadays there is even a talk that Malayalam is as old as Sanskrit and possibly a sister-language of Sanskrit. In the earlier days, when the Malayalam vocabulary was small, the general talk had been that Sanskrit was the mother language. And Malayalam its offspring.
It was naturally the missionaries of such organisations as the London Missionary Society and such that took up the work of improving the standards of the local lingua franca. In Travancore they worked hard to liberate the slave populations. The slaves over there were not like the black slaves frequently mentioned in the USA.
In Travancore and the possibly the rest of the subcontinent, the slaves were merely domestic cattle, who literally lived like semi-intelligent animals on the farmlands with barely anything to protect them from anything
When converting these beings who were seen as half-animals into human beings, the missionaries took a concerted effort to create a language for them. In many ways, this did lead to an astronomical improvement and development of Malayalam. However, there were other local poets who also did participate in this own their own.
I think that in Travancore the original Malabari language was continually mixed up with Tamil words. On to this, the local poets did their own work of inserting Sanskrit words. Then the Christian missionaries set to work to create various kinds of standards.
The first Malayalam dictionary was the handiwork of a German missionary who had drifted on to the Malabar Coast.
It so happened that when the lower-caste (slaves) converted-into-Christian folks and their Christian church relocated to Malabar from Travancore, their Malayalam language was seen as highly sophisticated, while the original language of Malabar was quite easily understood as the language of the illiterates!
The Christian missionaries in their various labels did exist as a pan-subcontinent cloak. These Christian missionary groups did not promote English, that is my understanding. I feel that they did have a competitive mood against English.
This attitude stands quite in contrast to the attitude of the English Company. The English administration had a policy and aim to spread English. And that was not really due to any English jingoism. There were more altruistic reasons for that. I need not go into that here.
There is something more to be said about what the Christian missionaries did do to the various minute languages of the Subcontinent and their cantankerous after-effects.
31
Posted: Sun Nov 12, 2023 7:39 pm
posted by VED
31 #. On how the traditional possessors got edged out
When the English East India Company set up its Factory (trade centre with warehouse, security set up etc.) in Tellicherry, they got to face the social set up of North Malabar.
Agricultural production as well as sanitation work connected to night-soil was burdened upon a bulky mass of human populations who were maintained on the borderline between beasts of burden and human slaves. It is possible that many different kinds of human populations might have got entrapped inside this enduring nightmare, including those of European bloodline.
There might be a feeling that individuals of white-skin ancestry would not be made to stoop so low. That feeling is just a fallacy. Once a person gets to endure the personality mutilating codes of feudal languages, everything changes. Check what happened to the English man James Scurry, when he was made a menial servant in Mysore in the heydays of Sultan Tipu’s rule.
When this state of affairs in Malabar was reported back to the English East India Company’s Court of Directors, it must have created much consternation there.
The matter in this and other ways reached the ears of the Court of Directors, and in their despatch of 12th December 1821 they expressed considerable dissatisfaction at the lack of precise information which had been vouchsafed to them regarding the cultivators in general, and in particular said :
"We are told, indeed, that part of them (an article of very unwelcome intelligence) are held as slaves ; that they are attached to the soil and marketable property.
"You are directed to obtain and to communicate to us all the useful information with respect to this latter class of persons which you possibly can; the treatment to which they are liable, the habits of their masters with respect to them, the kind of life to which they are doomed, the sort of title by which the property of them is claimed, the price which they bear and more especially the surest and safest means of ultimately effecting their emancipation.
"We also desire to know whether those occupants, 150,000 in number, cultivate immediately the whole of the lands by their slaves and hired servants, or whether there is a class of inferior tenants to whom they let or sub-let a portion of their lands.
“If there is such an interior class of lessees, you will inform us under what conditions they cultivate, what are their circumstances, and what measures, if any, have been employed for their protection."
More or less, the same was the state of affairs in Travancore kingdom areas. In fact, Rev. Samuel Mateer does record that there were among the slaves those who spoke a language totally different from anything that was available anywhere in Travancore. When they were asked as to how they came to this location, they had no answer for that. It was more or less similar to the experience of the children in the ‘Pied Piper of Hamilton’ story.
Their forefathers had somehow got entrapped in this godforsaken geographical hole. The experience under the feudal language speaking dominant classes is similar to cattle tied inside an enclosure. They get acquire no knowledge on what happens in the outside world, just beyond the fencing around the enclosure.
And for whatever crumbs thrown to them, they get entrapped in bearing down strings of inexorable loyalty, devotion and servitude.
In between, it might be mentioned that none of these human beings did have any connection with Sanskrit language or any Vedic or Puranic spiritual systems. Some of them had some kind of Shamanistic ritualistic traditions. The higher classes very pointedly did maintain a very powerful distance from these ritualistic activities.
I do not want to delve deep into the social scenario now. Let me prod on with the effect of Sanskritisation of the local languages.
In Malabar there was a traditional language which had very limited vocabulary. Maybe a few hundred or perhaps around one thousand words or so. Where this language came from is not known. It is possible that this language or its grammar got exported to Travancore.
Modern Malayalam is possibly created upon this platform of original Malayalam. First there was the impact of Tamil words. Then the pouring in of Sanskrit words and usages.
Maybe this is what has happened all over the subcontinent. I hear that Hindi was created by combining some eighteen or nineteen minute languages. It is also seen mentioned that the Christian Missionaries did develop Hindi and did even create a dictionary for Hindi.
Even though I do not know much about what really happened, it is possible that a huge number of Sanskrit words must have been poured into the new language Hindi.
The Christian Missionary aims were to work for the uplifting of the slave/semi-animal class human beings. In the case of Malayalam, there was this German missionary who could read Sanskrit, I believe. There are certain things to be mentioned about his activities in this regard. However, I will not go into that path now.
When Sanskrit gets poured into the minute languages, these minute entities literally expand. Not only by the filling in of words, but by everything that has been discovered in Sanskrit. All the Vedic traditions, Puranic stories, Mantras, Samhitas, Ramayana, Mahabharatha, Bagawath Geetha and many other things slowly diffuse into the social system, all of which literally had no connection to any such things.
The new generations of these minute-language speakers find a huge treasury or repository of words, traditions, spiritual information, mantras, tantra, astrological writings and much else. Within no time, these things are absorbed into their own social activities or personal thinking processes. There is nothing that now can stop them from thinking that these things are from their own cultural or ethnic antiquity.
It is like the teaching of the technical secrets of computer manufacturing, software skills and such things to South Asians from around the 1990s onward by some business interests in GB and US.
As of now, South Asians, Chinese and many other nationalities do have all claims over such celestial skills. The original people who had really created these things from their own intellectual heritage are slowly being edged out of the scene.
In the same way, as of now, the Hindus or rather the Brahmin households have been literally pushed out from the ecclesiastical platforms of Hinduism in many locations.
Most of the non-Hindus became Hindus around the early decades of the 1900s.
At this location in my writing here, let me take a slight detour. Actually, this location itself is a deviation from the original path of the writing. It was at the point wherein Sir W. Ouseley’s words had been quoted that I took the deviation.
I had sort to discuss two items mentioned in that quote. On these, one was the word ‘Hindu’. On to this discussion on the word ‘Hindu’, I had brought in the idea of Sanskritisation of local minute languages in many locations in South Asia.
In that discussion, such items as Sanskrit, Tamil, Hindi, Malabari and Malayalam were also taken up for very brief mentions.
I know that I have to move back to the original area from where I took this divergence from the path. However, before moving back, I think I should use this opportunity to place here a singular idea that came upon me when I was writing about the same theme in my vernacular writings.
It is about the topic of language scripts.
The reader may be aware that the original popularly spoken languages of the northern parts of the subcontinent might have been such languages as Pali, Maghadi, Ardha-Magadhi, Prakrit and such. As to the north-eastern parts of the land, I am told that there an immensity of languages even today. I do not have any information on any of these languages.
Now, let me mention something I have come to gather about Sanskrit and Tamil. These two languages seem to be totally different from each other. They might sound quite different even to persons who do not know these languages.
Whether there is any similarity in their grammar and sentence construction design is also not known to me.
However, both are terrible feudal languages. That much is true. And for this simple and yet quite dangerous reason, both these languages should not be allowed to enter into any native-English nation.
It is not easy for a native-speaker of these languages to speak anything that might reveal their real nature. However, there was the Tamil cultural leader Periyar E V Ramaswamy, who on one occasion, referred to the Tamil people as barbarians and the Tamil language as "language of barbarians".
It is actually just a barbarian language converting the speakers of such languages into barbarians. This is a conceptualisation of what a barbarian is that might not be understood by a native-English individual.
It then means that a barbarian is a person who speaks, or thinks in, a barbarian language.
As to Sanskrit, I have not come across anyone who has mentioned that Sanskrit is a barbarian language. However, there are no native-Sanskrit speakers available in the world as of now, that is what I understand.
So it is for others to mention that Sanskrit is a barbarian language. Barbarian languages can be beautiful to those who can understand the language and even to those who cannot understand them. It is like the howling of the Jackals sounding beautiful to those who can understand the communication systems of the Jackals. Actually the howling sound can be beautiful even to those who cannot understand the communication system among Jackals.
The words that I have written above have connected both Sanskrit and Tamil in a single thread of feudal language codes, encrypted in them. Both these languages are or can be barbarian.
Sanskrit may have no native-speakers alive. It might not have ever been a popularly spoken language of the masses at anytime in South Asia, at least for the last two-thousand years or so. And most of the current-day peoples of India might not have any bloodline or ancestral connection with Sanskrit.
However, Tamil is a spoken language of at least one or two states in the southern part of India. It could have been the language of the location of modern day Travancore also few centuries back.
Both Sanskrit as well as Tamil are languages with quite ancient antiquity. Both do have literatures dating backward. However, it is generally felt that Sanskrit is much more older than Tamil, as per the literary antiquity discovered.
I have written the above contentions from a background of quite flimsy information and knowledge of these languages.
Now, I need to take up an interesting observation that sort of entered my mind as an enlightenment when writing about these languages. It is about the scripts.
I do not have any information of what is inside linguistics or the scientific study of language/s.
In fact, when I filed a writ petition against the proposed compulsory teaching of Malayalam in schools and colleges in Kerala in the Kerala High Court, this item did come up. I had contended that Malayalam is a highly feudal language and thus against the tenets of the ‘original’ Constitution of India.
The government-of-Kerala side placed the argument that such a term as ‘feudal language’ is not there in the Science of Language.
From this assertion I might need to make some understanding about the depth of the crap ‘Science of Language’. However, that is besides the point here.
There is a term mentioned as Indo-European language/s. Since I do not know anything about Linguistics, I cannot say for sure on what basis this term has been created, and by whom.
Anything created or sponsored by Indian academicians is suspect. However, this term might not be the creation of any Indian academician. However, if it is a creation of some north-Indian or north South-Asian scholar, it might simply be an attempt to rise up from a deep hole to the levels of Europeans who he or she might mistakenly believe to be some superior beings.
There are certain debatable points with regard to the usages ‘Aaryan as used in the context of the Vedic antiquity and the ‘Aryan’ word claimed by the Germans. However, both of them are not English, that much is for sure.
As to there being any sameness of origin of South-Asian and Continental European languages, one might need to go back in times to times immemorial to reach prehistoric days to find that location.
From my own perspective from a platform of total ignorance, I cannot find anything similar in most things between English and South-Asian languages other than the faint similarity in some extremely common words.
There is this QUOTE from Wikipedia:
English is an Indo-European language and belongs to the West Germanic group of the Germanic languages
As I am totally ignorant of what constitutes a Germanic language, I should again assert from a platform of ignorance that this claim also might need to be thoroughly reinvestigated.
One of the senior officials of the English East India Company (I forgot the name - the reader might know the name) did once say in one of his speeches that there is a striking similarity of words in the local Indian language and that in English (or maybe Latin).
I think he mentioned such words as Mathru ( मातृ /mātṛ), Pithru – (पितृ / pitru). The equivalent words in Latin that he found must have been Mater and Pater.
It is true that Mathru does have some similarity with Mater, and Pithru does sound like Pater.
There is the word Amma used in Malabari to denote mother. The same word is used for Mother in Tamil also. There might be some other words common in both these languages. However, other than that there might be no other same words in Malabari and Tamil. However, in Malayalam there are many words quite similar to those in Tamil.
It would be quite foolish to make sweeping claims on the basis of miniscule discoveries. These so-called discoveries actually are neither grand nor miniature discoveries at all.
Languages might contain the footprints of the various historical engagements in which those languages have participated in. For instance, in Malabari as well as in Malayalam and also in most other languages of South Asia, there is an immensity of English words. Till recently, almost all conversations as well as written text in Malayalam did contain enough and more English words.
However, with the enforcement of the local languages as the official languages, the immensity of words created out of English word – translations have started replacing the English words. Even then words like road, bulb, open, file, gate, door and many others still are being used.
This discovery of English words inside South Asian languages should not be taken up to define English as an Indo-European language. For, the ‘how’ of this eventuality can be very clearly delineated from the English Colonial history.
There was an historical event of English rule in many parts of South Asia. During that time and afterwards, there had been widespread use of English in education, administration, and much else. Moreover, all these things had been replicated in the independent kingdoms in South Asia. So naturally, English words diffused into the miniscule languages, which till that time did not have adequate vocabulary.
As to whether there are English words inside unadulterated Sanskrit or Tamil is not known to me.
I have still not reached the periphery of my destination in my writing here. The destination here is the topic of the Scripts of languages.
However, before concluding the writing here today, I need to mention that there are at least some other things that need to be looked into before embarking on making wild claims about similarity or sameness of origin and before placing foolish definitions upon unconnected entities.
English can be totally different from most of the miniscule languages of South Asia. And also from both Sanskrit as well as Tamil.
Creating a defining term ‘Indo-European’ inside a crap science subject to place English among a heap of barbarian languages could be an act of rascality that calls for divine retribution.
Beyond all this, it is not actually words in a language that define a language. It is how the words are connected to each other and also the exact supernatural software coding of a language that defines a language.
For, adding an immensity of English words into Malayalam did not convert Malayalam into English. And the removal of the immensity of English words from Malayalam did not create a new language.
Yet, words do have powerful software coding inside them. That is also powerfully there in the background. Awaiting an activation signal!
Even though Sanskrit and Tamil sound and look quite different, there are certain similarities in them. And these very similar items are quite at odds with the set-ups inside pristine-English.
The first item of similarity between Tamil and Sanskrit is what I have already mentioned. Both are feudal languages. That is, they have both shifty and covert codes of adulation as well as those of carnivorous tendencies. The former enhances the skills of luring, and the latter enables the capacity for trapping and annihilation. From this perspective, both are barbarian languages.
Pristine-English does not have these verbal forms as are there in the above-mentioned languages.
The second item of difference is that of Sentence construction. Those of Sanskrit and Tamil could be entirely different from that of English. This idea is quite a complicated one.
Just to make a small demo here, I can mention that when one refers to another person and replies to the question: When will he go?, that ‘he will go tomorrow’, the sentence said in reply in Malayalam might, if translated word-to-word in English would be:
‘Tomorrow will go’.
These kinds of various differences can be seen in many locations of the language translation, if done word-to-word. It is simply that the sentence construction and allied items are totally different.
However, these are not the items that I aim to focus upon here.
My focus is upon the scripts.
Again, by script, I do not aim to take up for inspection the shapes of the letters in the alphabets in the three languages.
I understand that the Sanskrit script is known as Devanaagari. Tamil script might be simply known as Tamil script, I believe. My knowledge in these things is quite feeble.
The scripts in all these afore-mentioned languages are totally different from each other. However, there is a particular kind of similarity between the Sanskrit and Tamil scripts. This should point to some kind of common origin or intersection of paths of their development over the ages.
Here I need to take up a very simple word from the Tamil language. The word is Amma. அம்மா. It means mother.
In Sanskrit, the word is Matha माता.
It is very obvious that the scripts of Sanskrit and Tamil do look quite different from each other. However, there is a hidden similarity also there.
Let me take the Tamil word Amma அம்மா or mother. If this same word is written in Devanaagari script, it would be like this: आम्म
அ of Tamil and आ of Devanaagari more or less sound the same. It is difficult to write how these letters’ sound in English letters. It is not a or aa or anything like that. If the audio of the word Kamasutra is heard, one can hear the sound of Ka in it. The sound of ‘a’ in this could be near to the sound of அ and आ.
The word was Amma. I have sort of conveyed how the ‘A’ sounds.
The next part is the ‘mma’. This is ma + ma. However, this does not sound like mama. It is a reinforced sound of ma.
ma is a letter in Sanskrit, Tamil and other South-Asian languages, I believe.
So to convey the information to a native-English speaker, I can mention the idea like this:
Amma is written with two letters. A and mma. Here A sound has been mentioned above. And then comes the mma sound which is another letter.
That is आ and म्म or அ and ம்மா.
That is, the writing of a verbal sound more or less follows the sound. However, in English the letters that are placed one after another to form a word is in an entirely different manner and pattern.
In fact, there is absolutely no connection between the scripts of Tamil or Sanskrit, and that of English.
This information points to another deeper fact. That Sanskrit and Tamil are connected to one and the same fundamental script. And that the fundamental script of English is an entirely different entity from that of Tamil and Sanskrit.
At this point I might need to embark upon explaining what a fundamental script is.
That I will do in my next post.
As an aside, I might mention the grand attempts to place Sanskrit as the fountainhead of many things, by persons of South-Asian origin who believe that they have Sanskrit antiquity, but actually have very remote chance of any such antiquity.
From a very casual observation, both Tamil as well as Sanskrit have the same kind of letters in their alphabet.
This alphabet design is seen reflected in the modern languages of South Asia, such as Hindi, Malayalam etc.
There are the
अ, आ, इ, ई etc. which I find mentioned as Vowels in Devanaagari (Sanskrit, Hindi script).
And the
क, ख, ग, घ, ङ etc. which I find mentioned as Consonants in Devanaagari (Sanskrit, Hindi script).
Whether the words ‘Vowels’ and ‘Consonants’ are really equal in meaning to these words as understood in English is not known to me. I have very feeble knowledge in English grammar. Generally I do not make much use of grammar rules when writing in English.
When speaking about Tamil, I think the same system of Vowels and Consonants as seen in Sanskrit is seen reflected here also.
The Vowels are
அ, ஆ, இ, ஈ etc. These letters more or less might have the same sound as in Sanskrit.
Then the Consonants:
க..........ங corresponds to क, ख, ग, घ, ङ of Hindi (Devanaagari script)
ச..........ஞ corresponds to च ........... ञ of Hindi (Devanaagari script)
ட..........ண corresponds to ट ........... ण of Hindi (Devanaagari script)
த..........ந corresponds to त ........... न of Hindi (Devanaagari script)
Since my knowledge in Tamil as well as Hindi and Sanskrit is quite weak, I have used the computer keyboard settings to write the Devanaagari and Tamil letters.
I think, in Tamil some of the letters are missing in the dotted area. Yet, the general designs of the letter arrangement in the alphabet are same as in Devanaagari letters (Sanskrit, Hindi script).
Since there might be readers here to whom both Sanskrit as well as Tamil might be worse than Greek, I will stop today’s writing at this location.
Before thus concluding, I simply say that the letters in both the above-mentioned languages as well as their shapes have no connection to the letters in English alphabet.
Maybe in my next post, I can arrive at the location of ‘Fundamental alphabet’.
It is quite apparent that both Sanskrit and Tamil scripts have been derived from the same fundamental script. It might also be true that both these languages have done some tweaking on their own to adjust the scripts to the peculiarities of their own verbal codes and sounds.
However, the writing form of the letters in the two languages is quite different from each other. What could have influenced this, I have no information upon. Maybe I can make some suggestions. However, I refrain from doing that here.
I hear that Urdu, the Deccani language of South-Asia is usually written in either Devanaagari script or in Arabic script. So it is seen that many languages can be written in the script of other languages, which may or may not have much difference in the various facets of the language.
I have seen Sanskrit verses written in Malayalam. I do not feel that this change in script or transliteration into Malayalam does effect the pronunciation of the original Sanskrit words much. This simply might show to some extent that Malayalam script and Sanskrit script are both derived from the same fundamental script.
However, if English words and sentences are written in Hindi or Malayalam (or even in French for that matter), there will come upon the original word pronunciation, absolute and atrocious changes.
For instance, work is written as vark, is as ees, was as vaas, your as uvar and so on in some of the South-Asian scripts.
After having stated so much, I think I can now embark on my aim to expound on ‘fundamental script’.
I am not sure if this is an original idea. For, I do not know much about what other persons who have deliberated upon languages have mentioned. Beyond that I have come across deep insights on languages in the writings of some authors, when they were dealing with some other items.
For instance, when I was doing a study on THE NATIVE RACES OF SOUTH AFRICA written by GEORGE W. STOW, F.G.S., F.R.G.S., I did come across some of the insights he had got on the native languages of South Africa. I am not sure if these things have found their way into the so-called Science of Language. i.e. Linguistics.
I am also not sure if Linguistics is not aware of the concept of Fundamental Script. It is just a thought that appeared in my mind.
Urdu is being written in Arabic as well as in Devanaagari script, I have already mentioned. If Urdu wants its own script, it is quite easy to make one. Just create a differently designed आ, आ, इ, ई &c. and a differently structured क, ख, ग &c. and make some changes here and there, a new script is ready.
In fact, if anyone with some linguistic abilities works with some diligence, he or sh can create a new script by simply creating a different design for each letter.
In fact, this is what I seem to have found done in some of the language scripts of South Asia. I do not have any information on the other languages of South Asia.
Some of the European languages might have scripts quite similar to that of English, with various kinds of differences.
However, could similarity in script mean that the languages are of the same social coding? This is a very powerful query.
For instance, Urdu could be a very intensively feudal language. While Arabic, I understand, is somewhat a planar language. So, the same script does not convey a deeper coding connection between the languages.
I think I did see it mentioned that when Hindi was being developed a couple of centuries back, there was a deliberate move to not use the Arabic script for Hindi. Instead, Sanskrit script was deliberately inserted into Hindi. This was done, I understand, to avoid a connection with the Islamic world and literature for Hindi.
Once the Sanskrit script was used for Hindi, it is very easy to be misled into believe that Hindi and the Hindi speaking populations are connected by ancestry to Sanskrit.
So if there is some kind of similarity between the English and French scripts, there is no need to connect to a deeper connection between these two languages based just on the similarity of scripts. Here I again I am in deeper waters than what I am accustomed to. For, I do not have any knowledge in French. French, I understand, is a feudal language. While English is a planar language.
I will take up the concept of Fundamental Script in my next post.
How do human languages sound to persons who do not understand those specific languages?
Here is this quote I picked up from THE NATIVE RACES OF SOUTH AFRICA written by GEORGE W. STOW, F.G.S., F.R.G.S.
From the only reliable evidence which can now be obtained, it would appear that the title Hottentot is not of native origin, but a sobriquet given to them by the early Dutch traders from the almost unpronounceable character of their language.
To those who could not speak the above-mentioned language, the human voice sound might have sounded quite like some animal sounds.
This might bring us to the question of how distant human beings are from animals. There are these quotes from the same book.
The Bushmen of Southern Africa have been described by their enemies, not only as being “the lowest of the low," but as the most treacherous, vindictive, and untameable savages on the face of the earth : a race void of all generous impulses, and little removed from the wild beasts with which they associated, one only fitted to be exterminated like noxious vermin, as a blot upon nature, upon whom kindness and forbearance were equally misplaced and thrown away.
In fact, the other native races of South Africa used to treat the Bushmen more or less like animals. And the Bushmen themselves moved from one bush to another, with their terrifying poisoned arrows. Their possession of this dreaded poisoned arrows literally related them to poisonous snakes in the minds of the other native human beings of South Africa.
This was probably a fugitive clan, that had fled so far to the north whilst their countrymen were being ruthlessly hunted like wild beasts in the southern portions of the country.
He stated that when he was a child, the Bushmen of that part believed that the only people in the world were Bushmen and Lions.
In fact, somewhere in Native Life in Travancore, written by The REV. SAMUEL MATEER, F.L.S., I did come across a native people who claimed that they were animals.
There is also this quite curious item. When the London Missionary Society started teaching the lower slave castes of Travancore human intelligence and related stuff, they were told by the local supervisor and such other castes that the slaves are not fully human beings. In fact, these slave populations were treated as some kind of higher animals, to whom teaching letters would be like teaching alphabet to the domestic cat.
However over the centuries, some of the descendents of these slave populations have evolved to extremely superior human beings in India. They became the converted Christians of Travancore first. Some of them migrated into British-Malabar forests which later became Malabar forests. As of now, a good percentage of them are extremely rich plantation and farm owners in the eastern mountain areas of Malabar.
These people’s ancestors had the direct experience of being under the native-Brit missionaries. That is quite a wonderful experience, if one were to compare the same experience with that of being under the local native Christian priests. Both are 180 degrees vertically apart.
In the new nation of India, one can see many such Christian persons of this ancestry working in many areas in India. There had been a famous Maharashtra Governor from this group, a sort of favourite of then (1970-80s) Prime minister of India.
Some years back, there was a Defence Minister, presumably from this ancestry. One might find many persons from this ancestry working in various fields in native-English nations. Some are doctors there, and many are nurses.
However, none of them would like a mention of their ancestry. It would stink. It is understandable. They are slowly diffusing their ancestral antiquity into that of the Syrian Christians, who actually had treated them as utter despicable beings, in the days of the London Missionary Society endeavours in Travancore.
The current-day children of the converted-into-Christians of slave ancestry of Travancore would simply parrot the theme that Travancore had been a part of British-India, and that British-India was enslaved by the English.
Coming back to the animal qualities of human beings, I was just wondering if animals were given 10 years primary education, and then two to five years higher education, what would be the change that would come upon them. Maybe it depends on who does the teaching.
Now, I need to come back to the topic of how human conversation in a specific language, sound to other persons who do not understand that language.
I will keep that for the next post. I still could not reach the topic of Fundamental Script.
38
Posted: Sun Nov 12, 2023 8:21 pm
posted by VED
38 #. How human speech sound to those who do not understand it
I do get the impression that when good quality English is spoken by native-South Asians, it does sound like some bird twittering sound to a person who does not know English.
In fact, when my sisters used to speak English in our house after coming home from their school, there was a local young female who once did ask me, ‘What is it your sisters are speaking like birds?’
That was around the year 1964 or ’65.
The English heard from the US TV serials at times do sound to have some clattering dingle din to an untutored hearer. And the earlier times English from England as heard in old-time English (England) movies might sound much different from the US clutter–English of current-day times.
Indian English or what I would name as Indian vernacular English is different. It is not actually English but only a translation of some native tongue into English, carrying with it a huge burden of all the pretended diffidence and arrogance inherent in the vernacular. Moreover, many English words are imagined in their transliterated-into-vernacular sound and used. This language might not have the same bird twitter sound of the original English speakers in South Asia.
As to how the South Asian native languages sound to others is not clearly known. Some more-than-thirty years back, I was told by one native of Kerala English-speaking person, working in the Middle-East, that some other language person had told him it seems that Malayalam sounds like : Dum Dum Dum.
Actually when speaking about how feudal languages sound, I have noticed that they do have more than one sound. I can understand Tamil, Hindi and Kannada only very little. So, I think I might be able to notice how these languages sound.
I do not want to enter into that item here, now.
I notice is that these languages do seem to have more than one sound or intonation.
It might be true that in English also, there can be different intonation in the spoken words, connected to wonderment, fury, cautiousness, exhilaration and such. These might be there in other languages also.
However, in feudal languages the content of intonation expands astronomically, so to say.
It is simply that in each conversation in a feudal language, the speaking persons move into vertically different levels (and also moves horizontally).
When a lowest You is speaking to a Higher You, acknowledging his own diminutive stature, there is a specific verbal timbre to the tone.
If he speaks to the same Higher You without acknowledging his own diminutive stature, there is a very definite difference in the sound. In fact, to the untutored hearer, the language might even sound different.
Tamil can sound extremely rude when a higher You speaks to a lower You. But not always. And when a lower You speaks to a higher you, acknowledging his own lowliness, a tone of subservience and servitude can be felt. However, if he speaks without admitting his stature, terrific rudeness can get encrypted into the tone.
In extreme feudal languages like Malayalam, there are words toward the higher which are different from the words to the lower. This also gets superimposed upon the virtual heights vs lowliness vector components of the words.
When I say these things about feudal languages, a native English speaker can very easily feel that these things are there in pristine-English also. However, that feeling can be a fallacy. For, inside feudal languages, human beings (and also animals) exist in different levels and also in different angular component locations inside a virtual software arena designed by the feudal language codes.
Everything is different in pristine-English, in the virtual design-view of its own supernatural software.
What I have mentioned above is actually connected to a much more complicated software machinery. I will have to expound on that at a distant location. Not here.
After this much build-up to the theme, I think I can touch upon the idea of a fundamental script here.
To a person who knows a language, words sound more or less a series of logical sounds which might convey precise verbal meaning. However, to persons who cannot understand the language, the verbal sounds can even sound as some kind of gibberish noises.
So, maybe it might be true that the script of a language can be created only by those who can understand the language.
As mentioned earlier, as of now, it might be quite easy to create a new script. Very casually follow the script codes of some other similar language and create new designs for each letter. I think Devanaagari (Sanskrit), Tamil, Arabic &c. all follow similar coding. That is, words are written with letters that more or less are a continuous flow of the sound of the words.
However, in Arabic the stringing of letters is in the opposite direction. There might some reason for that.
However, if the alphabet of English is taken up, the letters are seen arranged in a totally different manner.
I think I have already dealt with this difference. And it certainly can be something that is very much known to persons who study languages.
My insertion here is about the ‘fundamental script’.
How does a person who does not know any other script create a new alphabet? This is the location of the ‘fundamental script’. Once this fundamental script has been made, many other scripts can be derived or developed from this.
When speaking about Devanaagari, Tamil and such other South Asian scripts, this is the item that has to be searched for. For, many languages of South Asia have the same design in the language scripts’ stringing of letters. So maybe they are all derived from the same fundamental script.
And in the case of English alphabet, there might be some other fundamental script from which many Continental European languages as well as English have derived their scripts from.
It is like this. Imagine the sound of various English words:
Arrange, come, upon, day, doubt, cunning etc.
For persons who do not know the English alphabet, these are just sounds bereft of any letter imagination to back them up.
How does one convert these sounds into letters?
It is at this point that some terrific super-human or even supernatural intelligence would have been used. First create a systematic arrangement of totally unconnected letters – a, b, c &c. In fact, these letters do not have much connection to the verbal sounds mentioned above.
For, the same verbal sounds can be written in totally differently-coded alphabets, such as that of Tamil, even though the sound that comes out also would change in Tamil letters.
Some extremely superior intelligence intervention must have taken place to create the original or rather the fundamental script. Once this has been created, then words can be assigned the letters from this fundamental script. That is, the word ‘arranged’ can be assigned the letters: a r r a n g e d.
From just mere noise or sound or voice, that bit of sound converts into a neatly and precisely defined set of letters.
Once this fundamental script has been created, all that each other language has to do is to follow the same pattern and create differently designed letters that follow the pattern of the fundamental script. Each language can add on to the letters its own pronunciation peculiarities.
Maybe I should add here that the language scripts of South Asian languages do not allow much scope for variation from a standard pronunciation for a set of letters-created-word.
However in English, it is seen that when a set of letters are used to write a word, that word can be read in various types of pronunciations. What can restrict this variation is only the insistence that a word has to be read only in a particular pronunciation. However, as of now the clutter English known as US English has made mincemeat of many standard English word pronunciations.
Words such as nephew, often and such others did have a low-quality English pronunciation in US English for a long time. As of now, more cantankerous sounds are appearing in the same erroneous language. For instance, the pronunciations for ‘anti’, ‘multi’ appearing in some US-English conversations are totally outrageous, and possibly unacceptable.
Yet, from the perspective of the wider ambit that is innately there in English alphabet pronunciation, there is no way to restrict the mispronunciations through the codes in the alphabet.
The same is not the case with regard to the language scripts of South Asia. In south-Asian language scripts, there is a kind of granular precision in how a letter or word can be pronounced. It is true that some words are allowed to be pronounced differently. However, that again is precisely defined.
Now, I need to move back to where I made this detour. And that is from the location of the quote from Sir W. Ouseley. From that location, again I might need to go off to another location, on a tangent.
The reader may remember that this was the quote from Sir W. Ouseley’s, “Oriental Collections,” that is being alluded to:
”A considerable difficulty is found in setting to music the Hindu ragas as, as our system does not supply notes or signs sufficiently expressive of the almost imperceptible elevations and depressions of the voice in these melodies, of which the time is broken and irregular, and the modulations frequent and very wild.
“Many of the Hindu melodies possess the plaintive simplicity of the Scotch and Irish, and others a wild originality pleasing beyond description.”
In the above quote, I had found certain issues with the use and misuse of the word ‘Hindu’. From that point, I did move on to think about the beauty in feudal languages. This, I think, led me to contemplate upon the idea of a fundamental script.
Now, I think I can take upon the words ‘Scotch and Irish’ as found in the above quote. What I am about to posture here might be a tip-of-the-iceberg kind of idea connected to how different the native-English are from many of the other White-skinned populations. The basic item that makes the difference is, as per my own assertion, that of differently coded languages. However, that idea can wait as of now. Let me start from the beginning.
There is my first book which I first drafted at around 1989 and later rewrote and published only around 2000. The title of the book is March of the Evil Empires; English versus the feudal languages.
In that published version, I did make certain statements about various linguistic nationalities. It was the beginning years of my interaction with the Internet. Google Search was still in the future. There was no online encyclopaedia of which I was aware of. Internet speed was abysmally sluggish.
In the whereabouts of the writing about the Irish, I did make certain quite tall claims, from a pedestal of total ignorance on anything Irish:
Britain has four divisions: England, Ireland, Scotland and Wales. Naturally, all of them have different languages. Even though I do not know much about them, I do think that all the other languages, other than English do have some level of feudal inputs in them. I have not done much study.
Yet, I do think that Irish is possibly feudal, taking into account of their fierce clannish social structure. Possibly the Scottish language also might have a great deal of feudal structure. If that be the case, it is possible that the defeat of the Bonnie Prince Charlie was due to the feudal language of the feudal lords, who accompanied him on his tragic march to London.
It was a march in which he was dependant on the benevolence of the feudal, clannish lords, who were a power unto themselves. When a group of powerful, feudal language speaking persons, with outstanding, yet natural, ego, go together, they can function only if there is a strong overriding authority over them, who can put a leash on their mutually antagonistic mental energy.
Naturally, a person who depends on their goodwill is not an ideal person to lead them. At the same time, such a group will never be able to discuss and reach a united course of action, as at any point of discussion, a play of destructive ego clash is, more or less, inevitable. This, in times of emergencies, or when intelligent conduct is required, will act as a superb negative force, which will annul all the positive qualities of the cooperative action.
Another factor that can point to feudalism in language is a feeling that one’s social system is very family oriented. Also, there is a factor generally in feudal language systems, which induce the individual to move to either highly populated cities, or to English speaking areas. Do the Scots display such attitudes? I do not know.
If the Irish language is feudal, then their attitude to the Black Slaves in the USA may have been at variance to the English attitude to slaves. Yet, I do not have any information in this regard to say anything conclusively.
At the moment, there is nothing more I can add to this with regard to the other constituents of the British nation. END OF QUOTE.
This much is the writing about the Irish, and also about the Scots. However, over the years, I have come to gather a lot more information that seems to endorse my cantankerous claims about these two linguistic populations.
I will build up my further insights from the above-mentioned feeble and unimpressive platform of thoughts.
In my childhood days, I had the glorious occasion to read some books from the English Classical literature in their unabridged versions. It was indeed a fabulous experience in that I was able to envisage the existence of a certain kind of human beings who were far removed from anything that I could get to see around me. Maybe I will write more about that later.
One of the books which I got to read was the ‘Legend of Montrose’ written by Sir. Walter Scott. Another was ‘Kidnapped’ by Robert Louis Stevenson. These books were part of the academic textbooks of one of my parents who studied in Tellicherry during the times when British Malabar was a physical reality.
It was a fabulous information that the English rule did allow all sections of the population, who desired, to get to acquire such wonderful levels of English proficiency. My parent did not belong to the upper caste bracket.
I need to control the direction of flow of my writing. It has to focus upon the Celtic populations of Great Britain.
The reading of the two books mentioned above did set me on to read many more books of the same genre.
The above-mentioned two books did give me a feel that there was something different about the Irish and the Scottish peoples, from what were there in the social profile of the native-English people. In fact, I got a very curious feel that they (the Irish and the Scottish people) seemed to resemble the local peoples of Malabar and thereabouts. Or possibly there was some kind of uncanny resembles to the huge variety of peoples in South Asia.
In those days of my young age, I did not actually know much about the word ‘South Asia’. For, I was under the impression that I was part of a historical entity called India.
Even in the books ‘Legend of Montrose’ and ‘Kidnapped’, I could very clearly get to feel the presence of some kind of powerful feudal language social interaction and connections among the Irish and the Scottish peoples. It is needless to say that this was a very powerful social coding that was 180 degree opposite to what can be there in the pristine-English population.
I did not know at that time that Great Britain had other languages other than English. Even the information that there were other language populations known as the Celtic populations living in Great Britain was known to me only much later.
The words Irish, Scots and also Welsh were known to me, it is true. However, I did not know that these words actually connected to languages entirely different from English.
All these populations were seen mentioned as ‘British’. And there were persons from these populations who are seen mentioned in the English rule administration in British-India.
In fact, General Dyre, the most vilified personage connected to the Jallianwalabagh shooting in Amritsar, was an Irishman. It is a curious experience that I have seen persons protesting against his deed, and in the same voice mentioning the terrible ways in which Britain had treated the Irish!
As a slight aside, I must mention that if General Dyre’s actions are understood as pre-emptive, it was actually a wise action. But he was using the Tibetan native troops who had their own antipathies towards the local populations of Amritsar, which were not properly reined in. It is a different item. I will deal with it, if I get an occasion to do so later.
Now, there is the question of, if the Celtic populations of Great Britain had any social features of similarity with the peoples of Malabar, how come they look quite different from the traditional populations of Malabar?
In fact, I have always stressed that language codes do design anthropological looks and demeanour.
It is a great truth that language, not only what one speaks but what one can hear and understand, does design human looks and demeanour.
The most easy illustrative example of this can be the looks and facial demeanour of the current-day Vice-president of the US. She has Tamilian as well as Black African bloodline in her, I understand. I do not know much more about her. However, I think that her personality features is not a mix or average or median of the personality features of her parents.
Instead, the most powerful intervention into her body and mind personality would be the fabulous and enduring ambience of English that she grew up in. When I say English, it literally means England, in its most tacit apparition. However, I do not know if she or the people sticking close to her would admit this.
When speaking about the affect of feudal languages, the way they design human physical and mental demeanour is in a much more complicated manner. It might basically depend upon the exact virtual location in the language codes in which that specific person has been placed in the society or in his or her home surroundings.
I am trying to bring in the topic of why the Celtic language speakers of Great Britain do not look like the peoples of Malabar or of Travancore or of any other average person of South Asia.
In the early years of my life, I had seen for myself that the people of Malabar did look different from Travancoreans. And they did behave and communicate in a different manner, from that of the Travancoreans. However, as of now, compulsory formal education in Malayalam has more or less converted everyone in Malabar into a Mallu.
The answer to the question of why the Celtic language speakers of Great Britain do not have Malabari looks can be answered through another disclosure. The Malabar man living in England over the generations or for some decades or has been born and bred over there, does not look like the average man in Malabar. The English language and its ambience would have changed him much beyond anything that can be imagined from over here.
In fact, in the very early years of my childhood, I had noticed that even in my own ancestral family, the section that lived in other parts of India, in an English ambience at home, did look starkly different from the others who lived over here in Malabar speaking the local language.
This insight did prod me on to do a terrific experiment in bringing up persons in my own family in a total English ambience, in more or less the same communication codes of pristine English. This was to give me a lot of insights on the effect of language codes upon the supernatural software codes that design human beings. Interested persons can check this writing of mine, done many years ago:
I have been informed of persons from very stark colloquial language personality background going to the US in the IT boom days and visiting back home with US-born children. The children did not have much Malabari or Malayalam looks in them. They did have the unfettered personality features that can only be attributed to an English ambience.
It goes without saying that if English can unfetter a South Asian person mentally and physically, South Asian languages can silently place shackles on the native-English, if the native-English can be placed in a South Asian language social ambience. I will not move into that tragic topic as of now.
Now, coming back to the question of why the Celtic populations of Great Britain do not have a Malabari or Malayalam or even South Asian looks, the answer might be nudged out from the above said words.
As to white skin, Great Britain is in close proximity to Continental Europe. That would explain the skin colour. However, there are some local castes in Malabar who can trace their ancestry to Europe. However, that does not go much when facing the brutal assault of the local feudal languages.
A single Inhi or Nee or Thoo word delivered by a low class superior can literally wipe out a lot of innate attractive personality stature. The reader can imagine the terrific tumbling down of human physique that can happen if an IAS or IPS officer, the royalty of the Indian administrative system, were to be addressed in a most affable manner with an Inhi, Nee or Thoo by a shipai level official. There would be cataclysmic and explosive shattering of his or her elevated and placid human features.
In fact, this has been the affect that has played upon all native-English nations as they stood bearing the brunt of the verbal assaults from various feudal language speaking migrant groups from Continental Europe, Asia, South America, Africa and elsewhere, over the past so many decades.
The Irish, the Scots and the Welsh have been living in close contact with England for centuries. The English features would have rubbed upon them and got etched into the supernatural software codes that design them.
It is not difficult to imagine this affect. If a group of native-English individuals were to live in an observable distance from any Indian location, this very singular sight would bring in slow but steady positive changes into the social and mental features of the local Indians in the vicinity. The same effect must have been experienced over the centuries by some of the cantankerous nations of Continental Europe also.
Now, I want to take up the affect that would bear upon a human being if and when he was to intrude physically into a different language ambience and endure its effect over a long period of time.
In the early years of my life itself, I had the experience of my place of residence being continually shifted from Malabar to a few different districts in Travancore. I did notice the stark difference that was there between Malabar and Travanore in many items in those days. I will not go into that as of now.
Between the years 1983 and 2000, I did live in various places in India. This is not a unique experience for many persons in India. Many people do relocate over the years. From 2000 onwards, my travel to other places has been quite rare.
Since I have very rarely worked under anyone, I think I could make observations without being much affected by any kind of possible mental fetters.
As a person who had some kind of innate interest in observing social features, there is something that I did notice about the peoples of Malabar and Travancore living in other locations.
The reader may notice that I use the word ‘peoples’ and not ‘people’ in many of my sentences. It is deliberate in that I do observe that the populations of many places in South Asia are of different antiquity and bloodline. But then it is possible that there has been mixing up of blood over the centuries.
My observations of how the Malabari and Travancorean peoples exist in the other places of India is, as I already mentioned, of some twenty years and more back. So, I cannot say for sure as to how correct they might be as of now.
Those of the higher financial and professional classes, especially those with some English background, would shift into English communication, especially in big cities. Or at least put of a show that they exist in English, as a protection from being pulled down into the communication strings of the lower classes. And these persons might not have much ado about using Hindi also.
I am speaking of Hindi areas.
As to the middle level classes, they would quite fast pick up Hindi and use it even among themselves if there is some kind of stature difference among them. Even though Hindi is also a feudal language, it is much more easier to function in, from a lower stature than can be done in Malayalam or Tamil.
The word Aap in Hindi helps a lot in formal communication. In Malayalam, a corresponding word with the same effect is not there, even though certain words can be seen used in translation. So the word ‘Aap’ does come in as an easy escape route from being forced to use self-degrading words of ‘honour’ to even persons with slightly higher stature. This kind of self-degradation can easily attract the use of pejorative usages from others in Malayalam.
As to the lower classes, they remain entrenched in a lower level and also forcefully crushed down by the pejorative verbal usages in all the local languages of the place.
Other than the section that lives in a total English ambience, all Malabari as well as Travancorean persons do exhibit various levels of mental and physical degradation. The higher beings in the same language mood may also exhibit the opposite of degradation. That is, a facial and physical feature of demonic dominance and, if required, rascality.
Generally some of these persons do exhibit the mental features of fortune hunters. Due to this reason, other well-entrenched Malabari and Travancorean persons keep a safe-distance from other persons of their own nativity. Fortune hunters are understood as dangerous entities, who would stoop to any level to grab their fortune, without any qualms.
I do not know how much this observation has gone out-dated. It is twenty years dated.
If the observations that I have made about the Malabari and Travancorean people living in other parts of India is still correct, there is this remark that I need to make. They have been designed by the local social system in those places very powerfully by the chisel-and-hammer effect of the local feudal languages. If they have a crushed look, it is the local language used by the others in the society that has designed them thus.
As of now, both Malabar as well as Travancore is extremely rich. I live in a remote village, so to say. However, when compared to any north Indian village, there is no comparison. Just two-and-half kilometres from my residence, is a small commercial town. At least four quite superb Supermarkets are there, apart from so many other similar outlets. The roads are lined with all kinds of shops displaying all kinds of extremely expensive gadgets. A hyper-Mall extending a few acres is also coming up. The Corona situation has delayed it.
Expensive automobiles are there in many houses.
There is an unspeakable reason for all this extreme affluence. I will not go into that here.
Many persons who have lived from their childhood in the Gulf States and studied there do have fabulous looks. To a great extent, the planar nature of both English as well as Arabic that exists in the social systems over there can be the reason for this. Apart from that food is extremely good over there.
There are many persons in Malabar as well as in Travancore, who are fabulously rich. But then they also do have the typical Malabari or Travancore looks and facial expressions. They are different from the lower financial classes. Yet, it is easily understood that they exist on the top part of the language codes while the lower classes exist on the lower panes of the same feudal language. It is very evident that these two different classes have been affected by different verbal codes of the same feudal language.
Now, let me think of the persons of Malabar and Travancore who have moved to native-English nations. It is superbly evident that they have been defined and designed by a totally different social placement. They look absolutely different.
In fact, many of them have improved and mutated from their original native looks so much that in many mental and physical features, they can compete and even displace the native English in many fields.
I should stop here now. However, maybe I should simply add that many of these highly mutated beings feel that what they have gained in personality features is innate to them. It is simply a foolish feeling. Their stature is simply what has been allowed to them by the native-English social system.
A simple relocation back to their native-land would be so terrorising an experience that many would contemplate upon committing suicide. The communication system back home would be so horrible that many would not even dare to come out of their houses, unless perfect verbal protections are carefully placed in position all across the social spectrum.
44
Posted: Sun Nov 12, 2023 9:04 pm
posted by VED
44 #. British Malabar versus Travancore kingdom areas
It was many years after my first book on feudal languages, March of the Evil Empires was published that I came upon a very curious piece of writings inside a book on Malabar, published in the year 1909. The book had been written by a Malabar man, with an introduction given by REV. F. W. KELLETT, M. A. (of the Madras Christian College).
I will quote here the first line of this:
Ireland and Irish history present similar and not less striking points of resemblance to Malabar and its history.
In my next post here, I will give the complete text that is there in regard to Ireland.
However, before doing that, I think I will first detail what was Malabar.
I am going to describe Malabar, which had been constructed into a district inside the erstwhile Madras Presidency of the English rule times.
Malabar was a slender length of land lining the sides of the Arabian Sea on the south-western side of the South-Asian peninsula. It was not connected to Travancore or to Canara region or to the current-day Tamilnadu locations traditionally. The many of the peoples inside Malabar were different from those in all the above-mentioned places.
Indian formal history might not agree with my above words. For, that history perpetually tries to perpetuate the idea of an all-encompassing India that stretches right back to the times when the Vedic literature had been created somewhere in Asia or elsewhere.
I have already mentioned that Malabar itself had been two different and mutually distant geographical locations on the either side of a river known as Korapuzha. The peoples in two Malabars were different from each other. The northern side had an aversion for the southern side.
However, there was a striking similarity or sameness in Malabar with the rest of South Asia. This is the presence of a terrific and terrible kind of pejorative versus ennobling hierarchy in almost everything. Social communication, official jobs, organisations, peoples’ division into castes, the repulsions toward so many professions, the alluring attraction for certain kinds of vocations, the enduring and indelible subservience to the priestly classes, the spontaneous mood to express some kind of connection to the Brahman linage in pedigree and so many other items were more or less what was there throughout South-Asia.
What created and maintain this very curious social and mental design was the similar coding in the feudal language/s of Malabar and South Asia.
This very powerful communication code would affect, infect and inflict its dastardly codes into everything possible. Not only English but even communism also, in Malabar and South Asia, reeks with its infection.
This fact has been mentioned, I notice, by some others.
See these words from Travancore State Manual written by V Nagam Iyya.
“The law of nepotism, the system of hierarchy well defined, the perfect cleanliness of the places of worship and the rigidity of the caste-scruples observed in them, the peculiar institution of marriage allowing considerable freedom to both parties in the choice and change of partners,
“the superior educational status of women. the scrupulous neatness and attention paid to all matters of personal hygiene by the true Malayali population, the proud Jenmi-tenure of the Brahmins, the living in isolated homesteads with extensive premises round them, respect to elders and to authority more formally expressed, less loquaciousness as a race, the front tuft,
“the wearing of the cloth and the nature of the cloth itself both among men and women, the altered language and scores of different Acharams, are all landmarks still distinguishing the colonists of Parasurama from the inhabitants of the old country beyond the Ghauts.”
The above words claim some kind of difference of the ‘Malayalis’ from the rest of South Asia. However, the items connected to social hierarchy are actually common features all over the peninsula. And the tall claims on such things as ‘superior educational status of women’ and some others are all nonsense.
Apart from such nonsense, there is another silent indoctrination that I have seen in many Travancorean writings of those times. That Travancore and Malabar are one and the same place historically and population-wise. This is also quite a questionable claim.
However, there was an enduring attraction for being connected to ‘British-Malabar’ in Travancore in those days. Even certain lower castes in Travancore did claim a sameness with certain other castes in British-Malabar. For, in British Malabar lower castes did enjoy a relatively higher social status than was allowed in Travancore. In Travancore, the lower castes were openly mentioned and defined as abominable beings (even in official records, I think). When thus defined, they remained true to the definition.
I need to mention again in passing that V Nagam Iyya, who retired as the Diwan of Travancore, was not a Travancorean. He was from British-India.
As mentioned earlier, there were two Malabars, adjacent to each other. In each one of these Malabars, there were a number of kingdoms or areas where local big houses held sway.
That much is the political scenario.
The social scene was much more complicated.
There were various population groups who claimed to be Brahmins. They were the Nambudiris. There were a number of Nambudiri populations, with different names, stature, pedigree, antiquity and even ethnicity.
Among the Nambudiris also, there were two different levels of Nambudiris. The supreme level groups and the inferior level groups. I do not want to mention the names here.
Below them could be the local king houses and the members therein. Some of them did claim to be Kshatriyas. Many others could have been much lower level groups, including what have been mentioned as Sudras. So, among the kingly classes also there was hierarchy of stature.
The third level was that of the Amabalavasis. That is, those who were permitted to do the various menial as well as other jobs connected to the upkeep of a temple. There were a number of different population groups in this also. And a hierarchy also.
Under them came those who have been defined as Sudras or Nairs. The nairs were similar to current-day Indian police shipais or constables. Over the vast number of common people, they held unquestionable powers. In fact, they were reputed to cut down with the long knife they carried, any lower menial caste person who by some misfortune happened to be in their way.
Among the Nairs, those of north Malabar had some kind of an aversion to the Nairs of South Malabar. There were a series of Nair subcastes, held in a tight hierarchy.
All of the above castes can be compared to the current-day government employees of India. In north India, I think, they are the Saabs and MemSaabs. In Malabar, as of now, they are the Saar and Maadams. This nomenclature is not innate to Malabar, but more or less came as an infection from Travancore, when Malabar was amalgamated with Travancore.
The Nairs are generally mentioned as the supervisory class of the Brahmin landlords, of those times.
Below the Nairs start the lower castes or the common people who had no statutory rights in any sense of the word.
In north Malabar, the first of the lower castes was the Matriarchal Thiyyas. In South Malabar, it was the Patriarchal Thiyyas. The northern Thiyyas kept the southern version at a distance. This might be true only about the higher landowning households among the Thiyyas.
The Thiyyas being on the borderline between the higher and lower classes, were more or less bifurcated in a horizontal manner. The top layer glued themselves to the higher classes. The lower section worked as agricultural labourers and got pulled down by the other still-lower classes.
The terrible clasping hold is done by words of equality. Equality is a terrible item in feudal languages. It is so horrifying an item that individuals will go berserk and commit homicide or suicide, if an unsolicited equality is enforced by any undesirable social level. I know that the reader may not understand what I said. I will not go into that now.
So the Thiyyas had two sections in all areas. One was the higher version. The other was the lower version. The higher version would not allow themselves to be identified with the lower version.
Below the Thiyyas came a number of castes, who went more and more down the ladder into stinking cesspool of the social system.
These classes were more or less slave classes. However, it was the lowest of the castes, the cherumars who were kept as indentured slaves. They were the bonded labourers tied socially to a small piece of land or soil. However, other lower castes also did exist as indentured slaves due to various reasons.
These indentured slaves lived more or less like cattle with bare substance for subsistence. They had no proper food or dress or places of sanitation. They naturally would stink and look horrible.
In a feudal language world, it would be a mistake to think that the lower classes are good and the higher classes are horrible. This might not be a correct understanding. The correct reality is a complicated one. I cannot take it up as of now.
REV Samuel Mateer has mentioned in his book Native life in Travancore that he did not come across any statutory writing or law that enforced the slave system in Travancore. But then, the social system was held in a tight hierarchical design. What held it thus was not known!
It is like what happens in an Indian police station. The police officials beat up the common person and uses pejorative usages as well as abusive words. No one finds anything unnatural in this. Yet, if one were to go searching, no statutory rule or law would be seen to enforce this. In fact, if one were to study India through such official records, current-day India would be understood as much better a place than pristine England.
On looking at the feudal language in the Malabar location, if one were to look with the right information and knowledge of what to look for, the social design can be quite easily seen designed in the language or verbal codes.
At each level in the social ladder, the higher You versus Lower you coding would quite powerfully keep the hierarchy in a tight hold. This goes along with an innumerable other verbal codes including that of Higher He/She versus Lower he/she.
Both Malabari as well as Malayalam are quite complicated languages with a lot of sly codes for forcefully placing a person down. English cannot even imagine these things. All languages of South Asia would be similar diabolic content and design.
Even though what I have mentioned above might give the idea that the higher classes were well-protected and safe, it was not true. The higher classes were quite frightened of the lower classes in various ways.
In fact, the Brahmin households kept themselves aloof from the local social system. It was the advent of the English East India Company rule that led to their liberation from their self-imposed lock up.
The lower classes held terrific powers of defilement. By the use of a mere lower indicant form of He or She, they could powerfully sink a higher classes person to the depth of the stinking cesspool they were occupying, so to say.
There were many other frightening items. For instance, the very eyes of the lower classes could radiate degrading codes if and when they spoke or contemplated about the higher class person in the pejorative. These are things that cannot be imagined in English, other than when it is experienced in real life.
In England, this phenomenon has led to the fleeing of the native-English from locations occupied by feudal language communities, I think.
I have already spoken about the supernatural software codes that link to language codes and to brain software.
If and when the pejorative codes radiated by a lower class person get installed in a higher class person, he or she can feel the withering away of his or her mind and body.
Due to this reason, the higher class persons took all kinds of care and protection to avoid any proximity to a lower class person below a certain level.
This is a long theme. I better not go into that. I need to get back to the Irish question.
When I speak about British Malabar, British India &c., an imagination can rise in the mind of the reader of a land full of Englishmen and women wandering around the place in total abandon, fearing nothing and riding roughshod over the local native peoples of the Subcontinent. If such an imagination were to rise in anyone’s head, it is a sheer unbridled fallacy. Nothing could be farther from the truth.
British-Malabar and also British-India was populated by a very cunning, extremely intelligent and superbly farsighted master-class folks, everywhere. Under them existed various levels of others, many of them equally cunning, intelligent and farsighted.
The words ‘cunning, intelligent and farsighted’ that has been used here is actually a human living capability that is inserted by carnivorous-coded feudal languages into the mental features of the speakers of such languages.
Every individual lives in various moods similar to that of a preying wild beast. They plan, foresee, entice, seduce, lure, trap and hold their prey immobile in their piercing claws made of indicant-word codes. These are things that cannot be seen or felt by a rich traveller as he or she moves around the location. He or she can only see individuals existing in various social levels, held together by some invisible strings of discipline.
Till the advent of the English East India Company, no one in the subcontinent could even imagine an interpersonal and social communication on a You-You, He-He, She-She, He-She, She-He &c. basis. It was an unimaginable scenario that people can exist in such a single level of communication and personal dignity.
People in a feudal language setting are quite cunning and affable. That, friendliness is encoded with powerful codes of pejorative degrading cannot be understood in English. Or that an ever-present threat of the servile-being waiting to pounce is there, is not known. All these terrific satanic codes simply vanish in translations into English. What English can envisage in these clever translations is only high-grade poetic scenarios.
In British-Malabar, there were very few native-Brits or native-English in the administrative system. The Malabar District Collector, I understand, was a native-Brit. Almost all the others in the system were natives of the subcontinents, with most of them natives of Malabar.
The whole length and breadth of the landscape was owned by various landlord families. These families kept huge numbers of local peoples as their subordinates in various levels. This ladder-like subordination was kept in place not by any kind of statutory text writings. Instead, the extremely powerful and practically immutable verbal codes held everyone in their place.
This does not mean that everyone were unhappy. The persons in the higher levels of the language hierarchy had more levels of people under them in the lower ranks of the verbal hierarchy. So they were not unhappy about this arrangement. The verbal hierarchy more or less reflected the social hierarchy.
The individuals on the lowest rung of the verbal hierarchy would feel the crushing weight of the verbal-code layers above them, bearing down upon them. Unless they somehow find some other means to assuage the heaviness of the verbal infliction, their face would acquire a contorted crushed-down design.
There was no seeming escape route from this social design. It would like a lower-grade shipai soldier in the Indian army, the Thoo-level being of the Aap-Thoo set-up, aspiring to break through the ranks and become a commissioned officer of the Commanding General level. It is practically impossible. His own-level others would hold him down by words of affable equality, that is also there.
However, using the Shipai-level soldier here in this context is not a correct example. For, the shipai-level Indian soldier is a heavily-paid government employee who can see the common folks of the nation as low-grade low-class people.
I was actually speaking of the lowest classes in the social system. Not of the supervisor classes under the Indian army ‘officers’.
In the Malabars of yore, the landowning class owned immense acres of land. I know it was in hundreds of acres. Whether it was in thousands of acres, I cannot say for sure.
One of the main agricultural incomes was from the coconut trees. There would be coconut-tree climbers (of the Thiyya caste labour class) plucking coconuts all round the year. Each group under some Nair supervisor would start from one end of the land and go forth to the other end of the land allotted to them. By around three months, they would have finished their allotted area. Then they would start again from the beginning. For, the coconut trees at that end would be ready for plucking again.
The landlord households would have different teams under different Nair supervisors to work in different sections of their land. Each team would have other labourers - men who would collect the coconuts into big baskets, and women who would carry them on their head, down the steep slopes.
The landlord households would be extremely rich. However, none of this wealth would reflect in the labourers. The labourers would live in tiny huts thatched with coconut trees leaves. The rich landlords would live in palatial structures, also thatched with coconut tree leaves.
It was a well-understood and socially-acceptable social code that the lower individuals should be extended more and more inconvenient living surroundings. This would be necessary to enforce the pejorative addressing and referring to them. And it would force the lower individuals to extend the higher indicant verbal codes for addressing and referring to their social seniors.
If the lower individual is given any leniency in this regard, he and his family members would go up in stature. The first and most powerful causality of this eventuality would be the servitude he and his family members, which they had been traditionally extending to their social seniors.
A single change in the word-form would be of cataclysmic effect on the social system. For, every single verbal-form is connected to hundreds of other verbal-forms of the same stature. A single change of one of these verbal forms would literally create an earthquake-like shattering in the verbal codes all over the social system.
From this perspective, the lower individuals carry inside them a very powerful explosive-like capability. They should not be given any leeway to detonate the bomb, which can set off a social volcano.
Beguiled England has no information on all these things. The feudal-language-speaking immigrants who swarm into England are actually escaping from these terrible social scenes. But then, these very individuals are also the carriers of such horrible social codes. Every single native-English soul in England stands to get mutated and contorted beyond description, as these diabolic codes spreads through the soft social system and starts triggering their hidden switches.
The so-called English racism is just the last-stand of the besieged natives of England. Yet, it is quite frail and also quite attractive. Which human being in the world would not get tempted to arrive in England just to feel and enjoy the frosty deliciousness of English racism?
It is terrible in what it portends.
Check this writing that appeared on Telegraph.UK blog pages, and led to the closure of the blogsite:
There is an immensity of information that can be conveyed about Malabar. And these bits of information can actually be used to re-understand South Asia, in ways which cannot be found in low-class formal academic history writings.
These bits of information do not go through the routes of kings and queens and their various life endeavours. I cannot go into all that as of now. However, I have given some details about these things in my commentary on Malabar Manual ostensibly mentioned as written by William Logan.
This writing at this point aims to reach the realm of the Irish people. Maybe I will deal with Malabar, in how it reacted to the arrival of the English East India Company, at this point.
One of the major points of consternation for the employees of the English Company might have been the social scene that they saw over here. Mainly the issue of labour, employment, supervision, menial work &c.
The Englishmen in the English Company were mostly ordinary folks from England. I am deliberately leaving out the Celtic folks here. For, they might need to be differently defined.
The ordinary folks in England did all kinds of work in their homeland. And the labour or work they did, did not attach any kind of stigmatic stain on their personality in such a way that it would get encoded in the verbal codes in everyday ordinary speech. That is, the You, Your, Yours, He, His, Him, She, Her, Hers would not change as per the work.
Over here in Malabar, they would have understood that most of the work they did in England, if done in Malabar, would stain their personality with a stink.
And once a person has a specific stink, even to think about him or her would encode some kind of dirt in the human mind among the local peoples of Malabar. Being touched by that person would diffuse the dirt in a more powerful manner.
For quite a long time, the native-English folks, who were there in Malabar, were quite detached from these things. For, they did find it almost impossible to learn to speak the local languages. In fact, to some extent they would have existed in Malabar as a human being would exist among a group of animals.
For instance, see a group of stray dogs. They are all in a friendly mood to each other and there is some kind of detectable hierarchy among them. However, suddenly a new dog arrives in the scene wagging its tail and trying to enter the group. Some of the dogs do not want that. They snap at the new entrant and within moments, a huge fight ensues.
A human being may not understand what is happening. What was it that created the terrific animosity?
The same was the case with the native-English folks in Malabar. They could not understand the terrific animosity that sparks almost spontaneously among the higher classes of the land. A simple word or a letter from another person was seen to create explosive reactions.
It was also understood that in each and every chance or event of acquiring transient power, individuals used the opportunity to supersede another individual verbally.
It is seen mentioned in passing in Malabar Manual that Sultan Tipu, the ruler of Mysore had subtly used some verbal codes to establish his supremacy over the Nizam of Carnatic.
Tippu had, unfortunately for himself, by his insolent letters to the Nizam in 1784 after the conclusion of peace with the English at Mangalore, shown that he contemplated the early subjugation of the Nizam himself.
QUOTE from my commentary:
This is in the realm of verbal codes. When he is feeling that he is going to be paramount, his words would become filled with lower pejorative addressing (Nee/Thoo) and referring (Avan/USS) of the other.
However, when he does not become paramount, these very words become triggering codes of brooding hatred; that the other man would not be able to sleep in peace until he has been avenged.
The English Company found that the local rulers’ had no sense of Word of honour. They would break it without any bit of qualms. Maybe the English Company did not understand the way the codes worked.
Words of commitments given to an honoured person hold a un-breach-able sanctity. However, the moment the hallowed person becomes a non-hallowed person, that is, an Aap becomes a Thoo, the words of commitment gets detached from the attachment it had with the holy being. For the holy being has vanished!
Politeness, manners, courteous behaviour, punctuality, honesty, courage of conviction, right to precedence etc. have no place in feudal language codes, unless they are attached to hallowed beings. Only power, and that too, displayable and enforceable power can uplift a person or an institution to the Aap, Ingal, Thangal, Ungal level. Bereft of this power, the individual and institution falls to the Thoo, Inhi, Nee level.
There was another curious experience. The rulers were willing to submit to the mediation of the English Company officials. However, they were not at all willing to submit to the mediation of any other local entity who might act superior.
This was also due to the language codes. The mediating entity becomes a very dangerous entity, in that he gains the ability and opportunity to assign a specific stature value to each and everyone who submits to this mediation. The moment one of the contending sides is seen as weak, the verbal stature attached to that side is made to go down.
This is a very terrorising event. For, this is a very powerful submerging experience in the social whirlpool.
The English side was understood as totally incapable of this wickedness. This was a powerlessness that was much appreciated by many of those who interacted with the English Company officials. And it might be for this reason that some of the rulers very categorically mentioned that the English were totally different from the Continental European trading company officials.
48
Posted: Sun Nov 12, 2023 9:14 pm
posted by VED
48 #. Manchester in England created a social revolution in Tellicherry
Maybe I should reach the Irish question fast. However, maybe I should use this location to bring to the fore a few more items about how the Malabars reacted to the English supremacy over here in those days.
The modern day Indian academic scholars do exude a self-conceited feeling that the peoples who resided in South Asia in the heydays of the English rule were fools and nitwits. And that the English Company and later the British government were on a looting spree here, with the local people standing by in meek subordination.
These are all foolish ideas, created by the nation-looting, astronomically self-paying Indian officialdom.
In Malabar, in the earlier days, the English Company had to depend upon the traditional Adhikari (local authority) households, to administer the land. It goes without much saying that all of them were corrupt and self-centred to the core. They gave false reports to the district administration, and false certificates to the rich folks who would grease their palms. The district administration found every report given by these traditional crooks to be utter nonsense.
It took a number of decades to set up an administrative system based on an English-speaking officer class, who were at home in English and English Classics. The lower level clerks and peons were naturally those who were at home in the native languages. And as such they were not to be trusted to deal with the common folk. For their natural propensity would be to harass the members of the public. For this very reason, the clerks and peons were more or less forbidden to deal directly with the members of the public.
The member of public had to meet the officer of the office, and present his or her petitions and other requests. I can mention a number of items connected to this. However, I will move on.
Looking back, I find it curious that in the household of one my parents, who was from Tellicherry, the fabulous standards of the academic textbooks of those times. The level of English of those times can be quite unbelievable in these days of nondescript English teaching by so-called teachers who flash heavy drab qualifications.
I have already mentioned ‘Kidnapped’ by R. L Stevenson and ‘A Legend of Montrose’ by Sir Walter Scott. There were others. I remember ‘A Tale of Two Cities’ by Charles Dickens, ‘French Revolution’ by Thomas Carlyle, and a book by Thackeray ( I think Henry Esmond). The last I have not read.
All of them were in their original unabridged versions. And that too for the Intermediate (current-day Plus 1 and 2), and BA classes.
Shakespeare’s dramas were also there. I remember seeing ‘Much ado about nothing’, and one more. In their original versions. I do not feel that Shakespeare’s writings are connected to pristine English or to pristine-England. In fact, I cannot understand what English it is. I will leave that statement as such here.
There were the poetry of Milton and some others.
There was a section of the population who stood with the English systems, in a more or less unconscious manner. However, there was a huge percent of population who remained under the local landlords and the local merchant classes. This section of the population had not a bit of connection to the English systems. They bore the verbal suppression from their social and vocational superiors, and in return extended powerful homage and servitude to their master-class.
I have seen recent writings of how many persons escaped from British India, to some other locations on the globe and engaged in menial labour over there. These kinds of writings are cunning misstatements of facts. In British-India, the vast majority of the populations lived like stinking dirt under their traditional social bosses. The facility for escape from the stranglehold of the social bosses was facilitated by the social changes enforced by the English administration.
However, it is true that the French, Portuguese and Dutch trade centres did engage in slave trade. And maybe in the native kingdoms also, slave trade was rampant. Even though the English administration did its best to crush the trade in human slaves, there was a limit to what could be done. For the whole of South Asia reeked with human slavery of the most inhuman kind.
Generally the lower classes had a lot of problem with getting adequate clothing to hide their nakedness. For proper clothing were expensive. They usually wore a piece of cloth which is locally known as Thorth to cover the waist and below. Mostly everyone including the women folk, did not properly cover their upper part of the body. There were social strictures that forbade them to cover their bosom.
In British-Malabar, all these strictures broke down naturally. For the social and administrative power moved to the English. And the English side was hell-bent on creating a wonderful nation.
The members of the lower castes who moved through the English education went ahead to join the higher echelons of the administrative services, with some of them reputed to have entered the ICS and the British-Indian Railway Service. Many went in for business, which was an activity that had not been allowed to them, traditionally.
In Tellicherry some Thiyya labour class individuals learned the trick of making cakes and bread from a British household. They went on to set up huge bakery business empires.
This stood in sharp contrast to what continued in the neighbouring Travancore kingdom. There administration stank of corruption and misuse of power. The lower classes had no option other than to walk around bare-chested. The work they did was defined as menial.
I think the arrival of low-cost clothing from Manchester in England created a social revolution in Malabar. The lower classes and the lower caste individuals got to taste the fabulous experience of wearing high quality dresses for the first time in recorded history.
This was an event that even now leaves a bad taste in the minds of certain misanthropes who go around blaming the English rule for everything. The bird-brain who currently campaigns for reparation for English colonial deeds cannot bear to think of what the textile merchants in England had done to the lower class slaves in Malabar. For, they technically masterminded the escape of the slaves from the clutches of his ancestors. And the slaves went ahead to go up in the social system.
The lower class populations in Tellicherry were reputed in the outside areas, to be a high class, highly fashion-conscious individuals. This reputation took a long time to get erased, and lingered on for a few decades after British-Malabar was taken-over by India. Now, Tellicherry has no such reputation.
Now, let me slowly take up the Irish question. I have already admitted that I was not aware for a long time that Great Britain had local languages which were not English, even though I had come across words such as Irish, Gaelic and Welsh.
Another thing that came to my notice was a terrible hatred for England or Great Britain among many of the Whites in the US. This was in the early days of my interaction with the Internet. That is, around 2000 and thereabouts. This also was a most intriguing issue.
Later, I found this item also quite a complicated one. In fact, I should have been quite surprised to see that Wikipedia administration had a hatred towards England that more or less verged on a desire to see England desecrated beyond description.
A minor part, that is a very minor part, of this enduring hatred was carried in the minds of the Irish and such other former Celtic folks of Great Britain. In fact around 2004 or so, in an online conversation with a person of British descent, he mentioned that his ancestors had escaped from Britain to the US. ‘In Britain, we had no right to own land’, he said. ‘Here, in the US we own land.’
This is a very interesting insight. Over here in India, there has been lot of land reform law making. An individual in India can own only very few acres of land. That means a fabulous kind of social equality has been enforced in India, the kind of which has not been available in England. Yet, the social system does not show any kind of equality or liberty or right to dignity for the majority of the peoples.
Does it not point to the fact all kinds of crap discussion on socialism fails to address anything? There is much more equality, right to liberty, rights and human dignity in a business work environment that works in a pristine English ambience than can be seen even in a communist party office in India.
Now that South Asians and other feudal-language speakers have arrived in England, everything will start being blamed upon the inequality in land ownership. However, the real disease that would be slowly spreading and devouring up all rights-to-dignity of the people in the land would be the spread of feudal languages.
All kinds of remedies would be recommended to cure this new terrific feel of inequality and degradation of human quality. None will work, for the disease is in the spoken feudal-language indicant words and the speakers of such words.
However, the person in the US was not actually speaking about England. I understood that he was from Ireland or so.
When he criticises Britain, he was actually talking about the realities of Ireland rather than of England. Yet, the blame falls squarely upon England.
For, if land ownership inequality was there in Ireland, it was there in England also. However, England stood glorious when compared to Ireland. England looked feminine in its valorous attributes connected words of honour, fair play, chivalry, protocols, fairness and such, while Ireland is reputed to be brave, warlike and ever-ready for fight, and thus quite ‘masculine’ in the way this word is understood in feudal language locations.
Then there is the name of Sir Charles Trevelyan. I came across this name when reading about how the lower castes in Travancore appealed to the English government in Madras, about their right to use decent dressing standards. That is, the right to cover their bosom for the lower caste women.
Sir Charles Trevelyan was then the Governor of Madras Presidency. He had no legal right to enforce anything upon the Travancore kingdom government. Yet, he made his view very clear. He wrote to the British Resident in Travancore:
“I have seldom met with a case, in which not only truth and justice, but every feeling of our common humanity are so entirely on one side. The whole civilised world would cry shame upon us, if we did not make a firm stand on such an occasion....”
However, actually he did not understand the situation in Travancore correctly. And above all he might have had a feeling that Travancore was a part of British-India, which it was not.
The feeling that all native-Kingdoms which had some kind of alliance with the English East India Company had come under the direct command of the Queen of England was also a unilaterally declared claim, which was later to be taken up for questioning when occasions came up.
When I went on to study about this Sir Charles Trevelyan, I found that on his return to England in the year 1840, he was appointed as the Assistant Secretary to HM Treasury. In this capacity he had to deal with the fabled Irish Famine.
This is one item that is frequently picked up with the least of information, just like the so-called Bengal famine of the English rule period in a lot of locations in South Asia.
Look at this quote posted on Wikepedia:
Trevelyan's most enduring mark on history may be the "quasi" genocidal anti-Irish racial sentiment he expressed during his term in the critical position of administrating relief for the millions of Irish peasants suffering under the potato blight as Assistant Secretary to HM Treasury (1840–1859) under the Whig administration of Lord Russell.
However, Sir Charles Trevelyan understanding of what was going wrong in Ireland seems to be quite correct. The below are his words, which are oft quoted to display the English misrule in Ireland.
The real evil with which we have to contend is not the physical evil of the Famine, but the moral evil of the selfish, perverse and turbulent character of the people".
In fact, the same is the case with Bengal. Bengal was ruled during the English rule of British-India by a native elected-government with a native of Bengal Prime Minister and cabinet of ministers. However, no blame is seen placed upon this government. The blame is squarely placed upon England, and the then English PM.
In fact, my own parent in Tellicherry did speak of the terrible famine days during the 2nd World War. Not only British-India, but even the native kingdoms did get involved in the war efforts to support England.
In British-India, commodities for household use were rationed. Traders would be given a certain amount of goods to sell at controlled prices. However, they would simply hoard the items and sell it in the black market for a huge profit.
In feudal language locations, individuals do not see others as part of their own people, unless there is some kind of relationship enforced in the language codes.
In the end years of 1990s, I have seen the terrific poverty in Delhi. No one bothers. It is not possible to simply go and help anyone. Communicating with the poor itself is a complicated issue. For, one has to be careful to see that one’s own ‘respect’ codes do not get mauled by the lower social sections and individuals.
On the other hand, it is not possible to deal with governmental setup peopled by low-class individuals possessing great powers for blocking anything and everything. They mostly do not mind using pejorative addressing and referring to anyone who approaches them, as a means to protect their own ‘respect’, if that man cannot display some kind of social or official power.
In fact, around the year 2000 when I came to reside in my current location, there was one incident that I remember.
A young reasonably good looking dark young woman came to sit and sleep in the bus-stop, on the roadside. After two days, this became a very odd situation.
There were some Muslim youngsters in the location, who were my English trainees. The Muslims had a Welfare committee. I simply asked one of the youngsters, to ask the Welfare Committee to do something to help the woman. I also asked him to enquire with the woman as to what her problem was. She obviously was not a local-language speaker.
He came back and told me that the officials of the Committee had told him to keep away from the woman. For, if anything happens to the woman in the night hours, he would be one of the first to be picked up by police.
Police means Indian police. Their capability is the right to use abusive words, and profanities, and to beat up anyone they can into a pulp. The police officers claim that this is a very effective tool of investigation, and that most cases are easily solved thus.
Within a few days’ time, the woman looked quite dirty and the bus stand stank with a dirty odour. Then one of the local men came and hammered her with a lot of loud words and literally drove her out of the bus stand. Words such as Nee, Edi etc. were profusely used.
Now, who is to be blamed? Not the young man, not the welfare committee, not the man who drove the woman out. The language system cannot handle social issues and take them to a clear cut solution. Everyone has to stick to his or her own group, and stay within its bounds. Inside the hierarchy, there are solutions to many things, if one is willing to act as per the limitations of stature one is allotted.
Bengal famine should be blamed upon the local language and its speakers. In fact, after the English rule departed from Bengal, the poor people were literally left to the mauling of the upper classes. Since English rule was not there to protect them, they took to communism. That is the famous Naxalbari moment. The Indian police caught their philosopher-leader Charu Majumdar and had him beaten to death in a police station.
If Ireland suffered, the codes that led to this suffering can be seen in the local Irish language.
However, this is the way Wikipedia makes the readers understand the history:
By the end of 1847 the British government was effectively turning its back financially on a starving people in the most westerly province of the United Kingdom.
It took me some time to grasp the full significance of my growing insight that inside Great Britain there were populations of a mettle and timbre quite different from that of the native-English of yore. It was also a very painful detection that at least a section of these populations did harbour some kind of competitiveness and antipathy towards the English.
These insights came forcefully across the distances through the Internet in the early 2000s. But then, these things had been there in my mind, as a sort of brooding unease, many years before the advent of the Internet. However, in those days, England was literally like how one would now contemplate upon Mars. More or less at a distance absolutely un-traverse-able for me in physical terms.
I have seen claims that Oscar Wilde was of Irish nationality. It seemed quite a foolish claim. For, Wilde was born, I think, before the birth of the current-day Irish republic. When he was born he was of British nationality.
Yet, there are these things to be mentioned about his writings:
Right from my childhood days, I did adore his writings. Yet, there was a slight feeling inside me that most of his wonderful stories, though brimming with worldly discernments, were not actually reflecting an English social platform. In fact, the basic mental reflexes seen reflected in the characters in his stories seemed to be from some kind of a feudal language setting.
I have seen persons with very shallow information on many things describing these stories as fairytales as one would classify such tales as Snow-white and the Seven dwarfs, Cinderella, Tinderbox &c. Even though these fairytales, told or retold in English, do possess a supernatural wonderfulness, they are totally different from the stories of Oscar Wilde.
It is true that these fairytales do not actually reflect any English mindset. And there are insights to be detected of a feudal language versus English setting inside them. Yet, they are simple stories, basically aimed at grasping the attention of little children.
At the same, Oscar Wilde’s stories are of high literary standards. They do move through a lot of social settings and reflexes.
I did come across a book by Lord Alfred Douglas titled ‘Oscar Wilde and Myself’. On a very cursory surfing through it, I came to sense some kind of a feudal language versus English competition in the writing. This did prod me to put in some more time on that book. I wrote a commentary upon that book, from a very flimsy platform of total ignorance of anything much.
When I did go through some of the English writings in South Asia created during the English rule in British-India, I think I did detect the presence of non-English persons inside the English administrative system.
The way the native-Celtic speakers reacted or understood the South Asian social reflexes could have been different from how the native-English understood and reacted to the same.
Samuel Mateer, who wrote the Native Life in Travancore, was, I think, Irish. And many of the members of London Missionary Society who worked in South Asia, I get to feel, were non-English. I am not sure about this, but.
I need to mention, in passing, that the English East India Company did not have much love for the British Missionary societies. In fact, I do sense that the company officials did abhor them. But they did kind of tolerate their presence in the native-kingdoms, but more or less disallowed much missionary work inside British-India. This also is just a feeling in me. I cannot vouch for the absolute correctness of this assertion.
William Logan, who is ostensibly mentioned as the author of Malabar Manual, was of Scottish pedigree. Yet, I did come across a very curious sentence inside this book:
They (Arabian Muslims settled on Malabar coast) have a great regard for the truth, and in their finer feelings they approach nearer to the standard of English gentlemen than any other class of persons in Malabar.
Surely this much-acclaimed Scottish man did have some great admiration for the native-English of yore.
However, there is still some kind of covert as well as overt antipathy for the English and towards England that seems to be still nursed in the minds of some of the Celtic folks of Great Britain.
There is Robert William Escourt Ashe, the much-beloved of the lower caste populations in Madras Presidency. He was seen as an accursed administrator by the upper castes of Tirunelvelli, where he had been the acting Collector and District magistrate. Maybe they had rightful reasons for holding such terrible feelings about him. For, without much understanding of the pain that he was inflicting upon the upper castes of the locality, he broke down a lot of social strictures that had forbidden the presence of the lower castes in many locations.
A Brahmin youth shot him down at point blank range at the Maniyachi railway station, right in front of his wife, when they were travelling by train. Naturally the local people tried to catch the miscreant, who hid himself in the railway toilet. He committed suicide when it became sure that he would be manhandled by the crowd.
The Brahmins did not have much remorse to brood over in the murder of this young District Collector. However, the other section of the population did take up this incident as a terrible tragedy for them.
The youth was honoured in Indian history as a freedom fighter. The railway station was renamed in his name.
I think the gun for doing this heinous deed was provided at Pondicherry, the French-ruled location. I always wonder why the English administration tolerated the presence of the French in South Asia. And England was totally foolish to run to the help of France whenever France was under threat of being overrun by its natural enemies. England was always foolish in so many things. Maybe I should deal with this item later.
When I was reading about Robert William Escourt Ashe, I got a feeling that he was half-Irish and half-English. I am not sure about the English part though, for I find his Wikipedia page in a totally dismantled condition now.
What caught my attention were certain remarks I found made by Ashe’s Irish family relatives currently living in Ireland. They were seen to be gloating over his death. I saw them mentioning support for the rascal who shot Ashe dead.
Great Britain seems to be breaking apart. England is no more the England of yore. Great Britain is losing its English touch. Instead, it is turning into a nation of mongrel British.
It is curious that I did come across this word ‘mongrel’ in the much-hated book of anglophilia written by Adolf Hitler, a couple of decades before he became a warmonger against England. Hitler’s insights were, to put it briefly, quite of an astounding kind. Maybe I will speak about this book later.
It was sometime in the late years of the 2000s, I think, that I came upon a brief sketch about Ireland in a totally unexpected location. I found a book titled:
Malabar and its folks by: T. K. Gopal Panikkar, B.A with introduction by the REV. F. W. KELLETT, M. A, (of the Madras Christian College) on archive org.
When going through that book, it was with great surprise that I came upon the following words. I must admit that I did feel that my intuitions about Celtic languages being feudal languages were, after-all, having some solid basis. For, the social structure and people mentality are very precisely designed in the language codes.
However, the Celtic lands of Great Britain had existed in close intimacy with England for a long time. That would be quite a wonderful experience, to say the least.
Just a fleeting imagination of pristine-England is enough to erase many a contortion and unshackle many a fetter, in the minds of the many a people all round the world, across the Seven Seas. If that be so, imagine what the Celtic lands were gathering over the years!
QUOTE from Malabar and its folks: Ireland and Irish history present similar and not less striking points of resemblance to Malabar and its history. Ireland is essentially a priest-ridden country. Its people, the great bulk of them, are immersed in the darkest depths of ignorance and superstition. With the exception of the Protestant county of Ulster, Ireland is a Roman Catholic country dominated by Roman Catholic priests who hold in their hands the keys of all social and political powers.
It is, said that even parliamentary elections are surreptitiously controlled by the mystic influence which they wield over the souls of a people given over to the worst forms of superstition; and this was put forward as one of the main grounds against the late Mr. Gladstone’s Home Rule Schemes during their progress through Parliament.
The superstitious Irish are terrorized into obedience to the will of these priests, who actually stand at the gates of the unlettered and slavish electors calling down the wrath of Heaven upon those who dared to disobey their superhuman mandates. Thus even Irish Politics are under the control of these Roman Catholic priests. Such is the power which the priestly classes wield over the minds and deeds of the Irish people.
The Irish Land Question is another instance of history repeating itself in an alien clime. The land in Ireland is owned by large proprietors who tease and oppress their tenants to the uttermost. Evictions are sadly too numerous ; and the lamentations of the poor Grubstreet author in the Deserted Village about a century and a quarter ago, really though not ostensibly directed against Irish landlordism, are too true even in our own day.
Rack - renting has been one of the main features of the Irish Land Question. The Irish tenants have all along been a downtrodden class and the problem of the Irish land has always remained a knotty and intricate one baffling the political skill of England’s greatest statesmen. All the various Land Acts passed from time to time for the amelioration of the condition of the landholding classes in the country have proved of little or no avail; and a workable and satisfactory scheme yet remains to be devised. The Irish tenant is often fleeced to more than the annual yield of the land in the shape of rent.
Suffice it to say, that the Irish tenants are under the oppressive control of their landlords. As an inevitable consequence of the atrocities to which the Irish landholders are subjected at the hands of the landed aristocracy we see repeated instances of plebeian uprisings in vindication of humanity and justice. The Irish are a bold and reckless class to whose unquenchable thirst of revenge are due the various outbreaks that have from time to time tarnished the pages of their national history.
Precious lives have often been sacrificed at the sacred altar of social and political wrongs. People have been locked up within the prison walls for breaches of the peace; and the country has had to be constantly brought into subjection by the Coercion Acts which Parliament had to enforce against these dangerous ebullitions of fanaticism.
These Coercion Acts, though aimed at in the direction of Order and Reform, have always remained, in the estimation of many a politician, a standing blot upon the fair fame and prestige of Britain’s sway over Ireland. In all these various outbreaks the Land Question has figured prominently as one of the essential and pre-disposing causes.
In these aspects of its social life, Malabar stands level with the “tortured” land of Erin. With regard to the sacerdotal supremacy detailed above it may be surmised that Malabar is equally a priest-ridden country even from its origin. The traditional history of the land is put forward justification of the plea that it belongs in exclusive monopoly to the Brahmins who form its priestly orders. END OF QUOTE
I need to mention here that this Ireland is of those days. And may not reflect current-day Ireland at all. And of course, current-day England is a far-cry from the England of yore, there is no doubt.
52
Posted: Sun Nov 12, 2023 10:19 pm
posted by VED
52 #. What the new freedom created in South Malabar
Now let me try to pick up some items of striking similarity between Ireland and Malabar. When I say Malabar, I think I can even change the word to South Asia.
QUOTE from Gopal Panikkar:
Ireland is essentially a priest-ridden country. Its people, the great bulk of them, are immersed in the darkest depths of ignorance and superstition.
This quote should be read along with the below quote:
QUOTE from Gopal Panikkar:
Ireland is a Roman Catholic country dominated by Roman Catholic priests who hold in their hands the keys of all social and political powers.
Not only Malabar, but even in most of the locations inside South Asia, this would be the correct social form. Even where the Islamic rulers held sway, in the minute locations in the villages, this would be the form of social structure. Generally the priestly class would be the Brahmin folks of the yesteryears.
However, South Asia is a multiple times more complicated location than Ireland. So there might not be any meaning in trying to identify the social structure with any people of any particular ethnicity. Whoever populates the land, the social structure would remain steadfast to the design codes in the local languages.
See this quote from Malabar Manual by William Logan. Actually it is about the peoples of Malabar (Malabaris) and not about Malayalees per se. However, the content might be true about most places which have similar feudal languages.
among Malayalis when a man has risen a bit above his fellows in good or in bad qualities, something of superstitious awe attaches to the place of his dwelling.
Now look at this quote from Gopal Panikkar:
The land in Ireland is owned by large proprietors who tease and oppress their tenants to the uttermost. Evictions are sadly too numerous
This teasing and oppression of the lower-placed persons is a part and parcel of South Asian feudal languages. Even to this day, this continues. Especially in government offices and in police stations. But then, this is there in most other social relationships wherein the language is feudal, in which the lower-placed person is dependent on a higher person for his or her social survival.
That is the way the verbal codes are arranged and used. There is no escape from this.
It should not surprise anyone that a more or less same content quote is there in Malabar Manual. The similarity is striking:
QUOTE from Malabar Manual:
Socially the cultivators are subjected (particularly if they are Hindus*) to many humiliations and much tyrannical usage by their landlord.
*NOTE: actually not Hindus, but those subordinated to the Hindus (Brahmins) by caste hierarchy.
Now look at this quote from Gopal Panikkar:
the lamentations of the poor Grubstreet author in the Deserted Village
This is about the people leaving the village to reach America. The author is Oliver Goldsmith, an Irishman.
See what some ignoramus has written about this in Wikipedia:
QUOTE from Wikipedia:
It is a work of social commentary, and condemns rural depopulation and the pursuit of excessive wealth.
Not only from Malabar, but from all over South Asia, people are desperate to move to the US. And the main group which can successfully make the relocation are not the poor, but the superrich or someone who can get a job over there.
It is not poverty that motivates most individuals to run out off from India to native-English nations. Their main aim is to escape the horrible social communication system. However, once they reach the US, their next task would be to heap all complaints upon the erstwhile English colonialism in South Asia.
The same is true about the Irish, especially the Roman Catholics. Actually what they are escaping from is their own social communication issues in their native land. But the fault is always placed upon England.
Once these feudal language speaking creeps from all over the globe reach any native-English nation, they all start declaiming astronomically high claims about their fabulous ancestry and antiquity. However, tell them to move back to their fabulous land, and then the first option they would contemplate upon would be that of committing suicide!
As to Oliver Goldsmith’s words, I have seen attempts in present times to place the social setting as that of England. It might be true that in the current social evolution happening in England, the social system would slowly start to rot and then become horrible. And that would not be due to English but due to the entry of populations who could splinter up the soft antique social communication system of England.
QUOTE from Gopal Panikkar:
Rack-renting has been one of the main features of the Irish Land Question. The Irish tenants have all along been a downtrodden class and the problem of the Irish land has always remained a knotty and intricate one baffling the political skill of England’s greatest statesmen.
Actually this was the same agricultural exploitation existing in South Asia possibly from times immemorial.
And all the remedies the English Company tried to find as a just solution went haywire. Why?
Simply because in feudal languages, the person who does the actual physical labour has to be crushed down by appropriate pejorative indicant verbal codes. It is an indelible social address of inferiority that has to be attached on to the lower placed person. If this cannot be enforced, the lower person becomes a most repugnant and dangerous entity in the system.
Statutory codes and new agrarian laws cannot do anything about this. The English Company tried many things. Every single item for correction became a new tool for exploitation and suppression for the upper classes of British-India.
There was no other way for them. It would be too dangerous to give any leeway for the lower man to exhibit his individuality and liberty as understood in English.
For, such things are not there in Feudal languages.
See this QUOTE from Gopal Panikkar:
repeated instances of plebeian uprisings in vindication of humanity and justice
.
It might seem quite a surprising item that there have been very few uprisings from the slave classes of South Asia. In fact, such things are not possible.
However, during the English rule in Malabar, the same English influence that Ireland got arrived in Malabar. Many of the lowest classes jumped into Islam in South Malabar.
For them, it was a social elevation of the highest level possible. Yet, this rise in individuality in a language system that did not allow such things did not create a better social mood. There were many incidences of attacks upon the higher classes by the new Islam persons. But the unconverted sections of the lower classes stood immutable in their lower rungs, showering devotion to their age-old enslavers.
These frequent attacks ultimately culminated in the so-called Mappilla lahala, or Mappilla uprising. In around four Taluks in South Malabar, the lower-caste converted Muslims set upon those who stood loyal to the age-old Brahmin classes. And also on the Brahmins themselves.
The lower-caste convert Islamists attacked the households of the higher castes with no mercy; butchering, mutilating, throwing live and dead into wells, desecrating the Brahmin temples, molesting and physically using the women, and in some cases forcibly converting the victims into Islam. This relentless ravaging continued for a few months, with no respite or support for the besieged.
At first the English administration stood shaken. Maybe the remembrance of what had happened to General Dyre must have stood as a real mental block to pre-emptive action. However, after a few month of absolute terror, the English rule took very stringent action. Army was brought in and the revolt crushed.
In current-day Indian academic history, the Mappilla lahala or Mappilla rebellion is mentioned as a freedom struggle in Malabar. In IAS exam (Indian Civil Service exam for getting selected into the royalty of the Indian administration), if the candidate mentions that this was a freedom struggle, he or she will get good marks.
If he or she understands history as I have mentioned it, he or she will not get any marks.
QUOTE from Gopal Panikkar:
In all these various outbreaks the Land Question has figured prominently as one of the essential and pre-disposing causes.
It is true that the Mappilla uprising has been interpreted in a similar way. That might be true only in a superficial manner. And again, Indian academic history mentions that it was the English rulers who disturbed the ‘refined’ agrarian relationships.
What else can one expect from Indian academicians? Wikipedia Indian pages are run by them!
I am quoting from the beginning lines of Charles Dickens’ A Tale of Two Cities, with some slight deletion of words.
It was the best of times, it was the worst of times,
it was the age of wisdom, it was the age of foolishness,
it was the epoch of belief, it was the epoch of incredulity,
it was the season of Light, it was the season of Darkness,
it was the spring of hope, it was the winter of despair,
we had everything before us, we had nothing before us,
we were all going direct to Heaven, we were all going direct the other way—
There was a king with a large jaw and a queen with a plain face, on the throne of England; there were a king with a large jaw and a queen with a fair face, on the throne of France.
In both countries it was clearer than crystal to the lords of the State preserves of loaves and fishes, that things in general were settled for ever.
Even though Charles Dickens might not have been aware of it, he was actually bringing into sharp comparison the features of a planar language social system with that of a feudal language social system, in his novel.
Maybe in these opening lines, he was bringing into candid focus the contrast that existed between England and France. It may be noted in passing that Charles Dickens mentions the words ‘the throne of England’ and not ‘the throne of Britain’. The verbal precision is curious.
The two cities in the novel are London of yore and Paris, of the same period in history.
In my infrequent readings, over the years, on English colonial endeavours of yore, I have seen the almost ubiquitous presence of the French just a very brief distance away from the English. Yet, the French were not the class that the English were.
It was not that the individuals were bad or useless. In fact, many Frenchmen could have been much better than many an Englishman at an individual level if measured with some irascible scale. But then, the moment there were more than one Frenchman in the immediate or even distant scene, each Frenchmen would start erasing each other.
It is like saying that in the case of the French, One Frenchman + One Frenchman would not be equal to Two Frenchmen.
It would be something like 1. 9 Frenchmen or so. The more Frenchmen got added, the sum would go down progressively.
However, a single Englishman of yore, in himself would not be of One digital value. The value might be something like 1.1 or even more. So that, if a Frenchman of yore and an Englishman of yore, were to stand in a place, the Frenchman would of 1 value, while the Englishman would be of a value exceeding one.
And another insightful information that I came upon was that One Englishman of yore of value 1.1 plus another Englishman of yore of value 1.3 would not add up to the value 2.4. Instead the total sum might reach above the actual sum to something like 2. 5 or so.
Even though my above words might seem quite quixotic and some kind of extreme and fanciful level of Anglophilia, the real fact is that these contentions of mine have no connection with any kind of Anglophilia or any such things.
In the case of the feudal language speakers, the addition need not always reach a progressively lower value. It can also add up to something formidable.
These are ideas that can be mentioned as being from something I can envisage as Social Engineering.
It is like the knowledge and skill to be able to build a structure in stone, which can be strong and would be able to withstand many an assault of the elements over the years.
If this knowledge and skill is not there, what would be built would always give the creeps to those who live in the structure. For the structure would wobble at the slightest uncertain climatic condition.
In feudal language social connection, each individual has to be connected to various other individuals with very strong and non-wobbling kind of indicant verbal codes.
To put this idea in more clear words, the human relationships should be firmly connected by very specific indicant codes. From the different forms of You, Thoo/Nee, Ningal, Aap/Thangal, one very specific item should be firmly placed and made unalterable. If this can be achieved, it will be like the Indian army in small time military operations. Very strong and highly disciplined.
However, this kind of firmness is not easily maintainable in a feudal language social system. Someone somewhere will go up or down in the social system. Then there is an upward pulling or downward drag on the links. This can create a slight or heavy tremor across the social system.
Individuals can become frightened of what would happen to their own levels in the indicant code value. Even if a closely related individual’s indicant value code gets altered, it can send shivers down the spine of the individual. Each individual would act or react with pre-emptive haste or reflex.
In fact, in feudal languages systems, individuals are frightened of others in their own social system. For instances, certain Continental Europeans as well as South Asians in England would go around mentioning their dismay of the racism displayed by the native-English.
However, their actual worry and terror would be the chance of being sent back to their own native social systems. If such a thing were to befall them, they know that they would be preyed upon verbally by their own native-land fellow men and women.
However, in the case of the native-English of yore, the chance of being terrorised by being placed among other native-English individuals, even without any higher level address to display would not be a terrible event. I am speaking of the native-English commoners. The nobility is not actually native-English by antiquity. And they do exist in a slight feudal language arena, right inside English and England.
In the case of feudal language individuals, the real trauma over which they could brood over would be the power of the verbal flip. That an UNN can be flipped to a USS, very casually, if the social settings change, or if they get placed in the close proximity of some rascal element in the social links.
And a chance that another USS can get flipped into a UNN is also very nightmarish event. It would be similar to an event of peering into a gorge suddenly converting into a scene of looking at the heights from inside a Canyon.
In my childhood days, when I went reading through A Tale of Two Cities, I could get to sense that the novel was going through two totally different social communication systems.
I still remember the scene depicted in the second chapter. The Dover Mail (horse carriage) being accosted in the misty night hours by a horse rider.
QUOTE:
“Is that the Dover mail?”
“Why do you want to know?”
“I want a passenger, if it is.”
“What passenger?”
“Mr. Jarvis Lorry.”
Our booked passenger showed in a moment that it was his name. The guard, the coachman, and the two other passengers eyed him distrustfully.
“Keep where you are,” the guard called to the voice in the mist, “because, if I should make a mistake, it could never be set right in your lifetime. Gentleman of the name of Lorry answer straight.”
“What is the matter?” asked the passenger, then, with mildly quavering speech. “Who wants me? Is it Jerry?”
“Yes, Mr. Lorry.”
END OF QUOTE.
Even though an average Englishman will never get to know this, the conversation reflects a very high level of individuality and communication standards, which can never be replicated in a feudal language set up.
The ‘Jerry’ in the above speech is actually a low grade employee of the Tellson’s Bank, London. If the same conversation had been done in any of the feudal languages of South Asia, there would be very marked up and downs in the verbal codes. These minute things are connected by minute fibrils of verbal codes to various other minute items, including body language and much else.
In South Asian feudal languages, the subordinated individual can transform into a monster to other individuals who are forced to approach him or her.
In the novel, the social communication scene does change drastically when the theme moves across the English Channel to France. Those who have the necessary discernment can understand that a very highly oppressive hierarchical social system has been pulled down by a rabble crowd.
Surely they cannot create an England in France. For, the French language would rapidly recode the social system again back to square one. That is, placing a few individuals on varying monstrous heights of the social system, and a huge mass of individuals in the lowly social gorges, each one of them desperately clamouring to climb up higher than his or her neighbour.
In the novel, there is a part which goes back to a time before the French Revolution. In that location, one gets to meet the members of the higher classes. Their disdain for the lower class individuals is stark and clear. However, this should not be taken to mean that the lower class individuals are better persons. Everyone is a collaborator in the same social scheme.
It is true that England also did have a Nobility or aristocratic class, whose pedigree would point to Continental European locations. But then, that Class had been tempered and mellowed by the English language. For, that Class lived above a native-English population.
The French Nobility existed right above a native-French population. The difference is there to see in the colonial histories.
I remember reading The French Revolution by Thomas Caryle. I am sure that he did not fully understand what he was describing. However, his descriptions could be quite revealing, of the idea that some hidden factor was promoting the French individuals to act in ways that are quite different from how an English individual would react to a social event or upheaval.
It is true that human populations can be commanded to do things, which they would not do on their own. That is not what I am speaking about. I am speaking of spontaneous human reactions. And not necessarily of solitary individuals, but of a mass of individuals.
In any system in which the communication codes are hierarchical and contain pejorative verbal forms toward the lower-placed persons, and adornment-words towards the higher-placed persons, individuals at various levels act in certain very specific manner, specific to that level and to that language.
For instance, in the Indian army, where the Officer class exist at the adornment levels of the verbal codes, it would not be intelligent to allow any leeway for the lower grade soldier to improve his personality and intelligence.
If this done, it would only sow indiscipline, insubordination and use of pejorative verbal forms about the officer class and their women folk. If such a scenario were to come about, the officers would be forced to shoot their subordinate solider.
Why?
Just because the subordinate soldier had used an unacceptable indicant verbal code (word form) about the officer’s wife or children or some other person in his home. There would have been no use of profanity or abusive words. What provoked would be the indicant verbal code. Nothing else.
That just a common word use can spur homicidal mania in an individual is not clearly understood in English.
The rambling mob in France were led and misled to various kinds of useless activities by their dumb-witted highly intellectual leaders, who could speak voraciously on human rights, human equality, human dignity, human fraternity and so many other such similar nonsense.
The funny fact would be that they would not be able to establish any kind of human equality or human dignity in any conversation or relationship with individuals who are all around them.
How can such persons be trusted to create any kind of human equality or human dignity at a national level?
Malabar Manual by William Logan is replete with various incidences in which these issues are found to haunt the French forces at Mahe. That the French could not be trusted was a well-discussed item, as seen in the words of the king of Travancore. (Source: Travancore State Manual).
Yet, the French did have quite capable commanders. But then, the French themselves would work at cross purposes.
After the French Revolution, Napoleon Bonaparte worked through the verbal codes and became the ruler or rather the Emperor of France! Back to square one!
That there is something fascinating and different about England has been noted over the centuries by various individuals in various nations. Even Voltaire, the French philosopher writer, is seen mentioned as an Anglophile.
To an uninitiated, what can come as a very early experience would be the total ease and smoothness of social and personal communication that would be there in England. This information might seem quite a bit of nonsense to a native-English person, who has never gone outside England.
For, what he or she has seen and experienced inside England, would be the very clearly visible marks of social classes in England.
The existence of monarchy, various layers of statutory nobility, the wealthy, various layers of commoners etc. inside England, would belie the argument that England has an egalitarian social setup.
For, look at India. There is no monarchy and no statutory nobility. There is an officialdom into which any commoner can join, a police system which is generally populated by the lowest classes of the population, highly-paid academicians, free public hospitals, free government schools, government run public transport, and much else.
It is literally like thinking of king Ashoka of Magadha in South Asia. He also ran a sort of egalitarian officialdom. In fact, he used to place huge advertisements of his doings in many places in which he happened to have transient power.
A group of Asokan government officials of high rank and their coterie would camp in each village, one by one over the years, seeking the welfare of the village folks.
However, it seems that the villagers could not bear the various demands made by these government officials on their possessions and possibly women. At least in one place they gathered strength and cut of the heads of the do-gooder government officials. It is seen mentioned that Ashoka, in his greatness, used his military to crush the rascal population of the village.
And HG Wells in his heights of irresponsibility added the adjective of ‘Great’ to Ashoka. Surely Wells had no information on how to evaluate a feudal language location. All information gathered statistically has no connection to reality in these locations.
The peoples of South Asia behave in a particular way and manner not due to who their ruler is. In the same manner, the pristine native-English of yore behaved and functioned in a particular manner not because of any particular quality or policy of their Queen or King.
However, persons in pivotal positions can act responsibly and also irresponsibly. For instance, the current monarch of England is one of the worst queens England has experienced. That is the way a very insightful native-English individual should evaluate her. However, the huge mass of outsiders who have breeched into England and taken over British citizenship during her reign, would have all reasons to see her as the best queen of England. Their descendents would have all reasons to find a stupendous greatness in her.
It is basically the perspective difference between a very harmless animal and a wild carnivorous beast. Both have different cravings. The former would also crave for a peaceful life. The latter would love to feast on the former.
But then, there is also the perspective of the spectator. There are those who would love to see the harmless animal being pounced upon by the carnivorous beast. The piteous screams of the former as the latter bites into each chunk its flesh would give these spectators an adrenaline high, which is most intoxicating. They are similar to the Indian news-media and Indian academicians.
However, there are those spectators who would discern a tumultuous tragedy in seeing a wild carnivorous beast being given the free run in a land of peaceful living beings.
There were many individuals all around the world who used to love England for just being England. In those times, when one speaks of an Englishman or an English woman or an English team or English army, what dawned in one’s mind was an entity that was rightfully English.
However, over the years, during the reign of this delinquent queen in England, the quaint face of England was being scrubbed out of its English antique features. People who never could be imagined as English are now mentioning themselves as English. It is the heights of rascality.
There might be need to define who an Englishman or woman is, and who is not. But, this would require a lot words.
However, the modern generations in England may not fit into the antique definition of an English individual. For, an English individual should be one who is at home among other English individuals and does react mainly to other similar English individuals. An Englishman by pedigree who finds himself equal to a feudal language speaker and reacts to their speech and words on a level of equal footing is not that much of an Englishman.
The English themselves do not have much inkling about what is so good about England. In fact, they could have an array of false information and beliefs on why and how the English Empire was set up and how it survived the odds, when none other did.
A Gujarati who claims to be a Gujarati, a Tamilian who claims to be a Tamilian, a Bihari who claims to be a Bihari, a Chineseman who claims to be a Chinese, a German who claims to be German, a Spanish who claims to be a Spanish &c. are not an irritation. However, when these very same persons claim to be English, then it is a matter of concern. It is a matter of thinking that everyone in the world can be fooled. It is an action that can set off explosives.
56
Posted: Sun Nov 12, 2023 10:47 pm
posted by VED
56 #. Invisible codes of natural command and obedience
France being in very close physical proximity to England over the centuries is an experience that can be contemplated upon as Malabar being in close proximity to England.
Malabar would have changed tremendously, in terms of dressing standards. In north Malabar, the matriarchal Thiyya caste does have some rightful claim of having Greek blood in them, even though as of now, it is in a much diluted content. And in the very same location, there are Muslim families who also seem to be from the same bloodline. At least some of them seem to have kept their blood pure to a great extent.
Malabar would have certainly looked like France. But then, the feudal communication set up and the terrible social hierarchies that they would have carved out would not budge an inch. Yet, great philosophical works on human equality and human liberty would be there in Malabar.
Maybe I should mention that it is not hierarchy as such that creates a creepy social system. Even English systems can have certain kinds of hierarchy. For instance, inside the English army there would a hierarchy. The same would be there inside the officialdom of England. However, the common man would not be a subservient low-class being in front of these official setups.
However, in the case of feudal language social systems, all these hierarchies would be superimposed upon with another overbearing pejorative versus ennobling encoding. I will leave that subject here.
I think it was when I was in my ninth or tenth class, that I came across a novel by name ‘The Godfather’, written by an Italian immigrant to the US, Mario Puzo.
At that time, the English world seems to have been fascinated and sort of mesmerised by the theme in this novel. Maybe the reader here would have read that book.
This novel claims to be a true depiction of the Italian Mafia that was there in the US in its heydays. The Italians seem to be enclosed in a subculture into which the native-English populations were literally outsiders. Very powerful, and yet quite slender and invisible lines of command and loyalty seems to be connecting the various layers in each Mafia family set up.
Moreover, it was not just Italian, but the Sicilian dialect version of it that was running the show. The fact that one needs to be from Sicilian dialect pedigree seems to be the basic recruitment qualification into the Italian Mafia. This is a very significant bit of information connected to software. I will not go into that here.
The Mafia personal used only this language and dialect among themselves. In fact, use of English was seen as sort of disruptive in the command chain and line.
The very moment I read this novel, I could understand that this was a novel about a people who spoke a very powerful feudal language. In their own native land, this language would have sown terrible social and family tragedies. That much is also clearly admitted in that novel. That is, these Italians had escaped to the US from some highly traumatic social environment.
In the US, they could gather all the best in English. Once they learn English, it is easy for them to diffuse into the English social setups, due to their White skin colour. And at the same time, they could gather together under some terrible feudal hierarchy to create and maintain monstrous criminal entities right inside the US.
The US police could not make any head or tail about how the seemingly perfect line of command and loyalty functioned. Actually, the command lines seemed to be stretched right across the Atlantic Ocean to Continental Europe.
Actually this is a very crucial bit of information about which the national security services in native-English nations have no ken about. Not even the dubious Italian/Japanese envisaged film-version 007 can get to understand this.
It is like a government official or teacher or political leader phoning the current-day Indian CEO of Alphabet Inc. and its subsidiary Google. For instance, his teacher calls him from Madras in Tamil. Naturally the words of addressing would be Nee (lowest You) to him. The teacher would ask queries about his other classmates. They would be mentioned as Avan and Aval. And the Indian CEO would naturally use words like Saar, Ungal etc.
There are powerful codes of natural command and obedience in this conversation. There is no need for the teacher to specifically give a command. A simple, ‘you (Nee) do this’ would have a force that is much more than there is in a military command in an English army.
For, in an English army, a criminal command cannot be given. For, such a thing cannot even be contemplated. However, in feudal language, the ennobled superior can literally ask anything, if the commands of ennobling versus pejorative are in force.
But then, even if the conversation is in English, the ubiquitous presence of the Tamil verbal codes, and command and obedience would be there, silently in the invisible background.
I need not very specifically mention that all companies in England and US, and other native English nations, wherein people from China, India, Pakistan, Sri Lanka, Bangladesh etc. work, are literally at the beck and call of the native land social and official bosses of those persons.
The US is more or less controlled by China and India, and by various other feudal language nations. It is a terrible scenario that is emerging. All the military power and prowess of English nations, slowing falling into the hands of irascible populations is going to be a terrible danger for all living beings on this earth.
In the US, the police systems found it quite difficult to understand or enter into the insides of the Mafia families. So a very foolish official policy was brought in. That was to recruit police officials from the Italian populations. That was simply adding fuel to the raging fire. The police system became corrupted and more subservient to the Mafia.
The Mafia families could control the US judiciary by having their people recruited as judges and other officials in the judiciary. The English side went on trying to understand what was happening from a platform of a planar language, that is English.
It is very difficult to understand in English that even a very simple act of not getting up in the presence of a superior, can be understood as a sort of slap in the face. In India, students get up in a pose of servitude when their teacher comes in. In Indian police stations, the common man would not dare to sit down in front of the Inspector. There are powerful words of address and referring that can literally pull up a man from his seated position.
These kinds of power are in the realm of supernatural software codes.
QUOTE from March of the Evil Empires; ENGLISH versus the feudal languages:
Remember that Napoleon did not surrender to any of his Continental European enemies, after his disaster at Waterloo. He came to a British ship, and surrendered to Admiral Maitland of the Bellerophon. He entrusted himself ‘of his own will’-’not as a prisoner of war’, but as a ‘private person’. To the Regent, his appeal was: I come like Themistocles. (I throw myself upon the hospitality of the British people). I place myself under the protection of your laws.
Many persons, who doubtlessly admire Napoleon, for he definitely was a man with exceptional qualities, may blame Britain for imprisoning him. Yet, it may be safely be understood that Napoleon surrendered to an English nation, knowing that he would not be beaten to death, by the common ruffians.
Continental Europeans with some discernment did know that there was something quite refined as well as different about England.
In fact, when one speaks about France, Germany, Spain etc., one can get deluded into an imaginary of high calibre and high-class persons. Even when thinking of the Germans, it is possible that the pictures of the German army personnel in quite splendorous military uniform might open up in the mind.
However, it is only like trying to imagine Indians by looking at carefully selected military-uniform attired Indian army personnel. The true fact is the Indian army personnel are quite a heavily paid individuals, when compared to the common man in India.
There is need to mention Adolf Hitler's Mein Kampf. Many years ago, I came across a digital copy of this book somewhere online. Just out of curiosity, I searched for the words 'England' and 'English' inside that document. It was my intention to see for myself the creepy words Hitler would have used upon England and the English.
I must admit very candidly that I was in for a shock. The book was replete with words and sentences all in a mood of astounding levels of admiration for England. And for the English. Even though the words Britain and Great Britain are also there mentioned in more or less similar emotions, there was a very sharp and distinct focus upon England and The English.
QUOTE from MEIN KAMPF by Adolf Hitler: A demystification!
A very powerful mood of appreciation and admiration for England, English qualities and English colonialism in particular, and to Great Britain in general is there in the book. In all comparisons, be it military, political leadership, colonialism, patriotism and much else, there is a very stubborn message that England and English qualities are to be appreciated, and if possible connected to.
Maybe I should quote one or two sentences from the book. See:
I had, without myself realising it, been inoculated with a certain admiration for the British Parliament, of which I was not easily able to rid myself. The dignity with which the Lower House there fulfilled its tasks (as was so touchingly described in our press) impressed me immensely. Could a people have any more exalted form of self-government.
MY COMMENT on the above:
The same is the mistake many persons all around the world make. An admiration of the most idiotic institution in England. The dignity of the lower House is not an attribute of the English parliament, but is a direct effect of the planar codes in pristine-ENGLISH.
END OF COMMENT.
2. QUOTE from Mein Kampf:
Nor is England any proof to the contrary, since in consideration of the British Empire we too easily forget the Anglo-Saxon world as such. The position of England, if only because of her linguistic and cultural bond with the American Union, can be compared to no other state in Europe.
3. QUOTE from Mein Kampf:
For such a policy there was but one ally in Europe: England.
With England alone was it possible, our rear protected, to begin the new Germanic march. Our right to do this would have been no less than the right of our forefathers. None of our pacifists refuses to eat the bread of the East, although the first ploughshare in its day bore the name of ‘sword’ !
4. QUOTE from Mein Kampf:
no sacrifice should have been too great for winning England’s willingness. We should have renounced colonies and sea-power, and spared English industry our competition
Mein Kampf is a too huge a book to be read by a casual reader. It is full of German internal issues, to be of interest to a casual global reader. However, it is full of wonderful insights.
This book was written in 1925. Later Adolf Hitler went on to become the Chancellor of Germany. And around 15 years after the publishing of this book, he went on for warfare with the very same England, of which he had so profusely showered admiration.
The Second World War was a foolish war into which England jumped into. Why it was foolish, is similar to so many other warfare into which England got ensnared into, I will mention later.
I need to mention much more about the Germany, Mein Kampf, Adolf Hitler and even about World War 2.
Incidentally, Adolf Hitler repudiated Mein Kampf in his later years, when he was the Chancellor Germany.
QUOTE from Wikipedia:
Hitler began to distance himself from the book after becoming chancellor of Germany in 1933. He dismissed it as "fantasies behind bars" that were little more than a series of articles for the Völkischer Beobachter, and later told Hans Frank that "If I had had any idea in 1924 that I would have become Reich chancellor, I never would have written the book."
The book might be quite cumbersome to read for a casual reader. I have made an annotated study on this book. It can found on this link:
5. QUOTE from Mein Kampf:
in certain circles honesty is almost synonymous with stupidity
MY COMMENT on THIS as seen in my above book: It is quite funny that Adolf Hitler did mention this many years ago. It is only a matter of time before all pristine-ENGLISH attributes of England would be openly mentioned as gullibility and stupidity.
That of teaching the whole world all its treasure-trove contents including English the language, administrative systems, military systems, educational systems, technical skills, and an immensity of others things, on which others build up mightier things.
Even the very manner that the English Empires was broken up had the taste of utter idiotism. No other nation in the world would equip another nation with its best administrative systems, army, police, postal services, railways, roadways &c. and train the manpower to run them effectively in well set-up organisations, and then give the nation to persons of rank ingratitude.
Surely in spite of having the brain power to build up all these things, a very powerful group, possibly the armchair intellects called the academicians, had worked out a theory to find fault with English endeavours
END OF COMMENT
I do not have any information on Germany other than what I more or less gather through my thoughts. The interaction with the very few Germans with whom I have spoken, was in English. They spoke reasonably good English.
In my young days, the German image in my mind was filled with persons in splendorous military uniform of the Nazi rule period over there.
At the same time, whenever my mind dwelt on English individuals of yore, very rarely did a military uniform come to define them.
I remember a conversation I had with a B Tech Engineer from South India, who worked as a Marine Engineer in a merchant ship, some year around 2000. He said when he had visited England, he happened to converse with an English woman who claimed to be working as some kind of ‘cleaner’.
She sat in a pose which in India could only be imagined as some kind of extreme refinement. She spoke with a mentality of extreme self-confidence. There was not even a bit of diffidence in her. And he was a qualified Engineer. He could not understand how a person who worked in such a lowly job could possess such refined personality. He was comparing the same individual with persons in India who worked in the same profession.
Maybe England has changed over the years now. For, once feudal language speakers spread across the social system, vocations start acquiring very clearly detectable codes of levels, ranging from that of stinking dirt to that of sparkling gold.
Speaking about military uniform, if one were to judge India by the military regalia of the Indian army, one might end up with a very wrong understanding about India.
I was speaking about Germany. Let me come back to that.
On going through Mein Kampf, the very first impression that I had was that the nation was not at all similar to England of yore at all. In fact, it smelt like India.
Many things that Adolf Hitler mentioned about Germany and Germans could very easily be mentioned as that of India and Indians.
Mein Kampf is full of descriptions of Germans and Germany, which can be mentioned as totally disgraceful to Germany and Germans. There is no quality that is seen as exemplary. Individuals do not have the mental bearing to be of resounding individuality. The society is corrupt, and this reflects in the public services.
But there is another side to this book, which is also similar to Indian rabid claims. That Germans are great and of fabulous ancestry. In fact, there is a very resounding claim that Germans are Aryans. It is, to say the least, quite a curious coincidence. For India also has similar claims, even though the word used colloquially is ‘Aaryans’.
However, it is quite doubtful if there are any, if at all, anyone from current-days Indians who can trace an ancestry to the Vedic people of more than 7000 years back. Then what ‘Aaryans’ Indians are need to be checked!
I remember Adolf Hitler mentioning that the Germans have brought in greatness in the USA. This kind of claim I have seen made by several other nationalities including the Italians, the Japanese, the Indians, the Pakistanis, Bangladeshis etc.
However, the truth of the matter is that just every Tom, Dick and Harry from the various low-class nations all around the globe, run into the US and get to experience the fabulous mental exhilaration that a native-English social system can induce. The US actually is a nation that was built up upon a number of native English settlements in the New World.
Others simply arrive there to bask in the glorious social unfettering.
As of now, I do not exactly remember all the things that I had read in Mein Kampf.
However, the people quality of the Germans is not that great, as described in that book. In fact, it is bad.
The same social and personal communication issues that daunt the various social landscapes in India, can be detected in the German social system. If one were to know what to look for, it can very easily be mentioned that German language is feudal and could have features that are similar to the languages of South Asia.
The tragedy that shall forever haunt some of the nations of Continental Europe would be that they never got to experience English colonial rule.
Nations such as Spain, France, Belgium, Portugal, Germany etc. only got to experience English from afar as a misty vision in the horizon, which they viewed with unconcealed envy. But then, that was enough to make their social systems to endeavour to imitate the English systems. However, without a planar language in their possession, no amount of imitation would be of any use.
And off course, Continental Europe has been piggyback riding on the fabulous reputation of England. For, the White skin could be a very serviceable identity tag to climb up upon the piggyback.
However, England remains befooled. For, the English do not know that human communication systems are very powerful. English does not have this kind of power, which more or less stands on the periphery of some phenomenal black magic.
That a very barely audible sound of a nee or thoo used instead of a Thangal or Aap can literally tear down the mental composure of a well-composed individual is beyond imagination of anything English.
Mein Kampf does contain a lot of great insights on a number of items. In fact, Hitler does enumerate a list of ideas on how to go about on creating a solid social or political organisation. Viewing these ideas from India, I can say that they are quite profound and perfectly plausible. But then, these ideas can be worked out only on a feudal language speaking people. On a native English speaking population, these ideas would have very little effect.
As to hatred and warmongering, this book does have this. However, the general and enduring antipathy is towards the Jews. Why the Jews are hated might need to be examined. In fact, till the end of the 2nd World War, it was the Europeans who could not bear the Jews.
Maybe I should take up the Jews for a closer examination, standing on a formidable platform of very little experience in Jewish subjects.
Another antipathy, I remember seeing in this book, was towards the French. That also is not an unreasonable item. In fact, England had all reasons to see that the French are wiped out of the globe. However, it was always foolish England which would run in to save France from each and every disaster. Yet, the French always nursed a brooding hatred towards England.
The ubiquitous craving seen in this book is to create a great nation out of a low-class population and individuals. A greatness similar to the seeming greatness of the Indian army. Astronomically highly paid officer class, and a lowly class of highly-paid Shipai soldiers. The system can be maintained only on an ever present threat of imminent warfare. And a deluded population, which believes that the existence of such an all-consuming army, is necessary for their very survival.
Mein Kampf written by Adolf Hitler is not an anti-English book. In fact, it is a book that shows a terrific leniency towards Anglophilia. England and the English are presented as super-refined entities, both of which stand tall upon, more or less, unassailable heights of human grandeur in terms of human refinement and quality.
But then, the book dins with a continuous chime of an anti-Jewish sentiment. What Hitler mentions about the Jews does have the same tone of complaint that I have heard being said about the Muslims and Christians in India. That is, they exist in the society as well as nation as a closed exclusive group of individuals who support each other. They have their own inner secret communication systems. In modern day technical terminology, this might amount to something akin to insider trading.
The hatred and antipathy towards the Jews was actually not something created and promoted by Adolf Hitler. In fact, I do suspect that it was there in Continental Europe as well as in England also as a simmering undercurrent in the social systems over there, over the ages. What could have triggered it, I am not able to mention conclusively.
In my ancient book, March of the Evil Empires: English versus the feudal languages, I did write something about the Jews. The gist of the writing there was ultimately a query on what the language they spoke and had their thought processes was in.
Whether in Germany, they were a feudal language speakers living among another type of feudal language speakers. Or whether they were a planar language speakers living in a feudal language society. Well, this is indeed a very powerful bit information.
Actually the shearing strain, these kinds of mixing up of languages, can create on a social fabric can be taken up for very minute inspection. However, I will not go into that here.
There are references to Jews found in some other English writings of the bygone years. In Shakespeare’s Merchant of Venice, Continental European antipathy for the Jews seems to be reflected, unless it was a mere coincidence that Shylock was mentioned as a Jew.
I faintly remember that in Oliver Twist by Charles Dickens, the pickpockets were trained and led by a Jew. I do not know if my remembrance is correct or not.
Again in, I think, Happy Prince by Oscar Wilde, I seem to remember that a Jew is mentioned in some distasteful tone.
Whether these writings are representative of a wider social attitude is not known to me. However, Adolf Hitler mentions them as ‘the great masters of the lie’.
Then there is this quote about them from him in Mein Kampf:
Not until my fourteenth or fifteenth year did I begin to come across the word ‘Jew,’ with any frequency, partly in connection with political discussions. This filled me with a mild distaste, and I could not rid myself of an unpleasant feeling that always came over me whenever religious quarrels occurred in my presence
I think this is how he introduces the Jewish subject in his book.
QUOTE from Mein Kampf:
Among them is the lie with regard to the language of the Jew. For him it is not a means for expressing his thoughts, but a means for concealing them.
It is quite interesting that Hitler does mention ‘language’ with regard to the Jews. Actually feudal languages have this feature. By mere innocent meaning words, very powerful definitions, restrictions, fencing &c. can be conveyed.
Moreover, feudal languages are not actually software systems for unrestrained communication. In fact, they are software for bringing in unidirectional valves, restrains and fetters upon communication, in a selective manner.
In comparison, this is a failing in English. In English, to define a person or a group of persons as despicable, or requires restraining or excluding out, there might be need to use very candid words. In feudal languages, these things can be done more powerfully, in such a way that the targeted persons keep away, without any notice board of apartheid being displayed. The targeted persons will perfectly get to feel that they are dirt.
I do not want to follow these things here now.
QUOTE from Mein Kampf:
they would try to get ahead of one another in hate-filled struggle and exterminate one another,
END OF QUOTE.
If this feature fits the Jewish behaviour, then it is possible that their native traditional language is also a feudal language. This kind of extreme and possibly subtle mutual competition is something that is spontaneously triggered by feudal languages. But then, more information is required to make any categorically statements in this regard.
Many things that Adolf Hitler mentions about the Jews might perfectly fit the features of the current immigrant populations to native-English nations. And that would include even the immigrants from Continental Europe.
QUOTE from Mein Kampf:
First they counted on the stupidity of their adversary, and then, when there was no other way out, they themselves simply played stupid. If all this didn’t help, they pretended not to understand, or, if challenged, they changed the subject in a hurry, quoted platitudes which, if you accepted them, they immediately related to entirely different matters, and then, if again attacked, gave ground and pretended not to know exactly what you were talking about.
I need to continue this topic. I hope to continue in my next post.
Every ethnic population might have its own subtle and secret locations and mentalities about which others might not get to know anything of.
QUOTE from my own book on Mein Kampf: It is quite obvious that Adolf Hitler couldn’t get a head or tail on why god made the Jews the Chosen people. He does mention a lot about them, in a sneering manner. Yet, what seems to irritate him was that they had spread their tentacles into each and every part of the social, administrative and news media, set-ups. Thereby acting as a self-contained group with its own internal communication routes.
Here again, one might wonder about the internal structure of their traditional language.
Only languages like English are flat-surfaced with literally no interior hidden routes. Most other languages, especially feudal, with a simple change of indicant words can literally convey a lot of hidden inputs. Commands, loyalties, belittling, ennobling, desecration, splintering of links, retorts, negations, acceptance etc. can be conveyed by words, which when translated into English literally look quite ordinary sentences.
END OF QUOTE
Speaking about the claims of the Jewish traditions that they are the Chosen people of Providence or God, there are many things that can be said. However, let me confine myself to the religious claim.
If Middle-East can be mentioned as Asia, then Judaism or the Jewish religion as well as Christianity are Asian religions. However, by some quirk of fate, both are now seen connected to Continental Europe and the US, in the same way the new Jewish nation has got connected to them both.
That they are the Chosen people is not a thing to be contested upon. For, many ethnic populations have very many dubious or plausible claims. These claims achieve global significance only if and when they are allowed a global stage to place their claims. Otherwise, these claims survive among that ethnic population in closed containers. Some survive over the ages. Others wither away.
However, it is might true that the Jews did survive in many places across the globe over the centuries, displaying quite intriguing social insights. One might not be able to blame them for their pre-emptive actions which might even be judicious.
When reading through the history of Travancore, I did notice that there had indeed been a Jewish settlement in Travancore.
Later when doing the same kind of reading of Malabar Manual, I found a lot of materials about this Jewish settlement in Travancore. Why an item from Travancore was inserted into a book on Malabar is also a very curious issue, with an equally curious answer. I will not go into that here.
What is very curious about the whole item about the Jew is that they were very much aware of the immutable hierarchy in the local language/s and local society/ies. This much can be deduced by seeing how they managed to set up home in Travancore.
Before settling down, they made a very powerful treaty with local small-time king of one kingdom in Travancore.
As per this treaty, they were given the social status and rights of the Nairs (current-day the police constable / police shipai level in the police hierarchy).
QUOTE from Malabar Manual: There is only one other matter to be pointed out in connection with these deeds. The privileges granted thereby were princely privileges, and that such favours were conferred on foreigners engaged in trade like the Jews and Christians is matter for remark.
Such privileges are not usually to be had for the asking, and the facts set forth in this section seem to point to their having been granted. END OF QUOTE.
The point to note is that ‘Such privileges are not usually to be had for the asking, ...’.
The fact is that no Continental European or English or Arabic merchants did enter the subcontinent with this kind of information and pre-emptive thoughts.
See what was being conferred upon the Jews:
QUOTE from Malabar Manual:
We also have given to him (the right of) the feast-cloth(?), housepillars (or pictured rooms ?),
all the, revenue, the curved sword (or dagger),
and in (or with) the sword the sovereign merchant-ship,
the right of proclamation,
the privilege of having forerunners,
the five musical instruments,
the conch, the light (or torch burning) by day,
the spreading cloth,
litter,
royal umbrella,
Vaduca drum (drum of the Telugu’s or of Bhairava?),
the gateway with seats and ornamental arches,
and the sovereign merchant-ship over the four classes (or streets), also the oil-makers and the five kinds of artificers we have subjected to him (or given as slaves to him)
The question that rises up in the mind is, how did the Jews manage to get these kinds of rights, which are not offered to anyone?
To an English mind, these kinds of rights might seem a lot of nonsense. However, the fact is that each one of these minute items can literally gather the highest indicant word codes in each of the spoken sentences. And it is these verbal codes that decide and define many things in a feudal language society.
What is quite intriguing is that over the centuries the Jews have been able to manage many other social systems to their advantage. What might be the secret to this? And what coercive force was used by them in Travancore?
All these things do deserve a proper investigation.
There are a number of quite intriguing aspects about the Jewish history. But then, I am not an expert or even a novice in Jewish traditions, antiquity, ethnicity and spirituality.
What I know about them would add up to a quite feeble content. From this extremely flimsy bit of information, I would like to place here what my thoughts about them have been.
Both the Christians and the Muslims actually are worshippers of the Jewish god. Their spiritual antiquities converge into that of the Jewish traditions as one goes back in time.
As for Jesus, he was the much-expected Christ who was expected to come and deliver the Jews from their enslavement. He himself was a Jew. But then, he was accused by the powerful persons among the Jew, possibly as a false Christ, and thus he was crucified.
I assume that his disciples, the apostles, were Jews themselves. However, they worked to create a new religious order or belief system, which did not come directly under the Jewish ecclesiastical hierarchy.
I feel that the spiritual capacity of Jesus stood on the miracles that he performed. Whether he had brought out a long list of moral decorum to be followed by his followers is not known to me.
As to Christianity, I think the best in terms of human quality was English Christianity.
From my very brief interactions with the Anglo-Indian Christian system way back in the 1960s, and later with the Travancore-based Christian systems, I have come to feel that one is the exact antonym of the other. There are very little areas of correspondence between these two systems, other than in the fact that they both hold a cross, representing the crucifixion of Jesus.
As to English Christianity breaking off from the Italian (Vatican) hegemony, it is only a natural development. For, it would be quite a difficult proposition for a planar language population to live and function under a feudal language population’s domination.
However, the language of Vatican is officially mentioned as Latin. I have no information on what kind of a language Latin is. That is, whether it is a feudal language or a planar language.
On the incident of Jesus being crucified itself, I have my own thoughts. I feel that it was actually an incident in which the supernatural power or powers which were guiding or controlling Jesus, suffered a brief period of connectivity issues.
In my own life, I have had experiences in which a brief lull in the Internet connectivity did create cataclysmic incidences elsewhere.
Most of what Jesus did as supernatural feats can be replicated in years to come when human beings arrive at the location of being able to deal with the supernatural software codes that stands behind physical reality.
In fact, so-called audio and visual hallucinations do have a perfectly plausible software explanation. I have had the experience of being in the presence of a person who was able to receive audio messages in his ears from what he claimed to be divinity. What he heard were perfectly correct, and he did hear information on what was going to happen in certain things. However, from a particular period onwards, something went wrong. That is, he continued to hear the voices. But the messages were not correct.
It was somewhat akin to Alexa’s software going haywire.
As to so-called visual hallucination of divine beings appearing before a person, it is all just a matter of technology arriving at the facility of holographic projection.
Now, let me come back to the Jewish issues.
It is Jewish antiquity that stands at the head of both Christian and Muslim religions. However, the Jews had issues with both of them. They had no specific geographical location to call a land. That they were from the current-day location of Israel some 2000 years back is not a claim that is actually tenable in any court of law.
However, there was some kind of a communication software (language) that held them together in a planar system or a feudal hierarchy. If it was a feudal hierarchy, then there would be some kind of similarity with the Chinese or more possibly Japanese social system.
In these kinds of systems, there is a top level set of people who hold all kinds of unquestionable powers. They study issues and make decisions which others have to obey implicitly.
This is a very powerful, sharp and arrow-like, formation of assault forces, when they aim to prey upon other social systems. However, inside these systems, there would be many layers of individuals who live as mental slaves, totally degraded, servile and devoid of many rights to stature and dignity.
Mein Kampf is not an anti-England book. However, it definitely has anti-Jewish sentiments in abundance. But then, there is no way to gauge out as to what the very essential conflict is between the two different language systems that might have come into direct confrontation.
To put it is more clear terms, what might be the encoding differences between the German language and the native-Jewish language that might have created differing social designs and aspirations? This is indeed a very fine area for inspection, and yet quite a powerful one.
I cannot go into that the finer aspects of this item, because then this writing would have to go into the pathway of language codes here. However, here the writing needs to stick close to the Jews.
That the Jews could premeditate and gather social rights in Travancore many centuries ago, the kind of which were not actually given to anyone is a very suspicious item that needs close inspection.
There is one only thing that can force a wary adversary to give things that usually are not given to a competing entity. And that is blackmail, emotional or physical, or holding someone or something as hostage.
What could the Jews have done to hold the small-time king in Travancore as hostage to their blackmail? I can give no answer that might seem plausible to the reader. However, there is a very singular item in my mind. But then, I cannot reveal it here, for it might seem too preposterous an idea in a casual talk.
However, there are things that organised small groups of persons in powerful positions can contemplate upon and work to bring about. For instance, in my childhood days, the US was a supporter of Pakistan. For this very reason, India had many inhibitions on how much it can act wantonly in Kashmir.
The US being a protector of Pakistan was an item that needed to be changed. So, I could very easily contemplate upon officials in the RAW and such other organisations planning to see that things change.
Over the decades, things have changed. The freedom struggle in Kashmir got mixed up with the PLA organised bombings in various parts of the world. The freedom struggle in Kashmir became a mess. No one seemed to know who is on which side. Ultimately, India slowly displaced Pakistan in the US friendship location.
These kinds of historic changes go unnoticed by the world at large. For people generally know only what they see and hear on a daily basis. What the reality was before is not known to most.
In the very same way, the Jews are disliked by Adolf Hitler. But then Hitler likes England. Continental Europe as well as England hates the Jews. From this situation, things changed over a couple of decades. Hitler let loose a war on the Jews in Germany and on some Continental European nations. Still England is not a party in the war. Nor is the US.
Hitler, despite his fabulous insights, is made to move from foolishness to more foolishness. That is natural. For, he stands atop democracy, from where he has to dance continually to the din and bustle of democratic madness. What he can plan forth is not what his sane mind would dictate, but what would set aflame the wild aspirations of the mob frenzy.
Surely some hidden group might be pulling some strings from behind a veiled background. And Adolf Hitler becomes a mere puppet.
Germany was a devastated economy after WW1. From this shattered state, Adolf Hitler created a seemingly powerful nation, by literally converting the whole nation into a military system. In a feudal language social system, this is a very powerful machinery. It is like a system in which the local Indian non-commissioned officer in an area can call the obedience of any ordinary citizen around, with the use of lowest You word - Thoo / Nee.
This is powerful. But the machinery would need a lot of coercive power to pull on. It would literally be like any small-time kingdom in South Asia, before the advent of the English East India Company. That is, vast sections of the society are bound-to-the-soil slaves.
The change that comes in Europe in about a matter of mere two decades is bewildering. Hitler is at war with Continental Europe. His army is on a mad venture to over-run the vast wastelands of the USSR. To prove what, is not known to me.
England is also equally mad. If German wants to crush France, Great Britain should have given a big salute to Germany and bid them Good Luck!
For, it was France that had always pestered all English ventures all around the world, as some kind of sneaky poisonous leech. The French outposts just on the borders of British-India had always remained as the centres from where various kinds of attacks upon British-Indian locations were planned and executed.
It was the French that had spurred the treacherous fool George Washington to betray his king and country. For, only a fool in pristine England would have thought it a great deed to join with the Continental European enemies to fight with his own nation.
Yet, what was England’s intelligence? When the same French monarchy that had ordered all French trade-posts all around the world to attack any and all English trade-centres and trade ships they came across anywhere, was brought down by a people’s revolt, it was foolish England that ran to fight to save the monarchy. It was a case of England going mad infrequently.
Stay-at-home England never got to understand that England was different from all other nations and locations all around the world. If at all there were some understandings on this, the how and why of it seems to have escaped the native stay-at-home English mind.
There was no information on why English ventures all around the world moved from an initial tragic powerlessness to fabulous successes. And at the same time, these very items might not have been replicated by the Welsh, Irish and Scottish elements of Great Britain, if they ventured out without an English packing all around them. In fact, the Celtic groups, on their own, could have found it quite difficult to replicate any English success.
The English Empire, generally mentioned with the misnomer as the British Empire, was not actually built upon or maintained by military power. And indeed the common Englishman in England ventured out to fight the Germans not from a location of superior military power.
Stay-at-home England did a very foolish and criminal act in pulling itself as well as the English Empire into a fight with Germany to save certain Continental European nations, all of which had been the traditional enemies of England.
I think in the New World, it was the military combination of a few Continental European nations including France, Belgium, Spain, Portugal etc. that had attacked the English settlements over there, under the command of the mad idiot Washington.
England had a duty to itself, its own people and to the peoples of the English Empire. That duty was to protect them, and to see that these people were kept away from useless warfare. In fact, this was the charming policy that the English East India Company used as a Charm, to create a wonderful nation in a huge geographical area where the majority peoples had lived as stinking dirt over the centuries.
At the end of the WW2, England lost almost everything. And came out with the reputation of a nation that had ditched the millions, who had stood by England through thick and thin, all over the English Empire.
The Germans, the Italians and the Japanese literally captured the US at the end of WW2. And foolish England still believes that it won the war!
From certain wordings inside Mein Kampf, I do get to feel that the Jews in Germany had certain social features that I have seen mentioned about the Muslims in Malabar. That they act as a mutual support group that works clandestinely to exclude members of other communities.
There are certain aspects about this kind of behaviour that can be connected to language codes. I cannot go into that here. The other communities, that currently comes under the label of ‘Hindus’, have not been able to display the same kind of mutual support behaviour. Again, this defect can be clearly explained through language codes.
And yet, the question as to why the Muslims behave differently from the ‘Hindus’, when both sides use the same language can also come up. However, there are very clear explanations for all this. But then, that subject cannot be taken up here in its full depth.
Yet, it may be mentioned that in feudal languages, there are various positions a person can exist in. It is like this:
When an Indian army officer sees a person who is a shipai level soldier, there is a very definite level of social comfort that is in his mind. He can address that person as a Thoo and can get him to obey his words.
Other man will respond only with words of Aap and Saab.
The same kind of comfort he will not be able to derive from any other non-connected Indian citizen with the same kind of certitude.
Organised religions which more or less bring up their members from their childhood with a systematic kind of training are really creating a cadre system in the society. They have their own invisible command and obedience structure. So, when a person from this system wants to get a superior above him or an inferior under him, he is most happy to be able to recruit someone who really fits into the position.
There are some other items to be mentioned about this theme. For, there are contradictory issues that can crop up. I will not go into that. Let me move on with the Jewish theme.
What makes the Jews different and maintains them as an un-mixable element in all social systems in which they have existed? Without any information on their language system and also religious cadre codes and connected items, I will not be able to mention anything in this regard.
The very issue of social mixing is a very delicate one with some very fine ideas to be mentioned.
During the heights of the English colonialism, there was Rudyard Kipling making this statement in one of his poems:
‘East is East, and West is West, and never the twain shall meet’
The words look quite brilliant but then it is a neat foolish writing.
Kipling was born and brought up in Bombay in British-India. Even though the word ‘British’ is there in the country name, it is not England. The nation is in South-Asia. What he experienced is not the difference between the East and West, but actually the difference between South Asian language-coded social systems and the English social system.
If he has had the same kind of experience of living in France, Germany, France, Italy etc. he would have found that the social systems in these nations also to be at variance with that of England. In fact, even the social systems of Ireland, Scotland and Wales, if seen and experienced in their bare Celtic language forms, would be felt to be unbearably different from that of England of those days.
I am speaking here about the issue of social mixing. If an native-English person were to be forced to live in a feudal language social system, wherein he has to talk and think in the local feudal language, he or she would very easily feel that his or her complete mental and physical structure being dismantled, disoriented and reshaped.
The terror and pain would be more if he or she has to live and exist in the lower social and professional levels as defined in feudal languages. It is like an Englishman who is a taxi-driver in England being forced to study Tamil and made to live in Tamilnadu as a local taxi-driver.
He would find that he is being treated as some kind of dirt by the officialdom. He would also find that other taxi-drivers holding him down to their social enclosure. All that they need to do for that would be to simple address him by mere name, and Nee (lowest / intimate-level You), and refer to him as an Avan.
These words are quite powerful software codes that arrange a lot of other social apparatuses in various pre-coded arrangements.
If an Englishman were to work in India as a superior of many Hindi-speaking workers, he invariably would be converted into a Saab, and he would be an App and UNN. His wife would automatically be converted into a MemSaab.
He would be forced to understand his Hindi-speaking workers as some kind of inferior living beings to be addressed as Thoo and referred to as USS.
There is not much he can do about these things. The language codes are very powerful and cannot be interfered with. Even though the words look weak in their sound, the codes are very powerful and cannot be tweaked.
However, if an Indian were to work in England as a senior person to a lot of English workers, he would be addressed with a Mr. or even a mere name. He would be a You, He and Him. And the workers would also remain the same. He would be able to address and refer to his workers with their first name. That much is there.
These kinds of immutable communication codes that define the social apparatus are not actually something to do with a geographical location. It is actually connected to the language system.
I have only mentioned the sharp difference in social structure between a feudal language and a planar language in social and professional relationships. However, different feudal languages also have somewhat similar issues.
For instance, between Malabari language (the erstwhile language of Malabar, which was once known as Malayalam) and the modern language of Malayalam, developed in Travancore, there are certain terrific differences in the way certain persons are placed. It does affect the way these persons exist and function in the society.
And between Malayalam and Tamil also there are terrific coding differences in terms of depth of servility that are mandatory.
Both Malayalam and Tamil are terrible feudal languages, which more or less define the lower-placed persons as some kind of stinking dirt. However, no one really complains about these things, if they are accustomed to the stench. For the stench is generally mentioned as being ‘respectful’. And each person is poised to seek and find out other persons who would be happy to be placed as a stench under his or her stench level.
But then, Malayalam-speakers do find the level of servility required in Tamil, especially in interior Tamilnadu areas, quite horrendous. In fact, many years ago somewhere near to Madurai, I did meet a Malayalam man, who was domiciled in a nearby interior. He said that one needs to be very careful when trying to speak in Tamil, if one were not familiar with the finer aspects of the language.
For, there are requirements of servility (respect he said) that are not known to an ordinary Malayalam speaker, in the local Tamil.
There are social seniors who are known as Thevar (divinity) who have to be addressed with words of servility attached to many words. In fact, the truth is that in Tamil even to say ‘Please sit down’, there are different words of servility or degrading to be used, depending on the social level of the person addressed.
The man said that if the correct level of servility, when addressing a social senior, is not seen in the words, the speaker would even be thrashed outright, with other onlookers supporting the action.
It is a terrible tragedy that England has no information on these things. I might need to say something about what is entering into the England from all over the world.
I need to keep in mind that at the moment this writing is dealing with Mein Kampf, A detour has been made into Jewish themes. From this location, the writing is being pulled into a location where I would place some of my thoughts on what it is that has entered into England from all over the globe.
The native-English, in their most innate mentality are a very great people, if one evaluates human populations on their finer qualities. However, they have also been the most stupid population on this earth.
Why they have been stupid, would require a lot of words to explain. This stupidity basically springs from their inability to understand others.
When individuals from feudal language background arrive in England, the native-English could only get to see and experience them in their translated-into-English features. This however is a very deceptive appearance.
Feudal language speakers are not at all similar to the English in most mental aspects. However, they also have the same looks and anthropological features of human beings. That is all. In thousands of minute mental aspirations, reactions, cravings, spontaneous reflexes etc. they have features which are not there in a native-English mind.
To explain all these minute mental attributes and how they are different, would require a lot of writing. However, I have done a lot of writings on this in the South Asian vernacular in which I currently write.
For the purpose of this writing, I will make a slight attempt to show what it is that has entered into England. It is an eerie invisible apparition that is slowly diffusing into the social hemisphere with no one intelligent about this.
I am referring to feudal languages.
Again I need to mention here that there might be many differently coded feudal languages in the world. I can only take up the South Asian versions here for illustration.
I have mentioned about how human beings are arranged in a feudal language ambience. If I try to describe this as feudal languages having hierarchies, I am sure that a native-English individual would not get any idea about what I am speaking.
In fact, some eighteen years so back, when I had a discussion about this in a small British forum run by an elderly Brit who had once worked in India, he himself wrote to inform me about the hierarchy that is there in the British military system.
This is the very simple issue that comes up when I try to explain an item that cannot be imagined in English. The native-English try to find a corresponding item in their own language or social system and try to understand. There is actually no item in English that can stand to correspond with a feudal language communication system.
I have many times used this description to explain feudal languages:
‘Pejorative versus ennobling’ – words and usages are there in feudal languages.
The problem here is that both the words ‘Pejorative’ as well as ‘Ennobling’ are English words. These are words that the native-English can understand. That is the issue. What I am trying to convey is something that is not there in English.
Let me mention something for the purpose of excluding items.
When I mention ‘pejorative’, it is not ‘degrading words’ as understood in English. In English also, one can use words to degrade another. And such words remain as ‘degrading words’.
The sense of the ‘pejorative’ that I use is not ‘degrading words’ as can be defined or understood in English.
Then are they profanities?
The answer would be that they are not profane words or profanities in the sense in which these words are understood in English.
Then, the question can be are they abusive words or expletives?
No, the ‘pejoratives’ are not abusive words or expletives.
I do not remember clearly where I saw a very specific mention about this item, as seen by the native-English in Malabar area. It can be in the writings of one of the old time Brit authors who wrote on Malabar, Edgar Thurston or William Logan or even Rev Samuel Mateer (he wrote on Travancore).
It was simply that with the advent of the English rule in various parts of Malabar, some of the lower castes individuals started to feel the social shackles that bore them down, slowly going feeble. This was a very dangerous change in the social structure design.
The English administration stood witness to the village Adhikaris (village chiefs) and their henchmen catching hold of some solitary lower caste individual, taking him to an isolated hut and tying him down there. They would then thrash him so thoroughly that his limbs could even get broken.
The English administration on the top could not get any clue on what the terrific provocation had been that a socially weak man should be so thoroughly thrashed. When they asked for an explanation, they would get an answer which when translated into English would mean:
That inferior man had used ‘abusive words’.
I am sure that the English side did not understand what the terrific ‘abusive words’ had been.
But then, the English administration worked towards slowly removing these local hooligans from the administrative system. But then, it took several decades to accomplish that. In fact, it was only by the beginning of the 1900s that a native-individual officer class, quite good in English, could be recruited and made to create or join the Madras Presidency Civil Service.
I need to confine my words towards the stated aims here. That is to describe what it is that has entered England. I will continue.
Below is a retort I that received posted in one of the Online sites (I do not remember which) many years:
QUOTE:
My parents came from Hong Kong which was a former British colony. It was basically a territory Britain won from China so she could sell drugs to Chinese and get them addicted. China was defeated and had to pay reparations as well as cede Hong Kong.
This was to correct Britains trade deficit due to her love of tea, silk and porcelain. This caused untold misery to China, devastating families, emptying the coffers (this was one of many incidents where Britain forced reparations on China and seized territory).
There are some very wealthy yes. But immigrants are diverse and many came here poor.
My parents came with £20 in their pocket and worked till they built up a business. We lived in an area with many pakistani and indian immigrants who were poor.
Hong Kong government operates at a profit, Britain used to take all of that. Now that she is gone there is more welfare for the people and some years the surplus is shared with the people – last time people got £4‐500 each.
END OF QUOTE
I do not want to make a reply to this post here. I think I have discussed the same in one of my books: An urgent appeal for ENGLISH RACISM!
The person who wrote the above words claims to be of Hong Kong descent. That means he or she is of Chinese origin. His or her native language could be Chinese, which I presume to be a terrible feudal language.
This man or woman might still be using the same terrible language sitting right inside England. His or her parents were living alongside persons from South Asia many years ago. They were also the carriers of the terrible feudal language virus.
When this person’s parents came to England, they might have been enamoured by what they saw and experienced over there.
One of the teens from over here in this Malabar village was suddenly relocated to England some years back. This young boy had not been able to speak a single English sentence correctly. He used to wear a Lungi and walk around in a pose of subservience.
When he first entered in England, he literally couldn’t believe what he was seeing. It was literally like entering paradise.
That is what he wrote to his friend back over here.
But then it is very much true that the novelty would soon get faded.
His father had been living in England for a long time and had received citizenship. He was an employee in one travel agency over there. That is what he said.
The boy came back to this place after two years. He came to see me. He had changed tremendously. He could speak English with a slight English accent, even though there were grammatical errors in the sentences. He had a much liberated personality and he stood straight without the bending at the neck region.
He had been invited to his old Upper Primary school. There was a school meeting in which he spoke. However, when he met me, he was boiling in rage. He uttered words to the effect that the teachers in the school were utter idiots and did not know how to behave. In fact, he used some abusive words about his old teachers.
I could guess what the provocation might have been. The teachers would very naturally address him with an Inhi (Nee, Thoo &c) (i.e. lowest You). And would have referred to him as an Oan (Avan, USS &c.) (lowest He, Him). He would have been forced to concede his subservice and servitude to the teachers by means of higher You, higher He, Higher She etc.
Now, let me go back to the nasty Hong Kong man.
When his parents arrived in England, it is very natural that they too would have been thrilled beyond words. They are poor in England! What does that mean? Or does that mean anything?
Being poor in old time England has no connection to being poor in China or India. In India, being poor translates into being a Nee, Inhi, Thoo etc. It is a terrific verbal coding in which one is thrashed down by the upper classes, and held down by the lower classes by means of verbal claws.
These are experiences about which this Hong Kong Satan has no information on, even though he himself or she herself would exist as an evil beachhead of such verbal codes inside England.
I can use only the South Asian verbal codes for illustrative purposes here. For, I do not know Chinese.
When a poor immigrant arrives from China or South Asia in England, they place and position the native English on the highest verbal codes. That of Aap, Saab, MemSaab, Thangal, Ungal, Saar etc. All are various kinds of Highest You in some of the South Asian feudal languages.
It is a verbal status in which they voluntarily accepts and concedes their subservience and servitude. However, they would mention that as their show of ‘respect’. They bent, they bow, they cringe, and they are very willing for any kind of homage and obedience. In comparison, the native English would suddenly appear to be very snobbish, unwilling to concede obedience, disrespectful etc.
The very word ‘respect’ as understood in English would be found to be quite inadequate, for this new mental and social attitude.
However, this is only one part of the sneaky feudal language cunning coding. This code of subservience is only a very smooth sharp edge of a weapon of attack and conquest. The nice feeling that this creates in the minds of the deluded English men and women makes them unwary. They go into a mood of composure and they are taken unaware.
For, through these sharp piercing verbal codes, the feudal language speakers slowly creep in. What has entered into England is only a very harmless looking front edge of a very dangerous verbal and social weapon. And there is no defence against its entry. For, it looks quite sweet and delicious in the social scene.
I will speak about the other part of the weapon in my next post.
There is always the insecure diffidence of the new-entrant. It might be there in every language.
However, in the case of a feudal language speaker, there is another mental process that starts ticking in him or her.
It is a sly and wary, automated appraisal of every new person and institution that he or she encounters. The indicant verbal codes go on rotating to and fro in a steady and unsteady manner. Which You, which He, which She, which They level should be attached to each and every single entity?
This is a very powerful mental process that is totally unknown to a native-English speaker. It is a very eerie mental process, more or less touching upon the periphery of some very evil agenda and purpose. Yet, there is no information about this item in the minds of the gullible and naive native-English folks.
They are easily seduced by the very carefully selected and extended words and poses of homage, effusive and overt friendliness and unreserved show of higher philosophical attainments.
It is a very dangerous and carefully planned setup of luring traps. These things can be compared to the way wary wild animals are tempted to fall into traps. Such as keeping tender coconuts and sugarcane shoots to make wild elephants fall into well-designed huge dug-out holes.
Elephants are much bigger than the human trappers. And it would require a lot of information for an elephant to understand that even though human beings are small, they have various hidden capabilities, by which they can trap, shackle and enslave elephants. In fact, over here in India, one can see puny-sized lowly-level servants of big households holding the huge noble elephants in terrific conditions of perpetual enslavement.
All that the human trapper has to do is to insert the bullhook into the ears of an elephant and touch on the right raw spot. There are other sensitive spots also known to the elephant minders. The pain is so terrific that the elephant is literally in his grip forever.
The above illustration can be used as an analogy with regard to feudal language-speakers’ entry into native-English nations.
The feudal language speakers enter into England extending words and mental postures of App, UNN, Saab, MemSaab, Saar, Ungal, Avaru, Adheham etc. This remains in them so long as the initial aura of a diffident new-entrant remains in them.
During this period, they are wary and worshipful. They view the native-English as some kind of higher beings, as so engraved in the above words.
Slowly the initial aura of respectful worship wears off. For, it is very easily seen that there is no item of super-human heights in a native-Englishman as is generally seen in feudal languages. The feudal language speakers slowly get well-entrenched in the social set-up. It is a change to supreme security, the like of which they can never experience in their own nation.
There is no more need for the earlier words to be kept in their mind. The words App, UNN, Saab, MemSaab, Saar, Ungal, Avaru, Adheham &c. become redundant.
They know that a You is just a Thoo or a Nee, the lowest You in their native vocabulary.
A He is just a USS or an Avan, the lowest He in their language.
A She is just a USS or an Aval, the lowest She in their language.
What happens next is a neat flipping of native-English human beings from the heights to the stinking lowliness.
The new words that define the native-English in the native languages are thenceforth, Nee (lowest You), Avan (lowest He), Aval (lowest She) and thus.
That language words are software codes that can design a social system and define human personality as well as anthropological features is not known in the native-English world. It is a very terrible level of unawareness, one which can pave the pathway to total social disaster.
It is like the elephant mahouts of Asia. All that they need to acquire is a chance to get an elephant in their proximity whereby they can poke the bullhook into its sensitive spots. The elephant is done for.
In the case of feudal language speakers, the naive native-English speakers are in their proximity. All that they need to do is to get a chance to place and position the lowliness-inserting indicant verbal codes on the native-English individual.
However, the native-English individual does not know their language or the verbal significance of a Nee / Thoo, USS / Avan, USS / Aval &c.
So what has to be done is to arrange a facility by which the native-English individual or his or her children get to study their feudal language. There is the Bombay Hindi film-world spending much money to coax the native-English politicians and policymakers to teach their horrendous language in the school classrooms of native-English nations.
The wonderful scenes in Hindi movies are shown to them. The scenes are spellbinding. The scenes are literally exotic and of celestial beauty. Such scenes actually do not exist anywhere inside India, other than in some film settings. But the native-English kids can be persuaded by their befooled parents to learn such a dangerous language.
Once a native-English individual has learnt the feudal languages, it is akin to the elephant mahout being able to place the bullhook.
The elephant becomes a dwarf in hands of the puny mahout.
Once the feudal language individual can use the Thoo / Nee, Avan, Aval &c. words upon the native-English individual, and the latter can be made to understand the words, there is an immediate turning-into-a-midget feeling that can enwrap the native-English individual.
The feeling magnifies as more and more people all around him or her see the scene and hears the words. The feudal language words redesign the very ambience in the location. Everyone gets arranged and placed in neat slots from which no one can move out or move about unless allowed through verbal codes.
The feudal language speakers no more look up to the native-English individual. Now onwards they look down upon the native-English individual. It is a terrific mental and physical feeling of being resized into diminutive size and relocated to stinking lowliness.
Actually the native-English never had such a capability to inflict such a feeling on anyone. If at all anyone felt small in front of a native English individual, that was simply because he or she had this smallness encrypted into himself or herself by his or her own language system.
There are more items to be added to this delineation.
There is a nonsensical mental science assertion that one should keep eye-contact with others. If this is not done, the nonsense mental science might come up with a diagnosis of some kind of mental deficiency or inhibition.
I do not want to go into the awkward postures of this crap science, which practically knows next to nothing about human brain activity and its varied apparatuses.
In feudal languages, this looking straight into another person’s eye has some parameters attached to it.
A superior as defined in the verbal codes can look into the eyes of an inferior (as defined in the verbal codes) if the inferior is ready to extend the words of homage and subservience to the superior.
That is, the Aap man can look into the eyes of a Thoo-man, if the latter is ready to accept his Thoo status and also concede to the other man’s Aap status.
What really happens is that when an Aap man looks into the Thoo man’s eyes, there is a very definite coding in the glance that imposes the inferior status on the Thoo man. This is a very powerful linking of the glances between the two persons.
Once this linking is established, all verbal, personal, professional as well as social relationships contain the downward arrow encrypted inside, from the superior to the inferior.
Persons who do any work which automatically defines them in the lower You, He, She etc. will get to feel the powerful bearing down codes in the eye of the superior. However, they are used to this status and it would reflect in their mental stamina as well as physical looks. Both of these items do have at least two totally opposite forms. I will not go into that as of now.
Children will naturally get to feel this suppressing code when they are viewed thus by the elders. But then again they are used to this. It would be seen in their facial expressions as well as their mental features.
Everything needs a lot of words to explain in detail.
Now, the issue is that if the presumed inferior refuses to accept his or her inferiority in the glances and words, then it is a state of powerful confrontation.
The self-assumed superior would not glance into the eyes of the inferior. For the inferior would be protruding the Thoo (lowest You) back upon him or her. That is, it would be very easily felt that the presumed inferior is looking down upon him.
In India, the government clerks generally do not go into eye-contact with common citizens if the common man is assertive and tries to don a poster of equality or superiority.
These are commonly known social phenomena, but then no one cares to find out the reasons behind all this. For everyone is very busy trying to push down others in the incessant social battle ground.
In a feudal language social system, if everyone are perfectly arranged in tight social slots of relative inferiority and superiority, there is no issue. Persons bend and cringe before the superiors. And also don a posture of affable or arrogant dominance over those in the lower slots.
But then, just imagine a police shipai (Indian police constable). He or she is generally a very rude and impolite individual. However to their official superiors, He or she is very affable, conceding and cringing, as defined in the feudal language words that connect them.
This shipai addresses his senior as Aap or Saab or MemSaab or Saar &c. He or she refers to them as Saab, MemSaab, UNN, Avar, Adheham, Saar &c. All are words that concede powerful superiority to the seniors.
At the same time, this very shipai would address most common individuals as Thoo, Nee, Ningal, Inhi &c. All lower grade words, depending on the context.
They would refer to the common individuals as USS, Avan, Aval &c. again very low grade defining words.
There are no issues.
The issue comes up only when a slave individual (lower grade common citizen of India) does not concede to the lowering. Then it becomes a very powerful verbal and eye-contact conflict.
To convey this idea, let me just place this totally imaginary scene.
A senior-aged Indian police shipai goes to a young-aged IPS officer and addresses him or her with a Thoo or Nee. These words when translated into English would only mean – You. The native-English individual would not know that a very powerful explosive is there in these words.
The issue here is that there are many mutually competing superiority-inferiority statuses in the feudal languages of India. Age is one such defining item.
From the perspective of age, the Thoo-word addressing is okay. For the police shipai is a senior-aged person. The IPS officer (the real royalty of Indian police) is relatively a young man.
However the moment the IPS officer is addressed as a Thoo, the complete police hierarchy would tumble upside-down.
The terrified IPS officer would literally go insane and might even go homicidal.
Here I have given only a very improbable situation as an illustration.
However, over there in England and in other native-English nation, this is a social scene that is spreading slowly gathering pace and strength. Even much before it becomes a wildfire, the native-English would be showing signs of mental imbalance.
Remember Adam W. Purinton. Those who know the codes that work inside languages would know that he was actually confronting a very dangerous virus.
Now a-days, it is possible that many native-English individuals might come to India along with their native-Indians friends or companions back home in England.
They arrive in India and would literally breeze through the social set up. They might get some fleeting glances at the withered and shrivelled scenes in the social scene. Maybe they might get to feel some kind of guilty consciousness that these terrible life scenes are the leftovers of the erstwhile English rule in the subcontinent.
However, the people who surround them in the families of their Indian companions have good life, and are supremely self-composed and they do extrude a definite aura of self-accomplishment.
I mentioned this here just to denote the contrast.
The secret to this absolutely contrasting scenario is that if an Indian is working in Great Britain or in any of the native-English nations, his or her family members naturally are extremely rich. It is simply that a GBP literally expands to around 100 times its numerical value in Indian currency. Its monetary value would also have exploded in a similar manner.
To put this in verbal codes, it is that these persons do exist in the local feudal languages at the highest indicant forms of the You, He, She etc. words. The others exist in the lower to the lowest forms of the indicant verbal codes.
This again is something about which the native-English has no information on.
The higher indicant verbal code individuals do try to keep a verbal distance from the lower groups. This statement again is something out of the blue for the native-English and naturally incomprehensible.
To explain this phenomenon over here might need a lot of words. It is a mix-up of both extreme physical proximity as well as that of extreme physical repulsion.
It is some kind of a combination of pressing tight a servile loyal subordinate to one’s body and that of terrorising a similar individual to keep a definite physical distance.
However, the native-English visitor will not get to feel any recriminatory words, squabbles or bickering in the social communication. In fact, things could look quite disciplined.
It is only that each individual is very much aware of his or her slot in the communication setup.
It is a very intelligent technique of recruiting the correct person who is mentally attuned to the slot he or she has to stay in. The fabled Indian management is actually this. But then again, when this idea gets positioned in English, the English individuals will get to understand something different.
A physical and mental dirtying and a facial contortion would be seen in the persons who occupy the lower slots. And these persons are nice and good-natured to the individuals who they view as their superiors.
However, to those who they do not view as their superiors, they can be downright rude, impolite and irascible. The problem in this statement is that these words I mentioned are in English. A native-English individual will not get to understand what this statement actually means.
It simply means that these lower slot individuals will view and address the others in the pejorative indicant verbal codes. It would radiate in their eyes, glances, body gestures, facial expression and sound of their voice.
Though these things can be imagined in English also, there is absolutely no correspondence between the two.
A terrific kind of ugliness spreads downwards in the social setup. The more dirty an individual looks and feels, the more acceptable he or she becomes for many kinds of jobs and social positions. Again, this is a statement that might require a lot of lengthening as well as shortening, depending on various factors. I would not go into that here. It would take a lot of words.
An individual or a group of individuals who live in India and speaks in the local feudal vernacular is not same as an individual or a group of individuals who are native English and live in England, keeping a distance from the feudal language-speaking populations over there.
Again when it comes to intelligence, there are some items that connect to intelligence that needs mention.
I am good in English vocabulary. It is possible that I can write English much better than many a native-English individual. But then it does not mean much. I will explain.
There will be carpenters in India who are much better carpenters than many an English carpenter.
The same might be the case with medical professionals, engineers, managers, head-load workers, artists, farmers and almost every other type of human vocations.
The question that might need to be asked would be why it is that all these brilliant individuals can only create a very dirty nation, in which the majority persons look atrophied and shrivelled.
One item is that in feudal languages, it is best that the lower classes do look and feel atrophied and shrivelled. Otherwise, they might refuse to stay in their dirty-levels in the verbal codes. Which is a very dangerous social situation.
But about the human brilliance issue, there is a wider reason.
When I speak to another person in English and keep that conversation secluded from any mention of others in the vicinity, what works is English verbal codes.
However, the moment I interact with the local society, the conversation is in the local feudal language. Every word I speak, every item I mention, every individual I refer to, every profession that is alluded to &c. moves through their higher You – Lower you, higher He – Lower he, higher She – Lower she scrutiny.
It is a very weird world. One in which human being and items associated to them would need to be necessarily pushed and pulled to different virtual locations – golden areas or to relative stinking areas.
Everyone goes into an involuntary defence or offence mode. There is wariness in everything. One has to be very judgemental when sharing knowledge, acknowledging goodness in others, mentioning words that connect to others and much much more.
The indicant verbal code levels of each other individuals or institutions have to be carefully profiled. Everything has to be done with a careful wariness that cannot be imagined in English.
However, all this is not a time-consuming activity. Everything is already profiled and encoded in the social communication library. One only has to use them in the communication. There is no need for one to start a profiling and creating a new item in this library.
In feudal language nations, relative poverty might need to be enforced.
However, this statement has some limitations. If there is only one feudal language in the society, there are certain things to be mentioned.
If in such a society, if each individual is very powerfully placed in a definite slot, immutably, there is no need for a frequent profiling or confrontation. It would be like the Indian army. Everyone knows his or her verbal code level.
I was trying to mention what it is that is entering and spreading throughout England. I need to take a break here. Word count might have gone beyond reader endurance.
I think I have mentioned the fact that behind physical reality there is a software virtual reality. I know this to be a truth. However to convey this information for a physical examination, might be impossible as of now.
I have had ample experience in life to know this to be a fact. As of now, this is a very subjective experience. It does not mean that it will not withstand an objective examination. Only thing is that I do not have the time to ponder on how this can be accomplished.
The minuscule part of this virtual reality that can be seen using the mind of a feeble human being is very complicated. It does hold items which might be connected. However, I do not have the apparatuses to find how they are related.
The language in which a human being thinks and speaks, and which hammers upon him or her from all around is a very powerful item. It designs very many things. An English speaking social system is designed by the English language. Even the anthropological features of the human beings inside that society will be designed by the English language.
As of now, there is no such pristine-English society available anywhere in the world.
A society that is designed by a feudal language such as French, Italian, German, Hindi, Malayalam, Tamil etc. will have the design features innate to that specific language. The human mind thinks as per the dictates of that specific language. It sees others as per the design codes of that language. Everyone gets pushed into a specific verbal slot.
A feudal language speaking person is actually a multiple-personality entity. He or she goes on changing in stature and attitude, depending on the variation he or she experiences in the indicant verbal codes.
The concept of an individual being good or bad as understood in English might not be exactly true in a feudal language setting. Individuals can be seen to act benevolently or maliciously from an English perspective. However, the same actions can be seen as quite natural and logical inside the feudal language social set up.
It is just a matter of the software that makes the mental set-up. It is like saying a cow is a harmless and nice individual, and at the same time that a lion is a very bad individual. Actually the lion might be a good father, loyal husband, a hardworking individual, quite decent in his dealing etc. But still from a human perspective, there are areas in his personality that are downright dangerous and beastly.
For the software in his mental mechanism orders him to pounce upon unwary harmless animals. His very glance would be quite terrifying to the harmless animal who has been lured into his presence.
Now, this is how feudal language speakers have to be understood. They might be good or bad. That information is immaterial beyond the context of them being good husbands, fabulous fathers, industrious workers, courteous in words, being helpful etc.
When a native English individual is in their presence, there is an unseen item that is present. It is the carnivorous codes of feudal languages. The mind of the feudal language speaker pounces upon the native-English individual and sets to dismember his or her features and innate stature as per the codes inside the feudal language software.
If the native-English individual is a superior, there is not much of a harm done at the individual level. However, still this software can rearrange the various native-English individuals in a new creepy system of social slots.
Once this is done a new kind of mutual distaste, dislike and repulsion as well as some unearthly kind of human adoration can set in, among the native-English.
The native-English change visibly in the presence of feudal language speakers.
However, it might not be possible for a native-English speaker to sense this much. For each mutation can be of very minimal size. However, to know if the native-English have changed, one might need to compare the current-day native-English with the native-English of yesteryears.
The innate stature of the native-English of the English colonial days is what has to be used as the benchmark to measure the change.
When I mention the word ‘stature’, it can very easily be misunderstood for some kind of irascible ‘superiority complex’ as understood in feudal languages.
The alluring superiority of the native-English was a particular kind of supreme refinement in manners, word and gesture. In feudal languages, rank impoliteness and degrading behaviour is understood as human superiority.
What led to the creation of the English Empire was this inimitable superiority of the native-English as designed in them by pristine-English. This was a very formidable weaponry in the English colonial armies. It literally tumbled down all enemy fortresses in the surging assembling of local peoples on the native-English side. These are things about which current-day Britain has no information on.
I might even make a statement that this achievement of the native-English side might not have been replicated by the Celtic population army divisions of Great Britain, even in the heydays of English colonialism.
The fabulous refinement I spoke of was contained in a safe enclosure of exclusiveness. In that, a native-English person lives mentally and to some extent if possible physically, connected to other native-English individuals. It is this un-breach-able enclosure that gave them the security to be refined even when they were to deal with quite cantankerous feudal language speakers. As of now, this enclosure has been breached.
If the earlier enclosure was admired as the fountainhead of goodness, now what has come to replace it is something that is filled with all kinds of human beings of unknown mental disposition. In this location, whatever attempt at detachment the horrified native-English can make can very easily be mentioned as native-English racist rascality.
These native-English individuals are no more the native-English of yore. They do not have the same sense of detachment. In fact, they do not have any space for detachment.
From all my information on English colonialism in South Asia, it was not the military might of the English side that won the day for them, on any day. It was actually something more.
And as a healthy aside, I might need to mention that most of the battles and wars against the native-English side were led and fought by the French army. Off course, they had on their side various local small and big rulers.
Nothing worked against the native-English side.
Personally I do not find anything exceptional in the valour and intelligence of the English military leadership, other than a very supreme level refinement in communication. This cannot be recreated by anyone else, if they have within themselves feudal languages.
But then, there is this much also that needs mention before I conclude this bit of writing today.
The military forces of many national armies all around the world are imitating and copying the native-English military system, codes, vocabulary and decorum. By doing that much, there is that much improvement in their military might and efficiency.
At the same time, befooled Britain is slowly changing its own army to become a copy of feudal language national armies. I can only bemoan that Stupidity should have some national limits!
My last post of this writing series was done in May 2021. Now, it is November 2021. It has been a long time.
I completed the reading of the previous posts yesterday. Usually I do not get to read my writings once they are done. What I have read in this series does feel quite good. I had forgotten what I had written.
When thinking of recommencing this writing, there is an issue of streaming of ideas. I really do not know how to connect to the flow. However, the issue of a coherent flow of ideas might have been there in this writing from the very beginning. For, I do not get enough time to place my mind on the subject matter.
Let me simply restart this writing with a sort of jumpstart. I will start the flow with the idea of social classes.
I will release the clutch with the words that, in pristine-English there are no social classes pre-designed in the verbal codes.
At this ignition point, I have no idea as to where this writing will lead to.
England has social classes, very much encrypted into the social conventions and statutory writings. It does look quite contrary to my words.
In England, the actual native-English population is the common people of England. The nobility and the monarchy are superimpositions on England and the English people. I think both these items are what have swarmed in from Continental Europe. It is actually the presence of these two items that makes understanding England a bit difficult.
Maybe I should deal with this issue in detail. If I remember this item later, I will do so.
I think I have mentioned how the quality and mental stamina, and off course, the language of the lower classes define and design the upper classes in a society.
In Hindi, the upper classes get to be defined as Aap, Saab, MemSaab, Unn etc. and the lower classes maintain each other as the Thoo, mere name and Uss persons.
In Tamil and allied language, the upper classes get defined as the Ungal, Avaru, Saar &c. and the lower classes maintain each other as the Nee, Avan, Avalu, mere name etc.
The English common classes maintain their professional seniors as a Mr., Mrs, or Miss. and with words as such as You, He, She, They etc. However, these are common word forms used in a sort of universal manner across the social sphere. The common classes maintain themselves also at these verbal levels.
However, the upper classes that appear on the social heights arriving from Continental Europe would try their best to impose a social height for themselves. Words such as Your Majesty, Lord, Lady etc. are inserted into the language. Yet, the common classes ultimately design their nobility and monarchy in the English common words such as You, Your, Yours, He, His, Him, She, Her, Hers etc.
The verbal usages inserted by the nobility and monarchy do not find any space inside the communication between a common class boss and his or her subordinates. That is, a common English worker does not address or define his work boss as Your Majesty or His Highness, My Lord, My Lady etc.
This is where the real English world exists. It is a very strange world when viewed from a feudal language social set up.
In feudal languages, social and professional communication does necessarily require a height and lowliness in the spoken sentences. It is something that can be mentioned as quite good by persons who do not understand its actual ambit. Actually, this is a very terrifying communication code that can insert poison across every kind of human relationship imaginable.
Before going ahead, I need to mention as to what happens when South Asian persons come into social and professional heights in England. In the earlier decades, when they set up their beachheads inside England, they practically get disconnected from their native land usages and urges.
That is, their native language practically vanishes from their households. However, as of now, every south Asian household is practically their native land language and cultural hotspot.
Native land films are seen regularly. The communication at home, even by born-in-England kids are maintained in their native languages.
In each and every word and sentence, the local native-English get flung across the heights and lowliness inside the virtual design view of the feudal language’s supernatural software arena.
I am speaking here of the South Asian immigrants who are at home in their native languages. However, what I speak here can be true of any other feudal language speakers, including Germans, Italians, Spanish, Japanese, and Chinese etc.
When these South Asians appear as the professional or social bosses, they actually would try the same strategy that the Continental European noble classes tried in England. In the case of these old time immigrants from Continental Europe, even though they must have maintained their native languages inside their own household, they had to fit into the communication codes maintained by the common classes of England.
I am aware that the monarchy of England did maintain the German languages inside the Buckingham palace till around the 2nd World War period. But then I think there was no attempt by the monarchy or nobility to teach or promote the German language inside England.
However, in the case of the South Asian immigrants, even if they do not reach any kind of heights, there would be a keen interest in promoting Telugu, Hindi, Tamil, Malayalam etc. They are very much aware of the fabulous power that would dawn on them if and when they are able to maintain the native-English kids and adults at the Thoo, Uss, Nee, Avan, Avalu and mere name.
And at the same time get the native-English to use the Aap, Saab, MemSaab, Unn, Saar, Avaru, Adheham towards them.
To bring this devilish plan into acceptance and accomplishment, the best technique is to use carefully selected South Asian film songs and scenes. These songs do not actually mean anything. They are carefully crafted after many days of work by very many highly paid technicians. The film scenes do not have any connection to any reality in South Asia.
If this is not possible, another very effective technique is to make the children hear and recite Sanskrit verses from age-old texts. Actually Sanskrit has not much of a connection with South Asia. I have detailed that information earlier here.
Sanskrit is a highly feudal language. There are terrific heights and lowliness in the languages. Almost all jobs in England other than that of the government officials will very naturally get encoded as jobs of varying level of unclean lowliness.
A very significant information that need to be mentioned is that when feudal language speaking South Asians become bosses, they will appear to be a very nice. For, internally they do maintain a virtual height that can be mentally detected by others.
And the native-English would get to feel a lowliness that can make them feel a diffidence that is not there in their own language. This can make the feudal language speaking bosses appear more attractive and glorious.
Actually in England, feudal language speakers from elsewhere would look quite fabulous. They would literally glow.
Imagine a handcart puller or a cycle-rickshaw driver in Delhi. They are held at the shabby levels of the verbal codes. But somehow one of them has a terrific change in social circumstance. He arrives at a height wherein he can address an IAS or IPS officer as an equal. This man is able to address them with a Thoo and by mere name.
The IAS and IPS are the royalty of Indian civil and police administration.
This kind of change is not imaginable in pristine-English. It is an explosive kind of personality enhancement.
I mentioned this to illustrate what happens to a feudal language speaking person from South Asia, if he or she happens to immigrate to England. Their personality features expand explosively. The event is much beyond what the handcart puller has experienced.
I have not been able to reach the location where I wanted to reach today. But then, I need to proceed very slowly.
It is not easy to describe how different most other language-systems are from pristine-English. It is like copy-pasting an article in MS Word into Notepad.
The immensity of text-formatting, tables, hyperlinks, bookmarks, page breaks, pictures, shapes, headers, footers, and other things like page size information, size, columns, watermarks, page colour, text colour, superscripts, subscripts, strikethroughs, bolding, italics, underlines and many other things simply vanish in the Notepad.
At the same time, Notepad is a very powerful software source code editor tool. That is also there.
There are these words of Hwen Thsang’s, mentioned as a sort of his first impression of the people inhabiting northwest of the South-Asian subcontinent:
“The people are accustomed to a life of ease and prosperity and they like to sing. However, they are weak-minded and cowardly, and they are given to deceit and treachery. In their relations with each other, there is much trickery and the little courtesy. These people are small in size and unpredictable in their movements.”
It may be mentioned in passing that there is no mention of the quality of people in any part of China in these words. Also, it is obvious that he is mentioning the social superiors. Not the slave folks of the land.
Why I quoted these above words is to bring to the fore the item of ‘like to sing’. I have seen this singing technique made use of to define and promote current-day India.
Imagine trying to understand England by viewing the native-English persons sitting together and singing.
I have noticed that in India singing more or less momentarily removes a lot of irritations innate in the local feudal language communication. However, the moment the singing stops, the people are shifted rapidly to their same old mutual repulsive stances and back-stabbing, or to that of various kinds of hierarchies.
In fact, the change is terrific to behold.
A group of persons sit in a pose of tight camaraderie singing a communist revolutionary song. Social fraternity of the celestial heights is being narrated and promoted in the verse. Everything is very fascinating. It is being inside a scenery created by a hallucinating drug.
But then, the moment the singing stops, the illusionary scene cracks. Everyone is rudely brought back to barren reality, in which each person has to maintain his or her verbal hierarchy from various other persons in the group.
The singing experience becomes a sort of intoxicating craving. Sing together and experience the fabulous mental fusing! The sweet remembrance of the revelry lingers on and on.
There are many things to be said about Hwen Thsang’s words. However, I cannot follow that route now.
Now I am going to attempt to bring to the fore certain things the exact parameters of which I do not have a very clear idea about.
It might not be possible give an illustrative example of a feudal language social coding. For, it is basically a software in which not only social structure is designed, but various other minuscule things also.
Maybe it is like comparing website creating softwares. Or like comparing text editor applications. Even though MS Word, Notepad, Adobe PageMaker, Adobe InDesign, Visual Studio Code, QuarkXpress etc. can be used as text editors, each one has different capabilities. Some of the capabilities in some cannot even be imagined in others.
The way the people of Kerala cringe and express subservience to the officials cannot be explained or understood in pristine-English. The requirements are different from that in Tamil and Hindi.
In British-Malabar, there was a certain level of dignity inherent in the social system when it interacted with the officialdom. This more or less continued till around 1980s.
However the doom started when Malabar was connected to Travancore and a Kerala state was formed way back in 1956. The servitude of the people to their officials in Travancore spread to Malabar as a creepy infection. Now, this diseased condition is seen as a normal state of mind.
I do not want to follow that route now.
Let me continue.
It would not be correct to say that in a particular feudal language, individuals will connect to each other in a very specific manner. For, at each different point in the social scene, there would a lot of software coding connected to that specific point. What might be true in one location might be erroneous in another.
Here, I need to stop now. For, the words might have stretched to the limits of reader tolerance.
Almost all my life, I have tried to keep a detachment from South Asian systems. However, that was not a realistic or achievable aim. My efforts were, more than futile, kind of foolish and foolhardy.
In South Asian systems, be it familial, social or professional, one has to be innately very crafty. There should always be a stealthy aim to grab a high-place slot in the vertical hierarchy in all relationship set-ups.
My aim of being detached from South Asian systems can be explained in a very simple manner as that of not aiming for a definite slot. This statement and claim may not be fully correct. However, that is not an item for discussion here.
The local languages of South Asia make it imperative that the individual should get on a comfortable slot in the verbal hierarchy. In physical terms this translates into an unmanageable urge to grab a professional level or something else that can force others to concede a higher verbal indicant code status in all sentences wherein that individual is mentioned or addressed.
It is very difficult for everyone concerned if a particular person’s verbal indicant level antecedents are not clearly understandable. For, there is need to use a particular level of You, Your, Yours, He, His, Him etc. in almost all spoken or written sentences connected to that person.
Maybe for a brief moment, a person can remain in a stature neutral status. But this is not a state of equilibrium, and will go into some kind of disorderliness unless corrected.
Let me mention something about my own experience in this regard.
I might need to explain why I make a personal statement. I will do that presently.
Carrying a pristine-English communication and personality code inside my mental framework had the experience of being a sort of an out-of-step entity in all locations wherein I might have existed physically or otherwise. Actually one has to be part of the communication code and system specific to that particular human interaction.
I think, in all South Asian languages, persons are connected to each other with a definite higher – lower verbal relationship. This need not be true in the case of same-age, same status-level personal friendships.
Being not part of any particular system and thus not occupying any particular slot in the social or professional hierarchy, I had a number of queer personal experiences. Most of them are in the realm of mental sensations.
My mental feeling should have been that of being in a state of free-fall through the vertical hierarchy set up.
A person is seen communicating with a senior government official in a very informal manner, which can very easily be understood as some kind of personal affinity. Yet, that person would still be attached to the slot he or she has fixed himself or herself in.
If the same person moves down the vertical hierarchy and does communicate with a much lesser being in a more or less same manner, he or she will still be connected to his or her home slot.
This immutability is enforced by the verbal codes.
In Tamil words like Ungal, Nee, Annan, Avaru, Avanu, name with a honour-suffix etc. will do the work. In Malabari, there are similar words like Ingal, Inhi, Oru, Onu, eattan, echi etc. In Malayalam, there are words such Saar, Nee, Adheham, Avar, Avan, Aval, Chettan, Chechi etc.
Please note that these indicant levels can change dynamically in the case of each individual depending on whom he or she is connecting to. Still everyone knows and acknowledges the home-slot of that individual.
In my case, I had no definite slot. In fact, I took a very definite stance in my youthful years that I would not grab any slot. None actually looked attractive, that was one issue.
I was being quite unwise actually. But then life was much more complicated that can be stated through a single reason. I need not go into all that.
Everyone definitely wants to know Who is he? or What is he?. A very specific grading has to be allocated in the social mindset which then can be used to encode the indicant codes connected to that individual’s slot level.
If and when I connect to a socially or professionally senior person in English, there have been incidences where the others in the vicinity acknowledge me verbally at the same level as of the senior person.
This has happened in the case of even certain senior government position persons.
Along with that there have been incidences, wherein the vernacular persons in the nearby areas could not understand the freedom of expression that I was exhibiting. Some have even commented bitterly, ‘What is he? He knows some English. That is all’.
Actually there had been actually no connecting with the senior person in the sense that was understood by the vernacular persons.
Now this is only a very slender part of the story.
Whenever I connect with anyone across the social spectrum, there was always the danger that the others in the vicinity would acknowledge me as of being from the social level with which I was connecting to.
If I have a friendly conversation with any section of the social hierarchy, there is nothing in my antecedents to very clearly send a signal that I was not from that social slot.
The item that I have mentioned here is a bit more complicated.
There are individuals in the various professions in the social system. These individuals are mentally and physically designed by verbal indicant codes over the years of their life.
And there is a very specific verbal camaraderie that is specific to that professional or social slot.
For instance, if a person is a taxi-driver, there are very many verbal codes that design that person’s mind, way of thinking, attitude, way of reacting to others, subservience, self-importance etc. Many of these things define him.
And when another person is understood to be a taxi-driver, there are verbal codes that sort of encase him into a very defining pattern of companionship with the other taxi-driver.
When I write these things, a native-English person might get to feel that he can understand what I am saying. For, these things are there in English also.
The defining difference from English is that each level of companionship stands apart in the social sphere at a very definite height and lowliness in the complicated indicant verbal codes.
However, when such a companionship is translated into English, the reality of the very powerful social heights and lowliness gets hidden.
NOTE: I was trying to reach a specific idea. However I think I got lost in the verbal maze. It is very difficult to put a leash on words as they start galloping into all directions!
In a feudal language social structure, a particular level in the vertical hierarchy gets encoded in the individual’s personality, mind and physique. He or she is at his or her best and most liked if he or she can contain himself or herself inside that level, verbally, physically and mentally.
There are upward and downward limits and amplitude for each level, within which that individual should contain his or her mental calibre, IQ, capability, efficiency etc. If he or she tries to intrude into a different level, it becomes a most irritating aspect of that individual.
I will leave that idea here and continue to the route I want to move through.
I am trying to describe a software coding in the reality software that connects language, mind, thoughts, emotions, life etc. with the software codes of physical reality. It is a very tall aim and ambition here. But let me to try to touch at least the periphery of that idea.
I need to speak from an extreme subjective platform.
I have mentioned about slots in the virtual arena of the towering heights in the social system designed by feudal languages.
One of the most steady and durable slots is that of a government job. Gaining such a slot is a much desired aim in South Asia. Once a person can posses this slot, there are not many things that can dislodge him or her from that slot.
There are many things that can lend a low-class attribute to an individual. Each one of them can literally drag his or her indicant code level in the verbal codes. That is, the Aap, Saab, MemSaab, Ungal, Saar etc. words can get pulled down terrifically down to the lower orbits of Thoo, mere name, Nee, Inhi, Ningal, eda, edi etc.
But then, once a person gets possession of a government job slot, it is a very strong and steady one. The Aap, Saab, MemSaab, Ungal, Saar etc. word level more or less remain undisturbed, whatever much happens on the peripheral-links. Even a scandal cannot do much to erase the superiority coding.
It is at this point that I need to mention myself. For, what I am going to describe is what my mind can sense. It is in the realm of sensations.
I have already mentioned that in my life there was a terrific attitude of keeping a distance from South Asian formal systems. It is a very terrible state of existence in a feudal language society.
Social protection for the individual is very tightly connected to the protection that word-codes can lend.
I think I have already mentioned that even the words : ‘He beat him’, can be seen as a good act, or as an act of crime depending on the relative stature of He and Him.
Most of the things done by a lower He or Him, can become acts of impertinent arrogance, if his actions go beyond the limits allowed by this level.
The higher He’s acts are seen as gracious deeds.
In my life I have attempted various kinds of occupations, which if seen from any native English nation, would be as more or less normal occupations.
Many years ago, I had heard of sons of rich persons from India going to USA and doing odd jobs like work in a petrol pump, do taxi driving etc.
These are things that no sane person of that time from the upper classes in India would dream of doing in India.
In my case, very rarely have I worked for anyone. But then, I have attempted to set up business or some other enterprise. The problem with business also is that there are many businesses that many persons with some social backing would not attempt. One such is vegetable business. Another might be fish selling etc. There are others also. It depends.
I have actually tried to do vegetable cross-state-border wholesale business. It was a very wholesome experience for my fertile mind. I will not go into that here.
None of my business attempts were destined to reach fruition. There are some reasons for that. However, what can be mentioned here in passing is that in all such enterprise activities in which feudal language speakers abound, all persons are connected to each other by very specific verbal codes of dynamic hierarchy. One can function without conceding to this very strong requirement only for a very brief initial interval.
These very strong web strings of connections exist all across the workspace. Everyone, including the lowest man in the system is very perfectly defined. One cannot exist inside this scene as a sort of loose-bullet.
The second issue of my subjective experience was that my attitude would go in for a headlong crash with government officials.
In the case of government officials, the best method of getting anything done by them is by using the method used by father of the current-day Reliance boss. That man used to boast that he was willing to Salam (salute) everyone in the official hierarchy, right from the Shipai at the bottom to the IAS man at the top.
Actually in feudal language system, a very necessary ingredient for a successful enterprise is the ability to compete and defeat other competitors in the game of extending obeisance and servitude to government officials and other bosses. The individual who can beat others in this game will get the benevolence from the demigods.
These successful individuals can gain their own salvation from their own subordinates, who ape their masters and try the same competition in servitude among themselves.
A mind attuned to the English systems was doomed to failure with the officials as well as the social underlings. The former saw me as a very dangerous assailant and the latter saw me as very soft and incapable individual.
I need to quote here the words from Kahlil Gibran’s Prophet:
‘To measure you by your smallest deed is to reckon the power of ocean by the frailty of its foam.’
I have not been able to reach where I wanted to reach. However, the word count is around 1000. I think it is best if I can contain my posts to around 500 words.
Let me go on. However, before moving much further let me make this statement:
The master – servant or boss – subordinate relationship in feudal languages is totally different from what it might be in pristine-English.
It is true that in English also, the subordinate is seen as placed lower to the superior. However, it is merely a slightly lower placement as might be visualise-able in the design view of the software codes of reality.
The subordinate is a You for the superior. And the superior is a You for the subordinate.
However, in the case of feudal language, the subordinate is a Thoo or a Nee, and the superior is an Aap or a Saar.
The superior uses the Thoo word to his own friends and other equals. The subordinate also uses the Thoo word to his own friends and other equals.
However, if the subordinate were to rise up mentally and address his superior or his friend as a Thoo or Nee, the superior or his friend will experience a cataclysmic erasing or tumbling down of some core energy or reservoir of stamina or personality foundation inside him. This is an experience that cannot be experienced or described correctly in English.
There are much more items to mentioned in this route. However, let me go back to the stream of this writing. That is, to the area of my subjective experiences.
I am heading on to reach age sixty in the next so many months. I might not enter my life experiences here in detail. However, there are certain things that need mention.
I have lived a life that can be described variously depending upon the mental calibre of the person who happens to behold the scenes. What I have said might be true about many other individuals on this planet.
There might be individuals who have beheld sights at times that could have defined my life as that of a vagabond.
Why I said that is that I have lived occasionally in social locations which were at times quite below the social standards of my other family members. That item might need mention. I will do that shortly.
Even when I move to the lower locations of a feudal language social system, in most occasions I would extrude an aura of some kind of detachment from or superiority over the others in the location.
Maybe it is my proficiency and affinity for English. And that much adding to make me behave and communicate at a different level. My reading experiences in English classics. A sharply different pronunciation of English words from the way they are used in the vernacular. Topics of talk always a bit lofty from that comes from those who depend upon vernacular newspapers for insights and news. And such, might be the most easy way to explain a very precise difference in me from the others around.
For, these are the most easily noticeable items for someone who observes. In fact, when I move or get located in such social areas, there have been occasions when some others have mentioned this difference in me.
However, it is not easy for a person with no intellectual or social background or backup to actually act so much out-of-harmony as I might have.
What I need to mention is about un-see-able items. That is, things that need to be mentioned to be known.
My mother was a head of a state government department (non-IAS/IPS) with a very impressive designation name. She was a direct recruit of the Madras State Civil Service in 1953. The English rule had just ditched the people a few years back. And Malabar was still part of the erstwhile Madras state.
There is much to be said about this ingredient in my life with regard to so many information that came my way through this route. I will not pursue that direction now.
One of my elder sisters was a professor in an elite engineering college run by the Central government of India. Second sister is a paediatrician. My younger brother retired a few years back as the editor (top-man) of a Middle East English Newspaper.
In a feudal language social area as of South Asia, all the four items of personal designations are of very formidable and almost unassailable strength. They hold a person’s indicant codes in the words at very towering heights.
Even when I was stuck in my most tragic social existence, there were hidden strings that connected me to these heights through my family connections. Even though I do not mention these connections, they are always there indelibly in the background.
They might work in the software of my brain to create words of unyielding personal stature. This hidden software work might look like pure madness at times. Yet, in most cases they worked. But then, this personality defect remained almost incorrigible.
That is, on all formal communication, I could gather the superior verbal codes. And the others around me could literally feel the presence of some very tangible and yet invisible strings that held me to the heights.
It was something like a diver in a boat in the high-seas jumping into the depths with connecting ropes tied to him. Even though he would go down to the lower depths where dangerous beings might accost him, all that was required for him to reach back to safety was just a signal to the boat. In one single pull, he would be back into the safety of the boat on the sea surface.
I have mentioned family connections which are formidable. However, only on very rare occasions have I mentioned these things. It is true that in certain cases, there were others in the vicinity who were in the know of these things.
After mentioning this much, I need to go directly without much ado or any detour to the location of the virtual software location wherein pristine-English can be seen as totally different from feudal languages.
I need to explain the verbal codes a bit more. Using or casting a lower indicant verbal code (Nee / Thoo, Avan / Uss &c.) is not that of using a profanity or expletive or any other swear word on an individual.
It is not like saying ‘he is a nigger’ or ‘she is a nigger’. At best, this sentence is an insult.
The lower indicant verbal codes not exactly an insult, even though they can be used as such also. It is not like calling a person a ‘son of a bitch’ or something worse.
It is more of a positioning of a person at a particular social or familial or positional lower level or slot. This positioning can affect everything connected to that individual. If done from childhood from some strategic location, the very physical looks of that individual can be affected or designed.
But that is not all.
The difference between a Saar / Thangal or an Aap / Saab with that of a Nee or a Thoo is not equivalent to that of saying one is a Higher You and the other is a lower You.
It is not like saying Saar is a You of level 100 and the Nee is of level 30. Yes, it is true that this way of explaining the level difference can be used.
However, a more effective way of understanding the software code would be to mention that the highest You is +90⁰ degree and the lowest You is -90⁰.
This coding gets shared with the various grammatical forms of He and She correspondingly.
Even the above explanation might not suffice. For, depending upon various other slender factors, the higher You to lower You level difference can be minor or major.
That is, a minor difference of +80⁰ to +60⁰.
Or it can even vary to the widest possible magnitude.
That is, +90 degree to -90⁰.
I have tried to explain the factors involved in their barest possible form. Maybe I do not know much more.
The reader may think that what I have proposed here is all very subjective feelings or sensations. However, that is not the exact truth.
I have understood that there is indeed a software arena that works behind physical reality. This software mechanism does connect to the software that runs the brain, life, thoughts, emotions, language etc.
In pristine-English everything is different. Even the human mind is different. This last statement might seem quite untenable to some native-English folks. For, they might have friends and work-companions who are from feudal language nativity. They would not notice anything different in their mind from their own. That is just because they have experience with the other person’s translated-into-English mind. The un-translated-into-English mind is a totally different entity.
I wanted to continue with my personal experience from the point I ended by words in my last post. However, I think that might not be possible today. For, the words have again stretched.
So let me finish the item at hand here now.
South Asian social mentality is heavily connected to the design codes in the respective feudal language codes of each specific location. I might be able to take up a few specific language instances. However, that will detach this writing from the current stream of thoughts. So let me not go that way.
The terrors connected to caste difference have been there in various parts of South Asia right from times immemorial. No amount of any kind of correction tried upon the social system has been able to remove this terror.
The general unintelligent feeling is that it is some kind of superstition or sophistry etc. that is creating all this kind of human repulsion. However that is not true. The horrible fact is that there is much content and logic in the terror that is felt. And reasonableness in the repulsion that is maintained.
When a relatively lower positioned You, Your, Yours, He, His, Him, She, Her or Hers intrudes into the level of or accosts a higher positioned You, Your, Yours, He, His, Him, She, Her or Hers, some terrific kind of negativity does enter into the codes of the higher positioned individual or entity.
The very presence of highly positive or negative person can affect the very air or ambience with a positivity or negativity that cannot be envisaged in English. The touch, the sight, the seeing, the visualising, the thoughts, the remembrance etc. can all convey or induce positive or negative codes.
The reader may have understood the possible amplitude of the negativity. It can range from less than +90⁰ to -90⁰.
This phenomenon cannot be understood as a lower You Englishman speaking to a higher You Englishman in English. The coding is totally different. There is no lower or higher You person in English who is connected to a lower or higher He or She.
The feudal language software is a different item.
In feudal languages, these verbal codes do have battering power. Words can hammer or chisel the physical features of an individual.
That can also be very easily seen. However, it is also a complicated experience. Individuals in a feudal language society can get to experience various kinds of verbal experiences. Some of them can be opposite to certain others.
This does bring me to the topic of how different social or personal levels experience different verbal effects that are specific to that particular level.
However, that might need to wait. For, I think I should first finish off my own personal experience in this regard and connect that to the virtual software codes that design everything from behind the veiled screen.
In a feudal language social system, it is the aura of social address that would define a person in the powerful verbal codes.
There have been times in my life when I was totally cut off from my family links, at least for brief periods. However, in those days I did protrude an aura of some kind of enigmatic detachment or superior attributes.
Again, I need to mention that these things are not necessarily connected to physical size or expensive attire. For, they lend only the easily visible attributes, which are neither enigmatic nor brain-teasing. These easily visible attributes are measured and appraised in a different manner.
As mentioned earlier, I know that I am attached to social heights through invisible strings. The way I talk, mention social superiors and such things allow others to detect or at least feel the presence of these invisible strings.
But then, a man in a feudal language social system is actually connected to various other persons. Some other links can be connected to socially inferior locations or persons. Almost everyone does have these strings attached to them or at least attachable to them. However, generally no one bothers to prop them up.
There have been times in my above mentioned life-periods when others either purposefully or even inadvertently mention my links to lower positioned persons or social locations. These links might be very intimate from the perspective of the local social set up.
It might be a very simple mention like ‘he is that man’s ……… (relative)’. Or his friend. Or something else like that.
The coding that works here cannot be seen in English. ‘That man’ is ‘he’. And there are other grammatical forms such as His, Him etc. It is in these verbal codes that disastrous plummeting takes place. It is not a mere ‘fall’. It is actual ‘plummeting’ that occurs.
The word ‘he’ and its other forms go into the lower indicant forms. That is, instead of Avar or Adheham (both highest he) or the neutral stature ‘Ayaal’, it plunges to Avan or Aval. The fall can be from +90° to -90°, or thereabouts.
My invisible strings to the top are immediately erased out spontaneously. For, no one has heard of my superior links other than a mere feeling that I do have such strings. But then, a very powerful information has arrived that my strings are actually directed to the rock-bottom of the social order.
Or at least not to the heights that I had conveyed.
It is like that diver who jumped into the depths of the high-seas. Suddenly the string that attached him to the boat on the surface vanishes. He suddenly feels powerful strings from the sea-bottom attaching to him, and possibly pulling him down.
This is an experience that cannot be had in pristine-English. For, there is no such verbal coding in pristine-English.
In an instant, I can literally feel a sudden drop in some ethereal digital value in the trillions of supernatural codes that maintains my life and personality. The brain software of the persons all around me can detect that change.
Also, in their own brain software, there is a value depreciation in all the software codes that is connected to me.
All the persons around me literally change right in front of me. They mutate. Midgets grow into towering personages. It is there in their eyes. Their body aura exudes the diabolic change.
This rare experience of mine is not generally a common experience. For, in a feudal language social system, all persons make haste to acquire some towering addendum to their name and social address, if they are not from the labour / working classes. Word such as Saar, Saab, Setu, Mash, Teacher, Chettan, Annan, Usthad &c. are much sort for as suffixes for names.
Persons who fail to acquire such name suffices are doomed to live their lives as ‘mere name’. This possibility is also rare. For, most persons in their own station as well as social level do have the chettan (elder brother) or ammavan (uncle) suffix.
In my case, I do not encourage even such verbal protection other than a ‘Mr’ as prefix in certain situations. It is a mad scene of total vulnerability if and when I face a situation where verbal assaults are possible. But then, it is these kinds of experiences that have given me much information to create my writings.
The persons immediately around me do not see any reason to address or refer to me in the higher indicant value codes anymore. After-all they would not use a higher indicant value verbal code for the lowly person who has been discovered to be my relative. It is an address that attaches to me.
They view me or define me through my presumed close ‘relative’.
Now, going back to the software code scenario, this is what I want to mention. In the trillions of codes that create and maintain the entity that is me, I had placed digital values near to +90°. Into these placements, digital values near to -90° have encroached or have been forced in. A subtraction in the values naturally has to take place.
Since the software codes that design me are intimately connected to the software codes of physical reality, the value depreciation in me spreads into the physical ambience.
If the reader feels that what I have proposed here is some kind of fanciful idea, I should say something more.
In a feudal language social system, almost all individuals who are in it are more or less aware of all these things, at least in a raw draft manner. Whenever they do something, they take into account the effect that action has on the verbal codes that would spread through the social sphere.
For instance, if the reader were to come to Malabar, he or she would see the civic scenery filled with mansions. When anyone acquires enough money to be of affluent standards, he or she does not build a house. He or she wants a palatial dwelling place, and only a mansion would suffice. The verbal codes that spurs this mood is there in the Malayalam as well as Malabari word codes.
The same effect can be detected in almost everything connected to the individuals. I can mention much. However, I cannot go into that immediately. For, I wish to tie the supernatural software code idea to a more tangible or stronger pillar.
Before going ahead with the coding, I might need to explain the way the digital values increase or decrease incrementally.
In the local vernacular, the lowest You is Nee. The stature neutral You is Ningal. The Highest You is Saar. (These words do have other forms also).
The change in stature from the lowest to the highest is thus: Nee (-90°) ---- Ningal (0°) ---- Saar (+90°).
The change in stature from the highest to the lowest is thus: Saar (+90°) ---- Ningal (0°) ---- Nee (-90°).
It is basically a particular appraisal of an individual based on certain key information that adds or subtracts digital values into the You.
The reader needs to understand that it is the stature neutral Ningal that is used in communication between persons who seems to of equal stature, in a formal setting. However, government officials will not allow themselves to be addressed in the stature neutral word/s, by the common man.
And the common man is also an adherent of this coding at his or her own level.
Let me make a brief, one more attempt to convey the social scenario of the digital value overturning or flipping.
The senior officials of the Indian administration, the royalty of the Indian government jobs, is the IAS, IPS etc. They are at the +90° level in the verbal codes. Astronomical pay and other perks are there for them.
Below them come a number of levels, ultimately reaching down to the peon. One might say that at the Peon level is the interface between the common man and government officials. The peon is also heavily paid with compared to the lower sections of the common people.
So the peon is also at a + level. However just below him is the 0°level. There are so many levels among the common man. From the perspective of the IAS, IPS &c., the levels among the common people, start moving down from 0°level progressively down to -90°.
(There are other non-official citizens who are not really ‘common-man’ in India).
This slow and steady shift in digital values is very sharply reflected in the verbal codes. That is, the indicant forms of various words change as per the level in the digital value degrees (°).
This value depreciation is very clearly reflected in the total personality attributes of the concerned person. For the person on the bottom (-90°), the IAS, IPS are literally on Mount Everest. The -90° person himself feels that he is dirt. It is a feeling that cannot be induced in English. He will never challenge persons who he feels are above him.
There is no need to specifically inform him or her that he or she is a slave. He or she herself will be the first to admit that he or she is dirt. There is no need to place an Apartheid board to cordon him or her off.
What is not seen here is that in the trillions and trillions of supernatural software codes that design and maintain the various elements of the human body as well as of the physical reality, this digital value is very clearly encrypted.
There is a fright that runs up and down the social levels. Most persons of some digital value height always bear a terror of a lower digital value person addressing or referring to him or her as an equal. Or worse, as a subordinate.
The only persons who never have this fright are persons who are at the lowest digital value level. They have the mental composure that comes from knowing that they cannot be placed any lower.
But then, what I want to convey here is about the actual reality of the scenario. What I have mentioned here is not a transient feeling or sensation in a human mind. For, even human sensations do have software coding involved.
For instance, when we imagine a picture, it can be understood that some software coding has created that picture in our brain software.
When we dream, the visual are playing on a virtual screen inside our brain. And the existence of something akin to a media player playing the video inside the brain software application can be assumed.
The reader here may remember that I had been speaking about someone purposefully or even inadvertently linking me to a lower – social level person. And the spontaneous cataclysmic effect a single word or information would have on the immediate social scenario.
I have mentioned that the invisible strings that were connecting me to the social height simply vanish, and new strings attach me to the social rock-bottom, with lightning speed. And that the persons around me literally mutate into a different human being.
Everything that I have mentioned here does have corresponding supernatural software changes in the supernatural software arena. Or rather, one is the mirror reflection of the other.
It is like I have mentioned in my earlier statement on Adobe Dreamweaver software for creating websites. When we make changes in the coding area, the change is reflected in the design area. And when we make changes in the design area, the changes are reflected in the codes.
I think I will speak more about the factor of negativity and positivity in my next post. In the meantime, the reader here can have a glance at one of my old writings:
I have mentioned that words that create associations to lowliness or towering heights do create drastic effects inside the supernatural software codes that design physical reality.
What I have mentioned here is not something that can be demonstrated or experienced in pristine-English. Well, off-course, Indian English and such are not much immune to the diabolic effects mentioned. I will leave that point here, and move on.
The query that now comes up for enquiry is what else can enter a negative or positive digital value into the supernatural software codes.
It is my experience that so many items inside a feudal language social system can get encoded with such tugging codes.
A person is given a book as a gift. The person who gave it and the person who received it are both native-Englishmen of the pristine-English times.
Who gave this book?
Harry gave it to me.
This Harry can be anyone. He can be a casual worker or a big company boss. When the mention of who gave it is done, it can convey some kind of personal association between the two persons.
Maybe it might have some value.
However, in feudal languages, this association goes much beyond what can be visualised in pristine-English.
Persons are not individuals of He, She &c. static stature as can be seen and envisaged in English. In feudal languages, an individual can exist in a wide range of ambit or amplitude. He can literally oscillate or swing to and fro from one end to the other. Or he or she can remain stuck in a location far removed from middle point.
When he or she gives a particular present to another individual, there are relative heights always in the feudal language verbal codes. A police shipai (Indian police constable) gives a present to another person.
He gives it as a sign of approval or as a symbol of homage. The emotions in the two items can be of diametrically opposite coding.
He gave it his senior IPS officer. It is placed on the table of the IPS officer. It stands there as an ingredient of extreme negativity if given as a sign of approval. Or it can have a positive code if give in a pose of homage.
It is an item given by a lowly Thoo-person to a high grade Aap-person.
The very sight of the gift can induce terrific negative encoding in the IPS officer’s household members, if it is seen as a gift of approval. Homage has a different coding.
The police shipai gave the present to a lowly casual worker in his neighbourhood, as a token of affection. The present is displayed in the household. It carries a great power. Other persons seeing the present can immediately get to feel the power it conceals or even reveals. Touching the present can even convey a ‘high’ to the touching person.
Some more than 20 years back, I had a very brief period of close association with a Vedic guru. More or less of my age. When talking about various themes in my mind, he did once mention one experience of his. He said that so many persons come and touch him in a mood of extreme devotion and affection.
When some persons touch him, he does experience some terrific exhaustion of energy in him. He feels physically and mentally drained.
There was one homoeopathic doctor who also mentioned to me more or less the same experience.
It might be that the persons who came and touched did have some terrific negative digital value in some core areas of their personal supernatural software coding. Everything need not be created by language codes. There can be many other things that can create the same or similar digital value or some other value depreciation.
Here I am speaking of what feudal languages can do. I cannot say that there are no other things that can accomplish similar derangement in the coding.
For instance, someone comes to me after hearing a lot of good things about me. He has a particular personality which my mind software can detect.
Next time the very same person comes to me after hearing some terrific bad item about me. Maybe he is the same person from an ordinary perspective. But then, he has changed. My mind software can detect a totally different personality. It is there. It is a fact.
A higher indicant value person has a possession, say a book or some other item. When a low-indicant value person gets to come near it, there can be a very vibrant urge in him to touch that item. Touching an item possessed by a high indicant value person can conduct a positive digital value into that person’s software code.
However, at the same time, a negative value code would run into that possession of the high indicant value person, when it is touched by a low – indicant value person.
Many years before the Corona-induced social distancing came into enforcement, I did practise some kind of apartheid of the same variety. Due to my exertions towards promoting English, whenever I converse with anyone, a feeling of unintended friendship would spring into the other person’s mind.
For, I speak with the casualness generally possible in English. But then I am speaking in the local vernacular. In the local vernacular, all individuals speak with a specific tone and pitch in the voice, depending on who they are speaking to. That would convey to the other person the requisite social distance or proximity that has to be maintained.
In my experience, there would be persons who first come to speak with me addressing me as a Saar. However, I discourage all such obsequiousness. The total effect is that very soon the feeling gets across that I am a sort of very friendly person. Actually, I do not have any such feelings. However, there is no other way to understand my stance in the feudal vernacular.
The very next improvement in the association is that the other person wants to shake my hands. From a physical perspective, there is no issue. However, I do not want to touch any other person’s hand in a pose of friendship where none such are there. My attitude has created an affront at times.
The wider issue is that all persons in a feudal language world do carry a mixture of various digital value codes within themselves. Some might be positive and some negative. I do not want to get infected by any codes that can be detrimental.
I can mention more in this route. But then, this is not place for that.
Every human being living on earth experiences gravity. This gravity defines most of his or her life experiences. For instance, if you keep something in the air, it falls down.
Usually no one ponders on why this should happen. For, if the thing does not fall down, then it would become a most curious incident.
Yet, no one really feels the weight bearing upon him due to gravity as some kind of burden. In fact, it is seen to be helpful in most human life tasks.
In the same manner, living inside a feudal language social system is also a similar experience. There is a weight that is there on all persons. However, persons attuned to this would not feel it as a burden. In fact, they would find that it is the only possible state of human existence in a society.
In fact, if Sir Isaac Newton had not come up with the idea of some invisible rope/s pulling us all down, not many persons would have thought of the existence of such a pull.
Yet, if one were to experience life in a gravity-less environment, so many common human experiences would be seen to be totally different.
In the south Asian social systems, there is indeed such a pulling-down weight in the social system. One has to sit inside some slot or be kept on some platform to avoid falling down into the social floors. This is similar to saying that you cannot keep a bottle at 3 feet height from the floor, unless you keep it on the table.
Since around 2000 I have been totally immersed in writing. Before that, right from the days I completed my graduation, my life had been in a state of tumultuous existence. I have lived in various places inside the subcontinent trying out various endeavours. I do not know why I lived so terrifically.
Most of my life, I have been in a state of free-fall, with regard to feudal language codes. That is, I had no specific title to uphold. If one business endeavour ends, it is practically forgotten and I start again.
I have existed in close contact with many kinds of human beings in India.
There was one very sharp insight I had received. It is like this. When I was studying in my 9th and 10th class, then in the 2 years Pre-degree and then the 3 year degree course, I used to frequent the libraries nearby.
In those days, many English classics were there in these libraries. I used to borrow them. At times, I used to book a book if that specific book was in some other member’s hand.
Looking at the book borrow records seen at the back of the book, I could see that the English Classics were in high demand.
But then in my own life, I have very rarely come across anyone in the society who does read English classics. Most of the school and college teachers had most probably never heard of the existence of such an item as English Classics, even though there was at times, some text from some English classical literature in the school and college English textbooks.
When I entered into the business world, again I experienced the same item. No one had any information on these things. In fact, among the labour classes, even English proficiency was near to zero. However, in Kerala, the labour class generally move to affluence quite fast through the job-in-middle-east route.
Now let me come back to the pathway of my writing. In my immediate family, all the persons had social and professional positions which were quite formidable from the perspective of feudal language verbal codes. I have mentioned this earlier.
So even if they live with or become friendly with any one from lower social address, their social address will not be disturbed much. For, the words like high government officer, engineering college professor, doctor, editor in such great newspaper etc. would stand as a bulwark in the verbal codes.
Even if their names are discussed in social circles much lower to them, their personal standards usually get well preserved and protected, inadvertently.
However, in my specific case, I have seen persons who are much impressed with me personally facing much difficulty in introducing me both in my presence and also in locations where I am not physically present. For, they find it difficult to convey a positive impression which is bereft of any easily understandable social or professional address.
It may be mentioned in passing here that most of the jobs in England done by native-Englishmen and women would fall into the same category if mentioned in Indian feudal languages. In fact, they would all fall straight into the deep gorges of the feudal language verbal codes.
Among the various personality defects that I did have, one was a terrific aversion on my part to use the word Sir or its vernacular form Saar to persons who generally feel a claim to such usages. This was a very terrific defect in a feudal language world. Actually my aversion was not to the English word ‘Sir’, but to what it gets to mean in the feudal vernaculars.
The word ‘Sir’ is understood as Saar in the vernacular. Which in turns spontaneously connects the person who mentions this word to relatively lower indicant forms of He, Him, His etc. The negative connotation spreads across the words in the language.
There was also another personality defect in me among some other defects. It was that I would use only words like Mr. or Mrs or Miss prefixed to the person’s name whom I am addressing.
Even though in pristine-English this might not be noticed as a mental delinquency, in feudal vernaculars, this was a mental defect of the highest order. For, most of my professional conversations would be with the common Indians who are continually bothered and tense with regard to verbal positions.
When I mention this much, I need to mention that conversing at this level is not a big problem if and when one is conceived as powerfully positioned. And in many of my business conversations I did manage to convey a higher than usual social standards.
This is a prerequisite from two locations. One, the other side will be at ease if they can detect that I am from a high social level.
The other location is within me. I need to feel that I am positioned at an elevated social or positional level.
If I get to feel that I am from a low level, my mind would not be capable of discarding the ‘Sir’ or ‘Saar’ usage.
It is at this point that I need to insert the idea of supernatural software codes again.
A person remains a Nee / Thoo and Avan/ Aval / Uss in a digital value ranging from 1 to 10, let us say. (lowest you and lowest he/she)
A specific person has been able to insert certain superior inputs into his personality and he is now at value 10. Still he is in the lower verbal bracket.
At this point, a very minute positive information arrives. He moves into the next higher slot, ranging from 11 to 20. That is, Ningal (stature neutral You) and to Ayaal (stature neutral He/Him).
In fact, any person on the boundary location between two different verbal codes statures is very much vulnerable to even very minute information or inputs. Both negative as well as positive can move him to a different verbal stature or make him stay more powerfully in his original stature.
The idea that I am going to say is connected to a few other items. However, let me go step by step.
I think I have already mentioned that in feudal language social systems, even physical objects do get to acquire some kind of positive or negative encoding, depending on the person who touches it or owns it &c.
This is a phenomenon that might not be there in planar languages like pristine-English.
Other things that can induce or conduct or diffuse a negative or positive value are visual association.
A known non-descript person in a village is walking on the road. Suddenly the police vehicle stops near him. There are people watching from the road sides.
The police officer gets down from the vehicle and comes near the non-descript man. He grabs that man’s hand in a pose of extreme friendliness and devotion.
This is a terrific scene in which in that nondescript man there are powerful value additions in the virtual digital values. This in turn very powerfully shoots his verbal indicant values up into the skies.
A reasonably respected man is standing on the village street. Others are there in the scene. A lowly person comes and gives him a shake-hand. And addresses him with a Nee / Thoo (lowest you indicating extreme intimacy). This scene can terrifically affect that man’s personal stature in the verbal codes.
These phenomena cannot be accomplished in pristine-English.
Now, what needs to be remembered is that life, mind, emotions etc. are also designed by some supernatural software codes. When a negative or positive value enters into those codes, it can affect the life, emotions, thoughts etc. of that person.
A simple connection or pathway from another negative or positive entity done overtly or even clandestinely can conduct the values into this person.
The world of feudal languages is actually a world of black magic. People are terribly afraid of words, if they do contain negative connotations.
Giving food to a person that can accomplish an equality of some kind to a negative entity can affect even the health of the concerned person. The person is most vulnerable to these attacks when his indicant value level is standing in a very insecure location and on the border between two different levels. All that is required is a minute positive or negative input to send him up or down into a different layer.
It can be visualised as the earlier mentioned diver in the sea-depths suddenly finding his protective gear broken. Carnivorous fishes can bite him now. He gets hurt.
All kinds of terrors associated with caste system do have a verbal code background. Wherever these satanic languages spread, they bring in evilness that cannot be imagined in pristine-English.
Here I need to mention another social phenomenon associated with feudal languages.
In my life there have been very specific instances wherein I have been in close contact with persons on the lower floor of that specific social situation. Even though they see me as different, I do not insist on a level difference.
There was one instance wherein I was living in close association with workers from my own family business concern. They initially used to display all kinds of poses of obeisance, like unfolding their mundu (lower garment linen), snubbing out their cigarette or beedi etc. in my presence, not sitting down in my presence. I very categorically told them that all this is not required.
However, all this does not improve their social stature. For, it is tied down powerfully through the verbal codes and mental evaluation in hundreds of other persons in the local feudal language social system.
All that my insane endeavours can bring in is a despoiling of my own stature in the verbal codes.
There is a requirement of a virtual height to function in a feudal language social system. Everyone works for achieving this height. Only a total nitwit would work for a nullification of this height.
I have found that when the lower level individuals feel that a higher level person is their equal, it is a very dangerous development. If that person is seen to rise up in the social system, the lower level persons view this development with unconcealed envy.
They see this event as someone amongst themselves going into the heights.
(Going into the heights can have two different verbal components. I do not want to go into that other that of saying that verbal codes between them can change drastically. People find it a very painful experience to find that that the Nee-man is now a Saar-man. However, personal connections go awry. I do not want to go into this item here.)
This is actually the supernatural arena of the eerie evil eye.
A superior person will not be much affected by the evil eye. For in most instances, he or she is never in the verbal or supernatural code location of where the evil eye can touch him or her. However, if the higher being has allowed himself or herself to be defined in the lower indicant verbal codes by the lower beings, there are breeches in his or her supernatural code firewall through which the negativity can encroach in.
The reader can understand that in feudal languages, human beings can be very superior or very inferior. In pristine-English, the individual exists on a single platform of a special kind of elevation. It is that there are no superior-inferior levels in that platform. This platform itself can be highly on a high elevation, or it can be on low heights. (I will discuss this later).
Here another thought has come into me.
It is about the English winning through various obstacles over the centuries. It was that they were protected from the feudal languages by the single factor that they could not learn the feudal vernaculars or were more at home in their own native tongue.
So that, even when the going gets tough, nothing goes wrong in the verbal codes.
The foolish English understanding is like this:
When the going gets tough, only the tough get going.
Meaning that they won through the centuries just because they were tough. It then moves to the idea that the others were not tough.
Like so many other stay-at-home English ideas, this is also a near nonsense.
I will enlarge on this bit of idea in my next post, hopefully.
81
Posted: Mon Nov 13, 2023 10:54 am
posted by VED
81 #. The unwavering stamina of pristine-English verbal codes!
Let me first take up the issue of English systems overcoming all kinds of onslaughts all over the world despite almost always being the weaker side.
From the perspective of the verbal codes in pristine-English, between two adjacent layers of junior-senior positions, there would be, say a verbal height distance of 1 or 2.
That is, if the junior-most private soldier’s You indicant value is 1, the next level senior position’s You indicant value might be 2 or 3. And in that way one might be able to visualise the indicant value increment from the lower-most to the highest.
And that might range, say, between 1 and 10.
There is no location where the next layer or senior level would be in a totally different sphere.
To explain the word ‘sphere’, I might use the visualisation of the atom model used in the Bohr’s atom model. That is, as the energy of the electron increases, the electron would jump into the next orbital sphere. Inside each such orbital sphere, there would be a hierarchy of energy levels.
This is what would not happen in the case of the English army system in its raw form. I do not want to insert the British feudal component into this visualising. It does not matter much, actually.
The issue at hand is that the private soldier as well as the senior most army officer (and their wives and other family members) are all in the same You, Your, Yours, He, His, Him verbal codes.
The officer is constrained to incessantly display and posses certain kinds of slender refinements to keep the minute digital value heights. These refinements might be personal qualities such as honesty, dependability, sense of honour, punctuality, civility, valour, chivalry etc. And not rank rascality towards the subordinates.
In the case of a feudal language army system, the system resembles the Bohr’s atomic model I have mentioned above.
There are different layers or spheres. Inside each layer, there would be different levels of junior-senior levels, starting from the Thoo to Aap levels (lowest You to highest You).
The feudal language army (examples, Indian army, Pakistan army etc.) would be a vertical arrangement of a series of such layers.
The lowest soldier exists at the bottom of a deep pit. That is at the lowest verbal level in the lowest sphere. The highest officer exists on the Mount Everest, when speaking metaphorically.
This is a very rigid discipline system. In which the lower levels are trained to bear as much taunts, debasements and unintelligent commands of the senior, without any reluctance, retorts or demur.
The command and discipline would look quite superb. In fact, the level of obedience would be so exemplary that the officer would feel quite obliged to display it whenever possible, to the laymen.
The neat uniform and the precise machine-like movements in the military parades would have the feel of an exotic surreal scenery.
But then, one should never forget that these are human beings connected to each other as some kind of beads in a string. The connecting string is the language and the words inside the language.
It is here that the actual software machinery works behind the scenes, to define the real quality of the military. Military parades are good for feudal language soldiery. English armies can actually function even without it. They have, actually.
The officers and their wives and other family members are held high on the verbal indicant codes by means of astronomical pay and perks. In India, I think this would be around 30 times to 40 times the earnings of an Indian carpenter.
The shipai (lowest) soldier is also heavily paid.
It is the power and stability of the Indian nation that holds up the officers much above the ordinary soldier.
The soldier knows that the officers are held up at unassailable heights much above him by the Indian government systems. This knowledge keeps the verbal codes distances intact.
The lower grade soldier is also acting out a servitude that might not really have any bit of real loyalty attached to it. But then, it is a servitude that gives him a good pay and perks.
If at any time the Indian government system or the military system goes weak or wobbles, the soldiers would see that the government and the military system cannot hold up the officers and their family members at unassailable heights. In fact, the officer class slowly descends down to assailable heights.
The soldier would not feel obliged to hold up the officer class and their family members high up on the towering heights when the officer class does demean him and his family members incessantly in verbal addressing and referring.
The soldiers would refuse to enrobe the officers in verbal ennoblement.
The officer class in their denuded form looks quite stark as vulnerable human beings and not the demigods that they were supposed to be.
What I have mentioned is not something I have conjured up using some verbal acrobatics. This is something that has happened over the centuries in South Asia. That, when the revered overlord loses his ‘respect’, that is his subordinates refuses to concede their servility anymore, the Aap-man goes down to deformity into a Thoo-man.
That is, the digital values retract continually in the verbal codes as the word and the message spreads that their own side is losing or is weak. That the framework that holds up the officer class high up on the celestial heights is slowly or fast withering away.
Digital values in the virtual software codes recede from 30 to 20 and then to 10. And then to disaster. That is, to less than 10.
This is an ethereal setting that has very rarely perched upon any native-English soldiery. In fact, it cannot perch upon a pristine-English soldiery.
I insist on the word ‘native-English’. I do not use the word ‘British’. The Irish, the Scottish and the Welsh need not be secure from this tragic scenario.
If during the English colonial days, any endeavour attempted using any one of these three Celtic populations or even any combination of these three, to replicate an English success, would have a lot many chances to end up in failure.
The confounding fact might be that the individuals in these futile attempts might even have been persons of more daring and valour than any average Englishman.
It is not individual courage or rectitude that can design a success in a group attempt. What are required are certain slender items that are innate and native to planar languages like pristine-English.
However, I need to insist that I was speaking about the English soldiery of the pristine-English times. As of now, god alone can say what the innate quality of the British army is.
In fact, I have come across an online posting by one native South-Asian individual who is a citizen of Great Britain and also an officer in the British army. He was using words to the effect that the English / British private (ordinary soldier) is more or less equal in stature to an Indian shipai solider.
I still cannot understand the madness of Great Britain that has allowed such rank rascals to get into commanding positions above native-English soldiers inside the English army of England / Great Britain. It is a horrendous eventuality. What it portends is beyond words.
Let me go back to what would happen, when the English side understands that their own side is weak and possibly losing. Will the private soldier feel that he has no further duty to obey his officer?
If there are no other hard feelings, nothing has practically changed into the verbal codes. Actually even if there are any hard feelings, there is nothing to change in the verbal codes.
Words like You, Your, Yours, He, His, Him do not get affected at all, towards either side.
The officer remains the officer, obliged to display his officer qualities mentioned above: honesty, dependability, sense of honour, punctuality, civility, valour, chivalry etc.
The soldier would not feel that he is now obeying a lowly person. For the verbal codes do not wobble.
This is the toughness that gets things moving. The unwavering stamina of pristine-English verbal codes!
Come what may, even if the skies fall down, the You, He, She words stand steady with a nonchalance that cannot be envisaged in any divine or satanic feudal language.
82
Posted: Mon Nov 13, 2023 10:58 am
posted by VED
82 #. The financial burden of keeping Indian officials high on a pole!
By arranging and designing décor, decorum, dressing standards, fabricated accent, formal uniforms, cap, hat and such things, it is possible to create an impression that any person or system is just like what is innate in English systems. However, the reality is that the similarity is just a thin veneer.
Look at this picture that came in the media some days back in remembrance of Indian CDS Rewat. He is seen addressing a shipai (ordinary) soldier. The text connected to this photo seems be promoting an idea that he was insisting that a younger person should ‘respect’, that is show subservience, to an elder aged person.
The text is total nonsense. For, Indian army does not promote any such idea. In fact, it does not allow another parallel hierarchy coding that stands totally against the single official hierarchy allowed inside the Indian army. That is, the officer is Aap and the junior is Thoo.
Hierarchy related to age, that is there in Hindi and other Indian languages, is not allowed inside the Indian army. If it is allowed, the mutually opposite hierarchies would play havoc on the command and obedience coding.
Inside Indian feudal languages, there are different types of hierarchies existing. Some can be totally opposite to certain others. I will leave that theme here.
What I was trying to convey is the idea that by just looking at the picture, one may not clearly understand what is different in this scene from that of a similar scene in an English army.
The officer seems to have an English air about him, but the shipai soldier does not have that.
If the conversation is translated into English also, nothing amiss can be noticed.
The conversation would be seen as between an officer and a private. It is You to both sides. He, Him, His and such words are same.
But the reality is totally different. In actual fact, the officer is addressing the soldier as a Thoo, and the soldier is addressing the officer as an Aap.
Unless the person watching the scene knows that in the language machinery of Hindi these two different indicant verbal forms of the same word You is connected to a very complicated social machinery, there is no way to understand the difference from an English perspective.
The officer is not similar to an English officer and the shipai soldier is not similar to an English Private soldier. Their mentality and the trigger switches inside their mind are totally different from that in a corresponding English person.
The officer has a superiority that cannot be attained and maintained in English. And the shipai soldier has an ambivalent inferiority and superiority mental oscillation that cannot be explained in English.
The way the shipai solider would interact with the common public of India at a time of some military operation also would be affected by the feudal language. Anyone caught by the Indian army would be subjected to the same degrading verbal forms of Hindi, in a most natural manner.
The English soldier has no mechanism to affect the same kind of degrading.
Now, look at this video, I got on my Whatsapp.
The Indian CDS is being honoured by the US army I think. (I did not watch the video in full).
Rewat seems to be quite similar to an English army officer, in demeanour, attire, ribbons and other collar insignia. I do not know what his slanted hat is supposed to mean. It does look similar to the hats seen in some old Western cowboy movies, I think. Not sure but. But then, the cockiness is astounding, if not anything else.
Since the Indian army was plucked out of the British-Indian army of yore, it is quite possible that there is some faint lingering wish to look like and feel English.
If the Indian army were to copy the armies of South Asia, everything can look quite cranky.
The king of Cochin (mounted on the elephant) with his Nair soldiers.
When Rewat is with the US army counterparts, he would no doubt be able to hold his ground. In fact, he may even sound more superior. For, he stands on top of a tall pole.
Yet, to maintain him and persons like him on par with corresponding individuals in native-English nations, India has to keep a huge heap of financial support lifting them up to celestial heights.
I do not know what a CDS’ salary and other perks add up to. However, I think it would be around 40 to 50 times and more than what an ordinary Indian would earn over here in India.
And since India is continually buying military hardware, submarines, and aircrafts and such at astronomically high amounts, it is only being intelligent to suppose that a part of the commission does come into the hands of the senior military officers also. I cannot impute an allegation on the late CDS, but then there is nothing to suggest that the Indian army officials are a breed apart from the rest of the officialdom.
So, an Indian standing on par with a native English individual actually does have an immensity of Indians in India kept in abysmal social and financial standards. It is their lowliness that adds to the power and prestige of the higher individual.
It is here that I would like to mention something I have seen in the remnants of British-Malabar. British-Malabar was part of the erstwhile Madras Presidency of British-India. Then after 1947, it was part of the Madras state. And in 1957, it was joined with Travancore state and thus Kerala was created.
A certain number of direct recruit officers of the Madras Civil Service was shifted to Kerala public service.
I have seen a few of them personally. And I have heard of a few others also.
Most of them were at home in English classics. They spoke to each other in English. There was no harassment of the public. They would not demand or accept any bribe. Everything was done as per well-laid down norms. No recommendations were accepted. The members of the public were to meet the officers. Not the subordinate vernacular speaking clerks.
These officers, who had suddenly become a vestige of a bygone era, were honest to a fault.
And the salary they got was only a pittance. There was no heap of financial support under them. No tall pole held them up. However, mentally they were naturally tall.
They had a mental stamina, which was much above anything I have seen in any official in Kerala or India.
They also tried their best to copy the English systems. Not just the English attire, but the refinement and honesty that was the hallmark of the English administrative system in British-India.
It was a hopeless task and aim. For, slowly one by one they all vanished from the scene. And the whole officialdom of Kerala slowly converted into the current-day mire.
As of now, the Kerala officialdom has the looks of the officialdom of the erstwhile Travancore kingdom. Corrupt and rude to the core. And with astronomical pay and perks. Not many know quality English. Yet, they do get along with a vernacular English.
Both the armies of India and of Pakistan are not actually a part of the citizenries of these respective nations. It might be true that the personnel are recruited from the common people. But then, the army personnel are kept on a higher pedestal by the language codes.
And to lay stress on this reality, the personnel are heavily paid.
What is actually happening is similar to the creation of the Nair supervisor class in both Malabar as well as in Travancore. In both locations, there was some similarity in the social structure in the ancient times, even though the people/s was/were different.
The lowest class Sudra folks or something similar were recruited as the supervisor class by the Brahmin landlords.
Whoever existed under the landlords (other than those who were given the entrance to Brahmin temples for temple work), were necessarily addressed and referred to quite rudely by these sudra class supervisors. They must have necessarily used the Nee / Inhi (Thoo – lowest You) word as You.
The lowest He, She words Avan and Aval would have been used to refer to anyone subordinate in the society.
It does seem that there were accidental migrants even from Greece in north Malabar. They all fell down to the levels of total verbal despoilment under these supervisors.
Slowly the supervisor class went on improving in stature and wealth, till a time came about when they could afford to dictate terms to their Brahmin overlords.
This rise in stature was aided by the fact that these Sudras allowed access to their women folk to their Brahmin overlords. So that the presence of Brahmin blood was quite obvious in the Nairs. It went on increasing over the generations.
All the populations under the Nairs were at the beck and call of the Nairs, who necessarily used the lower indicant words to address them. Samuel Mateer had hinted that this supervisor class used to use loud barking voice to the lower placed populations, which are currently understood as lower caste populations.
Coming back to the Indian army and police, the fact is that the personnel in them both do see the common citizens of India as Thoo-class (Nee-class) subordinate beings under them.
People do feel that the soldiers need to be paid fabulously. Otherwise they will not be ready to fight.
Actually it is a foolish thought that these highly paid superior beings will be ready to risk their life and limbs for the sake for a people who they feel are their inferiors.
But the saving grace is that Pakistan army will also be of the same genre. So, there is no risk of Pakistan army coming to fight with India with any level of commitment. Both armies aim to hoodwink their own citizens.
However, promoting a feeling that a long term conflict is in the offing, does give a very sound justification for looting of the nation by the armed services by means of astronomical pay, perks &c. and by buying astronomically expensive fighter planes, submarines etc.
It is very much possible that the senior officials of both the Pakistan army and the Indian army would have much real estate or such other possessions inside native-English nations and elsewhere.
In the social system, all government folks of India shall come to exist as a very superior class of individuals. The Saab, MemSaab, Saar, Maadam, Aap, Ungal etc. folks.
The local language verbal codes will degrade the common citizen to dirt level. As it is, Right to equality before the law and such other statutes have no meaning at all in India. Even in local police stations, individuals are differently addressed as per their social stature. That the govt officials are a breed apart is well understood and acknowledged.
The lowly common citizen is invariably addressed in abusive words. The very addressing as Thoo or Nee is actually very abusive. But then, most people are used to this verbal degradation. For, in the vernacular schools, the teachers use the same verbal codes of degrading on the students.
From this Thoo / Nee word, the next step is quite automatic. That is, profanities are heaped upon him or her, especially in police stations. In fact, in feudal languages, profanities and expletives do have a direction code. They can be used only to the lower folks in a natural manner. If they are used to a higher verbal indicant value person, it shall be seen as a totally unacceptable explosive deed by everyone.
The common citizen sees the lowest grade police man, the constable, who was earlier times seen mentioned in Hindi as the Shipai, as the new version of the Nair lord. The police shipai gets a salary and perks which might be about five to ten times the earnings of a common man.
The common man acknowledges the fact that he has to obey and extend subservience to the lowest level police shipai. And that the police shipai can address and refer to him impolitely. Even if he gets slapped, there is no way to complain. For, it is there in the verbal codes that he can be slapped.
Actually, the individuals in a feudal language social system have no escape from all this mentality, be they high or low. It is all there in the language codes. If and when these languages get entrenched in England, England will also become like this.
NOTE: Actually I aimed at writing another theme. But then, words broke their bridle and went amok.
84
Posted: Mon Nov 13, 2023 11:16 am
posted by VED
84 #. Mutually contradictory items making a mincemeat of England!
There was a time some few decades back when I did see words to the effect that the British / English are great entrepreneurs. For, they had set up a colonial empire, wherein they set up business enterprises or at least created markets for their homeland created products.
This whole claim is a falsity without much basis. However, I will not go into the arguments as of now.
I will speak here of the English, and not of the ‘British’ per se. For the ‘British’ is a mix up for Anglican people and Celtic populations. The two items might be mutually opposite items in certain sense.
I will not go into the explanations here.
As to the English, or the traditional populations of England, that again is a complex mix of Anglo-Saxons, and the Nobility and Monarchy. Both the nobility as well as the monarchy of England are some kind of vestige of the hold that certain Continental European nobility had over England at some specific period in the past.
It might be said in passing that the original English speakers of England are different from the monarchy and nobility of England. However, the nobility and monarchy of England are both people who stand above an English speaking population. To that extent, they are different from the monarchies and nobilities of Continental Europe.
I will focus upon the English colonial ventures, which is mentioned in formal history as ‘British colonialism’. I will not go into that discordance as of now.
I have detected that the English were not actually businessmen as one would define or understand a South Asian businessman. I have been with businessmen here and I have done a number of businesses, each for short spans of time. The mood and the unmentioned ulterior aims that spur a South Asian person to do business is not the same as what would urge a native Englishman to do business.
I think I have mentioned the above idea in Chapter 11👆 of this writing. So let me move on.
I have found that a native-Englishman’s innate propensity would be to set up a very efficient system, in whatever he or she does. I do not want to connect this statement to what the current state of affairs in multi-culture England is.
Pristine-England and pristine-English populations did enjoy and experience a state of composure, poise and placidity that is rare in a feudal language society. This is a mighty big difference. That, they will not be troubled or made insecure or taunted or haunted by terrorising forebodings by oscillating or wavering verbal indicant codes is what ensures the difference.
In fact, in South Asia also most of the time, the English officials did get to experience a strong and steady barrier to the onslaught of the unsteady verbal codes. This was accomplished by the presence of their local subordinate staff, who maintained them in an enclosure created out of the Saab, Memsaab &c. verbal codes. Inside this enclosure, they might have maintained their native-English character features amongst themselves.
However, as of now, in all native-English nations, this is the quaint and exotic luxury that all feudal language speakers who have encroached in, get to enjoy, naturally. They do not feel the terror that can perch upon them when feudal languages are spoken. For, they stand tall on top of a native-English platform.
However, the native-English inside native-English nations will get to feel an eerie haunting as the social system slowly starts shifting from its native Englishness.
When I created a digital book of my writings in TelegramUK blogsite (2015), under the title : ‘An urgent appeal for ENGLISH RACISM’, I did writing thus in the foreword:
It was written as part of my desperate attempts to inform the naive, gullible and stupid Englanders of how they have been cunningly deluded to appear as a most evil nationhood, when actually they ought to be acclaimed as the greatest of social engineers in various far-off, semi-barbarian and totally barbarian geographical locations.
The word ‘stupid’, I think, was taken as an offence by some native-English individuals, I think. I also regret having used that word. However, it has been written and it is there in the page of my book. So I have to carry on with that. I must have used that word in the midst of my busy writings.
However, the word is not an erroneous word, even though it does look offensive. The native-English endeavours all over the world, when viewed from a feudal language perspective, do have this defect. Even in the work and aims of the missionaries of the London Missionary Society, I did perceive this failing.
They are working hard to literally teleport all technical information, skills, technology, production technology, academic studies etc. from England to the colonial areas. There was no centralised authority or supervision on what should be taken out and what should not be taken out.
England, despite being the Mecca of English, was itself actually in a state of stranglehold and dismantlement in the hand of the various afore-mentioned non-English components, all of which were in no mood to let go off England.
It might be remembered that in ancient China, the technology connected to silk manufacture and the global silk trade was kept a sort of state secret for centuries. No one was allowed to export the silk worm. I understand that a very tough watch was maintained over all cargo and luggage that was being taken aboard.
England in itself could be very insightful, intelligent, farseeing, and un-hoodwink-able. The serenity that can be diffused by English language can promote all kinds of intelligent planning. But then, each component that was connected to England was working at loggerheads with each other. There was conflict in interests and confusion over what the nation was and what was good for the nation.
The English monarchy, despite being the brand image of England, had Continental European interests as well as Continental European urges and triggers. This, in very critical occasions, did bring in confusion on what England should do and with what England should stand by, and what England should not do.
At the other end was the much acclaimed democracy of England. It was another item that was running amok and possibly in another direction. Possibly trying to make mincemeat of England, saddled upon high and foolish academic philosophising on many things without having even an iota of information on what the other populations all around the world are.
Let me gather my thoughts and come back another day.
Apart from all the afore-mentioned population groups, there were the (possibly pseudo) intellectual sections, the nonsense academicians and the political leftists of England itself. They could not understand or possibly make sense of English colonialism.
The general information that crept into their shallow minds was that English colonialism was a part of the Continental European colonial ventures.
The possibility that the English were different from Continental Europeans and totally different from most other human populations surely did not arrive in their minds.
That the English were different from the rest of the other colonial whites was understood by some personages in some colonial areas. I have already mentioned the words of the king of Travancore, in which he does mention that the English are totally different from any other population he has had the experience to come across. And that they were dependable unlike anyone else.
He, off course, had the experience only with the colonial English and not with complex England or complicated Britain, as such.
It might be possible that in England and in Great Britain a feeling must have arrived that the English were great fighters, that the British armed forces had superior training and valour etc. And due to these things, Britain, or rather England was expanding its colonial frontiers as effortlessly as would a sharp knife cut through soft melting butter.
Even today this nonsensical information is spreading like an infection in the vitals of the British armed forces. The fact is that the English flag, the flag of St. George and the British flag, the Union Jack went on expanding their sway from one location to another not due to any kind of powerful invasions. But due to the much unmentioned fact that the local populations went on assembling under the aegis of the Union Jack with a passion and love that was not replicate-able by any other flag.
In fact, I have heard of my mother’s grandfather coming home after his duty hours, and sitting in the veranda of his house and singing songs in praise of Queen Victoria in his native language. He mentioned her as ‘mother Queen’.
His own son never got to experience firsthand the change that was ushered in by the English rule. For, in his own time, what he saw was a huge nation ‘conquered’ by the British. He became a follower of the nonsense ‘mahatma’, who was not even a citizen of British-India.
The wider fact is that Queen Victoria had dislodged the English Company rule and had brought down the quality of the English rule in the subcontinent. The much acclaimed (in Indian formal history) sepoy mutiny does have a fishy smell of having being engineered from Great Britain. Well, that might not be true, but that is how the historical events that worked out smells.
Actually the so-mentioned Victorian-Age is not something designed or created by Queen Victoria. Instead, it just is part of the ages-old pristine-English culture maintained by the pristine-English common classes of England. A national king or queen or any other kind of ruler cannot create a people’s culture and popular standards, just like that. Such a thing can be done only by persons who have a huge content of social engineering knowledge and much commitment towards the culture.
In the case of England, there is the need to know how different the English are from everyone else and why. I do not think Queen Victoria had even a miniscule bit of information in this regard. Or commitment.
There was off course no idea what South Asia or India was, in England. When Robert Clive mentioned something to the effect that India was totally different from England, he was attacked by Edmund Bruke (I think). I think Bruke mentioned something to the effect that God’s truth is the same everywhere on earth. What is true in England should necessarily be true in India also.
Actually Bruke was talking about things he had no information on. Clive did make a feeble attempt to explain India by describing the mental attributes of the different peoples of India. It was of no use. For, he did not have a means to explain why or how the peoples of India should be different from the people of England.
He might have sensed that there was some uncanny bit of eeriness in the languages of the subcontinent. For, I have read that he did not study any of the local vernaculars of South Asia. But then, I do feel that the British folks here in India who did learn to speak Hindi etc. were to treat him like an enemy.
As of now, many Indians with shallow sterile academic qualifications do mention very bad things about Robert Clive. Especially those who have been able to relocate themselves to some native-English nation. That he is a sociopath, drug addict, racist &c. For, Clive had attempted suicide twice when he was in Arcot (near Madras).
The bare dull truth is that if these creeps were to be placed in a location where Clive had lived in Arcot amongst the same populations as one among them, they would first do a mass homicide and then commit suicide.
The English colonial expansion was engineered not by superior weaponry. Instead it was a natural progression of what pristine-English language can accomplish on its own. In the case of Robert Clive, in Arcot, the English were under assault and siege by the French army in combination with the local king’s men.
What won the day (at the end of six months of siege) was the terrific affection and loyalty extended by the native troops to Robert Clive. It is true that there had been many kings and other military leaders in South Asia, who had gathered resounding worshipful devotion from their subordinates. But then, that devotion can vanish when the verbal codes change.
And also, when the going gets tough, there will be disloyalty among the superiors. When the going gets too easy, there will be a tendency to backstab and usurp. This is a natural progression of feudal language codes. The subordinate soldiers will also go astray on seeing this.
In the case of Clive also, if the verbal codes had changed amongst his native soldiers, he would have been deserted. But then, there was something that was detected by the native soldiers in him and his other native-English subordinates that was of a totally different temper.
Clive rode the storm literally. The siege continued for six months. Food ran out. The native soldiers offered to subsist on boiled rice water, and give the boiled rice to the English soldiers. I think Macaulay does mention that such kind of military fealty has not been there in the history military campaigns anywhere in the world.
If the English side had officers from any other population group, even South Asia or Continental European, the subordinate soldiers would have ditched their officers when the going got so tough. For, persons who have a feudal language inside their minds will contain a very much detectable satanic verbal encoding in their mindset.
Neither stay-at-home Britain nor England could really understand what was really happening in the colonial areas. It is true that there is an ancient adage that England always wins the last battle.
The England that always wins the last battle is an England that consists of pristine-English folks. This England can win even when the future looks terrifically bleak.
If one starts spying non-English folks inside institutions that are marked as English, a terrific urge to retch becomes controllable.
An ordinary South Asian who is identified with his or her native land or even another land is okay, if the other land is not England. The same is true with any other person.
But if he or she sits inside England or any native-English institution and masquerades as an Englishman or woman, it is an irritation that cannot be cured. Off course, there might be rare exceptions. Those exceptions are persons who do not have feudal languages inside their thought processes. And do understand that they are sitting on top of a celestial platform.
QUOTE from Malabar Manual: From a very early period in its history the English Company had set its face against martial enterprises. END OF QUOTE
The above might be the actual truth about English colonialism everywhere in the world. I again insist on the word ‘English’. The word ‘British’ might not fit into the above scheme of events. I have explained the reasons earlier.
There are again these words:
QUOTE from Malabar Manual: In 1685-90 a martial policy was tried at Bombay and Surat, but the Company found to their heavy cost that it did not pay, and so it was once more abandoned.
And the settled policy of the Company seems to have been from this time forward to avoid war, either defensive or offensive, unless a substantial return could be obtained for the outlay in money and men. END OF QUOTE
The reason given for abandoning a martial policy need not be correct. For, the above reason is something that all the other Continental European colonial trading groups could have understood and enforced amongst themselves.
There is always the need to bear in mind that the English had a language system which was totally different from so many other population groups.
Now look at this quote:
QUOTE from Malabar Manual:
So far indeed did the English Company carry this policy that they even forbade at times an appeal to arms by the factors for their own defence ; and the annoyances experienced in consequence of this were occasionally almost intolerable. END OF QUOTE
It does seem that the English Company could pull through times of extreme danger without adequate military strength. The question How? always should remain.
Look at the continuation of the above quote:
QUOTE from Malabar Manual:
But the strength of the Company lay in the admirable arrangements whereby they encouraged trade at their fortified settlements.
They established manufactures ;
they attracted spinners and weavers and wealthy men to settle in their limits ;
the settlers were liberally treated and their religious prejudices were tolerated ;
the privacy of houses were respected by all classes and creeds;
settlers were allowed to burn their dead and to observe their peculiar wedding ceremonies ;
no compulsory efforts were made to spread Christianity, nor were the settlers set to uncongenial tasks ;
shipping facilities were afforded;
armed vessels protected the shipping ;
all manufactured goods were at first exempted from payment of duty ;
the Company coined their own money ;
and courts of justice were established ;
security for life and property in short reigned within their limits. END OF QUOTE
Looking at the above listed text, everything looks quite easy to understand and replicate. However, it is not that easy.
Human beings of varying social stature and standards are involved, connected to each other with words that wobble, twist and oscillate between different levels of indicant value. Even if all the above items are copied and enforced by any feudal language population group, the end results would not match.
It would be like saying that the US is a great nation because its constitution ensures human equality, justice, human rights etc.
Well, the fact is that India does have a much more worded constitution that goes into so many details to elaborate on ensuring human dignity, human rights, human equality, and rights to expression of thought &c. &c. But then, the nation does not seem to be a better version of the US, or even a mere copy of the US with regard to all these fabulous rights.
In fact, India remains a nation bereft of every right claimed and enshrined in the Constitution of India.
Why?
It is simply that India runs on feudal languages. If so, what would happen to the US when it runs on feudal languages? Well, then the US constitution will have the same useless feel as of the Constitution of India.
As regards the various items listed above as what had been established by the English Company in South Asia, each one of them has enough contents to be examined thoroughly through the working of the English language. What held the pieces together would be the extremely flexible and yet unflinching strength of the pristine-English verbal links. That the verbal links do not wobble even when they move from the heights to the abysses, or from the abysses to the heights.
I remember the words of Kahlil Gibran in his ‘The Prophet’:
You have been told that, even like a chain, you are as weak as your weakest link.
This is but half the truth. You are also as strong as your strongest link.
Maybe I am taking the idea out of context. But then, English language verbal links do not shift from that of the weakest to the strongest, or vice versa depending on the individual or stature or standards.
Maybe I should go into a bit more depth and compare the Portuguese, the Dutch and the French colonial experiences from the perspective of the language codes.
Feudal languages spur up mental triggers which are not very common in English.
One of the most frequent issues is that of the subordinate growing up in stature from a lower ‘he’ / ‘she’ to a higher ‘He’ / ‘She’. It is a terror in the mind. It is an enduring nightmare if it comes to fruition.
Another is the urge in individuals to display a larger-than-life depiction of himself or herself to others at the earlier opportunity possible. Valour, courage, fearlessness, grand display of capabilities etc. are the usual tools of accomplishment.
Still another is to view with terror and very obvious distaste any action by other equal level person which can raise him up in the verbal indicant codes. That is, the above actions by an individual can spur terrific anger and jealousy in another.
There is an immensity of other such stuff. I will not go into listing them here. However, the point I want to note down here is that it is the absence of these kinds of mental urges that makes a pristine-English system quite different from feudal language systems.
In English systems, the mental urges, words and emotions move in a straightforward manner. However, in feudal languages everything acquires a duplicity or more, that literally borders on satanic feelings.
To give a very short example, a person can be described and introduced in the highest verbal indicant codes for He, Him, His etc. when that person is physically present. And given assignments to accomplish.
However, the moment that person moves himself out of the scene, the same person can get referred to in a slightly lower or terribly lower indicant verbal codes. This terrific change in verbal indicant level does convey some powerful hints and meanings to the others who hear the words.
It is like this:
The person has been given assignments. And at the same time the person who has given him the assignment will be verbally arranging his disaster and despoilment. This is done in a mood to forestall any attempt by that individual to overtake him in social / verbal evaluation.
In feudal languages, the social design is that of a single guru-like person on the top, and others arranged under him in a pyramid-like design. If there are two persons or more on top, the subordinates will immediately spilt the social design into two or more pyramid-like designs. This is a bit more complicated scenario. I will not go into that here.
Now, let me take some critical elements from the Portuguese colonial experience on the coasts of South Asia, or rather that of Malabar and Goa.
See this QUOTE from Malabar Manual:
…. while anchored there a large fleet hove in sight, which turned out to be that of the great Albuquerque, who had been sent out to relieve Almeyda of the viceroyalty. The combined fleets then returned to Cannanore and quarrels immediately ensued between the two viceroys. END OF QUOTE
It was a singular situation in which the Portuguese trading system found themselves with two Viceroys.
In feudal languages, words cannot handle the situation smoothly. And there is the question of what must have happened in Portugal that made the king there to dismantle his own Viceroy.
QUOTE: On reaching headquarters at Cochin (8th March 1509)), Almeyda still delayed handing over charge of his office to Albuquerque. The disputes between them continued until Albuquerque was despatched a prisoner to Cannanore and consigned to Brito’s charge. END OF QUOTE
Later Almeyda was more or less kicked out and Albuquerque took over.
QUOTE: This arrangement with the Zamorin increased Albuquerque’s fame in Europe. He sent tigers and elephants to Portugal ; some of them were passed on to Rome. His zeal was, however, disparaged by slanderers among his own officers, and the King of Portugal began to take alarm at his increasing renown. END OF QUOTE
Here the king himself gets to feel the jitters as he starts hearing Albuquerque’s name being mentioned in the higher indicant verbal codes, more or less equal to his own, or perhaps superseding his level.
QUOTE: But meanwhile the slanderers’ tales had been listened to and Albuquerque’s supersession had been decreed. His successor, Suarez, sailed in April and reached Goa on 2nd September 1515. Albuquerque was still absent on the Hormuz expedition, and a ship was despatched to convey to him the news. His anguish was great when he came to know that men whom he had sent in disgrace to Europe had returned in high offices of State. END OF QUOTE
It is a neat repetition of historical events.
QUOTE: From this time forward the Home Government displayed great jealousy and suspicion in regard to the acts of its Indian administrators, and frequently cancelled their orders. This treatment naturally produced indifference in public affairs, and resulted in every one connected with the administration striving to amass wealth without caring much how it was obtained END OF QUOTE
This is a very typical signature experience connected to feudal languages. In fact, most of the kingdoms in South Asia, even that of the Moguls, were susceptible to this kind of emotions.
QUOTE: When Mascarenhas arrived from Malacca, he was favourably received at Quilon, but at Cochin he was driven again on board his ship. Sailing to Goa, Sampayo there seized him, put him in chains, and sent him to Cannanore, where, in turn, the garrison honourably received him. In July, arbitration as to the rival claims was resorted to, and the result being in favour of Sampayo, Mascarenhas sailed for Europe (21st December 1527) END OF QUOTE
The above is the story connected to two later-day Portuguese Viceroys in Malabar and Goa.
The same verbal logic moves through time again. See this QUOTE:
In October 1529, Sampayo’s successor (Nunho D'Acunha) arrived with orders to send Sampayo in custody to Europe, and this was at once done when Sampayo boarded the Viceroy's ship at Cannanore on the 18th November. END OF QUOTE
Now, look at this QUOTE:
No wonder, then, that Zein-ud-din described the Portuguese official who negotiated the peace as a “master of the greatest subtlety and cunning and capable of employing the deepest stratagems.” END OF QUOTE.
See these words ‘….. greatest subtlety and cunning and capable of employing the deepest stratagems’.
Even though modern Indian nonsense formal history might say that English colonialists were also cunning, the fact is that in those times contemporary to the English colonial rule, the local personages who had experienced the English colonial mentality for themselves, had been impressed by the level of honesty, sincerity, sense of fair-play and honourableness of the officials of the English East India Company.
When seeing how the events unfolded in Calicut when the Portuguese first arrived there, it can be seen by those who know what to look for, the various hidden insecurities, mutual competitions and waywardness that feudal language words can induce in the participants in the historical events.
Each side and each participant seems to be extremely shrewd and cunning. And at the same time, very intelligent enough to take pre-emptive steps to forestall the cunningness of the other side. Everything can only go from bad to worse.
Feudal language speakers are extremely intelligent. Among themselves, they devour up each other. In a native-English land, they spread like an infection, feeding upon the soft defenceless native-English straightforwardness.
Even though I have seen such usages as ‘Portuguese colonial empire’, ‘French colonial empire’ &c. with regard to the Portuguese and French possessions respectively in South Asia, I do not think these two nations did possess any ‘empire’ in South Asia. Both of them had very small possessions in the subcontinent, all of which I think were on the coastal areas.
Now, let me take up the Dutch endeavours in the location. In this write-up, I have added some text from my commentary on Malabar Manual.
I have come across this statement in Malabar Manual:
QUOTE: This event was almost contemporaneous with another which influenced the fate of India in general and of Malabar in particular, for in 1580-81 Holland, one of the seven “Northern United Provinces,” declared its independence of Spain. END OF QUOTE
From the above words, I get the information that the Dutch had some historical connection with the Spanish.
In many of my earlier written books, I did show some kind of leniency towards the Dutch. For, there was a thought in me that the Dutch language was more or less planar and similar to pristine-English. Actually I did not and do not have any information in this regard. What set me on this thought was the fact that in South Africa, the Dutch could hold up against the English. And there was also the feeling that the Dutch could create a wonderful nation in South Africa.
However, as of now, I do feel that my evaluation of the Dutch innate attributes is misplaced and erroneous. Maybe whatever superior refinements that they could have displayed in South Africa might have been due to the fact that they were standing inside a social framework and on a social platform created by the native-English folks there.
I must admit that I am in deep waters here. Whatever I have mentioned above are mere flimsy impressions, and not a gut feeling.
QUOTE: In 1597 two Dutch ships succeeded in reaching India, but one was destroyed off Malacca by a fleet of six Portuguese ships END OF QUOTE.
What is obvious is that economic endeavours are actually battlefield competitions.
Maybe these following quotes might be revealing of the Dutch experience in South Asia:
QUOTE 1: It was this protection of the Cochin Raja against the Zamorin (king of Calicut kingdom) which involved the Dutch in so much profitless expenditure in Malabar. END OF QUOTE
QUOTE 2: In consequence of these expensive wars the "Dutch settlement at Cochin was not paying its way, so in 1721 the Supreme Council in Batavia came to the very important resolution that the Raja of Cochin was no longer to be supported in his interminable fights with the Zamorin, and the Cochin council was solemnly cautioned to live peaceably with all men : advice more easily given than capable of being carried out. END OF QUOTE
QUOTE 3: "The Europeans (the Dutch) were disheartened and abandoned the attempted relief whilst the Muhammadans were greatly elated and the fort of Chetwai was compelled to capitulate on the 13th, one condition being that the garrison should be permitted to retreat to Cranganore, a promise which was of course broken. The prisoners were plundered of everything, even to their very clothes, and with the women, children and slaves, were sent to Calicut. END OF QUOTE.
The Dutch were dealing with a population that they could not understand. There is treachery in the very air of the land. The verbal codes are terribly treacherous. However, how this is so, and what it is supposed to mean, are not easy to convey to them.
There is no sense of commitment among the native populations, unless they are bound by powerful codes of ‘respect’ versus ‘degradation’. The degraded populations will show deep loyalty to their higher man who they ‘respect’.
Another thing that must be noted here is that there is no honour in any commitment given to a fallen man. The moment he surrenders, he is questioned with the Nee (lowest You) word and referred to with the Avan (lowest he) word. That means he can be literally beaten up into a pulp. This attitude is sharply in contrast to the native-English style of treating the surrendered team with a minimum standard of dignity.
QUOTE: The French Republican army entered Holland. The Stadtholder fled to England , and thence in February 1795, after the proclamation of the Batavian Republic in alliance with France, he addressed a circular to all the Dutch Governors and Commandants to admit British troops into all the Dutch “Settlements, Plantations, Colonies and Factories in the East Indies” to prevent them from falling into the hands of the French.
Mr. Vanspall was at this time Governor of Cochin, began laying in provisions with a view to standing a siege, and he invited the Cochin Raja to help him.
On July 23rd Major Petrie, under orders from Colonel Robert Bowles, commanding the troops in Malabar, marched from Calicut to the Dutch frontier with a small force of infantry to obtain a peaceable surrender of the Dutch settlement. But the Governor refused to give up the place, and Major Petrie had then to wait till a siege train could be brought up.
The Supervisor (Mr. Stevens) proceeded in person to Cochin in the beginning of September to endeavour to arrange matters with Mr. Vanspall, and a conference ensued, at which it was agreed that the surrender should take place. But next day the Governor changed his mind and the negotiations were suspended. END OF QUOTE
It is a very funny situation. The Dutch (Holland) government ordered the Dutch fort to give it up to the English side, to prevent it from falling into the hands of the French. However, the Dutch Governor in Cochin refused to give it up. Why?
The answer has to be sort in the feudal language codes of the land. The moment he gives up his platform, he will go down the verbal codes. The ‘he’, ‘him’, ‘his’ &c. words would more or less spontaneously come down from the ‘Adheham’ level to ‘Ayaal’ and then even to that of ‘Avan’. This terror will be understood only if the governor knows the local language, which could a mix of Tamil and Malabari. The critical question should be ‘Could he understand the local language?
QUOTE: shortly after the treaty was signed, and after the Travancore frontiers had advanced as far as Cochin, the Travancore Raja of course turned on them (the Dutch) and repudiated his obligations, telling the Dutch factors at Cochin they were no longer a sovereign power, but merely a number of petty merchants, and if they required spices they should go to the bazaars and purchase them at the market rates. They had eventually to pay market prices for the pepper they wanted. END OF QUOTE.
This is generally a typical feudal language attitude. Once a powerful individual loses his power or status, then he will be removed from Adheham (highest he / him) position to the Avan (lowest he / him) position. When he is at this low level, no one would keep their word of honour or commitment to him. He is just mere dirt in the local feudal languages.
This is an information which the stay-at-home native-English does not seem have had. Sterile academic textbooks do not allow such vital information inside. For they do seem to reek of pungent racist bigotry! What a tragedy!
Now let me take a glimpse at the French colonial activities in general and to that in South Asia in particular.
I think that there was always a sense of unbelief in the French as to why the English were totally different from them, over the centuries. And there were persons in France, I think, who did have some kind of grudging or even willing admiration for England. I think Voltaire was an Anglophile.
Again, here I need to mention that the monarchy of England was not actually English. Nor was the nobility.
From my own writing:
QUOTE: King Richard I of England, otherwise known as Richard the Lionheart (Cœur de Lion), is one of the most famous kings and iconic figures of ancient Britain. His reputation was that of a great warrior and military commander.
His motto God and my Right (Dieu et mon Droit) is still the motto of British monarchy.
However, for an English king, he was of a very strange attribute. He was more at home in France than in England, even though he was born in Oxford. He spoke little English. This could be because he was more or less brought up by his mother, who was the duchess of Aquitaine in France. His main passion was not the welfare of his subjects, but that of military adventures. END OF QUOTE
He seems to have been different from Continental European kings to some extent. What makes him different is that he was above an English population. That might explain his battle victories with his English (I think) army. But his French proclivities might explain his love for war.
When Queen Victoria was declared the monarch of ‘India’, she had to be re-designated as the ‘Empress of India’. She had to change to suit the feudal language requirements of South Asia.
In a similar manner, if a native-Englishman were to be a landlord in India, he will have to change into a ‘landlord of India’. He will speak the local language and speak variously to the various sections of the people under and above him. He changes.
Something similar would have happened to the South Asian man who was made a Lord in England. He would to change into the English ways of addressing and also to that of being addressed.
When I read the ‘A tale of two cities’ by Charles Dickens in the original, many decades back in my schooldays, I could immediately grasp that there was a very stark difference between the social higher-ups of France from that of England. The French version seemed to be remarkably like the feudal lords of Malabar and India.
The mutually connected histories of England and France over the centuries might have been of one in which France continuously tried to vanquish, trounce, drub, rout and to get the better of England.
England seems to have had a reputation of a supreme level of equanimity, I think. I vaguely remember the words of Bismarck, in which he seems to have remarked that the friendship of France will not compensate for the ill-will of England. I think France was trying to unseat England from its connection with Bismarck and get itself placed in the vacated seat.
I think it was France that lured the insane and feeble-minded George Washington to become a reneged in the New World. France aligned with three or four other Continental European nations to attack the English settlement in the New World.
However, the French soldiers after having experienced the English soldiers’ personal stature at very close proximity were deeply impressed by it. They went home to France, spurred up the inglorious French revolution, and cut off the head of their king. The same king who more or less oversaw the attack on the English settlements in the New World.
I remember reading that there was a standing order to all the French trading centres all over the world that they were to attack any and all English trading centres they came across anywhere in the world.
With regard to England and the English, the French were terrible. I need not speak of the Spanish here, for the Spain never had any colonial set-ups in South Asia.
There is the history of James Scurry. He was an English sailor who was captured by a French fleet.
QUOTE from the words of James Scurry:
About three months prior to this, the crews of the two prizes we took, which I before mentioned, amounted to more than our crew; and I can positively aver, they were treated with every indulgence: when on board our ship, I felt for their distressed situation, and every day gave one or another of them my allowance of wine, or what else I could spare of my provisions; but I am sorry to say, we met with very different treatment from them in return.
If they are on a par with English seamen in point of personal courage, which I very much doubt, sure I am that they are not in point of humanity. END OF QUOTE
The French were close allies of the Mysoren ruler Hyder Ali and after his death, that of his son Sultan Tipu. In fact, Sultan Tipu did have a French military Commander and French soldiers under him.
James Scurry and his shipmates were handed over to Hyder Ali’s men. Some of them were killed, some others had their lips and nose &c. cut.
James Scurry was made a domestic servant in the household of one or some men of Hyder Ali. He was made to learn the local language. He literally mutated into the looks and personality of a domestic servant of South Asia.
However, I do not want to go into his story here. I will be placing his story in my website later.
I have only touched the frill areas of what I want to write about the French colonial experiences in South Asia. Let me continue in my next post.
QUOTE from my ancient book (March of the evil empires: English versus the feudal languages):
French history is one of violent and extreme swings in ideology: autocracy, revolution, terror, Napoleon, return of the Louis kings, commune and many other swings in between. One of the causes of the French revolution could be the social injustice made extreme by frustrations caused by feudal strictures on communication. END OF QUOTE
The fact remains that I do not know much about the history of France, other than the slender details mentioned above.
Napoleon did call England ‘a nation of shopkeepers’. It was meant to be a degrading remark. However, it is doubtful if England did get to feel the debasement.
However, there are slight facts to be mentioned. Napoleon was not thinking of the grand businessmen who own a lot of business establishments. He was most probably thinking of the small-shop owners that line the thousands of small streets in England.
From my close connection with the officialdom of India in my young days, I do know how the officials view the businessmen. They see them as mental and social midgets who desperately want to be agreeable, and who would be willing to display a lot of servitude and servility, just to get along with the officials.
The businessmen in India do not usually see the officials as their competitors. Their competition is totally with the other businessmen in the same field of activity. The officials are just the Joker in the pack, as far as the business activity is concerned. They have to be kept in a good mood by agreeing to a lot of servility that is demanded by the officials.
The businessmen get to enjoy the servility of their own subordinates, who they keep shackled in the lower indicant verbal codes.
These things that I have mentioned do not have any corresponding location in pristine-English. However, I am not sure as to how much my statement is true with regard to current-day England.
Coming back to France, the above scenery can be true to a great extent.
The English colonial trade was moved across the globe by the common-folks of England. Even if the nobility have joined the enterprises, the common-individuals were not degraded to the level of servility that would be required in a feudal language. That is, the common individuals can use their intelligence without being seen as upstarts that need to be snubbed.
And the nobility would not be unnerved by the communication of the non-noble English common folks.
The idea can be understood when it is mentioned that the Brahmin folks of South-Asia could not run businesses in the old days. For, they would have to constantly mix with the various levels of lower folks. In a competitive field of activity, the lower folks would be able to play one superior against another. And in the melee, they can get to enjoy the use of a lower indicant word upon the superior folks.
When I mention this, the gravity of the issue that the French social system faced as it came into direct commercial confrontation with the English in various parts of the world would not be very clear.
However look at the words quoted below. I came across them in Malabar Manual. I must admit that these words immediately struck a chord in my mind. For they rhyme with what I know to be true, even though I do not know the French language, and I have very rarely spoken to any French individual.
QUOTE: Louis XIV had to publish an edict telling his courtiers it was not derogatory for a man of noble birth to trade to India. Men who had thus to be reminded of what "was or was not fitting to their position were not the men to push French interests successfully, and the English Company’s servants soon saw that the French men were poor men of business and not likely to prove successful rivals in trade. END OF TRADE
I would request the reader to read the above quote very carefully and get to absorb the very powerful inputs inside it.
In my ancient book, ‘March of the evil empires; English versus the feudal languages’, there is a chapter on France. That book was first drafted in 1989, and rewritten and published online around 2004. Without having a bit of knowledge in French language, I had made certain summarisations based on the feeble bits of French historical incidences that I have come across.
When the above quoted words came into my sight, I must admit that I did take a mental attitude that my feeble observations had indeed been of substantial content.
The reader can read the chapter on the French in my commentary on Malabar Manual:
I am purposefully moving at a slow pace. I was cautioned, that information overload should be avoided, by one reader of mine. Something similar was seen in Mein Kampf. Ha!
In feudal languages and feudal language social systems, there will be much talk, debate and eulogising of such inspiring ideas as of equality, brotherhood, liberty &c.
In fact, in pristine-English social system, these ideas do not have much social concern. For, the issue of individual dignity or indignity is not there in the pristine-English language and social system. Even if it is there, what is pondered upon in English is far removed from what these ideas are in feudal language thought processes.
There is much more to be mentioned about the various attributes of each of the words: brotherhood, fraternity, equality, human dignity etc.
However, I need to move on.
Look at the words promoted during the French revolution: "Liberté, Egalité, Fraternité" (liberty, equality, fraternity).
English has no such slogans. What is that supposed to mean?
It should simply mean that these are issues of not much concern in English. However, shallow, bird-brained academic geniuses might find great depth and quality in the French language. For, isn’t true that English could not conjure up such sublime ideas!
Actually reality might need to be plucked out from contradictions!
The French handiwork in the New World was to combine with certain other Continental European rascal nations to over-run the vast number of native-English settlements over there. I think (not sure) the English side had the support of a number of Red Indian tribes (not all).
The French had (I think, not sure) with them the Belgians, the Spanish and the Portuguese. I think the Celtic folks of Great Britain in the New World also might have acted renegade.
Even then the English side would have won, if Lord Cornwallis had held on for one more day, instead of capitulating. For, help, vital help, was fast arriving. It had been delayed by one day. And that one day delay led to the desecration of a wonderful greater-England in the New World.
The statue of Liberty made and gifted by the French government to the United States of America stands as a solid symbol of monstrous mockery in New York. What ‘liberty’ can be gifted by the French to a native-English nation? In fact, it stands as a gateway for every kind of ignominy to enter the US.
Here again I need to redefine the style of my words. It is not the individual who is at fault or at brilliance. It simply depends of on the software within him or her.
A person who thinks and lives in English is a totally different entity from a person who thinks and lives in a feudal language. And so is the case of a group of individuals who live thus.
But then, Great Britain is also not fully English, that is also there. I will come to that point again later.
The French colonial endeavours in South Asia were also defined by the aspirations of the diabolic codes in the French language, I think. That they were unsteady and untrustworthy seems to have been understood by the local personages of South Asia, is seen. That is, that the French were not much different from them.
See this quote from Travancore State Manual:
See these words of King Marthanda Varma about his opinion of the French:
In the next year the Rajah of Travancore wrote to the King of Colastria ‘advising him not to put any confidence in the French, but to assist the English as much as he could’. END OF QUOTE
Now see this quote from Malabar Manual:
But jealousies were rife and the others all held aloof. The French too had professed their willingness to strike in, but when the Chief visited Mahe on 31st March to arrange the matter, the French, much to the disgust of the country powers, backed out of it. The negotiations for a combination did not make much progress under such circumstances. END OF QUOTE.
This was when a Canarese attack on north Malabar was in the offing. The English factory at Tellicherry decided to unite the local kings against the attack. The French also gave word of support.
The problem with uniting different section or groups or individuals who are speaking feudal languages, is that everyone foresee the issues of who is at what height or lowliness in the new arrangement of individuals. This is an unavoidable issue.
And there is also the issue of going under a particular individual or group or institution. The entity who becomes the leader can literally decide the individual height or lowliness of any individual in the new arrangement. In fact, he or she then becomes the next terror or symbol of magnanimity. It depends.
The moment the new arrangement is formed, sparks will necessarily come out. For, certain individuals or sections will feel crushed down. Or they might feel that some utterly unacceptable entity has been placed at undesirable or unacceptable heights.
This is where going-under-the-English was a totally different experience. It took time for the local personages to understand this. When the English are on the top, the irksome issue of everyone being arranged at different verbal heights sort of vanishes. For it is a programming that pristine-English is incapable of accomplishing.
QUOTE: The French fired a salute of 15 guns at Mahe on being repossessed, on 22nd July 1756, of Mattalye ; but they deliberately broke their promises of evacuating Nilesvaram and other places and of returning the Prince Regent's bond to him. END OF QUOTE
On first impression, these are miniscule incidences. But then, a particular language-based social system is merely a multiplication of these very same social attitudes.
The problem with feudal language speaking individuals is that an individual changes terrifically and totally beyond belief, the moment he or she is in a different verbal height or lowliness.
The same person who exhibited extreme levels of refinement, commitment and rectitude when he or she stands on a verbal platform of the highest indicant levels of You, He or She can transform into the exact opposite of these attributes, the moment he or she is relocated to the lowest indicant levels of the same words.
When the verbal heights change, every other individual and institution get their own relative heights also relocated.
The fact is that every individual in a feudal language system actually has all these verbal platform locations connected to, or embedded in, him or her. And thus, feudal language speaking individuals do have multiple personality, so to say. But then, this is so natural an item in South Asia that no one sees anything amiss in this.
I might not be able to answer this question conclusively. For, I do not know the exact ambit of this phrase.
I mean I do not have time to think of how this idea works in English.
But then in feudal languages, the issue of ‘preserving face’ is a very significant issue. I do not have time to think about this item too deeply here. But then, in South Asia, people do go to extreme lengths to ‘preserve face’.
What it might mean in simple words is that everyone tries hard to retain his or her indicant verbal levels in his or her immediate surroundings.
When they do anything, they are very much bothered about how it will affect their indicant verbal codes.
Any action in a feudal language social set-up can be intimately connected to a particular level in the indicant verbal codes. Any action that can affect their verbal level negatively is frowned upon and refrained from being done.
The action need not be ‘bad’. It is just that some actions relocate a person from one level to another.
I cannot contain my thoughts to these words here. But then, I can tell that in villages and small towns, individuals from a slightly higher social background will refuse to come out of their house and mingle with the local populace if the local populace is from a lower social level, if they cannot enforce a verbal degrading upon the others.
This in turn leads to individuals in a household living in self-locked up situations. This in turn can lead to a stifling air inside the house, in which individuals in the house try to shackle each other in the household, or be bitter to them &c.
I do think that the phrase ‘preserve face’ is intimately connected to the phrase ‘lose face’. But then, what this phrases means in English is only a very narrow bit of its total amplitude.
When reading some formal history writings on the colonial days, an attempt is seen to place all Continental European colonial events on a contrived platform of equivalence to that of English colonialism.
Continental European colonialism is a totally different historical event from that of English colonialism. However, since the same word ‘colonialism’ is used in both the historical events, it is quite easy to be misled into believing that both the events are of the same taste and colour. There is also the issue of the same skin-colour, white, which can also add to the error.
There is a perspective that is not taken care of. That is that of the perspective of the peoples in the so-called colonies. This should be taken as a litmus test of the colour and taste of all colonialism, of every skin-colour. The English colonial ventures will stand out as of a very different colour, of quite unyielding stamina.
And besides that, there are the rabid actions of the modern day academic creeps in such nations as India, who with terrific deliberation, deliberately insert erroneous information into history writings.
For instance, the use of the word ‘India’ in history writings. The actual word to be used is ‘South Asia’. The word ‘India’ very fast brings in terrible confusion into every historical event that might have happened in South Asia.
Now coming back to the French trade ventures and associated events in South Asia, let me continue.
See these quotes from Malabar Manual:
1. QUOTE On the 20th the factors heard with dismay of the activity of their quondam friend Labourdonnais on the Coromandel Coast. On the 24th the French at Mahe began to make warlike preparations, giving out they would soon be saying mass in Tellicherry as their fleet was expected in October. END OF QUOTE
I think the quote is about: Bertrand-François Mahé, comte de La Bourdonnais (11 February 1699 – 10 November 1753) was a French naval officer and colonial administrator, in the service of the French East India Company. (Wikipedia). He had designs on demolishing the English trade venture, I think.
Tellicherry was the headquarters of the English trade venture in north Malabar, just around 10 kilometres from Mahe, the French centre.
2. QUOTE: The French fleet had gone ; the factors knew not whither. They heard it was at Goa and awaiting Labourdonnais’ return from the islands with another squadron. They were still in daily dread of being besieged. It was with no little satisfaction therefore that, about July 1747, they received the welcome news that the dreaded Labourdonnais had been sent an unhappy prisoner to France. END OF QUOTE.
It is seen that even this formidable French leader experienced more or less the same ignominious exit from South Asia, as had been experienced by some of the leaders of the Portuguese trade ventures, in earlier decades.
I think more or less the same was the experience of the later-day French leader in South Asia, Joseph François Dupleix. I have a faint remembrance of reading that he was also back-stabbed by his own countrymen, at the very zenith of his accomplishments. Can’t say more now.
As of now, I do get an impression that Indian academic geniuses do try to portray the French trade ventures in South Asia as of on the same footing as of the English rule in South Asia. Actually, it is a very foolish and misguided attempt.
The French colonial endeavours anywhere on the globe might not be on a same footing as of the English.
In South Asia, the French rule in any location was quite a tiny one. In fact, all of them in combination would not have had any strength comparable to even a small kingdom in South Asia. Both Pondicherry (right inside Tamilnadu geography) as well as Mahe (right inside north Malabar geography) are very small locations.
British-India could have over-run and gobbled up all the French possessions in South Asia, by simply moving a tiny whisker. However, there was an all round decency that the English side maintained with regard to all the other kingdoms around British-India. I will come to that point later.
However, the moment a part of the British-Indian army was handed over to Nehru, no small kingdom had any more life. The French-ruled areas were taken-over by Nehru-India, through terrific military intimidation. The details are missing on Wikipedia. Everything on Wikipedia connected to South Asia have been white-washed by the Indian academic creeps.
Now another part of the French history in South Asia.
QUOTE: 1. On the 1st of February, war was declared by the French Republic against England and Holland, and for the third time in its history, the French settlement at Mahe had to open its gates to a hostile English force under Colonel Hurtley on the 16th July 1793. The garrison, after surrendering, was allowed to march out with all the honours of war. END OF QUOTE
QUOTE 2. Chimbrah and Fort St. George were handed over next morning under a salute of 21 guns, and the British colours were flying in Mahe itself at 6 p.m. on the evening of the 20th. The garrison marched out with the honours of war, but all arms, stores, etc., were surrendered, and the forts, etc., were placed at the disposal of the Honourable Company END OF QUOTE
This allowing the surrendered side to march out in dignity or sit down in a chair in dignity is something quite alien to the feudal language military codes of the subcontinent. No deal or agreement made as terms of surrender are honoured by the winning side. The moment the other side lays down their arms, the lowest of the soldiery of the winning side will batter up everyone on the other side, be it their leader, their officers or their women folk.
The French experience with the English side was quite a wonderful one.
Let me conclude my cursory notes on the French colonial ventures inside South Asia.
See these quotes from Malabar Manual:
QUOTE1: This practice was kept alive by the facility with which the slaves could be sold on the coast to the agents of vessels engaged in the trade sailing from the French settlement at Mahe and from the Dutch settlement at Cochin. These ships “in general carried them (the slaves) to the French Islands.”
QUOTE2: The Commissioners (of English East India Company) likewise prohibited the slave trade carried on extensively in children by Mappilla merchants with the French and Dutch ports of Mahe and Cochin respectively. END OF QUOTEs
I will speak more about the age-old social bonded slavery that existed in Malabar and how the English Company worked hard to have it erased out the Malabar soils, presently. However, at the moment let me focus upon the French attitude. All over the globe when Great Britain was working hard to have human slavery brought to a halt, the French were quite obstinate in their attitude to continue with the profitable trade in that commodity.
Both the French as well as the Dutch were actively working to export the slaves of Malabar. There is a point for noting here. They were mostly engaged in exporting the slaves of Malabar, and not in catching the ordinary individuals and selling them off as slaves. However there was indeed a tradition of poor parents selling their own children into slavery to ward off poverty and starvation, in South Asia.
I think from a comparative perspective, the exported slaves were in a better position in the French Islands and possibly later in South Africa. For, in Malabar, Tamil provinces and in Travancore, the slaves were literally treated like domestic cattle. I do not have any information about the state of the slave populations elsewhere in the subcontinent.
However, the English Company was taking quite proactive steps to wipe out human slavery in the land. As such, they did at times come into direct confrontation with the French on this issue. However, there was not much that the English Company could do. For the next door Mahe was fully a French-ruled location with a serviceable seaport.
There is this QUOTE from Native Life in Travancore:
Colonel Munro had also discovered, in 1812, a number of half-starved and naked natives in irons as slaves at the Dutch settlement at Chunganicherry. The proprietor was a Pondicherry man, and the inhabitants of Chunganicherry persisted in the traffic in slaves in defiance of the proclamation of Government.
This might be when Colonel Munro had been appointed as the Diwan of Travancore kingdom. The queen had requested him to run the kingdom for her. She had mentioned it very clearly that she had no trust in any subject of her kingdom, who could be appointed as the Diwan (prime minister).
The English Company government at Madras had continually forced the Royal family of Travancore to take steps to abolish slavery in the kingdom.
The next item to mention about the French attitude was their attitude to allow their location to be used as a sort of beachhead for anti-English aspirations inside the subcontinent. Persons with criminal intent could do some mischief upon the English officials and fast run off to French locations of either Mahe or that of Pondicherry. I do not have any specific instance in my mind. However, I think this must have been the case.
Even in the day-light killing of Robert William Escourt Ashe, the district Collector of Thirunellveli, by a misguided Brahmin youth, there were suspicions that the gun had been provided from the French-ruled location of Pondicherry.
The last item that comes into my mind at the moment is about how the French tried to manifest themselves in South Asia. In current-day India, anyone who had done some fight against the English inside South Asia is mentioned a ‘great freedom fighter’.
If that be so, the French might need to be declared as the ‘greatest freedom fighters’ of India. For, in almost all major battles and wars against the English East India Company, it was the French that had spurred the actions and the led the fight.
The French presence in Arcot in the siege against the English Company trade centre is well-known. This led to Robert Clive coming to the forefront of English defensive actions.
Later in Murshidabad, it was again the French that provoked Sirajuldaullah to attack the English fort in Calcutta. Again, it led to Robert Clive appearing in Calcutta fort and to the recapture of the fort by the English Company forces.
In the Mysorian war on Travancore, which led to the entry of the English Company forces on the side of Travancore, there was a very powerful French presence on the Mysorean side.
Now, let me have a fleeting glance at the so-called British colonialism in South Asia.
The first item that I need to mention is that my focus is actually on what can be defined as English colonialism in South Asia.
When I wrote the first draft of my ancient book, March of the evil empires: English versus the feudal languages, way back in 1987, I did not have much information on what Great Britain really consisted of. My information on Britain was quite negligible compared to what I have gathered over the years.
At that time, all I knew was what I had experienced from my English reading, starting from Enid Blyton in my childhood days, and later from a bit of English classical literature reading. And the perplexing experience that when a conversation is done in English, the whole world had a very different feel to it. It was as if one world vanishes and another fades in.
I should mention that I did get to read at least one Shakespeare drama in full and bits of one or two others, in my childhood. I could not connect Shakespeare’s dramas with the rest of the English literature. In fact, I found Shakespeare’s work quite outside the ambit of English social and language mood. I do not want to pursue that idea here.
It took me years to grab the information that Great Britain is actually a mixture of two mutually inconsistent and possibly mutually repulsive social elements. What gets showcased is only the English face of Great Britain. However, in the shadows there is the Celtic side. It might be true that there is a powerful section among the Celtic who are quite loyal and attached to the English content in Great Britain. However, it might still be true that there is a non-insignificant section that nurses a bruised ego with regard to England and the English.
A lingering grudge might still be there. It is not a personal issue. It is more related to the fetters and lack of fetters that the different languages can create.
Now, coming to South Asia, and also to the wider world at large, with regard to the spread of English colonialism, the people of England and also the peoples of Great Britain, might have been struck with astonishment at seeing how fast England did ‘conquer’ a large part of the globe. Their imagination could have been filled with terrific scenes of an English or even British army marching forth defeating one native army after another.
If the natives of England did not imagine such a scene, well then, their next door neighbours, the Continental Europeans might have had such thoughts. Indeed, I think, I have come across one such Continental European writing that compares the doings of Robert Clive with the accomplishments of Alexander the Great of Macedonia. The actual fact is that there is not even one iota bit of theme that can bear comparison, between these persons or of their deeds or undertakings.
Even though I have seen the English East India Company being mentioned as the British East India Company in some desultory scholarly writings, I do have the feeling that the Company was an English company. And not any Celtic language company.
English East India Company did not arrive on the shores of South Asia with any imperialistic aims. It was a trading company. However, they had come on the same routes as had the Continental European trading ventures come much before them.
The local traders of South Asia and the social personage over here had been used to the word ‘White’ and possibly ‘European’, much before the arrival of the English traders.
So, the English traders would have initially fit into the same social address that had been created by the earlier White trading ventures from Continental Europe.
For the Continental European traders, it was an experience of fighting it out with the native social and royal personages. The native kings saw them as some kind of foolish mercenary groups who had arrived from across the seas, which could be made use of in their own local belligerences. All that one had to do was to give them some pepper or right to gather pepper, and they would be willing fools to fight for them.
I do gather a feeling let loose by current-day formal history that during the colonial days, everything was managed or mismanaged by the colonial forces. It is a foolish feeling.
The local social systems were quite strong and of quite formidable resilience. The social seniors stood powerfully much above an array of lower grade populations, starting from the slaves at the bottom.
The un-see-able tool that held the social structure in a most unyielding inflexibility was the feudal languages of the land. Persons and population groups are kept in tight social slots by the language codes.
The traders from Europe simply worked hard to gather pepper and other commodity goods that could be sold in Europe for a profit. Before the entry of the Europeans, this trade had been monopolised by the Arabs traders sent by the king of Egypt.
I do not think that the Continental European establishments could dissolve the rigidity of the social structure by their presence or by their languages. All that they could have done is to join the satanic social structure and add their own social structure errors into it, and thus sort of reinforce the terrible human ennoblement versus debasement social code.
I am too busy with my regular writing and allied works that I am not getting adequate time to concentrate on this writing. I do get a feeling that my posts here might have some kind of a disjointed feel.
However, let me enter what has appeared in my mind at the moment.
Let me take up how the English East India Company dealt with the social slavery rampant in the subcontinent in those times. I must mention here that more or less the same kind of slavery is still in existence in India. I do not know the condition in Pakistan and Bangladesh. However, since in India the rule is by the Indians, no one bothers to notice the utterly hopeless condition of the lower classes of current-day India.
Lower classes are dangerous. That is also there. That is how the feudal languages encode them.
The social slavery in existence in the subcontinent was actually the real kind of slavery. In comparison to this slavery, the so-called Negro slavery in the US of the yesteryears was not actually any kind of slavery at all. The single item that made the difference was the use of English language between the Negro slaves and their US master folks. I will not go further into this at the moment, for if I mention one more word on this in this route, I might get pulled headlong in that topic.
In South Asia, the existence of slaves is mentioned in ancient written records in a mood of mentioning some kind of cattle. There might not be any feel that there was any thoughts that some kind of inhuman usage of human beings was being done, in those writings.
See this QUOTE from Sheik Ibn Batuta of Tangier's writings :
With one merchant you will see one or two hundred of these carriers, the merchant himself walking. But when the nobles pass from place to place, they ride in a dula made of wood, something like a box, and which is carried upon the shoulders of slaves and hirelings.
This is how rich ‘India’ and ‘Indians’ were in ancient times. ‘Indians’ owned slaves!
The slavery with which the English East India Company had to contend with in South Asia was of a different breed and temper, from that of the fake slavery in the US.
I will confine my inputs to Malabar mainly, and a little bit to Madras presidency and Travancore kingdom.
Various kinds of populations from various places on the globe must have got entrapped on the shores of South Asia. If they can be made to understand and learn the local vernaculars, they are done for. Maybe the Jews and the Syrian Christians were an exception to this. For, they came with some kind of fore-information on this item. I will not go into that topic here.
The English Company personnel escaped from this extremely tragic eventuality due to their singular inability to learn the local vernaculars of the southern parts of South Asia. However, there are some faint records of some earlier English trade presence in Calicut which, I do get the feeling, sort of faded out. I might even propose that those personnel ended up as some kind of slaves in south Malabar area.
This proposition might seem outrageous. However, I can mention that in north Malabar there was indeed at least two different Greek bloodline populations in the social system. The Muslim part of it did maintain their exclusivity over the centuries till around 1947.
However, the other side which slowly became the highest of the lowest castes of north Malabar, literally bifurcated into two layers. The upper group, which somehow gathered some kind of higher verbal indicant code address, and the other, which ended up at the lower verbal indicant code levels.
To put it in more clear words, somewhat like an Aap - Thoo verbal bifurcation. The top layer disconnected from the lower layer. And the lower layer accepted their repulsive standards.
Both layers, over the centuries, lost all information on their antique identity. The lower layer was more susceptible to mixing of blood with other lowly kept classes.
It is seen mentioned in Malabar Manual that the personnel of the English Company had to depend upon translators to get their communication with the local higher-ups going. And there was a sense of deep satisfaction when after many decades some of their own Company personnel were able to converse in the local vernacular.
See this QUOTE:
At this interview it is noted that Messrs. Johnson and Taylor, from the progress they had made in “Mallabars,” were able to understand the Prince without the aid of an interpreter, so that the linguist, Pedro Rodrigues, had not to be called in.
A very important step had consequently been taken towards freeing the Chief from underhand intrigues of the linguist
.
Actually the English Company was literally jumping from the pot right into the kindling hearth.
The danger was what had happened in the case of the Greek people who became a lower caste in north Malabar.
Once the Englishmen start speaking the local vernaculars, the local feudal languages can be made use of to insert a cluster-bomb fitted wedge among them. All personnel who had existed on a single planar level of a single You, He, She &c. will find themselves being flung into various locations in a bewildering 3-dimensional virtual arena by the feudal indicant verbal codes.
However, the English Company escaped this disaster by first arriving at a higher plane in the social structure much before anyone among them learned to understand and converse in the local vernacular/s.
96
Posted: Mon Nov 13, 2023 12:23 pm
posted by VED
96 #. Terror of stepping out of the ‘respect zone’!
In South Asia, people grow up seeing so many social tragedies, even now. They get attuned to the visuals. Each and every individual gets the feeling that what is seen is not correctable. Even if the individual is a highly powerful political leader and a minister or even a senior IAS officer, he or she understands that he or she is powerless to make any corrections to the systems.
In fact, no one dares to step outside his or her own ‘respect’ zone. That is, the first and top-most priority item is to safeguard his or her own ‘respectability’.
Actually the word ‘respect’ is a wrong usage. What is being sort for is the continuation of the servility and obsequiousness of the others, which is an imperative requirement for social and official stature.
Any social correction attempt that might allow the lower person to rise up in stature is a very foolish and dangerous endeavour. The senior would only lose his or her ‘Aap’ stature to a ‘Thoo’ stature individual.
However, the native-English were of a totally different temper in those days. To a great extent they were protected from the terrific disasters associated with the possible rupture of the ‘respectability cloak’. Let me not go into the details here.
The Negro slavery in the US would have been known to the English natives who arrived in Malabar, no doubt. If they have had the experience of seeing a Negro slave of the US, they would found it a totally unsupportable theme. That of a human being of somewhat equal human features being degraded into a slave.
However, what they would have seen and encountered in Malabar would have been something of a quite different definition. In South Malabar, not north Malabar as such, the social sphere was like this:
The big Brahman household, from which the householders rarely came out, without proper appendages of honour, into the purview of the other lower castes. Similar to an IPS officer sitting inside his cabin.
This house is in the middle of a huge acreage of land. Then there is local Hindu (Brahmin) temple controlled by the Brahmin household.
Then there are the houses of the temple-servants, the Amabalawasis. They are the second in grade in the social hierarchy. They can enter the Brahmin temples, at will.
Then there are the houses of the Nair, who are similar to current-day police shipais (constables). They were actually recruited from the sudra castes in the ancient times. However, slowly they rose up in social stature and power.
So that it is possible that many other populations might have also slowly entered into the Nair caste. They generally possess Brahmin blood in them, as their women-folk were given the right to have temporary alliances with Brahmin men. This in turn led to more social stature for the Nairs.
It was somewhat like the constables claiming with great happiness that they have IPS bloodline in them.
The Nairs would have their own places of worship. Maybe shamanistic. (They are now understood as Hindu temples, which is not really a fact.)
Below the Nairs came the various populations that were the lower castes. The Nairs keep the higher folks as the Aap folks (highest You folks) and the lower folks as the Thoo folks (lowest You folks). It is an uplifting upward to the former and a hammering downward verbal effect to the latter.
Even the population I had mentioned as of Greek bloodline got hammered down by the Thoo word of these sudra policing folks of bygone times. It is an effect similar to that of a householder being addressed as Thoo or Nee by his or her domestic servants. The disastrous mental effect can create changes in the very DNA or genetic codes of the individuals over the generations.
The social situation would be like persons drowning in whirling water. They in desperation would kick down those below them who are holding on to their feet to come up.
The social system was so terrifying that each population level was terrified of the populations below them. And enamoured by the populations above them. So the lower populations were crushed down by each level. And at the rock bottom, the different populations fought amongst themselves for relative heights. We are the Aap and you are the Thoo, fights.
The lowest populations were the slaves. Cherumar, Pulaya, Pariah etc. were the slave populations. They were bound to small pieces of agricultural land. They were made to live in small huts with no arrangements for sanitation. They were kept dirty, so that they could be employed for all kinds of physically dirty work.
They were given very little food to keep them small.
What kept these slaves as different from the US Negro slaves was that the Negro slaves there spoke in English. Understood English, and were addressed in English.
Each sentence they spoke in English, or when they were addressed or when they addressed their slave masters, brought them back to a level of communication equality with the slave-masters there. Only the statutory wordings kept them as ‘slaves’. The Negro slave personality rose up astronomically.
Here in South Malabar, there was no scope for that. Each word mentioned by them, mentioned about them, and mentioned to them, reminded them and everybody else in the vicinity of the stinking dirt that they are. Even the very imagination of them was a putrefying experience.
Now, let me go in the realities of real slavery. The buffoonery called slavery in the US location was a different and quite attractive experience, actually, for persons who had previously been doomed to live at lowest levels of social existence in Africa.
The main slave population in South Malabar was the Cherumar (singular: cheruman). Among them itself, there were to different levels of peoples. The Iraya Cheruman and the Pulayar.
The former could approach up to the eaves of the slave-masters house. The latter cannot come near any individual above their caste. So dirty and repulsive were they kept. Even to see them can be a very disgusting experience for the psyche.
None of the upper level populations will see any need to improve these rotten beings. Improving them would be a tragic experience for the social system.
The male and women generally wear only some kind of leaves around the waist. Maybe there was no forbidding for them to wear any kind of linen, but then cloths were quite expensive. Handloom or machine-loom cloths could be affordable only for those who have enough wealth to buy them.
Actually the arrival of good quality cloth materials, at rock-bottom prices, from Manchester in England led to a ‘fashion design’ revolution in Malabar, much to despair of the upper classes. But this revolution might not have reached these lowest caste slave individuals.
With the arrival of the English rule in Malabar, at least the women folks among these miserable and heartbroken folks slowly started to wear some linen, which might have covered a bit of their lower nudity. However, in the next-door native kingdom of Travancore, no such change emerged on its own. But then, there the celebrated London Missionary Society was doing phenomenal and mind-boggling work. I will not go into that here.
However let me mention this much.
In Travancore, the Cherumars would not dare to walk on a public road. That they were the epitome and repository of some kind of terrible and disastrous negativity can be true. For, they were thus defined in the local feudal languages.
QUOTE from Malabar Manual: In passing from one part of the country to another they tramp along through the marshes in mud, and wet often up to their waists, rather than risk the displeasure of their lords and masters by accidentally polluting them while using the public roads. They work very hard for the pittance they receive; in fact nearly all the Riceland cultivation used to be in former days carried on by them. END OF QUOTE
In fact, there are narrations in Native Life in Travancore that mention incidences wherein these lower castes, ridding on the personality development induced in them by the London Missionary Society missionaries, did traverse through some small bits of public roads in some remote lonely locations. They did this just to avoid the difficulty of having to walk long distances through agricultural land, which had no proper pathways, to reach a hospital maintained by the Missionaries. However, by some terrible misfortune, they were seen by some Nairs. The Nairs gathered and thrashed them with sticks as though they were some wild animals.
Bones get broken, and the individuals may even get killed then and there.
With the advent of the English rule in Malabar, written codes of policing, judicial courts etc. slowly emerged in the barbarian land.
But then, changes for the slaves took time.
QUOTE:
….. in outlying parts, both men and women are still afraid to avail themselves of the privilege of using the public roads.
In passing from one part of the country to another they tramp along through the marshes in mud, and wet often up to their waists, rather than risk the displeasure of their lords and masters by accidentally polluting them while using the public roads.
The thousands of acres of agricultural as well as forest lands were in the ownership of the great landlords. Many of them owned thousands of acres.
Many of them had huge plantations.
With the coming of the English rule, some Europeans also started setting up plantations. They must have bought the land from the landlords. Many Cherumars moved to work in these plantations.
I am not sure of the ethnicity of these Europeans.
QUOTE: The influx of European planters, who offer good wages, has had a marked effect in releasing this class from some of their bonds, and the hold which their masters had over them has been proportionately relaxed. END OF QUOTE
This might have been achieved later with the passing of the Indian Slavery Act 1843, which more or less made slavery a crime.
However, the slave-master landlords did keep their slaves on a string which remained a mental leash.
The women folk of these slaves were given huts in the agricultural lands of the slave-masters.
QUOTE: The women must have dwellings of some sort somewhere, and the masters provide the women with huts and allow their men to go to work on plantations on condition that they return in good time for the rice cultivation and hand over a considerable portion of their earning END OF QUOTE.
This might go to prove the even animals would have family feelings.
I have posted some images of the lower castes of the southern parts of South Asia in this page. Only one is an image of pariah👇 individuals. However, these images might convey the social reality with which the English company had to deal with.
That they had to speak for the rights of totally repulsive individuals might need to be taken up for deep contemplation. For improving a lower being, that is a Thoo / Nee being to a higher being, that is an Aap / Saar being is quite a dangerous activity.
Many of the descendents of the slave castes of Malabar as well as of Travancore Kingdom are now in native-English nations, working in various positions, including that of doctors. I am yet to find a single one of them who speaks good of the English colonial endeavours. In fact, they don’t like anyone to mention that they were actually from the slave castes.
Below is an image of Nair female as painted by a Raja Ravi Varma. However, the Nair females did not always come with such nice attributes, that is also there.
Now before going ahead, let me post some scenes from the US Negro slavery. What is being depicted is the astronomical human personality enhancement that can come upon a lower-placed human population when they live in a good quality English social ambience.
If the lower classes of Malabar, Tamil locations and Travancore had any inkling of this fabulous slavery in the US, they would have risked their life and limbs, and even asiphication to reach the US shores.
However, the US had another tragedy. That it was not actually a location of pristine-English folks, but rather more of non-English white folks arriving from the Continental Europe and Celtic locations of Great Britain, and setting themselves up above an English social platform originally created by the immigrants from England.
So, it might be mentioned that the white folks were not fully native-English, but rather the low-class white folks of elsewhere, who themselves had improved by being in a native-English nation. They would have their own native-language wickedness in them.
In fact, if the higher classes of South Asia had a chance to immigrate to the US in those days, they would have brought in their own much more terrible version of South Asian slavery over there. That of the slaves never improving in personality or intellect. They would have very specifically asked the slave-owners not to teach English to the black slaves.
There was indeed a shadow bit of South Asian royalty and other upper class presence over there in a very slight manner, through the deeds of the French. Let me not go into that here.
The general feel that should come in from the below given scenes is the information that the slaves do not look like the semi-animal (domestic cattle classes) slaves of Malabar. In fact, they look quite human. Whatever inhumanity is being inflicted on them is an inhumanity being done on human beings.
That feeling could never arrive in Malabar and the rest of the nearby locations. For, the domestic-cattle class slaves here were kept on the lowest levels of the feudal languages. They themselves fought amongst themselves for relative heights in the language codes.
Whatever inhumanity is shown in the pictures, they are nothing compared to what an ordinary lower class person experiences in a local police station or prison in current-day India. Yet, no one is bothered. Because, the lower classes of Indian are the Nee or Thoo level persons.
However, the slaves of US are individuals who are on same verbal communication level with that of their white slave owners. They are as human as their white slave-owners.
First let me post the cover page of the Illustrated Classics version of Uncle Tom’s cabin.
Uncle Tom does not have any personality features of a slave in Malabar. He looks quite human and has native English features in his body facial demeanour and body stature.
The very words ‘Uncle Tom’ assigned to him, more or less erases almost all Malabar or African slave features in him. In Malabar, in the local vernacular, he would have been suppressed to real excrement levels. He would literally stink and his very presence would permeate in a terrific pollution which cannot be wiped out by any modern-day sanitizer.
2. Slave sale Charleston South Carolina
Both the Whites as well as the Blacks enjoying a wonderful English ambience. Both are lucky folks.
3. Crowe-Slaves Waiting for Sale - Richmond, Virginia
From a South-Asian contemporary as well as current-day lower class image perspective, these folks do not have any slave personality. In fact, if I go to the local town now in the early morning hours, I can see a number of immigrant workers from Hindi hinterland and Bengal who look much more despondent that the happy folks seen above, especially if they are new to Malabar.
I have seen the terrible living standards of the immigrant workers from Bihar in Delhi some more than 20 years back. Compared to them, these slaves seem to be living in some wonderful location.
4. Scene from Uncle Tom’s Cabin
Simon Legree and Uncle Tom: A scene from the abolitionist novel, Uncle Tom's Cabin
This brutality is something that is everywhere, where one monster is in charge of another. However, the person on the floor does not have the slave features of Malabar. He has more or less of the same ‘You’, ‘He’ personality of his ‘master’.
When speaking about scenes in films and novel, the fact is that anything can be inserted into them.
It is like the scene in Gandhi movie in which Gandhi is pushed out of a train in South Africa. Viewers get terrified and real tears run down their chubby cheeks.
However, the fact is that in South Asia, there were millions who would have been thrashed with iron rods if they were ever to venture anywhere near a higher caste or class man. In fact, even today there are so many such scenes.
Gandhi himself was actually from the Slave-master classes of South Asia, that is also there. If he got pushed out, maybe he got much less than what he actually deserved.
5. Slave dance to banjo, 1780s
That fact is that the scene is what happened in the US. If the same scene of the same dance in Africa in those contemporary times had been photographed, it would be of a much more barbarian scene. I can sense the invisible English communication links that bind these personality enhanced slaves of US, to each other.
See the image given below:
This is a scene from 1961 – The white skin person is Michael Rockfeller.
6. 1670 Virginia tobacco slaves
What is seen is a good quality work area, may be that of carpentry. Even around 1980s, I have seen much more terrible quality work-scenes in Malabar, with much more terrible dressing standards.
7. Eastman Johnson, The Lord is My Shepherd
The man in the painting does not have slave features. In fact, he has high-class personality features of South Asia. But then he is possibly wearing the old cloths of his masters.
8. Escaped slaves.
Most of them do have good personality features. No sane master-class individual in India would allow such dressing standards and personality enhancement in his servant class.
9. American - Slaves, J. J. Smith's Plantation, South Carolina
If the word ‘slave’ is not mentioned, what is seen is a wonderful scene of workers gathered. They speak English! The difference it makes cannot be understood by the native-English folks.
10. A Ride for Liberty -- The Fugitive Slaves
These English speaking slaves do not have any personality feature that can connect them to any real slavery as was there in South Asia. In fact, the above picture can easily be mentioned as of some superstar hero of Indian films dashing on a horseback with his family.
No slave in Malabar would have ever come near a horse other than when carrying his master in a palanquin.
11. A slave market
I did face an issue when I posted another picture of a slave family in the US in my vernacular broadcast in Whatsapp in around 2016.
A local teacher took up the issue that the photo was a fake one. He said slaves do not wear such dresses. In his imagination, the slaves of US were practically nude, with dirty and shrivelled body. That they would be kept at the Nee / Thoo levels of English language. I had to post some more slave photos. I had to specifically mention that there is no Nee / Thoo level in English language.
In passing, I need to mention that many government school teachers here had or have abysmal standards of proficiency in English.
12. James Hopkinsons Plantation Slaves Planting Sweet Potatoes
What is seen is a wonderful scene of workers in a good ambience. If one were to go to many tea plantations run by great Indian companies, the workers can be seen to live in terrible states.
There was one college-day acquaintance of mine who got graduated in Agricultural studies. He got posted as a Supervisor in a tea estate run by one big corporate Indian company. He told me that he and his colleagues were quite frankly told by the management to address all workers with a Nee, even if they are very senior in age. Once this is done, all human rights features will vanish from the workers. They will have semi-dumb mental features.
Now, let me state this much also. I do not support any kind of slavery. But then, over here in South Asia, everyone is cunning and shrewd. Everyone knows that one should not allow their subordinates to get any proficiency in English. Once the lower placed person learns English, the original master-subordinate links breakdown.
In fact, some more than 30 years back, I did have a conversation with an Indian army commissioned officer. He had been a senior student of our college. He said that the ordinary soldiers from some north-east states of India are good in English. But the officers do not allow them to speak in English. He said that the officers address them in Hindi and they are made to speak back only in Hindi.
The slave-masters of US did not know the secrets inside this idea.
If the slaves of Malabar had any opportunity to learn English, they too would have acquired the dashing features of the slaves of US. India would have acquired US social features. But not that of pristine-English, that is also there.
In current-day India, a shallow academic idea can be inserted into the minds of the newer generations that in each linguistic location in India, a single population or ethnic group had lived over the centuries. However, that is a falsity. Each social area was a location inside which various different ethnic populations were kept in unmovable positions by means of sharp claw-like verbal codes, by their social seniors.
Each upper-positioned group had only emotions akin to carnivorous cravings with regard to the lower-placed individuals.
It was into this terrible inhuman social system that the English East India Company had placed themselves in. Due to their incapacity for learning and understanding the local vernaculars, they themselves escaped being seen as another prey for devouring. The verbal claws would simply go inside them and come out as a ghost would enter a building wall and come out, without being able to get a catch on the flesh.
The issue with the slavery in the Malabars was that every human group inside the location was equally of the same carnivorous kind. The stronger ones placed themselves above the others. That was all. It was like the food-web that is taught in biology.
However the officials of the English East India Company were not aware of this very essential fact. They saw only the brutality of the social system. They did not know that every element in the brutal system were wary of the lower-positioned ones. And that everyone had the same dangerous verbal apparatus inside them.
Even today, most (possibly all) houses in South Asia have windows with bars on them. I do not know if this social mood has entered England along with the South Asians. If not, it will arrive the moment a location starts speaking any South Asian vernacular in bulk.
QUOTE: The questions of slavery and the slave trade attracted the early attention of the Honourable Company’s Government. So early as 1702, the year in which British rule commenced, a proclamation was issued by the Commissioners against dealing in slaves. A person offering a slave for sale was to be considered as a thief. END OF QUOTE
A correction. English rule must have began in 1702 only in a very slender manner. Malabar came under the English Company rule only after the death (in 1899) of Sultan Tipu. And that too in a very feeble manner for so many years. QUOTE: The houses of suspected slave traders were to be well watched and entered and searched on the smallest suspicion, and the traders caught in flagrante delicto were to be handed over to the Raj to be dealt with. END OF QUOTE
QUOTE: Fishermen and Mappillas convoying slaves were to be “severely flogged and fined at the rate of ten rupees each slave.” END OF QUOTE
QUOTE: But the proclamation was not to prevent the privileged superior castes from purchasing the children of famine-stricken parents, as had been customary, on condition that the parents might repurchase their children, as had also been customary, on the advent of better times.
This proclamation was, however, directed chiefly against the practice, then prevalent, of bands of robbers carrying off by force from their houses the children of “the most useful inhabitants, the Tiyars and other cultivators. END OF QUOTE
QUOTE: This practice was kept alive by the facility with which the slaves could be sold on the coast to the agents of vessels engaged in the trade sailing from the French settlement at Mahe and from the Dutch settlement at Cochin. These ships “in general carried them (the slaves) to the French Islands.” END OF QUOTE
The reader should not get the impression that the slave traders would catch the ordinary people of the land and sell them as slaves. That would not be possible.
For instance, if a Brahmin youngster is stolen, his very claim or identification that he is a Brahmin will set him free. It would be like a police officer in civil dress being arrested by the police. All he has to do is mention that he is a police officer.
There were plenty of slaves in the land. So there was no reason to catch persons for slavery. But then, the higher-positioned lower-caste ethnic groups would not be slaves as such. They would only be agricultural workers with extremely meagre income. Their children were at risk of being caught and sold to the French and the Dutch traders.
So the English East India Company had to deal with two different kinds of slavery.
One was the main slavery ubiquitous in the land. That of the domestic cattle-class slaves, who were supervised by the Nairs (police shipai-like class of yore). (Incidentally the creep who recently went around claiming that Britain has to compensate India for looting India was from this caste).
The second was the catching of the children of agricultural labourers and selling them into international slavery operated by the Muslim seamen in close collaboration with the French and Dutch traders.
The fact would be that no sane individual from the upper classes would be bothered with all this.
It would be like seeing live chicken being transported over a couple of hundred kilometres from Tamilnadu to Malabar locations in tightly stacked cages in lorries. The individual inside the chicken brain would be suffering a terror and discomfort that is not imaginable. At the end of the scene, they are murdered with the least of compassion. No one bothers.
It is simply that no one can make any changes to the system.
The same was the case of the bonded slavery in the land. This slavery is defined as indentured slavery. If one were to search for this item online, most probably what one would gather is that this was the slavery created in British-India by the English Company. And that the Company would catch the local poorer classes and sell them as slaves in South Africa and elsewhere.
Photos of ‘Indian’ slaves in South Africa would be seen displayed to prove this commodity trade by the English Company.
This is how modern Indian academic creeps, who gather a king’s ransom as monthly pay, write history. There is currently no way to supervise such ‘encyclopaedic’ writings. Encyclopaedic writings have literally gone amok.
QUOTE: The subject of agrestic slavery did not come forward for some years, but on 20th July 1819, Mr. Warden, the Principal Collector, wrote an interesting report on the condition of the Cherumar and on the 23rd December of that year the Principal Collector received orders desiring “that the practice of selling slaves for arrears of revenue may be immediately discontinued. END OF QUOTE
QUOTE: The matter in this and other ways reached the ears of the Court of Directors, and in their despatch of 12th December 1821 they expressed considerable dissatisfaction at the lack of precise information which had been vouchsafed to them regarding the cultivators in general, and in particular said :
We are told, indeed, that part of them (an article of very unwelcome intelligence) are held as slaves ; that they are attached to the soil and marketable property. END OF QUOTE
The member of the Director Board of the English Company had seen themselves as spreading grand ‘Christian’ ideas across the world. However there were some issues with this imagination as well as with the altruistic aim.
The first issue was that they might not have any information that English Christianity might not have much areas of correspondence with feudal language Christianity. That one is the exact opposite of the other.
The second item would be that they might not be able to imagine a Malabar slave. A Malabar slave was more or less brought up as domestic cattle, such as a cow or bullock or goat and such. These slave beings cannot be unfettered and let loose into the social system.
Maybe they have seen pictures of the fabulous looking English speaking Negro slaves of the US locations in the Americas. However, the feudal language speaking slaves of the Malabars were a far cry from those Negro slaves living in such alluring social locations in the US. In fact, there was no location of correspondence between the wonderful ‘Nigger slaves’ of the US and the soiled slaves of the Malabars.
100
Posted: Mon Nov 13, 2023 2:46 pm
posted by VED
100 #. A terror with regard to liberation of slaves!
The Christian folks who were the members of the Director Board of the English East India Company, does seem to have been truly distressed that the Company was in charge of locations in Malabar where a section of the human beings were seen as domestic cattle of burden.
It might have been quite a laughable situation. No one in Malabar would have been bothered. But over there in England, the Director Board members lost their sleep.
QUOTE: A report was called for, and Mr. Vaughan in his letter of 24th August 1822 merely said that the slaves were under the protection of the laws. The general question of slavery was not, however, allowed to drop. END OF QUOTE
I do not see any way by which Mr. Vaughan could have explained the realities of Malabar to those who lived in England. That a He or She who is an Aap level person is totally different from a He or She who is a Thoo level person is an information that itself would require a lot of words to convey.
And that was just the tip of the iceberg.
There is need to remember what happened with regard to the judicial ruling regarding to the emancipation of the West Indies Slaves. The British government, in its heights of ecstatic social reform follies, had moved without much forethought with the emancipation of slaves over there. These are things that no sane person anywhere in the world would bother about.
For instance, there are so many so-claimed grand thoughts in Vedic and Puranic literature, about which current-day Indian jingoists go around singing praise. Were there any thoughts by any of the grand personages of yore on the ways and means to bring about the emancipation of the slaves?
I am yet to hear of one.
QUOTE from Wikipedia: After decades of campaigning, the Slavery Abolition Act had been passed in 1833. The plantation owners in the Caribbean, represented by the London Society of West India Planters and Merchants (now the West India Committee), had opposed abolition. The 1837 Act paid substantial amount of money constituting 40% of the Treasury’s tax receipts at the time to the former slave owners, but nothing to the liberated people.
Slave owners were paid approximately £20 million in compensation in over 40,000 awards for enslaved people freed in the colonies of the Caribbean, Mauritius and the Cape of Good Hope according to a government census that named all owners as of 1 August 1834. END OF QUOTE
The reader might need to make note on the words of the academic creep:
QUOTE: but nothing to the liberated people. END OF QUOTE.
Let me continue.
The members of the English East India Company’s Director Board must have been greatly terrorised by the above incidence. In fact, there seems to have been a real fear that if the English Company took steps to emancipate the slaves in Malabar, the slave owners might gather together and file a compensation claim in England.
If such a thing was to happen, it would break the backbone of the Company, there was no doubt about that.
Actually getting this done was not difficult. The taste of blood already had been given to the local slave-owner classes. See this incident. Foolish England is trying to display its magnanimity and glorious standards to feudal language speaking social bosses.
QUOTE:
… at the same time charges of corruption and bribery were brought before the Governor, Mr. Duncan, by the Zamorin against Messers. Stevens, Senior, J. Agnew, and Dewan Ayan Aya, a Palghat Brahman for extorting one lakh of rupees.
The Bombay Government in January 1796, accordingly appointed a commission for special enquiry into these charges and some other minor matters.
QUOTE:
These officers were prosecuted by His Majesty’s Attorney-General before the Court of King's Bench in London on charges of bribery and extortion.
The trial began in 1801. They were found jointly guilty by a jury of having taken Rupees 85,000 from the Zamorin, and of having demanded larger sums. And on 18th June 1804 they were brought up before the Court for sentence.
They were jointly condemned to the forfeiture of Rs. 85,000, the sum received from the Zamorin. Mr. Stevens was fined £5,000 over and above the said amount and sentenced to two years imprisonment “from that time and until he shall have discharged the fine. END OF QUOTE
No sane person or association or class or royalty would see anything in the below given words anything other than gross naivety and gullibility. It is like saying Thank You to a vernacular language speaking person. The words and the glorious sense it tries to convey simply skims over the mind and thoughts of the person.
QUOTE:
The Principal Collector, on 18th May 1805, communicated the result of the trial to the Zamorin and in accordance with the orders received, thus addressed him :
“You will have it perused to you with attention, and I have no doubt be fully satisfied that the principles upon which the English wish to govern their subjects in India are founded upon truth and justice, and are particularly sensitive of the comforts and happiness of the natives of India.” END OF QUOTE
The reader may notice that the real instigator and kingpin in the corruption incident Dewan Ayan Aya must have stood in the sides watching and enjoying the passing show with unconcealed glee.
Now, coming back to the question of emancipating the bonded-to-the-soil slaves of Malabar, see this:
QUOTE:
Their freedom was not, however, to be proclaimed, and the measure was to be carried out in such manner “as not to create any unnecessary alarm or aversion to it on the part of other proprietors, or premature hopes of emancipation on that of other slaves. END OF QUOTE
The English Company at Tellicherry had to move with very slow steps. The social scene had nothing to do with what would be imagined in England. Yet, firm steps were taken.
The reader needs to remember that whatever administrative steps were taken, they had to be executed by the natives-of-Malabar staff members of the district administration. Most of them invariably would be from the age-old feudal landlord class households. They would not have any sympathy with the aims of these steps.
QUOTE:
The Directors on learning what had been done "entirely approved” of the measures adopted, and requested the Government to consider how to extend similar measures to the slaves of private owners, and urged the necessity of carrying out the measures with "extreme caution”.
This was contained in the Directors’ despatch of 17th August 1838, and in penning it they evidently had before their eyes the fear of being heavily mulcted after the West Indian fashion in compensation to owners if any overt act was taken towards publicly recognising a general emancipation of slaves. END OF QUOTE
101
Posted: Mon Nov 13, 2023 2:54 pm
posted by VED
101 #. The gradual change in the Muslim demeanour!
Even though in current-day times, the word ‘Malabar’ is mentioned to denote a single geographical area, there were actually two Malabars. The nairs (police shipai class) as well as the Thiyya (highest of the lower castes) of north Malabar viewed their counterparts in south Malabar with disdain.
Due to some reason, the Thiyyas of north Malabar did not cause distance-pollution. There is a claim that they had Greek bloodline. South Malabar Thiyyas did cause distance pollution. The north Malabar Thiyyas went out of the way to mention that they were different from the south Malabar Thiyyas.
The Nairs also did have a similar mentality.
In south Malabar, social strictures were quite tough. And human slavery was rampant over there.
All over Malabar, there were various kinds of Mappillas or Malabari Muslims. Some, especially those in Cannanore area, were from, I think, Greek bloodline. There were others from pure Yemanese Arabic bloodline in Malabar. Then there were Mappillas who were converts from the higher castes, and also from the lower castes.
There had been a very strong Arabian maritime trade presence under the leadership of the king of Egypt across the Arabian Sea. This was the pepper monopoly trade to Europe.
The Hindus (the Brahmins) and their henchmen classes viewed the higher classes of the Mappillas as different from the lower-caste convert Mappillas.
There is need to mention the details in more complicated details. However, I will not go into that here now.
During the Mysorean attack on Malabars by Haidrali and his later by his son, Tippu, a lot of the lowest classes literally broke free from so many social fetters. For, their master classes had run off to Travancore.
QUOTE: The country of the Nayres was thrown into a general consternation, which was much increased by the cruelty of the Mapelets, who followed the cavalry, massacred all who had escaped, without sparing women or children : so that the army advancing under the conduct of this enraged multitude, instead of meeting with resistance, found the villages, fortresses, temples, and in general every habitable place forsaken and deserted END OF QUOTE
Many of these slave caste persons, especially in south Malabar, converted into Islam. They remained as a separate Mappilla population over there in south Malabar.
When the English Company rule came over the Malabar district, a new social phenomenon started taking place in south Malabar. Many of the slave castes and even some from the south Malabar Thiyyas converted into Islam.
The Slavery abolishment done by the English Company more or less fed fuel to the conversion of the lower classes into Islam.
QUOTE: as Hitchcock observed, the Ernad Moplah would brook no control from hindus or north Malabar Moplahs. END of QUOTE.
The above quote is from the 1920s. However, the emotion seen above would have been correct even in the 1800s. The slave convert Mappillas strode on in a very independent manner over the decades.
The slave population individuals who entered into Islam very fast acquired a personality standard that was not in tune with their social standards in the local vernacular. There was a vernacular in Malabar which was known as Malayalam. However, this language was bereft of both Tamil as well as Sanskrit words. However, it was also a very terrible feudal language.
The converted-to-Islam slave castes, had a few native-Arab spiritual leaders who exhorted to them not to show any kind of subservience to the supervisor class, i.e. the Nairs. That is, they were to use the lower You (Inhi / Ijj) to them, if and when they addressed them thus. In which case, the words of referring would also be that of the lowest He, She etc. That is, the social communication routes would be strewn with cluster bombs.
The slave classes literally went beyond their brief, so to say.
QUOTE: Another of the Tangal’s orders, that every Moplah should use the polite form of the second person when conversing with Nairs only when the latter used the same, was similarly exceeded. END OF QUOTE
QUOTE: As Conolly noted "The low Moplah, never over-courteous in his manner, is pleased at an order which brings (as he thinks) his superiors in rank and education to his own low level END OF QUOTE
What came about was the slow and steady development of a population class which were seen as terribly irascible and cantankerous by the supervisor castes and their social seniors, the Amabalavasis and the Hindus (Brahmins).
The Hindus and their henchmen castes must have placed the blame on the English Company rule for this terrible development.
Here again, I need to emphasise that the English Company administration did have a very good opinion about the pure Arabian blood Mappilla Muslims of Malabar.
See these words of William Logan, who was himself a Scotsman.
QUOTE: Genuine Arabs, of whom many families of pure blood are settled on the coast, despise the learning thus imparted and are themselves highly educated in the Arab sense. Their knowledge of their own books of science and of history is very often profound, and to a sympathetic listener who knows Malayalam they love to discourse on such subjects. They have a great regard for the truth, and in their finer feelings they approach nearer to the standard of English gentlemen than any other class of persons in Malabar. END OF QUOTE
The arrival of the English rule in Malabar certainly was making terrific changes in the social system. The word Mappilla slowly shifted in its meaning into what it was not actually.
I am now going to mention the historical events that led to what is taught in Indian official history as the Mappilla uprising against the English rule. It is also mentioned as the Malabar uprising, Malabar revolt etc.
This actually took place around 1920. And it has been mentioned as being part of the Khilafat movement and also as part of the ‘great Indian freedom struggle’.
It was actually none of the above two items. For, it was just the ending part of a series of social disturbances that had commenced in two taluks in South Malabar right from the 1800s. Taluks are sub-divisions of a district. The taluks in context here were Walluvanad and Ernad, both of south Malabar.
The only problem is that when formal historians try to elucidate on the end part in 1920s, they practically have no information on what was brewing and boiling in the social set up right from the 1800s. And if they do have information, they quietly remove it from popular purview, in their desperation to cast the blame on the English administration, and to connect everything to the ‘freedom struggle’ that they connect to the rascal Gandhi from Porbandhar kingdom.
The reader should note that the so-called Malabar revolt took place mainly in two Taluks of South Malabar. The rest of south Malabar and also north Malabar were unaffected by this event.
When the English East India Company went ahead with the abolishment of slavery in South Malabar, many of the slave caste individuals jumped into Islam. This was to give them a social security that nothing else could deliver. The concept of universal fraternity promoted by Islam gave them a social brotherhood feeling which feudal languages can never create amongst them.
For the fact remains that the lower castes could have united together and crushed down their social superiors and suppressors. However, the feudal language verbal codes will never allow them to achieve this unity. Instead, they would view each other with disdain and disquiet, and with a competitive mindset. And at the same time, the verbal codes would heap devotion and loyalty towards their social superiors and oppressors.
However, Islam in South Malabar had traditional leaders who were based in pristine Arabic bloodline.
QUOTE from Malabar Manual:
Conversion to Muhammadanism has also had a most marked effect in freeing the slave caste from their former burthens.
By conversion, a Cheruman obtains a distinct rise in the social scale, and if he is in consequence bullied or beaten the influence of the whole Muhammadan community comes to his aid.
With fanaticism still rampant, the most powerful of landlords dares not to disregard the possible consequences of making a martyr of his slave
Actually this empowerment of the lowest classes in the society was not at all anything like what took place in the US amongst the Negro slaves. For the social communication was in a feudal language. When the lower You / He / She improved, what takes place is the See-saw effect that feudal language can accomplish.
The lower He will go up and the higher He will go down.
However, actually the higher castes including the supervisor caste, the Nairs, would not willingly budge from their higher verbal position relative to the slave caste converts. And they would view the aspirations of the converted into Islam lower classes to go up in the verbal codes, with terrific terror.
They would insist on their traditional crushing down words of addressing and referring on the converted-to-Islam lower classes. And the converted-to-Islam slave castes would dare to upset the applecart.
QUOTE: This exaltation of the Mappilla caste enables them to make better terms with their janmis.
The janmis do not fear the Hindus* as a caste. Therefore Hindu tenants have to submit to terms which Mappilla tenants would not endure.
And finally the result is that there is a steady movement whereby in all the Mappilla tracts the land in passing slowly but surely into the possession of the Mappillas and the Hindus are going to the wall. END OF QUOTE.
* Here Logan is obviously making a mistake when using the word ‘Hindus’. He is actually referring to the castes that come under the direct command of the Hindus, that is, of the Brahmins. These lower castes are not actually Hindus. For, they had no connection with any Brahmanical traditions or antiquity till around the 1930s.
Sayid Fazal Tangal, the Arabian bloodline spiritual leader who appeared in the two taluks of Walluvanad and Ernad, categorically asked the lower-class Muslim converts to use the higher You, He or She to the Nairs, only if the Nairs used the same higher words towards them.
He was trying to enforce the quality enhancement of the lower-caste Muslims by a simple verbal correction. However, it was not that easy. For, this is not actually an error in the verbal usage, but rather the only way to use the local feudal language. The various hierarchies are connected to so many human relationships, in very complicated ways.
Sayid Fazal Tangal’s words might have only enhanced the terror that was already fermenting in the social communication. The higher castes had to protect the respectability of their children, their females, their relatives, their subordinates, their superiors and also of their own.
The English Company was trying its best to understand and improve a social system, which they could never understand from inside English. Whatever they say could get splintered into a minimum of two vertically opposite (180° vertically apart) levels of social meanings.
In a feudal language, individuals are installed inside specific social slots from which they should not wander out at will. However the presence of the English administration, the abolishment of slavery, the new right to individuals from any caste to join the administrative services, the spread of English social ideas and the conversion of many slave caste individuals to Islam were all tearing apart the traditional social relationships like no other thing had done previously.
And to add to this all, there was a social and political stability that persevered over the decades. Usually the land was continually disturbed by warfare, raids and other items in which there were continual incidences of molesting and abduction &c. When the English rule arrived, everything became stable. So that the people had the time to ponder about other terrors.
Now, I might need to mention something about the change that Islam enforced upon the slave caste persons.
103
Posted: Tue Nov 14, 2023 5:49 am
posted by VED
103 #. The slow and steady shift in Islamic population
It was not easy for the English Company to define the Mappillas or the Malabari Muslims. For there were a few number of different ethnic populations that had come be defined by that tile.
In South Malabar, what the Company saw a massive erosion of the slave population numbers.
There are, therefore, 40,000 fewer Cherumars than there would have been but for some disturbing cause, and the disturbing cause is very well known to the District Officer to be conversion to Muhammadanism.
The reader should note that the massive movement into the Islamic address by the slave caste was not due to any spiritual reasons. The only intelligent reason that led to this was the terrific verbal indicant code enhancement that would come upon the slaves the moment they gathered the Islamic address.
This kind of swarming in would not be allowed by any sane population. Surely the Brahmins would never do this. Even though this is what actually happened to the Brahmin religion at around 1930s.
Among the slave castes, there were terrific levels of mutual repulsion and distaste.
In the 1830s, for example, it was reported that in one part of north Malabar a Poolyan’ (Pulayan or Cherumar) might not approach within ten paces of a Vettuvan, a ‘Parian’ (Parayan) was obliged to remain the same distance from a ‘Poolyan’ and a ‘Nyadee’ (Nayadi) twelve paces from a ‘Poolyan’.
Some years later, H. V. Conolly reported that the abhorrence of the Ernad Cherumar to the vicinity of the Nayadi was so great (being “equal... to what is felt by the highest Cast Brahmin”) that nothing could induce the former to work near to the latter.
The Islamic set up in each location would have to deal quite efficiently to iron out this issue.
There were more or less same and similar issues being worked out in the Travancore kingdom by the missionaries of the London Missionary Society. There the Ezhava converts to Christianity very categorically took the stand that they would not allow the Pulaya and Pariah converts to Christianity to enter their church premises.
What needs to be borne in mind is that the language of conversation and social communication remained the same local feudal vernacular. It is not easy to wipe out the division, the disgust and loathing that are encoded in the language codes.
The much denigrated ‘Nigger’ word actually would sound quite an attractive word for the slaves of Malabar.
Here I might need to mention that in Tellicherry area in north Malabar where the English Company had set up its Factory, there was a lot of spread of good quality English. Some of the best known schools and colleges of those times were there in Tellicherry.
There was indeed a streak of English communication in the local society. However, this streak stood like a solitary island in the midst of an astronomically large feudal vernacular ocean all around.
In South Malabar, the Islamic clusters did work to remove the stinking dirt that had been encoded into the slave castes over the centuries. They were made to wear clean cloths and to keep their body well washed. Beyond that they were able to set up mosques which were maintained with a high level of cleanliness. I think that each of these mosques had clean toilet facilities.
Good toileting habits which might have been prescribed in the holy books might have been enforced. It is indeed a remarkable item that the lower caste converted Muslims were able to maintain clean toilets in connection to their mosques with no need to create and maintain an unclean caste of human beings especially meant for this purpose.
When comparing this issue with how the black slaves of the US could be trained into good toileting habits, there also the presence of very high quality social ambience can be detected.
But then over here in India, there is no such training anywhere in the formal education system. In most of the govt-run schools, the school toilets would stink and mostly be without any water source. The teachers would have nothing to do with it.
In some schools, the children of lower class individuals are carefully selected and made to clean the toilets. This sort of reinforces the idea that the toilets are more or less to be maintained by an unclean class of people. There are other items to be mentioned in this regard. However, let me move on.
Now coming back to the lower caste converted Muslims of south Malabar, even though they were made to act and look good, they were still the lower caste or lower class individuals. This will remain there in the local language verbal codes.
As to these individuals, they would carefully maintain their capacity to create a spit with a screeching deep throat sound. This they would use with a terrific impact on any higher class person who they want to club down mentally and socially. In fact, they would spit everywhere they want.
In Tellicherry, even without any specific premeditated effort on the part of the English Company, there arose a good social quality section of people who included both the higher castes as well as the lower castes. This social mixing went sort of unnoticed and un-discussed in Tellicherry.
However, in south Malabar, what was happening was something quite near to allowing a servant to display higher attributes. That is, the servant does not have to display his servility in front of his masters.
However, the local feudal language has no slots of interaction wherein the lower man can sit with a pose of good dignity and stature. His pose of dignity can only be described as rank rascality in the local verbal codes.
The English administration might not have understood the issue in its full clarity.
Even the traditional higher class Muslims would have viewed the development with a sense of unease. Their religion was slowly being shifted from their premises to the social and mental location of populations who were absolutely different from them.
Many members of the lower class converts into Islam were slowly gathering the title of Islamic teachers. But then there is indeed a difference.
QUOTE: The students at the college are supported by the Ponnani towns people, the custom being to quarter two students in each house.
The students study in the public or Jammat or (as it is sometimes called) Friday Mosque, and in their undergraduate stage they are called Mullas. There is apparently very little system in their course of study up to the taking of the degree of Mutaliyar, i.e elder or priest.
The word is sometimes pronounced Musaliyar, and very often by ignorant people as Moyaliyar. END OF QUOTE
QUOTE: Genuine Arabs, of whom many families of pure blood are settled on the coast, despise the learning thus imparted ….. END OF QUOTE
But there is nothing they can do about this slow change that is arriving upon their religious base and platform.
The presence of the English Company administration was creating changes in various locations. Nothing is actually being done as per intelligent premeditation.
There is generally a feeling that lower caste populations are those that have some genetic level lower-quality.
Indeed, Edgar Thurston did try out a technique he called as Craniology. (Cranium means: The bones that form the head). What he did I think was to measure the various lengths in the human skull bones, and possibly the various depressions, bumps, angles etc. that all could be measured over there. And thus to define each specific caste or human race as per certain specific dimensions therein.
The truth is that his observations were real, but they were not actually connected to what he sort of presumed they were to be. What he was seeing was the different chiselling and hammering effects of feudal language verbal codes in feudal language speakers, as apart from the absence of such effects among planar language speakers.
In fact, among the Greek bloodline lower castes of north Malabar, the verbal effect on human facial demeanour is quite evident.
Those who lived in the higher verbal code locations do have a very markedly different facial demeanour from that of those of the same genetic population who had lived through the centuries in the lower verbal code locations. In fact, if the human skulls of these two different populations can be examined, very specific difference in the bone lengths, depressions, bumps, angles etc. might be noticeable. However, it is a complicated machinery.
Coming back to the slave castes of south Malabar, those who remained under the Hindus (the Brahmins) and their henchmen remained unchanged in personal features. Each of the specific slave caste and lower castes continued to display their traditional physical demeanours.
However, those who jumped into the Islamic fold more or less showed remarkable changes. First of all the issue of meagre food had a drastic change. The community feeling of the Islamic lower class individuals sort of assured that no one went hungry. In fact, food was there in abundance.
Another input was the slow and steady entry of the Arabian bloodline into them. For, there were many Arabian sailors and other sea-workers who moved across the Arabian shoreline to that of the Malabar shores on the other side of the Arabian Sea, regularly.
These men might have maintained their family over there on the Arabian coast, and another one on the Malabar Coast. The fact that Islam does allow this arrangement must have helped. On the Malabar Coast, they would have married into the lower caste Islam converts.
With each new generation, the converts to Islam lower class families must have started showing children with brown and other colour eyes and extremely fair skin complexion.
Yet, they were understood to be lower class. The physical features of social lowliness would be there. Maybe I can vouch for that.
Again there is a general conception that the lower castes are dark in colour and the higher castes are fair in complexion. However, that was not a universal truth. For, in north Malabar, there were lower castes as well as other caste that are currently defined as Scheduled caste (extremely low caste) individuals who traditionally did have a fair to extremely fair complexion.
However, the Pulaya, Pariah, Cheruman etc. in their original unmixed state were generally dark in skin colour. They worked in the extremely hot sun, that is also there.
There was a complexity arriving on the social and political scene of the Malabars. Around 29 minute locations (kingdoms) have been connected together to form the Malabar district by the English Company administration.
The officials are generally from the traditional Adhikari (local feudal overlord) classes. The policemen and the soldiers are generally from the Nairs in south Malabar. In north Malabar, the matriarchal Thiyyas also have entered slowly into this domain.
In south Malabar, the slow and steady increase in the slave-class convert Mappillas in the location was creating a dreadful horror-like social nightmare for the Hindus (Brahmins) and their henchmen classes, and also for the lower castes who had remained devoted to the Hindus.
The English Company administration at its top level was sympathetic to the slave castes. However, they had no pathway to directly communicate with the lower castes.
It would be like going to a landlord’s house. There would be lots of slaves doing all kinds of work. There is no way for the guest to interfere with that set up. He would simply have to watch the scenario with a detached mindset.
The same was the way the English Company officials could deal with the social reality. It would be utter foolishness to recruit the slave class individuals to official posts. If such a thing is done, the whole official machinery would collapse.
The Hindus and their henchmen the Nairs also had reasons to be terrified by the slow change in the social demography. The slave convert Mappillas were having an aggressive mindset in the way they intended to use the local feudal language. In fact, they would have no moral or ethical qualms in using the lower indicant verbal codes upon the higher positioned individuals and their family members, if they can get away with it.
For, they did not have any string of feudal servility attached upon them. Whatever they might have had before they converted into Islam would have atrophied.
The scene is similar to many servant-class individuals traditionally working as menial servants in police constables’ households suddenly gathering the mental acumen to address everyone right from the constables to the IPS officers with a Thoo / Nee, and to refer to them with a USS / Avan / Aval.
The women folks in the households of the police service folks will go into hiding at once, from the social system. For, wherever they go, they would be accosted by menial men and women who would address and refer to them with downright degrading verbal forms of You, He, She etc.
In fact, the same thing did happen in Travancore kingdom also, when the handiwork of the London Missionary Society let loose the lower castes over there. In many market places, the women-folks from the higher castes vanished for some years altogether.
The scene can compared to the shipai soliders and their wives daring to use the Thoo / USS words upon the wives of the Commissioned officers of the Indian army. And gaining the right of entry into Officers' Mess and Canteen.
The womenfolk of the Indian army Commissioned Officers would have to start contemplating upon the easiest ways to commit suicide.
In these modern days of nonsensical studies connected to Political Science and International Relationship, an utterly shallow and insipid concept of a nation-state has been imposed upon the current-day nation of India, and others of the same genre. This idea really has no basis as of now, and none in the history of the subcontinent.
Even now, India is not a nation of a single population. I am not speaking of the ethnicity differences across the different linguistic states. Instead, the reality is that even in a small location, the peoples are actually divided across sharp social heights and ambitions, which are totally antagonistic to each other social section.
When speaking of the endeavours of the English East India Company, this very fact has to be taken into consideration.
The English Company’s native English officials are sympathetic to the lower castes and slaves classes. However, the Company officials are total outsiders to the social system and to the various complications the society holds within itself. So, they do not really understand the verbal-code based compulsions that make the higher sections to view the lower sections with terror and misgivings.
The simple fact is that everyone in this terrible society is an active participant in the events and systems that uphold and maintain the diabolic state of the social system. If the Company officials find that everything is wrong and terrible, it is actually just because they stand outside and above the social system, and its cravings. If they are part and parcel of the social system and social logic, they will also find nothing wrong with the system.
It is like saying that people in India are aware that the Indian officials are corrupt, that the officials are gathering a huge astronomically high salary and perks, and that the Indian police are totally abusive and do beat up the common individuals without any demur &c.
But then, intelligent persons in the society do know that the best option for their own selfish interests is to collaborate with these very terrible officials.
Nothing more would likely have been done had not Mr. E. B, Thomas, the Judge at Calicut, written in strong terms on 24th November 1841 a letter to the Sadr Adalat, in which he pointed out a number of facts which had come judicially under his notice.
Women in some taluks fetched higher prices in order to breed slaves. The average cost of a young male under ten years was about Rs. 3-8-0, of a female somewhat less. An infant ten months old was sold in a court auction on 10th August 1841 for Rs.1-10-6 independent of the price of its mother.
These are ordinary social scenes in Malabar, or rather South Malabar. Only an English official of the Company administration could find something surreal about these things.
If the English Company took steps to remove the social tragedies, it is not something for which there was a massive social movement aspiring for. No, the fact is that everyone in the social system would have only quite selfish interests. That is, what is the profit that they can make out of it? The vast social issues will be outside their thoughts.
Selfishness is an essential feature of feudal languages. Promoting another individual in the society is an extremely foolish idea in such languages. When that individual goes up, this individual and his family should necessarily go down. This individual’s family would never forgive him for what he has done to them.
This is an emotion that was totally alien to the native-English mind.
The fact is that an ordinary Englishman cannot have certain extreme levels of insecurity that would promote him to be treacherous to his own English organisation. If this were not true, each of the English officials in the English East India Company would have tried to set up his own Standard to flutter in the wind in any location where he could have had commanding status.
However, in South Asia, every subordinate individual, including one’s own son and other relatives had to be continuously monitored for possible insidious takeover attempts. Everyone knows that everyone has these thoughts inside them. That is how the feudal language verbal codes work upon the brain and thought mechanism. However, it is machined by complicated strings that connect to various connected individuals.
When the English Company slowly gave some respite from the terrible social restrictions to the slave classes of South Malabar, many of the slaves jumped into the Islamic fold. Those who thus jumped had no reason to have any sense of gratitude to the English Company. The social release that they got was seen by them as some kind of natural progression of events. And part of their innate human rights!
At the same time, the slave convert Mappillas did contain elements who were finding it difficult to manage the dichotomy in the social logic. One of lowliness as encoded in the local feudal language, and the other of ideas of social stature which they understood Islam to be promoting.
QUOTE: “For some years past the province of Malabar has been disgraced by a succession of outrages of the most heinous character, perpetrated by the Mappillas of the province upon the Hindus. Bodies of Mappillas have in open day attacked Hindus of wealth and respectability, murdered them under circumstances the most horrible, burnt houses or given them up to pillage, and finally, wound up their crimes by throwing away their lives in desperate resistance to the Police and Military”.
The order then proceeds to point out that the outbreaks had “become progressively more sanguinary and more difficult of suppression” in spite of the employment of the regular troops, and that, while on former occasions the fanatics spared women and children, they had (in the last outrage perpetrated in a part of the district” of late years distinguished for its quietness”) put to death “men, women, children, the very infant at the breast, masters, servants, casual guests and ordinary inmates,” in short, “every human being found” in the house first attacked. END OF QUOTE.
Henry Valentine Conolly, the native-English District Collector of Malabar district was seen as being quite sympathetic to the lower castes and to the slave class converts to Islam, by the Hindu side.
There was the issue of Sayid Fazl Thangal, the Arabian bloodline Islamic spiritual leader of the slave-convert Muslims of South Malabar. He was seen as a very dangerous man by the Hindus (Brahmins) in general and very specifically by the policing class, the Nairs.
His exhortation to the slave convert Mappillas that they need use only the lowest indicant form of You, He, She etc. to the Nair, unless they themselves were addressed in the superlative by the Nairs, was one of the most explosively dangerous advices anyone can give in this subcontinent to any of the lower class individuals. Maybe he did not understand the explosive content in his words.
There was possibly a continuous demand from the Hindus and their henchmen side to have this man arrested. It took Conolly a great deal of effort to stop this from happening. For, if this man was arrested, the Nairs would immediately use the Nee / Thoo words and other corresponding words upon him.
Once that is accomplished, he is just a piece of filth for the Nairs. They would slap him on his face, make him answer questions in which he is addressed with a Nee (Inhi in Malabari). Once the meaning sinks in, his spiritual demeanour will change to that of a servant boy. These are things known to the average police shipai in India even now.
From around 1836, there were continual and sporadic incidence of homicidal violence inflicted upon some Hindu or some Hindu supporter. The Hindu side was of the opinion that such incidences were being spurred by Sayid Fazl Thangal.
However, Conolly managed an indirect rendezvous with this man. He got the report that this man was indeed a very honourable and high stature individual. The slave convert Mappillas were literally going beyond their brief, with regard to his words.
An educated Indian of current-day times has a picture of British-India as a place which was full of rollicking English / British men and women who were hell-bent on making hay while the sun shines. That they spent the time looting the temples, robbing the ‘Indians’ of their possessions, creating roads and railways to carry their loot to the seaports to have them sent to England / Britain, catching the poor ‘Indians’ and selling them as slaves in South Africa and elsewhere &c.
If they are told that nothing of this sort happened in British-India, they find it difficult to believe. There have been persons who have asked me to study history properly before making outrageous claims.
In Malabar district, there was a District Collector, the head of the district officialdom. He was an Englishman or some other person native to Great Britain. The whole lot of officials including the Deputy Collectors were the local natives of the land. In fact, there were even persons from the Thiyya community of north Malabar / Tellicherry who got appointed as Deputy Collectors.
Having seen their English writings, I do understand that even these Deputy Collectors from the lower castes were of fabulous proficiency in English. Please note that the time period was the 1800s, maybe from 1850s onward.
However, till around the early years of 1900s, the English administration must have depended upon the local traditional feudal landlord family members to run the local administration as government appointees. It was simply that there was no other way to recruit persons to head the local administration on a massive scale.
Even the English Company administration had very poor opinion about these local traditional Adhikari family members. They were known to be corrupt and utterly dishonest.
If a government report was asked for, they would simply write what they fancied and what they wanted to misinform the government, and send the report. In fact, these reports were of zero value. This point has been very precisely mentioned by William Logan, who himself had been a District Collector of the Malabar district.
QUOTE from another context, but used here to substantiate the point:
The accounts were fabricated, actual produce was over-assessed, produce was assessed that did not exist, and assessments were imposed on the wrong men.
However, the English administration was run by these local crooks. And the administration depended upon them.
The traditional lower castes might not have much problem with the draconian set up, for that was how it had been for centuries. They were more or less attuned to its wickedness.
However, the slave castes and other lower castes, who jumped into the Islam folders, turned out to be of a different breed and timbre.
They reacted verbally or, even at times, violently towards the degrading words and actions of the officialdom. And they saw the English Company and later the British rule administration as the leaders of their enemy classes.
So it was quite easy to focus their enmity on the English rule. It sure was a situation of high grade duplicity from more than one angle. The Brahmin (Hindu) side might have worked hard to make the English administration complicit in their own villainous deeds and programmes.
As to the local leaders of the lower caste convert Muslims, they also would find it quite easy to focus their antagonistic words upon the English administration. For, having the English as their enemy was a grand enhancement of their own stature and standards. That is how things work in feudal languages. This again is a very strategic information that is not known to the native-English. I cannot go into the details here.
H. V. Conolly, the native-English District Collector of Malabar, is working hard to balance the wobbling situation. On one hand, he is captive to the interests of the local persons in the officialdom. They are the persons who lend him the local information, give advices and suggestions, run the daily government work, write and create the government orders and notification, and actually execute the governmental decisions. In fact, it is they who run the administration.
These persons naturally belong to the traditional upper castes and classes. They have their native antipathy for the lower castes, and to the lower caste converts to Islam.
At the same time, Conolly does seem to have been able to get a social perspective from beyond his own captive location. He is seen to have worked hard for the emancipation of the slave classes, and did go ahead with programmes to make the slaves skilled in various trades and work-skills.
However, his endeavours actually would lead to a cul-de-sac, everyone in the local society knows. For, these kinds of actions do not gather any kinds of gratitude or appreciation, from anyone including from those who have benefitted from them.
If the slave individual improves, he and his family get the enlightenment that all the wonderful developments that had been gathered by them were due to their diligent hard work, physical capability and rare mental stamina. That a social unfettering had been worked out for them by the English administration never gets encoded in their minds.
Never in any social interaction would anyone mention the grand benevolence being showered upon them by the English officials. It is not generally easy to connect to the English in such words in the local feudal languages. That again is an information that needs elaboration. However, I need to move on.
When the isolated, but intermittent lower caste convert Mappilla attacks on the Brahmin side started reeking of terrible fanaticism, the English Company had to do something about it. Their own officials were naturally from the higher classes. Even the Muslim officials in the administration would not like to be identified with the lower caste Mappillas.
Mr. Thomas Lumsden Strange, a Judge of the Sadar Adalat, “whose former long service in Malabar and intimate acquaintance with the people and their peculiar habits and feelings eminently qualify him for the task, while his employment in a different sphere of late years saves him from the influence of any prejudice or bias,” was accordingly selected “to be Special Commissioner for enquiring into the Mappilla disturbances, their causes and remedies.
Even though it was expected that Mr. Strange would not be biased or prejudiced, in actual fact he was set to become very prejudiced against the lower class Mappillas.
Here again, there is one more issue. The word Mappilla actually did define Muslim populations in Malabar of a variety of ethnicities. When the new officials arrive from England or Great Britain, they would find it more and more difficult to know about this fact and to assimilate it correctly.
Mr. Strange, I think, swallowed hook, line and sinker, the version given to him by the very affable and kind-hearted Brahmin side.
He very powerfully advocated the arrest of Sayid Fazl Thangal, setting up of an armed force containing only Hindus, to remove all arms from the hands of the Mappilla folks in that land, and to use repressive measures upon the community and locality to counter the Mappilla attacks in any location.
It soon turned out that in any subsequent social issues, Conolly and Mr. Strange would come up with totally opposite views and understanding of what was happening.
107
Posted: Tue Nov 14, 2023 6:05 am
posted by VED
107 #. Inserting dignity where such an item is not in the language!
It was a tricky situation indeed.
The Hindus (Brahmins) and their henchmen, the Nairs wanted to have Saiyid Fazl Thangal arrested.
The word ‘arrested’ as mentioned in English does not encompass what this item consists of in South Asian feudal languages. In these local feudal languages, it is generally understood that the arrested person would be addressed and referred to, not only in the verbal communication, but also even in the FIR, in the lowest pejorative usages available.
Since the pejorative words are directly connected to rough and uncouth physical usages, the affected person is literally treated like dirt.
This verbal disgracing is a fact of life in South Asia, even though not many persons would mention this fact candidly. However, in the below given quote, it is quite curious that this item has been mentioned.
QUOTE: On the very day (17th February) that the Government appointed Mr.Strange as Special Commissioner, Mr. Conolly reported that 10,000 to 12,000 Mappillas, “great numbers of whom were armed” met at Tirurangadi and held a close conclave with the Tangal on rumours being spread that he was at once to be made a prisoner and disgraced. END OF QUOTE
It is seen that Conolly did not allow such a thing to occur. He allowed Saiyid Fazl Thangal to go back to this native land, Arabia.
But meanwhile Mr. Conolly had been successful in his negotiations to induce Saiyid Fazl to depart peaceably.
The Tangal avowed that he had done nothing “to deserve the displeasure of the Government ; that he repudiated the deeds of the fanatics ;and that it was his misfortune that a general blessing, intended to convey spiritual benefits to those alone who acted in accordance with the Muhammadan faith, should be misinterpreted by a few parties who acted in contradiction to its precepts.”
But he added “as his blessing was sometimes misunderstood and his presence in the country unfortunately had led to deeds of horror, he was willing, if the Government chose it, to end further embarrassment by leaving Malabar and taking up his permanent abode among his people in Arabia.
However, it was quite difficult to get the Thangal out into the sea at Calicut. He was followed by around 8000 lower caste converted Mappillas, on his way to the Calicut seaport. He had with him his family, companions and servants (fifty-seven persons in all).
So midway to Calicut, he and his companions got on boat and sailed away to the waiting ship about 12 miles away. He sent this information to Conolly before going into the sea.
What Conolly had done was to save him. And Saiyid Fazl Thangal surely must have understood it as that. However, for the lower class convert Mappillas, what Conolly had done was a great disservice to them. They had lost the only higher class platform they had a link to.
In the earlier mentioned two taluks of Eranad and Walluvanad in South Malabar, the lower class converted Mappillas continued to have social communication issues with their traditional slave-master classes. The local feudal language did not have any slot that could adjust to a social situation, wherein the lower man could exist with any personal stature and right to dignity.
As to Islam, it was doing a terrible deed by spurring these very items into individuals without taking into account the language code factor.
And it should be mentioned that the other sections of the Mappillas in the rest of the Malabar area must have sided with the Hindus (Brahmins). For, the lower classes were still the lower classes in the society as well as in the language.
To add to the confusion, there was a Mappilla Thangal family in Kundotty. This Kundotty was adjacent to the aforementioned taluks. Here the Thangal family was known as the Kundotty Thangal family. This family and their followers were staunch supporters of the English Company. In fact, through the thick and thin of the events, they stood unflinchingly with the English Company.
This family had been endowed with financial grants by the Company a few decades back as part of its long-term policy.
But Mr. Strange went beyond this and proposed that the force should be exclusively composed of Hindus, a measure which it is needless to say was not approved by the Government.
The Government also, on similar grounds, refused to entertain his proposals for putting restrictions on the erection of mosques as being a departure from the policy of a wise and just neutrality in all matters of religion.
But then, the Malabar War-Knives Act, 1854 was passed, as per the recommendations of Mr. Strange. Conolly was under compulsion to enforce the Act. He personally went to the disturbed locations and had the weapons of offence collected from various households. More than 7500 of such weapons of attack were collected.
It might be true that these knives were also used for agricultural purposes. However, it was Conolly who had enforced the Act which was seen by the lower class converted Mappillas as a repressive Act.
There is this tragedy. In reality, Conolly was sympathetic to the lower classes and even to the lower class converted Mappillas. However, that is not what the lower class converted Mappillas get to hear from their own leaders.
What they hear and understand is that it is Conolly who had banished their spiritual leader Saiyid Fazl Thangal. It is he who has enforced the repressive Malabar War-Knives Act. It is he who is the leader of the oppressive officialdom peopled by their traditional oppressors.
See this:
QUOTE: On the 4th August 1855 convicts Valasseri Emalu, Puliyakunat Tenu, Chemban Moidin Kutti and Vellattadayatta Parambil Moidin escaped from their working party of jail convicts at Calicut and proceeded to Walluvanad. END OF QUOTE
It can be seen that these Mappilla individuals do not have traditional Islamic names. They must indeed be from some slave convert families who had entered into Islam in the previous three or four decades.
Why they were in the jail is not seen in the records. However, in the jails, the local jail staff would have tormented them with horrible pejorative words of addressing and referring.
If they had been the slaves, there would have been no issues. For, the slaves had been treated like dirt and cattle. The slaves were used to such treatment.
However, these individuals were Muslims. And their religious leaders, without taking into account the peculiarities of the local languages, had inserted the idea of human dignity into them.
It is a foolish situation. And a very dangerous one also.
Before going ahead, I think it would be good to spend some time and some words on certain other items that stay behind some invisible supernatural veil and yet, remain quite powerful.
I will speak of the dichotomy and trichotomy, or even more layers created into the social set up by feudal languages.
It is easy to say that the higher classes keep their lower classes suppressed by the varying indicant verbal codes. However, that is not the whole story. The story should extend to the fact that in such a social set-up, it is the lower classes that actually enjoy the most placid composure in all kinds of communications.
It is simply that the lower classes cannot be pulled down below their lowest position in the communication codes. For they are on the lowest level, where they exist accustomed to their lowly states.
All the higher up folks have this terror, that they can be pulled down or pushed down further from their social slot in the verbal communication.
The Brahman folks rarely ventured outside their households. So much terrified were they of the subtle verbal attacks. There is no great defence against such an attack.
The financially weaker sections of the Brahmans stayed together inside Brahman villages called Agraharams, till they were ultimately liberated by the English rule!
The way this terror actually works is connected to the actual social design created by the feudal language. I will need time to explain what that is. I will leave it for the time being.
So it comes to pass that it is the lowest level persons who have the most placid mentality. For, they cannot be pulled down or pushed down from their lowest levels. This might seem a bit of contradiction. For, they are also the individuals who do feel the most crushed down emotions.
From this perspective, the lower class converted Mappillas have tremendous mental stamina. It is not a very recommendable mental feature. It fact, such individuals will not be given much access to any higher level social interaction by any sane social group.
The next point for inspection would be the effect of feudal language verbal codes. It is simply that everything in the social system will spontaneously get spilt into two or more layers, the moment any single feudal language speaker enters into the scene. At the level of a single individual, his or her visualisation of the scene can actually create this disastrous effect in an English social scene.
But then in any feudal language social scene, his or her presence would not create any change. For, his or her mindset is in tune with that social design.
For instance, there are three individuals in a Malabar social scene. One is the highest man. He is an Oru ഓര്.
Then, there is a middle level person. He is mentioned as an Ayaal അയാൾ, by the highest man to the lowest individual.
The lowest individual, the socially stinking person is an Oan ഓൻ. That is, he is the lowest he, him, his etc. To him, all his superior levels, men and women are Oru ഓര് and Olu ഓല്, respectively.
It is from this context that the entry of native-English speakers into Malabar should be taken up for inspection. Wherever the Englishman stood, there is a natural and unpremeditated converging of the different layers into a single unified layer. The personal attributes of the Englishman is immaterial in this context.
The entry of the English language creates a supernatural effect on the social scene. All the above verbal and social levels simply clap-shuts into a single word or level.
There is nothing abrupt or explosive in the English words. For words such as He, His, Him, She, Her, Hers, and You, Your, Yours etc. do not have any explosive or jarring sound or noise in them.
But then, the social system experiences a supernatural kind of manoeuvring. In each and every corner of the social sphere, where the English verbal codes spread, social redesigning gets ignited, without anything noisy to herald the resounding transformation that has been set off.
It is a nice change in the social system. But then, each individual in the social system is actually designed by the language codes to fit into a shape of a particular social slot. It is practically impossible to reshape an individual.
It is like a stone chipped to fit into a position inside a stone wall. If there is a slight change in the shape, he will not fit into the slot, which is itself connected to so many other individual slots.
So, even this wonderful change can seem cataclysmic and calamitous to most persons in the society. This particular experience is not easy to explain or convey in English. I can mention illustrative examples from inside an English social system. But they would not be able to gather the actual terrifying emotional affect that can grip an individual.
I will not go into that. It might lead to a lot of words.
The next item I should take up here is that of Islam.
I will only deal with the frill elements that can be taken up in the context of the location in this writing.
Some more that 20 years back, I had to do a content improvement work on a biography on Prophet Muhammad. I will not go into the deeper items here. But then, there was one very specific item that literally shook my thoughts.
Muhammad had never been in my thoughts other than as some kind of a false prophet or something similar.
When he entered the mosque at Medina (I think), everyone rose up. From a feudal language social perspective, this is how one ‘respects’. But then, actually it is exhibiting servility, not any kind of claptrap ‘respect’.
He is mentioned as telling everyone that there is no need to exhibit any kind of servility towards him.
This information, which most persons would simply brush off from their mind, gave me a jolt. For, I had a very quixotic attitude that resembled this seemingly idiotic posture.
I used to take English classes. I had informed my students that no one should get up when I come in, and that I should be addressed with a Mr. prefixed to my name. And the word ‘Sir’, which actually transforms to ‘Saar’ locally, should not be used upon me.
I went on to notice that even the great disciple of Muhammad, Abu Bakr Siddique, was under compulsion not to rise up from his seat when the Prophet enters into his presence.
The striking fact was that almost all or maybe all saintly persons are promoted socially as having a lot of servile followers. It is the Guru with a lot of prostrating shikshyas (disciples).
I do not want to wander too much into the theme. I think it would suffice if I say that after reading this information about Muhammad, I did do a cursory inspection mentally of the various Muslims or Mappillas I had come across in Malabar.
I think I had a feeling that none of them were actually Islam, if being Islam meant following the life-style of Muhammad.
Even the Mappillas are persons who live in a feudal language set-up. Even though they might claim to be Islam, at an individual level what spurs in them are the craving for social ‘respect’ or servility of others, who they see as subordinate to them.
By a singular action of not rising up from the seat, a subordinate can literally kick down a social superior. The force of the kick can be felt physically.
Yet, Islam promotes human dignity and social fraternity. That in itself does not make Islam a dangerous religion in feudal language locations.
But then, its penchant for converting the lowest classes of any feudal language society into Islam makes it a very dangerous religion.
It is literally like asking a domestic servant in India to sit on a seat and to eat with the household members. In Indian languages, the domestic servant is actually dirt, even though he or she is much required.
Everywhere on earth where Islam has done this social reform action, this danger will remain. The lower classes might go berserk on being reminded of their real social stature.
However, all Muslims are not lower class. But the hatred for Islam will not restrict itself to any class barrier, that is also there.
However, the same goes with the feudal language Christian missionaries of India also. They have converted the lower castes into Christianity in so many places.
It is simply an action by which the higher classes lose their Aap status, and make them go down to Thoo status. They will not forgive that.
Remember how Graham Stuart Staines and his sons were killed. Petrol was poured into the vehicle and they were set on fire. They possibly had no idea that the local feudal language Christian missionaries were creating a ruckus in the social scene, with their half-baked evangelism. It was an information beyond their ken.
Current-day Indian jingoists would speak of Vedic civilisation, Vedic literature, Vedic scriptures &c. (around 7000 or more years old) and of the Puranic religious epics (Ramayana, Mahabhartha &c.) (maybe a few thousand years old) as if they are all part of their own ethnic antiquity.
I do not want to go into that aspect as of now.
However, the fact is that when the English Company set up its trade centre (Factory) at Dharmadam Islands just north of Tellicherry, what they saw was a land with extremely miniscule connection to the above claims.
A question might form as to how I am sure of this fact.
One of the best items to mention might be that in my childhood, adolescence and youth, I did notice the land and its social system. Everyone other than the Muslims and the Christians claimed to be Hindus, in the local society. The traditional language in the locality contained words which were not there in Malayalam.
Those who had gone through formal education knew to speak Malayalam. As to the others, they were slowly getting to learn Malayalam words. As of now, most new generation persons do not know these facts.
No one seems to be aware that till around the 1930s, most of current-day Hindus had no traditional connection with Hindu scriptures, Hindu temples, and Hindu deities, Vedic mantras or even Sanskrit. However, the brief English rule in Malabar had created a breech in the fencing to all these items. The non-Brahman populations were quite quick to encroach and grab them.
In fact, those among the new Hindus, who learnt a bit of Sanskrit did showcase this learning and did thus exude some kind of exotic knowledge. It did give them some social elevation. Some of them were even seen as the repositories of grand antique knowledge. And they literally basked in the glow.
This might explain why over the centuries, the higher classes in South Asia might have studied Sanskrit. The verses sound quite exotic and they do create some extraordinary attention-grabbing auditory sensation in the listener’s mind.
In feudal languages, claims to some clearly visible or some other kind of perceptible, but non-tangible mental heights might make it easier to grab the higher verbal indicant verbal codes from others.
Current-day Hindus do react violently if they are informed that actually they do not have any antique connections to Vedic and Puranic religions. Even the fact that the core of the so-called Hindu religion is not of one religion, but rather that of two different religions is an unknown information to the old and new Hindus.
But then, it is a fact that both the English East India Company rule as well as the British Crown rule official records mentions all the non-Muslim as well as the non-Christian populations of Malabar as Hindu. May be the route to the erroneous popular claims to Hindu antiquity can be traced to this error in the official records. There are many other similar errors in those records, that is also there.
There are many social sections now who bask in the glory, which such errors have lent to their own ethnic ancestry.
After having mentioned that much, which I suspect I might have already written in this writings earlier, let me move on to what Henry V Conolly was preoccupied with in those days. The reader may remember that three lower-caste converted Mappillas have escaped from the jail at Calicut in August 4th 1855.
In those days, Malabar was quite a big district. As of now, it consists of six or seven districts of Kerala state. The lower-caste converted Mappilla atrocities on the Brahman side were confined to just two Taluks in South Malabar. And beyond that, almost all of them were located to a 15 mile radius around Pandallur Hills.
That fact was also quite a remarkable item for the English Company administrators in the locality.
Conolly was in charge of the huge district. Only a very small part of his mind would be dealing with the lower-class converted Mappilla atrocities. The reader might notice that I am continually using the words ‘lower-class converted’ or ‘lower-caste converted’ when referring to the Mappillas who created the ruckus.
As of now, this specific focus on who actually attacked the Brahman side is not seen mentioned at all. And the Brahman side is very categorically mentioned nowadays as Hindus. On the Mappilla side, currently the antiquity of all Muslims in Malabar stands compromised. The current mention is as that of the Mappilla attack on the Hindia. And the non-lower-caste-converted Muslims themselves are not aware of this error in the insinuation.
On the Hindu side, the most vocal anti-Mappilla individuals currently are actually the non-Brahmin encroachers into Hinduism. Actually these persons’ ancestry had suffered only the so-called ‘collateral damage’ when their Brahman superior’s side was attacked.
Beyond that, there is the erroneous use of the words ‘Malabar rebellion’ etc. Actually only a very miniscule part of miniscule Malabar had this history.
The next error is that almost all academic writings try to distort the real history of the events by mentioning it as an ‘Anti-colonial rule’ uprising. There are many persons who stand to gain financially by adding this error into history.
Now, let me start with the real administrative work with which the English Company was preoccupied or rather occupied with.
The English Company was formally a business concern. However, most unwittingly it came to possess the sovereign rights over many geographical locations inside South Asia. Sitting inside England or Great Britain, it is quite easy to confuse the series of historical incidences inside South Asia that led to this with the activities of the Continental European nations such as the Spanish, the Belgians, the Portuguese and the France.
This basic error that led to this miswriting in history can be due to not understanding that pristine-English is totally different from the feudal languages of the aforementioned nations. It is quite curious that no one in England noticed this issue. But then even when the English rule was in force in British-India, the English officials are not seen to be mentioning this aspect of South Asian languages with the importance that it requires.
But then, I did notice William Logan coming quite close to remarking about this. But then his words abruptly move to some other location, immediately after sort of tugging on it.
English East India Company’s Director Board, I suspect, did come to feel that they were some kind of Hands of destiny or providence. And that they had been given some divine agenda to haul in great cultural enhancements into the semi-barbarian geographical locations in South Asia.
This is an item that cannot be understood in current-day India. In India, a business organisation has various unmentioned aims. The most basic aim is for the business owner to arrive in the App, Saab, MemSaab, Ungal, Avar, Adheham, Saar, Bhayi &c. locations of the local feudal languages.
Conjoined and interfused into this aim is the insidious aim to create a workforce under the boss, who can be addressed as Nee or Thoo, and referred to as Avan, Aval, Uss &c.
This is a very barbarian aim on which the native English have no information.
In the above-mentioned feudal language aims of entrepreneurism, there is not even an iota bit of scope for having any kind of altruistic aims.
For, feudal languages are carnivorous languages. Explaining the fervent near-ecclesiastical tone of the unselfishness in the aims of English East India Company to a feudal language speaker would be like saying that a lion accosted a deer to show it a nice green meadow for grazing.
Feudal language speaking businessmen have carnivorous aims. What this carnivorous aim is cannot be understood by the native-English. For them, the experience is like that of a fish that sees a nice bit of tiny meat piece hanging in front of its mouth. The tone and timbre of the sight is quite a tasty one. There is no way to inform the fish that the luscious bit of meat is actually hiding a sharp hook. Once the hook pierces in, there is no way out. It is actually a straight route to the cooking pot in some extremely distant location.
All over India, and possibly all over South Asia, and also in all places where people live with bare personal dignity and miniscule social attainments, there might be a feeling that they are the focus of the world.
Indeed there are these words of Al-Biruni (Circa: 4 September 973 – 9 December 1048):
“We can only say, stupidity is an illness for which there is no cure. They (the peoples of south-Asia) believe that there is no country as great as theirs, no nation like theirs, no kings like theirs, no religion like theirs, no science like theirs.
They are arrogant, foolish and vain, self-conceited, and indifferent. They are by nature miserly in sharing their knowledge, and they take the greatest of efforts to hide it from men of another caste among their own people, and also, of course, from foreigners.
According to their firm belief, there is no other country on earth but theirs, no other race of man but theirs, and no human being besides them have any knowledge or science and such other things. Their conceit is such that, if you inform them of any science or scholar in Khurasan and Persia, they will define you as an idiot and a liar. If they travel and mix with other people in other nations, they would change their mind fast. ....”
When writing the history of the English rule in British-India, Indian jingoist history writers might protrude a feeling that each of the miniscule incidences was the total focus of the English administration. And that the local small-time leaders were grand personages.
It is not curious that the English side did nothing to prick these inflated notions and beliefs. For, pristine-English works on a totally different verbal coding.
Now let me continue.
Right from 1836 onwards, in South Malabar, there were sporadic incidences of Mappilla violence on the Brahmin (Hindu) side. When reading the writings of local historians and history PhDs, one might get the feeling that the English Company administration was terrified of these grand incidences, which these writers promote as great anti-colonial militant actions. They also might give a slight feeling that the English Company administration’s full focus was on crushing these ‘grand’ warfare.
However the truth was nowhere in this vicinity.
Over the decades, commencing from somewhere around 1800s or a bit earlier, the English Company was creating a huge nation inside South Asia. According to V Nagam Aiyya, who had been the Diwan of Travancore kingdom, British-India was created out of around 2000 or more minutes kingdoms of South Asia. (Aiyya was from British-India, working in Travancore kingdom).
Considering the fact that Malabar district comprised of around 29 different locations, his claim might be plausible. But then, it might be claimed that Malabar was fully under the rule of Sultan Tippu. These kinds of claims are mere claims.
The same might be the case of the so-called Mogul ‘empire’. It might have consisted of hundreds of small kingdoms, who had simply accepted the suzerainty of the Mogul kings.
For the English Company, which was slowly creating a huge nation inside South Asia, whatever violent actions took place inside South Malabar might have been of very meagre consequence. In fact, in current-day India there are so many similar incidences happening all over the nation. No one is bothered. The least bothered is the Government of India.
For the Government of India views the peoples of the lands as the Thoo, Nee, Avan, Aval, Uss level of persons. So the government side view them with the disdain, distaste and disregard they thus deserve.
However, in the case of the English Company, everyone in the land was of their own level of You, He, She etc. That is a very vibrant difference. No one actually thinks of this, but it is a fact.
I have experienced many times the terrific difference it makes when a person’s definition is changed from that in the local feudal language to that in English. Everything literally changes. There is much to be mentioned in this regard, but let me move on.
The common information that many current-day citizens of India have about the English rule was that this rule was occupied in looting the ‘Hindu’ temples and the Muslim mosques. They looted the households of the rich in India. In fact, they even looted the Kohinoor from some household in India. Apart from all this, the English rule was propagating Christianity inside the nation.
They imagine the English rule to be a mirror image of current-day Indian government rule. And they do not have difficulty in believing that the native-English are mere white colour versions of themselves.
It might be true that the Germans and the French and some other Continental Europeans are slightly white colour versions of themselves. But there is no scope for this to be true in the case of native-Englishmen. For the language codes are absolutely different.
Thought processes, mental reactions, and much else have no locations of correspondence between pristine-English and feudal languages.
Even the words ‘glory’, ‘honour’ etc. in English does not actually have any kind of equality in sense with the words used as translation for these words in feudal languages. For, inside feudal languages, a totally different verbal machinery is what creates the sense and emotions in words.
When a huge geographical area came under English administration, the location came under an English cloak, so to say.
In a feudal language administrative system, everyone in the system are prominently preoccupied with gathering verbal ‘respect’ or what may be better understood as verbal servility, which in turn proceeds to poses of physical obeisance.
The English side naturally was devoid of this mental craving, to the extent that they did not understand the local feudal languages. Wherever this citadel (of not understanding the local tongue) was breached, there the English codes must have gone into disarray.
However, to a great extent the fortress held on. This was to create a fabulous motivation to create something grand in the land.
In South Asia, everything had to be created right from start. For, there was nothing that a welfare state should have, in those days anywhere in the land.
Even now, if any Indian is asked about the legacies of the land are, he or she will immediately go right back to some 7000 or more years and start pulling out stuff with which he or she actually has no known connection.
He or she will grab on Yoga. ‘Don’t you know Yoga came from India?’, he or she would ask.
Does he know Yoga? Well, he doesn’t. Does his father or mother know yoga? Well, they don’t. Then who knows? Well, he or she would have to do some online search to find out who knows yoga, and from where they learnt yoga.
Even the dressing standards currently seen in India, began with the advent of the English rule.
Steps to create a Survey of India were begun in the period 1793-96. It was an aim that can currently be mentioned only as an astronomical one. After that in the year period 1802–52, the next step was initiated. That was a survey of the land from St. Thomas Mount in Madras to the foothills of the Himalayas.
May be thousands of young men in British-India and elsewhere in the subcontinent might have worked in this scheme. Some half-baked leftist individual in Great Britain might look up at the incidences and find out that these young men were meagrely paid, and thus they were the slaves of the Empire.
That is not the bloody truth, but. The inglorious truth is that those who worked under the native-English were the lucky folks of the land. Just to work under an English system is something that has an attraction that no other work ambience can deliver to the lower classes.
The other option for these young men would have been to be the slaves of the local landlords, who would definitely address and refer to them in the meanest pejorative words in the local feudal languages.
If these men were from the Brahmin class, they would have lived in paranoiac terror, closed and cloistered inside the grand Brahman households. Wandering around outside without proper social shields of ‘respect’ would be suicidal.
The natives of England might not understand the wonderful experience of being able to work under persons who have only one form of You, He and She in their native language.
Just ask any South Asian working class person living in England to ponder on shifting to India to continue his same work here. The possibility that he or she will go into terrific depression cannot be disregarded.
Or else he or she might have been deluded by grand tales of rich Sanskrit heritage. If so, the reality would be a terrific mental blow if experienced in the raw.
I think one of the thoughts foremost in the minds of the senior officials of the English East India Company would have been on how to secure a regular source of funding to run the administration.
I do get the impression that the Company sort of had a dichotomous deportment with regard to what it did in South Asia. On one hand it was a trading company, with ordinary commercial interests. At the same time, it also had the features of an altruistic and caring sovereign.
I do suspect that the commercial interests were not allowed to override the altruistic sovereign features of the company. I do read that the Company did maintain a monopoly over the trade of a few commodities such as pepper, while allowing full free rights in the case of other commodities to the local traders.
However, even in the case of pepper, I get the feeling that the Company was quite generous in its attitude. However let me not go into that route now.
Again I do get the impression that over the years, the English Company sort of put its full focus on creating a wonderful nation inside the semi-barbarian landscape.
So, it is apparent that the Company could not do the nation-creation by using profits from its trade activities. In fact, its commercial activities were doomed to go into loss. I do not have any evidence with me in this regard, but that is how it is bound to end up as.
I do not have any information on how it was in the other locations of the subcontinent. But then, in Malabar, revenue more or less was derived fully from the traditional cess or duty or tax on agricultural commodities.
Well, this was the traditional taxation system in the land. However, I think that this traditional system got a decent headway only after the advent of the company rule.
For, before the arrival of peace and calm in the landscape with the spread of the English Company rule, there was practically not enough long periods of peace to practice the traditional taxation for any length of time.
Periodic raids for plunder and molesting seems to have been a way of life for the local king families. Indeed, the kings used to quote the Sanskrit Sastra to sort of justify their, sort of ritualistic, robbing.
The systematic usurpation of the estates of such neighbouring Rajas or Naduvalis or other chiefs as might be incapacitated from poverty or other cause from governing.
The Sastra says the peculiar duty of a king is conquest.
Naturally there would be enough and more incidences of individuals getting killed, maimed and bed-ridden for life.
However, I think the social system and the royal families sort of took this in their stride by weaving out fabulous heroic stories and ballads on these foolish incidences. Indeed north Malabar does have such ballads (Vadakkanpattukal) which are now seen as evidence of grand heroic features in the hoary antiquity of the land.
I will not go into them as of now.
The English Company officials must have viewed the taxation scenario with much apprehension and dismay.
The land was practically a wilderness with each location a fiefdom of some local feudal landlord. The agricultural land was leased or lent to the farmers with various kinds of rights and claims. These things changed and differed from one location to another.
The farmers made use of lowly-paid farm workers and also slaves.
The slaves were either bred or bought, or leased from other farmers. They were left to rot and die, if they were not work-worthy.
The farmers themselves did have not much security other than what they could gather through their unqualified servitude.
The taxation was quite similar to current-day Indian taxation. Taxation was more or less plundering and fleecing of the peasantry. This was executed by the Nair supervisor class. The Nairs were similar in many ways to the current day Indian police shipai (constable) class.
The word tax is a misnomer in current-day India, as well as for the landscape before the advent of the English rule.
Taxation was and is actually a plunder that created as well as maintained the social structure of a higher platform class of officials and their families, and a lot of underprivileged families and individuals and also totally enslaved individuals, who existed perpetually below this platform.
The language codes were in tune with this social structure. The studded words of deification and those of defilement more or less reinforced this structure. This is the case in current-day India also.
The native-English / native-British officials of the English Company, it must be said, tightened their belts and went straight for creating a huge set up of land survey records. This included even the counting of each individual type of trees in an agricultural land.
It was tough and quite tough, but the native-English, though of soft exterior, had a tough communication code inside them that kept them upright and unyielding even when the going got pretty tough. There is much to be mentioned about this, but let me move on.
Apart from this kind of taxation there were many others also. However let me not tarry here with that item as of now.
The next item of taxation that needs mention here is that of fleecing and plundering the traders.
Actually, in the case of many established traders, it might not be a plunder. They would move through well-established routes and shelters.
The traders would be men of renown in the land. And they would be having enough men and slaves with them. As they moved through the landscape, they would be aware of the local landlord’s claims. This would be given, and they might even get good boarding and lodging in return.
However for an individual who is from a caste below the Nairs, it would be quite difficult to move any commodity even a few miles from his home location. The Nairs would literally converge upon such impertinent rascals, and their commodity would soon convert into booty. As is the case in current-day India also. Those who do not have proper sales tax papers, are bound to lose their commodity.
I do not know much about what the condition in the northern parts of the subcontinent was. But then, there are the three cities in the Rajasthan deserts viz. Jaisalmer, Jaipur and Bikener, the so-called Golden Triangle in that desert. They were on the Silk-road of the ancient times.
I understand that the trade caravans moving from China location would stop at these cities, where all kinds of convenience and amenities were available. The rulers of these cities must have amassed huge wealth by extracting some definite income from the traders. The huge fortresses built in these cities might stand testimony to this.
One of the greatest blessings bestowed upon the land and peoples of British-India by the English Company was the total suppression of such kinds of Highway robbery in the guise and address of taxation. In fact, there was no Sales tax in British-India till, around 1939. And that was created by the Madras local elected ministry. 1 to 2 percent.
Sales tax in current-day India is a looting of the nation to feed an army of officials, their families and other dependents.
Now, coming back to the English Company, what they created was a marvellous geopolitical entity. From one end to the other, north to South and from East to West, and in all other direction components, there were no Sales tax Check posts! It is wonder upon wonder, to say the least.
Individuals in India from the bureaucratic and academic family background will not be able to understand the astronomical relief this would have spread across the subcontinent.
Even though my family has tremendous bureaucratic as well academic background, the vagabond rascal that I am has seen the national social and official scene from a perspective that no other member of my family has ever seen.
Maybe I might need to elaborate on what this demon known as Sales tax is in current-day India.
The reader should note that I am forced to use the words ‘current-day India’, to mention the new nation of India. For, when the name ‘India’ was stolen from British-India along with the nation by Nehru, the word ‘India’ simply acquired a confusing meaning in the minds of those who know what is and what was.
I hope to write something about the common fiend called Sales tax. There is nothing personal in these exertions of mine. It is simply that I am in possession of information that not many persons know. However, it does not give me any right to be judgemental about others who struggle to survive in this land.
I am simply trying to explain the English Company, from a perspective that might be quite singular indeed.
112
Posted: Tue Nov 14, 2023 6:25 am
posted by VED
112 #. Minutes verbal sounds with astounding powers!
I need to keep in mind that the writing has taken a slight detour from the narration of the lower-caste converted Mappilla rampage in South-Malabar.
Actually the original location from where this writing took a sharp deviation was, I think, when I was discussing Adolf Hitler and the Jews of Germany. I do not remember exactly how I found myself in South Malabar.
However, I am at the moment on a reminiscence tour of English endeavours in British-India, and to some extent in the neighbouring kingdoms of South Asia.
The precise item that is being taken up for dissertation is taxation in general and sales tax in particular. I might even mention that I am trying to pick out items that might not get noticed in formal history writings on current-day nation with the stolen name ‘India’.
This fake ‘India’’s history writings in years to come might follow the beaten track of discourses on India-Pak fights, war with China, crushing the freedom struggles in various corners of the nation, the managing of the Tamil freedom struggle in north Ceylon etc. And maybe there would be glorious stories of the various elections and elected cabinet ministers etc., and their various endeavours to correct the various issues faced by the nation.
However, none of these items will convey any kind of real picture of what essentially this nation was, its social conditions and the invisible tugging strings that to some extent kept the people in bondage and to some extent kept them as some kind of stringed puppetry puppets.
Let me mention about a particular communication issue with regard to the erstwhile Malabar district of Madras state and also that of Travancore area.
It is a very minute item, but one which has spread across the communication codes and decorum of Malabar as some kind of mite infection.
The original language of Malabar was known as Malayalam it seems. I understand it to be a miniscule language with very little words. The grammar of this language was relocated to the Travancore kingdom by some persons a few centuries ago. From there, with rabid insertion of a bit of Tamil and much of Sanskrit words, a new language called Malayalam was created.
The Christian missionaries from Europe and Great Britain also are known to have worked to create this new language. This language sort of scooped the name of the language of its original grammar. That is, the new language came to be called Malayalam. This new language was later artificially spread into Malabar, and the original Malayalam of that location was slowly erased out.
The new Malayalam is literally full of Sanskrit words. And Malayalam poetry in cinematic combination with ethereal music more or less can lend emotions comparable to what can be experienced when one uses bits of hallucinating drugs. That is, the emotional extravaganza that these songs can create in the minds of those who can understand Malayalam can literally be of the nth degree.
But then, no one with any commonsense would recommend hallucinogens, that is also there. Beyond that it should also be noted that those who can understand the language of the wolves might be able to enjoy the beauty in the ritualistic howling of the jackals and wolves, as they rejoice the visual celebration of sighting the shaded moon erupting out in the night skies. But then learning the language of the jackals can convert the communication codes of human beings into that of the jackals.
Actually I was speaking in metaphors on the effect on a native Englishman if he were to learn Malayalam and the rest of the feudal languages. The fleeting emotional high that can be enjoyed might actually dull the mind to the larger danger of his personality changing into one that of carnivorous cravings.
Maybe I have written all this earlier in this writing. I have no remembrance of what all I have written here.
In Malabari language, that is in the original Malayalam language of Malabar, the word You had two indicant verbal code forms. Actually there are three, but let me first mention the two.
The higher form is Ningal (നിങ്ങൾ) and the exact 180° vertically opposite lowest form was Inhi (ഇഞ്ഞി).
The language is terribly feudal. A simple You can literally browbeat down the addressed person if he is not an equal. The effect of this hammering-down will diffuse into all other words and usages in the language. The effected person is literally done for. The society maps and marks out each individual based on verbal attributes.
Now let me focus on the higher word. The higher You word is Ningal. (The exact pronunciation cannot be written in English). The social seniors and other persons of some social standing would address the government officials of erstwhile Malabar district with a Ningal. The government officials also would address these persons back with a Ningal. There was this equality in communication that was enforced by the general standards of the English rule.
However, when socially lower persons, meaning persons who are workers or employees of a landlord, address the social seniors and government officials, they use the Ningal with a slightly different sound.
They say Ingal. Many persons from Travancore might not have understood the difference between Ningal and Ingal.
Ingal is the Ningal word used by a socially inferior person to a socially superior person. He sort of suppresses himself when he says Ingal.
From a software perspective, these are very powerful coding words. Almost everything possible changes in accordance with these verbal changes.
Now, I need to mention what happened to the Malabar social communication after the erstwhile British-Malabar was amalgamated with the locations of erstwhile Travancore kingdom.
Without adequate information on these minute realities, it would be impossible to mention what I was intending to say today. However, that should wait for another day.
There is this word ‘Protagonist’ in English. I find that this word is used in two main senses.
1.
the leading character or one of the major characters in a play, film, novel, etc.
2.
an advocate or champion of a particular cause or idea.
In my writings, I can never appear as a Protagonist in the first sense of the word. I mention this here to indicate that in my writings, there is always the chance for the presence of subjective ideas. However, in most cases these subjective experiences might be able to withstand an objective scrutiny.
I cannot be a hero in the episodes that I mention in my writings. That kind of a heroic personality is not there in me. I do not and did not have time or desire for such a personality feature. Apart from the fact that I have an innate ability to make remarkable observation on many things, I do not have many other desirable physical or mental features. In fact, I might be a failure from various perspectives. I do not have any aspiration for any kind of leadership, especially the way that word is understood in feudal vernaculars.
As to the second sense of the word ‘Protagonist’, it is true that I fiercely support the idea of a return of the English rule here and everywhere. It is a very complicated scenario. I cannot go into that here. But then, in this item also, the creation and running of the English rule have to be done only by pristine-English individuals. I can only be an eager bystander, with no physical connection to the individuals who accomplish the idea.
Now coming back to the stream of the writing, let me go back to the item of ‘sales tax’. From a meagre 1%, enforced by the Congress ministry in Madras Presidency of, (I think, not sure) Prime Minister C. Rajagopalachari, it has grown to an astounding 18% for common items, and much more for items the government officials have defined as luxury items.
Actually it is not the percentage that calls for any kind of attention. Instead it is the gigantic and unwieldy army of low-class individuals who run the Sales tax department in an ugly official system that needs attention.
When speaking about this item, I am urged to speak of my observations right from the 1970s. It was in 1970, I think, that I first relocated to Trivandrum. There are very many things that I can write upon in this regard. However, that would take this writing upon a tangent.
My mother was from the erstwhile Madras Civil Service (it is possible that this was earlier the Madras Presidency Civil Service during the English rule). She had been moved to the Kerala government service with the creation of Kerala. Right from 1953 to 1970, she worked in Malabar location.
She was part of a very small cadre of directly-recruited English-speaking officers. These direct recruits were to move from the lowest officer grade to the highest in the department. There were only two higher posts above the lowest officer grade. Now, there are plenty. There is no English anywhere in the vicinity.
Another very frank observation I had was that not even one of these direct recruits would take a penny as bribe. I must refrain from going into that theme here.
I have stayed in those days in two north Kerala districts, and after that in Travancore. What struck me very forcefully was that there was a very stark difference between the Malabar direct-recruited officers and the traditional officers of Travancore.
The ‘officer’ class of Travancore were bereft of English. They used the Avan, Aval (lowest he, she) words about the members of the public. They could not be addressed by the word Ningal (highest You word in Malabari). Instead they could only be addressed and referred to as Saar.
My first impression was that this Saar word was a Malayalam translation of the English word ‘Sir’. However, it soon transpired that this word was a sort of title, that has to be placed behind the higher person’s name, and also used for the words he and she. Even the clerks and now possibly even the peons have to addressed as Saar.
My mother quite evidently became a Saar. It was only in very recent times that female officials converted to Maadams in Kerala.
The peons, the clerks and the officers of Travancore had more or less the same demeanour of persons speaking the same feudal language. Only difference might be that the different levels of persons occupied the different levels in the local feudal language.
Among them there was terrific hierarchy, but it was enjoyed by them. For all of them were Saars. Many of them had the demeanour of modern day Malayalam film industry entrepreneurs and workers.
They would very candidly mention the common man as a donkey. But then the common man in Travancore also was from the same feudal language mentality. They admitted their lowliness to the officials, and would bent and cringe before them to get their needs achieved.
The common refrain over there was:
to get one’s needs achieved, one would have to bend and bow even before a donkey.
The one item I observed was that these officials, right from the peons to the officers were kings in their own right. There was no effective supervision possible over them by the people or by the people’s representatives. The latter were quite engrossed in fighting amongst themselves, to keep themselves from getting dislodged by other members of their own party or by the antagonist party.
It was these officials who were to create rules and bylaws for everything. Off course, one might say that it is the IAS / IPS who run the show. However the impression that I got was that they were also part of the passing show. It was a sort of vanity fair, at its best. Everyone was occupied and preoccupied with gathering and maintaining his or her own ‘respect’.
To be in tune with the conventions was the most healthy attitude for everyone.
At an individual level, the officials might be good, god fearing, helpful to their family members and others. But the officialdom that worked in Malayalam had a solid structure of an impenetrable stronghold, with its sole aim that of self-preservation, and self-aggrandisement.
It was quiet funny to see the common man don an attitude of extreme subservience to the officials. The officials, who were in most cases utterly useless folks, would quite happily enjoy the parade of fawning done by the members of the public.
I have been privy to some conspiring acts of these officials. One by one they were changing rules and statures to suit their requirements. They were gathering more and more DA, TA, Commutation of pension, changing the rules in Commutation of pension, and also slowly increasing their monthly pay and many other things.
The politicians had no interest in putting a restrain on this state of affairs. The officials were literally on their own.
All over the nation with the stolen name ‘India’, this seems to have been the state of affairs. And these officials had been given the right to rob the nation using an insidious item called Sales tax.
I would like to narrate my personal experiences with this disgusting item.
I do have a lot of direct experience with a lot of government departments in Kerala, and outside Kerala. However let me go ahead with Sales tax alone.
I might need to mention that I intend not a blame-game on any individuals in government employment. I am simply trying to showcase what happened when the English rule ditched the peoples in British-India, and with terrible nonchalance handed them and the geographical location to Nehru and his cronies.
My first information about the existence of something known as Sales tax was around the ending years of 1980s. I wanted to buy something from another state to my then state-of-domicile (not Kerala) for a business purpose. The trader asked for my Sales tax registration number. If this was not there, the price would change sharply to include the State tax or Central tax. I do not know which.
Later, for the purpose of ‘importing’ some item from Kerala and distributing in that state, I was told by the manufacturing company to get a Sales tax registration. I did not think too much about it and approached the local Sales tax office.
I had a shock when I was told of the huge formalities that had to be undergone. Including that of a visit and inspection of the business office and so many things. However, I was also told that everything can be made smooth, if so much money was handed under the table. The various officials had very little proficiency in English.
I made a few number of visits to the office. One day I was told that Sales tax officer needs to see me personally. When I sat in front of him in his cabin, he took out my application. He spoke reasonably good English. He told me that he cannot give me the registration, unless I deposited a tidy amount as some kind of Caution Deposit.
He said, ‘Once you get the Sales tax registration, you will next apply for a C Form (that is what I remember. That is connected to CST (Central Sales Tax) registration.) Once you get a C Form, you will start bringing in goods worth crores of rupees and sell. How can I be assured that you will pay the tax without absconding with the money?’
He was of course talking nonsense. For me to bring in crores of rupees worth of goods would be mere daydreaming. (1 crore is 10 million)
The reader should note the change from a no Sales tax to need Sales tax ambience in the world of business in the geographical region.
In between, an uncouth sales tax inspector did inspect my place of business. He was impolite to the extent of using the lowest You to address me. He refused to speak in English. For, in English he would not have any leeway to enforce the degradation.
Needless to say, I did not take the registration. For the product for sale was a very small item. And my aim was not profit but more the thrill of a business venture. There was no point in investing much on a government registration.
Later, much later, back in Kerala, I did have a series of interaction with the Sales tax as well as so many other departments. What I understood was that almost all government departments were fortresses, ready to despatch any unfriendly intruder.
It would not be true to say that the persons who work in the government services are all bad or evil. It is simply that they are in a slot in the communication system from which they can protrude only a very specific demeanour. Some persons might look and act helpful, but then the outsider still will be made to move through specific routes of procedures. Of course there are means to slide through the system, but then, that is not for everyone. Even then the sly jokers in the government departments would also hold the Aces.
There was a time when I did a business from one district with a state-wide ambit. I had a sales tax consultant. He was my age. We got on well.
And I saw that in his office lowly paid females would be counting and totalling various kinds of bills from so many business organisations. Basically a useless occupation that never had any requirement in British-India.
Whatever be the work accomplished by the office workers in his office, I got to understand this Sales tax consultant ultimate calibre was in distributing a particular amount to this ‘Saar’ and that ‘Saar’.
In my case, he told me to accompany him to the Sales tax office. There I was told to personally give Rs. 200 to this ‘Saar’ &c. He would bend and bow the officials, and would give me hand signals to do likewise, which I quite naturally ignored. I understood that the officials would not take money directly unless their henchman, the consultant, was accompanying the person.
It is here that I need to reintroduce the communication codes of British-Malabar versus that of Travancore kingdom. In Malabar, the officials were then addressed as Ningal by common man who is not from the serving class. And the officials would address him back with a Ningal. There was an equality in the stature of addressing both ways.
When the amalgamation of Malabar to Travancore took place, the British-Malabar communication codes stood their ground till around the mid years of the 1980s. During that decade, the Travancore language Malayalam slowly forced a breach in the citadel.
This was done by the continual entry of Malayalam films made in Travancore, into Malabar right from the 1950s. The other attack was by means of the government as well as private school teachers who swarmed into the location from Travancore. Students of the newer generations of Malabar grew up without any contact with the traditional communication systems of Malabar.
It is true that the Malabar language was also quite feudal. But at the officialdom – common man communication level, there was a stature equality in Malabar language. This was erased out. The new generations of Malabar do not have any inkling about this.
However, I was well-versed in this communication code. In Malabar, I had never heard by mother being addressed as Saar when she was in service. However, in Travancore, she was a Saar. This word can create powerful changes in the personality features.
Even when my sales tax consultant cringed and fawned into the face of the Sales tax officials, I took a very nonchalant and yet quite polite pose and demeanour.
I addressed the officials with a Ningal.
It does disconcert and it did.
I need to mention that this Ningal is not the Thoo of Hindi. It is different. I might need to explain how.
In between, I need to remind myself as well as the reader that in South Malabar, a few ruffians had gone out in the night-hours with war-knives to slaughter Mr. Henry V Conolly, the District Collector of Malabar district.
I am here on the route of narrating a few number of things about what the English rule actually was composed of. The reality should come out from showcasing what was there before and what came after the English rule in British-India.
The ruffians who were out to accomplish murder did not have the calibre or the information to evaluate the English rule in British-India.
Let me commence this chapter with a comparison of Hindi YOUs and Malayalam YOUs.
Malayalam has very many levels of You. However, the fundamental levels are three.
First the Thangal word.
The word Saar is used in lieu of this word. It is more serviceable, it seems. This level is the highest.
Government employees claim this word of address towards them.
The second level is Ningal.
The third level is Nee.
It is not easy to convey the complete sense of these words into English. For, certain items like intimacy, friendship etc. diffuse into the meanings.
In Hindi I understand that there are three levels.
App. Which is the highest.
Then Thum, which is second level.
And then Thoo, which is the lowest.
I understand that in the Hindi world, the government officials will not condone the use of Thum and Thoo towards them.
My proficiency in Hindi is abysmal. So if my observations are erroneous, that might be my excuse.
Some persons have taken up the stand that the Malayalam words of YOU correspond directly to each level of words in Hindi. However, that is not true, actually.
Actually in Malayalam, the general word of polite formal addressing between two persons of approximate equal higher level stature is Ningal. However, in Hindi it is Aap, I think.
For instance, if a member of the public (not of a serving class level) goes to a government office, he or she will address the official with an Aap. And the official will address back with a similar Aap.
However, in Malayalam, if a government official is addressed as Saar, the official will not address back with a Saar. He or she will address back only with a Ningal.
So there is a higher – lower hierarchy created here, which is not there in Hindi. For this single reason, I have heard of Malayalees in northern states shifting to Hindi when conversing amongst themselves. The Aap and Ji words can erase out the need for so many hierarchy issues that are there in Malayalam.
One clerk-level government official from Travancore did mention to me some 30 years back, this very issue when he was posted in Malabar. He told me that he could not bear the Malabar communication of addressing government officials with a Ningal.
He said for a government official in Travancore to be addressed as Ningal, is same as being addressed as Nee. That is lowest You. It will not be tolerated.
Now back to the Hindi – Malayalam YOU word comparison. In Hindi, Aap – Aap is a standard communication level in a government office, between an official and a member of the public. (Of course, if the common man is from the worker class, it might be different).
In Malayalam, Saar – Ningal is the standard communication level in a government office between a government official and the member of the public.
Now my stand was actually not on a Malayalam platform. It was based on the old Malabari language platform of communication, which was more or less tuned by the erstwhile English rule in Malabar.
The government official – member of public communication was Ningal – Ningal if the member of the public was not from the worker class in British-Malabar.
(The members of the working classes were defined in the lowest pejorative word of Inhi. But let me not go into that here.)
When the Travancore language of Malayalam overran Malabar, it was the businessmen and such other vulnerable sections, who immediately went into the servitude mode. For, they were at the mercy of the government officials.
The wider truth was that the members of the public were quite competitive to each other. That was due to the See-saw coding in the local feudal languages. When one man falls down, the others literally enjoy the plight. They very openly do it.
So the businessmen were quite conscious of the need to keep the government official in a happy mood. For their exact competition was not with government officials, but with other members of the public.
There is indeed an undercurrent of backstabbing in everything connected to Malayalam. In fact, there is indeed a very specific word that is worded out jovially to mention this action.
But then, I think that this issue of underhand backstabbing is there in most other feudal languages of India. However, I am not sure about that.
Malayalees do mention an anecdote to denote this feature of the Malayalees.
The story goes like this:
At the fishing harbour in Mangalore, one man went to buy crabs in bulk. He found a few buckets full of crabs. All the buckets were covered with a plastic lid. However one of the buckets was kept open. It was full of intensely active crabs.
He enquired of the fish-seller as to why the crab buckets were kept covered. The fish-seller said that if the buckets were kept open, the crabs would jump out and run off.
Then this man asked: ‘How come one bucket is not covered?’
‘Oh’, said the fish seller, ‘they are Malayalee crabs. When one tries to jump out, the others will pull him down. So there is no need to cover that bucket!’
The problem with my communication with the officialdom was that my competition was with them, and not with the members of the public. However, that was not an information known to the members of the public.
So, I did face both covert as well as overt backstabbing and even frontal attack from both sides. That is another detail, into which this writing does not propose to go into.
Actually I think I have discussed this issue in one of my earlier writings. I think it is in Shrouded Satanism in Feudal Languages.
Even though I am extremely pressed for time, I will write this much.
I was not actually speaking about abusive words or profanity. That item is there in Malayalam in plenitude.
I was mentioning about the way ordinary words (which are not profanity or abusive words) literally encode a debasement in human beings. And also do its exact opposite (divine stature) without using any higher words like good, great, Mahatma etc.
A change in the indicant word level of You, He, She etc. can enforce either one of them.
As to words like 'arsehole' or 'wanker' or 'dick', nowadays becoming commonplace words, there again I did notice a major change arriving into English right from around 2002 (the year in which I started using Internet regularly).
In India, usually the lower classes, not the financially lower classes, use sentences containing the words for excrement, fart etc. when they enter into a verbal duel with their higher classes. The higher classes have two options. One is to simply ignore the fight and move away. This is the intelligent thing to do.
Or else enter into the same level verbal attacks. In which case, again the lower classes get what they wanted. That is to bring down the higher man to their level.
In the earlier years of my Internet use, there were very little persons from a non-English background in the English internet. Words such as sh*t etc. were not common. Especially the native English refrained from using such words. Even the word Fuck was not seen used by them much.
I mention this much because I did have around four years and slightly more everyday conversation in a British web-forum. It was a very tough conversation, with some English, some Irish and many other folks who lived in England or GB. Some of the swarmed-into-England folks were abusive to me. But they did not use profanity or abusive words. Simply belittled me with ordinary words.
On the English side, even if someone inadvertently used the BS word, they would come back and apologise.
However, the native English have no more fortification left. They are in constant contact with the Continental Europeans, the Asians, the Africans and the South Americans right from their childhood school days. They cannot put on a high and mighty feel of extreme refinement. Their refinement would be laughed at. And it would make them weaklings.
They do have the option of keeping a distance. But that would only make the laughing stock. They do not have any space to move away.
In fact, I did give a hint of the change that was slowly coming upon the native-English personality when I mentioned Jeffrey Archer in my writings here. I did at first get a feeling that his books are some kind of ghost-writing done by someone in South Asia. But then, there is no need for at all now. England as of now has enough degradation to create such books.
I speak from the platform of English Classics. I do not know how correct I am when I say that the wonderful writings in English classics could stand their ground without any bit of profanity. One of my favourite authors is Somerset Maugham.
In fact, even pornographic literature from the English Classical age does have a refinement that might not be visible in current day ordinary English writings.
Then there is the effect of the US. It stands as a Gateway for the destruction of English and everything English. Yet, it stands on an English platform. And that is what gives it the every greatness it has.
In between, I remember the scene in My fairlady, when Elisa Doolittle mention the words 'move your blooming arse' when sitting in the midst of English royal ladies. Maybe GB Shaw shifted the refinement to the nobility, when actually he should have placed it among the English common folks. Shaw, I understand, was not native-English.
Native-English abusive words and even English racism are actually nothing. No one really would want to run off from such wonderful experiences to their native lands on experiencing either.
Thinking backward, I have had the experience of hearing words like Son of a gun, Bastard &c. And also, Oh my goodness gracious! All leftovers from the English rule in Malabar. All these words and usages have been replaced by profanities imported from elsewhere.
There are words like Mother fucker, Sister fucker etc. now seen in English. Behan Choth, Mam choth etc.
Actually I saw these words many decades back, (I think 1970s) in a book by Mulk Raj Anand, The Seven Summers. The Hindi speaking British-Indian army native soldiers were seen using these words.
These words were not seen in English then. Now I find them commonplace words in English.
Incidentally, many years ago, I was told that these words are used by the current-day Indian army officers to the Shipai soldiers when they want to get abusive.
I think I will make a very brief detour from my regular writing here. What spurred this distracted diversion are the contents in the words of the current British Prime Minister.
Before commencing on that I think it would be right on my part to mention that all the misgivings that might be mentioned now with regard to the ongoing demographic replacement in England had already been discussed in the 2004 British forum pages. There was an accusation that I was writing some BNP stuff on the forum pages. That was the first time I had ever heard of the BNP.
All such discussions were of no avail. And in the next twenty years, all these words might look quite foolish as England changes drastically. Just like the foolish insertion of democracy led to the dismemberment of British-India, the same thing in its unbridled form has been leading England to the total destruction of its antique Englishness.
By 2016, I had written a few books on various subjects including something on the supernatural background to reality. However, I found it quite distressing that no one from the vernacular background could get any inkling of these ideas. So by putting in a huge effort I learned to type in the local vernacular.
I started a vernacular broadcast from 2016 in Whatsapp. I have had a very small number of readers connected through 3 different broadcasts. They have remained steady. But none of them, I understood, would forward my writings to any of their contacts. It was simply that everyone, including me in my vernacular mood, is complicit in the sordid state of affairs in India.
In one of the recent posts, there were these words which I have posted here as an image.
I am giving the translation here. I think that the native-English do not know what creates an aura of alluring attractiveness in England.
Translation:
QUOTE: The greatness of England is not that there are a lot of doctors, engineers, scientists, poets, literary figures, military chiefs and such other personages, there. Instead of all these persons, it is the presence of a common folk there who possess a language ambience as their traditional wealth, which can keep all the above-mentioned persons at their own level of supreme dignity in their social communication.
Instead of that, if a lot of ISRO scientists, doctors, engineers, advocates, and a lot of Ramanujans from India were to disembark in England and fill the social system there, the only thing that would happen there would be the stinking and atrophying of those locations.
But then, a glowing sheen would be seen in those who had relocated over to England. That is also there. END OF QUOTE
It may be noticed that I did not mention the royalty and the nobility. That was simply to keep the writing uncomplicated.
When speaking about profane words and usages that have entered into English language from elsewhere, there is a minor item in my mind that needs to be placed here. It is far removed from the location in the stream of my regular writing here. However, since that particular item has been mentioned, I think it would be good to finish off that item here itself.
The first bit of information is that in feudal languages, the use of profane words and usages is controlled by the verbal indicant codes.
It is like this. There is a bit of profanity in Malabari language that was once a regular usage. Son of a dog. (not bitch).
This can be used only when the target person is addressed or referred to in the lowest indicant word. That is, Inhi (lowest you) and oan (lowest he).
The female version of the same is: daughter of a dog. This is again used only on females addressed and referred to in the lowest You and lowest She.
What this means is that profanities are connected only to lowest pejoratives and lowest indicant verbal codes.
One cannot use a Son of a dog or Daughter of a dog, verbal assaults on persons who are addressed in the middle or highest level of You. Or about persons who are referred to in the middle or highest He or She.
It then transpires that it is only the lower classes in the society who are defined in profane words. The higher classes are secure from such verbal attacks.
Now, what was the situation in English?
Since there were no lower grade You, He, She etc. in English, the terrific profanities of addressing and referring to were not there in pristine-English.
And in South Asia, during the colonial days, wherever the native-English maintained themselves on the highest indicant verbal codes, they were safe from such usages. And the native subordinates of the native-English did take all kinds of steps to keep the native-English at the highest indicant verbal codes. So, naturally the native-English were also kept in containers of Saab, MemSaab etc.
However, when the South Asians enter into English, very fast the native-English are dislodged from the verbal heights inside their mind.
This is a terrific scenario about which pristine-English has no information on. And since I do know about the existence of a virtual supernatural software arena, I can very easily discern the terrific lowering down of a native-English individual when he or she gets addressed or mentioned by a feudal language speaker.
That is, the native-English have been relocated to an area where they can be addressed and referred to in the terrible profanities of South Asia.
There are a particular set of words for human excrement, fart, buttocks, human penis, human vagina and such other things in South Asian languages which are of a lower grade sense. These words are generally not used in common decent conversation. At the same time, there are higher level words for all these items which can be used in common decent conversation.
It is the former that is used in profane usages. And that too, to the lowest indicant verbal code persons.
Now, the transformation that is being forced on the native-English can be understood from this perspective also. They are slowly being pushed down to the lower verbal code locations. It is a very slow movement. Yet, the movement is there. It is seen in the entry established by the South Asian profanities.
Once dislodged from the heights, there is no way that the native-English can regain their stature-neutral location in their native planar language. For, the new social communication will be soft, and yet of immutable power in the slowly emerging multiple-layered social structure.
When I say multiple-layer, do not get the idea misconstrued with that of social classes already there in England. Pristine-English had been able to soften the social edges in that class system. However, feudal languages will bring in sharp edges and great distances and even terrific heights and lowliness, that are beyond the imagination of an ordinary native-English mind.
The slow movement towards that such a terrible situation is what is portended by the entry of feudal-language-world profanities into English. Profanities which are aimed at the lowest indicant code individuals are what have come to populate English.
Even Continental European feudal languages might be able to do something similar. However, I do not have any information on that item.
I want to further substantiate this contention of mine by mentioning what I personally saw and experienced over here.
In the year 1970, I relocated to Travancore area. From that time onwards, my life did oscillate between Travancore and Malabar locations. I noticed long back the terrible difference in the communication systems between the common man and the officialdom, in the two different locations.
In Travancore, it was the traditional system of total servitude to the officials. I did ponder about what would happen to the very same thing in Malabar, when the constant interaction took place, with Travancore slowly gaining the upper hand.
From around the end of the 1980s, the Malabar communication system slowly got edged out. Now, the Travancore system is the standard. No one can remember the old Malabar system.
This very same danger is what is in the offing for England. Native-English systems will slowly get dislodged. And no one will remember what had been there earlier.
Earlier, when one makes an inadvertent error, the standard utterance could have been: Oh my goodness!
Now, it can be: Oh Sh*t.
The earlier decent usage might now look quite odd! But then the English landscape has started stinking.
However, the unmentioned item is that he would not like to be equal to the various peoples of South Asia.
Even a simple local native subordinate of his trying to act or display his or her equality with him would have been an abhorrent experience to him.
For instance, if the subordinate were to use a very innocent Mr. to prefix his name in an addressing, would give him the creeps.
Beyond that if he were to address his subordinate with a Thoo or Nee, and the subordinate tries his equality in stature with a Thoo or Nee back, would literally ignite what is mentioned as schizophrenia in the nonsense mental sciences.
Aspiring to be equal to an Englishman is a wonderful aim. However, the very thoughts of being equal to the South Asians would have been the stuff of nightmares.
Remember also the Avan equality or the Uss equality.
There are other issues of attire equality in South Asia. The naive and gullible Englishmen never understood oriental cunning.
The mentality to offer children for getting some money is there in south Asia. It is there even now.
And there are records in the writings of Rev. Samuel Matter and others, that children were sold by their extremely poor or slave parents for some money. During famines, which arrived routinely in Travancore, the poor parents sold their children to rich houses or to sea traders.
Slave children used to be sacrificed, burying alive, and even thrown into the water, as various kinds of offering of the landlord class, and even the king. That this was the state of affairs in the northern parts of the subcontinent has been recorded by Henry Sleeman.
The slave classes generally found it quite difficult to bring up their children. They themselves were treated like cattle. Their children were taken away from them and sold to some other equally terrible location.
In a location where it was a insane social habit to burn women on the pyre, there need be no surprise about the social mood.
The kind of maternal and paternal feeling that came into South Asia from England was not there in South Asia. In Malabar and Travancore, the Brahmin men who were forced to create their children in Nair women, did not take the least interest in their children. Actually the modern system of married life became a common social feature in Malabar only after the advent of the English rule.
There was even polyandry in prevalence in Travancore, whereby a common woman was the wife of the brothers in a house. There was no personal feeling of being the father of a child born to that woman. The wife was practically a servant of the household.
Even in my own childhood, I have seen plenty of children placed as servants in rich or government employee households. They were treated slightly better than cattle.
During the English rule and even before that, a number of Continental European populations had run riot in the location.
As to the British also, there can be individuals who came with hunting intentions. Britain still has the nobility that goes for cruel foxhunting. The nobility is linked by pedigree to Continental Europe.
The item that needs to be checked is whether the English administration allowed this use or misuse of children being used as bait for crocodile hunting.
Whatever happened in British-India was just a part and parcel of the social system of South Asia since times immemorial. During the English rule, South Asia came to be seen and understood / misunderstood in England.
I am under terrific paucity of free time. This state shall continue for the next two months.
However, let me try to answer your question as briefly as possible.
If an ordinary person were to come to Kerala, what would impress him or her, first and foremost, would be unending stretches of mansion like houses that line the roadside. (This is as per the design codes in the local feudal language.) Kerala has money.
And the communist parties can easily claim that it is their exertions that have brought in this social condition.
However, that is not the precise truth.
I need to mention that to understand Kerala, one might need to understand the economic or financial design that was heaped upon the full nation after its formation.
It is seen mentioned that the British-Indian rupee had a convertible value of around 5 to 7 USD. (I do not know more about this.)
That easily means that various products from British India did have a demand outside.
However, with the formation of the new India with the stolen name, this demand for Indian items might have crashed. I do not know much about this, but.
I cannot go further on this route, for it will go to much wider areas. So let me put it very briefly that the new India and so many other cheap nations used a very cunning economic formula. That was to bring down its national currency exchange rate.
It is easily mentioned that currency exchange value cannot be doctored and it depends upon demand and supply. However, as a person who has had some experience with some common wholesale market affairs, I have very candidly seen demand and supply being manipulated.
I cannot take up that item for discussion here.
Now, let me go the communist claims. They brought in what is commonly known as Land reforms. That is, all of a sudden the land properties of the mighty landlords were made literally mincemeat. I think the current limit of land property is 15 acres. I am not sure but.
It was a great social change, one must say. For, suddenly a lot of landless land farmers got possession of land.
During the English rule, there was no such attempt to remove the landlords of their land possessions. If that had been done, I do not know how history would have viewed it. It is more or less similar to the taking possession of Oudh and such other kingdoms.
Speaking about the land ownership distribution, it might be true that many landlords who owned hundreds and thousands of acres of land, suddenly got cut down to midget size. The local feudal language would find it quite difficult to handle this upheaval. However let me not tarry on that issue.
Many small-time landowners also must have ended up practically destitute. For, many of them had given right to setup a hut to many of their dependant persons. The new rule was that any such tenant can seize 10 cents around his hut.
In the social scene, I do not think that there was a sudden change of possession. For, persons who actually possessed the lands must have got ownership rights.
Here the question should be taken back to the native-English employees of the English East India Company. I understand that they were also more or less similar to the land tenants of Malabar. I think that even now much land in England is owned by landlords.
Yet, when the average native Englishman is compared with a land owning common man of Malabar, the native-Englishman still would be seen to have more personality, sense of dignity and right of articulation than a land owner of Malabar.
Here I need to inject the idea of how an individual’s or a set of individuals’ personality and right of articulation can be improved. I have experimented with that.
All that one has to do is to make the individuals convert fully to English speaking and communication at its pristine level.
For instance, in one’s household here, the servant maid generally enters the household through the kitchen door. It is generally a more soiled doorway.
She is addressed as Nee (lowest You) and referred to as Aval (lowest she). (These words are relative. I cannot go into that here.)
She cannot sit on a chair or eat at the dining table. If she is staying in the household, she has to sleep on the floor. She is sometimes given the old dress of the householders. If the householders use a Western commode toilet, she is allotted an Indian squat toilet.
All these things are encoded in the local language.
However, if one were to disregard the designs in the language, and allow her to sit on a chair, eat at the dining table, sit in the parlour, enter through the front door, address the householder man and woman by first name, address them as Avan or Aval (lowest he or she) relax on a bed on a cot and to use a western commode toilet, she will improve in personality and dignity.
And the owner of the household in a mood of communist epileptic fit can even give her some land property.
However, the language codes would go into disarray. This in turn would lead to explosive disasters on the familial and social scene. In fact, some persons inside the household may even go insane or act berserk or homicidal or suicidal.
Now, coming back to the land reform, there were I understand very many tragic stories in this connection. Many small time farmers found their land possession taken away with no sense of gratitude by those who had received their benevolence. It was seen as their right by those got the land.
Here one need not take sides. Some persons lost and some persons gained.
Yet, even in the 1970s and 80s, I did not see any kind of poverty alleviation in the location. The persons who were in possession of their land as some kind of tenant simply came to understand that they were the owners, of the land which they had been already possessing.
Here again, I need to inject the idea that it is not a safe item to improve one’s subordinates in a feudal language setting. They will overtake in the verbal codes. The lower He will become the Higher He, and the person who lent them the benevolence would convert from higher He to lower he.
I have been inside some Communist party offices. They are the epitomes of very tight feudal hierarchies. The higher man – lower man concept in the local languages are very much in practise there. In fact, they cannot remove this from their own personal relationships. Then how can one expect them to bring in any real social change?
Now coming back to the poverty scene.
Communist party made a drastic land reform. People still remained poor.
Then from where did Kerala suddenly become rich.
That needs to be understood from more than one item.
Malabar did have a long history of trade relationship with the Arabian locations across the Arabian Sea. The Arab sea traders and sea workers did maintain a family on the Malabar Coast. I think, Travancore was not in this. I am not sure, but.
The Malabari Mappillas did connect to Arabia in this and also as part of their religious pilgrimage.
I think it used to take a week or more to journey across the sea during the earlier centuries.
Clement Atlee made a mincemeat of the English Empire. He, I think, handed over the Arabian locations to the nomadic Arabians along with all the Oil discoveries. The nomads suddenly became very rich.
Yet, in British-Indian times, there would have been no profit in working the Arabian locations. For, the British-Indian money was very valuable.
When the new India with the stolen name was formed, there were a lot of manipulations to suit various hidden lobbies. It was discovered that there was a gold mine to be possessed in pushing down the currency exchange value.
It is like a lottery. Millions lose their money. A few become fabulously rich.
When I went for a brief trip to UAE in 1998, when my brother was there, I found that each time the Indian currency showed a slight improvement in value, it was seen as a historic disaster by the persons there. I was then living with the upper class Indians there.
Later I have seen instances where the exporter lobby wants the currency value to crash.
The Arabian locations also improved much on this scenario. For, they could build huge architectural structures with this cheap labour. And the cheap labourers rejoiced in their great fortune.
However, the rest of Indian labourers simply couldn’t understand what was happening. Actually, it was simply a case of two set of tokens given to two sets of labours. One set of 5 workers, and the other set of 5000 workers. Each worker is paid the same number of tokens.
At the end of the month, bigger set of workers are simply told that their token value is One-twentieth of the other token. They very easily become so poor that no one is bothered about them.
The other small set of workers is fabulously rich. In fact, they can buy the other workers for a pittance.
One UAE Dirham is now 22 INR.
I might need to say something about the Communist history in Travancore.
