अनिल एकलव्य ⇔ Anil Eklavya

December 31, 2011

A Challenge for RTI Activists in India

There is a major issue that most people, including activists in India have not given as much attention as it merits. That issue is of surveillance of ordinary people, especially within offices, gated societies, campuses and in some cases even independent houses. The use of electronic devices for surveillance is far more widespread than the occasionally reported phone tapping cases. Potentially, and I think in reality too, this is hampering all kind of normal activities that people can indulge in, including acts of dissidence and protest, which I think are the special target of such practices. It has come to the point where any kind of protest activity in India is being ‘nipped in the bud’, at least in urban areas. This is making all the talk about there being democracy in India a joke.

Whether or not I am wrong in saying the above, there is sufficient evidence about the potential and real misuse of surveillance devices. This is part of a worldwide trend that has intensified in the last ten years and many such cases have been reported in various countries, including by the mainstream media, which usually avoids such topics these days. One concrete, practical action that can be taken in this regard is to demand information about this under the Right to Information Act. Since I am not competent enough to do this on my own and I have no contacts of any sort whose help I can take, I challenge (or appeal, whichever way you like to see it) the RTI activists to demand this information from the government as well as corporations.

I list below some specific points which I think should form the basis for such a demand. I only write them down here as rough indicators.

  1. Has the government sanctioned the use of electronic surveillance devices against ordinary people? It yes, who gives authorisation in specific cases and on what basis? What guidelines are followed? Who verifies that these guidelines are followed? Is there any mechanism through which the targeted person can ask for justification for any such surveillance?
  2. Are these devices being used in hotels, hostels, campuses and offices? What safeguards are there against their misuse? Who looks after this? On what basis are these places identified? Are they also being used in independent houses? If yes, what are the details?
  3. Are local administrators or managers or private security agencies allowed to make their own policies regarding this, ignoring any consideration for privacy of individuals? What is the mechanism through which information can be obtained about this and how can any redressal be sought?
  4. Are there any constraints about sharing the information collected through these means? Who decides about such things? Has it become a complete free for all where any administrator or manager or private security company can collect and disseminate such information?
  5. What is the role of IT companies in this, especially outsourcing companies such as TCS, Wipro, Infoys, who have huge numbers of employees, many of whom at any given time are not engaged in productive work? Are these employees being involved in unauthorised and illegal surveillance on ordinary people? What are the details about this, how can they be obtained? If this is happening, does the government know about it and was this officially sanctioned by the government?
  6. Is the information (or any falsified/distorted version of it) collected through surveillance (by whichever agency) being used for punitive purposes against people who are seen to be (rightly or wrongly, with justification or without justification) indulging in some kind of dissidence activity such as opposing the policies of privatisation and corporatisation of everything? If yes, what is the legal basis for this?
  7. Is such information being used to disrupt services such as Internet access and electricity supply for people who are being targeted by the surveillance policies?
  8. Is such information being used to launch smear campaigns against people seen as opposed to the official or corporate policies?
  9. Is such information being used to generally “make life impossible” (as one think tank writer proudly mentioned in one of his articles: on a dissident media website, no less) for the targeted people?
  10. Is such information being given to shopkeepers, hair dressers etc., with the instructions to not provide proper services (or deny providing services) to the targeted people?
  11. Is such information being used to ensure that the targeted people are denied jobs that they apply for? Is it being used to form a kind of (formal or informal) blacklist for employment and related purposes? Is it also being used to create hindrances in the work of these people, if they do get a job.
  12. What is extent of the use of surveillance of any kind in academics? What is the purpose of such surveillance? Are students being involved in such activities as developers, system administrator and informers in general? What are the details of surveillance related projects sanctioned by the government specifically for academic institutions?
  13. To what extent are the communications service providers being used for surveillance, whether for the government or for corporations or for any other organisations?
  14. Does the government know about the use of surveillance devices by the large right-wing organisations and corporations/institutions sympathetic to them? If yes, have any steps being taken to stop this? Has there been any investigation into this?
  15. In case the answer to most of the questions above is negative, is there any mechanism to take action in case evidence is made available that would indicate that the answer to at least a few of these questions may be affirmative?

I have written the above only as initial notes. These can be refined and improved and extended. I would welcome any suggestions.

Full Disclosure: I am writing this as a person who believes that he has been a target of such practices for the last many years, although I don’t even claim to have indulged in much protest of any major significance. I am writing this almost as a last resort, having tried to ignore this issue for a long time, hoping that it would cease in due course. I don’t know what else I can do about this. Please note that being part of the ‘IT community’ in India, I am both more prone to it and also more likely to notice it.

I know how some people are going to react to it, but unless I thought it absolutely necessary (a matter of life and death), I wouldn’t have written it. I am generally not given to stick my head out easily, though I do try to call a spade a spade. I am no Bradley Manning. But I guess my head is already out.

November 17, 2010

So Dissent is Just a Disease After All

If you are even a little bit well read, you might have come across the name of Bertolt Brecht, even if you don’t recall it now. He is well known as one of the most important figures of twentieth century theatre (theater for the more dominant party). But his influence goes far beyond theatre. It extends to movies, literature, poetry (he was also a poet), political thought and so on (not excluding the Monty Pythons). It even goes beyond the boundaries of the East-West or the North-South divides. I wasn’t surprised at all when I read yesterday that there are ’30 something’ MA theses in South Korea alone (written in Korean) on Brecht. In India, he has been widely written about and heavily quoted by intellectuals, especially those writing in Indian languages. One of the most respected Hindi poets, Nagarjun, even wrote a poem about Brecht. I would have loved to provide a translation of that poem here, but I don’t feel equal to the task as the poem uses words whose equivalents in English I am unable to think of. Some poems are translatable, some are not.

Brecht has been on my mind these days as I have translated some of his poems (from English) into Hindi in the last few days. This excercise included a bit of surfing the Net for his name too and as a result, I came across something that made me write this. Or, at least, acted as a catalyst or the precipitating agent for writing this.

I don’t mean to present a brief bio of the man here. You can easily find plenty of material about him on the Internet and in any good library. I am not even a minor expert (in the technical sense) on him or his works. But I might mention here that some of the things he is known specifically for, include these:

  • His plays and his active theatre work (in particular the ‘epic theatre’ works like The Life of Galileo, The Threepenny Opera and Mother Courage and Her Children)
  • His theory about theatre, which is centred around the idea of the ‘alienation effect’
  • His poetry
  • His affiliation to Marxism (though of the dissident kind)

It should not be hard to guess now (if you were unfamiliar with him earlier) that it is the fourth point that would get most people interested, either approvingly or otherwise. You write plays, you do theatre, you pen poems, that’s all quite alright. No problem. Have your fun. Let us have some too. We can spend time discussing and arguing about it too. But being a Marxist is taking this business to a different territory. That’s politics. That might lead to talk of revolution. Or, at least, to that of radical change.

And so it does. Intellectuals, artists and activists around the world who are not satisfied of being a real or potential (‘wannabe’) Salman Rushdie or V. S. Naipaul and who want to do or say something more about the injustices in the world, in the society, in the institutions, have almost all paid at least some attention to this guy. Some disagreed and turned away, some agreed wholeheartedly and became loyal followers and some agreed partly and adapted his ideas and techniques according to their own taste and their own views about things. One from the last kind is also someone with whom I have happened to be concerned recently. That one was Fassbinder, a prolific filmmaker from the same part of the world as Brecht. Another filmmaker (from India) of this kind was Ritwik Ghatak. But about them, later.

Brecht’s ideas about ‘epic theatre’ (the quotes are there because it is a specific theory or a specific kind of theatre, not necessarily what you would guess from the words: it is a technical term) were a result of synthesizing and extending the ideas of Erwin Piscator and Vsevolod Meyerhold.

About the alienation effect, this excerpt from the Wikipedia article on Brecht gives a fairly good introduction:

One of Brecht’s most important principles was what he called the Verfremdungseffekt (translated as “defamiliarization effect”, “distancing effect”, or “estrangement effect”, and often mistranslated as “alienation effect”). This involved, Brecht wrote, “stripping the event of its self-evident, familiar, obvious quality and creating a sense of astonishment and curiosity about them”. To this end, Brecht employed techniques such as the actor’s direct address to the audience, harsh and bright stage lighting, the use of songs to interrupt the action, explanatory placards, and, in rehearsals, the transposition of text to the third person or past tense, and speaking the stage directions out loud.

But more than this somewhat technical aspect, what attracts me to the ‘Brechtian’ art, was expressed extremely well by Erwin Piscator in 1929:

For us, man portrayed on the stage is significant as a social function. It is not his relationship to himself, nor his relationship to God, but his relationship to society which is central. Whenever he appears, his class or social stratum appears with him. His moral, spiritual or sexual conflicts are conflicts with society.

I read this only today, but as my (few) readers might have noticed (which I explicitly expressed once), almost all of what I write here is about ‘Individual and Society’ (which is also one of the most common tags that I use). For me, the above is the crux of the Brechtian enterprise. But I should add that in my opinion the Brechtian technique, along with its variants, is not the only technique for achieving the goal (for expression in art as well as for scholarly investigation) outlined in the above quotation. Still, I can’t resist saying here that it is the key to understanding Fassbinder. Many a reviewer of Fassbinder movies has made a fool of himself by ignoring this.

Having provided this little context, I will move now to the thing that precipitated this article. Yesterday, after posting one more of the translations of his poems on a blog, I came across a post that pointed me to a news story from Reuters. Since it is from Reuters, it has been carried by many other news outlets.

The story reports that a researcher from the University of Manchester “has uncovered the truth behind the death of German playwright Bertolt Brecht”. It goes on to say:

Professor Stephen Parker … said the playwright died from an undiagnosed rheumatic fever which attacked his heart and motorneural system, eventually leading to a fatal heart failure in 1956.

Previously it was thought his death in 1956 aged 58 had been caused by a heart attack.

So far, so good. But here is the precious bit:

Parker said the playwright’s symptoms such as increased heart size, erratic movements of the limbs and facial grimace and chronic sore throats followed by cardiac and motorneural problems, were consistent with a modern diagnosis of the condition.

“When he was young no one could get near the diagnosis,” Parker, 55, told Reuters. “Brecht was labeled as a nervous child with a ‘dicky’ heart, and doctors thought he was a hypochondriac.”

Brecht’s childhood condition continued to affect him as an adult, making him more susceptible to bacterial infections such as endocarditis which affected his already weakened heart, and kidney infections which plagued him until the end of his life.

Parker believed that his underlying health altered the way the playwright felt and acted.

“It affected his behavior, making him more exaggerated in his actions, and prone to over-reaction,” he said. “He carried the problem all his life and compensated for this underlying weakness by projecting a macho image to show himself as strong.”

I have quoted at this length because I didn’t want to lose anything in the paraphrase. So this researcher is a medical doctor? Wrong. He is an expert in German Literature. And he derived all these conclusions from Brecht’s medical records. The report ends with this gem:

“Going into this project I felt I didn’t really fully understand Brecht,” he said. “This knowledge about his death opens a lot of new cracks about the playwright, and gives us a new angle on the man.”

As the Americans (and now even the Indians) say, Wow!

The Superman might have been fictional, but we now have a Super Researcher. Nothing short of real superpowers could have made him achieve this amazing feat: “his underlying health altered the way the playwright felt and acted”. Felt and acted! That is a nice summing up of the whole business of existence. The key to all this was rheumatic fever! This would make a nice present to an absurdist poet looking for ideas. An expert in German Literature goes through the medical records of a man who was born in 1898 and died in 1956, having lived in various countries during one of the most tumultuous periods in history (when there were no computers: well, hardly). He (the Expert) felt “he didn’t really fully understand” Brecht and by going through these medical records (one of the key exhibits being an X-ray) and found out that all this ‘epic theatre’ and the ‘alienation effect’ and affiliation to Marxism and his poetry and his immeasurable influence on a large fraction of the best minds of the world for the last three quarters of a century was just the result of his rheumatic fever. All his politics was just a simple disease.

As if this wasn’t enough, there is something else that would have caused cries of “Conspiracy theory!” if a different party was involved in the affair. His research shows that the 1951 X-ray report, which showed an enlargement to the left side of Brecht’s heart, was never shown to the playwright or known about by his doctors and it may have been (emphasis mine) held back by the German security services, the Stasi, who had a grudge against the playwright.

So all of you loony lefties, you commie fairies, this idol of yours was just a sick man. And if he was not, well, then he was at least (indirectly) killed by a communist government. So wake up, man! Give up all this talk about the individual and the society and injustice and imperialism etc. Get back on track and let’s live up the market dream together. We can change things. Yes, we can.

To be fair to Professor Parker, he has written a ‘literary biography’ of Brecht and it might be that he is not really claiming all of the above. However, what matters in the world outside the closed academic circle of experts on German Literature, is the effect of the reports of this study on the common readers. And what appears in these reports is, to use a word from the report itself, quite a sinister subtext. The Indian media right now is full of such reports (often of a much cruder, laughably cruder, moronically cruder variety) with similar, barely concealed subtexts, with obvious relevance to the current political situation in the country.

The ‘study’ apparently says nothing about the effect that his blacklisting in Hollywood might have had on him. Did the FBI (or any of the other agencies) had a grudge against him? Here was one of the most admired and influential playwright who had sketched notes for numerous films, but he got to write the script of only one movie that was directed by Fritz Lang. He was interrogated by the House Un-American Activities Committee (HUAC) and decided to leave the US after that. He lived during the period when his country went mad and so did the world, with millions upon millions dying. He saw Germany descend from relative decency into barbarism. He later also saw the degeneration of the revolution in the Eastern Block. Did all that have anything to do with what he was and may be even with why he died relatively young? Parker doesn’t seem interested in such trivialities and externalities. At least Reuters doesn’t, because I don’t have access to the complete and original ‘study’ as written by Parker.

Very long ago, I had read one of the novels by that great favourite of those looking for gentlemanly humour, P. G. Wodehouse. In that novel (whose name I don’t remember), one of the main characters (Jeeves, perhaps) decides to go, for some reason, on a kind of fast. And from the time of the very next meal, his whole personality starts changing. He becomes dissatisfied with lot of things. He starts finding faults in everything. His good nature is all gone. In short, he becomes the caricature of a dissenter.

Finally, when things go beyond a point, the plot has him give up the fast, may be with some persuasion from others. As soon as he has had a good meal again, he reverts to his usual self. The dissenter is gone. Then comes an editorial comment from the narrator which goes something like this: If only Gandhi (no ‘Red Top’, as you probably know) were to give up his fasting antics, he won’t be creating so many unnecessary problems. As far as Wodehouse is concerned, he has won the argument against the whole idea of Indian independence and whatever else Gandhi said he was fighting for.

But we shouldn’t be too hard on poor Wodehouse, as cautioned by Orwell in his defense, because, for one thing, the humourist was just too innocent of political awareness.

A scholar of Brecht and one of the biggest news agencies in the world, however, belong to a different category.

But this is not such a unique event. Parker has just given a new meaning to the idea of pathologizing troublesome people. To the idea of ‘finding dirt’ on people who don’t follow the rules of the game. It is just a sophisticated version of the understated witch hunt against Julian Asange. A small attempt at rewriting History in somewhat Orwellian sense. The motivation is all there, as more and more people start talking about the ‘churning’ and ‘renewed stirrings’ for a more fair world. Yet another facet of the psychological operations (psyops) in these times of the gold rush.

(Using Bob Dylan’s words, we could say that Professor Parker is perhaps just a pawn in their game, but of a different kind than Wodehouse was for the Nazis.)


One of the significant influences on Brecht was Chaplin’s movie The Gold Rush.

Life is full of poetry and drama.

And melodrama.

June 4, 2010

Shooting Oneself in the Foot

A few years ago I had received some feedback from someone about a research paper that I was going to submit to a major conference. Paraphrasing the feedback (repeating the exact words, even with the reference, will be copying: won’t it?), I was told that there was something that I had put in the paper, which, if I insisted on retaining, might make the reviewer look at my paper in a negative light. So, if I didn’t remove that part, I would be shooting myself in the foot.

This is beside the point, but I thought what I had added was correct and so I retained it. The paper was rejected, but I would like to believe that the reason for rejection was not that I had shot myself in the foot.

Getting back to the point, this is an expression that I have come across innumerable times, mostly directed at others, but sometimes directed at me. As a person who claims to be a writer, translator as well as a researcher in a language related discipline (among other things), I can’t help obsessing about how such expressions are used and what they mean, what they show and what they hide.

But I am not interested in writing an academic paper about that. So I write something here. And you are not supposed to review this piece when I submit the next Computational Linguistics paper which might come to you for review. (See the comment functionality below?).

Recently, Chomsky used this expression in a speech, saying ‘those who are being harmed are shooting themselves in the foot’. Now, most of the time that I have come across this expression, I have thought it was being used cynically to show something which wasn’t there and to hide something that was there. Or for some other questionable purposes. However, the people using this expression were mostly respectable well meaning people. Most probably they hadn’t thought about this expression in the way that I had done. May be because if they were to do it, they would be shooting themselves in the foot.

But when Chomsky uses this expression, I can’t but believe that he is using it to mean something sensible, not cynical (if this last part looks strange to you, look up the meanings and histories of these two words, especially the second one).

I do believe that what Chomsky said was basically correct. That is, there are some people who are being harmed and they are indeed shooting themselves in the foot (I am not sure whether I am one of them or not).

The reason I am writing this is that I also believe (based on evidence, not on faith) that such people are (relatively) so few that ridiculing them or offering them advice is hardly going to matter. I must add here that Chomsky did actually caution against ridiculing such people (who have realized that they are being systematically harmed). He only expressed his disappointment that instead of doing something to stop this systematic harming, they are shooting themselves in the foot.

You see, there are also people who are being harmed and are shooting themselves in the head (or ‘consuming pesticide’). You might say that they belong to the same category because the expression is metaphorically wide enough to cover them. That might be true. But then there are also a far larger number of people who are being harmed and they are doing something very different.

They are not shooting themselves in the foot (or in the head). They are shooting others (who are also being harmed) in the foot*. Often they are also shooting others (who are also being harmed) in the head. Sometimes they are doing it for a few extra peanuts, sometimes just for the fun of it and sometimes because they have been led to believe that these targets are their enemies (or the enemies of the nation, or the enemies of the society, or of the religion, or of the community etc.). And since doing it openly is a bit problematic (not cool anymore, baby!), they often have to make it appear as if their target shot himself in the foot (or in the head), whether deliberately or accidentally.

* Perhaps they are programmed in Concurrent Euclid.

So, my take on the matter is that we should be talking about people who are being harmed and who are (literally or metaphorically) shooting others who are also being harmed, whether in the foot or in the head. Because without them, the whole shooting machinery probably won’t be able to operate. In fact, to visualize a grisly scenario, if all such people stopped shooting others (who are being harmed) and started only to shoot themselves in the foot, even then the shooting machinery will probably become dysfunctional. Fortunately, most of the people will not be interested in shooting themselves in the foot (or in the head) if they are just able to find any feasible alternative. Unfortunately, no one from above can tell a person what such an alternative means in practical terms in that person’s circumstances and it’s very hard to find it out for oneself. It’s very hard to even be sure that such an alternative exists. If it does, it’s very hard to translate it into any meaningful action. Compared to a a few decades earlier, it is infinitely harder now, given the extraordinary consolidation of the global power structure (going far beyond what Foucault had studied up to his time), to a great extent due to the techno-administrative ‘advances’ (mostly in the name of security).

There are, surely, people who are being harmed but are not shooting others (being harmed or not being harmed). I won’t say anything about them right now.

(To academic busybodies and surface-style junkies: don’t bother to count the number of times the said expression has been used in this short piece: it has been done very deliberately. Perhaps the author was trying to shoot …).



For having read the above, here is a bonus link: Fascism then. Fascism now?

April 4, 2010


I had then recently joined the center. As is quite fashionable (it wasn’t when I did my graduation at some other institution), the young members of the center decided to have T-shirts made with the center’s name. The student who took up the responsibility of preparing the design for the T-shirts was earlier associated with the center but had shifted to some other more respectable center.

The design was created, T-shirts were made and they were paid for and worn by almost all the members of the center. The text on them said ‘The Langauge Cookers’ or ‘The Lagnuage Cookers’ (more likely the latter), with the Language part in a very large size.

One day I was returning to the lab, along with a couple of other graduate students. An undergraduate student (most probably from a more respectable center) came from the opposite side and stopped. He stood in front of the one who was wearing that newly made T-shirt. He put his finger on the misspelled text on the T-shirt and said the following in a tone that is used to point out the incredible stupidity of someone:

– You know that this spelling is wrong?

He was from a center not dealing in mere language.

The T-shirt wearer couldn’t say anything because he hadn’t realized that there was a spelling error. I had noticed the error and had thought that the designer of the T-shirt had chosen a smart and humorous way to say something positive about the mission of the center and the discipline. I was too shocked to reply immediately, but I found the words in time:

– It’s deliberate.

Now it was his turn to be dumbstruck.

– It’s deliberate?

– Yeah, of course it’s deliberate.

I couldn’t resist being scornful. He was still dumbstruck.

– But why?

I didn’t have time to formulate a reply because he left soon after that.

I narrated the incident once or twice to others and they seemed to share my feelings.

Well, time passed (as they say), and I came to know that there were many others in the center who had not noticed the spelling error recreated in such a large size. Or they hadn’t thought about it.

Then I found out that the general consensus outside the center was that the designer of the T-shirt (along with others) had great fun at the expense of the whole center and that the typo was indeed deliberate (what else could it be?), but the designer had wanted to say something very different from what I had imagined.

He was a well liked member of the center and later moved to an Ivy League U.S. university. He remained a well liked (albeit former) member.

My head still hurts from thinking about it. But I can’t escape it because every day something reminds me of this, especially in academics.

Do I hear someone saying that there really are some typos in many posts on this blog?

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