Arun Pandit's Dinner on Chrismas Eve

Pankaj on Chrismas Eve

An Evening with Prof. Bhat

Prof. Chandrasekhar Bhat teaches Indian Diaspora at University of Hyderabad, from where I received my Masters of Arts degree in Sociology. I spent a wonderfully memerable evening with Prof. Bhat and his wife in Sentosa Island. He was visiting Kuala Lumpur for the Indian Diaspora Conference organised by GOPIO. He found some time to visit Singapore, where Amit ji and Rashmi ji gave me the opportunity to meet them and discuss about my time and experience in Hyderabad.

Climbing the Slave's Cave

Yankari National Park, Nigeria

ISA Ph.D Laboratory in Nigeria

International Sociological Association organised its seventh Laboratory for Ph.D students in social sciences at the University of Maiduguri in Nigeria between November 18 and November 24. Students from various parts of the world presented and discussed their doctoral work. It was an interesting and wonderful experience to listen to other people's work and about other countries.

Newton's Law & Nike Advertisement

On the Banks of the River Ganges

On the banks of a holy river
The Ganges winds round and round
Twirling twisting shapes
Rising waves
Floating flowers
A conch shell the distance blows
A call beckoning asleep, arise
Raising rising mantra
Folded hands bowed heads Before the rising lord
Salute the sun
Saffroned splendour
Welcome the birth of daylight
A ray of sunshine joy to bring every life guide

Farewell night a tired traveller
Your part is done moments daylight entered

A lone woman sitting on a rock
Looks into water deep eyes
Searching searching for a silence....

What says the river today
What does she hear

Floating fragments waves bring
Lost flowers a light swimming bravely
Whose prayers are these
Who places a tiny light upon the heart

Of flowing floating river of might
Why do these flowers tremble to touch every ripple of water
Speckled dew, drops her eyes

Reverberating sounds mingled voices
Past and present
Merging streams of sound, waking light of dawn
Many answered dreams float in image waters Ganges
Eyes penetrate hidden depths silent bosom

A land of many wonders
Oceans away
Nestled asleep at the feet of the mighty Himalaya
Ganges rests with her sisters in deep sleep

And when torrid currents overcome an outside world too harsh
Waves of tapestry she lends covering naked bodies of grief.

___________________

@ Kavita in "An Amorphous Melody"

Love

There is a game of life people play
There is no turning back
With love it begins with love it must end

It is a charmed circle of life
From the silence of the womb
To the silent sounds of earth feet tread

Where is the choice
Where is the reason
Where is the wisdom

Who begins this play
Lights the way
Is waiting at the end.

____________
@ Kavita in "An Amorphous Melody"

The Crisis of Global Governance

The former British Prime Minister Mr. Tony Blair delivered a public lecture organised by the Lee Kuan Yew School of Public Policy at National University of Singapore on “The Crisis of Global Governance: Challenges and Solutions”. According to him, the world is opening up and becoming more interdependent on each other. Each country is concerned about the other and we cannot afford to overlook the situation in the continent of Africa. Africa should be included in the development process. Due to the process of globalization, opportunities are far greater for people today than ever before.

He pointed out some of the basic challenged that world is facing today - economic challenges like poverty and exclusion, environmental crisis and climate change, energy crisis, crisis related to the movement of people (migration) and the humanitarian and economic crisis in the continent of Africa.

According to him, the solutions to these problems do not depend on any one country, but all. The solution today is not protectionism but opening up. The effort in this direction needs to be multilateral. For example, the USA would not sign the agreement on climate change without taking China and China would not sign if it obstructs the growth of the country. He pointed out three basic strategies to solve the crisis of governance in world today - (1) building strong alliances, (2) reforming multilateral institutions, and (3) empowering the civic society.

In his concluding remarks, he mentioned that the solutions to terrorism do not come from governments but from peoples’ of different faith at the grassroots. Democracy, freedom and Justice are the global values that should be respected and upheld by the people for peace and prosperity in the world.

Impossible is Nothing !!

Impossible Is Just a Big Word
Thrown Around By Small Men
Who Find It Easier
To Live In a World
They Have Been Given
Than To Explore the Power
They Have To Change It.

Impossible Is Not A Fact.
It Is An Opinion.
Impossible Is Not A Declaration.
It Is A Dare.
Impossible Is Potential.
Impossible Is Temporary.

Hotel Karalafonia

Onthe road to Trivandrum

Coconutoil in my hair

Warm smell of avial

Risingup through the air

Upahead in the distance

Isaw a bright pink tube-light

Mytummy rumbled, I felt weak and thin

Ihad to stop for a bite

Therehe stood in the doorway

Flickedhis mundu in style

AndI was thinking to myself

Idon't like the look of his sinister smile

Thenhe lit up a petromax

Muttering'No power today'

MoreMallus down the corridor

Ithought I heard them say

Welcometo the Hotel Kerala-fonia

Sucha lousy place,

Sucha lousy place (background)

Sucha sad disgrace,

Plentyof bugs at the Hotel Kerala-fonia

Anytime of year

Anytime of year (background)

It'sinfested here

It'sinfested here

Hisfinger's stuck up his nostril

He'sgot a big, thick mustache

Hemakes an ugly, ugly noise

Butthat's just his laugh

Buxomgirls clad in pavada

Eatingbanana chips

Someroll their eyes, and

Someroll their hips

Isaid to the manager

Myroom's full of mice

Hesaid,

Don'tworry, saar,I sending you

meenkarri, brandy and ice

Andstill those voices were crying from far away

Wakeyou up in the middle of the night

Justto hear them pray

Saveus from the Hotel Kerala-fonia

Sucha lousy place,

Sucha lousy place (background)

Sucha sad disgrace

Tryingto live at the Hotel Kerala-fonia

Itis no surprise

Itis no surprise (background)

Thatit swarms with flies

The blind man was pouring

Stale sambar on rice

And he said

Weare all just actors here

In Silk Smitha-disguise

Andin the dining chamber

We gathered for the feast

Westab it with our steely knives

But we just can't cut that beef

Last thing I remember

Iwas writhing on the floor

That cockroach in my appam-stew was the culprit,

Iam sure

Relax,said the watchman

This enema will make you well

Andhis friends laughed as they held me down

God's Own Country?

Oh, Hell!

㏕he Yeagles

THEMATHIAS"

Developing a Development Mindset

The panelists in the forum on “Bangladesh and Singapore: Developing a Development Mindset” touched upon various aspects of development in both societies. The panel on Singapore began with Mr. S. Dhanabalan who pointed out about three things that resulted in the success of Singapore - (1) political leadership – moral authority, (2) concrete action – pragmatism over ideology, and (3) structure of society. He also agreed with Prof. Yunus’s inaugural talk on defiance and argued that Singapore’s model of growth and development has defied the conventional western methodology. Public housing has not degenerated into slums; trade unions instead of becoming confrontational towards management have become partners of growth and profit.

Dr. Akbar Ali Khan pointed out that both Singapore and Bangladesh have gone through similar process of independence which he expressed through talak, talak, talak – Singapore first from the British and then from Malaysia; Bangladesh from India and then from Pakistan. Singapore followed outward looking globalization policy where as Bangladesh followed inward looking imports substitution policies of economic development. Singapore strictly denied socialist policies where as Bangladesh followed a socialist model of development whose ghost is still haunting it in three basic ways – (1) confrontational trade union, (2) inefficient public sector, and (3) incapability of public sector to provide incentives. He concluded by saying that “God has not made Bangladesh poor. Poverty in Bangladesh is man-made because it could not create institutions and run institutions”.

Speaking about the civil society movement in Bangladesh Ms. Farida Akhtar argued that there are 20000 NGOs in Bangladesh who covers 78 per cent of the villages. Poor people survive neither because of the public sector nor because of the civil society but in their own capacity. Bangladesh has a large NGO sector and constitutes a strong civil society movement in South Asia. However, it should be noted that the NGOs are not homogeneous. They are diverse in nature and are doing diverse things.

According to Ms. Euleen Goh, Bangladesh has demographic or human resources advantage which is required for development of a country and wished Singapore had more. According to her, the reason of Singapore’s success is that it has been able to create an open, competitive environment ease for doing business. It is ranked as the world’s 7th competitive country and ranked 1 in Asia. It has an efficient system, developed infrastructure, secure and welcoming environment, great education system and legal certainty – all of which are conducive for business. Shell Oil established its refinery in 1961 which is now the third largest. Though SingTel began as a government owned company, it is now fully privatized and 50 per cent of its share comes from overseas.

Syed Manzur Elahi spoke about the economic environment in Bangladesh. According to him, the primary reason of Bangladesh’s separation from Pakistan was economic because most of the commerce and industries were located in west-Pakistan. Though the first Bangladeshi government was pro-private in its manifesto, it followed a socialist pattern of development. Public sector could have done better in Bangladesh if the trade unions were not so politicized and if the political parties were not interfering in trade unions. There is an urgent need of transparency and accountability in Bangladesh’s public sector because the private sector needs quick decision-making in this globalised age. The government has to provide an “enabling environment”. It is happening today that all the agricultural land is getting transformed into industrial land which Bangladesh has also to think about. If Bangladesh has failed today, it is because of its “political leadership”.

Dr. Shapan Adnan spoke about the relationship between culture and corruption in society. According to him corruption occurs in that society where immorality becomes a part of society’s culture and where illegality and ethicality no longer is treated as a shame. Corruption is transaction between the bribe payer and the bribe taker. Poverty is not the cause of corruption because most of the corruption happens among high classes. Corruption has remained as a recurrent theme because of utilization of thugs by the political leadership to manipulate ballot for political office. Bureaucrats and tax collectors collect tax not for revenue maximization for state but personal profit maximization. Corruption is not individual but systemic or institutional and leads to unproductive accumulation.

Mahfuz Anam spoke about the mindset and leadership. He began by saying that Singapore has utilized its geography and demography to achieve its success where as Bangladesh has neglected these resources. Bangladesh has 5th largest reserve of sweet water in the world. Its population has turned to a liability from an asset. The government did not educate its people and did not give them hope. The reason of corruption and underdevelopment lies in its confrontational politics that began in 1991 through democratic system. It has two aspects – one, an arrogant government that tries to oppress the opposition, and two, an opposition that is irresponsible. This confrontational politics is fought at the street level through strikes and to oppress the strikes the government hires criminals. The ruling parties pay to gangsters to beat the opposition which has resulted in a strong nexus between politics and crime. Thus good politics in Bangladesh today is not about how to run a country but about how to control streets. As a consequence, a “culture of impunity” has evolved. The ways out for Bangladesh is thus to make a shift from personality based politics to a politics that emphasizes on institutions building.

Defying the System

The Lee Kuan Yew School of Public Policy along with Institute of South Asian Studies organized a forum on “Bangladesh and Singapore: Developing a Development Mindset” on 2 November 2007. The inaugural address was delivered by Prof. Muhammad Yunus, the Nobel Laureate. According to him, the problems our societies facing today cannot be solved by the existing system because it is the same system which has created these problems. The solution to these problems lies in “defiance”. If we challenge the existing system and explore alternative methods, the objective will surely be achieved.

According to him, he started Grameen Bank with a total capital of $ 27. He faced many problems from the formal system and existing institutions. Grameen Bank declared two things – (1) financial system is wrong because it rejects the poor and helps the rich, and (2) banking system is wrong because rejects the women. However, he also faced similar problems. Even though he wanted to help the women and bring them into business, they were very apprehensive. According to him, this denial or “no” is not her voice; it is the voice of history and when the women will say “let me try” that would be the success for Grameen Bank. It took 6 years for Grameen Bank to achieve this success. Though Grameen bank’s policy was 50:50 male-female proportion, in borrowing pattern it observed that money going to the family through women has tremendous impact than money going through men. The obvious question then was why 50:50? Grameen Bank extended itself to reach out to more women and today out of 7.5 million borrowers of Grameen Bank 97 per cent are women.

As policy, Bank tries to implement its 16 decisions in the grassroots through women. Some of them are sending children to school, stop giving and receiving dowry, etc. Today almost 100 percent of Grameen children are in school and 18,000 Grameen student are having access to Bank’s educational loan and pursuing higher education degrees in medicine, engineering and other fields.

He also mentioned that the world is going through tremendous transformation and the world is not going to be as it is today. The next generation would speak different languages and behave differently. Sometimes we may like it, sometimes we may not. This change in relationship will change the society and this change is happening in exponential way. What took Grameen Bank 20 years to achieve may now take 5 or 10 years to achieve the same.

Grameen Bank’s effort has been extraordinary. Today of the 150 million people in Bangladesh, almost everyone has a cell phone. The information technology will change our lives and this is only the beginning. He also mentioned about their success in solar energy among the rural population in Bangladesh.

Answering the questions he pointed out that human being is not a machine for making profit. They are not selfish individuals involved in economic business for profit. They are also involved in what he calls “social business” where personal profit takes a back seat and profit for the people or public profit becomes important; where individual think about common public good and try to include others in the process of development. This development will establish a humane world. This social business cannot thrive on “charity” because in charity you always have to look for funds but in social business you generate money from the initial capital not for personal profit but to be reinvested for common public good. In this case the concept of micro-credit becomes important.

He distinguished between micro-credit and money-lending. According to him, many of the organizations are imposing high rate of interest and still calling themselves as micro-credit programme. He divided micro credit into three categories – (1) green zone where the interest rate below 10 per cent; (2) yellow zone where the interest rate between 10 and 15 per cent; and (3) red zone where the interest rate goes beyond 15 percent. And anyone involved in the social business and charging more than 15 per cent interest are not in micro credit but in money lending process. The primary objective of Grameen Bank was to oppose the high rate of interest and help the rural poor have access to capital with lower interest rate. This will not only remove the poverty in rural areas but also develop entrepreneurship among them and help creating a more humane world. Micro-credit thus has become a tool to defy the conventional wisdom which indeed is the conventional stupidity.

A Peom on Race !!

When I born, I black
When I grow up, I black
When I go in Sun, I black
When I scared, I black
When I sick, I black
And when I die, I still black

And you white fellow
When you born, you pink
When you grow up, you white
When you go in sun, you red
When you cold, you blue
When you scared, you yellow
When you sick, you green
And when you die, you gray
And you calling me colored?
Why ???


@This poem was nominated by UN as the best poem of 2006, Written by an "African Kid"

Selamat Hariraya

Mosque-like Decoration in Geylang Sarai

Hariraya in Singappore

Hariraya or Eid in Singapore's Geylang Sarai

The Legacy of Gandhi: A 21st Century Perspective

The workshop on “The Legacy of Gandhi: A 21st Century Perspective” was organized by the Institute of South Asian Studies (ISAS), National University of Singapore at the Orchard Hotel to celebrate Mahatma Gandhi’s 138th birth anniversary on 2 October. It began with an introductory address by the acting director Prof. Tan Tai Young where he argued that India has emerged as a strategic player not only economically but also politically and culturally and is embracing the role of a balancing power in the politics of world affairs today. In such context it is important to examine how the views and thinking of Gandhi has shaped the life and developmental trajectory of post-independence Indian nation.

The first speaker of the afternoon was Prof. Ishtiaq Ahmed [Visiting Senior Fellow, ISAS] who spoke about “Mahatma Gandhi and Hindu-Muslim Relations”. How do we look at the legacy of Gandhi? The British Historian Eric Hobsbawm described the 20th century as the “Century of the Extremes” which marked many bloody wars in the name of nationalism and dominance. Gandhi’s effort of achieving freedom, liberation and rights lied not in using force and violence but in peaceful resistance which brings shame to the oppressor. Many have predicted that the 21st century will be the “Century of Asia” and given the growth and developments, such optimism is justified. India and China have emerged as great engines of economic growth. In such context Gandhian idea of self-sufficient villages and national economies may not sound significant but Gandhi’s legacy is a saving grace for our troubled times. Instead of relying on the politics of confrontation, Gandhi defined civilization in the language of peace. He cherished a peaceful and just social order. Even the architect of Kargil war and Pakistan President General Pevez Mussaraf, during his visit to Gandhi Samadhi in Delhi wrote that “your (Gandhi’s) ideas are needed today more than ever before”.

According to Rajiv Sikri, [Former Secretary (east) – Ministry of External Affairs], though many have believed that Nehru has shaped India’s foreign policy, its roots lie in the freedom movement which is influenced by Gandhi. Indian foreign policy, in reality, was inspired by Gandhi and directed by Nehru. Some of the ways in which Gandhian ideas inspired Indian foreign policy are – (1) Non-Aligned Movement, (2) Moral and Economic support against Colonialism and Racism, (3) Non-violence and Nuclear Disarmament, and (4) India’s role as International Peace Maker. The renowned biographer of Gandhi, B.R. Nanda has written that Gandhi has fought against three things – (1) Revolution against Racism, (2) Revolution against Colonialism, and (3) Revolution against Violence. He has been successful in the first two revolutions and his ideas and legacies are still fighting against the third one. As a legacy of Gandhi and as an example of the relevance Gandhi’s ideas October 2 is celebrated by the United Nations as the International Day of Non-Violence.

How has Gandhian ideas influenced the economic policies of the Indian nation state? Speaking about the economic views of Gandhi Prof. D.M. Nachane [Visiting Senior Research Fellow, ISAS] argued that there were three historical conditions that shaped Gandhi’s economic thinking at the time – (1) the neglect of agriculture by the British, (2) the neglect of textiles by the British, and (3) the checking of Indian entrepreneurship by the British because it was thought as a challenge to British Industrialization. He also mentioned that there were four intellectual influences on Gandhian economics – (1) pastoral romanticism – Rousseau, (2) belief not in materialism but in the morals of the people – Ruskin, (3) values – true economics do not militate with ethics, and (4) writings of Karl Marx which mentioned about the exploitation of labour. However, Gandhi deviated from Marxist methodology of revolution and violence and advocated for “trusteeship”. Based on the socio-historical and intellectual influences, Gandhian economics got expressed in four basic ways –

Swadeshi – which is the outcome of the decline of handicraft industry and colonial exploitation

Opposition to industrialization influenced by his exclusive emphasis on village community as the ideal form against the western individualism and modernity. He operationalized his model through “charkha” and “khadi” and khadi mentality represented the decentralization of production into the villages.

Opposition to technology – he was not against technology as whole but towards “western” technology because it was labour-displacing and labour-degrading. Instead, he advocated for what he called the “appropriate technology” which became the developmental catchword in the 1980s.

Austerity or limitation of wants – he described the consumerist society as the anti-thesis and urged for the voluntary restriction of wants.

Many in the west have misunderstood Gandhian ideas of austerity and thrift with Protestant Ethics. But it was different. While for Protestant Ethics, thrift is meant for higher capital accumulation; for Gandhi, thrift or frugality was not meant for profit. Gandhi opposed centralized planning and heavy industrialization but never opposed capitalism as such. He opposed multinational accumulation of capital but was not against private ownership of capital. Thus Gandhian ideas were reflected in Nehru’s planning and his concessions for small and cottage industries and labour friendly policies. In real sense Gandhian economics was highly implemented during the times of Indira Gandhi and the Janata government. Banks were nationalized to reduce rural poverty; agriculture was emphasized and import substitution policies were adopted during the period. But, Gandhian economics was widely abandoned since 1986 with economic reforms. Though the reforms have generated outstanding growth rate for Indian economy and produced billionaires like Mukesh and Anil Ambani, Ajim Premji and Laxmi Mittal, the benefits of this economic growth has not percolated down to the poor and marginalized and as a testimony to this 30,000 farmers commit suicide every year.

Prof. Partha Nath Mukherjee [S.K Dey Chair at ISS, New Delhi] argued that Gandhi today is not getting forgotten. His legacies did not end with the end of his life. If we are to describe Gandhi in one sentence, it would be the quote that Einstein made – “generation to come, people would disbelieve that such a man flesh and blood ever walked on earth”. It might be true that his idea of communitarian habitation and Swadeshi will not prevail in globalize era but his principles do influence the world. Some of them are – (1) the power of truth and non-violence, (2) participatory democracy – not representative democracy which was the contributions of the west, (3) appropriate technology – because of western technology’s exploitative and alienating nature, (4) emancipatory power of women, (5) rejection of the institutionalized inequality like caste and race, (6) human being as part of nature, (7) rights should be embedded in obligations, and (8) non-western civilizational perspective on “nation”.

One of the central questions Mukherjee tried to look at is how has Gandhian ideas influenced the democratic decentralization process. To him democratic decentralization in India has moved from independence to interdependence through the panchayati raj system and village republic. There are 700,000 villages in India. According to Gandhi, Panchayats or villages will be the “units of self-government”, but paradoxically we inherited the British institutions of democracy and centralized planning which discarded the “village” and adopted the “individual” as the unit of democracy. There were many dilemmas and ambiguities prevalence during the time about the appropriate nature of policies and Nehru was trapped in one such ambiguity between the western modernity on the one hand and the rich civilizational heritage of India on the other. Instead of making “village” as the agencies of change, in Nehruvian period, “state” became nodal agency of social change, development and fast social transformation with “centralization” as the major strategy. However, there has been major shift in development planning over the years. It has been moving from “government programme with people’s participation” to “people’s programme with government participation”.

Despite this, Indian democracy suffers from certain problems which pose challenges before democratic decentralization in India – (1) elite capture of resources, (2) non-elected resource rich NGOs competing with panchayati raj system, (3) rent seeking behaviour, (4) proxy panchayats where husbands of women representatives control panchayat affairs, (5) rigid bureaucracy, and (6) political clientlism.

Dr. Gyanesh Kudaisya [Acting Head, South Asian Studies Programme, NUS] spoke about the global relevance of Gandhi and his legacy in conflict and conflict resolution. He defined conflict not in the traditional way as it is defined in International relations theory but in the way it was understood by Gandhi. Gandhi understood conflict in four basic ways –

conflict between man and man
conflict between man and woman
conflict between man and machine, and
conflict between man and nature

He quoted Salman Rushdie that “Gandhi today is up for grab” indicating the example of Telecom Italia’s use of Gandhi in their advertisement. To him, Gandhi communicated through his body, through his dressing. He was the greatest communicators in the world. Gandhian politics was dialogical that fought against oppression, hierarchy and technology. Explaining the African American struggle for civil rights, he quoted Martin Luther King that “I found in the non-violence resistance philosophy of Gandhi …the only morally and practically sound method open to oppressed people in their struggle for freedom”. He also quoted Nelson Mandela to explain the struggle against apartheid in South Africa, “we in South Africa brought about our new democracy relatively peacefully in the foundations of Gandhian thinking regardless of whether we were directly influenced by Gandhi or not”. Mandela also mentioned that “man’s goodness is a flame that can be hit but never extinguished”.

He also explained how Gandhian thinking has influenced various environmental and anti-authoritarian movements. Gandhian ideas and views have provided sustainable economic alternatives to centralized development planning. One of Gandhi’s favourite quotes on sustainability is “the world has enough for everyone’s need, but not enough for anyone’s greed”. Ang San Sun Kyi’s resistance against the Burmese authoritarianism is one of the recent examples of Gandhian method of passive resistance against the oppressive forces. Kyi mentions that the younger generation believes that non-violence will not work in the case of Burma. “Some people think that non-violence is passiveness. It is not so”.

The seminar was followed by a question answer session where many important questions were asked. How was Gandhi perceived in the Muslim world? How great was Gandhi (great man’s theory)? Was he a product of his milieu? And what are the failures of Gandhi? The speakers provided many insights on these questions. Dr. Gyanesh Kudaisya defined Gandhi as a “yugparivartak” – who transformed the time of his age not only in the terrain of politics but also in other spheres of social life. To him, though can not be called as a failure, the difference between Gandhi and Ambedkar on the issue of untouchability was important. While he went on fasting saying untouchables as the part of Hindu society, Ambedkar defined them as separate from Hindu society asked for separate representation like the Muslims. Others also provided many insights on these issues. Gandhi was criticized for his failure to communicate with the Muslims and ambiguity on his religious and secular principles. Some others saw his domestic life as strenuous and troubled, especially with his son. Many also argued that the lack of respect for law and the destruction of public property in post-colonial India have roots in Gandhian idea of civil disobedience movements. Some others also argue that one of the major political blunders Gandhi committed was that he betrayed the nationalist cause by not supporting the case of Bhagat Singh due to his over emphasis on non-violence. Gandhi failed to convert the Congress into a mass organization of the people as its leadership was drawn from the landlords and upper middle class populations.

Would India have achieved independence if Gandhi was not there? If Tilak was not there, how difficult would it have been for Gandhi to enter into national movement against colonialism? The social and historical conditions did produce Gandhi as Mahatma. His experience in South Africa and his training in British law had major influence on him. As Marx had rightly said “men create their own history not independently but in the context of existing history and circumstances”. Gandhi thus was a product of history. Had there been no British colonialism and oppression there would have been no Gandhi.

How would have Gandhi reacted if he was alive to see the large gap between two Indias – the rural and the urban? What would have been his reaction to this divide and exclusionary growth process? How is he relevant today? His “never give-up” attitude influence Indians today. His relevance is reflected through movies like Munna Bhai and others which has “demystified Gandhi” and described him not as a great man or leader but as an ordinary man whom we all can follow. He is present, in a way, in all of us.

Run for Hope

Teaching Social Theory

Reading the Dead White Males (Marx, Weber, and Durkheim) of Sociological tradition has always been an interesting thing. But it was a beautiful thing to teach them in an undergraduate class with a barrel pointing at you with questions and doubts. Everyone finds the module boring and keep asking how do you teach social theory? It was a moment to pause and think. I always wanted to teach classical theory not because of my interest in it but because it was interesting to read about Marx, Weber and Durkheim and the way they have explained the social evolution of human history. They are the founding fathers of Sociological tradition and Sociology would be unthinkable without them. The discipline has expanded a whole different way than these people have ever imagined. History might have witnessed unprecedented turn of events but it is experiencing exactly the similar pattern of organization, order and change that these theorists had predicted. Capitalism is sweeping through every nook and corner of the world, and hierarchical structures dominate the bureaucratic offices. However, the point is not how relevant are theories today; rather the point is how to teach theory to an undergraduate class who are unprepared to understand the abstract theorization of social reality. It could begin with contemporary and personal life experiences and gradually go through the abstract things that are intimately attached to the experiences. It may not be called theorization but it is how theory could be taught with relevant experiences and examples from surrounding social and political life. Above all what these theorists were trying to do is to explain what was happening around them in the society – the problem of social order and social change. And today we could put the contributions of these people before the students and ask them to see how relevant they are in explaining the social phenomena and patterns of social relationship. As my first experience shows, teaching theory could really be fun and interesting; what you need to do is just to keep them engaged and talking.

Nostalgia?

The journey began with a mission to an unknown land, as much unknown as it could be for the colonial prisoners to the island of black water (Kala Pani). However, unlike the prisoners whose heart is filled with fears, this journey was a mix of feelings – excitement and apprehension; anxiety and ambiguity; and touristic adventure with an inquisitive mind. The beginning met the end; and the end witnessed the beginning of a new end – the end that has become, despite of all efforts, a part of the being or an indispensable part of the individual’s identity and existence. This end is nothing but the memory that one had the fortune to have and carry forward with the movement of time until the arrival of the dooms day or the loss of individual memory. With every passing moment, the beauty of the loved past looks dazzling like the full moon in the dark sky. It is as cool and soothing as the moon; but the fear of darkness in the life of moon ever remains as an irking experience. Darkness and light are the two inseparable aspects of the universe and the meaning of one is incomplete without an understanding of the other. However, does it necessarily mean that darkness should eliminate the beauty of light or the other way round? Similar to longer day and smaller night, you never know in the game of blind folding what has the fate treasured for you. A nostalgic past might often trouble the individual psyche but the hope for a better future sprays new bright hopes like the red rising sun in the eastern sky. As it is said in Lord of the Rings “there is always hope”.

Birth of a Nation

From a fishing village to a highly developed city state, Singapore celebrated its 42nd birth day on August 9. It got separated from Malaysia and became an independent republic on August 9, 1965. The ruling Peoples' Action Party has been in power since then without any loss. The architect of modern Singapore Minister Mentor Lee Kuan Yew has been attending the National Day parade since then without any miss.

Like any other nation, Singapore also displays the strengths and diversities of its society. The day is fun filled. This years NDP was organised on floating space on the sea besides the high rise skylines at Marina Bay. It displayed the strength of its Military power, Naval power and power of its Air Force. The skyline was filled not only a display of power and force but also of fun and fireworks.

Singapore is a harmonious and peaceful society lived by various ethnic communities. Though predominantly a Chinese society, Malays, Indian and Other communities have been living together with each other. The NDP displayed the ethnic dances and cultures of the communities. Diversity has been the kernel of Singapore's success. The mark the friendly and harmonious living of communities, it dedicated a day for "Racial harmony". Cultural diversity and peaceful coexistence of ethnic and racial communities has been outstanding.

Singapore today boasts of moder metropolitan life style, high economic standard, cultural diversity, social harmony, land of opportunity, high standard of education and technological development. It remains one of the key players in Southeast Asia and world politics.

The Insitution of Marriage

Kamal and Kalsum with their friends

The institution of marriage marks the beginning of a move from Brahmacharya (life of celibacy) to Grihastha (family life). According to the Hindu world view there are three basic aims of marriage – Dharma, Artha and Kama. Performance of religious duties occupies the primary position in Hindu marriage where as the fulfillment of sexual desires comes last. A never married man cannot perform these religious activities and cannot sit beside the holy fire since he is considered ritually and socially incomplete. Marriage is the legitimate way of realizing the complete self-hood and providing the license to perform holy duties. Hindu religion defines eight kinds of marriage taking its nature into account. One of them is called the Prajapatya Vivah which the traditional arranged marriage system.

With Prof. Chua (saffron) and Prof. Hing (white)

I had no idea about the marriage system and ceremonies in other religious communities and in other countries as well. July 1, the marriage of Kamal provided an interesting moment to observe the uniqueness of the function. Just like the marriages in India, it was crowded with friends and relatives dressed colorfully with happy faces and bright smiles. Bollywood music, especially the selections of Shahrukh Khan, was amusing the atmosphere and people enjoying their Dam Biriyani. Though I missed the real ritual of marriage, I was happy to see the bride and groom sitting in the public and posing for pictures or meeting their friends and relatives. Wearing the traditional costumes of Malay tradition and holding a bouquet, the bride looked the happiest of all sitting beside the groom and posing for pictures. Though I have little idea about the significance of marriage in Malay and Muslim tradition, this is, for me, one of the happiest moments in human life.

Kamal-Kalsum and Ameer-Suriyana

Another unique and quite interesting aspect of this marriage was that both the brothers were getting marriaed on the same day. After the arrival of Kamal, his brother came with the bride and posed for pictures with friends and relatives.

Islam and the Empire

Islam, since 9/11, has been portrayed as the evil and the single most important threat to the world order. Samuel Huntington through his book Clash of Civilizations also sold similar ideas. The beneficiaries of this are the academics who won the sole right and authority to explain various social phenomena. Once neglected as irrelevant, social and human sciences now are back in track and the role of intellectuals seems to be occupying a significant space in the world affairs and in directing the foreign policies of powerful states.

This portrayal of Islam as a violent religion with tendencies towards terrorism has urged intellectuals and students of social sciences to sit together and discuss the issues. Is it the religion that is violent or some people within the religion? Though religion has been a source of social cohesion among communities for generations, today in the twenty-first century, its violent aspects has been more manifested in the public spheres and has even created “terror in the mind of God”. Not only Islamic terrorism, but also Hindu, Jew and Christian fundamentalism has been manifested in many places. However, they have not been branded the same way Islam has been. Some might say that the magnitude and tendency of this violence is different. No religion is violent in nature. Islam does talk about love and peace.

To clarify the misunderstandings and to awaken the ignorant conscience are the roles of intellectuals in society. There were few points made in different places in past two days. Saba Mahmood (University of California, Berkeley) spoke about the role of American Empire in liberating Islam from the oppressive system through the liberation of its women. According to her the American foreign policy is guided by the argument that the violent nature of Islam is reflected in its oppression of women and the democratization project begins with the democratization and empowerment of women in the Islamic communities. The question one might ask is that such kinds of oppressive practices against women also exist in Hinduism and many other religion, why does the USA does not brand the other religions as violent? And the answer to this, according to Prof. Beng-Huat, would be the global spread of Islam where as Hinduism is still confined to India (and Nepal). This shows that it is not the oppression of women but the global spread of the religion that threatens the hegemony of the Christian West. And the motives behind branding Islam violent seem to me of more political than religious or social.

There was another discussion on Islam and the West: A Conversation between and beyond identities (cultures). The beauty of this discussion was the diversity of representation which carried the view points of Christianity, Islam, Judaism and often its reference to Hinduism. Many of the pertinent points came up here. Some of them are the commonality and the point of convergence between religions. We often understood cultures as “things” out there. But what we need to understand is that globality has become the reality in today’s world and the diverse cultures are no longer living in water tight compartmentalization or segregation but rather a form of interdependence. This brings the subjectivity of religion and globality of world order into the same platform. Religion, culture and identity constitute part of the whole and are not in competition with each other but complementary to each other. World Religions should be understood holistically. Other points also came up that emphasized the frankness of admitting the violent and undemocratic nature and elements present in our own religion. We always see the problems in other religions without paying any attention to the wrongs in our own. This frank and fearless admittance will help us understanding the religious hatred in today’s world. There was a reference made to Gandhi in this context who instead of accusing other religious groups started with reforming his own religion Hinduism. He emphasized that the untouchables are the children of God and be treated equally for which he call them harijans. Many also asked about the point of convergence of religions in today’s society? The answer again was referred to Hinduism through the concept of Brahma ­– the divine inner self/being.

Finally, how would the Muslims get rid of this wrong self image that has been imposed on them by the dominant powers of the day – the Americans and the Europeans through their war against terror? The consensus was through discussion and debate, academics writings and popular columns in the news daily and most importantly speaking to the public in their own language which will dispel the veil of ignorance about Islam.

India in "Wealth of the Nations"

Singapore's population of of US dollar Millionaires surged by a staggering 21.2 percent last year to 66,660 - the fastest growth rate in any nation in the world. Singapore was followed closely by India with 20.5 percent growth, Indonesia (16 percent) and Russia (15.5 percent). Along with this list we also see that Indian economy is growing with a rate of more than 9 percent. India has a ecnomically wide middle class of 300 million plus population. 12 Indian companies have figured in the latest list of “Fabulous 50” of prestigious international magazine Forbes Asia. These Indian firms are Bajaj Auto, Bhel, Infosys, ITC, Reliance Industries, ICICI Bank, HDFC Bank, L&T, Satyam Computers, Sterlite Industries, Tata Motors and Wipro. This is the second annual Fab 50 list, the best o Asia Pacific’s publicly-traded companies with revenues or market capitalization of at least $ 5 billion. According to a study conducted by the global consultancy and research major Ernst and Young, India has emerged as the second biggest foreign investor (first is the US) in the United Kingdom with nearly three-fold jump in the number of projects announced by Indian companies there in the first half of 2006. The Sensex has crossed the 13000 mark and on October 30, 2006 it closed 0.91 per cent higher at 13,024.26 points. Foreign funds have invested $6.3 billion this year in the Indian market, which has risen 38.6 per cent in 2006, as compared to last calendar year’s 42 per cent gain.

However, the other side of India's success story potrays a gloomy picture. The benefits of this growth has not trickled down to the grassroots. It has concentrated within the elite sphere and among the middle class which has spread a culture of consumerism. More than 260 million people live below the poverty line and more than 268 million people are still suffering from food insecurity. India is placed at the 48th position having 31.4 percent value in the Human Poverty Index 2004 where as Maldives and Sri Lanka secures the 17th and 36th rank in the list of 95 developing countries. In India today 34.7 percent of the population live with an income below $ 1 a day and 79.9 percent below $ 2 a day. Nearly nine out of 10 pregnant women aged between 15 and 49 years suffer from malnutrition and about half of all children (47%) under five suffer from underweight and 21 percent of the populations are undernourished.

Though, it is a proud moment for us that the market economy has helped us overcoming the "Hindu Rate of Growth", we should find ways to effectively utilise the political apparatus to make economic growth inclusive and distribute its benefits among the the poor and marginalised sections of the society. The concentration of economy among the "choosen few" will increase the gap and create a society unsustainable in the long run.

Politics in Pakistan

Political climate has changed in Pakistan and along with it the affiliation and loyalty of the political leadership. Since the time of General Musharraf who deposed the then Prime Minister Nawaz Sharif, Pakistan has been facing political and institutional crisis. Democracy is deliberately derailed in the name of the interests of the people. Political instability and loss of social order defines the climate. The recent Failed States Index has placed Pakistan at 12 with a total of 100.1 points. It even scores less than Bangladesh in the ranking of Failed States. The question one might ask why despite of various paradoxes, Indian democracy has become sturdier over time while the democracy in Pakistan has been struggling to survive. The reasons could be two fold – (1) history of military, and (2) nature of political leadership.

As the history of Pakistan tells us the Military has, unlike India, remained active and constantly interfered in its political affairs. The military intervention has often resulted in the replacement of legitimate regimes (may not be stable) elected by the peoples of Pakistan. It has interfered in the process of consolidation and deepening of the institutions of democracy with heavy hands. Coercion and control replaced the politics of consent and compromise. The question is who decides what is good for the people? Is it the army or the populist leaders of a corrupt political structure? Have ever the people gotten the chance to decide the fate of the country? Definitely yes through controlled elections! But the nature of participation of the people is not free of coercion. They are told to be free but the dynamics of power structure and the politics of control remain omnipresent. Pritish Nandy says that “Freedom is like virginity. You either have it or you don’t. There are no in-betweens. You can’t promise freedom with clauses and caveats”. And same is the case in Pakistan. There has never been a free and fair election or the people are never allowed to express things the way they want. The vested interest politicians and power brokers join hands, in the name of people, for the realization of private interests. This is similar in case of Benazir Bhutto and Nawaz Sharif, who used to be known for their political rivalry, are now coming together to fight for the return of democracy in Pakistan. It remains to be seen how genuine their interest is? In the Charter of Democracy, though Benazir Bhutto calls for a commission to fix responsibility for what happened in Kargil, she seemed reluctant to take the name of General Musharraf in an interview with Karan Thapar in Devil’s Advocate and people also say that “she is quietly doing a deal with him on the side". I would not be surprised if Benazir Bhutto or Nawaz Sharif joins General Musharraf in name of establishing “Democracy” in Pakistan. The answer lies with time....

India's Traditional Corporate Ladder

Paint My Love

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Some Mallu Jokes !!

1) What is the tax on a Mallu's income called? IngumDax
2) Where did the Malayali study? In the ko-liage.
3) Why did the Malayali not go to ko-liage today? He is very bissi.
4) Why did the Malayali buy an air-ticket? To go to Thuubai, zimbly to meet his ungle in Gelff.
5) Why do Malayalis go to the Gelff? To yearn meney.
6) What did the Malayali do when the plane caught fire? He zimbly jembd out of the vindow.
7) How does a Malayali spell moon? MOON - Yem Woh yet another Woh and Yen
8) What is Malayali management graduate called? Yem Bee Yae.
9) What does a Malayali do when he goes to America? He changes his name from Karunakaran to Kevin Curren.
10) What does a Malayali use to commute to office everyday? An Oto
11) Where does he pray? In a Temble, Charch and a Maask
12) Who is Bruce Lee's best friend ? A Malaya-Lee of coarse.
13) Name the only part of the werld, where Malayalis dont werk hard? Kerala.
14) Why is industrial productivity so low in Kerala? Because 86% of the shift time is spent on lifting, folding and re-tying the lungi
15) Why did Saddam Hussain attackKuwait? He had a Mallu baby-sitter, who always used to say 'KEEP QUWAIT' 'KEEP QUWAIT'
16) What is the Latest Malayali Punch Line? " Frem Tea Shops To Koll Cenders , We Are Yevery Where "
17) Why aren't Mals included in hockey and football teams ? Coz Whenever they get a corner , they set up a tea shop.
18) Now pass it on to 5 Mals to get a free sample of kokanet oil.
19) Pass it on 10 Mals to get a free pack of Benana Chibbs.
20) Pass it on to 15 Mals to get a set of BROGUN bones....


From: Satyen Gautam

Nobody Loves Noone

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There is no Love?

While discussing about the understandings of love and marriage, my idealistic vision got yet another blow when I pointed out that love is nothing but mutual trust and commitment. "Of course not, there is no Love. It is all about mutual interests" says a friend of mine. Though not a Marxist, his materialistic interpretations of human relationship was surprising. Frankly speaking, I exactly do not know what to write.It is pretty simple saying that the understanding of social phenomena is subjective and thus the opinions vary from person to person and in context. However, the question is, is there a sense of truth in what he said, which I never though of. I could not, for long, take it for granted that human relationships, especially related to love and marriage can take the form of materialistic exchange and mutual interests. I realised,he may be true in some sense. Analyse the unsuccessful relationships between husband and wife which broke off because the husband was unable to fulfill the needs of his beautiful wife OR the groom who left the marriage because the brides parents were unable to pay the required dowry OR the amount of dowry you need to pool together to find a suitable groom for your daughter. I may sound very materialistic but it is the truth. I donot claim that all relationships are grounded on economic interests. It could take any form. I watched this movie called "the Blades of Glory" where the successful scaters utilise their sister to pretend loving the opponent who have the chance of winning the competition. They also asked her to have sex with the partner of her lover; so that the relationship will be broken and they would not be together to fight the scating championship.

Relationships have always been primary to my "self". I grow with them and learn from them. I always thought love and marriage bring some of the moments in human life which expect mutual, unconditional commitment and trust. But... the word "unconditional" hurts you when the word "mutual" cease to exist. You love someone but if the other pretends doing it, the result, then, becomes painful.

The Col. James Tod International Award

The Col. James Tod International Award was instituted in 1996-97. Ten notable individuals have been awarded to date. For the detailed list, see the previous honor roll list. This year Maharana Mewar Foundation is proud to give this award to famous scholars from USA, Prof. Lloyd I. Rudolph and Prof. Susanne Hoeber Rudolph, jointly for promoting the values of "Eternal Mewar" through their scholastic brilliance.

Prof. Lloyd I. Rudolph and Prof. Susanne Hoeber Rudolph are Professors Emeritus of the University of Chicago, one of America's leading research universities. Susanne Rudolph is a past president of the Association for Asia Studies and of the American Political Science Association. The Rudolphs have been contributing to knowledge about India in general and Rajasthan in particular since 1956 when they arrived in Jaipur after an overland journey by Land Rover from London. The journey took six weeks and took the Rudolphs across Europe into turkey, Iran, Afghanistan, and over the Khyber Pass into the Indian subcontinent. Research in India and Rajasthan in subsequent years resulted in two of the Rudolphs early books, The Modernity of Tradition (1967 and 1983) and Essays on Rajputana (1984).

Lloyd, Susanne and the King - Arvind Singhji Mewar

By 1968 it became clear that scholars studying Rajasthan in the US, Europe and Japan would benefit from improved knowledge about each other’s work and research interests, As a result the Rudolphs launched the Rajasthan Studies Group, an informal network that facilitated the exchange of information, analysis and interpretation. In 1982 the Rajasthan Studies Group was formally constituted as an affiliating organization of the Association of Asian Studies. Over the next few years the Rudolphs with Karine Schomer of the University of California, Berkeley began planning for an international conference on Rajasthan studies.

The result was the first international seminar on Rajasthan studies in 1987 and the launching if the Institute of Rajasthan Studies. The Rudolphs secured substantial funding for the first conference from the Ford Foundation and the National Science foundation and Professor Chandra and Dr. Joshi secured financial support from the Indian Council of Social Science Research. The first conference was the source of most of the papers published in the two-volume work, the idea of Rajasthan. The second international conference, held in Udaipur, was funded in part by the Maharana of Mewar Charitable Foundation Udaipur. Subsequently there have been three more international conferences for a total of five. In addition to the two volumes work that emerged from the first international conference, four edited volumes were published based on papers presented at the subsequent international conferences.

Starting with their first research year in 1956-57, the Rudolphs have returned to India every fourth year through 1999-2000 to conduct research. Of their thirteen books, three have dealt with Rajasthan. Subsequent to 2000, they have returned on an annual basis for the months of January through March to their residence at Jaipur. One result of those years of research in Rajasthan is their recent innovative volume (with the late Thakur Mohan Singh of Kanota), Reversing the Gaze: Amar Singh’s Diary, A Colonial Subject’s Narrataive of Imperial India (oxford 2001, 2002, 2005). Another is the co-edited path breaking two volume work – The Idea of Rajasthan. Currently they are at work on Col James Tod that will include several of their essays on Tod’s East India Company letters in Selections from the Ochterlony Paper (1818-1825) in the national Archives of India, N. K. Sinha and A.K. Dasgupta, editors; and annotated versions of hitherto unpublished Tod letters, manuscripts and financial records.

Transformation

Enough of this worldly aiffair! Now time for Transformation into Babadom!! Time of Enlightenment on the banks of river Ganges. You must be thinking that I am loving this babadom. But, I hope you could guess from my smile.......

Love to Kill

Garima and Sahoo

Killing brings fear on the face of the victim. And this of course not. This was a deliberate act of showing something which was not happening. Just like when get hurt your trouser is untorn but your skin is scratched........similar lah........ I was pleased come down (as a result of their meditation) to kill the devils from their mind and heart.

Loves Being Captured

Vitasta

She loves being captured in the Camera! I enjoyed her company though. She is intellectually stimulating and intensely caring. They (She and Garima) always asked me questions and the instant reply I offered was "Why Should I tell You" which later became their tag line for me. And they teased me that way the whole period they were in Rajasthan.

Here, I Come ........

Vitasta, Bapi and Garima on Meditation

See my religious desciples - Vitasta and Garima. This Picture is taken at the Shiva Temple at the top of the mountain. Well, we all are pretending to be doing meditation. Guess what? When they started the meditation I was not there. And you know a girl coming to a Shiva Temple and doing meditation means what? And thats why I am there........Look at the smile on their face.....Eyes not open but they can feel me........

Being Religious for a While.......

Mata Garima, Vitasta and Bapi

I am not a fundamentalist, but love going to religious places and attending functions and cerimonies - be Hindu, Islam or Christian. Luckily I met these two beautiful ladies beside me who had the same instinct. Vitasta was indeed much more than me. She was very religious and forced me and Garima to go to a Shiva Temple at the top of the mountain which is more than 14 k.m up and down. Well we did it. This was inside the complex of another Shiva temple beside the river. Its called the "Badrana Mahadev".

An Evening in Delhi

Aletha

It was in Delhi, Aletha visited me. And we had a wonderful Ice Cream and Masala Tea at Nirulas, Cannaught Place. I remember her being a wonderful friend but more as a person with "Cultural Confusion". She always had hard time understanding the confusing Indian way of giving signs to a girl. I hope she has managed to overcome those confusions.

The Little Krishna

While doing my fieldwork in Jhadol (Udaipur), We came accross a religious congregation which continued for few days and we became a familiar face at the function. This is the picture of a little guy who was dressed like Krishna at the function and dancing all through. I called him the "Little Krishna".

Nehru and I

Don't wonder about the heading! I was never Nehru's friend. This is a new Statue which came up recently at the Jawaharlal Nehru Univesity Administrative Building in New Delhi. People were forgetting him and his contribution and it was just a soft way of imposing to remember the dead. Being an Alumni, thought to have him beside me and remember his contribution of making India a modern Nation-State.

Setting Sun

At Home, with causins, on the rooftop, I was watching the setting sun; its changing colours and dying moments. Death is inevitable - but the Sun was dying to reborn the next day. It was disappearing from some people's lives to appear in some others; to illuminate their lives. Similar is the life of the human beings. Some die to reborn (I believe in the theory of "Karma" and "Rebirth" parhaps); Some breakoff, to find a new one; and so on.......

Sex Symbol

It has never been easy for me being a sex symbol. Of course I tried, and tried and tried in my ignorance. I never thought about what I was doing untill the day when they brought it to me. They acknowledged my hard work and recognised the fact that "ITS NOT EASY BEING A SEX SYMBOL".(Kidding Lah.....)

Kicking Off Together

You must be wondering what is this get together? Well, these are some of my friends in the department (all bastards) who got together to kick me off to India when I was supposed to go for field work last year. They were sick of me and same was the feeling in my side. I wanted a break from them and they wanted from me. Well, the good thing was that the feeling was mutual. This place is called "Al-majilis" - its a fine Arabian Restaurant at the Bugis Street. The food is indeed delicious. We often escape to refuge here from the Permanent Head Damage (PhD).

The Chinese Beauty!!

They say "beauty is only skin deep". Women in China have traditionally been associated with the pursuit of beauty. It is impossible to conceive of beauty in the absence of the body and its perception or sensation of the beautiful. Whether in Enlightenment definitions of beauty as mental harmony or in postmodernist repressions of the body in encountering the sublime, the body and beauty are inseparable. If beauty is concerned with transformations occurring within the body, it is also the body itself that is necessarily the closest site of the desire for beauty. Furthermore, the link between certain types of bodies and the feelings they arouse is central to the experience of beauty. The body is therefore at the core of human creativity and desire for its modification into an object of beauty is an essentially human creative practice.

However, standards of beauty have changed significantly throughout Chinese history. From slender to plump and frail to graceful, shifting ideals of feminine aestheticism in Imperial China can be traced through paintings, sculptures and contemporary accounts of women famous for their beauty. Although such women appeared as leading politicians and warriors, it was nevertheless from within a predominantly male-centred society that expectations of femininity were constructed. Conversely, the emancipation of women since the 1920s and increasing globalisation in the twenty-first century have effected further changes in ideals of beauty and fashion in modern China (www.beautymatters.blogspot.com).

The Skull Bike

I call it the "Skull Bike". It was on display at the National University of Singapore Museum. I went there for a training session on Photography and got it clicked. It looks like a bike and the lion is riding the bike. The Head of the bike is a skull. Thought it would be apt saying the "Skull Bike".

Bastard!!

Do you see any other guy in this picture except Shane Pereira? Gues what? We call him Bastard!!(See www.kahneenah.blogspot.com). He never goes anywhere where there is no girl. This is the picture taken during the open house. He loves teaching ....but only to girls. I kind of like the way he takes his classes. As usual Shane always competes with me... and complains that all the girls go to Sahoo's class and none turn up for his. This was the time when I was absent and Shane clicked.....Have Fun Shane!!!

The Symbol of Sovereignty

What is the meaning of symbols in the life of human beings or in the life of a nation? You may call it a piece of metal but it is that binds the unknown people of a land. It creates a sense of we-feeling and togetherness. It is that gives people an identity. It is that you carry with you. This is the symbol of Singapore that brought together the migrant communities of different countries to create a sovereign territory ruled by the rule of law and subjugated by none. This is the symbol that identifies Singapore as a sovereign Nation-State with its own distinct identity.

The Queen's Lake

The Chinese community presented the statue of Queen Victoria to the Governor, Sir Cecil Smith in the Jubilee Year (1889) of Her Majesty's rule as a memento of their loyal affections and gratitude for the benefit of her rule. The 6 foot high statue in Sicilian marble was the work of E. E. Geflowski and is one of the most lifelike statues of the Queen ever made. It used to be placed in the alcove of the State Room (then called Victoria Room) until the 1960s.


It was then moved to the Victoria Memorial Hall and subsequently to the National Museum store in the mid-1980's. When located in 1994, the statue was found to have sustained damages to several parts, including the nose. The damages probably occurred during the various shifts over the years. The statue was restored in 1995 by a specialist sculpture conservator from the Victoria & Albert Museum in London (http://www.istana.gov.sg/IstanaGrounds/QueenVictoriaStatue/).

The Place Where the First Citizens Lives........

It is the place where the first citizen of Singapore and his family live and the place is called ISTANA. Well, he does not live here but symbolically this is called the President's House which remains open for the visitors during some selected public holidays. This is the place where the visiting head of the states are invited for dinner and state meetings.

Canons on Display

It was May day when I visited the President's House in Singapore. This canon was the center of attraction which I kind of liked. Well, I did not include the picture when it was crowded. It may have lost its significance but the symbolism still stands prominent.