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Sunday 28 December 2014

Cricket - enough with the onfield chatter


There's a difference between gamesmanship and verbal intimidation; the former adds colour and humour to the game, the latter breeds hostility © AFP
Ian Chappell in Cricinfo
On-field chatter was on the agenda again after the Gabba Test. The question being asked was: Why did India taunt Mitchell Johnson? The more important question is: Why does cricket allow so much on-field chatter?
The more players talk on the field, the more the likelihood there is of something personal being said. If something personal is said at the wrong time, there will eventually be an altercation on the field. When that happens it will be players who are punished and as is almost always the case, the administrators will escape scot-free, despite being guilty of allowing the problem to escalate to this point.
Apart from the danger of an altercation on the field - and if you don't think that could be ugly, just remember two players have bats in hand - there is the simple matter of the batsman being entitled to peace and quiet while he's out in the middle. I'm surprised more batsmen don't object to the inane chatter that regularly occurs in the guise of gamesmanship. And if I hear one more player, coach or official say this chatter is "part of the game", I'll lose my lunch.
What will happen if a batsman - and the sooner one summons up the courage to do so the better - starts talking to the bowler as he begins his run to the wicket? Will he be told by the umpire to desist? Sure he will. The batsman would then be entitled to ask the umpire: "So is only one team allowed to talk out here?" Perhaps it will take such a scenario to make the administrators realise this is not an acceptable part of the game. The issue needs to be addressed seriously and promptly.
I don't have any problem with gamesmanship. This is the thoughtful and often humorous use of wit to entice an unsuspecting player into losing his concentration. When bowling into the footmarks to Sourav Ganguly from round the wicket, Shane Warne provided a classic example of gamesmanship. After Ganguly had let a couple of balls go, Warne remarked; "Hey mate, the crowd didn't pay their money to watch you let balls go. They came here to see this little bloke [pointing to Sachin Tendulkar at the non-striker's end] play shots."
If a batsman is silly enough to fall for such a ploy then more fool him. Gamesmanship has been part of cricket since its inception and it's also been responsible for a lot of the humour that adds colour to the descriptions of the contest. There's a big difference between gamesmanship and personal abuse, or the constant inane chatter fielders use to try to distract batsmen.
Any abuse should result in the offender being spoken to in no uncertain terms by the umpires. If it continues then the offender should be hit with a substantial suspension, one that will cause him and other players to think twice before they mouth off again. And umpires should be told by the administrators that they will be backed to the hilt in an endeavour to rid the game of both abuse and excessive chatter.
One of the big mistakes touring sides make is trying to play Australia at their own game. There has always been a bit of needling/gamesmanship in the Australian first-class game because the players know each other so well.
However, in the past this was laughed off after play with the aid of a cold drink, and the next day's play commenced with a clean slate. As socialising after play doesn't often occur so much now in the international game, the previous day's hostilities are still fresh the next morning and it doesn't take much to re-ignite the fuse.
India made a mistake in taunting Johnson at the Gabba. The administrators will be making an even bigger blunder if they don't crack down on excessive on-field chatter, and it's the players who will pay a hefty price if this issue is left unresolved.

Friday 26 December 2014

How Hollywood movies embraced Hinduism (without you even noticing)

From Interstellar to Batman and Star Wars the venerable religion has been the driving philosophy behind many hit movies. Why?  

Nirpal Dhaliwal in The Guardian

Interstellar’s box office total is $622,932,412 and counting. It is the eighth-highest-grossing film of the year and spawned an endless raft of think pieces testing the validity of its science and applauding the innovation of its philosophy. But it is not so new. The idea which propels the plot – there is a universal super-consciousness that transcends time and space in which all human life is connected – has been around for about 3,000 years. It is Vedic.


When the film’s astronaut hero (Matthew McConaughey), declares that the mysterious and all-knowing “they” who created a wormhole near Saturn through which he travels to save mankind – dissolving his sense of material reality in the process – are in fact “us” he is simply repeating the central notion of the Upanishads, India’s oldest philosophical texts. These hold that individual human minds are merely brief reflections within a cosmic one.
McConaughey’s character doesn’t just talk the talk. He walks it, too. So, the multi-dimensional tesseract – that endlessly reflective prism he finds himself in as he comes to this realisation, and in which he views life from every perspective – is the film’s expression of “Indra’s net”, the Hindu metaphor which depicts the universe as an eternal web of existence spun by the king of the gods, each of its intersections adorned with an infinitely sided jewel, every one continually reflecting the others.




Pinterest

Hollywood’s eager embrace of Buddhism, yoga and other esoteric Indian systems is not new, of course. David Lynch is an outspoken exponent of transcendental meditation, Richard Gere follows the Dalai Lama and Julia Roberts affirmed her Hinduism in the wake of Eat, Pray, Love – a movie that tells the tale of a modern American woman’s journey towards peace through Indian spiritual practises that grossed over $200m. Hinduism can get the tills ringing even when it urges parsimony.
Nolan has long been a devout subscriber to the cause. A director famed for being able to get a multi-million dollar project off the ground with only his own name as collateral, he clearly knows the value of pre-existing brands such as Hinduism. His breakthrough hit, Memento, had Guy Pearce as an amnesiac whose unreliable consciousness is the faulty lens through which we see the story of a murder, told both in chronological and reverse order. This notion of distrusting individual reality and looking beyond it for truth was extended in Nolan’s Inception, in which Leonardo DiCaprio leads a team of psychonauts on a heist deep within the recesses of a billionaire’s mind – a spiralling adventure of dreams within dreams in which the laws of nature increasingly bend and warp – before finding its purest expression in Interstellar.

Interstellar … spiritual journey?

Pinterest

“Look at the first Matrix movie,” says producer Peter Rader. “It’s a yogic movie. It says that this world is an illusion. It’s about maya – that if we can cut through the illusions and connect with something larger we can do all sorts of things. Neo achieves the abilities of the advanced yogis Yogananda described, who can defy the laws of normal reality.”
Rader’s latest movie, a documentary about Paramahansa Yogananda – among the first gurus to bring Indian mysticism to America in the 1920s – has been a sleeper hit in the US. The film documents how influential Hindu philosophy is in American culture, with contributions from the likes of the yoga-devoted hip-hop mogul Russell Simmons. “There’s a big pent-up demand,” thinks Rader. “There are a lot of closet spiritualists who are meditating, doing yoga, reading books and thinking about a bigger reality. And now they can come out and say, ‘Yes, I’m into this.’ Steve Jobs read Yogananda’s book once a year. He bequeathed a copy of it to everyone who attended his memorial. It helped inspire him to develop products like the iPad.”
But before Nolan, before the Matrix, before, even, the iPad, there was Star Wars: the film that opened mainstream America up to Indian esotericism more than anything else, with its cosmic scale and theme of a transcendental “force” that confers superhuman powers on those who can align with it. George Lucas was influenced by the mythologist Joseph Campbell, whose work A Hero With a Thousand Faces traced the narrative arc common to all mythic heroes that Luke Skywalker would embark upon. Campbell himself lived by his Upanishadic mantra “follow your bliss”, which he derived from the Sanskrit term Sat-Chit-Ananda.

The Matrix.

Pinterest

“The word Sat means being,” said Campbell. “Chit means consciousness. Ananda means bliss or rapture. I thought: ‘I don’t know whether my consciousness is proper consciousness or not; I don’t know whether what I know of my being is my proper being or not, but I do know where my rapture is. So let me hang on to rapture, and that will bring me both my consciousness and my being’.” His mantra was the paradigm for Skywalker’s own realisation of the force, the sense of peace, purpose and power gained once he allowed himself to accept and unify with it. “If you follow your bliss,” thought Campbell, “you put yourself on a kind of track that has been there all the while, waiting for you, and the life that you ought to be living is the one you are living.”
As his mastery of the force neared its peak, Skywalker comes perilously close to taking Vader’s sinister path. With this, Star Wars established the principle in Hollywood of superheroes having to overcome an inner darkness while battling an external enemy, and finding an enlightenment in the process. Nolan’s trilogy of Batman movies – in which a tortured protagonist struggles as much not to become his nemesis as to defeat it – have introduced a whole new generation to the Indian god-myths and the teachings of yoga that emphasise the priority of one’s internal journey while facing the challenges of the outside world. Next year, even younger recruits to the cause will feel the force of the new JJ Abrams’ Star Wars movie.




Pinterest

“Spirituality is the open-secret,” says Rader. “A lot of people know that if we quieten down we can tap into a deeper power. And the movies that tap into that, like Star Wars and Interstellar, are hugely popular. Audiences know what the film is telling them, they have a sense that this story is working on a deeper level. It’s telling them that there’s more to life than just the ordinary. That there’s something much bigger, and they’re a part of it.”
A philosophy to which many are keen to subscribe is what makes religions successful. Movies, too.

Tuesday 23 December 2014

Christmas is a face-off between people who are spiritual and people who are consumerist


How do you formulate an anti-consumerist worldview that doesn’t involve becoming a killjoy?
Children's toys
'It isn’t my kids' spiritual wellbeing I’m worried about. It’s the volume of plastic tat I have to throw out every year, to make way for the next tranche of plastic tat.' Photograph: Paul Hackett/Reuters

Christmas is a face-off between people who are spiritual and people who are consumerist. The consumerists never call themselves that, they’re just really keen to let you know that they don’t believe in God. The spiritual ones never call themselves spiritual, they are just very anti-consumerist. It’s the dialectic method of identity building: I hate crackers and piped music, ergo I am deep; I hate superstition and unprovable things, ergo I am fun. It’s like a zero-sum game in which the shops helpfully give the spiritualists something to kick against, and the churches, especially with their midnight shenanigans, give the consumerists something to laugh at.
Unfortunately, it doesn’t leave you much room for manoeuvre if you are both anti-consumerist and an atheist. Pretty much everything you say will deliver you into the hands of the wrong ally. Up until now, I have always just succumbed to one side, in order to avoid getting crushed by the competing plates. Between about 1983 and 2013, assuming myself – on the final throw of the dice – to be more of an atheist than an anti-consumerist, I swallowed the shop-fest whole. I remember standing in Marks & Spencer buying a slipper bag for my uncle, crying with laughter at the scope of the needlessness. Who needs a bag to put their slippers in? It’s like having a special wallet for handkerchieves. Probably, if he’d lived a bit longer, I’d have bought him one of those too. None of this ever struck me as at all obscene; it was all at one remove from obscenity, like a cartoon of someone accidentally chopping off their arm.
But having kids has tipped me over the edge. It isn’t their spiritual wellbeing I’m worried about – they have grandparents for that. It’s the volume of plastic tat I have to throw out every year, to make way for the next tranche of plastic tat. It’s like an anxiety dream, this act: shovelling gigantic, brightly coloured items that have detained nobody for one second longer than the time it takes to render them incomplete or no longer working. They are almost new, and completely pointless. I don’t want to blight another household with them, but I can’t face putting them in the bin, so the whole lot from last year spent six months in a sort of staging post, some inconvenient place while I waited for some other person to throw them out for me. If they’re battery powered it’s 10 times worse, because the added complexity is like an accusation. They are all battery powered.
This is when you’re faced with the question that you should have squared up to 20 years ago: how do you formulate an anti-consumerist worldview that doesn’t involve becoming a killjoy? How do you eschew consumption while still maintaining your spiritual hollowness? The people buying the plastic have annexed the space “fun”, while the people with the baby in the manger have appropriated “thought”. I have no ideological home in this season. But I do love the drinking.

Why the bouncer is not essential to cricket

Pranay Sanklecha in Cricinfo

The bouncer: not worth the risk  © Getty Images
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The death of Phillip Hughes was also the death of a certain kind of false, if sincere, innocence about the game. We are reminded that cricket balls can kill. So what should we do about bouncers?
The standard answer - unanimous, even, when it comes to the old pros who constitute the majority of those who write and talk about cricket, is: nothing. There is nothing to do. Keep calm and carry on. We must understand that what happened to Hughes was a tragic but freak accident (by the way, as Andy Bull wrote in the Guardian, such tragedies happen more often than we might unthinkingly assume). Be sad because it's a tragedy, but don't let it change anything because it was a freakish one. 
Let one view stand for the rest. This is what Mark Richardson had to say:
Don't get me wrong. I don't want to see people getting seriously hurt and what happened to Phillip Hughes is just awful but what people have to accept is that this was such a freak occurrence and serious injury is still so rare that it does not in any way suggest cricket has a problem with the short ball at all. In fact, if cricket took away the bouncer, then we would have a problem. So let's mourn the loss of Phillip Hughes but not use it to grandstand unnecessarily.
I agree. Let's not grandstand unnecessarily. But let's also realise that this is a difficult question, and to dismiss the view that bouncers ought to be banned is itself unnecessary grandstanding, just from the opposite direction.
Let's first realise that there is a moral question here. When you run in and bowl a bouncer, you are (often, not always) aiming it at the batsman. If you're even halfway quick, you know - or after the death of Hughes you ought to, anyway - that you're doing something that carries a risk of causing death, a much greater risk than most other actions carried out while playing cricket.
It doesn't follow that you ought not to do it, or that you are to blame for doing it. What does follow is that you need a valid justification for doing it, and this is not provided by the trope that the bowler doesn't intend to hurt the batsman. Good for the bowler, but it still doesn't address the question of whether he's morally justified in imposing the risk of a very great harm on the batsman.
Now imposing a risk of a very great harm is not the same as imposing a great risk of harm. For instance, each time you fly, you run a tiny risk of a very great harm, while if you gently lob a pebble at someone from a few metres away, you impose a very big risk of a very small harm.
We seem comfortable with the former. Driving, for example, kills hundreds of thousands of people every year, but we do not believe that it should be banned. Why not? Because of roughly these two reasons: first, we believe that the benefits of the practice of driving outweigh the harm of the tragedies it causes; second, we believe that the risk of causing those harms is to some extent unavoidable. We try to minimise those risks, but we accept that given current technology we cannot eliminate them, and we accept them because of the value to us of being able to drive.
And this has been roughly the argument when it comes to bouncers. People outline its benefits: it's thrilling (which Test cricket needs to stay alive), it maintains the balance between bat and ball, it's a test of courage and thereby reveals character (men from boys and all that), it is part of the tradition of the game.
We can accept all of that, for the sake of the argument. But even after we do, we haven't justified the use of bouncers because there is one crucial difference between the practices of driving and of bowling bouncers.
For the justification of driving, it's crucial that its benefits can't be realised without running the accompanying risks. If they could, there would be absolutely no justification left for running those risks.
The bouncer does indeed create benefits. But it does not seem indispensable to creating them. Tradition is not justification, and even if it were, our traditions are mostly the innovations of an earlier time. Eliminating the bouncer would end a tradition, but it would simply be part of the story of the evolution of cricket, and many other traditions would remain. And if you want thrilling Test cricket and a competitive balance between bat and ball, you can achieve both by the simple expedient of making pitches better.
Eliminating the bouncer would end a tradition, but it would simply be part of the story of the evolution of cricket, and many other traditions would remain
One way of doing this would be, of course, to make pitches bouncier, which would increase the risk of inflicting harm, and this might seem to contradict my argument. To quote Mill, via Kipling, "nay, nay, not so, but far otherwise". First, leaving grass on, and allowing pitches to take spin, both make pitches more competitive without necessarily imparting greater bounce. Second, a bouncy pitch would certainly make it more likely that harm will be inflicted, but it's short-pitched bowling that would make it more likely to inflict great harm. And my argument is in part to do with proportionality. I'm not saying take the risk of harm out of the game, I'm saying (well, I will be shortly) that I can't see a good argument from risk vs benefit for imposing the great risks of bowling bouncers.
Make boundaries bigger while you're at it. As for courage and revealing character, well, there are any number of ways cricket does that without the bouncer. Sacrificing your wicket, playing in an unnatural style, bowling into the wind, your response to defeat and victory and misfortune - all these things reveal character. Facing spin on turning pitches is a test of courage, of confronting the fear of looking stupid. Calling for a crucial catch, standing under a ball that steeples high into the air and on which the fate of the game depends - this requires courage.
Ah, but the bouncer is special, people will say, because it's about physical courage. I agree with the latter but disagree with the former. A game with a hard ball travelling at speed will necessarily test physical courage. A game that requires the kind of unnatural exertion demanded of fast bowlers will necessarily test physical courage. A game that people play with niggling injuries, with broken fingers and torn hamstrings, as with in Michael Clarke's case basically no back - this game will test physical courage.
Some may have the intellectual honesty here to go the extreme position. The bouncer is special, they will say, because it tests - especially now, after the death of Hughes - the fear of death. And this testing creates benefits that nothing else can.
But even this, sadly, isn't true. It is not special in carrying the risk of death. To take the most recent example, think of the Israeli umpire who died because of a shot that ricocheted off the stumps. Simply by virtue of the hard ball, and the speeds at which it can be thrown and struck, cricket will always intrinsically carry the risk of causing death. People can die without bouncers being bowled. So even if you maintain that the fear of death is an essential part of cricket, you don't need bouncers to do it.
The point is not that we must make the game riskless. The only way this could even be attempted to be done is to make the ball soft. This would indeed destroy cricket. The point is that we must aim to reduce unnecessary risks. What are unnecessary risks? Well, a pretty good example is something which is not essential to creating the benefits associated with it, and something which directly increases the risk of deaths on the cricket field.
The bouncer.
I love the bouncer. It's electrifying, both to play and to watch. Atherton v Donald, Morkel v Clarke, Johnson 2.0 (or 3 or 4 or 7.7, new Mitch, moustachioed Mitch) v everyone. Who doesn't want to see that?
But I can't see an argument from the morality of risk that justifies it. I can see one other possibility, an argument from, roughly, the value of self-realisation. But reasons of space mean that will have to be the topic of a separate piece.

What is a fair start


Michael Sandel - Harvard University -

PART ONE: WHATS A FAIR START?
Is it just to tax the rich to help the poor? John Rawls says we should answer this question by asking what principles you would choose to govern the distribution of income and wealth if you did not know who you were, whether you grew up in privilege or in poverty. Wouldnt you want an equal distribution of wealth, or one that maximally benefits whomever happens to be the least advantaged? After all, that might be you. Rawls argues that even meritocracy—a distributive system that rewards effort—doesnt go far enough in leveling the playing field because those who are naturally gifted will always get ahead. Furthermore, says Rawls, the naturally gifted cant claim much credit because their success often depends on factors as arbitrary as birth order. Sandel makes Rawlss point when he asks the students who were first born in their family to raise their hands.

PART TWO: WHAT DO WE DESERVE?

Professor Sandel recaps how income, wealth, and opportunities in life should be distributed, according to the three different theories raised so far in class. He summarizes libertarianism, the meritocratic system, and John Rawlss egalitarian theory. Sandel then launches a discussion of the fairness of pay differentials in modern society. He compares the salary of former Supreme Court Justice Sandra Day OConnor ($200,000) with the salary of televisions Judge Judy ($25 million). Sandel asks, is this fair? According to John Rawls, it is not. Rawls argues that an individuals personal success is often a function of morally arbitrary facts—luck, genes, and family circumstances—for which he or she can claim no credit. Those at the bottom are no less worthy simply because they werent born with the talents a particular society rewards, Rawls argues, and the only just way to deal with societys inequalities is for the naturally advantaged to share their wealth with those less fortunate.

Monday 22 December 2014

On Pakistan's ability to end terrorism


The discussion is in Urdu

Cricket - It's not the plan, stupid: it's the performance.

Ed Smith in Cricinfo




Merely calling for the heads of Cook and Moores isn't going to solve England's ODI problems © Getty Images
That the England hierarchy wasn't sure, even last week, who should captain them at the World Cup is seen as a terrible lack of planning. You know the kind of critique: problems have been obvious for a long time, need for long-term thinking, absence of a strategic plan, last-minute wobbles…
The consensus, sadly, is wrong and misleading. Planning has very little to do with it. It usually doesn't. The problem isn't bad planning but bad performances. No plan, however good in principle, can survive consistent failure. The fans and the media, understandably, demand change. Indeed, it is not good plans that lead to good performances but good performances that make plans look good. So we have the causality back to front: we talk about the consequences believing them to be the cause. After all, bad teams have plans, too. As Mike Tyson said in a moment of wisdom, "Everyone's got a plan, and then they get punched on the mouth."
Both sides - management and media - are complicit in what is essentially a kind of fraud: the myth of the plan. My television set is always at risk of having heavy objects thrown at it when coaches emerge after a defeat with the message: "Our plans were good, but we just didn't execute them well." (I don't think much more of the alternative: "We need to tweak our plans a little bit.") Always, this is said with the conviction that part a) "the plan" and part b) "the execution" were of roughly equal value and significance. In fact, as every aspiring but failed billionaire knows all too well, plans are really quite easy to formulate - it's getting the job done that's so damned difficult. My plan as a batsman was to get a fine hundred every time. Good plan. Not sure there's a better one. It was the execution that kept proving tricky.
In truth, taking refuge in woolly talk about plans is a polite way of avoiding the subject: the players didn't play very well. Perhaps it's even worse than that and they aren't that good, full stop. This is obviously not press-conference territory. So, artful ways have been cultivated to avoid the subject. An implicit deal has been struck, perhaps without anyone realising it. The media agrees to give credence to the power of planning. But in return, when the wheels fall off, it reserves the right to lambast the management's bad planning. Clichés always develop for a reason: they suit everyone. So it is with planning. For the media (and the fans served by the media), insights into "planning" hint at the inside track, a glimpse at the secret whiteboard in the dressing room. To the management, it sounds strategic and proactive, as though they aren't just sitting on chairs fiddling with rosary beads and cursing under their breath.
Occasionally a team with fewer resources and less raw talent can win. Far more often, however, the better team wins. Acknowledging that central fact is the essential foundation of any good strategy
But how useful is planning as an explanation of events? When I was growing up in the 1980s, economic gurus constantly pointed at the apparently superior Japanese model. They argued that Japan was likely to pull ahead of America because its firms pioneered gradual consensus-building and long-term planning. But between 1990 and 2013 the American economy grew by 73% in real terms, whereas Japan's expanded by 24%. In the new economy, light-footed tinkering, the ability to "pivot" (a Silicon Valley phrase that means changing direction quickly and decisively) has often proved far more effective than long-distance planning.
I write all this as someone with a lifelong interest in strategy. By nature I am considered rational rather than spur-of-the-moment and devil-may-care. It is precisely because I care about planning - and recognise its occasional but serious contribution - that I also know the limits of its remit. Planning can certainly make a difference. From Odysseus' Trojan Horse to Jose Mourinho's Champions League title with Porto, we know that occasionally, very occasionally, a team with fewer resources and less raw talent can win. Far more often, however, the better team wins, regardless of what's written on the whiteboard. Acknowledging that central fact is the essential foundation of any good strategy.

Ottis Gibson checks on Kemar Roach's grip, Antigua, March 18, 2010
A bowler struggling for form? Fix the fundamental problem first © Philip Spooner 
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Yet there is widespread reluctance to admit common sense. I see this first-hand when I sometimes play in amateur cricket. A bowler will be bowling all over the place - full tosses on leg stump, long hops wide of off stump. Clearly, he doesn't know where the ball is going. And then the captain calls him over for a long conversation about field placement, or, even more insanely, starts barking instructions like, "Come on! Like we talked about in the dressing room!" If the barrel of your gun is randomly crooked, the precision of your aim is totally irrelevant. You aren't going to hit the target. So first fix the gun, then we'll worry about the fine-tuning target practice.
As a professional player, I saw one spinner get a mild version of the yips. The coach's insight into the situation? "We need to work with him on how to construct an over." I'll say. He's got six balls to bowl (if we're lucky) and he doesn't know where any of them are going. Construct an over? Sounded awfully hi-tech to me, as though we were in masterful control of events, tweaking at the margins like chess grand masters. The truth was simpler: he was struggling to land the ball. "Constructing an over" was not a plan available to us.
England's bad ODI form is not about Alastair Cook. It is not about Peter Moores. It is not about being too loyal to the captain or too attached to outdated plans. The real problem is the England team. It isn't that good. Hasn't been for a long time. Especially in ODIs. Especially abroad. This is a difficult conversation, tending towards the nihilistic. So we talk about planning and tactics and captaincy instead.
How can the really salient facts be changed and improved? The whole cricketing culture in England needs to take white-ball cricket more seriously. We need better pitches for List A games at home that encourage attacking batsmanship and make greater demands of bowlers. We need to encourage innovation and risk at every level, not ask players to learn new tricks on the grandest stage.
That, I concede, is the outline of my own plan. But as I said at the beginning, plans are easy. It's getting them done that's so difficult.