Desicritics Category: Culture: Essay

Poessay: Rosary 23: Musings

temporal — Mon, 5 Jan 2009 06:48:44 EST

Edge of precipice. Cliff?
Diving board. Looking down into water.
Water?

Of hope.
What hope? Mirage. Shimmer. Illusion. Belief in the unseen. Acceptance.
Acceptance? With conviction.
Conviction of what? Faith or reasoning?

Of reason.
Rationality. Two plus...Cause and...Things not...
Self-existential illusions. Illusions or hoaxes? Certifiable?

Of faith.
Belief of unfathomed power. Recognizant of the unrecognised.
Unresolved nothingness. Ensconced nothingness. Transference.

Back to hope, reason, faith. Nothing.
What if nothing is the vacuum cementing life to death.

Oh death? The final dot. -30- Kaput. Kapitsh. End.

End, another beginning. Movement towards another dot. To other
unresolved queries. To other needs and desires. To know or to give
in.

Again.
Earlier:
Poessay: Rosary 1 - Pink Sand Beach
Poessay: Rosary 2 - Fishing
Poessay: Rosary 3 - Adam and Eve Limited - I
Poessay: Rosary 4 - Adam and Eve Limited - II
Poessay: Rosary 5 - Descending
Poessay: Rosary 6 - Dinner In The Park
Poessay: Rosary 7 - Under the Jamun Tree
Poessay: Rosary 8 - Voices In The Air
Poessay: Rosary 9 - Life Rosary I
Poessay: Rosary 10 - Life Rosary II
Poessay: Rosary 11 - Creating In Isolation
Poessay: Rosary 12 - Kohled Eyes
Poessay: Rosary 13 - By the Lake
Poessay: Rosary 14 - Snow Flakes
Poessay: Rosary 15 - The Drop
Poessay: Rosary 16 - Ageless Quest - tishnagi
Poessay: Rosary 17 - Hemashree
Poessay: Rosary 18 - burning blazing fire rages
Poessay: Rosary 19 - Word Whirlpool - BhaNwur LafzouN Ka
Poessay: Rosary 20 - Thanksgiving I Poessay:
Rosary 21: KhamOshi - Wordless Poessay:
Rosary 22 - A Simple Poem

A Different World Part II: Zina ul Haq's Debauchery

temporal — Tue, 30 Dec 2008 03:27:51 EST

(Continued from A Different World Part I : A Travelogue of Sorts)

The irony is this: people on both side of the frontiers were predominantly Punjabis. Only fifty plus years back they spoke the same language, looked the same, shared similar culture and passions, but today they are different...not physically different...but in their mindset and attitude.

Zina-ul-Haq (Zina means rape: Haq is Truth – my coinage for the erstwhile dictator) induced religious stupor had flamed the latent fundamentalism and created such a wide gulf of intolerance and divide that most Pakistanis today accept segregation as the norm. Some even elevate it with piety. He unleashed his version of Islam that has polarized Pakistanis, increased the chasm not only between Sunnis and Shias but also between Sunnis themselves as well as fanning parochial differences between residents of all provinces.

The denial of one's roots and ersatz emphasis on a culture that was and is almost alien led to an influx of mental and sexual depravity. The orthodox misinterpreters of religion (read Islam) twist and bend the religious injunctions to satisfy their limited understanding and fetishes. This increase in provincialism, parochialism and ethnic diversity played well in the hands of manipulative politicians and the occupying army. Divide and Rule!

And it has also led to the killing of Pakistanis by other Pakistanis in the name of the same Allah.

Today's West Punjab and indeed Pakistan is set on a different course. Not the one envisioned by any of her founders or detractors in their wildest hallucination.

Off the intersection of Aram Bagh Road and Bunder Road, now M. A Jinnah Road, the Pakistani equivalent of Indian cities' Gandhi Margs, there is a side street. To the south is Dow Medical College and to the north is Pakistan Chowk. At the end of this side street there is a gurdwara, I was told. I had dragged M through the traffic, dirt and pollution but all we could see was the walls. The side street was a furniture market and unless you knew there was a gurdwara once there you would miss it.

In Mata: Meem, Alif, Tay, Alif I had written about visiting some of the mandirs in Karachi:

Karachi has lots of mandirs. And there are a few functioning ones too that I visited. There is one in Clifton, one across from the KMC building on M A Jinnah Road, one near the old Native Jetty Bridge, two in Soldier Bazaar and one in Amil Colony # 2 near the Islamia College. And there is a crumbling one on the beach in Manora that ravages of time has turned into a crumbling structure.

The Lakshmi Narayan Mandir across from KMC building on M. A. Jinnah road is in a compound. When we visited it one afternoon, the mandir was closed and some boys were playing cricket nearby. One twelve year old asked us if we were Hindus. M smiled and said she is an insaan. The kid nodded wisely.
Tu Hindu banayga na Musalmaan banayga
Insaan ki aulad hay insaan banayga

Neither a Hindu nor Muslim will you be
A human you are, a human you shall be
Another day we visited one in Soldier Bazaar. One thing is imprinted on my mind from that visit. Inside the sanctum sanctorium on the far wall Mata was spelled in glittering Urdu lettering, about two feet high - meem-alif-tay-alif. Mata was written in multicolored glitter ribbons, the kind used in garlands and for decorating the bridal car. Mata: Meem, Alif, Tay, Alif

Karachi is perhaps in the top twenty cities of the world by population. It citizens are always on the go and unaware of its history and heritage. Less than one in twenty Karachite is aware of a fort in Karachi. It is a city of affluence and poverty - of palaces and mansions with high walls, private zoos, monitoring cameras and Kalshnikov carrying guards and jhuggis and huts. In a nation where prohibition is the law, more alcohol is consumed than can ever be imagined to the loss of the exchequer. The private bars of individuals would shame the sommelier of a seven star establishment.

In one evening friends spend more at the BarBQ Hut or Coppper Kettle than the average monthly salaries of their drivers and servants. The poor can be seen lining outside modest hotels in the evening, where the affluent drive by and pay up for the meals for 20 or 30 people.

The middle class wants to shrivel and disappear. It is despondent and despairing.

Lawlessness is rampant and its acceptance is annoying for the casual visitor. Almost everyone you meet has had their cellphones snatched or robbed at gun point at least once. Every acquaintance you meet has a home robbery tale for you.

My notes for the trip - names, places, times and photos stored on the Palm Treo were lost to a gun totting polite robber. "Uncle, please give me your cell phone." With the gun inches away from the stomach, there were few options available. The phone was replaced the next day but it took me a long time to get over the loss of those notes.

Poessay: Rosary 22 - A Simple Poem

temporal — Wed, 24 Dec 2008 13:28:01 EST

painting -nahid raza

love me or let me go
the crooner sang
as i channel surfed,
ate, walked, read,
intermittently gazed
at this ball point
wrote, paused and
pondered over the feel
of all the pens have possessed
ball points with fine points
blue, black, red, even green
old fashioned ink filled pens
ah the old parker
the zee nibs, the ink pots
stained hands and clothes
the set of unused calligraphy pens
pens with cushy holders
handcrafted tops
folding pens for travel
thin pens, modulated pens
and reminisced
the feel of my favourite pen
a pen warm and flowing
comfortably imprisoning wayward words

laikin kalam qal`m ka marhoon e minnat kahaaN?
aamud hoti hay kalam ki
phir woh sadiON seena ba seena
musafat tay karta hu`aye
safha e zaati say safha e qartaas per
kabhi youN muntakil hota hay
kay paRhnay wala baisakhta bOl oothay
`wallah! kya baat paida ki hay dost
yehi baat tO m`ray dil maiN thee
yehi baat tO maiN kehna chahta thaa...`

words
ensconced in dictionaries
listless and trembling
only a writer's pen
can furnish them a soul

through the centuries, bosom to bosom
brain to brain, to impulses, to fingers
to pen, to ink, to paper
the journey enigmatic, intricate and involved

flawlessly the moving finger infuses
words - simple, loaded
burnished in the heart
and when reader reads
s/he simply nods in agreement
at the palpitations shared

i get up
fetch some water
return, read, surf
write and rewrite
as the crooner sings
…or love me forever…

Earlier:
Poessay: Rosary 1 - Pink Sand Beach
Poessay: Rosary 2 - Fishing
Poessay: Rosary 3 - Adam and Eve Limited - I
Poessay: Rosary 4 - Adam and Eve Limited - II
Poessay: Rosary 5 - Descending
Poessay: Rosary 6 - Dinner In The Park
Poessay: Rosary 7 - Under the Jamun Tree
Poessay: Rosary 8 - Voices In The Air
Poessay: Rosary 9 - Life Rosary I
Poessay: Rosary 10 - Life Rosary II
Poessay: Rosary 11 - Creating In Isolation
Poessay: Rosary 12 - Kohled Eyes
Poessay: Rosary 13 - By the Lake
Poessay: Rosary 14 - Snow Flakes
Poessay: Rosary 15 - The Drop
Poessay: Rosary 16 - Ageless Quest - tishnagi
Poessay: Rosary 17 - Hemashree
Poessay: Rosary 18 - burning blazing fire rages
Poessay: Rosary 19 - Word Whirlpool - BhaNwur LafzouN Ka
Poessay: Rosary 20 - Thanksgiving I

Poessay: Rosary 21: KhamOshi - Wordless

Terrorism - What's Under The Surface?

Uma Ranganathan — Fri, 5 Dec 2008 01:45:43 EST

There is a good and a bad side to almost everything, when you think about it. Maybe this is part of life’s complexity, it occurs to me, especially in times of adversity. However, given the incalculable loss in human lives, destruction of property, and other resources could there be anything good about the fiesta of destruction on which ten young men from across the seas recently embarked, in which over 200 lives were lost and so much havoc was caused?

I look at this way. These are events, no matter how horrible, which give the rest of us a chance to think things over, to start life afresh, to wake up to changes that are crying out to be made. When you look at it in this light, at least you get the feeling that the lives which were snuffed out were not lost in vain. That the people who died, did so in order to give the survivors a chance to live differently, to improve their circumstances. One wishes there could have been another, less painful way but since we are so slow and so unwilling to open our eyes to reality perhaps this is the only way left to jolt us into waking up.

So what is it we really need to wake up to? Is it to the need to subject our already restricted lives to even more control? More policing? A huge announcement by one of our daily papers asks us to serve as the “eyes and ears of the nation” by reporting suspicious happenings wherever we go, pertaining not only to terrorist activities but to any “ills that plague society”. Just think of some of the possible repercussions if such a movement were to come into effect! Should we emulate countries like Israel (whose young visitors to India are so unpopular on account of their aggressive and crass behavior) - or the U.S. which so many of our fellow citizens have been citing as a prime example of a country which has fended off terrorist attacks since 9/11? Really? We should invade and destroy countries which we have convinced ourselves are the source of our problems and even risk the danger of nuclear war to make a point? Do we really think that military might or that turning India into a quasi police state is going to ensure us the health, wealth, safety and happiness we are all looking for?

Or could it be that events like the one we’ve recently witnessed are a call for us to wake up to, and address the gross inequalities in the world. Is not the violence which we are subjected to so often, ranging from city murders to wars, to acts of terrorism, inviting us desperately to redress the injustice and crazy distribution of wealth and the fact that there is a serious breakdown of values wherever we look, a dissolving of whatever it is that holds the community of human beings together? The horror which is unfolding before us everywhere, is it not begging us, among other things, to give back to the people who are slogging their ass off for the country, at a very concrete level, their dignity? Among others, our farmers, without whom we would not survive more than a few weeks at the most, the workers who put up our buildings, bridges and other constructions, or the coal miners who risk their lives to keep our electrical circuits running?

The lone terrorist to be caught alive following the recent onslaught – Mohammed Ajmal Kasab - according to newspaper reports, comes from a poor family in Pakistan. There are two reasons that seem to have motivated him to become a terrorist. One is, that his best friend Fayaz Ahmad who he believed was innocent, was killed in an encounter three years ago, by the Jammu and Kashmir Police. The other is that his father persuaded him to join the LeT in return for money, in order that the family back home might survive.

As long as there are people starving in the world, as long as a large number of deprived human beings continues to be not only confronted with existential problems but is simultaneously forced to watch crass indulgence by sections of the population, who ignore the basic needs of the poor, we can be sure of by being plagued by rebellion in various destructive forms since that is the only way apparently, in which the poor can make themselves heard. It is not enough to blame the criminal minds making use of the poor – be they slimy, mealy mouthed, manipulative politicians or hate filled, power hungry maniacs who brainwash and train frustrated youngsters to blow up public facilities and kill large numbers of people wherever it may be, leaving a trail of blood and gore behind them.

As far back as 1972 the disastrous consequences of our consumerist attitude and crazy way of life, was documented in a book called “Limits to growth”, published by the Club of Rome. Sadly, over thirty years later, when wars are actually being fought over oil, over water, and other natural resources in short supply, when the effects of the lopsided growth around the world is known to be leading to violence and destruction, we are still thinking in terms of the sort of growth which can only lead to further destruction and are hardly giving a thought to measures we need to take to save our resources and to use them in a way that benefits the maximum number of human beings in the world.

What is scarier than the terrorists is the fact that not enough people even now, seem likely to wake up to the urgent need for us to change the way we relate to each other in the world – politically, economically, and most significantly in the realm of personal relationships, which is where all transformation really begins. The fact that so many of us go through life like self satisfied zombies, indicates that by and large we are not leading happy lives, that we lack genuine fulfillment – because otherwise we would be longing to share our joy and to extend the sense of fulfillment to others – not to cut ourselves off from the world as we have done and to live in our own separate cocoons without caring about the rest.

Today I am wondering, who are the real terrorists? The people we think of as terrorists? Or is it all those who hold the world to ransom with their greed, their hunger for power, their exploitative attitudes? Are the real terrorists the men and women who have been seduced into joining criminal organizations in order to feed themselves or their families, or is it people who have unfairly amassed wealth and power and who now refuse to use it for the common good, to bring about a society which is peaceful and democratic in the true sense of the word?

My Friend, the Landlord

Somik Raha — Sun, 23 Nov 2008 02:40:24 EST

In Chapter 6 of the Bhagvad Gita, Krishna tells Arjuna, "O Arjuna, that yogi is considered the best who judges what is happiness and sorrow in all beings by the same standard as he would apply to himself. (32)" Further, in Chapter 14, Krishna expounds the qualities of those who are not deluded by their own nature. Among the many listed, here are a few, "one who is the same under honor and dishonor, who is equally disposed towards the friend and the foe; who has renounced all (selfish) enterprise - this one is said to have gone beyond nature. (25)"

While it is one thing to philosophically parse these words and ponder on its meaning, it is exhilarating to find a living example, without which such ideals would be relegated to the ivory towers of impractical high philosophy.

In this series, I will share stories of living examples, who can still be met by the interested reader with a little effort. But first, let us set up a contrast. We are all too familiar with the jholaawaala brigade that is ready for "andolan" any given time of the day. Such people take up worthy causes and often dedicate their lives to it. When they speak, they usually train their guns on an "enemy" and spew venom. No matter how noble the cause, readers are burned by the vitriol that comes out and are unable to move beyond the venom. The powers that be ridicule such activists and if they ever give in, it is usually out of frustration and irritation, without any sense of compassion or restitution.

The activists themselves have a career that looks like a bell curve. Their ego rises with their career, and after a certain point, they are so consumed by their self-importance that they cannot see beyond themselves and are blind to the good in those they oppose. And so begins their descent, as they get deluded by their own nature. Their co-workers end up parting ways, frustrated and dejected by the ego-centric leadership that manifests itself in many ways in their movement. At the end, we have a lot of angry people - angry at the "enemy," angry with each other, angry with themselves.

And then, right under our noses, we find the exact opposite - people who are terribly active for a cause, but are not consumed by it. Their intellect and intuition are synchronized, each guiding the other. They find divinity in those who others might call the "enemy." The laws of human nature as we know it collapse and we start witnessing changes in attitude of their opponents, some of which might be termed "miracles." Perhaps, Swami Vivekananda's observation that "what goes around comes around" is true after all.

It is time to meet Krishnammal Jagannathan, fondly referred to as Amma. Amma was born in a harijan community and was very rebellious during her childhood years. She remembers that if her brother hit her once, she would hit him back three times. As she grew older, she had the good fortune of meeting Mahatma Gandhi, and remembers being very deeply touched by that meeting. She noticed a young man who was controlling the crowds during that meeting. They met later and the young man was of Brahmin birth. Influenced by Gandhiji, he had determined that he would only marry a Harijan, and as she puts it, "In his eyes, I was that girl." She was not interested in marriage but finally, they both agreed to only get married in free India, which they did.

She completed her university education but did not wait to get her degree, she felt that the certificate was a useless piece of paper, and she would rather prefer service through Sarvodaya (which means "Welfare of All"), a movement started by Gandhiji. She and her husband walked with Vinoba Bhave in the Bhoodaan movement, a walk that should be in history textbooks all over the world. In 1968, 44 Dalit Christians were burned alive by the landlord over a land dispute. Heartbroken, she rushed to the spot and remembers that she couldn't stop crying for three days. She resolved to bring justice to these families. But not in the usual sense of litigation and punishment. Instead, she started a non-violent movement where she would plead with landlords to share their land with the less fortunate landless tillers, in the same style as the Bhoodan movement, under the banner of LAFTI (Land For Tiller's Freedom).

What is unique in her approach is that she believes there is a great light within her and in all beings. She considers the landlords who commit injustice as sick people, those who cannot see their own divine light. The language she uses to describe her encounters with the landlords is comic and tragic at the same time. She recalls, "I went to meet my friend, and he attacked me." A perplexed listener asked her, "Amma, why would a friend attack you?" And she replied, "Oh, the friend was a landlord." Another time, the moment she walked in, the landlord got so enraged that he went inside to find a stick to beat her with. Her response: instead of being angry or upset, she goes to the local temple and decides to pray for her sick friend without food and water. After three days, her friend is unable to take it anymore and comes to the temple to tell her, "Amma, please stop the fast. Let us eat together and we'll discuss this land issue." And invariably, she would get land to redistribute to the landless.

Another time, when she was on her regular morning walk, goons from her landlord friends surrounded her and poured kerosene all around. Her reaction: she sat down calmly and started singing her favorite bhajans, ready to die. This enraged the goons and they started abusing her loudly. The villagers woke up and came to her rescue. On seeing them, her attacker friends ran away.

While she walks through dangerous situations all the time, what makes the retelling so funny is the complete absence of any anger or hatred. Amma believes she lives in a world of friends and her experience confirms her belief. She also is in no hurry - she does not manage by objectives and annual performance. She says that this July (2008), a landlord involved in the massacre of 1968 told her that he was wrong and he wanted to give away his land to Amma for whatever purpose she had in mind. The indefatigable Amma is already making plans - she will start a school for Dalit children to help them come out of their condition.

Her focus has been on the empowerment of Dalit women. She claims to have an "army of women," whom she trains in non-violence. She finds that less people have, the more they have to give. She is often invited home by the women, and she will sleep on their bed, where a pillow is made for her comfort by tying the household clothes together. Lying down in that condition, she cries for these women - how hard they work, how much they sacrifice and how much they are willing to give. And yet, our society engages in exploiting them. She identifies so much with their suffering that their pain is her own. Her material needs are so few and she will be considered penniless for tax purposes, and yet she lives, walks and talks like a queen.

I met her two weeks back at Stanford and then in the Bay Area, before proceeding on to Seattle to receive the Opus Prize (as a finalist). She has also been awarded the 2008 Right Livelihood Award (also known as the Alternate Nobel Prize) in Stockholm. In her funny style, she told us that she tried to find Seattle on the map but was unsuccessful. When she went to the airport, they wouldn't let her board because she didn't know where she would stay in the US. She called up her daughter and finally got an address. Even after arriving, she was unsuccessful in locating Seattle on the map, but believed that she would be taken care of wherever she went, which is true for such human beings.

Here is a video made by Seattle University on her work.

You can also read about her on Wikipedia.

The interested reader should be able to meet Amma easily in Tamil Nadu.

Ending Coercive Land Acquisition - Creating Options

Somik Raha — Sun, 9 Nov 2008 05:37:45 EST

The reaction by India's industrial titans to the Singur crisis has been unanimous. Big guns like Mukesh Ambani, Narayana Murthy, Azim Premji and others have supported the Tatas and warned that the state would become a desert for investment if the Tatas had to leave, which is now a reality. Even the Prince of Calcutta, Sourav Ganguly, has supported the Tatas. Mamta Banerjee seemed to be the lone voice in support of the farmers whose land had been acquired forcefully without adequate compensation. People have called her stupid and an enemy of the state. Her own party supporters have voiced their disagreement with her opposition. In this backdrop, I am going to take on the perilous task of finding logic in her stubborn stance and also to suggest a long term solution for the future. I ask the reader to bear with me and let me explain my position.

Not our problem alone

Land acquisition issues are by no means limited to India. In the United States, there exists a law called "Eminent Domain," which in plain speak says that Uncle Sam can throw you out of your property if it sees a public good that requires the use of your land. Imagine this: a Civil Engineer (from a reputed university) contracted by the government to come up with the most optimal road plan figures out that such a road would need to pass through your grandmother’s house. The authorities send her a notice that she will be paid a certain amount, which would probably be a little lower than the market price. She refuses. Even after the compensation is hiked some more, she refuses. The authorities invoke Eminent Domain and send the cops to throw her out. As the cops arrive, the poor old lady holds on to whatever she can to prevent being dragged away, all the while crying out that this is where she has all her memories, this is where she lived with her husband until he passed away, and this is where she wants to die. She wants to be left alone. But that cannot be allowed, and the official tells her, "Ma'am, you don’t understand. The most optimal road goes through your house, and therefore, for public good, we must have it." And her cries go in vain (unless civil rights groups get into the game and sue the government for doing this). This story plays out in every society in the world (see box 1, box 2).

People all over the world are generally nice and compassionate, and most people feel bad about a story like this, but they ask desperately, "What alternative do we have for building YOUR-FAVORITE-PUBLIC-GOOD?" There is an alternative that ought to be taught in high schools for its utter simplicity. It has to be understood that the only legal power of a government is the power of coercion. And every single time coercion is used for public good, it has unintended consequences. Note all the controversies of land acquisition that have come to light, from the Narmada Dam project in the West, NanoCity in the North, Singur in the East and now Reliance might make the same mistake in Maharashtra. In India, the police knows no better than to use their guns on protesting people, often killing many. The legal costs rise and big businesses get discouraged by the reaction. In the United States, as business after business got stung by the backlash to eminent domain, a path-breaking and simple alternative emerged.

Create Options

This alternative has its roots in one of the most powerful insights that the wise have shared about decision making: you can always create OPTIONS. Taking this insight literally, let us try creating options for land acquisition (not the unrealistic't know a financial meltdown until the train hit them but the decision analytic variety whose math is simple enough to be understood by an English major with a minor effort). Let’s say Reliance plans an oil pipeline that needs contiguous areas of land. If any one of the landowners in the path of the pipeline hold out, the project will not take off, leaving Reliance with several non-contiguous pieces of land and a large hole in their pocket. In an alternative scenario, instead of buying any plot of land, Reliance could choose to buy an option from the landowner. The option will give Reliance the right to buy the land at the prevailing market (or agreed upon) price within a period of three years (for instance). This option can be valued easily using simple decision analysis tools and would be an order of magnitude cheaper than acquiring the land itself. Reliance could then plan multiple pipeline routes and try to acquire options on each of the routes. The moment they have all the options on a particular route, they can exercise the options on that route and acquire all the contiguous pieces of land.

There are several benefits to this approach. First, as Reliance is a private party, they are not required to reveal the purpose of the acquisition. They can send out agents who don't even need to reveal that Reliance is behind the acquisition. The government, on the other hand, is required to reveal the purpose of their acquisition, resulting in landowners realizing that they can make a lot of money if they hold out. The cost of acquisition will now be based on a good deal between the private party and the landowner. Second, as exercising the option is a legal right, there is no necessity for state coercion on the individual landowner. If someone holds out even after selling an option, that will be considered contractual fraud, and we have a legal framework in place to deal with that. The government no longer needs to deal with mass protests, the police no longer needs to open fire on hostile crowds, and entrepreneurs no longer need to sink large sums of money in legal costs. Third, if some people (tribals/farmers/middle class people) have a strong connection to their land and don’t want to leave it, all they have to do is not sell the option to their land. There should be no legal authority on the part of the government or the industry to force them to do so, and any forcible or fraudulent activity on the part of the entrepreneur would be subject to our existing legal framework that prohibits fraud and coercion. Human rights organizations can shift their focus from protesting to educating the tribals/farmers, while respecting the choice of these communities to accept or reject the education.

Creating options is not a new idea, and you have likely already used it in your life. We shall define an option as "the right to a future decision." A little consideration should reveal that insurance is a very good example of an option, where you buy the right to a lower medical expense should an emergency arise. The price of the option here would be the insurance premium you need to pay each year, which is a fraction of the coverage cost that the insurance company is legally obligated to pay should the situation arise. If you have played in the stock market, then you might be familiar with "call/put options" which is the right to buy/sell a stock at a predetermined price.

Who's Doing Non-coercive Acquisitions with/without options?

If this method is so simple, why hasn’t it been tried already for land acquisition? Strange as it may sound, this has been tried – it just hasn’t been spoken about as most private firms don’t want to talk about their land acquisition strategy. I’ve heard from a reputed professor at Stanford that Disney used options to acquire most of the land they needed for their theme park at Anaheim, California, after which people got wise to the purpose behind the acquisition and hiked up the selling price. Even then, Disney saved a fortune in legal fees by using this method. (For other companies in the US, see Box 2)

The intelligent reader may point out that what works in the United States may not necessarily work in India. To which I wonder what is so special about the Indian DNA that it would not like to save lives and lower costs when it could. In any case, options has been in use in India for a long time, without us explicitly recognizing it. If you've tried buying land in India, chances are you've been asked to pay a "roka" as North Indians would call it. The "roka" is an advance that a buyer would pay a seller after which the seller would stop showing the land to others. The "roka" is an option, a right to buy the land within a specified time. "Roka" options are quite common in the real-estate market and are probably referred to with different words in different parts of the country.

Finally, I have anecdotal evidence that after Larsen & Toubro (L&T) had completed acquiring land for the third Howrah Bridge in (hold your breath) West Bengal, neighboring land owners who had been skipped were upset at missing the pie, and begged L&T to consider buying their land too. It seems that landowners in West Bengal also like good deals, like landowners anywhere else.

Challenges

There are some legitimate challenges to applying this solution, especially in places like West Bengal. The business climate in the state is highly interventionist, with entrepreneurs unable to operate without the blessings of the prevailing local political party. In such a situation, talking about free markets is a travesty. The current government needs to realize that it cannot replace coercive prevention of industry by coercive adoption of it. It needs to start with the fundamentals and shrink to a minimal form of government. But then, what will happen to the party ranks? Instead of employing cadre into what amounts to an organized land mafia, they can be encouraged to become social entrepreneurs who combine the best of capitalism (freedom) and communism (caring for the community) while leaving the worst out (greed and coercion respectively). While this might take some time, a first step for India would be people from all walks of life coming together to demand the revoking of Article 300-A so that no government has the right to take away private property through any argument of public good. In today's society, we should realize that governments claim almost any economic activity as a public good, and eminent domain laws become a vehicle for individual abuse.

While economists would welcome the strengthening of property rights, they may raise several objections to entirely scrapping Eminent Domain laws in India. First, they will point out that there are "actual public goods" that a government must provide (e.g. roads, wildlife reserves, forested lands). How is the government to do so without laws that resemble eminent domain? Second, private parties cannot freely purchase agricultural land in India. We would need laws that allowed for land use changes, and we still need to consider if such a change is in public interest. Third, individuals sitting on vast natural resources ought not to have the right to refuse their commercialization - this is an argument for eminent domain laws. Fourth, there are thousands of land holders who have title to a small amount of land. This makes it infeasible for private parties to negotiate with so many, hence, the government is a good intermediary. Finally, you would need a sophisticated buyer and seller to be able to use options.

Lets take these arguments one by one. First, it is a 20th century idea that governments are responsible for public goods. There is ample evidence of societies that did fine in the past without government intervention in every sphere of life. As evidence in our present time, look at all the public goods in India and you will find those are the services that are most lacking in creativity and innovation. In the United States as well, the government builds roads as a public good. This is one sector which has seen so little innovation that you now have cars that are built to touch 200 miles per hour and roads that can only handle 65 miles per hour. Think about all the private toll roads you've been on in India and compare them to the government maintained roads, and the difference should immediately be apparent to you. India is full of examples of social entrepreneurs who have given up on the government's ability to provide public goods and provided solutions themselves, either as a for-profit or as a non-profit. Sulabh International builds public toilets(shauchalayas) that are financially sustainable and pay for their construction cost quickly, while generating employment. See Box 3 and Box 4 for further examples. Second, I agree that private parties should be allowed to freely purchase agricultural land and the land owner should have the right to decide how the land should be used. If the current land owner feels it is important that the land use should not be changed, this can be specified in a contract at the time of sale. The argument is often made that good agricultural land should not be used for non-agricultural purposes. If we truly believe that, then we should immediately proceed to demolish all the government (and other) buildings in Kolkata, which has some of the best agricultural soil you could find being on the banks of the Ganga. Third, it is possible to grant an individual the right to their property while one could also construct rights for what lies below the property and separate the two. Once this is done, there is an incentive for entrepreneurs to find ways to drill for oil or a similar natural resource without disturbing the landowner who is at the surface. Fourth, the argument of "too many land owners" is a terrible one, as the government does no better, and arguably worse, than a private negotiator. In fact, a private negotiator would not have the advantage of guns and would have to be polite and stay within legal boundaries. Perhaps, this is an area where an entrepreneur could provide negotiation consulting services. Finally, the argument of sophisticated buyer and seller is an argument for education, although the Indian market is already using "roka" options without doing sophisticated decision analysis. Companies that need help modeling options can hire decision consultants just like they hire tax consultants. I admit that companies will have an advantage in pricing methodology over individual landowners. However, this is a good reason for the creation of a friendly social venture that offers pricing services to individual land owners. On the topic of decision education in India, there is much that needs to be done. (See Box 5)

Philosophical, Economic and Traditional Reasons

Options should be used for both philosophical and economic reasons.

Philosophically, even if everyone around me says that murder and theft is the best way to get what I want, I refuse to do it, and I will argue that India, with its deep spiritual tradition of acceptance of all religions, systems and ideas, should stand firmly behind non-coercion. Just as the tool of coercive land acquisition is the use of a police force with guns, the tool of smart non-coercive land acquisition is options. Economically, let us be clear that while using options has lowered the cost of land acquisition for many, the method itself is not going to guarantee that industrialists will get the land they want, which is no different from the case of using coercion as we have just seen the Tatas getting thwarted even with government support. If both methods cannot guarantee success, and the coercive one consistently creates more headaches, takes lives and increases costs, then we ought to throw our weight behind the non-coercive methods.

Finally, traditionalists might point out that in the Indian tradition, the individual must sacrifice for the family, the family for the community, the community for the state and the state for the world (a maxim approved by Sri Krishna). While this is a noble spiritual idea, it is not what is followed today. On the other hand, a more accurate maxim for the practice of the modern day is, "the individual must be coerced to sacrifice for the family, the family for the community, the community for the state for the world." Every spiritual tradition in India recognizes a supreme internal freedom asks its followers to acknowledge and become aware of it. It is but natural that India lead the world in giving expression to this internal freedom in our external environment. We can start by recognizing that individual sacrifice is a decision to be made only by the individual, and coercion has no place in a society that wants to call itself free.

Almost every country in the world has a legal mechanism that resembles Eminent Domain laws. In the United Kingdom, New Zealand and Ireland, these laws are referred to as "Compulsory Purchase," while Canada and South Africa call it "Expropriation." India used to consider right to property as a fundamental right under Article 19(1)(f). This meant that your land could not be taken away except under the Land Acquisition Act of 1894, or a similar state law, which allows the use of forcibly acquired land by the Government "in the interests of the general public or for the protection of the interests of any Scheduled Tribe". The Land Acquisition Act of 1894 empowered the Central and the State Governments to acquire lands that they felt was necessary for a "public purpose". Public purpose was defined so broadly that even land use by state-owned corporations was included, thus turning this law into an all-powerful mechanism for the British. While this British baggage continues to this day, in 1978, the right to property was shifted out of fundamental rights so as to make it harder to challenge land acquisitions by the government, and Article 300-A was introduced which said that "no person will be deprived of his property save by authority of law." In other words, the state/central government can take your land away if Parliament or State Legislatures make a legislation/order/rule to do so, in exchange for compensation determined under the Land Acquisition Act by the Collector. You can challenge the action of the government in a court if you think the government has acted unfairly, and in most countries (except authoritarian ones like China), this leads to protracted legal battles, civil rights headaches for the government and spiraling legal costs for the industry involved. The Land Acquisition Amendment Bill (2007) is an effort to reform the 1894 law, but how much band-aid can one put on a gaping wound? Senior Advocate Bishwajit Bhattacharyya recently outlined in the Statesman (Oct 29, 2008) how even passing a law under Article 300-A has been successfully challenged in court. How many people have the resources to take on the government when their rights are violated?

At this time, the United States probably has the worst eminent domain laws on the planet. In 2005, a controversial Supreme Court ruling upheld (by a 5-4 vote) the government's use of eminent domain powers to take private property from one owner and transfer it to another owner under the pretext of economic development. This ruling was criticized publicly by many noted people, including Bill Clinton. Justice Sandra Day O'Connor, who voted against the law in the famed Kelo v. City of New London case, warned that this new addition would "wash out any distinction between private and public use of property." For the first time in US history, governments could use eminent domain powers to declare ordinary private use of property as a "public use." In a report by the Castle Coalition (a network of homeowners and activists in the US determined to stop the abuse of eminent domain), there have been more than 5,000 instances of abuse since the Kelo decision. This figure includes cases where private property owners have threatened the use of eminent domain on reluctant sellers to agree to their price or risk having their property taken away by force. This situation is quite comparable to India where the government acquires lands for private parties under the argument of "economic development."

The report also goes on to debunk the myth that eminent domain laws are needed for economic development by citing several projects that did not use eminent domain. Walt Disney's construction of Disney World, The Rouse Company's construction of a new city in Howard County, Maryland and Focus Property Group's creation of a 3000-acre community called Mountain's Edge are some of the examples. Disney World is particularly interesting to us as they used options quite heavily. Further Reading: http://www.castlecoalition.org

Box 3: Social Entrepreneurs in India, a powerful force for public good
Arvind Eye Hospitals in Madurai (and other cities in South India) treats patients who cannot pay; free of cost and make up their money from people who can. Exnora in Chennai (and now several other cities) has created a system of garbage cleaning where an erstwhile scavenger now collects garbage from each home and dumps it in the proper place, for a fee. LaserSoft Info Systems in Chennai employs "disabled" people and puts them to work in the field of banking software. The Sangini Mahila Seva Cooperative Society is for, of and by sex workers in Kamathipura, Mumbai's oldest red-light district, where sex workers gain access to banking services and rise out of destitution. A similar and older initiative has been quite successful in Kolkata's Sonargachi district. The popular Lijjat Papad is made by a social venture, Shri Mahila Griha Udyog, founded by Sarvodaya members. This is an organization focused on creating a dignified work environment for women in a decentralized manner, and its success should inform case studies in any serious business school. Most Indians are familiar with "utterly, butterly delicious" Amul butter. Amul stands for Anand Milk Union Limited, a social venture inspired by Sardar Vallabhai Patel, which is privately run as a cooperative to give milk farmers a good deal and provide high quality milk products to society. Anandwan is a social venture in Maharashtra founded by the late Baba Amte, and run as a self-sufficient rehabilitation center for people afflicted with leprosy. Anandwan has incorporated environment-friendly processes into the local lifestyle without your tax money.

Box 4: Environmental Social Entrepreneurship in the US
The Nature Conservancy (http://www.nature.org/) is a US charitable institution that acquires forested land using existing land acquisition laws as a private party in order to conserve it. Aimed at preserving bio-diversity, this organization has been voted as one of the most trusted national organizations in the US in online polls. Their work has led to the creation of several national parks. The Proactive Carnivore Conservation Fund is a private initiative by an organization called Defenders of Wildlife that finds innovative solutions to prevent people from killing wildlife (such as compensating farmers for the livestock they lose to wolves in return for sparing the wolf's life). The Property and Environment Research Center has an instructive article by the founder of this project, Hank Fischer, at http://www.perc.org/articles/article319.php

Box 5: Decision Education
It is a pity that most business schools in India either skip Decision Analysis or teach it as "Decision Tree Analysis," which is like stripping all the philosophy from yoga and teaching it as a bunch of stretching exercises. There is only minimal benefit in doing so. This is not just a problem in India but also in the United States (as you can see from the massive financial crisis). What is even more pitiable is that people need to wait till they get to a university (there are only a few that teach this as a philosophy) to learn good decision making. To remedy this, the Decision Education Foundation (www.decisioneducation.org) teaches high school children the basics of good decision making. Perhaps it is time to start a chapter of the foundation in India.

Here is a very brief introduction to the philosophical foundation of decision analysis (DA). DA does NOT help you predict the future or maximize the chance of the best outcome. For that, you are better off going to an Indian astrologer or a financial engineer (though I wouldn't trust the financial engineer - I recommend the book "The Black Swan" for people who call themselves statisticians or financial engineers). DA is an amoral method that helps you stay consistent with your preferences, information and alternatives. DA disabuses you of the notion of "objective decision making," making it clear that you can only judge the quality of your decision, not someone else's. Even more fundamentally, the quality of your decision must be judged before the outcome, as you cannot judge a decision from the outcome. If you knew the outcome, you wouldn't have a decision to make. Another fundamental tenet is the principle of sunk cost - the past matters only for learning, not for accounting.

Poessay: Sea of Affliction and Omni Vincit Amor

temporal — Tue, 28 Oct 2008 08:27:49 EDT

There is an antediluvian connection between starlit nights and lovers. The moon's substantial and simultaneously tenuous links with the tides - of love and lovers - is intriguing and bewildering.

The Sea of Affliction is nurtured by rivers, rivulets and streams of zeal, worship, affection, amour, infatuation, passion, and rapture . Yarns narrated by storytellers of yore - Shirin-Farhad, the dark Laila and her mad Majnoon, Sassi-Pannu, Heer-Ranjha, Romeo and Juliet (enters the Raj) - move and tantalize lovers and listeners alike.

The warmth of lovers is unaffected by the heat of day. The stealth of night mixes well with the scorch and sizzle of mind and sanguine and sultry emotions of instincts.

Every inadvertent touch, a brush, a kiss, a glance is euphoric, delirious, ecstatic, devouring, entrancing, rapturous, and transporting - transporting them to the distant stars.

These encounters, few and far in between, retain most of their luster and glow for long. The reverse is obvious - they lose their sheen with frequency. Ask Mark Twain.

Thoughts wander over consummation...or the edification of lack of it.

The tragic and unconsummated aspects of love have been perhaps unconsciously and unduly glorified in folklore and literature. The lovers are consumed by their passion - and subsumed by the storytellers. They succumb to fate, living in death.

omnia vincit amor

the black hole
dissipating and drawing in chaos
with the furious fervour of passion

the black hole
exploding and imploding
a supernova of 360 degree
suctorial frenzy, confusion and
passionate mayhem
nurturing impassioned death

pining
         pinning
                    heaving
                                sliding
                                         then
a hiatus to change demeanor
and resume the whirling
- of implosions and explosions
consuming and subsuming
in the once black hole of life
                                   now death
nature's anti-climactic
antediluvian renderings
to be endlessly repeated
when the tides of venus charge

Machiavellian Fire Fighters

thunga — Thu, 23 Oct 2008 00:10:21 EDT

I have been obsessed with this parable since I stumbled upon it a few days ago.

In ancient China, there was a family of healers, one of whom was known throughout the land and employed as a physician to a great lord. The physician was asked which of his family was the most skillful healer. He replied, “I tend to the sick and dying with drastic and dramatic treatments, and on occasion someone is cured and my name gets out among the lords.

“My elder brother cures sickness when it just begins to take root, and his skills are known among the local peasants and neighbors.

“My eldest brother is able to sense the spirit of sickness and eradicate it before it takes form. His name is unknown outside our home.” LINK

The world is so much filled with mediocrity and fighting the mediocrity to create a better world that fire fighters are celebrated more than actual creators and value adders. The person who was most well known in the above parable is the fire fighter.

This behavior is from time immemorial. Every developer who has coded a module will be aware of fire fighting. Every project manager who has handled a slightly complex project will be aware of fire fighting. What is more surprising is that it is not just the complexity of code or project which substantiates the parable but every team consisting of more than four people promotes and celebrates fire fighters.

It is always better to add to problems or blow up the problem to unmanageable proportions and then get recognition for fire fighting than to nip it in the bud. Some beautiful examples were also discussed in Nassim Taleb's book 'Black Swan'. One of the examples quoted by Taleb is about the 9/11 event in the US. If 9/11 event could have been in some way predicted, it would have never got the publicity that it has enjoyed helping the politicians the misuse for their own personal benefits than to help the humanity and the economy.

The winner in today's corporate and social world is the person who can create the loudest noise about solving a problem than a person who can actually add benefit through better processes and care which will nip the problem in the budding stage itself! If you belong to the latter categories of elder brothers, find joy in your inner abilities and strengths and not in worldly recognition.

Have you had some similar experiences?

Poessay: Takht, Takhta and Takhti

temporal — Wed, 22 Oct 2008 12:26:27 EDT

A writer friend is writing another book. One morning she said she is heading out of her house to the Borders to write - a change of surroundings.

(fast forward to late after noon)

Hello from Borders...

That set off this digression: I wrote her - I've written...poems mainly...in planes, in waiting rooms, in kitchens, in cars...you name it...but never in a book store

why not? it's quiet, the coffee is decent, everyone around is reading....i find it quite inspiring. u should try it sometime...

Guess amidst all the great writing, the decrepit weak little words dare not descend down from the yonder...ho sakhta hay woh sharma jaatay hoN...I mused...but it might work for others

that's right. but with wireless internet i can actually work here...sometimes i get bad cabin fever at home...

Wireless internet? heheh...you know where my mind wanders off to? takthi....it is the wooden slate rural desi pre schoolers use to learn to write alphabets on...usually a wooden board about 8x12 inch on which they practiced writing with wooden qalams...

why does your mind wander there?

Am intrigued with the irony of extremes...takhti...so primitive and the wireless internet...so hi-tech...anyways...mind works in strange ways...I thought of takhti because some years back at The Art Gallery of Mississauga at the Mississaugua Convention Centre there was an exhibition-tribute to Zahoor ul Akhlaq who was murdered in Lahore the year before along with his very gifted dancer-daughter, Jehanara...his wife Sheherzad Alam who is a talented potter in her own right organised this tribute exhibition.

She handed out a takhti to all the invited participant artists...asking them to write or paint their thoughts on the takhti...later those takhtis were exhibited at the Centre.

Ah hah...well it's nice to chat while i am working...so there! that could be a poem...the takhti in the time of wi fi...

hmmmm...

the takhti in the time of wi fi

shahinshah ka takht
mayyat ka takhta
bachchay ki takhti
ik laf'z kay phair say
kahaaN say kahaaN
baat nikal jati hay

hazrat pehlay hee farma ga'aye haiN
aankh jo dekhtee hay lub per aa sakhta nahiN...
oos daur maiN thi takhtee
is daur maiN hay PC
likha takthi per phir mita dya
idhar PC kay gali koochON maiN
mudfun rehtay haiN hazaraha raaz

haan ik baat hay
takhti ka daur lOtay ga nahiN
PC ka daur aaj ka daur hay
aanay wali kal ka bhee shayad

peepul ka darakht, chatai, takhti, qalam-dawat
bijli, thanda kamra, keyboard, PC, internet
kahaan woh duniya jo beet ga'ayee
kahan yeh duniya jo beet ja'aye gi

waq't kay taarON say bandhay yeh rishtay
yaad kay saharay zinda haiN, rahaiN gay

***

the takhti in the time of wi fi

wood makes a fine throne
table in the morgue
an innocent's child's takhti...

the poet has written
seeing is believeing
but he also laments
what he sees is unbelievable

there were sixty seconds
in the minute then
but they went by s l o w l y
the takhti words were wiped clean
but the PC words haunt an eternity

the yellow stickie
a straddler of the takhti era

- under the peepul tree, mat, breeze and takhti
not to forget the zee nib, ink and pot
now the climate controlled room
PC, keyboard and wi-fi
that time passed us by and with the same certainty
we can say this time too shall pass by

***

Niilofer Farrukh , art historian and writer who covered this event

Pantastic-a-la-Sanya

RukmaniRam — Tue, 7 Oct 2008 07:27:56 EDT

When you're a grad student on a near non existent budget, eating out is the first thing that gets ditched. And if you have too much work, your cooking tends to take a hike as well. But you tried, tried your best to eat proper food. But tight time schedules wrecked havoc. That was when your friend Sanya (name changed for the sake of punnability) introduced you to pasta and you take to it immediately. All it took was to boil the water. And you didn't have to make rasam or curry. You had store bought pasta sauce.

But you soon realize you haven't been eating any vegetables. So you toss some into the pan. Then you realize that you need protein. So you add in some beans. And through weeks of cooking the same one-pot-minimal-dish-wash-requiring meal, you have *it*- the perfect tasting, well balanced, easy 12 minute meal (which, if you make in a larger pot, is many meals in 12 minutes). And since it is easy (both to make, and on your conscience), it becomes your staple food. You eat it at least six times a week. Why wouldn't you? It took you many months to perfect. It's delicious. And fairly balanced.

Then, one day, you realize that you are bored of it. You wonder if you should switch back to rice for a while. Or try your hand at a sandwich. Or maybe just "tweak it up a little, shake things around"-and you do. Then you realize you have broccoli in your pasta. But you still prefer it to standing at the stove making rotis, or cleaning the dishes after the rice, sambar and curry. It is less than perfect, but you chose to make it this way.

You still have the perfect pasta once in a while, but today, as you stare at the Brussels sprouts at the bottom of the lunch box, you wonder- were you that desperate to change this? Things that you invested yourself in to make them flawless? You wonder if this is how people deal with life in general. Search around in all earnest to find perfection- the perfect dress, the perfect house, the perfect relationship. It takes time, it takes effort. But then it's there. And well worth it.

And then, suddenly, perfection becomes too normal to mean anything anymore. You begin to wonder if what you have *is* in fact, perfection. You wonder if it could have been made better. And you try. And then you find the Brussels sprouts in your box. And you aren't sure if you are supposed to be happy or sad about it. Happy that it was only pasta, happy that you were brave enough to move out of your comfort zone and make the change. Or sad that you couldn't accept boring and mundane in things as trivial as pasta. Or afraid that you would find Brussels sprouts and broccoli in something way more important than pasta, and realize to your horror, that you put it in there.