8. Social flight if seclusion is not possible

Social flight if seclusion is not possible

It has been around one month since I posted last. It was my aim to make one post every week or so. However, after my last post, I was overwhelmed with work. Even now, the density of time demand is not over. However, everyday I remind myself that this series of post are in an orphaned state, and I need to reach them to some solid shore.

I do not know if I am ready for the writing. For, my mind is still barren of ideas. May be as the writing proceeds, things might brighten up. I think I will also have to catch up with what I have already written.

I find that I stopped at the point: QUOTE: One, on the aspect of freedom (an idea which has nothing to do with what it means in English). Second, on the issue of people trying to recluse themselves, and if that fails, to flee a place where another kind of people get empowered. This second one is actually deeply connected to the first. END of QUOTE.

I will proceed thus, with trepidation (for I do not know what will emerge on the page):

There is this image I gave of how a person entered into social conversation or social interaction or social presence, in a feudal language society. [EQUALITY and FREEDOM in a Slotted Social Space (Chapter Six)]

A female is living in a house. She comes on to the road. In English, what has happened is simply: SHE has come out on the road.

However, in many feudal languages, what has happened is not so simple. For the purpose of illuminating the idea, I will derive the text from the current day usages of one of the various south Indian feudal languages.

Avar has come out on the road.

Maadam has come out on the road.

If her name is Rani,

Rani Maadam has come out on the road.

Chechhi has come out on the road.

Rani Checchi has come out on the road

Anti (aunty) has come out on the road.

Rani Anti has come out on the road.

Ayaal has come out on the road.

Pullikkari has come out on the road.

Aval has come out on the road.

One sees a huge range of levels for SHE.

In the nearby language of Malabar, there are basically only two versions. Other than with use of names.

Oar has come out on the road.

Oal has come out on the road.

In this language, the fierce dehumanising of human attributes from total gold to total dirt or irrelevance, is much more abrupt and of more terrifying possibilities. For, by choosing between just two available word codes, the persons can be displaced from one location and moved to the exact opposite social heights.

The problem here is that each location has definite social freedoms. The lower location is quite low indeed, from where others appear at heights. Or one is made to adjust one’s personality with others of the same lower, dehumanised location. Many other words such as Edi (no definite corresponding word in English, yet quite depreciating), Yenthale (what is it girl, even to older females who derive no respect), Yenthadi (What is it, girl (terribly depreciating)) etc. will be in the tone and words of others at this location.

The glances, glare, stare, viewing etc. that this person will have to bear from presumed superiors have terrible a snake-like feel, or like that of a hawk viewing its snared prey. However, this topic is quite big. I will have to deal with it at another location. Yet, this is a theme that currently has much relevance in English nations.

Now we go back again to the female who has come on the road (in a feudal language nation). Usually there is a specific social location for HER in the social communication. She would be comfortable with it, over years of being used to it, possibly.

Persons in the higher locations would use lower words to her.

Persons in the lower locations would use higher words for HER and SHE.

Those equal to her, also would use more or less the same words. For, at this level, the lower words arrive at levels of equality with equals.

It is like this:

Simply put, lower persons place HER in Gold words and the higher persons place HER in DIRT words. Equals place HER in words of EQUAL INFORMALITY.

Now, I do face a terrible incapacity. In that even though I do mention everything correctly here, the way a native-English reader would understand the sense would be in an English mental frame. It is like mentioning a carnivorous beast’s roar and other usages in English. A terrible roar, and I translate it as, “Oh, I am hungry!” literally deprives the words of the reality of the terribleness of the roar. For, when it roars looking at a prey, there are other hidden meaning and communications that might go along with the words. Only the prey would feel the pierce of the hidden codes.

Now, this is where the exact bestiality of feudal languages is lost in translation. For example, even the simple sounds in South Indian languages like EDI, EDA do not have any equivalent words in English. However, they do have terrible senses when used in certain circumstances in the Indian peninsular region. [And anywhere else]

In the village area where I currently stay (Indian peninsula), the local doctor’s wife wouldn’t go out into the local small-time market place. However, she is quite at ease in an English communication area elsewhere, or in any place where she is acknowledged as an equal among equals. Going into the market area, she would be acknowledged as superior formally. However this need not be assured informally when she is not present. It would quite difficult to maintain this superiority always if she were to go there everyday and mingle with the people.

[In between, note the words: Equal among equals. This is a theme about which English nations have no idea about. For, in English the logic would be, how can anyone be non-equal?]

Normally the females who generally come into this roadside shops area are those who have a suffix of respect to their names such as Teacher, chechhi, Maadam etc. Other females who might wander around with apparent nonchalance are those who are used to the lower indicant levels. For them, non-respect is what they are used to.

During the English East India Company rule time, I think in the northern places of the peninsula, the English females protected themselves with the standard suffix used by superior class native Hindi females, which is Memsahib. I do not really know what was used in the southern parts of the peninsula to ward-off the non-respect words for SHE, HER &c.

This type of ‘respect’ is also quite a dangerous attribute to get affixed to one’s personality. It more or less controls one’s action, pose, posture, walk, words etc. in very tight limitations and parameters. That is, everything about one should be ‘respectful’. Slow measured gait, majestic yet soft/hard demeanour, powerful words, not do anything that can be garner disrespect, keep many others in positions of verbal dirt or pejoratives, dress in very ‘decent’ dresses, mention only big connections and experiences, have money to show, never ever even give a hint of moral turpitude &c. In short, one feels an entanglement at heights, with respect.

On the opposite location: A terrifying association with dirt and ‘dirt-level’ people, when not assigned ‘respect’.

However during the East India Company rule time, there was this thing. The company officials took a very powerful pose of disdain to the upper classes of the peninsula, and more or less maintained a direct connection to the lower classes. This had certain powerful social effects. In 1858, Queen Victoria took over the reins of ruling, and then this level of links was totally abrogated.

Another set of links was brought into position. That of direct link with the higher classes. The link to the lower classes was through the upper classes. As the subordinates to the native upper classes. This was to again bring in total change of social arrangement. I hope to write about this phenomenon later.

Now, the issue is that in England, there was no such ‘respect’ issue for the common folks. In the normal course of events. However, such an environment is fast changing. One of the major issues is that nothing about the common native-English individual is evocative of ‘respect’. The very usage of names without any suffixes like Saar, Maadam, Checchi, Chettan, Bhai, Memsahib, Saab etc. is a very dangerous vulnerability when surrounded by feudal language speakers.

The issue is that almost all other words immediately move into the lower indicant levels. However, insisting on a suffix is also another problem. The native-Englishman’s innate personal freedom of bodily postures, dressing, gait etc. would immediately get restrained if suffixes come into play.

[Slowly, in the conceivable future, it would emerge that among the feudal language speaker, beneath their veneer of splendid English, and superb affability, they all do connect to each other through links of ‘respect’ and disdain. In their languages, however almost all native-English, including the British Monarch, would be in the location of disdain and dirt].

The English person in the colonial times was a totally different being. In that, he or she was kept in a level of honour and respect. Since they did not understand the native feudal languages much, even persons who were not on the resounding heights were not unduly bothered about ‘respect’.

At the same time, the English had their own private arenas where they were at ease from the tribulations of ‘respect’. However, in present day England there is neither such ‘respect’ nor any private social arenas which cannot be encroached by such diabolic codes of human defining.

In a locality where feudal language speakers reside in significant numbers, an English female comes out on the road, what happens?

SHE and HER are monitored in feudal language codes. She is young, common, not a doctor, only a common employee, a student, lives in a small house, her parents are working class, she is friendly, she is nice, she is well-mannered, she has only a small car, she is my daughter’s friends, my son is her teacher &c.

Almost everything that I have mentioned in the last sentence defines HER & SHE as a lower indicant level person. An Oal, Aval, EDI, Nee, THOO, Yentale (What is it girl, atrophying). These things have terrible code level power. The female will feel the weight on the subordinating glance, stare, the pressing down weight of the codes working on the codes of reality, on the codes that design human body, and on the brain software. A kind of innate bodily change can set in, as alluded to in Dr. Jekly and Mr. Hyde (the theme is different, but there is a hidden secret in the story). Read what happened to a native English speaker when he was in the subordination of feudal language speaking social system from this link.

[There is much more to Codes of Reality and their relation to languages codes. I can’t go into that here. I may cursorily mention that even anthropological theories might be quite wrong. Genes and chromosome has only very limited say in human design, if one were disallow the power of such codes as codes of reality, and codes that maintain human body. ]

Now, look again at this image.

The native-English female (the big circle) stands on the road. Her attributes as mentioned above is low indicant. She is at the lowest level of entry. There is no defence to this code level subordination. English has no answer for it.

The complication in this code work is that the others in the feudal language social group are, (each one of them), in varying heights in terms of relationship. From varying heights, the native English persons will be pulled to each individual depth. This generally doesn’t fully happen among the feudal language speakers. For, there is a level beyond which a person cannot be lowered. For, everyone is connected to others in powerful strings, which cannot be stretched beyond its limits.

However as far as the native English individual, there is no lower platform to limit the lowering. A terror of deep physical and mental mutation can set in.

[In between I must mention here in passing that I had done a terrific experiment. On the effect of language codes on human being. My own children were brought up in perfect English, with null to near zero feudal language ambiance affect on them, living right in the midst of feudal language social system. If anyone is interested they can download these books: 1. Shrouded Satanism in feudal languages 2. Codes of Reality! What is Language? for more inputs on this experiment.]

There was one short-term trainee of mine (I do take English training at times). He was going to London ostensibly to study MBA, but really to get a citizenship. He belonged to a business family. (There is more to mention on this, but I will defer for the time being). Since his English was quite bad, and due to his propensity to use the lower indicant words about persons who are financially or age wise or in any other way weaker, I expressive told him not to use such words when he was in England. For, I told him that he would find the society quite soft compared to his own society. His use of such words could soil the native citizens.

After two years, when he came back, I asked him of his experience. His personality had improved beyond anything possible in his native place. He, who couldn’t or wouldn’t dare to mention any local person above him with a mere name without suffix of respect, was quite liberal in his use of mere names of almost everyone he knew in England.

I simply asked him if he had avoided using the lower indicant words or usage about the native-English population. He simply went into a sort of hysterical laughter, shaking his head, as if to signify that to answer the question truthfully was not possible. In short he admitted that every one of his friends there (all from India), spoke in their native language among themselves, and there was no possibility to avoid using such words.

Such words having a two-side sharp edge. It is a way for un-equals to create a link of equality. If done in the Indian peninsular area, it can most probably end up in communal clashes, homicides, beating up etc. The second edge of the code is that it is used to signify inferiors, dirt, or to dehumanise quality human beings.

It has a tragic effect. For the whole social machinery processes this information, and the erroneous results that come out affects everything.

The tragic side of this reality is in many ways like the recent incident in Australia, wherein someone found out that in a particular Chinese restaurant, there was actually two levels of pricing. For those who knew Chinese there was a lower pricelist written in Chinese. No one on the native-English side knew about it, until somehow the openly displayed secret got leaked out. This is the gist of the issue. There are terrible open secrets that native-English speakers do not know of. They are burdened by the guilt of being racist, for some eerie feeling they get when atrophied by feudal language shrouded code attacks.

In areas where feudal language speakers converge, the native English might even try to flee the place. Or they would sit at home and grow obese. As was the norm in many Asian nations of yore, among the higher castes and class females, as they found it unease to move around in the full glare of the profane glances of lower castes and classes who do not exhibit ‘respect’. The reasons might not fully same, but then people, children etc. will go obese and corpulent.

I need to quote from an experience in the Travancore Kingdom in the southern most end of the Indian peninsula (1860s). QUOTE from Native Life in Travancore: When this liberty was given to the low castes, Sudra women and others refrained for a while from attending market, but they are now getting accustomed to the new state of things, though they hotly declare their dislike to it. END of QUOTE.

Even though this theme is explained in terms of castes repulsion, the deeper hidden codes is the terror of the lower castes refusing to extend words of ‘respect’ to the higher castes. In modern India, the caste bracket has vanished. Still the higher man’s terror of the lower man not conceding ‘respect’ is everywhere. However, many higher class persons in India have the means to enforce or extract ‘respect’. In soft, refined, well-mannered English, there is no codes for enforcing or extracting respect. People have the only option to react. But that would be ‘racist‘.

If one were to look at people from feudal language nations as India, one would find very visible anthropological features. In any social group, the upper positioned persons have superior looks and the lower positioned person would have a suppressed demeanour. This theme is a quite complicated, and cannot be discussed in its full ambit here. What I would like to mention here in very brief words is that modern Anthropological studies is in quite shallow waters, unless it takes into account the effect of language codes. I have done my own experiments in this regards, and have mentioned them in my own book. Shrouded Satanism in Feudal Languages.

Being in a position of vulnerability to feudal languages codes, can encrypt the ancient English terror, called the Yellow Streak, in Englishmen. And this would extend to English social relationships and from there to national quality.

Actually human repulsion is encoded in all feudal language nations.

Word count has exceeded much beyond expectation. I do not know about the readability of the writing.

However, going back to the beginning of this Chapter, I find that I have missed the first point, i.e. that of Freedom. I do not know if the error of not moving through that route of discussion has affected the continuity of the writing.

PS. Only a very brief content is there in this Chapter. I need to go back to the theme of Freedom. I will in my next post.