We are told, 'our profession is our God' (செய்யும் தொழில்லே தெய்வம்). From this adage, we understand that by performing our designated jobs diligently, we respond to a divine call. Along the way, in our long civilisation, our profession has come to define who we are and our status in life. We can blame humanity for messing everything up!
What began as a description of human aptitude and traits was categorised into academic types, those with athletic and combative inclinations, the entrepreneurial type, or the diligent and conscientious workers. People excelled in their respective skills in accordance with their innate talents. Over time, families became pigeon-holed into specific professions. Domineering behaviour is an inherent trait within us. In this way, elitists among us established hierarchical orders within society based on profession, with the scholarly and martial groups at the pinnacle. Those reliant on manual labour to perform their tasks or to handle dead animals, carcasses, hides, dirty linens, and noxious environments found themselves at the lower end of the spectrum.
Over time, this arrangement became increasingly toxic, creating divides among people regarding shared facilities, marriage, and even day-to-day social interactions. They attribute this to the British, who capitalised on the situation to further their 'divide-and-rule' strategy while ruling their Empire. Now, 75 years after independence, India remains mired in its internal divisions and caste politics. Despite all of this, it still manages to bounce back to better days, with the icing on the cake being its economy recently surpassing that of its former colonial master in size.
According to this film, pockets of discrimination persist despite significant advancements. Chinnasamy, a young man with great ambitions, is called upon to perform the last rites for deceased individuals in his village, a duty carried out by his father and ancestors. He finds the task demeaning, as no one wishes to undertake it, and people look down upon the job. The villagers' insistence on conducting one such ritual causes him to miss an important government examination, the Village Administration Officer's exam.
Things take a further turn when his medical student sister falls in love with the son of a chieftain from a higher caste. She and her entire family are humiliated. Those around them seem intent on maintaining the status quo, wishing to keep Chinnasamy's family subservient. Every attempt to improve their social standing is thwarted. Chinnasamy retaliates. When the chieftain's father passes away, Chinnasamy refuses to perform the death ritual. Everyone in his caste follows this lead. Unable to bury the old man, the police intervene. Eventually, the case is brought before the courts.
Although the whole set-up is quite melodramatic, the film carries a very relevant social message.
Hindus in Hindu Rashtra(2023) Eighth-Class Citizens and Victims of State-Sanctioned Apartheid Author: Anand Ranganathan
I felt as if I were listening to him debate on Indian internet television. For the uninformed, a debate in the Indian context differs from the BBC's 'Hard Talk' or a conventional debate in which one person is given the stage to speak while others listen.
On these Indian shows, what we see on our monitors are multiple smaller windows, reminiscent of those in 'Brady Bunch' or ‘Hollywood Squares’, with everyone yelling at the top of their lungs simultaneously to make their point. With the rapid-fire speed of speech, often seen in speed debates, and the caustic choice of words, it is quite a spectacle. Everything is drowned out in the cacophony of each speaker's voice. Amidst all this, the anchor begins to argue at a higher pitch without turning off the guests' microphones. Sometimes, I wonder why the guests bother to attend at all.
Anand Ranganathan has attended numerous such debates. His strong command of English and fluent expression of thoughts make him a standout in right-wing media.
After listening to so many of his arguments on X, the book evokes a sense of 'déjà vu'. His premise is that Hindus in India are receiving a raw deal. After being overrun by foreign invaders from the West before the Common Era, India finally attained independence 75 years ago. Despite the change in rulers, he argues that Hindus continue to be treated as the stepchildren of the nation. The British governed this vast country using their 'divide and rule' tactics, which, regrettably, persist to this day.
Ranganathan presents eight points regarding why Hindus in a Hindu nation are receiving a raw deal. Although India's Constitution declares the country to be secular, the State deems it appropriate to oversee the management of Hindu temples. For thousands of years, the temple ecosystem has served as a centre for worship, education, community living, trade, economy, statecraft, and even defence. Every invader understood that to dismantle India, they had to dismantle the temples. The law allows for the appointment of non-Hindus to the boards managing temples. In contrast, mosques and churches govern their own affairs. Court cases seeking the independence of Hindu temples have been ongoing for years.
Back in the 1990s, 700,000 Kashmiri Hindus were systematically driven out of their homes. Thirty years after the massacre, the state finds it more profitable to have them return as tourists for foreign exchange, but not to their ancestral homes. In contrast, Rohingya Muslims are permitted to settle in Jammu and Kashmir. Is the abrogation of Article 370 the right path to rectify the status quo?
The Waqf is considered the third largest landowner in India, after Defence and Railways. What began during pre-Independence times by the British to appease the Muslims has since expanded. Many prominent landmarks around Delhi, as well as Ambaini's house, are now believed to be Waqf land. Any property adjudged arbitrarily by Muslim law irrevocably belongs to Allah for all time. It reached a point of absurdity when a 1,500-year-old Hindu temple in Tamil Nadu is claimed to be situated on Waqf land, despite Islam being only 1,300 years old. The archaeological and physical evidence of lingams at the Gyanwapi Mosque serves as proof that it was constructed atop the grand Kashi Vishwanath temple. Even Aurangzeb, in his verified biography, Masir-e-Alamgiri, conceded to demolishing the aforementioned temple to erect a mosque. The 1995 Waqf Act solidifies the authority of the Waqf Board; however, these days, Parliament is attempting to amend this.
The Right to Education Act (RTE) of 2009 is said to be leading Hindu-run schools towards extinction. The Act dictates financial control, as well as the choice and quota of students and teachers, selectively applying these rules to non-minority schools; failure to comply results in closure. These restrictions compel schools to raise their fees, forcing parents to seek alternatives in schools run by minorities. Even in states where Hindus are a minority, the Act continues to operate against their interests.
The author highlights legislation that appeases non-Hindus but targets Hindus. For instance, bigamy is illegal under Indian law, yet it is permitted under the Muslim Personal Law of 1937, illustrating the double standards. Feminists advocate for equal rights but remain silent when the court permits Muslims to marry upon puberty. The corridors of power are intent on reforming Hinduism and addressing the social ills that characterise Hindu society, while the Abrahamic religions remain untouched.
The author also has a bone to pick with India's fixation on glorifying the invaders of the land. He is particularly scathing about naming one of Delhi's main roads 'Aurangzeb Road,’ referring to a ruthless conqueror who found solace in destroying pagan religions, particularly Hinduism, upholding Islamic law over his territory, imposing jizya on non-believers, and forcibly converting Sikh spiritual leaders. The nearest train station to visit the remnants of Nalanda University is Baktiyapor, named after the invader who burned Nalanda, thus losing centuries of knowledge and wisdom.
It appears that the actions of the courts show no hesitation in attempting to alter Hindu practices, such as in the Sabarimala case, where women of menstruating age are not permitted to enter the Swami Ayyappa temple. However, the courts chose to remain silent regarding other religions, as exemplified by the case of Nupur Sharma, who is blamed for the killing of an innocent tailor for commenting on the Quran. Ranganathan further illustrates the bias of the Indian courts against Hindus.
Even though the author is an engineer by training, he chose to dedicate most of his time to highlighting the plight of the second class of Hindus in a country where the majority are Hindu. He even states that there is a legislative, judicial, and constitutional apartheid against them.
At a time when tranquillity is a distant memory and race politics is rearing its ugly head, it is only appropriate that we re-evaluate our stand on what it is to be a Malaysian. Does it encompass only the majority of people of a particular ethnicity who dominate most fields, as determined by the country's social engineering policies? Does it refer to the earliest occupants of the country? Does being a Malaysian mean being a Muslim only? What happened to all the people who sacrificed their hearts and minds for the nation all this while? Their “blood, toil, tears and sweat” mean nothing?
To the pea-brained who insists that Malaysia is only for Malay-Muslims and the rest are most temporary occupants of the land who should be thankful for their temporary occupation, read this.
The Dass legacy: Soldering on
By Adrian David
June 14, 2021, New Straits Times.
Flying Officer (Rtd) David Samuel Dass in his Royal Air Force uniform during War War I. - Pic courtesy of Brig-Gen Dr Alexander Amaradran Dass
KUALA LUMPUR: "No one is a man, until he has been a soldier."
This is one adage the Dass family firmly believes in - for four of them have collectively clocked an impressive 110 years of service for the nation.
Their foray with the armed forces began with their patriarch - Flying Officer (Rtd) David Samuel Dass who had served with Britain's Royal Air Force (RAF) during World War I .
Then, David's son Warrant Officer II (Rtd) William David Dass continued the family's tradition with the Malaysian Army.
In later years, William's sons Maritime First-Admiral (Rtd) Christopher Ravindran Dass and Brigadier-General Dr Alexander Amaradran Dass donned the uniform.
Dr Alexander, who is due to retire on May 4 next year upon reaching 60, was promoted to a 'one-star' general recently and is serving as the maxillofacial surgeon and department head at the 94th Armed Forces Hospital at Terendak Camp in Malacca.
Warrant Officer II (Rtd) William David Dass flanked by his sons Capt Christopher Ravindran Dass (right) and Colonel Dr Alexander Amaradran Dass after laying a wreath on Warrior’s Day at the cenotaph in Penang in 2011. - Pic courtesy of Brig-Gen Dr Alexander Amaradran Dass
He is just among a handful of medical specialists in the discipline with the Armed Forces.
Dr Alexander told The New Straits Times that it was the wishes of his grandfather David to have at least one 'son' in each generation of their family, to serve with the armed forces.
"There was no force and we took it upon ourselves to put our foot forward, when the nation really needed able-bodied youths during the difficult and trying years," said Dr Alexander, who hopes his nephews or grandchildren would continue with the tradition.
Recalling David's service, Dr Alexander said his grandfather had served with the RAF's 63rd Squadron as an officer from 1916 to 1920.
"He saw action in the Mediterranean and against the Turkish Army in Mesopotamia (Iraq).
"His foray earned him the British WW I 'Victory Medal' and a 'British War Medal'.
"David opted out of service after his stint with the RAF and went into business, before moving to Malaya in 1930," said Dr Alexander, who is married to Khasturi Bhai Muniswaran, a former CIMB banking executive.
William had joined the Police Volunteer Reserve as a 16-year-old.
In 1954, he became a Junior Civil Liaison Officer (JCLO) and was posted with the First battalion Royal Malay Regiment based at the Lintang Camp in Sungai Siput, Perak.
"He was tasked with gathering information on the movement of the Communist Party of Malaya's (CPM) movement in the area.
"Dad often related to me his encounters with the CPM terrorists deep in the jungles of Malaya.
"Among his tales were how he had to sleep with the bodies of his dead comrades, until they were safely retrieved to be given a burial with honours," said Dr Alexander.
In 1955, William was among those from the Royal Armour Regiment who were deployed during the 'Baling Talks' in Kedah, between the Malayan government and CPM leader Chin Peng.
During the First Emergency period of 1948-1960, William was tasked with tracking down and monitoring the movements of another CPM leader, C.T. Perumal.
In 1962, William was chosen to serve under the United Nations peace-keeping mission in Bukavu, Congo.
In 1970, William also served as the chief staff assistant to the Malaysian defence adviser at the high commission in London, Britain.
He retired as a Warrant Officer II, after 29 years of service in 1980.
Dr Alexander said his elder brother Christopher had initially joined the Royal Malaysian Navy in 1980 and rose to become a commander.
Warrant Officer II (Rtd) William David Dass (second from left) with his fellow comrades and British expatriate children in Congo in 1962. - Pic courtesy of Brig-Gen Dr Alexander Amaradran Dass
"In 2005, he was among the pioneer batch of officers and men in the newly established Malaysian Maritime Enforcement Agency (MMEA), starting off as a captain.
"He went on to serve as commandant of the MMEA Academy in Kuantan, Pahang before retiring in 2019 after almost 40 years of service," said Dr Alexander, who had completed Form Five at the Penang Free School in 1979.
A few years later, he earned a Public Service Department scholarship to pursue a bachelor of dental surgery degree at the University of Punjab in Lahore, Pakistan.
He was cited on the Dean's list and was the first Malaysian to win a gold medal there, for his excellent results upon graduation in 1991.
Upon his return, Dr Alexander was seconded to the Ministry of Health and served at the Queen Elizabeth Hospital in Kota Kinabalu, Sabah for about two years.
"In 1993, I chanced upon the opportunity to serve with the Armed Forces Royal Medical Corps as a dental officer.
"I accepted a commission as a captain and was duly posted to the 2nd Battalion Royal Ranger Regiment at the Tambun Camp in Ipoh, Perak," he said.
Five years later, he attended a staff officer's course in Port Dickson, Negri Sembilan and won the commandant's prize for his thesis on total quality management.
"In 2000, I was offered to purse a four-year post-graduate degree in oral maxillofacial surgery at University Malaya, Kuala Lumpur.
"In late 2005, I was the facial trauma surgeon with the Armed Forces team despatched on a humanitarian mission to the earthquake mission in Battagram, Pakistan," he said.
In 2009, he was the Malaysian Medical Commander (MMU-7) with the United Nations Mission for the Referendum in Western Sahara (Minurso), tasked with assisting and treating military observers and land mine victims.
"Part of my job entailed me to undergo an airborne course to complete the compulsory eight static-fall parachute jumps off an aeroplane.
"With Terendak Camp as the home of the Army's 10th Para Brigade, my 14 years there helped me to better understand the stress and strain of the soldiers," said Dr Alexander, who earned the unique maroon beret worn by elite commandos who are a key element of the Armed Forces' Rapid Deployment Force.
Brigadier-General Dr Alexander Amaradran Dass with his wife Khasturi Bhai Muniswaran. - Pic courtesy of Brig-Gen Dr Alexander Amaradran Dass
He added that to earn the maroon beret, he had to undergo a myriad of strenuous exercises and trainings for about two solid months.
"These included the 'Pegasus' survival exercises which were tough ordeals both in the jungles and at sea.
"My first airborne jump over 2,000 feet in 2007 was truly an exhilarating experience, as I managed to avoid hitting the ground like a sack of potatoes," he said.
Dr Alexander was also exposed to joint military exercises with Indonesia, Australia and the United States' armed forces, apart from the regular combat exercises with the 10th Para Brigade.
"Having the opportunity to train with foreign armies was always a unique experience as it allowed me to share and exchange knowledge with them.
"It also certainly strengthened our camaraderie," said Dr Alexander, who has special interests in dental implantology, laser and facial trauma.
Owing to his vast experience, Dr Alexander was roped in to initiate diploma courses for dental staff assistants at the Armed Forces Medical Institute in Malacca, as well as ensuring that the 94th Terendak Hospital was of an international-class medical facility to adequately for soldiers.
He paid tribute to the gallant officers and men of the Armed Forces who toiled to safeguard the sovereignty of the nation.
To improve his communication and leadership skills, Dr Alexander is actively involved in Toastmasters International.
"I owe an incredible debt of gratitude to the Armed Forces leadership for their confidence and trust in me to fulfil my responsibilities as a doctor and an officer.
"I am privileged and fortunate enough to be given an opportunity to further my studies and career. I have no regrets donning the uniform as it had provided abundant opportunities and possibilities to advance myself. I realise that this country of ours is a land of prosperity and generosity, of strength and unity, of opportunity and work," he said.
The powers that be wants us to believe their narrative. They assert that their concocted tale of how history happened keeps true to the natural chain of events. They create a smokescreen to justify the turn of events to explain social strata's current status and how social justice should be.
Our history likes to paint Indian immigration to the peninsula as a single wave of settlement. With a single stroke of ink, they put all Indian in the same basket. That they were brought in the colonial masters as indentured labour (a milder wording for bonded slaves) to milk out not only the juices of rubber trees but also the milk the wealth of the nation. It was no coincidence that the Malay Peninsular was referred to as "Swarnabhumi" (Land of Gold). In the same breath, these keepers of Nation history declare that the British never really colonised us. They were just administrators.
Sorry to burst your echo chamber, purveyors of fairy tales. Indians were sailing the seven seas even way before the Malaccan Sultanate, often quoted as the spark of Malay identity. The Malabari Indians even showed Francis Light the route Pulo Pinang, the island they had been frequenting for so long. How many of us know the Malaccan Sultanate kingmaker, Tun Perak, was of Indian extract? But then so was the despotic and corrupt Tun Mutahir, an Indian Muslim. On the royalty side, Raja Kasim who was summoned to the throne after Raja Muhammad's knifing fiasco had a mother who was Indian.
The Indians who reached here were traders and master boat builders in the early part of the country's history. Indian sojourners then sauntered in later at the end of the 19th century, equipped with the best of what English education could offer. They arrived at the behest of the colonial masters to help out in the day-to-day administrative work of a cash cow of a nation that paid for half of the Englishmen's extravagances back in their Motherland.
Unlike other European colonialists who hurriedly left their posts in a hurry in total pandemonium, the British actually left Malaya with a comprehensive post-independence roadmap. They cast in stone the Constitution and the citizens' charter to ensure equality for all.
Somewhere along the way, this arrangement was hijacked. Politicians with self-serving agendas and a blank cheque for eternal power decided to use what they learnt from George Orwell and Joseph Goebbels to good use. They rewrote as they saw fit. They knew that he who controls the past controls the future: who controls the present controls the past. They understood that they can create the illusion of truth by repeating a lie often enough to become the truth.
They try to say that the indentured Indian labourer got immersed in estate life only to be torn about in the quagmire as the British planters left their plantations and the new owners decided to cash out. The Indian poor were forgotten in the greater scheme of things. Lost of job, home and wanting of skills drove them to the wild side of society, a world of crime and subsequently justified police brutality.
That is why we need more books like these - to tell the contribution of different communities to what was one time expected to emerge as one of emerging Asia's Tigers. Sadly, the other sibling cubs have all gone places. We are left alone as the sick and wounded feline without a roar and probably needing crutches soon.
VC George, a 90 years old retired Court of Appeal judge, tell us his life and times growing up in Klang in pre-WW2 Malaya all through his journey into adulthood and his illustrious career. He (Honourable, Lord or just George) has inked his narration in 100 short notes, which tend to end up with an unexpected twist or a witty footnote. This man was there in the flesh during the nation's birth, just like the many others referred to as pendatang (newcomers, just off the boat). These wrongly called pendatangs are the very people who helped to produce enviable students of international calibre, established medical facilities that transformed our health services to be at par with international standards, founded research centres and universities, and gave dignity to august Halls of Justice in the country.
A good read. It is filled with many anecdotes and 'one liners'. It tells of a time when people would take jokes in a good spirit and not be offended or raise a big hue and cry, claiming victimisation.
