On Nattukottai Chettiars...

Fortune Seekers: A Business History of the Nattukottai Chettiars
Author: Raman Mahadevan(2025)

The Chettys are believed to have been present in the Malay Peninsula as early as the 16th century in the history of the Malacca Empire, according to Portuguese writings, when they arrived on Malacca's shores. The community, known as Chetty or Chitty in Malacca, had its own distinctive way of life, integrating with the local population, establishing places of worship, and holding significant positions in the Sultanate. They are said to originate from the Coromandel (Eastern) Coast of India. Interestingly, their settlement is called 'Gajah Berang' — 'Angry Elephant' in Malay. This might also be a corruption of Kanchipuram's old name, Karca Pidam. Therefore, the Chittys could have originated from Kanchipuram rather than Nattukottai.

In many P Ramlee films, the character of a Chetty frequently appears as the stereotypical moneylender.

It has been said that much of the State lands belonging to the Sultans changed hands to the Chettys in the late 19th and early 20th centuries. One particular monarch, who was addicted to booze and gambling and a bad gambler too, lost much of his property by signing it away to obtain loans from Chettys to feed his gambling addiction. Usually, the loans were not repaid, leading to the lands being seized and taken over by the Chettys. Concerned local chiefs approached the British administrators, who proposed the Malay Reserve Land Code to preserve State lands for the Malays, that is, within the control of the Sultans, the protectors of Malay sovereignty.

Many groups within the Indian population are naturally entrepreneurial. These include the Mawaris, Khataris, Multani, Parsi, Baniar, Sindhi, Chetti, and many others. They possess sharp business skills and have an exceptional ability to foresee and grasp future economic trends.

https://www.thestar.com.my/news/nation/2021/11/13/
ethnic-chetty-residents-want-more-effort-to-preserve-village

In my hometown, Penang, the Nattukottai Chettiars are renowned for organising the now world-famous annual three-day Thaipusam celebrations with chariot processions and hundreds of kavadi-bearing devotees. To support these events, they have built a large temple complex along Waterfall Road and a silver chariot to oversee the entire celebration. Historically, the Chettiars owned extensive land in Malaysia for much of the first half of the 20th century. However, following the unrest associated with communists (between 1948 and 1960) and the race riots in 1969 in the newly independent Malaya, the Chettiars chose to liquidate their assets and return lock, stock and barrel back to India.

The history of the Nattukottai Chettiars dates back to 2893 BC. By the late 19th century, they had established themselves around the princely State of Puthukottai in South India. They were also known as Nagarathars. The area they inhabited was not suitable for farming, so they evolved into a mercantile community and small local traders. The rule of the British Raj in India made doing business more difficult, leading the Chettiars to explore overseas opportunities for expanding their money-lending enterprise. 

The opening of the Suez Canal in 1869 radically changed global commerce. The plantation economy began to develop in colonies such as Ceylon, Burma, Indochina, and Malaya. The demand for credit surged, and the Chettiars stepped in to meet the need by lending to local planters in these regions. 

70% of all loans in Burma in 1930 were from Chettiars.
https://www.yangontimemachine.com/en/index?id=24&art=chettiar_temple

In Burma and Indochina, rice plantations expanded to meet global demand. Crops such as coffee, tea, and coconut were cultivated on a large scale in Ceylon. Rubber estates flourished in Malaya. Tin mining commenced in Malaya in the early 20th century. Chettiars prospered by doing what they did best—being moneylenders. Their primary activity was an intra-community banking system based on trust and risk-taking. Within the community, they established a support network to ensure that each member received assistance and that disputes between members were resolved internally, without resorting to legal action. Their intra-community bond was powerful. Sadly, the Nagarathars were not particularly friendly with the locals. It was all business. This proved to be an albatross around their neck when the Saya San rebellion broke out in Burma. 

The business was a roaring success for them until 1928, when the world faced the Great Depression. Some had cut their losses and returned home, while others bought large parcels of land when borrowers were unable to repay their loans. The Chettiars became major landowners.

Their businesses faced further difficulties when World War II broke out. The depreciation of local currencies and the switch to Japanese Banana money in Burma and Malaya resulted in overwhelming losses. In Burma, resistance manifested as regional nationalism, such as the Saya San Rebellion, and many of their properties were nationalised. Thousands of Chettiars had to flee on foot as refugees back to India.

Some Chettiars repatriated their capital to India. Many shifted to managing cotton mills, modern industries, education, and banking. A small number of them never recovered from their losses. Over-commitment to money lending and an unwillingness to diversify led to the collapse of their traditional business model.

By 1938, ~25% of Burma's rice-growing areas were in Chettiar hands.
https://www.yangontimemachine.com/en/index?id=24&art=chettiar_temple

Their apparent presence in the modern world, from 1870 onwards, throughout post-independent India, has left an indelible mark. A few figures have secured their place in Indian history.

There was Sir Annamalai Chettiar, an industrialist, banker, philanthropist, and educationist. He is immortalised in the university bearing his name. Another legendary Nattukottai Chettiar is Dr Alagappa Chettiar, one of the first in the community to study English and decide to read Law at the University of London. During his stint in the UK, he worked part-time in the banking sector and acquired a flying licence. Despite completing his course, he was refused permission to practise Law in the UK because he had contracted leprosy, which had slightly disfigured his face. He returned home to found Alagappa University and fund hospitals. Later, he founded Jupiter Airways, which played a crucial role in bringing refugees to India during the Partition. He was the youngest Indian to be knighted in 1946, but he voluntarily renounced the title after India's independence. Alagappa Chettiar's business portfolio included the acquisition of Ayer Manis Rubber Estate in Muar, Johor, in Malaya during the 1920s.

Then there was MCT Chidambaram Chettiar, the founder of Indian Overseas Bank. One of the survivors of the Burma ordeal is the group of AMM Murugappa Chettiar. He relocated to India and ventured into manufacturing cycles, steel tubes, ceramics, sugar, fertilisers, financial services, and more. The Murugappa Group has become a powerhouse of the Indian industry.

Karumuthu Thiagaraja Chettiar was another textile magnate, philanthropist, and supporter of the arts and Tamil language. He was a freedom fighter and a member of the Indian National Congress. This should not be confused with Sir Pitty Theagaraya Chettiar, another notable industrialist and a founding member of the Justice Party. The affluent neighbourhood of T. Nagar in Chennai is named after him. Pitty did not belong to the Nattukottai Chettiar community but to the Telugu-speaking Devanga Chetty community.

AV Meiyappa Chettiar is known for his AVM Studio, AVM Production House and his role as a doyen in Tamil cinema during its golden age.

In Malaysia, the average person might not fully appreciate the business savvy and close-knit qualities of the Nattukottai Chettiars. They might only learn about their black umbrellas, the ash spread on their foreheads, and their money-lending trades after watching several P Ramlee movies. One thing they would not overlook is the Chettinad eateries and their delicious cuisine, which can be found all over town.

(N.B. Over the last decade, a conspiracy has emerged regarding the Nattukottai Chettiar-managed silver chariot used during Penang's Thaipusam procession. It was alleged that the monies offered by the public do not go towards the uplift of Hindus or the maintenance of Hindu temples in Penang. The Chettiars were accused of siphoning off the collection to Chettinadu in Tamil Nadu. The Penang Hindu Endowment Board, in retaliation, introduced a golden chariot in direct competition with its silver counterpart.)

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Flak about Flags!

https://www.poojn.in/post/20859/pandya-dynasty-symbols-insignia-a-
complete-guide#:~:text=The%20Fish%20Emblem:%20A%20Symbol,
its%20importance%20in%20Pandya%20culture.

The Pandya Dynasty of South India featured the emblem of a twin fish on its flag (Meen Kodi). Fish, it seemed, was its mascot. Historical artefacts, such as coins, literature, and architecture, provide evidence of this. The active maritime and fishing activities of the Pandya kingdom led to the association of the fish image with prosperity. The patron deity, Meenakshi, meaning 'fish-eyed', was believed to guard the capital, Madurai.

Lately, YouTubers have started associating the fish with the mythical 'Kumarikandam', which corresponds to sunken Lemuria in the Western psyche.

Advances in early Tamil Sangam Literature are said to have happened when the Pandya's two capitals before it submerged. Occupants from Kumarikandam journeyed across to the South of India and made Madurai their capital city.

The emblem of fish in the Pandya pantheon is so strong that one look at a fish would remind everyone of the splendour and grandeur of the Pandya Empire.

That is how it has been all through our civilisation. A powerful nation would exert its authority by placing its seal of sovereignty on a piece of land and becoming a rallying symbol during both peacetime and war. It served as a cultural identity and an umbrella to unite the subjects.

This piece of cloth, labelled a flag, may have been first sewn on Chinese silk.

Now, in independent Malaysia, the flag has become a tool for some people to gauge their citizens' loyalty. Every so often, somebody would find another person's flag hung upside down or with the wrong number of stripes and would immediately share it virally.

Politicians would jump onto the bandwagon and steamroll their ideologies all over the place to show how ‘patriotic’ they are.

The whole hysteria has reached such a feverish pitch that Malaysians have had it up to their necks. People are scared to place flags outside their houses to mark Independence Month. Fearful that some joker would find fault in his neighbour’s sincere hoisting of the Jalur Gemilang.

It is intriguing how a piece of cloth that is used to unite people is now sowing discontent and hatred. People’s businesses are shut down, and business owners are fined. All these smells evoke a dystopian future, reminiscent of 1984.

(P.S. Sometimes I wonder if the upside-down placement of the flag was done on purpose, to denote a nation under duress!)

This work is licensed under a Creative Commons Attribution 4.0 International License.

Please remove the veil of ignorance!

Burqa City (Short Film; 2019)
Director: Fabrice Bracq

https://snewz.in/aamir-kirans-laapataa-
ladies-accused-of-copying-arabic-
film-burqa-city/425739/

After France banned the wearing of the burqa and niqab in public in 2010, a satirical 19-minute short film was produced. It is set in an unnamed town in the Middle East where all women are required to wear the full burqa and are not expected to speak. Every woman wears a black burqa.

Every lady is seen walking behind her husband, seen but not heard, simply shadowing quietly, even whispering when asked a question. The city is quite strict, not allowing ladies to wander alone. The moral police will arrest them when they are unaccompanied.

Against this background, a newly married loving couple goes shopping. After returning with their groceries, they head back to their car. Here, the owner of a Mercedes accuses the husband of denting his vehicle. A minor quarrel breaks out. In the confusion, the wives get into the wrong vehicles. 

Souleyman, the husband, to his horror, discovers that he has returned with the accuser's wife. Then, the comedy continues as he goes back to the grocery, reports to the police, and more misadventures follow. In fact, Souleyman's wife misinterpreted his instructions and entered the wrong car, while the other lady deliberately wanted to escape an abusive marriage. 

https://www.youtube.com/watch?v=3H1EdybDSHc

This clip came to my attention when someone on social media said that replacing the burqa in 'Burqa City' with a ghoongat results in Lapaadaa Ladies (2023). Even before all these, in 1999, there was a feature film on Dordashan TV titled 'Ghoongat Ke Pat Khol', which tells a comedic tale of mixed-up brides. The storyline is eerily similar to 'Lapaadaa Ladies', featuring brides with crimson-hued veils (ghoongat), trains, and all. The film was directed by debutante director Anant Mahadevan. The original film can be viewed on YouTube. It does not require much intelligence to see that the entire storyline of 'Lappadaa Ladies' was lifted from the TV feature film 'Ghoongat Ke Pal Khol'. 

https://www.bollywoodshaadis.com/articles/laapataa-ladies-is-copied-
from-a-spanish-film-62215

The controversy surrounding these three films centred on the oppression of women. On one side, netizens loudly claim that 'Burqa City' is riddled with Islamophobia and opposes women's empowerment because women choose to dress as they do. On the other side, Hindus argue that, despite the progress made by Indian women, especially Hindu women, leftists and Bollywood attempt to depict rural Indian women in a dull and negative light.

The intriguing fact about the wearing of veils by Indians can be dated back to the period when Muslim forces infiltrated India. After conquering a city, the Muslim conquerors would ride on horseback, seizing their due loot, such as money and kafir women. Muslim women were kept out of reach. Non-Muslim women were considered war spoils. The Hindu women soon realised that by covering their heads, the horsemen would simply pass them by, mistaking them for one of their own. Consequently, every Hindu lady began covering her head to avoid the violent advances of the marauding invaders. In regions where their threat was less severe, like the south of the Vindhya Hills, there was no need to adopt a veil. There were no prancing horsemen, and South Indian women did not need to wear purdah or dupatta.

Kabir
https://www.poetry-chaikhana.com/
Poets/K/Kabir/index.html

'Ghoongat Ke Pat Khol' is a verse from India's highly esteemed 15th-century mystic poet, Kabir. He was a contemporary of Guru Nanak and is honoured by Hindus, Muslims, and Sikhs alike. Born into a Muslim weaving family in Varanasi, he grew up learning about Hinduism from a Guru. His verses are even mentioned in the Grand Sahib. When he referenced this verse, he was signalling the need to lift one's veil of ignorance. Man must free himself from the five impediments (lust, anger, greed, attachment, and ego) that create the illusory veil obstructing his potential to appreciate the enchanting divine music of Life. 

“Do away with your veil ( illusion )

And you shall meet your beloved ( Divine lord )

The lord resides in every living Creature,

Why speak ill words against anyone?

Flaunt not this wealth and your Youth,

Deceptive is your Drum music that carries five notes.

Shake off not your hope,

Light a lamp within and illuminate

this Palace like vacant space.

In the Colourful Palace within,

You can meet your priceless beloved only

By perfecting the Skill of meditation.

Kabir says by this practice,

You attain supreme bliss

That keeps the inner music Chiming day and night.

(Kabir )

(Autar Mota 09.04.2014 )

 

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The Iron Man of India

Sardar (1993)

Director: Ketan Mehta

https://www.imdb.com/title/tt0240879/

Sardar Vallabhai Patel is said to be the best Prime Minister India never had. Dubbed the Iron Man of India, a title given to him by Mountbatten, some believe he might have led India along a different path if he had been chosen as the first Prime Minister instead of Nehru.

It was 1946. World War II had just ended, leaving England to tend its wounds. It faced a huge bill to pay and had lost its dominance on the world stage. The sun had finally set on the British Empire. The Anglo-Saxon cousins across the Atlantic, the Americans, had come out on top, as shown by the Conference in Yalta. Managing the colonies had become an expensive undertaking. England had to cut its losses and relinquish control over the colonies. 

With that background, India had just formed its interim government. The Congress Party had recently won the elections. They were preparing to select the first Prime Minister of independent India. 

Maulana Azad, at that time, was the President of the Congress Party. He had been its leader since 1940. No elections were held since 1940 after the Party announced the 'Quit India' movement, and as a result, most, if not all, of its senior leaders were behind bars. Gandhi, as the senior member who commands profound respect from his members, expressed his displeasure with a leader seeking reelection. Azad withdrew his nomination for reelection as the President. 

Fifteen regional and state Congress committees were tasked with nominating their candidates. Twelve of these nominated Patel. Nehru got none, and the remaining three committees chose not to nominate anyone. 

Surprisingly, Gandhi vetoed their decision. He requested that Patel withdraw his candidacy and suggested the Cambridge-educated, modern-looking Nehru to become the Party President and Patel to be his Deputy. Being a 'respectful lieutenant' and showing his respect for Gandhi, Patel obliged. 

Gandhi believed the modern, forward-thinking Nehru would be a better choice than the traditional-thinking Patel. However, insiders suggest that it was probably Gandhi's fear that Nehru might cause trouble if he was not selected. The Congress might split, and the British could use that as an excuse to delay self-rule. 

Being the compassionate man Gandhi was towards the Muslim plight, he thought Patel, as the Prime Minister of India, would be harsh against Muslims. 

 

Nehru became the Prime Minister with Patel as his Deputy and Home Minister during the tumultuous times of newly independent India. With Pakistan being the albatross around India's neck and Patel and Nehru disagreeing on everything about the handling of Kashmir, it is a surprise how the Indian machinery remained intact. 

King Hari Singh initially aimed to remain independent, like Nepal and Bhutan. When Pakistani agents infiltrated Kashmir, Hari Singh abdicated to Jammu. He consented to accession to India. Nehru, contrary to Patel's suggestion, called in the United Nations and advocated for a plebiscite. Patel had wanted the Indian Army to march in. The result of this approach led to repeated unrest, two subsequent wars, and the latest confrontation. 

Junagadh, a princely state with a Hindu majority and no shared border with Pakistan, had a Muslim ruler determined to join Pakistan. His subjects revolted against him, and he abdicated in favour of Pakistan. With India's support, Junagadh was integrated into the State of Gujarat. 

Another state, quite distant from Pakistan, that wished to join the dominion was the landlocked state of Hyderabad. It was surrounded by regions under India's control. The Nizam, once the wealthiest man in the world, also ruled over a Hindu majority. Using his immense wealth, he managed to procure arms from Europe through British arms dealers, pre-Partition. The Nizam had deployed a paramilitary group, the Razakars, led by Qasim Razvi, to terrorise Hindu peasants into submission. Meanwhile, the Communists were also attempting to benefit from the situation. Patel, citing Nehru's departure as an excuse, used the nation's machinery to launch police action to forcibly annexe Hyderabad into the union.

Nehru and Patel's differences were challenged by a series of resignation letters, but they were softened by Gandhi's persuasion. Gandhi's assassination compelled these two leaders to collaborate until Patel's death.

 

In recognition of his contributions to India's political integration, the Statue of Unity, the tallest statue in the world, was erected in Gujarat.

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The story behind the assassination!

The Hunt (2025)
The Rajiv Gandhi Assassination Case (Miniseries)S1; E1-E7
Director: Nagesh Kukunoor

https://www.sonyliv.com/shows/the-hunt-the-rajiv-gandhi-
assassination-case-1790006628/episodes

This police procedural drama reconstructs events following the assassination of India's former Prime Minister in 1991, when he was campaigning for his next election. In what is likely the first recorded case of a suicide bomber in human history, a bomber strapped with RDX explosives detonated herself while garlanding her intended victim, the Congress party's candidate for Prime Minister. Aside from kamikaze bombers, this may have been the first time the world encountered the concept of suicide bombing.

Prince Vijaya, expelled from the Vanga Kingdom in present-day Bengal, is believed to be the ancestor of the Sinhalese people. He occupied Lanka to establish the Sinhala kingdom in 543 BCE. The original inhabitants before his arrival were hunter-gatherers, Yakkas, and Nagas. The Tamils began to appear around the 2nd century BCE. South Indian kingdoms such as the Cholas and Pandyas invaded parts of the northern and eastern regions of the island. The British brought a second wave of Tamils to cultivate tea and coffee. Alongside the British, missionaries arrived. The Americans started building churches in the northern Tamil regions, while the British occupied the southern Sinhalese areas. They aimed to introduce 'culture' to the locals through education, but their focus differed. The Americans valued science and technology, whereas the British emphasised arts-related subjects. When it came to establishing their place in the modern world, the Tamils proved to be more marketable and prospered. This disparity in educational and economic status became evident when Sri Lanka gained independence. The newly formed government, dominated by the majority, repeatedly attempted to change the status quo. New affirmative actions were introduced to reduce Tamil dominance. The Sinhala language was emphasised, and a quota system was implemented for university entrance. The Tamils retaliated, eventually leading to a civil war with groups like the LTTE taking up arms to demand their homeland, Tamil Eelam.

Rajiv Gandhi

The ruling government responded with reciprocal actions that led to a mass migration of the Tamil population and employed genocidal tactics that lured fleeing individuals into a supposed safe haven before systematically destroying them. Bodies of tortured dissidents are still being uncovered today and identified to provide closure for families, even as we speak.

By 1991, the Tamil separatist movement, led by Velupillai Prabakaran, was particularly angry with India for deploying a peacekeeping force (the Indian Peacekeeping Force, IPKF) to manage the situation in Sri Lanka. It is claimed that between 1987 and 1990, the IPKF colluded with various groups and was involved in human rights abuses, working closely with the Sri Lankan Army (vis-à-vis the Sinhalese people) to commit atrocities against the Tamil population. As a result, the LTTE developed grievances against the Central Indian Government. Their kin across the Palk Straits, who share ethnic roots, generally supported the LTTE's struggle. They offered a safe haven and even supplied expertise, funding, and moral backing to their cause. The politicians of Tamil Nadu promoted the idea that the conflict in Sri Lanka was akin to a clash between Northern and Southern India, since the ancestors of the Sinhalese were from Bengal (North). This kind of division suited their Dravidian political stance. 

The two years before this were turbulent for Indian politics. After the collapse of previous elected governments, the Congress Party, led by Rajiv Gandhi, believed the next election in 1991 was theirs to win. Filled with hope, he made a last-minute campaign visit to Sriperumbudur to support a local candidate. However, the LTTE network, with its local sympathisers, seized the opportunity to eliminate Rajiv Gandhi.

Tamil Nadu intelligence advised Rajiv Gandhi against coming to Madras (Chennai), as their sources sensed a threat and warned him of potential danger to his life. As if the universe was warning him, his helicopter in Visakhapatnam experienced radio troubles and nearly could not be cleared to fly. Gandhi arrived at the campaign late into the night, past 10 pm, to an excited crowd waiting to welcome him. 

A vigilant policewoman noticed a young lady approaching the VIPs too closely, carrying a garland, and tried to shoo her away. As fate would have it, Gandhi signalled the policewoman and uttered his last words, "Don't worry. Relax." The lady placed the garland over his neck, bowed to touch his feet, and pressed the lever to activate the RDX bomb. 

The core of this police procedural series centres on how a quickly assembled multi-agency Special Investigative Team uncovers the mystery behind the bombing. With no leads except for a camera holding a roll of film, the team embarks on a chaotic chase across the countryside against a non-cooperative local population to find the former Prime Minister's killers. Within 90 days, they succeed in identifying the mastermind behind the attack, but not before leaving a trail of cyanide-swallowing suicidal members of the LTTE.

I believe the miniseries provides a fair and accurate depiction of the facts. It moves at a brisk pace. The conversations alternate between Tamil, Hindi, and English. There are no melodramatic elements. The facts are presented as they are, without any biased undertones. 

P.S. Seven of those involved were ultimately imprisoned for the killing. Two of the masterminds were initially sentenced to death but later had their sentences commuted to life imprisonment. In 2022, after three decades behind bars, the seven were released on good behaviour, though the decision was still controversial. Rajiv's children, Rahul, the Opposition leader, and sister Priyanka, engaged in a one-to-one discussion with Nalini, one of those originally sentenced to death. They said they had forgiven their father's killers. The Tamil Nadu Government also campaigned for their release.

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Talk they do!

The Argumentative Indian
(Writings on Indian History, Culture and Identity)
Author: Amartya Sen (2005)

https://www.amazon.in/
Argumentative-Indian-
Writings-History-Identity
/dp/0141012110

The teachings of my history teacher, LKK, in Form 3 still ring as clear as a bell to this day. Comparing India's fight for independence to the Opium War in China, he pointed out that the primary difference between China and India was the written language. No doubt, each part of China had their unique dialects, and a person from one end of the country may not be able to communicate with another person at the other end; they could thank Emperor Shih Huang Ti for giving a unified script. 

India's predicament was that it was not only divided by language but also by writing. Each region had its own spoken language and its own scripts as well. The British found it very convenient to employ their 'divide-and-rule' tactic. What LKK failed to mention was that Indians were argumentative, even among themselves. 

They have been arguing about everything for a long time. With scant understanding of the events happening around them, they try to make sense of what they see. Unlike a multiple-choice question, its answers are not fixed; the interpretation of weather, space, and beyond is anyone's guess. For ages, Indians have been dedicated to defending their POV, making it a national pastime. 

Adi Shankara, a sage in the 8th century CE, is said to have travelled to the four corners of India, thereby marking the boundaries of the subcontinent. He engaged in numerous debates with renowned scholars from various philosophical schools to explore unanswered questions about Nature, space, life, and the virtues of daily living. Shankara, from the South, of the Advaita Vedanta tradition, believed that our consciousness is an extension of the concept of God. In other words, our Atma is part of the Great Consciousness, Paramathma. He used to participate in month-long, intense discourses across Bharat. His famous debate was with Vardana Misra. Misra was from the Mimamsa school, which studies the Veda and attempts to interpret the Vedic texts and our actions (karma).

The famous debate between Shankara and Misra was presided over by Misra's wife, Ubhay Bharati. She was also a renowned scholar. When Madana Misra was finally cornered, she took her husband's place to continue the discussion. It is said that both the husband and wife later joined Adi Shankara's school. 

Pattimandram
https://www.flickr.com/photos/50956076@N08/4674835676/

This tradition of debating simple topics related to daily life can often be seen on Tamil cable networks. One of the popular shows here is 'Pattimandram', hosted by scholars fluent in Tamil and various local speakers. Some speakers actually earn a living by speaking at different events in various towns throughout the year. Their mastery of the language is impeccable, and their stage presence is electric. The show leaves everyone in stitches and offers mental nourishment. 

Another example of the argumentative Indian is aptly illustrated by India's Republic TV and, more recently, by most Indian YouTube news channels. It is common to see multiple small screens, each with people shouting loudly to prove their points. It often results in the anchor having the final say, while other viewpoints are simply lost in the noise. 

A debate between a charioteer and a warrior who developed cold feet on the eve of the war, which would pit cousins and uncles against each other, evolved into a lengthy holy scripture on virtue and worldly obligations. It is the Bhagavad Gita. Imagine a single counselling session extending to 700 verses, divided into 18 chapters. Not only that. The Bhagavad Gita is actually part of a larger epic, the Mahabharata, which is seven times longer than the Iliad and the Odyssey put together. It is filled with dialogues, dilemmas, and alternative perspectives. The incessant arguments and counter-arguments spread over volumes of debates and disputes make readers convinced that truth is not a singular concept, but is a spectrum. Arjuna's hesitation about going to war may actually carry some weight, as the post-Kurukshetra era reveals carnage and tragedy that will be remembered by generations to come. The Pandavas and Kauravas were never the same. Even Krishna's descendants became decadent and wayward. There is a case against just 'just doing it' and 'hesitating'.

The humiliation of Draupadi
https://commons.wikimedia.org/wiki/File:Draupadi_
Vastraharan,_Raja_Ravi_Varma.jpg

When the world discusses India, the favourite bashing is on its perceived injustice based on gender, caste and treatment of its minorities.

When it comes to gender equality, at a time when women in other parts of the world were seen but not heard, Indian women played pivotal roles in their societies. An essential character in the Mahabharata, Draupadi, is not just a pretty figure but a wife to five husbands. The Upanishads tell the story of a sharp, intellectual female interrogator named Gargi. Jhansi Rani and many female warriors fought valiantly against the tyranny of the invaders. In 1925 and 1933, the Indian National Congress Party appointed a female President. For the record, the British had their first woman leader of a major British political party in 1975 with Margaret Thatcher.

India had its own complicated system of labour distribution. It ensured the proper functioning of society. The changes in the world economy and the intrusion of foreign powers, who attempted to simplify the system using their own yardstick, created a cruel caste system. It started a hierarchical system based on one's birth. 

India's internal societal reforms had started addressing the issue. Various offshoots of Hinduism, like Buddhism and Jainism, were reactionary movements against Brahminical orthodoxy. The Hindu Bhakti movement and Sufis tried to break social barriers. Many philosophers, poets, and thinkers were from non-Brahmanical groups. Vyasa was a fisherwoman's son. Vyasa was a reformed thief.

Prolixity is not something alien to Indians, it seems. They love to talk. In one interview, Sadhguru, the new-age guru, was complaining. He was saying that all the chaiwallas (tea sellers) knew about everything. I suppose that applies to all professions too, such as barbers, taxi drivers, and milk sellers. Sadhguru went on to say that they are well-versed in politics, governance, scandals, cricket, Bollywood gossip, and inside information about the world's best-kept secrets. The only thing he did not know too well was how to make good tea!

VK KrishnaMenon
https://images.app.goo.gl/joZkADWkx3dtHUJK6

Another glaring example is how VK Krishna Menon of India delivered the longest speech ever given before the UN Security Council. In 1957, over the course of two days, he delivered two speeches, totalling approximately eight hours, on India's position regarding Kashmir. Even he could not stand his own talk. He soon collapsed after the speech.

Free speech and the freedom to express oneself are not exclusive to the West. It had been part and parcel of Indian and Eastern tradition. The richness of the tradition of argument makes a significant difference to subcontinental lives today. Persistent arguments form an essential part of the people here. Democracy is closely tied to public discussion and interactive reasoning.

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