THE BURDEN OF INGRATITUDE

 

Somewhere in the Streets of Thiruvannamalai, TN, India.

எந்நன்றி கொன்றார்க்கும் உய்வுண்டாம் உய்வில்லை
செய்ந்நன்றி கொன்ற மகற்கு

yendhnanri konraarkkum uivuntaam uivillai
seindhnanri konra makatrku

There may be redemption for those who even commit murder, but there is no salvation for those who are ingratitude.

The above couplet 110 from Thirukural written by Thiruvalluvar (the famed Tamizh Philosopher, Saint, circa 500ce) shows the importance of gratitude in human relationships. Thiruvalluvar says that even a person who has taken someone else’s life could seek absolution but not for a person who betrays gratitude.

The concept of gratitude seems to be slowly eroding today and it appears that a lot has to do with the evolution of self-concept.  Whether as an individual or as a communal entity, people are aggressively promoting exclusivity rather than inclusivity. Once there was a notion that via globalization people of the world would converge into an inclusive global community, but this is far from the reality. We are more fragmented as a nation, what more amongst nations. Ethnic identity supersedes national interests and the creation of social cohesion and justice.

With all that is happening at both micro and macro level, how does then the concept of gratitude sit from a relational perspective.

To expound the cause and effect of this dilemma, I would like to narrate the story of Queen Kaikeyi and King Dasharatha in the epic of Ramayana. Queen Kaikeyi fought with valour to safe her husband King Dasharatha from a certain death. As gratitude for saving his life Dasharatha gave Queen Kaikeyi two boons, which she said she will exercise it at a later time. That time came when Dasharatha wanted to abdicate his Kingdom and wanted to crown Prince Rama as the new king by virtue of he being the first born to the eldest of the three Queens, Queen Kausalya.

This was where the second queen, Queen Kaikeyi wanted her son Prince Barathan to be appointed rather than Rama. Thus began the treachery where she used her boons not only to make Prince Bharathan as the King but also to banish Prince Rama and his wife Sita in exile for 14 years, and hereon began the epic Ramayana.

In this scenario King Dasharatha felt betrayed by the action of Queen Kaikeyi, which eventually led to his death not only owing to a broken heart but also the fact that he had exiled Prince Rama and Princess Sita. By applying the virtue of the Thirukural above, this betrayal exemplifies the violation of the deepest trust between husband and wife. The Thirukural also says that any boon stemming from gratitude should only be used for noble or virtuous causes and not one that reeks of self-centredness.

Queen Kaikeyi’s action did not only end with losing her husband but she also lost her son Prince Bharathan’s love and lived in isolation in the Kingdom. Prince Bharathan adored Prince Rama and totally despised his mother’s treachery. In fact he promised that he will never sit on the throne of Ayodhya, and would merely act as an administrator until the return of Prince Rama after his exile.

Nothing depicts more the cause and consequence of ingratitude like the above excerpt from the Ramayana.

In modern times I still remember the intervention of the US in Afghanistan upon Soviet Union invasion in 1979. In the name of liberating Afghanistan, through what was known as Operation Cyclone, the CIA funded and trained local Mujahedeen fighters to take up arms against the presence of Soviet Union. The Mujahedeen were truly grateful to the US for eventually freeing Afghanistan in 1989 from the Soviet Union.

However, after the conflict ended, the US gradually pulled out of Afghanistan leaving a power vacuum, when the people of Afghanistan and the Mujahedeen expected the US to continue their funding and support to rehabilitate a war torn country. The Mujahedeen specifically felt betrayed because they supported the US to fit a bigger agenda that is the ongoing cold war between the US and the Soviet Union. It appeared that the US merely used Afghanistan as a war theatre to show their superiority against the Soviet Union.

This eventually led to total chaos in Afghanistan which fell into another round of civil conflict which went on for another 20 years. During this period we saw the rise of the Taliban, and the birth of the Al Qaedah which eventually unleashed global terror. This incident reflects the consequences when commitment and gratitude in international relations is not honoured.

In a consumerist world that we live today, the presence of transactional relationship appears to be overwhelmingly present which negates the depth and authenticity of meaningful relationship to mere exchange of materialistic value rather than establishing relationships that are based on trust, empathy and mutual respect. Transactional relationship increases sense of competition and comparison where one’s self worth is measured by external validation rather than an internalized self-awareness on virtuous existence.

In such muddled socio-dynamics, the concept of gratitude would be lost in translation. From personal conflict to global altercation, very often we see, despite all efforts taken to find solutions, the conflicting parties neither have respect for each other nor the arbitrator who has come forward to help to resolve the matter. In many cases the intervenor becomes subject to abuse and torment.

During the ethnic conflict between the Hutu majority and Tutsi minority in Rwanda, the United Nations Peacekeeping Forces under the banner of United Nations Assistance Mission for Rwanda (UNAMIR) was sent to Rwanda to monitor and promote the peace agreement between the Rwandan government and Rwandan Patriotic Front (a Tutsi rebel group). But what is now known as the Rwandan Genocide of 1994 saw one of the worst human atrocities committed in modern times, where the UN peacekeeping forces were not only powerless to stop the carnage but they themselves succumbed to threat, torture and death during that period. The head of the mission a Canadian, General Romeo Dallaire in a dejected voice was recorded saying, “I felt betrayed by humanity”, not only because his team faced the said onslaught but also the lack of support by the world to the mission itself.

I am sure many of us may have inevitably faced scenario of ingratitude within our circle of family, friends and colleagues. The emotional hurt would be greater than the materialistic loss, especially when the person who commits such an action is someone that you were close too and trusted. I guess the reason why the hurt becomes very draining is because there was an element of reciprocity and expectation in that relationship, especially when you have been sincere.

In the Bhagavad Gita, Lord Krishna tells Arjuna, as a warrior, Arjuna should fulfill his responsibilities without being overwhelmed by the fear of loss or even being happy if he triumphs. Here Lord Krishna emphasizes on the concept of Nishkama Karma (selfless action) which translates, “to perform one’s duty without the attachment to the results”.

I have been adhering to this philosophy for some time now. It definitely makes my life less stressful. When for example I help someone, I take it that I am doing it because “I want to” and “it is within my capacity to do so”, and if I can’t then so be it. I do not carry any guilt for my inability to be of help nor expect any gratitude in return should I render the help.

Nothing in modern literature captures this thought better than Rudyard Kiplings “If”.

If

If you can dream—and not make dreams your master;
If you can think—and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat those two impostors just the same;
If you can bear to hear the truth you've spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to, broken,
And stoop and build ’em up with worn-out tools:

If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: ‘Hold on!’

 

The absence of gratitude, when viewed from an emotional perspective, certainly has devastating consequences. However, if we rise above this feeling and act without any expectations – doing good simply because we want to – then events like Lord Hanuman burning the city of Lanka or for that matter, the September 9/11 attacks, would not have taken place.

ravivarmmankkanniappan@151614112024 Latitude, 3° 8' 48.56"N ; Longitude, 101° 32' 20.70"E

from BEARDO's kitchen : Jack Fruit Seed with Maasi dried Fish Dry Sambal

Jack Fruit Seed with Maasi Fish Dry Sambal

Bought some jackfruit yesterday for in between snacks, and inherited its seeds after eating the juicy fruit. Well it has been a while since I ate anything from it's seed. So thought of cooking up something this evening with those seeds. 

This is a simple recipe and easy to make. Ingredients required are Jack fruit seed, Maasi Dried fish, and chilly flakes. My niece Dayani was in Sri Lanka a few weeks ago, and she was gracious enough to bring us Maasi Dried Fish. In case you guys do not know what it is, it's actually Dried Maldive Fish, which is a unique dried fish of Sri Lanka. Maasi Fish is very popular in both Singhalese and Jaffanese Tamil cuisine. 

Firstly we will have to boil the seeds till it becomes soft. Then using a mallet mash the seeds well. Whilst mashing, the skin of the seeds would come of easily. Do remove it otherwise you may have a bitter taste when you bite into it.

Boiled Jack Fruit Seed

Mashed Jackfruit Seed 

Chilly Flakes and Maasi Fish (it comes chipped now)

As usual heat up the pan with oil. Today I am using gingerly oil, because it has a fantastic aroma and goes well with Maasi fish. 

Gingerly Oil Being Heated.

Maasi Transferred into the Oil.

Once the oil is heated, transfer the Maasi Fish into the oil. Keep the heat from medium to low. You do not want to burn the Maasi Fish. 

Chilly Flakes Transferred.

Once the Maasi Fish turns golden brown then transfer the chilly flakes and stir. Add the chilly flakes to your preference, depending on your need for spiciness. Also add salt to taste at this stage. Btw the chilly flakes I used was home made, so no aduteration. I personally like to lightly dry fry dried chilles with a little bit salt before grinding it into flakes.

Transfer the mashed Jack Fruit Seeds

Finally spread the mashed Jack Fruit seeds liberally in the pan, and stir well. Make sure everything mixes well. A good 3- 5 mins stir will do the trick.

And viola you have a fantastic dried sambal that goes well with rice or Idiyappam (String Hoppers), accompanied by Brinjal Coconut Milk Curry (Kathrika Paal Curry) and Sothi (Coconut Milk Curry). 

Tonight it was even simpler dinner, Jack Fruit Seed with Maasi Sambal, Sri Lankan Style Omelette, Sothi and Tumeric Rice.

Do try and let me know. 

Dinner Tonight

ravivarmmankkanniappan@102410112024Latitude, 3° 8' 48.56"N ; Longitude, 101° 32' 20.70"E

 

 

TRUTH BE-KNOWN

 

Somewhere in Himachal Pradesh

“Instead of dying with disappointment, I would rather a deceit that gives me life" a quote attributed to Pierre Corneille, a 17th-century French dramatist. This line reflects themes of resilience and choosing life over despair, consistent with Corneille's exploration of complex human emotions in his plays.

From the Theatre of Illusion, by Pierre Corneille (translated By Richard Wilbur) Act 2, Scene 2:

“Clindor, a young picaresque hero, has been living by his wits in Paris, but has now drifted to Bordeaux, to become the valet of a braggart bravo named Matamore. He is chiefly employed as a go-between, carrying Matamore's amorous messages to the beautiful Isabelle—who only suffers the master because she is in love with the messenger.”

An anonymous said “truth can be an expensive commodity because it often requires courage, sacrifice, and the willingness to face uncomfortable realities”.

Hence seeking and telling the truth can lead to personal, social, or professional costs, which includes damaged reputations or most often strained relationships.

With this in mind, while inherently valuable, truth demands a price that may not be naturally volunteered.

That brings us to the paradox between truth and social justice.

Whilst in pursuit of social justice it often involves magnifying fringe interests and experiences, it may not align neatly with “established truths”. Therefore, in the process of trying to balance honesty with empathy and fairness, it can affect the dynamics between preserving facts and promoting relationship equity.

Whether its private lives or public, building relationship equity is critical in order to foster strong personal and professional relationship which in turn can improve communication and increase commitment to that bond. However, this state of meaningfulness can only be attained through consistent positive interaction, shared experience and mutual support between individuals as well as with other social constructs that the individuals belong to.

In this context I would like to bring forth the concept of “Vyavaharika Satya” (practical truth) which was liberally exercised in the Mahabharata. The Mahabharata itself is an epic poem that was written weaving intricate relationships and moral dilemmas about the complexities of human relationships towards the preservation of relational equity.

As much as the Mahabharata upholds virtue ethics as its primary philosophy, it also acknowledges the complexities that “truth” posts, and therefore it sees concealing truth or bending truth is a necessary evil for the greater good.

To share one incident in the Mahabharata, the “truth conflict” that occurred between Yudhisthira and Drona. Yudhishthira who was an epitome of righteousness was asked to inform Drona (who was his mentor) that his son Ashwatthama was dead. The truth was an elephant by the name of Ashwatthama was killed in the battle, but hearing that his son was dead, Drona threw down his weapons in all sadness, which eventually cost his death. This episode was considered to be one of the most contentious moral dilemma portrayed in Mahabharata. However, the death of Drona was critical in the Bharath war, as it brought an end to further bloodshed because Drona had immense destructive capabilities. This event instantiates that literal truths can be sacrificed if the act brings greater good or prevent greater harm.

The world today is facing even greater relational complexities, more so the need for broader understanding of consequences rather than one’s action. As the song goes “honesty is a such a lonely word” (Billy Joel), we have to tread it wisely and tactfully but that should not be seen as a passport to deceive. Weigh whether the truth will build or destroy, and use compassion when making that decision.

Interestingly the Mahabharata provides a nuanced perspective of truth and in the pursuit of establishing relational equity. Contextual sensitivity and the adherence to compassion are seen as the very essence for the purpose of creating a “meaningful existential equation”.

That reminds me of Viktor Frankl, in his book, Man’s search for Meaning, who says, “Everything can be taken away from a man but one thing: the last of the human freedom – to choose one’s attitude in any given circumstances, to choose one’s own way.” Frankl a proponent of logotherapy, propounds that even in suffering people can find purpose through love, creativity, and endure hardship with dignity.

But then again if truth is beknown, we don’t need divine intervention, do we?

I will leave you with that thought.

Cheers.

ravivarmmankkanniappan@143005112024Latitude, 3° 8' 48.56"N ; Longitude, 101° 32' 20.70"E

Vishwamitra Diplomacy: A Model for Global Harmony and Universal Friendship

 

The Sun Dial Chakra at Surya Temple

Bhubaneshwar, Odisa, India.

The name Vishwamitra translates to "Universal Friend," symbolizing an individual whose essence is deeply rooted in being a friend to all. According to ancient texts, Vishwamitra was born as Prince Kaushika, ascending the throne after his father, King Gadhi of Kanyakubja, grew old. Married to Princess Madhavi, he was a father to four sons and a daughter. His life took a transformative turn after encountering the enlightened Brahmarishi Vashishta, inspiring him to renounce his throne and pursue the path of asceticism. This began his arduous journey to attain the title of Brahmarishi (sage), conferred upon him by none other than Vashishta himself. Beyond his personal journey of self-discovery, Vishwamitra played an essential role in the Ramayana, where he served as the preceptor of Rama and Lakshmana, guiding them on the path of righteousness.

In embodying the meaning of his name, Vishwamitra emerged as a true "Universal Friend," not solely as a ruler but as a sage. As a king, he initially pursued conquest and power, but soon realized that in seeking greater meaning, the injustices he had once imposed would be the greatest betrayal of humanity. This realization compelled him to renounce his throne and embark on a transformative journey, shifting from self-centered desires to selflessness. His legacy became a testament to his commitment to the welfare of all.

Vishwamitra went on to compose the Gayatri Mantra, one of Hinduism's most revered hymns, which continues to serve as a universal invocation for wisdom and enlightenment, transcending all boundaries. The mantra, from the Rigveda (3.62.10), reads:

"Om Bhur Bhuvaḥ Svaḥ
Tat Savitur Vareṇyaṃ
Bhargo Devasya Dhīmahi
Dhiyo Yo Naḥ Pracodayāt"

In essence, this prayer calls upon the divine to illuminate all realms—physical, mental, and spiritual—and bestow true knowledge, removing darkness from the heart.

As a guru to Rama and Lakshmana, Vishwamitra led them towards dharma (righteousness), even in the face of powerful adversaries.

Through rigorous inner awakening, he transcended human emotions that cloud judgment, extracting ego from his psyche and establishing inner peace. This newfound harmony shaped his worldview and underscored his commitment to compassion, which he believed was essential for social harmony. Vishwamitra's emphasis on inclusivity reflected his vision of universal friendship.

Vishwamitra's legacy remains a profound inspiration, demonstrating that even the most formidable obstacles can be overcome through faith and perseverance. His journey showcases the transformative potential of determination, faith, and the human spirit. Brahmarishi Vishwamitra’s philosophy serves as a powerful reminder of the importance of inner growth and selflessness.

In modern times, it is evident why Indian Prime Minister Narendra Modi has invoked the principles of "Vishwamitra Diplomacy" in the realm of global geopolitics. The world today is far more complex than it was fifty years ago. The traditional geopolitical structures of the Cold War have dissolved, and the rise of China and India has introduced transformative shifts that challenge the established U.S.-centric world order. Domestic fragmentation within the U.S. and a fractured global landscape have given rise to ideological extremism as a reaction to socio-political disenfranchisement.

The recent BRICS summit offered a glimmer of hope, demonstrating a potential for cooperative solutions to counter extremism. The fact that the leaders of China and India met for the first time in five years since the Galwan Valley incident and agreed on mutual de-escalation speaks volumes. The induction of Iran as a full member—despite its ongoing tensions with Israel and U.S. sanctions—is a significant milestone. If global peace is indeed a priority, nations should embrace Vishwamitra Diplomacy.

The Principles of Vishwamitra Diplomacy

Vishwamitra Diplomacy is an approach grounded in harmony, unity, and self-transformation for the greater good. This diplomatic model emphasizes conflict resolution through wisdom, patience, inclusivity, and a steadfast commitment to mutual respect, rejecting the use of force or aggression.

Central to Vishwamitra Diplomacy is the idea that nations should engage in self-reflection and work towards continuously improving socio-political relations. This approach involves acknowledging existing biases and addressing them collaboratively. Nations in conflict should first engage in inward reflection, fostering self-growth as a precursor to peaceful resolution.

Brahmarishi Vishwamitra's teachings emphasize that sustainable solutions require an open and inclusive platform for dialogue that respects ideological diversity, cultural heterogeneity, and varied perspectives. In today’s fragmented world, this inclusive approach is critical for building sustainable peace.

Rooted in dharma (righteousness), Vishwamitra Diplomacy would encourage nations to act beyond self-interest, implementing policies that foster collective well-being and social harmony. Stronger nations, in particular, should adopt the role of mentors rather than exploiters, fostering stability without imposing dominance. To embody Vishwamitra's vision of universal friendship, these nations should avoid oppression, exploitation, or interference.

In the words of Brahmarishi Vishwamitra, "Peace should not merely be the absence of conflict but an active construct—a sustainable state of mutual respect, multicultural understanding, and ethical responsibility that nurtures humanity."

While many leaders seek wisdom to foster inclusive leadership, others remain lone agents, driven by self-interest.

My sincere hope is that more leaders will draw inspiration from Brahmarishi Vishwamitra’s wisdom, embracing a diplomatic approach that champions universal friendship and fosters a harmonious world.

ravivarmmankkanniappan@1743261020243.0571° N, 101.5911° E

The Guilt From The Age of Innocence

 

There was this chubby boy with  black plastic spectacles in my primary school. His demeanour was the butt of jokes in school. He suffered verbal humiliation from everyone, every day, without fail. Sometimes he also has to endure physical abuse from the more emboldened children. Though he was big sized and could take on other children if he wanted to, but he didn’t. I suppose he was mentally broken that he wasn’t able to defend himself. This chap did not complete his high school, nevertheless managed to land a decent job, got married and was blessed with a child. Unfortunately, this poor chap passed on due to a medical complication later on in his life.

Today a good friend of mine from school, shared a few names of our school mates on WhatsApp. Who were these schoolmates, together with the person I mentioned above, there were four others. All these five students have always been subjected to some kind of torment in school.

That reminded me of another person from that list who also did not complete high school, went into drug addiction which eventually led him into petty crime. I met him a couple of times, when I went back to my hometown. On both occasions, he looked very haggard and he was in need of money. I obliged and only later I found out from another friend who caters food to prison, that this chap had been in and out of prison and he had died owing to drug-related health complications.  

One thing I must say, even the teachers at that time, picked on all five of them. Somehow it gave everyone (I mean students) the impunity to do the same to these 5 chaps as well.  

We were after all, 8 year-olds, and as such our actions were based on what we observed. During those day’s teachers were not only our role model but they were regarded next to God.

In Indian philosophy the hierarchy of influence and wisdom starts from, Maatha, Pithaa, Guru, Deivam  (the order is Mother, Father, Teacher and God). I am not deliberately transferring the responsibility to our teachers for our actions, but our actions at that time resembles the analogy of “monkey see, monkey do”.

For us children, we were not at the age of reason to decipher the concept of morality. This was an age we were stepping into the realm of right and wrong. At that age we could not have fully understood all the complicated reasons why something was right or wrong but we were actually beginning to learn about morality and how to make good choices. Hence the observation we made around us influenced our behavior.

Some may ask, what about the moral conditioning at home, doesn’t it affect our behavior?  Well we can’t negate that, but one must understand that the mind of a child works in a compartmentalized manner. According to behavioural psychologists, children between the age of 6 to 9 tend to compartmentalize their thinking by separating different ideas, rules or feelings based on the situation they encounter.

A child may behave differently at home versus school. They may follow a certain code of conduct in school but they may feel a different code of conduct applies at home. Hence they tend to compartmentalize their behavior according to the environment they are in. At this age, children are just beginning to embark on world of morality but their sense of right or wrong would still be based on context. For example, though children may understand that lying is wrong but they may still lie to avoid getting into trouble. Where the child would rationalize the act of lying within the troubling context than it is ok to lie.

It has been over more than 50 years since those tragic events took place but it haunts many of us till today, more so my dear friend who made us to revisit it. But as another friend said, (who happened to be also a victim of such torment) that at some point in our current life we would have paid the consequences of our actions.

This is the age of Kali (Kali Yuga) the end of the 4 cycles of Age, where according to Hindu Cosmology, it is the end of a Mahayuga, before it restarts with a new Mahayuga (another 4 cycles, lasting for about 4,320,000 human years). It is written in the Hindu scriptures, that during the Kali Yuga the consequences of one’s action or Karma will be realized within this lifetime. Based on my own experiences, at different stages in my life, I have gone through certain events that retrospectively when I think, it seems to connect with my past actions. Maybe its coincidence but I always believe that the cosmos works mysteriously.

So the question is, should we carry the burden of guilt for something that we may have committed during the age of innocence? At that age even our brains have not been fully developed and all our actions are based on limited experience, immature emotions, and limited worldview. As a child, making mistakes during our early childhood development is perfectly fine. At that age most of our actions are not based on any specific intent and we may not even fully understand the consequences of our actions.

I sincerely believe that we should practice self-compassion and forgive ourselves for any actions (even being apathetic to some wrong doings) that was committed when we were still too young to envision its implications.

As adults now, perhaps we are able to reflect and contemplate our past actions, so instead of carrying the burden of guilt we can grow and learn from those experiences.  

My friend who was also a victim of such torment said, “for some reason I was never disturbed by it all. I actually laughed at such stupidity. And the Universe has taken care of the actors, and protected me all throughout life”. This is one of the most inspiring and positive reactions that I have ever heard from someone who have been bullied. Perhaps for him, it was one of the experiences that made him resilient and assiduous, which eventually led him to be a successful corporate figure abroad.  

For the remaining 3 guys on the list, no news about them, I just hope and pray that they are doing well, wherever they are.     

ravivarmmankkanniappan@1238150820243.0567° N, 101.5851° E

Dunbar's Number and Social Chaos

It looks like anthropologist Robin Dunbar's, "Dunbar's Number" came through. 

He theorized that humans can maintain stable social relationships with about 150 people, anything more would only lead to chaos and stress. 

Today, we are exposed to vast networks far exceeding this limit, through social media, workplaces, and urban living. This overload will strain our cognitive and emotional capacities, leading to feelings of chaos and social fragmentation. 

A case in point is the current social unrest in the UK. The unrest in the UK is a culmination of transformation that took place since post WW2. The UK became a melting pot of cultural diversity which saw droves of migrants coming into the country from former British Colonies, namely from India/Paksitan, Carribean Islands and Africa immediately after WW2 ended. These arrival actually intensified between the 1960's right through the 1970's and with subsequent waves of immigration, contributed to it's multicultural society today. From 1990's onwards there was another round of immigrants, this time refugees started to knock on the UK borders. These refugees were the outcome of the rising conflicts in the Balkans, Middle East, and Africa (namely from Kososvo. Afghanistan, Iraq and Somalia). 

Unlike in the past, the migration of refugees in the 90's saw a mixed reaction in the UK. Whilst communities in the UK welcomed these refugees and made attempts to socially integrate them, but on the other hand it also made others uncomfortable. Tensions particularly emerged in the areas facing economic pressures, especially where public service is constrained. In some British communities the migrants were viewed suspiciouly which led to social frictions, political debates and formalised anti immigrant sentiments. 

These anti immigrant sentiments has its basis on the rise of Islamic fundamentalism in the UK since the 1990's. The trigger point was the series of terrorist attacks in the UK including the 7/7 2004 bombing. These events has increased suspicions and tensions between Moslems and Non Moslems which gave rise to Islamaphobia and anti Moslem sentiments, which further fractured the social construct of the UK. 

Coupled with economic inequality, unemployment/underempoyment, social fragmentation, and further exacerbated by austerity and political responses have contributed to the underlying frustrations that has spilled over as riots. Rightfully or wrongfully, the riots in the UK are merely a symptom of a myriad of issues that belies the reasons peddled to serve various agendas. 

The UK is just one of the many case studies we can observe about the social disenfranchisement that is happening all over the world. 

It is rather intriguing to note that the quality of relationships seem often diminishes as quantity increases, whereby it reduces meaningful interactions and contributing to a feeling of isolation. Salinger, in Catcher in the Rye has put this human dilemma through Holden's character. Holden feels deeply isolated struggling to connect with others and rejecting phoniness in the society. Holden's loneliness is both a defense mechanism as well as a source of pain as he longs for genuine human connections, which he keeps pushing away. His alienation is sum of the fear of growing up loosing his innocence which further intensifies his loneliness. 

A friend of mine who is a volunteer at a mental health social service centre says that majority of people who seek help suffer from loneliness. So loneliness is a serious issues that plaques people, more so today with all these digital tools it further alienates physical proximity between people. Mind you, Salinger's book was published in 1951, when digital tools were not even heard of, but this phenomenon of loneliness has been addressed then too.

But back to Salinger, then he did not address the fact that human beings can react with a gust of adrenaline rush, and sometimes mob action can motivate this. So even the lonely may react, because at that moment it may give them a sense of purpose beyond logic. 

There is a Tamizh saying, "சாது மிரண்டால் காடு கொள்ளாது" it loosely translatess as "Even the Jungle may not witstand Fury of the Wild Buffalo". Buffallo are are rather passive and non threatening animals, but when they are spooked, they may go on a stampede which would bring the greatest damage in the jungle. Every buffalo regardless of its nature would react owing to this adrenaline rush.

Riots and social unrest manifest owing to multiple reasons, but it may attract even the most passive/introvert/lonely person. A disenfrenchised person may find a sense of belonging because participating in such activity is a form of escapism from being lonely. This can also be an outlet for these individuals to release their pent-up frustrations. Participation in such activity can also give these individuals a sense of identity and empowerment. And more importantly it fits the description of cognitive dissonance, where these individuals belief that their actions are justified and it also helps them to align their actions with their self image.

Relationships are so fragile today that it creates two extremes, one where people cling on to each other for whatever comfort it gives at that moment (to alleviate fear), and the other extreme is a character like Holden (in Catcher in The Rye) who completely alienates oneself out of fear. But one thing that brings these two extremes together is incident like the Southport Stabbing that sparked the riots all over UK. Interesting, "fear" is the common denominator (we will leave this for another day).    

At this juncture, I am inclined to agree with Dunbar, that the mismatch between our evolutionary social limits and modern societal demands has and will continue to contribute to stress and a perceived loss of community, in contemporary society. I am not sure if 150 is the magic number but "fear and trust" becomes highly flamable as the numbers increases in a community. 

So the question is, can we turn the clock back? 

Will society voluntarily go back to basics? 

Umpp.... that is a tough one. 

Perhaps the prophecy of Kalki Avatar is not wrong afterall,........ the resetting of the world order is inevitable.

Cheers.

(Note: Next Change, Kalki Avatar)

ravivarmmankkanniappan@14200110820243.0567° N, 101.5851° E

Dinner at BEARDO's

Got some fresh prawns from Sekinchan today, and had this idea of making Paella for dinner. So got the prawns cleaned and prepared the ingredients.

Must say I cheated on many counts, didn't have the correct Paella rice, so substituted it with basmati rice. Oh yes, Basmati rice. So marinated the prawns with Tumeric, chilly powder and a little salt. Again, substituting saffron with tumeric. On with ingredients, chopped garlic, chopped onions, chopped tomatoes, chopped carrots, chopped fresh button mushroom, chopped chillies, and added chopped cashew nuts and muscat grapes.  For sauteeing, it's olive oil and wine. Preferably white but I used red wine. 

Heat pan and add olive oil. Do not let the oil to over heat as olive oil has lower smoke point, and if its heated to its smoke point then it loses its beneficial compounds.

Keep low fire, and once the olive oil is lightly heated then add garlic and onion and sautee the ingredient.

Then add chopped carrots and cashew nut, and keep sauteing, then transfer the chopped tomatoes. Allow it to mix well.

At this stage, transfer the marinated prawns and allow the ingredients to mix well. Add salt to taste and then add wine and allow it to cook for about 5 minutes.

At this stage transfer the cooked basmati rice and stir well. Again I cheated here by using Basmati rice and not the rice meant for Paella. Allow the entire sauteed ingredients to blend with the rice. Sprinkle the chopped red chillies and muscat grapes, and stir well. Then flattened the rice on the pan and close the lid. Allow it to cooked for while so that it gets drier. But dare not leave it too long, because basmati rice, when it gets burned it will alter the taste unlike the Bomba rice (Valencia Rice) which has a different texture that accommodates it. 

Once done sprinkle dried Thyme and Basil, and close the lid till before its served. Remember to serve hot, otherwise it won't give the oomph.

Viola Dinner is served.

Today we had the privilege of having carrot cake for dessert, baked by Chef De Silva. It was not only yummy but went well with the Paella and the Chilean Carbenet Sauvignon.

So do try and let me know your outcome. I must admit, I cheated on this recipe on many counts, and my friend Chef Jega of La Cocina would definitely be crossed of my version because of its distortion from the original.

ravivarmmankkanniappan@101130062024 3.0567° N, 101.5851° E