In Praise Of The Native Intellectual

Or how to rubbish all those who don't agree with you, get up your nose, yank your goat, or articulate critique and are likely, in any way, to challenge your undisputed supremacy as Pundit of the Postcolonial Nation. A response to Ramachandra Guha

PRIYAMVADA GOPAL

A 'native intellectual', suggested Frantz Fanon, the great freedom fighter from Martinique, is essential to the development of any great nation as it comes into its own after decades of colonization. Fanon, a complex thinker by nature, evolved a whole theory of how intellectuals could and should participate in the life of their country. They had to find ways to engage with ordinary people and their aspirations and to think about the many meanings of freedom, justice and democracy beyond simply replacing white rulers with black or brown ones. Native intellectuals would need, above all, to discard their smug complacency, learn to be self-critical and forge international alliances with like-minded others. (Though from Martinique, he himself worked alongside the Algerian anti-colonial movement).

But these old freedom fighter types, our own Gandhi and Tagore included, really were rather long-winded and needlessly sophisticated. Who can blame them? They missed the cyber age where we do things faster and with a lot less agonizing over details and nuance. Here, in India, we can now produce the New and Authentic National Intellectual (NANI) in double-quick time, futta-fut. Here's how you can become one in Ten Easy Steps:

1. First, position yourself at all times as the Real Indian, the one who stayed behind selflessly to serve nation and countrymen while others have departed for foreign shores. You have remained (or returned) to live the simple life in your old family pile in Alipore or Prithviraj Road or Benson Town.

2. Locate a handy counterfoil, a Ravan to your Ram. These are easy enough to find. Rummage through the heaving NRI hordes coming back to (your) home this December. A couple of likely prototypes immediately present themselves. In practice, they may be polar opposites and sworn enemies, but that should not deter you from handily clubbing them together. So, take a rabid Hindu chauvinist and a secular academic-activist and pop-psychoanalyse both as alienated losers who have lost their way by living away from the motherland. The fact that their politics and views may have been formed during their long years growing up or studying in India is neither here nor there. Where the academic is concerned, long years of published research into Indian history, culture or economics is also irrelevant.

3. This will also enable you to place yourself as the Eminently Reasonable man in the middle between two Extremes. The truth, of course, is geographically certified, to lie 'in-between.' Anyone who thinks that this position (like Tony Blair's Third Way) is somewhat facile and easily arrived at is an extremist to begin with anyway.

4. A NANI, while selfless, also needs to eat. Fear not, you do not actually need to lecture at an Indian college or work for the Indian civil services to earn your daily bread. That would needlessly fetter your creativity. Write popular books which will be widely sold in the free and individual West where they love their 'native' writers anyway. (If one of these books can praise NRFs or Non-Resident Firangs who devote their lives to India and her 'tribes,' so much the better). The royalties will keep you in Fab India silk kurtas for the rest of your life. Please note that this is different from and vastly morally superior to actually living in one of these grey northern lands and getting your grubby monthly paycheck (from which income tax is actually deducted) there.

5. If you need to do research for your books in well-resourced libraries, you can easily get lucrative visiting fellowships or short-term teaching contracts at Cambridge or Harvard or Yale. (After all, you cannot really be expected to produce your words of wisdom sitting at the decaying National Library or even swish Teen Murti alone).This way, you can retain the glow of rectitude that being a Resident Indian gives you. Jet-setting and networking with the Global Great and the Good is, in any case, a form of national service.

6. Relatedly, don't worry too much if you yourself have undertaken your undergraduate or graduate study at one of these prestigious foreign institutions or even if you have taught there for a while. But please, do take due care to underplay this where you can or it may seriously affect your ability to be perceived as a real NANI. You need to be able to roundly denounce the Indian academics who live and teach abroad without any hint of compromise on your end. You, after all, are sweating it out on the coalface at the IIC or Habitat Centre while they are swanning around in New Haven or Warwick. These suckers actually teach for a living.

7. Now, while you dutifully condemn religious chauvinists (as all refined people must, dear boy) you must not lose sight of your real bete noire. This is what you term the 'Non-Resident Political Radical' (NRPR) -- professionals and academics based abroad (there being, of course, no political radicals or 'desi leftists' in India itself). This type of academic don is the real threat to national well-being and security. In terms of the calendar year, they may spend just as much time in India as you do abroad, but they must be reminded at every possible turn that they, unlike you, are Inauthentic and Deluded. So write vitriolic denunciations of Indian academics abroad at every available opportunity, including in academic books published abroad. Remember, you cannot do this too often.

8. Remind everyone that you yourself have your fingers on the Pulse of the Masses. (If challenged, point out that you have servants which even the most well-paid of these NRI types don't, certainly not the dons). The Masses, you can assure us unequivocally (because, after all, you talk to your bai, driver and mali) are unanimously in favour of every unfettered aspect of globalization. Oh, yes, even when it means loss of land or livelihood, polluted water supplies or ill-treatment in a Gap supply-chain sweatshop. Small price to pay for India Shining after all. And remember, Non-Resident Capital is far superior to Non-Resident Indians unless the latter happen to be providing the former. These useless NR-academics don't have two pennies to invest into a Bangalore start-up anyway.

9. If Indian academics who happen to be based abroad raise questions about the possible downsides of unchecked globalization, you can toss them into the dustbin of history in one fell swoop. Again, conflating different historical and political contexts is a handy tool--Cuba, China, Burma, Kazakhstan, the Congo--all are socialist 'autarkic autocracies' which these deluded dons want to transform our beloved nation into. (You can take the opportunity to reveal the hitherto little-known fact that Burmese generals are apparently seeking to convert their country into a socialist utopia, along with the big oil companies who are, of course, well-known supporters of socialism). Like McCarthy did for the United States, simply imply that all dissent is part of a vast anti-Indian left-wing conspiracy. If the (non-existent) desi leftist writer or intellectual based in India happens to also dare to voice critique, write a vicious denunciatory screed and dispatch them into obscurity forthwith.

10. Finally, and this is important so that you too not become alienated like them, end your perorations on a constructive note. This can be done with a soothing paean to all 'humans' to which category the 'right sort' of NRI are deemed to belong.Humans are people who agree with you. They don't get up your nose, yank your goat, or articulate critique. Above all, they are unlikely, in any way, to challenge your undisputed supremacy as Pundit of the Postcolonial Nation.

Priyamvada 'Main Hoon Don' Gopal is a suspected NRPR who has just tumbled off the plane from Cambridge/London at Bangalore Airport

Idle Worship, Or The Non-Resident's Role Play

Come winter, and Indians will genuflect before the visiting hordes of NRIs

RAMACHANDRA GUHA A new festival has been added to the Indian ritual calendar. Like Dussehra and Diwali, it is a winter festival, but unlike them the gods it honours are living beings, who appear before us in flesh and blood instead of being frozen into stone. This relatively new addition to our lives is called NRI puja. It takes place in December, a time when thousands of Non-Resident Indians briefly become Resident Non-Indians.

As a middle-class, English-speaking South Indian, I am always part of these festivities myself. For half my family serve as deities; the other half as worshippers. Whether I like it or not, I am placed by default in the second class. Fortunately, whatever personal apprehensions I have about participating in this annual puja are overcome by the force of professional obligation. As an Indian who chose to live in India, I might affect scorn for the migrants, but as a social scientist I must take cognisance of a phenonemon whose social significance grows with every passing year.

The first thing to note about this puja is that it has space only for a certain kind of NRI. Those who live with Arabs in the Gulf or with Fijians in the South Pacific do not qualify; still less those who have made their home with humans of African descent in the Caribbean. To be worthy of worship, an NRI must live with people whose skin pigmentation is, in the Tamil phrase, paal maadri, literally, the colour of milk.

Among the gods who visit us every winter, three deities tower above the others. Analagous to Brahma, Vishnu, and Siva, we have Salman the Creator, Amartya the Preserver, and Sir Vidia the Destroyer. Just as Brahma gave birth to the world, Rushdie gave birth, through his magnificent novel Midnight's Children, to an innovative and globally influential school of Indian writing in English. Like the god he resembles he appears to have done little since—but, for that first and fundamental act of creation, we worship him still.

Vishnu the Preserver is supposed to have had 10 avatars. His successor probably exceeds him in this regard. Sometimes he comes to us as a Bangladeshi (by virtue of the fact that he was born in Dhaka), at other times as a Bengali, at still other times as a Global Indian. Other roles he has assumed include economist, philosopher, sociologist, historian, and seer. Like the god he resembles he comes to cheer us, to console us, to chastise us.

Siva could set the world ablaze with a mere blink of the eyelids. His modern successor can destroy a reputation by a word or two said (or unsaid). As with Siva, we fear Sir Vidia, we propitiate him, and we worship him. Who knows, if we are diligent and devoted enough, he may grant us some favours in this world (or the next).

In the Hindu pantheon there are three main Gods as well as 33,000 lesser ones. Through the month of December, the Holy Trinity are sighted from afar—prayed to, occasionally touched, but rarely spoken to. But how many Indians get to go to Badrinath anyway? Their regular prayers are offered to more modest deities who live in or visit the smaller shrines in their own villages or towns.

Among these lesser gods, the first and by far the most numerous category consists of the Family Show-Off. This is the man—less often, the woman—who went early to the West, usually the United States, to study, work and earn. He makes trips home every few years—at first coming alone, then with Indian wife acquired through traditional channels, and finally with one or two brats in tow. When these family NRIs appear, we, mere permanent residents, are obliged to pay homage, altering our own lives and work schedules to do so. It is striking how naturally we slip into the role of worshippers; they, as naturally, into the role of the worshipped.

The Family Show-Off is more than willing to speak of the upward curve of his own life: of a better-paid job, a bigger car, a house on the coast. He is certain to note the very different conditions of your life—the traffic jams, the power cuts, the credit card machines that don't work, the water fit only for animals to drink. Some visiting NRIs express anger at these conditions. Others express sympathy, which yet comes with a very large dose of self-satisfaction.

Sometimes the Family Show-Off takes on a second role, that of the Non-Resident Religious Radical, or nrrr. The nrrr tells you that the only way to build a strong, self-reliant nation is to marry Faith with State. Like exiles everywhere, he yearns for the restoration of a pure, uncontaminated, national culture, which in his rendering can only mean a Hindu culture. These nrrrs have been to the Sangh parivar what North Americans Jews are to the Israeli Right and what Irish-Americans have been to the ira—that is, an important source of moral and (more crucially) material support.

When the BJP was in power, much attention was paid to the diasporic fundamentalist. But few, it seems, have noticed the steady growth in influence of another kind of diasporic extremist, whom I call the Non-Resident Political Radical, or NRPR. While the nrrrs tend to come from the commercial and professional classes—they are typically doctors, lawyers, and businessmen—the NRPR are located chiefly in the American academy, as students and professors. They are fervently against 'lpg': liberalisation, privatisation and globalisation. This, despite being beneficiaries of L, P, and G themselves. Some NRPR offer socialist Cuba as an alternate economic model; some others, the Gandhian ideal of the self-sufficient village economy. Where the nrrrs support a political party, namely the BJP, the NRPR are more prone to support, and influence, those social movements which share their distaste for the state, the market, the establishment; for, it seems, everything - and - everyone - but -themselves.

Both kinds of radicalism stem from a deep sense of alienation. The Hindu professional might live in suburban America but he shall never be of it. His neighbours can't pronounce his name, have never heard of his place of origin, don't warm to his music and are uncomprehending of his religion. Back home, however, there are people who both understand him and need him. So he writes cheques to the Vishwa Hindu Parishad, thus to preserve the essence of a culture too elevated for his narrow-minded neighbours to appreciate.

The university radical, for his part, also finds himself pyschologically out of place in America. His fellow dons all know their Marx, but in the wider society the ruling deity is Mammon. The only hope is to take succour in oppositional movements within India. When George Bush's America is so ferociously devoted to consumer capitalism, thank God for the desi leftists, who so heroically keep out the market and keep flickering the fading light of socialism. The Mother Country to the rescue, again.

Both kinds of radicals are hypocritical. Living under a Constitution that separates Church from State, the religious radical yet wishes to convert India into a Hindu Pakistan. Living in an open, free society that encourages innovation and enterprise, the political radical yet wants to refashion India into a Burma writ large, into an isolated, autarkic autocracy that shall pass itself off as a socialist utopia.

To be fair, and for the sake of completeness, I must note that there are many Anglo-American NRIs who do not fall into the categories identified above. These are human beings and not deities, as unsure as normally resident Indians normally are about how to improve the country or settle the fate of the world.With these ordinary NRIs our relationship is rather more equitable—for they talk to us, rather than down at us.

When was the first ever NRI puja held? I think I can say without too much fear of contradiction that it was not before the 1960s—when the first big wave of professional emigration into the US began—that this particular festival entered our ritual calendar. At first it was observed in isolated pockets, chiefly in south India. But over the years the number of deities grew and grew. Besides, they now came from every state of the Union, returning each winter to show their face and receive devotions in return.

However, it is just conceivable that the festival has peaked, that its most glorious days are behind it. With the surge in the economy, the previously disadvantaged worshipper has disposable cash of his own; now, come late December, he seeks to holiday in Bali or New Zealand rather than stay back for the rituals at home. In any case, repeated contact with the deity has led to a certain disenchantment. Some of us cannot wait now for the New Year to ring in and the flights to New York to take off, so that we can turn, with relief and anticipation, to worshipping those Gods—Shahrukh Khan and Sachin Tendulkar pre-eminent among them—who come not on fleeting annual visits but are with us (and in us, and for us) always.

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