Category Archives: Encounters and Impacts

An Abrahamic barter of memes

Being Hindu and Indian is too often conflated with being pro-Trump, anti-Muslim and far-right. This byte (link) below is hardly news to me, or will be to you, dear reader. I have had several instances of being TOLD that “all Indians support Trump.” I was never asked if I really did, but had to make clear I was not a citizen and could not vote. I surmise I am not an isolated case.
This sort of ‘search and destroy’ tactic reminds me a bit of being told in graduate school by brown, black and white-skinned academics alike that if I didn’t study Kant or Hegel or knew how to read French and German, OR could claim to be a minority specialist as a ‘native informant,’ I didn’t know anything.
That is, your understanding of the world and the world’s achievements must be cast in the accepted mode of moral politics in academia (which asks that if you cannot show your credentials as a liberated minority member, you must accept your stained status as guilty oppressor, then redeem yourself, and finally stay in submission to the reversal of the power structure.)
Why are the two types of ‘attack’ similar? Because many of the assumptions about Hindus prevalent among those academics who are driving political protest across the world now, in tech-savvy language and mode too similar to discount, are driven by one of the laws of the left that say ‘majority bad, minority good.’
This is a deliberate teaching mode that turns the public into righteous soldiers of the new revolution, and maintains the status quo of academic power in relation to policy, media and influence on local politics. It sacrifices with glee the adherence to truth-seeking (not outing), ethics (not revenge) and the opening of young minds (not coercing them into power-savvy support) that one might have once associated with intellectual enquiry and the idea of a university.
To me, to sit quietly in the face of such carelessly mean questioning is like taking an oath of allegiance to a totalitarian ideology that you cannot ever question. A religion by another name. I prefer my independence. For expressing which position (independent) I have paid the price in academia and society.
What is worrying to me now is the willing participation of many who capitalize on their ‘Indian’ origin to happily conflate inherited, Occidental (largely Anglophone) lenses on ‘Hinduism’ and ‘India’ with all that is ‘bad’ in politics, and literally write and author a peer-reviewed revisionist history of the subcontinent into policy, for the sake of acceptance into the halls of fame and power.
Do what you want, and ‘problematize’ as many revolts and resistances into news as you desire, but don’t pretend this is about making the world a better or more diverse place.

No place for the unarmed

We have come to a point where the accident of our birth is become a sign of virtue/merit or sin/shame. It seems to me to be a rolling back of everything the 20th century fought for – that it was possible to overcome the drawbacks of our birth if we so wished. Everything was supposed to be about free will, choice, freedom, rewards for effort and the virtue of self-education. It has now become about being the ‘right’ type, learning to think in the right apocalyptic way, and to learn the right forms of political interaction and groupthink.

So folks are now going to justify bullying, shaming and silencing by saying that people ‘like’ you (with markers of nationality, ethnicity, race, and religion) have been known to do this and this so you are at fault, no matter what you have done as an individual. You deserve it. History puts you at fault, and someone else writes history now. Your turn to be oppressed. We must first reverse the balance of power before we’ll talk about equal and uniform rights for all. And we are exceptional; and while some of us may be at fault, you cannot accuse people ‘like’ me. Take it. Apologize now, and always.

I find this strange, no matter which side it comes from. Obviously, I am not uneducated enough. Oh wait, I didn’t finish the PhD, so obviously I am not educated enough…

Opinion: On anthems and faiths

[Thus I anticipate my derisive critics: allow me to parade my ignorance. You may have your say later and in more public fora, I am sure, than this obscure page. And yes, I know you will take from my ill-informed arguments what you need to build your own powerful ones. ]

Within the context of the ‘Intolerance’ debates in India, some rejoice because it has been declared: ‘It is constitutional not to stand for the national anthem of India.’

Since it is so, therefore one may use any excuse or rationale to refuse to stand. The law is not broken, therefore all is well. And so ethics falls to belief.

What was the precipitating incident? This Indian Muslim family refused and was asked to leave the theatre.

An insistence on respect for the nation is seen by some as an intolerant imposition of majority (Hindu) norms on one of India’s minority communities. Just like before. Those Hindus, even multiple imperialisms haven’t taught them how to tolerate.

Some other members of non-Hindu communities do not see a conflict between faith and nation, religion and respect. But these are the people on the street. Aam aadmi. The bourgeoisie. Philistines. #Modimorons. Bhakts. What do they know?

The nation, after all, according to enlightened postcolonial intellectuals, is dead! Never again should we stand…etc. Hinduism was a construct of the British. The Indian nation was a construct of the British. Postcolonial enlightenment demands that both be cast out. Along with things such as patriotism, but do bring in Harvard whenever possible please, especially at places such as the Kumbh Mela. ‘We’ like being pre-national and post-national at once. Our own cohort of intellectuals have crafted a logic and rhetoric to make it possible, of course the ordinary Indian cannot understand or accept the vision of the subcontinent we are trying to fund and craft.

If my tone has been a touch acid so far, the next bit is straightforward.

My point is utilitarian and democratic: if you wish to avail of the benefits of citizenship in India as a member of a minority community (Special Personal Law above the law of the land, affirmative action, paid pilgrimages, money for every girl child born into specific religions, etc.; India has over 80% constitutional reservations for people of various communities and caste groups and sects, even ‘Hindu’ minorities) then you owe something to the nation. You cannot expect the country at large to submit to your demands for wellness in this life while you invest everything you get in your personal concept of the hereafter as enshrined in this or that faith. Your faith may tell you that the opinions of those who do not support your faithful behavior do not matter, but the rest of India does not need to voluntarily submit to one-sided transactional citizenship, not even when their elites tell them to, especially if your actions and loyalties support the dismantling of said nation.

You are not permitted to forego your debts or your duties if you have enjoyed your rights until now. And these apply to every state, to every disgruntled person who claims discrimination and economic backwardness as an excuse for destructive public acts, to every apologist for a libertarian, existentialist agenda in militant activity against bad faith. Take what you can give, and take and give as much as is mutually agreed upon.

If you do not wish to stand for the symbols of the nation, show your respect to the nation by some other means, and do not enter the theatre (of film or nation) until the anthem is over. If all such symbols offend you, do not ask for any special benefits from the nation by virtue of the same belief-system (religion, non-religion) that makes you a minority. Or a majority, for that matter.

We are all, supposedly, talking and fighting over a nation we want the current hapless ‘India’ to be. Make it equitable. Make it democratic.

And please make the constructed (nation, act)and the critiqued (act, law, custom) unique to the locale (the Indian subcontinent). The version of secular democracy that should be allowed to evolve in India — through the daily negotiations of the ordinary public en route to individual life goals — may not coincide with Enlightenment-inherited or foreign-foundation-funded values of what experts think it should be. And that’s as it should be.



I met a man who felt he had not given because he had not lost.

I could not give him any reply. How do you rebut plenty?

Service. Loss. Excess. ‘Arpan.’ The sap rising. Is life, is death, is change, is tribute. We worship the deity that gives, the hero, the mother, the service-provider. We honor the outpouring. Overflowing. Life. And we do not count the wellspring that we cannot see. The arterial pulse, the energy of work and building and healing. But it is there, a live leaping wire, aching to connect and give.

Plenty. The indomitable urge to Life.

Pie charts

Three links. Yours to read, juxtapose, ponder.

My view: the pie (India’s distributable resources)  is not endless, people. Let’s also talk about how to grow it in size while we decide how to fight over how to divide it up.

A South Asia without borders is also a region without a single entity to provide subsidized healthcare, aid to victims of natural disasters, incentive to industry and technology, and the privileges of reservations.

A call to divide India up still further. (Other bits of supposedly “impeccable logic” from Pakistan and JNU. ) Please set these against this call for 100 % caste-based reservations in India.

Who gets what land? What industry? How is the reservation system to be enforced if regional majorities impose their own rule in each state? Will we resettle minorities to areas where they are majorities? I wish these learned people who write such articles and propose such policy changes would consider the massive upheaval, conflict and resentment they are instigating.

Above all, how is the logic of more power to regions compatible with centrally decided logics of affirmative actions? Should India convert to a loose semi-autonomous coalition? As before the British Raj? Shall we wait for another ‘settler colonial’?

The germination experiment

We had imagined that everyone had wanted bright lights and running water, music halls and conveniences. But ultimately, the nature of the pressure generated from being crammed into smaller spaces than humans had ever been in before was different from the ecological and infrastructural pressures we had predicted.

They became pressures of preserving an identity, of keeping privacy and separateness, of keeping apart. They became problems of assimilation, of integration, of a pressing need to say ‘who am I? And who are you?’

Ultimately, it became a distinction by identification of ‘what are you?’

Questions of worth, keeping up, matching what one has to the rest of the pack one desires to be in, deliberately differentiating oneself from the larger group, a proud distinction in the crowd. The pressure of strangers was perceived as pressure to move away from what one was, what one had brought with or saved of oneself when one came to the new place and the crowd. So we pushed back. Strangers not welcome. They intruded on our dreams of what we had thought our future would be.

Trouble was, those dreams had been based on the characteristics of a past that was already changing under our feet. You cannot enlarge and project the past into a realistic future; the past is the known, the smaller and more contained world, and the future is by definition the threshold of the unknown.

Some say we don’t have our backs to the past and our faces to the future. Rather, we have our backs to the future and faces to the past, so that all of time and experience is an unrolling ribbon of inclusive history. We look over our shoulders at the unknown. But that inclusive vision must still use the combat tools of modern historiography in order to secure change in every new moment of the present (or the past).

And even in that, the strange past intrudes like a morphing virus. What we dislike about the intrusion of the strange into our consciousness — the stranger, the new odd neighbor, the strange dresses and customs, the disaster, the irritating actions of others that force us to change our route to heaven or hell — is the way they spoil our dreams.

And the new ones who enter old spaces, the migrants wanted by one group and not another, at one time and not another? Their lives are also attempts at historiography. They also come into new spaces and hope to keep some parts of the old they left behind, and they try to re-create from the seeds in their memories, in a petri-dish as it were, a new entity: the reborn old world that they fled from or that they watched sicken and change or simply abandoned for better prospects.

All these worlds and their thought-bubble Edens, jostling in the same space. And not enough earth to let all be full-grown entities.

There cannot ever be those old worlds again. Nor even nouveau ones. Each group of people has grown far beyond what their past was, what their past had once made possible. But the earth has not grown. We are tree-tops choking each other in the slow fight to air or death. Look to our roots.


September 9, 2015: On ignorance.

A NYT article that many are reading now picks up on and advocates for an old course from the 1980’s, “Ignorance 101 ” in scientific practice, and on a 2012 book, “Ignorance: How It Drives Science,” in order to argue for the breakdown of the cognitive binary of ignorance & knowledge.

People, the article argues, “tend to think of not knowing as something to be wiped out or overcome, as if ignorance were simply the absence of knowledge. But answers don’t merely resolve questions; they provoke new ones.” In reality and in practice, “The larger the island of knowledge grows, the longer the shoreline — where knowledge meets ignorance — extends. The more we know, the more we can ask. Questions don’t give way to answers so much as the two proliferate together. Answers breed questions. Curiosity isn’t merely a static disposition but rather a passion of the mind that is ceaselessly earned and nurtured.”

Why is this important? Because humans and their inventions have gathered a constantly increasing body of knowledge that is now impossible for any single human being to master. If the command of knowledge 3000 years ago was about knowing what the rest of your class and city-state knew, now it is about being able to ask relevant questions. Our work, across the world, is now ‘knowledge work,’ constantly changing in scope and definition. Part of our job is to know what we need to know for the task at hand, and how to ask about what we do not know.

In medical practice in the United States, most practicing doctors do not declare at the outset to their patients that ‘medical science may have spent billions of dollars and hundreds of years but it still does not know much about the human body or its biological environment. At best, we have best practice models.’ Why not? Partly because the power to discover and treat illness and thereby hold off death is still a potent thing, and most people want their doctors to know how to deal with the specters of illness and death. They also want quick solutions, not ongoing and incremental life-style changes. Doctors have become specialists in an industry called healthcare, they are experts, and they are paid to know. And the patients want the doctors to be able to assure them that their own ignorance will not mean the high cost of life. In between the insurance companies want better rules for practice; the smaller the margin of practical error the easier to find its correlation to money gained or lost. Also, it is not the American way to be still and watchful in the face of ambiguity. Americans like to ‘do’ things, get things ‘done,’ measure and match and mark the gains. They are not comfortable with public acceptance of the idea that the more we know the more we do not know.

Why am I not surprised by this? Because this is milk and water for people with my kind of training in literature and culture. I have argued endlessly with my scientific and technological family members on the idea that ambiguity, uncertainty, interpretative openness and lack of closure can be useful and productive things when we deal with clusters of interacting human beings (society), human relationships (family, business, politics) and human motivations. Most of the time, I could not ‘prove’ my points with facts and data to those who do not trust the reasoning of words and perceptions, so I ‘lost’ the debates.

However, performing artists everywhere, and the art and literature of the last thousand years in every culture will testify to the productive space of not knowing. This learning of ignorance and its uses in a public and open way is something new for the generations of scientific practitioners and for their acolytes, not necessarily for those who work with art.

All artists start the day with a blank canvas, a blank page, a blank score, an empty stage. And every day they create something out of their attention to and interaction with that ignorance of what will come. They brush away the old cues and they allow you to make a space for not knowing. They allow a rhythm of knowing and not knowing, until something else emerges, and each actor and participant and listener and witness can find a settling point for the time being. Fold their wings. Watch and listen, and begin anew. One example is Peter Sellars’ work  on Handel’s Hercules (here ).

This call for the use of ‘ignorance’ is therefore better understood as a use of ‘not knowing.’

A redefinition of expertise as something to be constantly mapped, an understanding of knowledge as exploration, and a sort of re-framing of the attitude of the scientific practitioner to the field and subject of knowledge. The new and desirable attitude is presented as one of humility where the previous attitudes had been those of mastery and overcoming. This sort of public discourse about disciplinary changes and modifications in how practitioners of science approach the everyday anomalous human they encounter is in line with our temporal (still nascent) shift from the stance of the ‘anthropomorphic master of his age’ to the ‘human as intelligent inter-actor’ with his still-unpredictable environment. And so we may, at the end of the century, see science take note of anecdote and anomaly before they can be processed into data-systems.

Allow me to be the heretic heathen humanist, though: I still think the change in attitude indicated above (desirable for practitioners of science especially in their interaction with the humans they practice their science upon) will face stiff competition from the human desire to pin down what we know and can prove. The love of certainty goes deep in human beings. That’s why we love religion, with its laws and punishments and certain promises of this or that heaven. And those who need something more concrete for their sceptical minds, they turn to science and fact, to the promise of human capacity to discover more and more about this wondrous cosmos we exist in through tools and methods invisible to the naked eye and improbable to the everyday mind. Has the surge of scientific advancement in the last century and this not been met with an increasing religiosity and political piety? I wonder if, now that science in practice and theory has entered realms of knowledge that it cannot prove or show to the obstinate person on the street (microbiology or the Large Hadron collider, anyone?), the same audience obstinately makes an equivalence of both types of ‘magic’ — science now and religion as it always wanted to be. Their reasoning is magically simple (and I mean the pun): if we are seeing things that were impossible before, why not the miracles in religion? The trouble is, this sort of thinking makes a binary out of what we know (science) and what we cannot prove (religion) and considers the space between them a body of water that has to be conquered by the expanding islands of each. And that’s a fallacy.

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