On 15th February 2008, there concluded the 27th annual management convention of Kerala Management Association (KMA) in which I am an integral part. The deliberations spanned about 2 days with a wonderful inaugural ceremony followed by 3 technical sessions and the valedictory function. Speakers and presenters from eminent organizations covered various functions of management. On 15th Feb. morning technical session, Prof. Pulapre Balakrishnan, formerly of World Bank and IIMK and presently a Fellow of Nehru Museum and Library, New Delhi spoke eloquently on economic growth strategies. Not only that he is a brilliant economist, he is also an effective communicator. His perspective on the growth (or the lack of it) of people belonging to the bottom of the pyramid was very noteworthy.
Post the Convention, late in the evening, I had an opportunity to get together with Prof. Balakrishnan again. The Senior Vice President of KMA was also with me. Our conversation veered towards Kerala economy and the various perceptions that people hold about it.
Intelligentsia belonging to the left parties, particularly those from the CPI (M), had been tom tom-ing the so called “Kerala Model” and its success. What is the Kerala model? It generally refers to the high achievements of Kerala's people on statistical indicators of social development. These indicators have been achieved despite continuing low incomes. To add emphasis to their argument, these guys took the commendations from Nobel Laurate Prof. Amartya Sen. As per them, it is Prof. Amartya Sen who had coined the expression “Kerala Model”. Even today, the arm chair economists, particularly those Malayali ones, settled in the comforts of western countries or outside states within India, had given fillip to the arguments of the left oriented intelligentsia on the Kerala model.
Now, on hindsight, one could say that the Kerala model left some major sections of people untouched. They are the fishing people, tribal peoples, female stone cutters, female domestic servants, female agricultural laborers and migrant workers from Tamil Nadu and other states like Orissa, Bihar etc. They have been largely ignored in the development process, that led to some disastrous consequences over the years. Most of the violent clashes that had happened in Kerala society had occurred in these social segments. The Muthangs struggle of the adivasis at Wyanad and the communal clashes in the coastal village of Maradu in Calicut come as examples to the forefront. Another major struggle that we shall see in coming times will come from the migrant construction labour from outside states. If you read the reecent press releases about the Mao/Naxal activities in Kerala particualarly in the construction sector, you could get some idea about the impending gloom
The major flaw of the Kerala model has been that it never rejuvenated Kerala’s economy. Many front ranking economists remain concerned about the dismal performance of Kerala model in stimulating economic growth. “Kerala’s performance in this sphere has been poor, even compared with other Indian states”, says Prof. Amartya Sen.
What the left oriented intelligentsia does not want to realize is that in the so called Kerala model, economic growth was virtually non-existent. Prof. Sen had recently confirmed that he had never called this as Kerala model but as “Kerala experience”. Many had already done requiem to the model that failed to take off the state’s economy. But will the communist intelligentsia ever accept this? Never, instead, it is using its own mouthpiece media in the print and electronic sector for belting out the rhetoric unashamedly.
The problem with Kerala communists is that they feel they are ALWAYS right (left is right!). They implicitly feel that the theories, policies and programs that they created are absolutely right and nobody can hold a candle to it. They continue to live with the intellectual arrogance and of their intolerance of any theory that does not belong to them.
In the meanwhile, look at what is happening to the state. It continues to dependent on the remittance economy, crawl awfully at the lack of infrastructure, a stale and ‘don’t want to do’ bureaucracy combined with an ineffective chief Minister who is fighting to safeguard his own chair that is resulting in absolute non-governance, predominantly a non independent media and an extremely corrupt bunch of politicians (whether left or right, it is the same). What a potent combination! Are we all doomed?.
What can one say? “I cry for you Kerala”………………
Saturday, February 16, 2008
Tuesday, February 5, 2008
THE NAIR WEDDING
Recent wedding of a Nair girl who is working in my company had prompted me to post this blog. This is something that I have been thinking about for quite some time. A majority of the Nair weddings that I had attended had these elements in plenty and I have been greatly embarrassed by whatever I saw at the wedding functions.
Really speaking, a Nair weeding is the shortest one. Something that gets over in a jiffy. And having seen the wedding ceremonies of many different castes, cultures and religions around the country and the state, I can confirm that the Nair wedding is of the shortest duration among all. No pundit doing pooja, no lengthy rituals. The bride and groom are brought in and seated on the mandap. The groom ties a ‘managalsuthra’ (locally called, tali) on the bride’s neck, which is fastened by the groom’s sister standing behind. They garland each other; the groom hands over the ‘pudava’ (clothes to change into) to the bride, which she receives. The brides father hands over the girl to the groom. The boy and girl take one or three rounds of the ‘manadap’ and then, they are off. All is over in five minutes, at the most. Such a simple function!
But every Nair marriage that I had attended, I saw confusion galore. And it stands out because the marriage function is otherwise a simple one and any aberration of it, looks pronounced.
As mentioned above, in all, there are only four or five steps to do. So where is the confusion? Firstly because neither the groom nor the bride is briefed anything about the function and they walk in to the manadap without a clue. Secondly, it is because of the clash of interest of the elders around the stage who actually conduct the affair.
Normally, a Nair marriage is conducted by the elders from NSS (Nair Service society) that is also called Karayogam. This guy mostly will be the Karayaogam president or the secretary (being an elected position, the people keep changing). There will be two karayogams involved, one that of the boy and the other, the girl. On the podium (mandap) you will see the representatives of both. Obviously, there are ego issues between them - who is smarter between us is the smirk both of them keep on their respective face. The rituals of garlanding, tying the mangalsuthra, handing over the pudava etc varies from place to place. In some places it is done while both are seated and at some places, both in standing position and in other places, girl stands and the boy sits. Now the ego comes. The groom’s guy will say, “let the girl stand up opposite the groom” and the girl (heavily decked up that she is, wearing a 20 KG silk saree, with about two three kilos of gold ornaments on the neck and hands and so much of flowers all around the body) gets up. Then the girl’s guy will say “no no, it is done while they are seated and that is the way we do things here”. You look at the girl by then, she would be like a bird, about to fly, between half sitting and half standing pose, not knowing what to do next! These arguments may or may not continue between the elders. But the embarrassment had already been created. These are easily avoidable conflicts, done with an individual’s intent of showing off. The true hero and heroine of the day, the bride and the groom, you see them on the crossfire, not knowing what to do. Even parents stand there haplessly. For these shameless thick-skinned Karayaogam guys, what difference does it make? Mostly he shows a face as if it is at his mercy that the marriage is happening. Many times, I felt like walking up, lifting this guy and throw him off the mandap. Let me tell you, they are there only to create the confusion. People sitting outside watch this tamasha. (If they really could, a Nair wedding is actually not a ‘seeable’ one, for the whole mandap will be surrounded by videographers and photographers from both sides. Actually, what the audience sees is the posterior of these guys!). For an uninvolved guy, this is indeed fun watching the proceedings, like the comedy of errors…
How do we remedy this? Very simple. It is important for the bride and the groom’s people and their Karayaogam guys’ meets before the function and arrive at common grounds of proceedings. It must be taken into account that unity of command is maintained during the marriage function. One guy directs and that is it. It must be decided beforehand as to who that guy is. The boy and the girl must be briefed properly on what to do. No circuses, just a neat, simple, happy marriage function, please.
It is the responsibility of the elders to make sure not to embarrass the girl, boy or the parents. Consider that it is the happy occasion of the marriage of the boy and the girl and not a show of strength between the Karayogam presidents. Maximum importance must be given to the groom and the bride. Every effort must be made to see that they are comfortable.
Small things these. But let me tell you, a little homework makes the kalyanam a great function to remember and not an embarrassment for the participants.
Really speaking, a Nair weeding is the shortest one. Something that gets over in a jiffy. And having seen the wedding ceremonies of many different castes, cultures and religions around the country and the state, I can confirm that the Nair wedding is of the shortest duration among all. No pundit doing pooja, no lengthy rituals. The bride and groom are brought in and seated on the mandap. The groom ties a ‘managalsuthra’ (locally called, tali) on the bride’s neck, which is fastened by the groom’s sister standing behind. They garland each other; the groom hands over the ‘pudava’ (clothes to change into) to the bride, which she receives. The brides father hands over the girl to the groom. The boy and girl take one or three rounds of the ‘manadap’ and then, they are off. All is over in five minutes, at the most. Such a simple function!
But every Nair marriage that I had attended, I saw confusion galore. And it stands out because the marriage function is otherwise a simple one and any aberration of it, looks pronounced.
As mentioned above, in all, there are only four or five steps to do. So where is the confusion? Firstly because neither the groom nor the bride is briefed anything about the function and they walk in to the manadap without a clue. Secondly, it is because of the clash of interest of the elders around the stage who actually conduct the affair.
Normally, a Nair marriage is conducted by the elders from NSS (Nair Service society) that is also called Karayogam. This guy mostly will be the Karayaogam president or the secretary (being an elected position, the people keep changing). There will be two karayogams involved, one that of the boy and the other, the girl. On the podium (mandap) you will see the representatives of both. Obviously, there are ego issues between them - who is smarter between us is the smirk both of them keep on their respective face. The rituals of garlanding, tying the mangalsuthra, handing over the pudava etc varies from place to place. In some places it is done while both are seated and at some places, both in standing position and in other places, girl stands and the boy sits. Now the ego comes. The groom’s guy will say, “let the girl stand up opposite the groom” and the girl (heavily decked up that she is, wearing a 20 KG silk saree, with about two three kilos of gold ornaments on the neck and hands and so much of flowers all around the body) gets up. Then the girl’s guy will say “no no, it is done while they are seated and that is the way we do things here”. You look at the girl by then, she would be like a bird, about to fly, between half sitting and half standing pose, not knowing what to do next! These arguments may or may not continue between the elders. But the embarrassment had already been created. These are easily avoidable conflicts, done with an individual’s intent of showing off. The true hero and heroine of the day, the bride and the groom, you see them on the crossfire, not knowing what to do. Even parents stand there haplessly. For these shameless thick-skinned Karayaogam guys, what difference does it make? Mostly he shows a face as if it is at his mercy that the marriage is happening. Many times, I felt like walking up, lifting this guy and throw him off the mandap. Let me tell you, they are there only to create the confusion. People sitting outside watch this tamasha. (If they really could, a Nair wedding is actually not a ‘seeable’ one, for the whole mandap will be surrounded by videographers and photographers from both sides. Actually, what the audience sees is the posterior of these guys!). For an uninvolved guy, this is indeed fun watching the proceedings, like the comedy of errors…
How do we remedy this? Very simple. It is important for the bride and the groom’s people and their Karayaogam guys’ meets before the function and arrive at common grounds of proceedings. It must be taken into account that unity of command is maintained during the marriage function. One guy directs and that is it. It must be decided beforehand as to who that guy is. The boy and the girl must be briefed properly on what to do. No circuses, just a neat, simple, happy marriage function, please.
It is the responsibility of the elders to make sure not to embarrass the girl, boy or the parents. Consider that it is the happy occasion of the marriage of the boy and the girl and not a show of strength between the Karayogam presidents. Maximum importance must be given to the groom and the bride. Every effort must be made to see that they are comfortable.
Small things these. But let me tell you, a little homework makes the kalyanam a great function to remember and not an embarrassment for the participants.
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