Sunday, April 15, 2012

Bangalore - Then and How


Two things happened almost around the same time. A friend had forwarded a clutch of old pictures of Bangalore and the morning next the newspapers carried the news of Bengaluru airport being renamed after its founder, Kempegowda.
The images of Bangalore were indeed refreshing as all things old are – the buildings, landmarks, roads, people, their attire – everything, and for me it brought back unmistakable nostalgia. It reminded me of my first visit to Bangalore in June 1980. We’re probationers on Bharat Darshan. We stayed in Hotel Kamadhenu what then seemed one dead end of the MG Road. My memory is fogged but the road appeared (but it couldn’t be as I realized later, since Ulsoor lake lay beyond) a cul-de-sac – leafy trees trimming either side of it. We paid twenty rupees for the double-bedded room and I remember having (only) sumptuous masala dosa (3 in number each repast; some gastronomic desecration!) for breakfast, lunch and dinner all the seven days we stayed in Bangalore. It was utterly delicious. I’d never had anything like that before, so quickly concluded with youthful exuberance that it was the best available in the WORLD! A friend with passionate sub-nationalism tried disabusing my mind saying Woodlands in his native Madras dished out better dosas than Kamadhenu. But Woodlands’ no patch!
I can’t remember how much it cost, maybe 1 rupee, it couldn’t be more, because Rs 10 (Room-rent) + 9 (9 Dosas) made it 19 and one rupee must’ve been on coffee (filter or instant I can’t recall). Our DA was Rs 20 and I’d resolved to live off my daily allowance the five months we Bharat Darshaned and splurge my humongous salary of Rs 1103 on books. The Cellar was the bookshop on MG Road I gorged on: the entire lot of Camus, Kafka, Sartre, Lawrence, Conrad, Orwell and others. The exchange rate of Pound Sterling was Rs 17/18 but bookshops charged Rs 20, and the books (mostly) were between 20-60 pence.
A small-town bumpkin who had never spent a day in any metropolis (Bombay was already a megalopolis) before joining civil service and extremely wobbly in my soul, I can’t forget the stars that struck me times without number looking at the plentiful books in these big cities and feasting on them. The books are still with me, proudly carrying my signature with dates. Reading them was of no great earthly consequence – then, even now; passion and show-off and gewgaws were all that mattered! Chinnaswamy Stadium was a must-visit where I exulted seeing Gundappa Viswanath and Syed Kirmani in flesh and blood (they looked so surreal!), paying off the taxi-wallah, close to where I stood, across the barricade. Later, years after, I told Kirmani first up about this when we met. TV, for us in Cuttack, was still in distant future! 
Bangalore was the city of PSUs. So we’re taken to BEL, BEML, NAL on educational tours. A double-decker Brindavan Express chugged us out of Bangalore (near Majestic which seemed neither majestic nor populated) and took us to Madras. We’re absolutely thrilled and kept darting up and down the two floors – one lower than the normal, the other none too high (kind of mezzanine) – and it reminded yokels like me of my first bus ride in Delhi’s double-decker a few months earlier.
Bangalore was quiet and sleepy. And, for someone brought up in hot and muggy Cuttack unbelievably cold in the ides of June. This despite being in deep south. It felt unreal; my sense of geography, bad in normal times, could find no answers. And internet and googling were still a millennium away! I wallowed pitilessly in my own ignorance. 
When on posting I came to Bangalore in 2006, it seemed an altogether different city. Though I’d come off and on the past decades, the traffic and tumult of the city had passed me by during the short time I spent here. The new century/millennium with its accompanying ITspeak had taken a toll on the quietude of this pensioners’ paradise. The incessant traffic majestically riding high on a soaring sensex had democratized the road. The nightly din was no different from the day’s. The paradise had been lost – to incipient tawdry modernity. Today, only memory remains, as images speak to my eyes and mind.

Saturday, March 31, 2012

Schools - Then and Now


               Despite the passage of time – a neat 50 years – the memory and images still hold fast in my mind. My father took me to the Principal, an Englishman, who said hello to me, I smiled and then sent me on my way to the class. It was my first day in school. I was un-informed and un-uniformed, knew little of English that was the lingua franca of the school, and here I was being welcomed this time by another person from the Empire, Miss Heavens, the English woman who was our class teacher. She was tall with slender legs that ran a long way down her skirt to the floor, and young and cherubic, and with a mobile face that effervesced when she spoke. She rattled off a few sentences which I didn’t understand one bit and amid the encircling confusion that had descended on my four-year old mind I sensed I was being welcomed to their midst. I was promptly given a chair (later I learnt how inappropriate it was – this kissa of the kursi) – a small one meant for small children my age – to sit in front of an appropriately small table and, once there, listened to the music that was serenading the class. For me, it was an easy and smooth initiation into the world of school and education.
            We made friends in no time and we picked up enough English to speak among ourselves in that language which was de rigueur in school. Mostly it was the slang that we picked up from seniors and some incredibly genteel expressions from our teachers. We played cricket, football, marbles, tops, and stone. As we moved up the ladder, along with our proficiency with games and the enrichment of our slang came newer subjects: science (Nature Rambles), geography (of climate and continents), arithmetic (9 x 8s = 72), history (Akbar the Great), Desk-Work (noun, verb, pronoun, adjective) that needed to be written down in pencil in the spaces provided for filling in – all sufficiently confusing to make us sweat when the lessons were on and enormously relieving (naturally!) when the blight was off our backs. But it was an easy life I had slipped into.
My dream run suddenly came to an end when my father was transferred to another place, a much smaller town than the city of Cuttack we lived in before. I had to move on to this place, no matter how much I hated to. Apart from the fact that it was a vernacular school where the medium of education was Oriya, my mother tongue, the school was in a shambles. The boys and girls wings were different, while the girls began early at 6.30 and finished at 11; ours began at 11.30 and got over only at 4.30 in the afternoon. The boys were rowdy and a ragtag combine, with no motivation to study. They were the ones who held the school to utter ransom. The furniture had been destroyed completely, so the classrooms were devoid of any semblance of tables and chairs, and it looked stripped and bared. Only one table and one chair meant for the teacher, sat flush in the front, close to the blackboard. We were expected to (and we did) sit on the floor, cross-legged, our books in front, row upon row of children, pen in hand, writing in the exercise book balanced precariously on our thighs, some right, some left, depending on who was what – a rightie or a leftie.
The light points and fans didn’t exist. They had been yanked out and carted away elsewhere with not a trace. The electric wires hung about naked though the power supply had been cut off to empty their potency and make it safe for the children to carry out their hooliganism. Some obdurate fans that didn’t give in to the obnoxious demands of the obstreperous boys had been mangled out of shape, their blades twisted inward into an ersatz floral design. Cows had a full run of the verandah that ran across and meandered about the H-shaped school building leaving their holy indelible marks of waste that no one thought proper to sweep clean. There was the winter that was quite severe in this part of western Orissa and it made sense to these bovines to seek the refuge of the school building that was so generous in welcoming them with open arms and legs of its verandah and the capacious innards of its numerous rooms. Winter was followed by quick-fleeted spring, then by summer – long, hot, and oppressive – and then came the rains when the angry clouds emptied its entrails on a thirsty and parched earth. Little wonder the cows counted their blessings – that our school was such an unstinting host of epic scale! Their yawns during the daytime provided resonant and amusant tune to our painful teaching.
My welcome here was exactly the obverse of the one I had experienced earlier in my kindergarten. My socks and shoes, and smart ironed uniform of my previous school I had put on instinctively, didn’t go down well with my classmates. I was careening into an endless combat mission Unaware to the ways of the school, I found no one wearing shoes: they wore (if at all) chappals that were pushed out off their feet and parked at the rear end of the class. That gesture indeed made good sense. For sitting cross-legged on the floor isn’t ever comfortable with chappals on. The feet were cleaner and the shods that invariably stuck to the chappals didn’t add to the filth we sat on. We considered ourselves lucky if someone among us took the trouble to go over to the school office and found a dari, a rug, and brought it to our classroom for us, the fortunate ones to sit on. We were in seventh class and not senior enough to deserve a dari. It wasn’t a fulfilling time by any means. My life’s goalpost had shifted back and was now looking inwards. The idea of shock and puzzlement snarled my unreconstructed mind. I wished I was stubborn and stalling, refusing to flow with the inexorable march of time. But I was helpless.
The culprit for this functional anarchy was the Headmaster of our school, a certain Mr. Verma, who lived in a cloistered world of his own. A nice man, he was still in a state of shock, from losing his only son born after seven daughters, who was picked up by a peddler of bread-bun-and-biscuit and murdered, hallucinating that the little dead boy’s Adam’s apple would help another childless couple to get started on a family of their own. It was one of the most bizarre things I had ever heard as a child. Distraught and still mourning over the loss of his son, Mr. Verma let the school spin out of control. It was indeed on auto pilot. He sat in his office room, never coming out of it to see what was happening in the world around him, and hardly ever saw either the teachers or the students. We never got to see the Headmaster, and for us new hearts in the school, out of curiosity we espied him from the window that opened a crack. He sat there; both legs lifted to the chair and while one lay horizontal hugging the seat, the right stood up vertically helping his right hand to rest on it in the process of writing. We pitied him and the fate that had befallen him.
Not so when it concerned us and our studies. We felt lost through sheer inactivity. The rowdy element among the students ran the school the way they thought it best. Left to their own devices, our teachers hammered out their own paths. While, in his own fuzzy way, Parida Sir was eloquent and inclusive, Bhanja Sir, who taught us social studies – history, geography and civics – in his own grumpy way, was erratic and intolerant. Tall and lanky, his teeth were long and went well beyond his mouth’s frame. In the classroom he walked around teaching and every time he spoke he puffed out a sprinkle of spit that found its way through the gaps of his enormous teeth, travelled the distance from his face at considerable height and through sheer gravity came down and sprayed us all seated on the floor in the first and second rows. It was like a revolving garden spray performing at quarter efficiency. On our part, we didn’t like this spray and tried to wipe out the frothy element now descending on us unremittingly and with a rapidity that was a natural outcome of Bhanja Sir’s teaching gathering pace and steam.
Kar Sir taught us English. “Rama ess a gooda boy,” he would say and explain the same in Oriya, “Rama gotiye uttama balaka.” Further: “He gooes to school everyday,” and in Oriya: “Se dainika bidyalaya ku jaye.” His mode was to teach English the Oriya way. Or to be more precise, his was English teaching made easy in Oriya. And this was not only on the issue of teaching; it went beyond – and embraced his sartorial sense. I clearly remember the first time he came to our class it was to teach Oriya. He was dressed to the nines in snow-white dhoti and kurta and black half-shoe. Next time he came it was to teach us English. His dress had changed and he had transformed himself to a complete brown sahib. He was now smartly turned out in terry cot trousers, full-sleeve shirt, and black shoe and matching socks. Thereafter it was going to be only English lessons for him, and so he religiously turned out in a wide repertoire of his new trousers and shirts we had not seen before. Amazed at the range of his ward robe, we kept counting his pairs of dress which he never repeated. After a while we simply lost count of it. They were just too many for our small un-mathematical minds still struggling to grasp the rudiments of mental maths (Sankhetika and Auikika) from Parida Sir. Little wonder we hated going to school.
But we had a Board exam to clear in Class VII. I was all at sea with the medium of instruction which was now Oriya. I understood nothing of Oriya Sahitya. Nor social science or general science. Even maths was beyond me. Only English was a cake walk. In the half-yearly exam I flunked in all subjects except English and, of course, Drawing. The last one was essentially due to my growing friendship with the Drawing teacher who played cricket with us after the classes in the school field. He liked to bat and given my dodgy artistry and with my future clearly at stake I unhesitatingly turned my arm over to bowl at him. I was right, he wasn’t an ingrate. By the time the exam got underway, I had struck up an equation with him. Not averse to nepotism he gave me the required 15 marks out of 50 so that I pass. Much against the Cassandra’s pronouncements of doom, I managed to get past the 7th Class Board exams with a high second. This was a huge relief. I was overjoyed.
Things changed for the better when we moved over to Class IX. This was thanks to the new Headmaster. We got desks to sit and write on. The fans started whirring overhead. The teachers were now more punctual and regular, and most of them tuned themselves to the new environ. But the results continued to be dismal. Of the 40-odd who appeared in the matriculation exam barely 10-odd passed. Needless to say, no one got a first, only 2 or 3 got a second – a low second – and the remainder barely scraped through with percentages in the low 30s. In the school exam, I got a bare 46 percent yet stood second in Class X and earned a prize. I was thrilled. I thought I had arrived.
On my father’s retirement I moved back to Cuttack and shifted school. Here I was admitted in Class XI in one of the best schools of Orissa. But I felt lost. My second position and the prize for doing well were of no academic consequence. Every student I came across was better than me! My self-confidence was shattered. Matriculation exam was just seven months away and I was adrift and tossed about like a flotsam. My immediate friendship with Ramnath did not help matters. His notes that I borrowed copiously were to me incomprehensible. My teachers pooh-poohed me. “Son, Ramnath is too good for you to understand!” intoned Sadhu Sir. “You must follow someone who’s your equal!”
I didn’t know who my equal was. I was confused. The matriculation exam was already upon us. Before I knew what had hit me I was down to writing the exam in a daze, and not sure what I had done. The results came out as scheduled, after a few months. When I reached school to know the results, my heart in my mouth, my expectation hovering between the slender line of passing and failing, my teachers with the result sheets in their hands were agog with my result. “Sudhansu, you’ve got a first class!” they said, their faces awash, more with puzzlement than happiness, “but how did you manage it?” I smiled back and my smile, I guess, must have been beatific. I was in cloud nine.
But they puzzled over my performance. “If Sudhansu could get a first class, everyone in the school should have got a first,” said the much regarded Sadhu Sir, who was my favourite teacher and who knew me and my calibre inside out, to the assemblage of students and teachers gathered there to partake the results. He wasn’t exaggerating. Nor was he running me down. He was only stating the obvious. My stock in the school was indeed abysmal. It was pathetic.
My mind travels to the generation next when my children went to school in the 1980s and 1990s. Admission isn’t as walk-in as it was in my case in the 1960s. Far from it. Not only did we teach our children – still toddlers – how to face their life’s first and foremost interview but we taught them what to say in reply to questions we had contrived to anticipate. Thinking back I realize it was insanity that was hard to match. But at that time seeking admission was a do-or-die affair as though the child’s life depended entirely on these precious few minutes. As parents too we faced interviews to prove to the grasping teachers that we are well up to take care of their inadequacies so that the good name of the factory answering to the name of a school didn’t suffer at the hustings, am sorry exams! But in reality, it was no different than a hustings. Money and pampering was all.
The liberalized India threw up its won dialectics. Corporate world opened up a floodgate of opportunities with emphasis on technology and management. IITjees and CATjees became the buzzword. Parents quickly worked up a reverse education strategy that placed premium on B.Tech from IIT plus PGDM from IIM as the open sesame to make good the reparative gestures they expected from their children. Young children of 12-13-14 left the cosy comfort of their homes and headed for Kota to take up full time residence, something reminiscent of gurukuls in ancient times – for coaching and schooling. Parents lost sleep over their children’s performance, their sleep bobbing up and down with their wards’ success or failure. From our time when parents hardly ever knew their children’s performance and couldn’t care less about it, the clock had now come full circle.
Television with multiple channels and internet opened up a world with limitless possibilities. Students were full with information. From everything in the library it was now down to anything in the net. The couch potato syndrome was aggravated with parental pressure to excel. Physical activity and games took a backseat. India was in ferment. Professionalism bred granting more attention to career, even at the cost of health and social life. The children’s world was getting cocooned, the carelessness and insouciance of teenage and adolescence missing from their armoury. The innocence of childhood was a thing of the past. Rat race and breathless competition had upset the applecart of enjoyment of my childhood past. It was no more a time of enjoyment; it was instead a time of intense action and cutthroat precocious initiation into life.
Deviation from the above cast-iron path was fraught with immense risk with the attendant danger of anomie. Without the accepted throughputs one wasn’t too sure what awaited the child and the parents if they hammered out a course that was off the beaten track. Was it bust as per the society’s value system? Was it an attenuated goal that fell short of the accepted norm? Normlessness didn’t ring sanguine. Out-of-box thinking was not the way to a happy life. So a good student was reckoned how well he performed in the exam not by how much knowledge he had acquired. Knowledge didn’t earn him a seat in college but marks did. The facile cart was overturned when life met career and good practicality drove out crammed theories that singed the mind with the limitation of its own avatar. Alas, it’s too late in the day for retrieval.

Wednesday, February 29, 2012

Festivals of Spring


           Of all the festive seasons, spring is perhaps the most redolent with a context. Not merely socio-cultural but one that is distinctly biological. For spring was the mating season before organized society and the concept of marriage came into being, when pubescent men and women indulged themselves in wine, song and dance. Sexual promiscuity took place with consequential pair-bonding, which in turn, led to socially sanctioned nuptial unions.
            Now, despite the accretion of layers of civilization, neither has the erotic element of the festival nor the convivial spirit and revelry paled into oblivion. On the contrary, each era has imparted to it different nuances of meaning and symbolism, with different communities and countries observing it differently. The ethos and causal factors of its origin though remain universal and unvarying.
            In India, the spring festival was known as Kamadev Mahotsav or the festival of Cupid or Eros. Still known as Kama Dahan in parts of South India, the spirit of the festival has remained alive in racial memory and folklores for scores of millennia.
            To this – Kamadev Mahotsav or esprit de erotique – have been knit various religious myths, parables and anecdotes over the years. Between 3000 B.C. and 600 B.C., a number of them were incorporated in Vedic, Upanishadic and Puranic literature, and were reproduced in drama, playlet, folk-dance-drama, and music in Vedic, Sanskrit, Prakrut, Pali and other patois languages and dialects.
            The oldest myth, still extant, is that when Shiva practiced Yoga on Mount Kailas and remained in mystic communion with the Supreme Being for a prolonged period, Indra, the king of the Suras and sovereign of Swarglok, grew apprehensive of his power. He persuaded Kamadev to go distract Shiva, deep in meditation. Kamadev is portrayed as an enchanting youth, armed with a bow, bedecked with flowers and five types of arrows, and with the elusive power to arouse men and women to frenzied passion.
            Once agitated, Shiva smouldered with rage and with his third eye reduced Kamadev to ashes. Anguished, Rati, Kamadev’s consort, entreated Shiva to pardon her husband and bring him back to life. Shiva, moved to pity, granted her wish but Kamadev wouldn’t return in corporeal form, he said; he would inhabit a subtler, all-pervasive form. Thus in the spring festival, Kamadev, in his invisible form, rouses natural impulses.
            Then there is the eponymous legend of Prahlad and Holika dating back to the Puranas. Prahlad, the young and immature son of Hiranyakashyap, the ruler of the Asuras, was a devotee of Vishnu, the head of the Sura clan. His fraternal fondness for the Suras became unbearable for his father, who tried his best to wean him away from such attachment. Failing in his endeavour and desperate, he made up his mind to sacrifice his young son to safeguard the future interests of the Asuras. His sister Holika had been blessed with the boon of remaining unhurt by fire. So he requested her to enter into a bonfire with Prahlad on her lap. Holika acted as her brother wished, but the result was a disaster. Vishnu interceded, the boon failed to fructify, and she was burnt and reduced to ashes; Prahlad came out miraculously unscathed. This occurred on the first full-moon day around the vernal equinox, which coincided with the festival of spring. Accordingly, the name of the spring festival was changed from Kamadev Mahotsav to Holika Utsav or simply Holi. Ritual observances such as the lighting of the bonfire on the last day of the festivity – Holikapoda or burning of Holika – were accentuated.
            The medieval ages ushered in the cult of Radha and Krishna. Vaishnavism became dominant. Radha was believed to be the symbol of universal Prakriti, nature, and Krishna, Ultimate Reality, and from their communion cosmos was created. In human form too their ‘lila’ manifested in the spring festival when they became the symbols of primordial entities of Prakriti and Purusha. These symbolisms got exaggerated in the festival of spring. The idols of Radha and Govind in a beautifully decorated swing or Viman or Doli or palanquin came to be worshipped in their eternal ‘lila’ of creation. The old name of spring festival came to be known as Dola Yatra or the festival of Dola Govind. Another accretion of ritual resulted. The decorated swing or Viman with the idols of Radha and Govind was made to swing back and forth to the tune of various musical instruments, songs, dance and merriment. People gathered in thousands in the revelry now known simply as Holi or Dola Yatra or Dola Melan or spring congregations.
            Colour has always been an integral part of the festival. Apart from song and dance, the celebrations included splashing red coloured water on one another or smearing crimson powder, known as phagu, avir or gulal. The colour red was symbolic of a woman’s menstrual period, who, in the beginning of human evolution, was believed to achieve fertility only during spring and summer. The bonfire is symbolic of the mythical burning of Holika, and the erotic songs are reminiscent of Kamadev Mahotsav during the breeding season of early man.
            Since marriage wasn’t institutionalized yet, the season, with its association of fertility, resulted in match-making by mutual consent. To preempt clashes among revellers, the pair-bonded girls put kumkum marks on their foreheads to ward off suitors. Over time, kumkum has metamorphosed into a symbol of marital status worn by married women even today.
Holi apart, the passing of winter heralds a round of seasonal festivity. Basanta Panchami or Shri Panchami, normally occurring at the end of January and early February precedes the Agni Purnima by 10 days, and is today observed in commemoration of the dead river Saraswati and its tributary Drushatvati, still a dominant part of the collective unconscious of the Indians. After the evolution and use of phonetic alphabets, the Rig Veda was transcribed from the racial memory in the riverine region of Brahmavarta bounded by these two rivers then in existence. Now Saraswati is believed to be the Goddess of knowledge, language and music. The day ushers in the vernal semester of learning to be spent in the residential seminary or Gurukul Ashram.
            The Agni Purnima, the first full-moon day before the vernal equinox, corresponding to the Ash Wednesday of the Christendom, is another spring festival. On this day bonfire is made in three heaps on the outskirts of villages and people bid winter adieu.
            Chaitra Parva or Chaitali is another festival observed by the Lunia and Kaivarta castes to launch their vocations on an auspicious note: salt manufacturing and fishing respectively. Dance on Chaitighoda or Pakshirajghoda (flying horse) is symbolic of their professions. Chaitighoda is made of a wooden horse-head artistically painted with colour and set on split bamboo contrivance, covered beautifully with flailing multi-coloured cloth representing Pakshirajghoda’s wings. The goddess Vasulai, the presiding deity of the aforesaid communities is believed to descend, possess and energize the idol of Chaitighoda. These folks go on visiting door-to-door in villages exhibiting their winged-horse dance, music and song. Another accompaniment of the troupe is Chadaiya and Chadaiyuni. Chadaiya, a boy playing the part of a female seagull and Chadaiyuni, a girl playing the part of a female seagull, amorously go on singing, dancing with erotic gestures and symbolisms. Though initially confined to the Lunia and Kaivarta folks, the doorstep performances soon earned them mass support. The symbols of this festival – Pakshirajghoda or winged-horse or Pegasus – could be found in the myths and mythologies of the Greeks.
            Maha Vishuv Sankranti or Pana-sankranti is one of the key days of vernal and aestival festivity. For the Assamese, Bengalis, Oriyas, Tamilians, Maithilis, the Magadhis and Keralites, it is the beginning of a new year. In Punjab, Baisakhi is celebrated with exuberance. Parallel spring celebrations exist even outside India.
            Our mythological Kamadev and Rati, the Indian god and goddess of love, have their counterparts in other cultures too, such as the Greeks’ Eros and Aphrodite and Cupid and Maia of the Romans. A still closer similarity is paralleled by the imaging of Cupid in the likeness of Kamadev; Cupid is imaged as an enfant terrible, young and enchanting and naked, armed with a bow and arrows like Kamadev.
            Easter, derived possibly from aestas (summer) or aestus (heat) was supposedly symbolic of the coming of the festivals of spring and summer. The origin of Christianity has influenced the spirit in which it is observed. Good Friday, Holy Saturday, Easter Sunday, Easter Monday and Palm Sunday are all metamorphosed versions of the spring festival.
            The month of May derives from Maia, the Roman goddess of love. May Day in places of higher latitude is a vernal-aestival festival and the May Pole, around which pubescent men and women sing and dance, symbolizes the phallus. The May Queen is the prettiest girl who presides over the May Day festivities, when the revellers indulge in ‘maying’.
            Lupercus was the Goddess of fertility of the ancient Romans. Lupercalia, the festival of fertility, which falls in the second half of February, was observed by the ancient Romans with offerings to the goddess Lupercus for begetting healthy children and leading happy, consensual conjugal life. Saint Valentine’s Day is another erotic spring festival observed in the west that’s caught the fancy in India today.
            The word ‘Lent’ in German and Dutch means the lengthening of the day, spelling the onset of spring. It falls forty days before Easter Eve and originated as a spring festival that involved merry-making and boat racing. Perhaps its association with academic pursuits could be compared to our own Basanta Panchami. Even now various European universities have a Lent term or semester. The spread of Christianity brought about changes. Today, Lent means the forty-day period of partaking of Lent fare, involving abstention from meat up to Easter Eve as penitence, in memory of the period when Christ was in the wilderness.

Sunday, January 29, 2012

All Humans are Products of the Society they live in


The past year has seen a slew of corrupt deals surfacing. Several important ministers, politicians, bureaucrats and corporates have been sent to jail on countless charges of malfeasance and misfeasance. The Anna Movement that followed as a sequel to the weak Government Lokpal Bill showed people’s ire against corruption. Today, the man in the street talks of rule of thieves or “kleptocracy” – the neologism added to the English lexicon.
            The recent exposé of the judges’ wrongdoings in Karnataka and Orissa High/ Supreme Courts is the saddest commentary on body corruption. How can the dispenser of justice be a party to this open defiance of rules and law including the ones formulated on the judgments pronounced by the highest court of the country? What will become of the country when the fence, purportedly meant to protect, starts eating the crop?
            Never perhaps in one’s fallible memory of contemporary India has the higher judiciary been exposed for violation of rules and procedures the way they have today. Let’s get real. The courts are deemed to be the last bastion of safety in a democracy to ensure that the rule of law is followed not only by the executive but also by the legislature. The courts are honorable places where the common man can go seeking remedy for perceived wrong or willful or questionable executive fiats or legislation. The judges are deemed honorable people looked upon with respect by the society. They also have the power of contempt to protect themselves from any motivated and tendentious criticism.
            The names, photographs and details of land questionably allotted in Bangalore to former and sitting judges of High Courts and Supreme Court in the Karnataka Judicial Employees House Building Society in alleged violation of its own bye-laws is pathetic. The membership of such Society, as per its own bye-laws, is confined to judicial employees. Judges of the High Court and Supreme Court are not judicial employees. As per the Supreme Court judgment delivered by a five-judge constitutional bench in Union of India vs Sankal Chand Himatlal Sheth (1977) case, “A judge of the High Court is not a government servant, but the holder of a constitutional office… A High Court judge has no employer; he occupies a high constitutional office.” Membership granted to these judges is not only violative of the Bye-laws of the Society but flies in the face of judgment delivered by the highest court of the land.
            The latest crisis that lists a string of names of serving and retired Orissa High Court judges – including one who became the Chief Justice of the Supreme Court – receiving favours in land allotment in Cuttack/Bhubaneshwar from minister’s discretionary quota has now come under intense public gaze. It is such a pity that judges who ought to be the guardian angels of the society and nation have indulged in day light heist, twisting and mangling well settled rules of law established by the judiciary itself.
            What does it show? Simple: societal values shape everyone – politician, bureaucrat, corporate, professional, teacher, lawyer, judges, and common man. Values are cachets that leave their imprimatur regardless of profession. If a society is corrupt, it would be facetious to expect dishonesty affecting one segment of society and not affecting others. This is what we need to be aware and legislate laws that encompass everyone without exception. If transparency is the buzzword today, and it’s good it is, let transparency suffuse everyone in public domain. Let openness be the fulcrum on which all transactions are carried out. Understandably there can be no exceptions.
            It is important to remember that the nature of the society affects all denizens much as children are affected by the environment they grow up in. If the parents have a liberal outlook the child is likely to grow into a liberal human. The values the society nurtures get rubbed off on the people who form this. To expect that some would defy societal value and imbibe qualities different from the society they inhabit are only exceptions. For the majority who form the microcosm of the society the societal norms set the tone for its denizens to follow – as a lodestar.
Only that, not always, such lodestars turn out to be admirable.

Sunday, December 25, 2011

Breaking Cartel in Government

A decade ago, I worked in Pune looking after a clutch of ordnance factories. Apart from payment and costing, my office was tasked with rendering financial advice to these factories putatively known as the Khadki Group of Factories. Material procurement in factories is a regular job to fulfill production line manufacture. That kept me busy.
One particular item for production involved huge procurement cost. Only two firms had tendered – daintily sharing the quantity in almost equal measure. It gave me an uncanny feel of a cartel; the rates appeared far from market-driven. The prices quoted were about 15% higher than the previous year’s rates.
I mulled over the issue – despairing as I went along. It was a given that most procurement in ordnance factories were essentially cases of monopsony, where one buyer faced many sellers (the opposite of monopoly); hence, in this imperfect competition it’s the buyer who must dictate price rather than the other way around.  Many of the firms who supplied to these ordnance factories had no other market share beyond the factory (ies) under the aegis of the Ordnance Factory Board. Hence, I told myself, I needed to dig deeper. Without much effort, I discerned a trend: the items were being shared by the two firms the past few years, with each year’s rates going up by 10-15% – and in no particular relation with inflation rates!
          But when I went to the meeting, I was confused. The factory needed it to keep going, the lead time was 5-6 months; and obviously I could not stall production. As I sat, my mind caught in cobwebs of procedures, it came to me in a flash. I remembered a conversation I had had during inspection of another factory where a new firm had been given a small order of the same item to establish itself as an “established source”. 
       Back in my office, I got the details. Yes, the firm had been successful. That made it a “semi-established source”. But then it wasn’t enough: it could only be deemed “established” on successful completion of “two” such orders. How was I to leverage this “semi-established source” to break the cartel? Source development orders should not “normally” exceed 20% of annual procurement. I looked at the word “normally” piercingly. Then came the Eureka moment for me.
          In the next meeting, I suggested we try the “new” firm. The General Manager hemmed and hawed, citing the firm’s “semi-established” status. Finally, after long deliberation he reluctantly agreed with me to place 20% on the new firm and the balance 80% on regular suppliers. I suggested we take advantage of the term “normally” and place 40% on the new source. After much persuasion, everyone agreed. We decided to invite tenders from the new source.
       When the rates quoted by the new firm reached us, we were ecstatic: they were unbelievably lower by 58-60% of the established firms’ rates! By now, word had gotten around and the two regular firms without any prompting announced their intention to whittle prices down by 20% from their last purchase rates – effectively down by 35%! Since I wasn’t sanguine about the timely supply by the new firm, I agreed to place 20% on these two.
         We placed 40% on the newly developed source with a tight delivery schedule. That made it 40%+20%=60%. What about the remainder 40%? I kept my counsel close to my chest, hoping things panned out the way I had hoped for and the new firms delivered on its promise – quality and timeline. The firm surprised us by supplying ahead of schedule. Now I suggested repeating the entire ordered quantity. This, too, they supplied on time.
            I was over the moon. We’d broken the cartel; it also meant huge savings; the new rates willy-nilly had become the benchmark for future procurement, thereby cascading savings that ran into crores of rupees. What still rings in my ears are the words of many Doubting Thomases, predicting this was only the penetration rate of the new firm and that it sure will join the ranks of the other two and form cartel at the soonest! The new firm did neither. Instead, the next year round, they further reduced their rates! Touché.

Sunday, December 11, 2011

When White Ants Ate Away Roadrollers!


When I read the news of a senior army officer in the rank of Lieutenant General court-marshaled in the Sukhna Land scam, my mind harked back to early-1980s when I had written a piece in The Statesman exposing corruption in the defence forces.
Fresh from training, I worked in Siliguri as Assistant Controller of Defence Accounts, when I came across improbable and grotesque cases of government loss getting readied for write-offs. One, I remember, concerned white ants (poor dears!) eating away road-rollers!
“How many geological eras it took the white ants to eat away the road-rollers?” I had asked an august officer, who came pleading to me – to settle the objection.
“Maybe, a few, just a few,” he had replied, coughing, the waving gall of his hands, conveying how asisine my question was. He didn’t bat an eyelid; his tone was glib and macho – missing the innuendo of my question.
Another related to cyclone menace – along the Himalayas. These were systematic losses, perpetrated quarter after quarter, with unremitting variance. I knew they were white lies, most disingenuously contrived. I didn’t wish to get into an argument. Instead, I referred the issue to the meteorological department of the Government of India for confirmation of the cyclone dates. Most naturally, the department confirmed what everyone knew: No cyclones. No cyclone ever strikes the trans-Himalayan belt! There.
I wrote all of this and more, in the piece. Woe betides me for committing the blasphemy, this singular unpardonable crime of a fifth columnist – for raising my voice against dishonesty and corruption! Understandably, there was a farrago of protest. How could a government servant, privy to official goings-on, write a piece in the national media ranting against pious official functioning? How could any one, and least a youngster, speak ill of the vaunted holy cows that the defence forces were? Did he seek permission for doing so? If he did, who granted him the permission? If not, why mustn’t he be proceeded against for violating the Conduct Rules government servants are bound to? As also the sacrament – the sacred Official Secrets Act of 1923?
The issue remained on the boil for two years in musty official files and the power-packed official corridors. My reply, spirited and unapologetic, was finally given an unlikely burial after a few of my seniors had vented their spleen, on paper or otherwise, and spent themselves expansively on my misadventure, and climaxed. But the monkey has stayed with me ever since.
But I needn’t bother now. The world has changed, is changing – fast – and the Right to Information (RTI) as a buzzword has, still is, gaining momentum. Civil society, then non-existent under the onslaught of relentless governance issues, has become eagle-eyed and scam after scams have come to light with indecent monotony. Things can no more be swept under the carpet.
Yet to suppose that the move towards transparency will play out without hiccups and roadblocks is asking for the moon. There will be intense pressure to water down punitive legislations to punish the corrupt. The signs are already out there in the open – with the parliamentary standing committee first including then excluding the Group C employees from the Lokpal’s oversight.
The nation has perhaps reached the tipping point. The general public today is incensed and livid. It is now or never for India to awake, phoenix-like. This isn’t a clarion call; this is a fervent appeal from one proud Indian to other proud citizens to live an honest and dignified life amid this encircling and unending vista of scams — and swindle of public money.
Am I a cosmic optimist to will the civil society to galvanize the nation in its quest for honesty? Or, am I malicious in my thinking to say that it will willy-nilly lead them the one way they know till now — to resigned exasperation, as in the past? Nothing, nothing perhaps, exemplifies our times better than a cartoon where a son tells his father: “Dad, I’m considering a career in organized crime.” Unfazed, the father asks, “Government or private sector?”
Isn’t it time to give the cartoon’s pun a decent burial! Like Greek tragedy, time is deliciously ripe for nemesis to catch up with these scamsters’ hubris. Yikes.

Wednesday, November 2, 2011

Participative Vigilance in Times of RTI Conundrum

           How ironical is it that while there is a talk about tinkering (read curbing – the reach and import) of the RTI Act, the Central Vigilance Commission (CVC) has chosen Participative Vigilance as the theme to observe the Vigilance Awareness Week from October 31 to November 5, 2011?
       Participative Vigilance is nothing but a euphemism for transparency. The CVC enjoins that the fight against corruption can’t be pursued in isolation but with the active involvement of all stakeholders. “Corruption is a social evil and in addition to punitive and preventive steps, we need to work together as a team to sensitize and motivate public at large to make an impact in our progress towards zero tolerance for corruption,” says the CVC. “Systematic improvements need to be brought about to reduce administrative delays, simplify cumbersome rules and procedures, and promote transparency, fairness and equity in governance. The corrupt must be dealt with ruthlessly whereas the honest need to be protected.”
Today, we stand in the cusp of history. On one end, stands the leviathan called Power with its love for Opacity; on the other, the nuisance named Change with its focus on Transparency. And this battle is playing itself out before our eyes! The scams and mega-scams – CWG, 2G, Adarsh et al – have been the harbinger of this demand for change.
Be patient if you’re plumping for change. The Old Order will not yield without a fight. It can’t afford to. For one, a harsh future stares at it. For another, the sins of the past are sure to visit it. Either way, the path ahead is strewn with problems.
For all the horror of scams and mega-scams that have tumbled out with unremitting putrescence, let’s not undervalue RTI’s singular contribution: it has brought to light and catalyzed scams, granting the corrupt retributive justice. At least the ball has been set rolling. Let’s get real: Anna movement and fast did nothing more than create awareness among the citizens that corruption is the bane; it needs to be extirpated.
“You can’t stop this transparency revolution,” said the Defence Minister, a few months ago. He wasn’t off-mark. But his was a solitary voice. And how his prescient words have been drowned in the sea of cacophony? Far from accepting the reality and the groundswell of public ire, words and ideas have been sown maliciously and mischievously to modify the much-acclaimed RTI Act in the name of granting public servants the much-needed elbow room to tender frank and honest advice.
It is well to remember that as long as this long arm of RTI given to citizens stays with them, RTI will continue to be the ubiquitous ombudsman acting from within! It gives most public servants a creep, an unease – a compulsion to stay straitlaced. Power is heady; it gives a swollen head to the wearer of this scepter – the few chosen elites of the society. How can such headiness be questioned? No powers-that-be – used to absolute, sweeping powers – will countenance their unquestioned and unquestionable power to be questioned. It’s a heresy, a sacrilege to sit judgment on their decisions.
This would explain why the powers-that-be are toying with the idea of fiddling with the RTI Act. True RTI has, even is, being abused for narrow personal consideration, often to settle scores with one another. But amendment is not the answer; it is like throwing the baby with the bathwater. It will detract from transparency and put pay to CVC’s emphasis on participative vigilance. It is rather the disease is cured and given prophylactic shots through a cross-stitch and scaffold of simple rules and transparent processes than administration of palliatives through punitive actions. How else can you rein in human beings, who are forever on the look out to make hay when the sun is not shining on them? Sunlight, we know, is after all the best disinfectant.
Let us not delude ourselves with idealism. Human beings, to start with, came together, on purpose, voluntarily, to conjointly synergize their efforts and entered into a social compact. The gain was as much mental as physical. It granted them physical security. The division of labour and eventual skill-sets garnered over generations helped them to bounce along faster than as isolated wholes. Remember, the underlying philosophy was the creature comforts such social contract granted them. Deep down, this base instinct, though somnolent and bridling, remained the same: creature comforts and its appurtenant – material wealth that only rooted for more and more of the same thing: creature comfort.
If anything stopped them from transgressing the bounds of the compact, it were the laws and prescriptions they had given to themselves for the common weal. When the laws and prescriptions are shrouded and not open to all contract-signers but are manipulable by small governing elite, the first casualty is fair decision-making. It impacts everyone save the elite who, anyway, tweaks law for narrow, partisan gain. This gain is plain thievery, thereby reducing democratic governance to one of kleptocracy or the rule of the thieves.
That explains en passant why most from the governing classes don’t ever wish to retire but go on and on – much as no one wants to die, even the ones wishing to go to Heaven! Days, even months, before retirement, a pall of gloom attends not only the officer but also the entire family! Because, nowhere else in the civilized world, the post or perch held by a public servant is as much appropriated by the family as in India. “My car, my bungalow, my perks, my rights,” intones the wife; the children roundly echo their mother’s sentiment. The peons who do the domestic menial chore too belong to her! She owns them! So much for the terror of severance.
Abraham Lincoln was percipient when he once said, “Nearly all men can stand adversity, but if you want to test a man’s character, give him power.” Few will come out of this acid test unscathed if he were to wield power not visible to others. As history has shown, and we know so well Lord Acton’s putative words, power corrupts and absolute power corrupts absolutely.
Mustn’t we admit that it is only a microscopic minority who has the internal moral compass to upend all things immoral – the rest trundle along, appropriating benefits strewn across the path? Look, the feudal order is crumbling fast! It, ultimately, will. Make no mistake. History is being made; we are its living witness.
          The way, then, to stop people from stealing other people’s money is through checks and balances and – or the antidote of thievery: transparency. The RTI Act must not be tinkered with, if anything, the governance processes must be built to approximate to this exacting goal. How can CVC’s aim of involving all stakeholders be achieved if this singular potent instrument of RTI that enables citizen participation is abridged?