Tuesday, December 31, 2019

Short Story: Kazhugappan

Paati, tell me a story, please!”, Vaidy beseeched his grandmother as she joined him in the pyol facing the street after partaking their midday meal. His grandmother sighed from fatigure, she had been up since 5 in the morning but Vaidy knew no patience, “Please! You said you will tell me a scary story!” 

Vaidyanathan (a) Vaidy Gurumurthy was visiting his grandmother in the village for his summer holidays. His grandmother was a formidable lady. Perennially donned in crisp madisar saris she held court in her vast ancestral house in the middle of Big Street. The street, its adjoining Little Street, and a few smaller pathways and bylanes contained the two hundred-odd howels that made up the bulk of the village. Beyond these streets lay a few isolated tenements, the government primary school, the weaving workshop, and the Perumal Temple. Verdant fields stretched in every direction around the village until one encountered the muddy Kapti river lazily meandering around the village in a wide arc. A short distance beyond the river was the small cluster of huts of the others. Vaidy’s grandmother forbade him from visiting their homes or playing with their children. 
Despite being a city-bred boy, Vaidy loved the village. To him, its sights, sounds, and smells teemed with mysterious possibilities. Unlike his parents who seemed perenially occupied with work or chores, the villagers were more relaxed and mostly had time for a precocious nine-year old’s questions and antics. Over a few summers Vaidy had even managed to make a merry group of friends who, despite initial apprehensions about a city boy, had wholeheartedly accepted Vaidy into their games and mischief. Since his grandmother wouldn’t allow him to leave the house until the sun was past its peak the lazy afternoons were always spent at home in their cement pyol facing the street. Its red-oxide coating kept the pyol cool and pleasant no matter the sun’s fury. And on this cool, cement oasis, his grandmother would entertain Vaidy with her stories. 

“Shall I tell you the story of the man who brought a Kaleidascope to the village when I was little?”, his grandmother asked him, pulling Vaidy into her lap. Her madisar sari created a comfortable hammock for him in between her legs. “Hair”, he commanded, at which his grandmother began gently caressing his hair. “Tomorrow I will wash your hair kanna. Do you spend all your time rolling in mud?”
“No paati. You have already told me the Kaleidascope story… you said you will tell me a scary story today.” 
“Won’t you get scared by it? Already you are afraid to pee alone at night…”, his grandmother chided him. 
“That’s because your bathroom is at the far end of the backyard!”, Vaidy countered. 
Seri, seri. I will tell you a real story today, something that happened in this village when my mother was your age.” 
“Yay.”

“When my mother was your age, a new teacher was deployed at the local government school. He was not a man from these parts; he hardly spoke the language, dressed in ill-fitting, heavy tunics, and was an oddity wherever he went. He stood over six feet tall but was shrunken and emaciated and despite not being beyond thirty, was almost completely bald, which made his head dazzle under the midday Sun. He also appeared to be unmarried despite his advanged age. But the most defining feature of the man was his nose. Oh, what a nose it was! Long like a cobra, it curved like a cutlass to its pin-like tip and then retreated like a wave towards the upper lip. People joked that the nose traveled one day before the rest of him!“
“Like Garuda!”, Vaidy interjected. The eagle-god was the vahana of Ranganatha, their family deity and was one of Vaidy’s favorite gods. 
“Yes, it was sharp like Garuda, but where Garuda’s nose signifies auspiciousness and strength, the school teacher’s nose suggested wickedness and malice. The kids quickly started calling him “Kazhugu” behind his back”. 
“What is Kazhugu?”
“Vulture. The bird eats dead bodies and is unholy.”
“But isn’t Jatayu also a vulture? Didn’t he help Rama?”
“Yes, but Jatayu and his brother were exceptions. Now stop interrupting me or I will lose the flow of the story!”
His grandmother continued, “Despite the nose’s sinister appearance, the school master turned out to be an utter lightweight. He was easily startled and had a fragile constitution that was prone to shivering when agitated. The kids were quick to take advantage of him. Pandemonium would ensue in every class as kids would jump from bench to bench throwing paper balls at one another, while the hapless teacher tried to quell the class, until his shivering would make him collapse in a sweat.”
“I feel bad for him. Why were the kids so mean?”
“Kids can be the cruelest sometimes kanna
“I am not cruel. When Lata caught a caterpillar during P.T. period and Senthil suggested we dismember it part by part, I fought with them to have it released”, Vaidy demurred. 
Chamathu. You are my golden boy”, his grandmother rubbed his face with her palms and cracked her knuckles, the magical charm for warding off evil eyes. Whenever her knuckles cracked noisily, Vaidy beamed a little with pride; everyone knew that the louder the crack the more the attention one had begotten. 
“Continue story please!”, he exclaimed. 

“The helpless school teacher tried appealing to the villagers to rein in their wards but the villagers also couldn’t respect a man who couldn’t even control a few small boys. He even wrote to his superiors in the city begging for a transfer, but his letters got sucked into a bureaucratic maze.“
“Exhausted of all other options, one day he broke down to a postman who could understand his language a little and suggested he consult a Tantric sage who had recently taken up residence in the forest beyond the colony of the others. It is known that Tantric sages can only be seen at midnight, so on the midnight of a moonless night, the teacher went to meet the sage, carrying along a live chicken for propitiation. “
Paati, what is Tantric?”
“It means the sage practised in the dark arts and could communicate with spirits and ghosts.” 
At that time a dog yelped sharply nearby making Vaidy cling to his grandmother’s leg in terror. 
His grandmother chuckled, “Shall I stop?”
“No, no. Continue. I am not scared.”, Vaidy replied, trying to salvage some pride. 
“The teacher poured his heart’s miseries to the sage but unbeknownst to him his sadness had calcified into pure hatred towards the children. Falling to the sage’s feet, he demanded the power to avenge his ill treatment. The sage, pleased with the offering of the chicken, boomed, “Thathasthu. So be it.” Immediately the teacher was transformed into a terrifying bird with a human face, the teacher’s own face. Finally the maleficent nose had a body to match. The teacher had been transformed into a demon! The demon shrieked in pain and took flight into the night sky!”
“Did someone kill the demon?” 
“Wait, you are getting ahead of the story! After that night, truant children in the village started disappearing mysteriously. Boys seen playing in the street corner at one moment were gone the next. A boy fast asleep on a mat next to his mother was gone when she woke up in the morning. A boy drawing water from a well was gone even before the pail hit the water. The only trace left behind were a few dark feathers. Through the postman, the villagers surmised that the teacher had come back to haunt the village and began to call him Kazhugappan. They didn’t allow their children out of sight and permitted no mischiefs. Children continued to be taken but at a slower clip until it eventually stopped.” 
“Was Kazhugappan killed?”
“No one knew what happened to him. But to this day, children that refuse to eat their meals or sleep on time are warned to not incur his wrath. He is always looking for naughty children, including city boys!”, his grandmother concluded in a gravely tone.  
Vaidy stared blankly at the street. He was taking in the sights, but his mind was elsewhere. The village had turned out to be more fantastical than he had ever imagined! Kazhugappan! What an adversary for Vaidy, who always fancied himself to be the hero of every story. At the stroke of three, his grandmother let Vaidy go out to play with his friends to whom he related the Kazhugappan story in complete detail. The group solemnly agreed to actively search for unseemly feathers and other such signs of the demon. But apart from copious quantities of cow and goat dung in various levels of decomposition, their investigations didn’t reveal much else. The story and their mission was forgotten after a few days. 

Maami, how can you expect me to make a living if I sell you the entire bunch for three annas?”, the vegetable lady wailed. Every morning she would bring a basket of fresh vegetables from which Vaidy’s grandmother would select the freshest wares for the day’s cooking. Busy with his coloring book, Vaidy paid little notice to the negotiation. 
Maami, did you hear about the new supervisor at the weaving workshop? He has moved into the room behind the workshop. I hear he has come from Karur, but no family nothing. Pah, you should see his nose! It’s so sharp, you can till a field with it.”
Vaidy froze. A sharp nose, a lone man. It can only mean one thing — Kazhugappan had returned!
As soon as the vigilante was allowed to leave home at 3 pm, Vaidy ran to collect his group of friends. The weaving workshop was at the edge of the village and had a one-room outhouse behind it. Such an isolated enclosure seemed like the perfect haunt of a demon. Convinced that no demon can emerge in the bright day and armed with packets of vibuthi which is universally known to ward off any unearthly foe, the group slowly crept up to room through the fields behind it. The room had a single window through which they peeked in. It was empty, the occupant probably still at the workshop. Sparsely furnished, they could only see a few utensils and a chulha in one corner and a rolled up mattress in the other. A shut suitcase lay below the window, Vaidy wonder whether it will have any clues about its owner. Valli, Vaidy’s closest friend, pointed out the lack of any framed photographs of Gods or Goddesses in the room. Vaidy nodded grimly. Just as they were wrapping up their reconnaissance, what was it that Vaidy noticed by the locked door? 
“Look! A black feather by the door!” 
The kids backed away slowly from the window. They had all the proof they needed, a demon walked in their midst. 

It was only when the group were plotting their next course of action that they realized the futility of all the mythological tales they knew. Each one of them knew at least a dozen demons from mythology in every grosteque shape and form, and yet none of the tales prescribed a foolproof way of taking down a demon. The kids neither had Rama’s bow to shoot down Tataka or Krisha’s strength to wrip apart Bakasura. The kids debated at length the pros and cons of various attack strategies; Valli suggested flinging dung balls at the demon, Murthy was all for digging up a trench and trapping him in it, Venkat argued for the slingshot which seemed like their closest alternative to Rama’s divine bow, while Vaidy felt it best to jump on top of the man to crush him while preventing him from taking flight. In a truly democratic fashion, they group argued and debated, breaking for tea and snacks frequently. Eventually a glorious plan was conceived. 

The man had been seen going for a walk around the village every evening after work. When he walks by the large banyan tree, Vaidy will jump on top of him stunning the demon to the ground. Instantly Valli and Venkat will emerge from the other side and fling stones and mudballs at the fallen demon, taking care as Vaidy repeatedly pointed out to not hit him. In case the demon was not subdued by this vicious assault and tries to run away, Venkat would have dug a trench a few yards ahead along the path and covered it with fallen branches, twigs, and leaves. The demon will fall into the trench and the kids will seal him shut! Vaidy beamed with pride. 

The next evening, the kids took up positions. Murthy had dug up the trench and was now tasked with lookout. Vaidy clung to the lowest branch of the banyan tree, directly above the path. The branch was more slippery than he expected. Tensions were high. Venkat had almost given up in fear and had to be slapped into sense by Vaidy. Like a general corraling his troops before an epic battle, Vaidy had spoken eloquently about this fight between good and evil. Mutiny had been abated, but skittishness remained. 

Murthy whistled twice. The demon was arriving. 

Vaidy gripped to the branch tightly, he knew he only had one shot. From the corner of his eye he saw Venkat shivering in fear and mused, “Only some people are born warriors!” 
The demon was now in sight and was steadily walking towards the tree. Vaidy readied himself for the plunge… from the other side, he heard a whimper that turned into a muffled cry that was immediately followed by a full-throated shriek. Vaidy swung in fear towards the sound. A deathly Venkat had emerged from the other side, his eyes brimming with tears and panic. “Aaaaaaaargh”, he screamed at the walking figure and let loose a big stone from his slingshot!Venkat, normally a decent shot on a good day, had become completely disoriented in fear and had aimed the slingshot too high. The meaty pebble flew through the air and struck gold in Vaidy’s cowering rump. 

Ammaaaaa!”, Vaidy screamed and fell from the tree, landing a few spots in front of the supervisor who jumped in surprise. Vaidy, hurt but not defeated, swiveled towards the demon and cried, “Kazhugappan!”. The war cry energized the startled army as Venkat, Valli, and Murthy descended on Vaidy and the supervisor throwing mud balls, stones, and branches from all directions. Their spotty aims meant Vaidy got hurt as much if not more than the supervisor. The man raised his arm to protect himself from the constant onslaught and approached Vaidy to help the kid up. Vaidy, terror-struck by the demon’s proximity scrambled to his feet and ran. He felt something soft grasping his ankle for a moment, and in the next he plunged into the deep trench dug by Venkat. Vaidy fell with a puff. The army deprived of their general lost all nerve for the fight and scattered helter-skelter into the fields. The supervisor, shaken but not hurt, approached the trench to rescue Vaidy. The boy was badly scratched and bleeding from his knees. Initially grateful to be out of the trench, when Vaidy saw the identity of his rescuer, he prompty fainted. 

“I don’t know what happened Paati-amma. I think someone was trying to attack me. Your grandson was very brave and tried to warn me”, the supervisor whispered. “As I was taking him to the medic’s house, he kept saying, “Kazhugappan” over and over. Do you know what that is?”
Vaidy’s grandmother adjusted the cool compress over his forehead and pulled up the blanket over his sleeping self. She turned towards the supervisor and shrugged, “Who knows what these kids talk about these days? They are always picking up bad influences.” 


Monday, September 2, 2019

Kalinga Narthanam

I am starting a new series in my blog to feature a selection of my recent artwork. The idea is to present the finished product along with some context through my thoughts, sources of inspiration, mistakes, etc. 

Kalinga Narthanam


Kalinga Narthanam is easily my favorite imagery from Hindu mythology. Just imagine a five-year old child dancing on the heads of a vast, demonic serpent on an overflowing Yamuna as dark rains lash all around. This scene strongly resonates with my very core. Perhaps as a result, I have tried to capture this image through my sketches on several occasions. Here is a hasty attempt from 2014 on a TODO list! 


Over the years I have discovered that drawing this scene helps me to get back into sketching after long layoffs. The powerful imagery moves me to grabbing my pencil. Below is my latest attempt at this scene. It was sketched on an iPad Pro with the Apple Pencil on the stock Notes app. 

Things I like about this image:
  • The flowing motion of Krishna: I was trying to convey a sense of careless elegance by capturing a "mid-frame" moment. If I was a better artist I would have been able to make the image hazier without losing legibility. 
  • The heads of the snake: I tried to give each head a distinct personality. The head being trampled by Krishna is the most arrogant one, a few nearby are staring menacingly at Krishna, undoubtedly the targets of his future steps; whereas there are some heads that seem reconciled with subordination -- one even appears pleased. 
  • The flower ornaments: I think the flowers have a 3D effect going on which pleases me to no end. I can't quite remember how I managed this; subsequent efforts at duplication haven't been quite as successful. I think sketching over multiple times with pencils of different darkness settings is responsible. It gave me pause whether flower ornaments will appear so prominent in a torrential downpour, however the scene is brimming with theophany that I reasoned divine grace could explain the freshness of the flowers. 


Sunday, April 28, 2019

Dhan Vapasi: "mo money no problems"

When I first heard the phrase "Dhan Vapasi" it seemed like a war-cry for the repatriation of funds, affectionately dubbed as black money, stashed by rich Indians in overseas bank accounts in the shady watering holes of the financial world such as Switzerland and the Cayman Islands. In contrast, Dhan Vapasi called for the repatriation of money – Indian money – from a much closer proximity: from India's governments. 

Dhan Vapasi is the brain child of serial tech-entrepreneur Rajesh Jain, one of the masterminds behind the BJP's election campaign during the 2014 Lok Sabha elections. He is a man of big ideas – one of his other goals is to rewrite the Indian Constitution along of the lines of the American Constitution – and Dhan Vapasi is certainly a very big idea. 

Dhan Vapasi is centered around the idea of Public Wealth and the right of every Indian citizen to derive income from it. Public wealth is defined as everything not owned by private parties such as public lands, mineral deposits, forests, public sector undertakings, government guest houses, ambassadors with red sirens, etc. 

The argument for Dhan Vapasi rests on the following equation:


When public wealth is suitably and effectively utilized it can create sustainable income for its owners, the Indian public. Due to a combination of historical and political reasons, most of India's public wealth is legally owned and controlled by the Government of India and state governments. Starting from the Chanakya's Arthashastra the ruling classes have tried to usurp and control natural wealth, particularly land, in the name of public welfare. This process was accelerated by the British and hasn't slowed a beat since Independence in 1947. Dhan Vapasi conservatively estimates public wealth in India as Rs. 15 lakh crores (15 followed by 14 zeros!), or roughly Rs. 50 lakh per family. 

Governments (states and center) are sitting on this incredible stockpile of public wealth. And yet, instead of effectively utilizing this wealth to generate prosperity for all Indians, Dhan Vapasi claims that governments across all political stripes have done the opposite. They have willfully mismanaged this wealth to enrich their own pockets. Dhan Vapasi claims that such mismanagement and corruption is unavoidable given the improper incentives baked into our political system. To come to power politicians have to spend obscene sums of money and grease multitudes of palms. Once in power, they have a very limited timeframe to recoup this vast investment. This incentivizes public loot for personal enrichment. Public wealth is treated as a cash-cow and on those occasions publicly-run enterprises go belly-up thanks to incompetent administration, the government bails them out using more public money. A case in point is the recent Air India bail-out. There is no reason for the Indian government to run an airlines and yet it continues to prop up a shambolically-run organization. 

Convinced that governments cannot be trusted to effectively utilize public wealth for public welfare, Dhan Vapasi calls for the liquidation of most of India's public wealth. It argues for the immediate auctioning of public lands, mineral deposits, privatization of public undertakings, etc. and distributing the generated income to every Indian as an annual payment of Rs. 1 lakh per family. Dhan Vapasi asserts that this income will have transformational benefits to India, including eliminating extreme poverty, generating millions of jobs, reducing the avenues for public corruption, and rendering unnecessary most public assistance schemes.  

Dhan Vapasi's website includes a booklet and a deeply informative wiki on India's public wealth. The booklet is rambling, repetitive, long on moral justifications and short on implementation details. It is also self-contradictory in places. For instance, to the question of whether the people can be trusted to responsibly spend the income from Dhan Vapasi, the booklet retorts, "If the people are capable enough to assume the responsibility of choosing their political leaders — that’s democracy — why are they incapable of deciding what they should do with their own wealth?". Dhan Vapasi's invectives against the political system would suggest that the people are clearly incapable of selecting the right political leaders; wouldn't it follow that they cannot be trusted to spend their wealth responsibly? 

I see Dhan Vapasi are an interesting garb for a Limited Government manifesto. The movement calls for the complete disentanglement of most of the Government's powers, leaving behind just three – the  Army, domestic law & order, and the courts. A Dhan Vapasi Bill has been crafted and the organization appeals to politicians across the political spectrum to rally around this singular objective. Instead of organizing around abstract ideals such as Libertarianism or Classical Liberalism, Dhan Vapasi is a call to organize around an end-product – Rs. 50 lakh per family – and sees Limited Government as a natural fallout of this desirable end-goal. 

Though the scheme may seem too simplistic, its true power rests in its simplicity and potential 'to go viral'. Like the war against black money, Dhan Vapasi could become a powerful rallying cry in the public imagination. It is ripe for adoption by anti-establishment movements. Even if the idea of Dhan Vapasi is impractical at a pan-national level, it could be applied to every level of public governance  – panchayat, municipal, state, and federal. Could we devolve lands and resources owned ineffectively by city municipal boards? Could we offload government interests in at least a few PSUs? Are there more such low-hanging fruits for Dhan Vapasi? 

It is self-evident that the Indian state is too big and too powerful. The remedy cannot be a call to cut it down to the size of a post-card. The government has to do more than just manage the army, the police, and the courts. It has to protect the environment, regulate responsible business practices, promote welfare-schemes for the historically downtrodden, provide basic education and healthcare for the neediest, and more. It remains my hope that by offloading the government of things it need not do, it can better focus on the things it should do


Further reading:





Saturday, April 27, 2019

A Reading Challenge ramble

Goodreads is not for everyone. The website isn't the most responsive, the reviews are mostly unorganized, and the iOS app can be clunky... and yet, I have stuck with it for five years now, despite not logging in for several months at a stretch. The reason is that Goodreads has become a place to chronicle my personal reading habits and preferences. On Goodreads I reflect upon my past readings and discover new things to read. My social interactions on the social network begin and end, for the most part, through additions to the 'Want to Read' and 'Currently Reading' shelves.

One aspect of Goodreads that has enriched my reading over the years is its annual Reading Challenge. The idea is simple: at the beginning of the year you set a personal goal of reading some number of books during that calendar year. The rest of the year, through a combination of personal drive and fear of public shame, you try to read enough to meet the goal. Nobody wants to be the person who aims to read 60 books in a year and yet stands at 3 books read by the beginning of December. 
Despite reading being a mostly private affair, a reading habit is often flaunted in very public ways. When I first signed up for the challenge in 2014, driven partly by this desire to flaunt, I set myself a target of reading 50 books – a ridiculous reach considering I was to join grad school midway through the year. Unsurprisingly I failed to hit my target, but I didn't fail too badly. I managed to read thirty five books that year – the most I have ever read in a calendar year. The quality of my reading was fairly high as well. From Umberto Eco's The Name of the Rose to Hemingway's The Old Man and the Sea; from Amartya Sen's Identity and Violence to Hamid Kureishi's The Black Album, I was exposed to a wide breadth of ideas and writing styles that year. By the end of 2014, I was inspired to write this about my reading that year. 

2015 was a regression to the mean. I could read just seven books, albeit books of remarkable note such as Fahrenheit 451 and Donna Tartt's The Secret History. This was also the year I truly discovered Salman Rushdie, despite having read some of his works back in India. You see, to realize the magic of his words one must have experienced the life of a cultural transplant, lost between two cultures, forever in known places and yet never at home. Shame, his book on Pakistan, ranks in my all-time top five. To me, Rushdie and Arundhati Roy are in a league of their own. They are like glass-blowers with words, they make language weave and twist in mesmerizing ways that one can't fully understand but still recognize as beyond one's abilities to mimic. 

The poor showing in 2015 lowered my expectations for 2016. A book a month was all I asked of myself. The score at the end of the year was a very healthy 15. One book that stands out, in hindsight, from that year is Kazuo Ishiguro's The Remains of the Day. I have always fancied melancholy in literature, especially when it is tied to a good plot and relatable characters. 2016 was also the year I was introduced to graphic novels, thanks to my friend Clint. 

If 2014 was my Steven Spielberg year – voluminous – then 2017 would be my Daniel Day Lewis year. I read half as many books, but each one was a hit out of the park. Salman Rushdie's The Satanic Verses will rank as one of the most involved reading experiences. The North Water was chilling and brutal. Zadie Smith's On Beauty was wise and cool. I was breezing through incredibly complex works and my writing improved, including my technical writing at work! At one point I was reading over two hours a day. 

Sadly 2018 was another regression. I was still spending time with the occasional gold nugget, such as Salman Rushdie's Two Years Eight Months and Twenty Eight Nights, but the bulk of my reading during the year consisted of Tintin on my iPad. For most of the latter half of the year, I didn't touch a physical book. This continued into the early months of 2019. Eventually in March, I logged into Goodreads and saw Reading Challenge progress updates from many of my friends. I was very disappointed with myself and set myself the lowest bar yet. I challenged myself to read merely six books in the remaining nine months of the year. 

When you are coming back to reading after a long layover, it doesn't bode well to start with an award-winning literary work. My incipient attempts at reading The Narrow Road to the Deep North or the Moor's Last Sigh quickly failed. The books were too deep and the language was too convoluted. I needed an easier read that could keep me engaged. Around this time, I ran into my school friend Radhika who highly recommended The Great Derangement by Amitav Ghosh. She gifted me her own personal copy, rife with her underlinings. The gift became my motivation and I plowed my way through the book. It was a work of non-fiction that ruminated the lack of climate change as an actor in contemporary literature. While Ghosh's searing insights into the depredations of the western model of economic growth was enjoyable, the bits I loved the most were his anecdotal passages that bore resemblance to his works on fiction. Fiction will always remain my first love. I followed it up with Sing, Unburied, Sing. It was a weird book; a mishmash of the scars of racism in the deep south and the unquenched thirsts of spirits roaming in the afterlife. It was marvelous, dull, and terrifying in parts. Next came When Breath Becomes Air by Paul Kalanithi. As expected it was a tearjerker. Paul's life reaffirmed something I have long believed in – it is through the confluence of disparate ideas and interests that the greatest writing is born. Paul's deep interests in literature, philosophy, medicine, and morality was evident and inspiring. 

My rapid progress encouraged me to rise my target for the year to ten books. Let's see if I can achieve it. I am currently reading Shrilal Shukla's Raag Darbaari, and John Le Carre's The Honorable Schoolboy. I will be tweeting about my reading this year on Twitter chain

You can find my Reading Challenge scorecards here: