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.