Frontiers to freedom

Is humour for one offensive to another? Is fun at one’s expense mirth for another? When does humour transgress limits to become a slight? Are we touchy when we are made fun of but can’t hold back a smile when another is being mocked? These were questions that  were bounced off in a debate on television yesterday. The context was a PIL (public interest litigation) by a Sikh group in the Supreme Court of India against the infamous ‘Sardarji’ jokes that stereotype male members of the Sikh community as being dim-witted.

The Americans for their English (‘Americans haven’t spoken English in ages’, Prof. Henry Higgins, immortalised on screen by Rex Harrison, famously said), the British for their accent (when attempting to speak in Indian languages, for instance), the Germans for their love of ‘organization’ and their lack of humour (see the delightful ‘Those Magnificent Men and their Flying Machines’) and Indians for their love of loudness – in everything from speech to honking on the road to colourful attire – are all stereotypes that humorists unapologetically milk to the hilt.

While artists of all genres (from stand-up comedians to actors, writers, painters and media-persons) are unanimous that they have the freedom to spoof whoever they wish, they stop short of political incorrectness. Certain communities (of which the brahmin community is not one) and certain religious adherents (of which the Hindu affiliates are not one) are sacrosanct, their sensibilities and sensitivities are not to be trifled with.  As for the rest the said actors, litterateurs et al refuse to be held responsible for thin-skinned audiences.

Can there be frontiers to freedom? Should there be? Wouldn’t talk of ‘limits’ to freedom become oxymoronic? Perhaps, an answer can be found in this ‘Fool’s Prattle’. Says D V Gundappa in his classic work of philosophy for the layperson, Mankuthimmana Kagga:

The roving bird responds to the call of its nest, the ambling cow lets the rope on its neck hold it back. What is life if not bound by any value?

Self-restraint and allowing oneself to be restrained by societal norms are limits that make freedom a happy choice for all and not just the ones who claim their right to it. To be civil is not to be unfree!

A title for Bill Clinton and the larger question of labels

 

Should he be first lad, first laddie or first dude? First husband, first gentleman or first mate? Mr. President or Governor Clinton? The question of finding a title for Bill Clinton, were Hillary Clinton to be elected President, has been the subject of much mirthful noise on social media platforms.

Whether or not Bill Clinton becomes the first male spouse of an incumbent President, we are suddenly confronted with the question of finding a neutral title. Truth be told, we have already been seized of this necessity. When women became the CEOs of companies, there was a scramble to find a substitute for the cumbersome ‘Chairwoman’ and Chairperson was agreed upon as a gender-neutral term. Actress is passé and authoress antiquated. It is all about actors and authors nowadays. For drivers and conductors, cooks, teachers and doctors, neuter-general terms have always been the norm. As has been the case for Presidents and Prime Ministers.

Taking advantage of the high profile discussion generated by the American election, I wonder if it is possible to settle for gender neuter terms for several categories: a beginning could be made with ‘partner’ or ‘spouse’ instead of husband and wife; ‘sibling’ instead of brother and sister; and ‘offspring’ instead of daughter or son.

Passion vs Commitment

 

We often hear of people being passionate about something.  Not unoften, we also hear of people being committed to something. Is it better to be passionate about something or committed to something?

Passion is synonymous with fervour – a feverish excitement.  Commitment implies an emotion more sedate and steady; it is synonymous with dedication and a sense of responsibility. Passion connotes restlessness; commitment, dependability. Passion is a heightened feeling that seeks an outlet in activity external to the self. Commitment is a quiet force that impels the individual from within. Passion seeks fulfilment, whereas commitment is its own reward. One can be the architect and agent of one’s own happiness in the latter case, whereas in the former, satisfaction is contingent on  external factors.

Interestingly, despite their differences, it seems that commitment could metamorphose into passion, or one could be passionately committed to something. On the other hand, commitment to one cause can come in the way of passion for another vocation and passion for one thing can disrupt one’s commitment to something else.

Introspect: the mantra for success is within yourself

 

Successful people attribute their achievement to having a goal and working towards it purposefully.  But the not so ‘successful’ people have goals too; they also work hard to attain these targets… This being so, why do some people succeed in reaching or surpassing their goals while others with equal or even more talent, zeal and expertise fall short?  Introspection, perhaps, holds the key.

Before taking the plunge, successful people invest thought and time in assessing their strengths and drawbacks – personal qualities, lifestyle factors imposed by the circumstances of one’s upbringing and the social milieu in which one lives. This helps them set goals that are well suited to their temperament and life conditions.  Reaching their targets becomes easier since a high degree of self-awareness has informed their decision at the goal-setting stage itself. Their goals are based on what they have learnt about themselves: their interests, capacities, and inclinations. They have thought of answers to questions such as: why do I want to do this? Do I have the knowledge and skills to do it? Are there compromises I will have to make? Are there any trade-offs? Will I be able to accommodate these?

Having set the goal, and having started on the path, the successful individual does not simply doggedly keep at it.  Rather, they stop to take stock periodically. Self-reflection is an instinctive exercise, a force of habit: am I on course or is there any course correction needed? Have I overestimated my capacities: are there any skills or knowledge I lack? Have I underestimated the demands of the task: should I seek guidance or outsource some of the work?   At any stage, if their assessments warrant, they may not hesitate to shift the goal post or alter the contours of the objectives, limit them or even give up an endeavour altogether in favour of a more viable alternative.

Hard work is important in order to succeed, focused hard work even more so.  The ability to work hard is an admirable strength acquired by persistent training. But getting to the goal, for those who succeed in getting there, is not a simple act of jumping into the water and then learning to swim, or making a dash for it without pausing to look back. Their hard work reaches fruition as they have cultivated the habit of introspection as well.

Time, and Time Out

Time: It is The great equaliser.  It ticks away relentlessly at the same pace for every creature. Some compartmentalise time into neat packets and fit their work into these packets.  They are the ants of Aesop.  When the rain comes, their store ensures they don’t go hungry unlike the grasshopper that was singing through the summer and hence had to starve through the rain.

But then, there are the ants and grasshoppers of Maugham. The ants work assiduously, no lesser than the ant made famous by Aesop. But the grasshopper has been adopted as a pet. It can afford to sing or dance, summer or winter, autumn or rain as it gets everything on a platter. (Read Somerset Maugham’s Ant and the Grasshopper).

Now, where does that leave us ant-like creatures who are caught between not wanting to starve, and not wanting to strive, but not wanting to eat off a platter either?

Trampling on faith

 

Turf Clubs are exclusive public places. There is no space there for activists who would question the right of a human to goad a horse to trot at a pace faster than it would like or to force the animal to negotiate hurdles wilfully placed on its path.

Temples, too, are exclusive public places. They are meant for believers to congregate, worship and offer prayers with devotion.  They are not spaces for activists to try their hand at modernising practices they consider archaic or to mock the unquestioning acceptance of traditions by the faithful.

In much the same way as activists, non-believers who run-down one or another deity cannot appreciate the sentiments of the faithful. Be they #Durga worshippers or #Mahishasura worshippers, Vamana-Trivikrama or #Mahabali worshippers, they are all together under the band of the devout. They find qualities that are noble in the object of their worship. This belief is not mere fodder for political adversaries to settle scores.

The #IndianScientificCommunity and their irrational fears

I have reproduced in this post the text of a recent online petition of the Indian scientists protesting what they term “the climate of intolerance” in the country.  My questions to them are indented, in red, in-line.

The scientific community is deeply concerned with the climate of intolerance, and the ways in which science and reason are being eroded in the country.

Apart from the stray comments of people in power, is there any evidence that science and reason are being eroded in the country?  Indeed, the question is: is the tradition and practice of Science in our country so vulnerable that it can allow unreason to prevail? 

It is the same climate of intolerance, and rejection of reason that has led to the lynching in Dadri of Mohammad Akhlaq Saifi and the assassinations of Prof Kalburgi, Dr Narendra Dabholkar and Shri Govind Pansare. All three fought against superstition and obscurantism to build a scientific temper in our society. Prof Kalburgi was a renowned scholar and an authority on the Vachana literature associated with the 12th-century reformer Basava, who opposed institutionalised religion, caste and gender discrimination. Similarly, Dr Dabholkar and Shri Pansare promoted scientific temper through their fight against superstition and blind faith.

It is important, firstly, to delink the lynching of Mohammad Akhlaq Saifi from the assassinations of the rationalists.  The first, a crime against an individual, is inhumane in its conception and execution.  The other three crimes appear to have been executed against a belief system that is at odds with that of the perpetrators of the crime.  However, it is important to bear in mind that the criminals are yet to be brought to book and their motivations, exposed.  Till such time that this is done, who is responsible for these crimes can only be conjecture born of gut feeling.  It is also important, in this context, to recall that a recent news reported the finding of the dead body of one of the suspects alleged to have killed Prof. Kalburgi: the former had himself been killed under mysterious circumstances, which now has further complicated the investigation.

The Indian Constitution in Article 51 A (h) demands, as a part of the fundamental duties of the citizens, that we ‘…develop the scientific temper, humanism and the spirit of inquiry and reform’. Unfortunately, what we are witnessing instead is the active promotion of irrational and sectarian thought by important functionaries of the government.

Once again, this claim is not borne out by sufficient evidence.  A few stray comments do not warrant the overarching comment that “we are witnessing the active promotion of irrational and sectarian thought” almost as a matter of state policy. 

More importantly, though not germane to this discussion, since ‘humanism’ has been cited as a guiding spirit behind the action of the scientists, why are the victims of Bhopal not deserving of this compassion? Why has Indian academia not take any significant step to argue the case of the thousands of ordinary people who suffered and continue to suffer the consequences of the worst man-made tragedy independent India has witnessed?

The Indian civilisation is a truly plural one. We have always had many practices and communities that have allowed space for each other; we celebrate the festivals and anniversaries of all faiths. This unity and peace has now been disturbed by a rash of bigoted acts, attacks on minorities and Dalits, which show no signs of abating.

The pluralism continues to be felt on the streets, in the markets, in every means of public transport, and in every place where masses gather to either have their opium or their caffeine and nicotine.  To superimpose a drawing room or conference room perspective of conflict on to the society at large and claim that “unity and peace has now been disturbed by a rash of bigoted acts” speaks of the disconnect of the intelligentsia with the real India.

The writers have shown the way with their protests. We scientists now join our voices to theirs, to assert that the Indian people will not accept such attacks on reason, science and our plural culture. We reject the destructive narrow view of India that seeks to dictate what people will wear, think, eat and who they will love.

Once again, a few stray incidents are being blown out of proportion to make it seem as if there is a war against right-thinking individuals by right-wing individuals or groups.  What people should wear, think, eat and love have always been subjects of debate.  Lumping them together as is done here only seems to be a tactic to give an impression of a crisis where no such thing exists.

Consider this: when someone asks the masses to question superstition is it not as much about telling people how to think and what to practice?  When an unwritten dress code exists in each of our public and private spaces, in institutions, at events and gatherings are we not already outsourcing our sartorial sense? As for eating: sciences of health, medicine and nutrition have more or less taken over our kitchen, and public policies in this regard are impacted by multiple agencies.  Midday meal programmes in schools that includes eggs and milk or ragi porridge and biscuits are definitely not tailored to individual tastes or cultural practices!

We appeal to all other sections of society to raise their voice against the assault on reason and scientific temper we are witnessing in India today.

“Assault on reason and scientific temper”, once again, is a hyperbolic sentiment.  It is, in fact, a reiteration of an unsubstantiated claim already made several times over in the scientific community’s rather short letter. Redundancy does not add value to a claim.  And repeating a claim does not make it any more true than what it is worth.

The views expressed in the statement are individual and do not reflect views of the institution a signatory is affiliated to.

I find this disclaimer hypocritical: Courage of conviction demands that the individuals de-link their names from their positions.  Unless an individual feels that in order to draw attention to one’s views it is necessary to use their institutional affiliation as a crutch!