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!

A manic media vs The meditative Modi

 

Having buttressed their TRP ratings with Modi-speeches all through the day, the media went hammer and tongs at him all evening, trying to salvage the self-inflicted damage to their ideological baggage:  This amusing, oftentimes exhausting, serial unfolded day after day in the run-up to India’s 2014 Lok Sabha elections.

The media – at least the Indian, English language media – has never been for Modi.  Whereas the regional language channels present a mind-boggling array of ‘India-s’, with no two regional channels seeming to talk about the same people, places or events, the English television channels conform to a pattern, each feeding off the other even as they engage in a Darwinian fight for survival.  In the race to ‘break news’, they often end up breaking eggs on their own faces. No matter, though; it’s only a question of who’s got less yellow and more white.  The most recent example of this syndrome, which I have named ‘simply wipe the egg off the face and get on with the show’, is L K Advani’s ‘emergency’ comment that came like a bolt from the blue a week or so ago. 

For one whole day, politicians of non-saffron hues and a pliant media poured vitriol in voyeuristic delight, demonising Narendra Modi to their heart’s content. ‘There’s a deep and widespread conspiracy’…, they said, ‘… dark and threatening forces are taking over the country …’ ; ‘… sinister right-wing forces are at work …’ ; ‘There are both visible and invisible threats’ ; ‘These forces are weakening social justice, hatching fascist designs’, and so they went on and on all day.   Twenty-four hours later, Advani in an interview to Karan Thapar clarified that in saying ‘the Emergency could be imposed again’, he was alluding to the Congress’ complete lack of remorse for 1975 and not about Prime Minister Modi’s proclivities.  One would have expected that there would be some semblance of shame or at least a retraction from the media or the politicians after they were shown up. But zilch.  Instead, they just moved on to another story, once again cautioning the people, warning the nation about the ‘dark forces that are out to undermine democracy’, derail the nation, destroy its dignity and what not.  In a brazen show of unethical reportage, some media houses and personalities continue, even as I write, to harp on the wrong message they had been touting before Advani’s clarification.

Interestingly, those haranguing against #PrimeMinisterModi [see quotes in the previous para] use the same language, indeed the very words that the apologists of the 1975 #Emergency used as they cautioned the nation to be ‘united and alert’ and the Indian people to be ‘vigilant’ about divisive forces!

But it is not only the media that is going overboard with its fly-by-night accusations in its attempt to provoke a Prime Minister who remains apparently indifferent to their laboured perorations.  A representative of the ‘intelligentsia’, a scion of Mahatma Gandhi’s family writes, of Modi joining the Yoga Day celebrations in RajPath, ‘By personally leading, like an adept instructor, the phalanx gathered on the Rajpath lawns he has choreographed yoga into an opera of mass power… What we have to be wary of is … the robotisation of our minds into a ‘yogic’ acceptance of one drill – majoritarianism – and its masterful drill-master’. (See ‘Mastering the Drill of Democracy’, by Gopal Gandhi, The Hindu, June 25, 2015).  When intelligence becomes the hand-maiden of ideology, one loses both innocence and inspiration and is left harbouring only illusions.  Amidst this nation of nay-sayers, the Prime Minister’s silence comes as a balm to battered sensibilities.

I too have been discriminated against …

… but no one has spoken up for me, and so many hundreds of thousands like me.  Because I’m born a brahmin – that most hated of castes in the land of my birth. 

We are portrayed in school text books as vile creatures who hold fellow humans in contempt and deny them the right to be aspirational.  Our mannerisms, dress, customs and appearance are ridiculed in movies and literature.  We are stereotyped by associating us with certain identification marks drawn from our language and appearance, which too are fodder for mocksters. We are often deprived of admission to professional courses of choice because no performance is stellar enough for the likes of us who are designated a ‘forward’ community.  When it comes to government or public sector jobs, we have to ensure our performance falls within the narrow band of the highest scorers.  We are discriminated against at every stage of our lives because history holds our ancestors responsible for various social ills that have percolated to the present day. 

Ours is a fast dwindling community, with each subsequent generation choosing to restrict the number of offspring – in a sense, you could say we are a ‘minority’ too.  But no one has, or ever will, stand up for us or question the discrimination against us – because, you see, we are brahmin.