There is problem in its making

AI promoters are like the snake oil peddlers of the late 18th and early 19th century in America, who exploited people’s unscientific belief that oil from snakes had various health benefits.

The concoctions sold as snake oil didn’t contain what was claimed, it was largely found to be ineffective and in extreme case led to the loss of life. AI snake oil literally means AI that does not work.

However, it does favor us by shining what may not work because research in more than a dozen AI fields have found far-reaching credibility crises. AI Snake Oil uncovers such rampant claims and warns of the dangers of AI when it is controlled by largely unaccountable big tech corporations.

Amidst so much publicity around AI, an amazing hype around artificial intelligence has been generated at the cost of human wisdom. Driven by the desire to quick fix solutions, the hype comes around with questionable generative and predictive answers. Should it not be the responsibility of researchers to separate the milk from the froth?

The professor-student team of Narayanan and Kapoor at the Princeton University have cut through the hype with some clear and crisp writing on how AI fails us daily, and how it might one day benefit us. Interestingly, they comment on new developments in AI in their newsletter AISnakeoil.com.

Jobs threat

That AI will cause sudden mass joblessness seems farfetched; however, it will change the nature of many jobs and decrease the demand for other jobs. Previous waves of automation had similar impact, albeit more abrupt. When typewriter was replaced by word processer the transformation was significant, as it called for a change in the nature and skill of job.

Rarely been a job category been replaced entirely by technology, only elevator operator seems to have disappeared due to automation. Automation often decreases the number of people working in a job or sector without eliminating it.

Called automation paradox, the most common type of impact is a change in the nature of job duties. Last mile phenomenon of automation is of critical importance: it takes previously done job but creates new types of needs for human labor. For those whose jobs are already automated, however, the prospects could be scary. 

One must appreciate that Narayanan and Kapoor have made things simple, which others have tried to make it complex. AI Snake Oil offers a breath of fresh air about both AIs, predictive and generative.

As of today, predictive AI is not on a firm footing. Falling prey to snake oil is crucial when it is known how it fails and even harms people. The problem is how much data we can have and how effective our models are likely to predict the future. Limits to predicting future based on the past data and concurrent trends is fraught with uncertainty. Machine learning therefore can only generate the plausibility of what the future might hold.

Proponents of AI know the limits but do not want any reputational damage as yet. A 2023 paper claimed that machine learning could predict hit songs with 97 percent accuracy, however, in reality the study’s results are anything but false or even bogus. Earlier studies do bear testimony to it, although such papers about ‘frightening accuracy’ have the potential to revolutionize the music industry.

Who would not want to spin money based on such a hype? Overall, more than a dozen fields have compiled evidence of widespread flaws but none of it has been publicly accepted, but the supply of snake oil comes from companies that want to sell predictive AI.

Capital theory

“Fears about automation/technology are fears about capitalism.” As companies are driven by profit, AI is expected to generate profit. More than technology, it is capital which is at the core of the entire debate. Big Tech companies have gotten so rich off of AI that they can easily mold public perception.

Academic research and tech journalism too are completely dependent on industry funding. It is this aspect that Narayanan and Kapoor have tried to bring up honestly in their book. Painting AI with a single brush is tempting but flawed, they say. AI Snake Oil is all about why there is so much information, misunderstanding, and mythology about AI.

There is a collective learning, but non-acceptance of common follies. Everyone is found guilty of telling untruths – if not to one another, then to themselves. Certainly, everyone in AI fraternity is found guilty of that. Most of the time, what we think of as truth is threaded with self-serving distortions. AI Snake Oil has everything you ever wanted to know about AI. 

AI Snake Oil
by Arvind Narayanan & Sayash Kapoor
Princeton University Press, USA 
Extent: 348 pages. Price; Rs. 699,

First published in the HinduBusinessLine on Nov 25, 2024.

The 'Queens' of Kings

Closely related as mothers, daughters, sisters, half-sisters. and nieces, known with the only name of the Cleopatras, they ruled Egypt for a period of more than a century and a half (192 BCE – 30 BCE). When taken as a collective, the generation of Cleopatras set a new model for female power in antiquity. Together they dominated the politically world of men, in vigor, finesse, ambition, rigor, vision, and ability. All seven were direct blood relatives; and all of them were queens of Egypt. Composed of two Greek words, kleos meaning glory/fame, and pater meaning father/homeland was a big name to live up to.  

Historian Lloyd Llewellyn-Jones tells the dramatic story of these seven incomparable women, vividly tracing the kingdom’s final centuries before its fall to Rome. The Cleopatras were descendants of Ptolemy, the general who conquered Egypt alongside Alexander the Great. They were closely related, and wielded absolute power in overshadowing their husbands or sons. Without fail they all proved to be shrewd and capable leaders. The Cleopatras ruled through the canny deployment of arcane rituals, opulent spectacles, and unparalleled wealth. They negotiated political turmoil and court intrigues, led armies into battle fields and commanded fleets of ships, and ruthlessly dispatched their dynastic rivals. 

Women to remain on top have had to pay a heavy price. The Cleopatra wase a formidable name to matter. It matters as the Cleopatra was the first with a new genuine framework for aligning with active political power. Their collective story is neglected till today, but it shows that how they adjusted to the male-dominated institution. Taken together, theirs is an impeccable narrative on women’s power in the stiflingly patriarchal world. Llewellyn-Jones must be credited for bringing a story of ruthlessness, but also of lifelong determination. 

All the Cleopatras craved for power, and eventually wielded power. Some of the Cleopatras shared the same royal husband, whereas others plotted the overthrow their husbands. Each of the Cleopatras had an interesting story, about surviving marriage, betrayal, murder, violence and loss. The emotional turmoil each of them went through remains more of a speculation. Sex as a lure for power remains hard to comprehend. 

The life and times of each Cleopatras was much complicated. They were the power brokers of the Ptolemaic dynasty, no doubt. Through several successive generations the Cleopatras underplayed their traditional roles as mothers and spouses. While each Cleopatra may have different take on the subject, the compulsion to sustain gender dominance may have the last word. Only by doing so, the Cleopatras could gain time for the Romans takeover.  

At the peak of the Cleopatras rule, the last Cleopatra claimed the lofty title Queen of Kings. The Cleopatra VII demonstrated that women were born to rule over men. Professor Lloyd Llewellyn-Jones offers fresh insights into the real story of the Cleopatras, and the tragic death of the last queen of Egypt.  

The Cleopatras  
by Lloyd Llewellyn-Jones 
Hachette, New Delhi 
Extent: 361, Price: Rs. 999.

First published in Deccan Herald on Nov 10, 2024.

Full-Stomach Environmentalism

Ramachandra Guha may not have done justice to the Indian Environmentalism in his recently published book 'Speaking with Nature'. For those (largely rural) who traditionally viewed 'nature' as a giver of services (natural), only expected saved/protected nature could extend uninterrupted supply of those services. While the Chipko that was borne out of the realization that 'trees' contributed to sustaining those services, its southern version (called the Appiko) serving the same purpose got excluded from the ecological history? Why the variety of response and tenacity of the (eco) service is not appreciated? 

It was in the mid-1980s that the Appiko, a momentous event in the ecological history of the country, had reminded people about the virtues of protecting nature to keep the 'gateway to the monsoons' thriving with natural processes. Not only did this spontaneous social action led to a moratorium on green felling across the Sahyadri range of mountains, but the movement has also been the vanguard of ecological conservation ever since: from opposing a seventh dam on the Kali River in Karnataka to saving the Nilgiris in Tamil Nadu, from taking on the controversial ‘Nylon 66’ project in Goa, and to supporting the Chalakudy river conservation in Kerala. For Guha, it was 'full-stomach environmentalism' (led by the elite) much prevalent during last-1970 and post-1980.

Though the legacy of most of the TEN eminent eco-historians (profiled in the book) remain lost in time, the issue of protecting the ecosystem that generates/protects livelihoods remain alive or at least remained so till the end-of-the-millennium. These individuals demonstrated a combination of love and caring attitude towards nature. Has such love and caring not been essential part of cultural-religious practices in the country for ages? Did the eco-historians ever rebuild those practices by strengthening the environment messages contained therein? As I write this, I do see chhat festival (traditionally celebrated in Bihar) being celebrated in polluted rivers or stagnant muddies all across. The ritualistic value of such mass-based cultural events is socially accepted in most religious festivals, but the essential ecological messages remained lost. 

While there has been an economic turnround in recent times, a shift toward 'full-stomach environmentalism' of the affluent seems apparent. With economy having taken a turnover, only the abject poor expect nature to give them the livelihood services. Rapid urbanization has transformed the country's demography. Environmentalism of the present needs a serious rethinking, as the past-environmentalism seems to have been outdated. 

Guha himself acknowledges that air pollution is relentlessly increasing; most of our rivers are biologically dead; and the chemical contamination of soils remains extremely high. There is a gross political disregard to these issues because legacy of past-environmentalism hasn't contributed anything significant in this regard. Most rivers are in bad shape, and nobody seems concerned even if it flows next door as bottled water is easily available. Did environment consciousness ever address such transformations? Are there any footmarks of the past left for the others to step in?     

Even though climate change is not our creation, India finds itself in an environmental disaster zone. Guha raises it and questions the failure of the environment thinkers to forewarn it. The book offers the thoughts of eminent environmentalists to fertilize our minds, but the profiled minds in this volume have literally fell short of doing so. Not sure why historian E.P.Thompson had remarked "There is not a thought that is being thought in the West or East which is not active in some Indian mind." 

Speaking with Nature
by Ramachandra Guha
Fourth Estate/HarperCollins, New Delhi
Extent: 406 pages, Price: Rs 799.

First published in www.raagdelhi.com

The cognitive brillance

Hyper-efficiency is no longer defined by the quantity of output, but by its quality. And assembly-line flattened minds seem to have given up on this change. With the modern-day workload shifting from the hands to the head, the mind and body do not seem to be in sync. It may mean some kind of redundancy, as if the brain has refused to cooperate. Not really, a car now suddenly stopping in the middle of a busy street is taken to a computer engineer not a car mechanic. Simply put, software has gradually replaced hardware in almost every facet in industrial countries. With technology evolving at fast pace, the change is not far from us.  

Technology has changed and humans seem to have quite a bit of lost control. Unless human brain optimizes to transform the outcome, much of the focus is likely to be lost. Brain doctor Dr. Mithu Storoni has outlined the emerging enigma, and wonders if more than conventional nudge alone can process the information better. The task is to escalate human performance to a new height and improve the way we work. That is what hyper-efficiency is all about, achieving a level of efficiency that has not been achieved.

Creatively written and smarty packed four chapters, Hyper-Efficient packs many ideas and approaches to think and work about. Change the speed is unlikely to bring about the desired result, change the pattern will. From the linear approach to a non-linear rhythmic way is under attention. Marching like solider in a straight line to spinning like a dancer in a rhythm, will create the innovative mental landscape for leaning new ways of problem solving. Only by adopting new approach the tsunami of technological change will be outsmarted.

It is a smart new way of thinking about life. and life processes. The idea finally is to think about identifying the brain’s unseen gears that can make life more elegant. Our brains must navigate like never before, it should navigate the virtual world with imagination at an unprecedented speed. University of Cambridge-trained physician and neuroscientist Dr. Storoni flips through the human brain to suggest game-changing scenario.  If we persist with old kind of assembly-line production system, the ecosystem is never ready to face new challenges. There is no room for flair and brilliance, there is hardly any out-of-the box thinking.

It is true of the Angkor, which became the largest preindustrial city in the world. It had tamed uncertainty by collecting water. The same innovation that had transformed Angkor, the medieval capital of the ancient Khmer empire, led to its dazzling downfall. The city had eliminated uncertainty altogether, and in the process forgot to cope with it should it reoccur. A bit of chaos in the system can make the system more resilient to unexpected shocks. The system had adopted linearity at the cost of ignoring rhythm, out-of-box thinking was compromised.

Hyper-Efficient is book that helps the reader shut out distractions to concentrate on high-level achievement. If one is less distracted, one can sleep better during night and perform better during the day. Who doesn’t know it! The book explores and explains human brain to do things differently, and ready for doing what is essentially out of the course. It unlocks the brain, realizes full potential to its optimum mental performance. It is a book of discovery, that helps discover one’s mind.

Hyper.Efficiency
by Mithu Storoni
Hachette, New Delhi
Extent: 266 pages, Price: Rs. 599.

First published in www.raagdelhi.com on Oct, 4, 2024

Big Brother is watching you

In the year 2024, it’s indeed a surprise to describe the relevance of George Orwell as an author and as a cultural product. Orwell’s endearing fame as a writer and a thinker, and his critique of authoritarianism with the emphasis on disinformation, manifests itself in Animal Farm and Nineteen Eighty-Four, two of his dystopian novels translated into an excess of 65 languages. Both books are on best-selling lists even now. Published within a gap of four years in 1945 and 1949, the language of both the novels continues to echo across politics and culture. The world that Orwell prophesied hasn’t come to pass, on the contrary, his words offer sharp lessons for the contemporary world, says Laura Beers in her new book, Orwell’s Ghosts (2024). In her Introduction, the British historian who teaches at American University writes that invocations of Orwell’s words have reached new heights, with both the right and the left appropriating them to suit their ends.

After the January 6, 2021 “insurrection” at Capitol Hill in Washington D.C., Republican senator Josh Hawley compared the cancellation of his book contract to life in Orwell’s Nineteen Eighty Four, notes Beers. The left too, she writes, has embraced the rhetoric of Orwellianism to depict either Donald Trump or Boris Johnson. The term, Orwellian, has been used to depict Vladimir Putin’s “attempts to manage information on the Ukraine war.”

She quotes the literary scholar John Rodden who in a study made a distinction between Orwell the man and “Orwell”, the cultural product, which offers a valuable lens for considering how both Orwell and his books have been repeatedly reappropriated for various political ends.

‘Big Brother’ is still a synonym for a totalitarian surveillance state, which has recently been co-opted as the title of a popular reality show. Orwell questioned the presence of the ‘big brother’ and the surveillance state, contending that both reflect the emergence of a fascist state. The Spanish Civil War was a crucial turning point in Orwell’s life; both the novels came after the civil war, and a newfound commitment to socialism. Had Spain not awakened Orwell to write these iconic books, he would not have championed individual liberty as a cause. Beers says Orwell was a “broad and deep thinker who opposed inequality as fervently as he opposed censorship and tyranny.”

“The real frightening thing about totalitarianism,” said Orwell, “is not that it commits ‘atrocities’ but that it attacks the concept of objective truth; it claims to control the past as well as the future.” The attack on truth and language makes atrocities possible. The atrocities are easy to commit, if truth has been silenced as the first victim. Once people are terrorized into silence, obedience, and lies, it becomes easier for an authoritarian administration to take the next steps. Beers shows why the present generation must value Orwell’s politics and what must be learnt from his thoughts. Although he died in 1950, when he was only 47, his life was full of eventful and interesting episodes. Orwell’s childhood seems to have been divided between the freedom and the pleasure of life outdoors, and the regimentation and misery of the schools he lived at from age eight to eighteen.

Beers says the question that bedeviled Orwell for the final dozen years of his life was whether and how a socialist society could be achieved that offered its citizens economic security and social equality without devolving into authoritarianism. She warns against replacing the complexity of his political thought with a two-dimensional caricature of Orwell as an anti-totalitarian prophet. In considering his writing, Beers draws attention to at least “one blind spot”, his inability to appreciate the negative impact of patriarchal structures on interwar women. “Orwell was a socialist, but decidedly not a feminist,” she notes.

Though he wasn’t exemplary, argues Rebecca Solnit, he was nevertheless courageous and committed. Orwell managed to love both Englishmen and loathe the British Empire, to be an advocate for underdogs and outsiders. “He was a rebel against his own biological condition, and he was a rebel against social conditions; the two were very closely linked together.” Solnit’s Orwell’s Roses challenges the conventional image of Orwell as a gloomy figure always fighting for a cause. The commitment to the things of this world could also be the focus of a spiritual discipline, a warmth he saw Gandhi was lacking. Our job is to make life worth living on this earth, Gandhi had said, because this is the only earth we have.

Orwell’s Ghosts and Orwell’s Roses are two contrasting studies. While the first explores his commitment to political liberty and economic justice, the second examines his aesthetics and ethics. If one were to count Orwell’s single achievement, it would be the fact that he named and described, as no one else had, the way that totalitarianism was a threat not just to liberty and human rights, but to language and consciousness as well. His essays laid the ground for his diverse political thoughts. Without doubt, Orwell is the perfect guide to our own age of upheaval.

Orwell’s sense of social justice was his most outstanding characteristic, his friends attest. In the nearly seventy-five years since his death, the emphasis of his political thought is well established. While we must stand up against oppressive regimes abroad, we must also take ownership of how and why similar populist and anti-democratic tendencies are corrupting our domestic political system. Orwell took a dim view of the role of religion in society; he believed it principally divided society. Revisiting Orwell is like visiting our recent pasts and our current upheaval. The work he did is everyone’s job now.

Orwell’s Roses

by Rebecca Solnit

Granta, London

Extent:308, Price: UK 9.99.

Orwell’s Ghosts

by Laura Beers

Hurst, London

Extent: 222, Price: Rs. 399.

First published at The Hindu, dated Oct 17, 2024.

Eat what is not (un)popular

Our choice of food is driven by our cultural standing and the social structure we belong to. What we eat must determine our social status, and it does so by telling us about our identity in the society. The dominant food is what is essentially elitist in its creation. The elitist menu is what each geographical region has on its range, guided primarily by what is hugely popular amongst the elite. What is palatable to the mainstream gets popular coverage and becomes the identity of the region itself. An individual’s eating practices play a vital role in determining social status, which is closely aligned with class divisions.

What the poor (or the Dalits) eat every day? The social walls of caste and class are so strong that the upper castes never get to know about the food culture of the lower castes. In other words, the food culture of the upper caste/class has been considered the food culture of the entire society. Come to think of it, the food culture of most marginalized social groups continues to get ignored. Written as a memoir with recipes, Shahu Patole's Dalit Kitchens of Marathwada explores the politics of food culture and how it reinforces social divisions. However, food also holds the transformative power to connect communities and preserve cultural identity.

Like the food culture of Punjab is narrowed down to makke-ki-roti and sarson-ka-saag, and the Konkan region gets distinction as a land for fish, curry, and crab, the Maharashtra as a whole is summed up into puran poli, aloo bonda, and kande poha. The identity of regions is equated to particular dishes, all belonging to the upper-class. In the process, a vast local biodiversity gets missed out. Many traditions and practices are equally lost, and so are essential components of the recipe. These recipes can’t be recreated as these are based on the local products, local practices, and local wisdom.

Dalit kitchens offer an exquisite culinary landscape. The wide variants of bhakri are in vogue but only the generic is commonly consumed - pithala bhakri (gram-flour and sorghum roti), khandeshi bhakri (mashed eggplant curry), varhadi bhakri (coarsely ground chillies and garlic) and many others are often ignored.

Food chronicler Shahu Patole has drawn the rich repository of dalit culinary traditions. Cooking is a time-consuming process, women being at the centre of what finally gets cooked. That is not all, cooking entails a great deal of attention to detail, and warmth and affection. Far from being documented, the cooking practice is only sustained through inter-generational transfer of recipe. What is ignored gets lost forever! Patole has made a pioneering effort to document dalit food culture and history, through the culinary practices of two communities – Mahar and Mang.

Why should the dalit kitchens get such a significance? Should the culinary skills of the poor be counted? What is its use in the social structure? They are probably so far in the social and cultural façade to deserve any attention. Yet, they deserve attention. For instance, many beans are best suited under dry situations and may have multiple usage under varying climatic conditions. As dalits use less oil for cooking, the recipe could be healthy. There could be numerous uses the dalit recipe can be put to, provided it gets systematically studied.

Dalit Kitchens of Marathwada is a book of culture and customs. It shows many culinary traditions as special dishes. There is something novel about their novel food culture. However, there is little doubt that dalit food culture was often ignored. Many dalits don’t acknowledge what their forefathers ate, the deep-rooted shame and guilt continue to disturb them. The process of erasing social history has already begun. It would be rather naïve to assume that the woke writers and bloggers are oblivious to this development.

Dalit Kitchens of Marathwada

by Shahu Patole

HarperCollins, New Delhi

Extent: 356, Price: Rs. 599.

Commissioned by the Hindustan Times, Printed on www.raagdelhi.com on Oct 8, 2024. 

Transition to a renewable economy

The good news is that many businesses have started seeing growth opportunities in the green economy, and the bad news is that the urgency of transiting to a renewable resource-based economy is still at a distance from making a credible impact. Given the current pace of transition to renewable economy, it may seem a matter of two steps forward and one step back.  But Steven Cohen remains optimistic about the glass getting full as the transition passes the tipping point of popular acceptance. Such is the urgency that politically polarized countries may have little reason to avoid a unified response. 

Environmentally Sustainable Growth focuses on how the maintenance of material wealth without jeopardizing natural ecosystems in the United States has run apace, as a model in ecological leadership for the developing countries. Quoting the environmental sustainability initiatives by over a hundred leading private companies, Cohen makes it clear that government’s proactive role is critical for on-the-ground action by the private sector. Can use of smartphone technologies to invent products that consume fewer resources than traditional business models be reason enough to be valued in this transition? Often discounted, wealth accumulation by the tech-giants rarely generates enough income opportunities for the society to actively contribute to the transition. This is likely to be a stumbling block in the proposed transition to the renewable economy.    

New technologies, new services, new knowledge and new jobs are emerging, but there remain plenty of unsustainable business practices in the world. And the people who benefit from those businesses do not shy about defending it. No wonder, therefore, that those whose jobs are under threat offer resistance to sustainability everywhere. Given the fact that the transition to renewable economy will mainly take place in the private sector, developing robust and non-partisan regulatory mechanism by the government is critical to ensure that the benefits get equitable shared across the society. Cohen describes a range of public policy and infrastructure initiatives that can encourage cleaner production but doesn’t emphasize its impact on socio-economic realities of the participating societies.

The director of the Earth Institute’s Research Program on Sustainability Policy and Management at the Columbia University, Steven Cohen offers a pragmatic approach on how societies can transform themselves to become more sustainable. Written with rigor and concern, Cohen proposes a set of inter-related pragmatic responses to environmental challenges but cautions that the transition to environmental sustainability will only take place in stages. Optimistic expectations are that the transition in the United States will be well underway by 2030, and largely completed by mid-century. The book depicts an appealing and equitable future that assures quality of life while protecting the planet.

Environmentally Sustainable Growth is an ambitious and optimistic undertaking to trigger credible response from governments, institutions and the society to survive and thrive. Counting inherent goodness in people, Cohen lays stress on breaking through ignorance, blind ideology and misplaced priorities to make the planet a valuable habitat for all living creatures, now and in future. It is a multidisciplinary book that will be informative for students, practitioners, analysts, and academics whose work focuses on environmental sustainability.

Cohen counts environmental crises as an opportunity to forge our collective wisdom to transit into another way of living possibility.  

Environmentally Sustainable Growth 
by Steven Cohen

Columbia University Press, New York

Extent: 216 pages, Price: US$ 30 

First published in the Hindustan Times (Premium), Oct 8, 2024.

Unequal World

Professors of Economics at MIT and Stanford University respectively, Daron Acemoglu and Simon Johnson, are concerned and somewhat convinced that political power hasn’t leveraged industrial progress to usher prosperity for the teeming millions. If it was automated textile factories who left their workers oppressed at the cost of enriching the owners a century ago, it is now the turn of digital technologies to further widen the socio-economic gulf. The situation is unlikely to change, argue the authors, if the power to make all major decisions remain in the hands of autocratic regimes and a few hubristic tech leaders.

The authors revisit an age-old question: has technological progress meant prosperity for all? Assessing our thousand-year history, from the neolithic agricultural revolution to the ascent of artificial intelligence today, it becomes clear that the idea of shared prosperity continues to remain a distant dream. The geographical locations of technological changes contributed to the direction of technology and the type of progress in different parts of the world: western Europe and China became the centre for agriculture; Britain and the U.S. for the industrial revolution, and the U.S. and China for digital technologies. While different countries had different takes on technology adoption earlier on, its implication on the leading economies led to technologies being forced on the rest of the world subsequently. Such an approach remains far from inclusive as it broadly contributed to the wealth of those who pushed it.

What makes Power and Progress engrossing reading has much to do with the innumerable case stories that justify enthusiasm for technical change at the cost of crippling a large majority. Francis Bacon and the story of fire; Lesseps’ quest for building the Panama Canal; Stephenson’s wagon ways to move coal; McCormick’s machine tools for crop harvesting; and the techno-optimism of Bill Gates and Elon Musk shakes the reader to realize that across history it is the winner-take-technologies that has enforced more inequality and violence on global society. The realpolitik of technology for economic change is skewed, as there are two sides to technology. Acemoglu and Johnson give a large number of examples where progress in technology has led to huge gains for the rich at the expense of perceived recipients. That, according to them, is pretty much the history of the relationship between technological progress and people.

Technology is propagated for the promise it upholds but the benefits accrue after a very long time, and at times quite on the contrary. Better ships did help in trading, but it promoted slavery by shipping lakhs of black people. Back in 1871, Karl Marx had remarked that constant improvements in technology would create a vast reserve army of the unemployed. Over a century later, his words seem to be coming true as the promised transformation of life by artificial intelligence holds the possibility to make life worse for most people. John Keynes’ century-old lingering concerns about ‘technological unemployment’ are back in serious contention.

To reduce negative impacts on society, the authors suggest that debates on new technology ought to center not just on the brilliance of new products but also on whether they are working for the people or against people. To this end, Acemoglu and Johnson enlist a number of suggestions on what must be done to regulate privately-owned technologies that have inbuilt negative externalities for society.

Power and Progress is a fascinating narrative on technology and its effects through history and concludes that the “society and its powerful gatekeepers need to stop being mesmerized by tech billionaires and their agenda.” It is a must-read book that is revealing and reflective on progress that is never automatic unless society unites against the brute power of technology corporations. It is essential reading for everyone who not only cares about the present, but as much about the future of democracy to sustain society. 

Power and Progress 

by Daron Acemoglu & Simon Johnson 

Hachette, New Delhi

Extent:  Price: Rs. 899.

First published in The Hindu, Sept 06, 2024.

Add reaction

The roadmap to virtuous existence

There has never been as much fear and stress in human life as today. The fear of having less and the greed for more have put most of our lives on edge. Medicines do help in addressing exigencies, but stress continues to brew insidiously. Rarely has any age in recent times escaped it as stress has become more of a norm than the exception in modern living.

Consequently, emotional bandwidth has shrunk, with people trying different mechanisms to expand it. In a world with an uncertain future, coping with stress has gained currency. Stress manifests in material gains but doesn’t guarantee contentment and peace.  Happiness without ‘desire’,and having without ‘want’ are hard to achieve, but remain quintessential elements for a stress-free existence. 

For this reason, the age-old Stoicism doctrine has regained popularity. It calls for accepting things as they are, without attempting to change them. In doing so, Epictetus (55-135 BC) is credited with making humans more resilient and more virtuous. Born a slave, he philosophized the concept of stoicism that was started in 300 BC by Zeno. In recent times, however, Ryan Holiday has made it relevant by giving the concept a local flavor by giving it a contemporary relevance.

We may have forgotten Harry Truman, the US President during the Second World War, but his words of wisdom continue to resonate: ‘The man who is capable to cultivate moderation, wisdom, justice and fortitude will remain happy’. Holiday draws upon the lives of contemporary heroes for reigniting stoicism. In his latest treatise ‘Right Thing, Right Now’, Holiday pulls real-life nuggets from the lives of activists, athletes, and diplomats to illustrate how life can be made more virtuous. 

Be it the lived experiences of the likes of tennis legend Arthur Ashe and investor Buckminster Fuller, Holiday makes the 2000-year-old philosophy come alive for the reader to draw a framework for living a content life. Short episodes from the lives of contemporaries provide what the reader must do in personal, communal, and social spheres. Becoming thoughtful observers is critical to identifying and locating the sources of distress and worries. The episodes are far from aspirational as Holiday adds value by analyzing them from a stoic lens.

As stoicism is about taking control of one’s thoughts and emotions, Holiday helps the reader for inspiration and the power that comes along as one is able to transform oneself. The book is about the ‘right things to be done right now’.

Right thing, right now

by Ryan Holiday

Profile books, UK

Extent: 229. Price: Rs. 399.

First published in www.raagdelhi.com on September 23, 2024.

Meditation in the wild

Ramana Maharshi’s observation, “silence is also conversation”, quoted in Narendra’s Landscapes of Wilderness, seems to be the guiding spirit of this meditative discourse on life among the adivasis. “Abujhmad [Bastar] seemed like a vast ancient silence of centuries; of stillness and its speechlessness.” Narendra spent three decades with the adivasis in Abujhmad, and came away with many observations, which he has compiled in this book.

There is an undercurrent of interconnectedness between the 39 short chapters in the book, which explore the abiding relationships and an “alikeness of rhythms, flows and paces” between humans and nature. It is not an easy read, but will leave the reader feeling sad about the society we have morphed into. Narendra laments the rapid shrinking of open spaces and forests that the adivasis call home. Much before it gets lost forever, the author documents the adivasi narratives that are invariably indeterminate but captivating no less. In the present when people often choose what is economically beneficial over what is morally right, Landscapes of Wilderness helps the reader escape from bewildering social spaces to be with one’s inner svabhav (temperament or disposition).

So lyrical is the prose that one reads the words slowly, savouring them and rolling them over in the mind. But for it to happen, the mind should be first decongested to allow such thoughts to find space. “The Adivasis only live in nature, not with nature but like nature, because they find any other way too material and municipal to live with.” Adivasi conversations are sprinkled with metaphors that leave the listener with suggestive meanings. Word in itself has no meaning other than what it is intended to convey. When dealing in nature, should words remain fixed and authoritarian?

Given the extensive time spent amidst the wilderness, the author is nostalgic about the quality time spent amid the adivasis and may seem to be over-glorifying some of it. Yet, the wilderness has clues for many of the civilisational challenges that a modern lifestyle confronts on a daily basis. The institutional arrangement of ghotul as a step towards a conjugal relationship has been widely written and talked about, but there is still much to learn from it as relationship break-ups become common. “Staying amongst trees, animals, insects, soil and sky, she and he remain gentle and generous human beings. When life is simple and bare,” concludes Narendra, “conflicts and issues become superfluous.”

There is little denying that there is life beyond the global grid of politico-economic and knowledge systems to which lives of innumerable others are tied to. Narendra’s third book looks at how landscapes in wilderness nurture wisdom even when the community under reference has no more than 500 words in its vocabulary and cannot count beyond five. The author contends that the book’s intention is not to critique modernity but to capture the silence in wilderness.

The book takes the reader into unchartered territory that functions as a mirror to our internal landscapes. Written with concern and compassion, it is a thought-provoking book that will appeal to anyone who is interested to look beyond the physicality of what is often referred to as ‘wild’.

Landscapes of Wilderness

by Narendra

HarperCollins, New Delhi

Extent: 229. Price: Rs. 399.

First published in The Hindu on August 16, 2024.

More than just a hot drink

What do you do when you are not doing anything? Drinking chai, what else! This is literally the case for many. Breaking for a cup of chai between tasks is considered a fundamental right at workplaces. Warm and comforting, it inspires feeling of relaxations and trust and fosters instant bonds among strangers. Indeed, drinking chai is synonymous with being Indian.

Is chai an addiction or can it best be described as a carefully considered compulsive habit? Whatever the case may be, it works in many amazing ways: if you are sleepy, you need a cup of tea; if you are cold, tea warms you; if you are restless, it will cool you; if you are depressed, it will cheer you up; and, if you are excited, it will calm you. No other beverage offers so much at such a low price. Unsurprisingly, India consumes some 1.2 billion kilograms of tea each year.

The Book of Chai is a celebration of the milky brew that’s an intrinsic part of the life of Indian communities worldwide. Each cup contains within it an interesting bit of history. This is true if you are slurping it at a roadside dhaba in Bhopal, a tiffin room in Chennai or at a café in Dehradun. And rarely do two cups taste alike.

Successful London-based tea entrepreneur Mira Manek whose love for chai led her to set up the Chai by Mira brand takes the reader on an enriching, even therapeutic, journey. In The Book of Chai, she blends 65 delicious tea recipes with personal chai memories to highlight the drink’s integral role in Indian life and culture.

The Chinese were drinking tea for over 2,000 years before the rest of the world woke up to its pleasures. It was only after tea plantation was established in Darjeeling in 1841, that cups of chai became ubiquitous in India. The untiring efforts of numerous people who pluck soft tea buds for further processing is what makes your morning cup reality. And the CTC (Crush, Tea, and Curl) process is what drove the massive growth in consumption that has led to 75 percent of the domestic crop, a little over 800 million kilograms, being consumed within India alone.

Chai is more than just a hot drink. Herbs and spices infuse it with delicious and distinctive flavors. From ginger and cinnamon to cardamon, cloves, lemongrass and nutmeg, any number of spicy chai variants are available on retail shelves. Mira Manek’s range of fragrant chai recipes to be enjoyed through the day include the familiar Ukaro and Kadha, and Saffron Chai Muesli and Pumpkin Chai Latte, among others.

As a student, this reviewer often consumed 17 cups a day. At a conservative estimate, that’s about 28,000 litres of chai in an active lifetime. Friends often wonder if chai flows in my veins. To which I retort with the response favored by the Japanese: “If a man has no chai in him, he is incapable of understanding truth and beauty”. Chai connects the drinker with some of the great things in life. And unlike other beverages, a cup of chai in itself makes for good company. From the first sip to the last, the chai drinker is transported to tea gardens in the hills with their flowing streams, chirping birds, and hovering clouds. 

Most Indians simply cannot live without their cup. From keeping loneliness at bay to invoking freshness, chai does it all. It is an aggregate of many things poured into a cup; the aroma and flavor are just physical manifestations. Flip through The Book of Chai while you sip on a steaming cup of India’s favorite mood enhancer.

The Book of Chai
by Mira Manek
Hachette, New Delhi
Extent: 289, Price: Rs. 899.

First published in The Hindustan Times on June 4, 2024.

Will the Sun ever set on Coca Cola?

Cities across the world are suffering from a severe water crisis as climate change fears turn real; there’s also a huge pushback against the use of sugar with diabetes on the rise. Yet, travel to virtually any place on earth, and one is likely to find a bottle or can of Coca-Cola. How has this carbonated drink become ubiquitous across the water-stressed world, and whose primary constituent is locally sourced water only?

The story of Coca-Cola reflects the entrenched realities of globalization, development and capitalism, and Sara Byala’s Bottled tells it from the perspective of Africa where the sugary drink is available everywhere, when most life-saving medicines are not. “In its profound breadth and depth, Coca-Cola offers an unequalled lens onto modern Africa,” she writes.

Kola nut to Coke

Yet, as Byala points out, “there would be no Coca-Cola without the African kola nut”, and she begins her story with how America got enamored with the west African tree and its seed which has a caffeine-yielding stimulant. “In May 1886, as Europe was scrambling to carve up the African continent, John Pemberton [in Atlanta, America] created the earliest version of a beverage that would soon be called Coca-Cola, a drink whose name and whose origin, came in part, from Africa.”

Coca-Cola, says Byala, narrates its African story as one of “unstopped progress” that began with its first bottling in South Africa in 1928, and is now present in every African nation as the continent’s single largest private employer “with a multiplier effect”.

Byala, a senior lecturer at the University of Pennsylvania, provides an in-depth assessment of how a global beverage brand adjusted its marketing strategy to the socio-political demands in conquering a continent. While she undertook fieldwork in eight countries, Egypt, Eswatini, Ghana, Kenya, Nigeria, Rwanda, South Africa, and Zimbabwe, Byala guided research assistants to conduct interviews in several nations.

From Cape Town to Cairo — the accompanying illustrations and photographs, including one of a Coca-Cola stall in front of the Sphinx, Egypt tell a thousand words more — the company aligned with everything from education to the anti-apartheid struggle in locating the beverage in the lives of people. “The more I researched and spoke to people, the more the story of Coke appeared as a parable for late capitalism, full of both cause for concern and seeds of optimism,” she says.

Fringe Benefits

By 2020, more than three quarters of a million Africans were being supported by Coca-Cola, not to mention that 10-12 indirect jobs were being created in related industries. It is a familiar narrative on how corporations contribute to solutions while generating problems in the first place.

Coca-Cola’s sustainability initiatives around water, carbon use, and waste recycling have been talked about. The company promotes healthy, youthful, and active living in its marketing campaigns but never in its century-old history has it ever suggested how much of its intake will be enough for a healthy body.

Like elsewhere in the world, Coca-Cola’s century of existence in Africa is not without its fundamental share of contradictory compromises. While increased consumption of the global beverage is not without serious ecological and biological impacts, its missionary endeavor to plough back a small portion of its profit back into social emancipation is anything but greenwashing — justifying capitalism’s logic of insatiable growth against what the ecosystem can sustain.

Bottled is as much a social history of colonization by a beverage company as an expression of self-determination and acceptance of modernity by an unsuspecting mass of people across the continent. Byala highlights how Coca-Cola positioned itself differently in each country, bending to consumer power in generating a distinct narrative focused on its sale. While it does help enhance an understanding of a globalized and integrated world it also raises a critical question: at what cost can the planet and human body endure it?

Bottled: How Coca-Cola Became African 
by Sara Byala 
Hurst, London
Extent: 366, Price: £30.

First published in The Hindu on June 2, 2024.

The existence under shadow

Much has been written about and much will get written about the generative artificial intelligence, or AI, that is fast revolutionizing the way we work, study, and consume. In this rapidly changing world of automated decision making that is influencing our behavior, what does it mean to be human hereon remains an impending question. Delighting us with the humanlike ability to write, visualize and talk back, AI has crunched large data to free us from our own actions. Come to think of it, machine is taking back our agency and self-respect.  

Proponents of AI may loathe at the idea of pinning down technology’s dramatic progress in its early days, however, the glaring fact is that limiting human ability to decide and direct its actions hold fundamental contradiction to our evolution as a species. Little is known about how machine-learning models draw statistical inference from volumes of data at its disposal. With quantum computing set to exponentially enhance machine’s ability to intuitively mimic processes, the advent of AI raises more questions than answers. 

Code Dependent is not about how technological infusion is empowering algorithms but how AI has insidiously entered our lives and altered the very experience of being human. With over a decade of experience in writing and reporting on AI for the Financial Times in London, Madhumita Murgia explores what the rise of AI means for us as a society. It is a story on AI with a human face, told through the lived realities of nine unrelated persons from across the world. The stories are chilling, calling for an urgency to act before AI takes over. What comes out is an absorbing and engaging narrative. 

These stories look at everyone from underpaid gig workers to an activist, a refugee, a single mother, a doctor, a bureaucrat, and a priest. Through these case stories, Murgia examines all the relevant facets of life, from livelihood to society and from freedom to future. What comes out clear is that ‘surveillance capitalism’ is the denominator which guides the business model that monetizes personal data. Amid all the hype and frenzy around AI, there is little denying that the prejudices of those who create it gets amplified. For instance, facial recognition camera is biased towards fair skin, religious minorities, migrant and refugees, and religious minorities. Backed by data colonialism by tech-giants, any scalable system under the capitalist economy is built to benefit large groups while excluding the other. This can only trigger exclusion and inequality.        

Each of the stories make it clear that AI is out to compromise our agency and shatter our illusion of free will. Data workers are as vulnerable as factory workers, they remain an undervalued bedrock of the AI industry. The algorithms that create deepfakes target women, who are hypersexualized by technology. Facial recognition has empowered police to exercise nuanced judgement, promoting widespread human rights abuses. In a world wherein AI promotes surveillance, censorship and control, freedom is the first that gets compromised with dissent becoming irrelevant. The stories in the volume are disturbing, exposing powerlessness and vulnerability in a world turbocharged by AI. 

Generative AI has raced through the economy without any of the compelling questions being addressed. Will so-called knowledge workers still have work in few years' times? Who owns the rights to all of humanity’s creative outputs? Will white collar jobs continue to exist as they are? How can a society be sustained without work? The trouble is that people – scientists, economists and politicians – who are supposed to have answers to such questions are as much in dark. In the post-truth era, controlling AI from producing false or biased contents will remain a challenge.

Murgia is clear thar AI is a way to augment human intelligence and solve impossible problems but has utility when it preserves human dignity. To preserve human agency, the author has drawn a checklist of guiding principles to ensure that algorithms are not without ‘algor-ethics’, a basic framework of human values to be agreed upon by multiple stakeholders around the world and implemented by machines. Written with empathy and deep concern about the future of mankind, Murgia raises question on the unrestricted idea of selling back our dreams repackaged as the products of machines. Code Dependent makes for compelling reading as it concerns everybody. It concerns the impact of AI on our collective future.  

Code Dependent 
by Madhumita Murgia
Picador India, New Delhi 
Extent: 311, Price: Rs. 699.

First published in Deccan Herald on May 26, 2024.

A lyricist who was a poet

“जो जाने-माने कवि और गीतकार आनंद बक्शी को नहीं जानता वो हिंदी सिनेजगत से वाकिफ नहीं है”, यह कहना है प्रसिद्ध कवि एवं गीतकार गुलज़ार का और उनका यह कथन हाल ही में पेंगुइन स्वदेश द्वारा प्रकाशित “मैं जादू हूँ चल जाऊंगा – आनंद बक्शी के अनसुने नग्मे” से लिया गया है। आनंद बक्शी के पुत्र राकेश (आनंद) बक्शी द्वारा संकलित एवं संपादित इस पुस्तक में नामी शायर एवं गीतकार जावेद अख्तर आनंद बक्शी के योगदान पर बात करते हुए कहते हैं कि वो दिन दूर नहीं जब आनंद बक्शी की काव्य रचनाओं पर विश्वविद्यालयों में पीएचडी की जाएगी। अपने करीब चार दशक लम्बे कैरियर में कवि एवं गीतकार बक्शी ने 4000 के आस-पास गीत लिखे और अगर आप हिन्दी फिल्मी गीतों के शौकीन हैं तो यह नहीं हो सकता कि आपका कोई दिन आनंद बक्शी का  कोई ना कोई गीत सुने बिना गुज़र जाए! उन्होंने हर मूड, हर इमोशन पर गीत लिखे हैं – गीत लिखने की उनकी रेंज बहुत ही बड़ी है। मन का ऐसा कौन-सा भाव है और दिन का कौन-सा लम्हा जिस पर उन्होंने गीत न लिखा हो – और उनके ये सभी गीत अत्यंत लोकप्रिय भी हुए हैं।  

पुस्तक में संकलित आनंद बक्शी का आत्मकथ्य पढ़ने से उनकी जद्दोजहद का अंदाज़ होता है।  गज़ब तो यह है कि नौसेना की नौकरी उनकी पहचान कभी न थी, उन्होंने खुद को अपनी कविता में ही पाया। मैं अक्सर अपने मित्रों से पूछता हूँ कि ‘तुम यह न होते तो क्या होते’ अर्थात ‘जो कर रहे हो वो अगर न कर पाते’।  अभी तक मुझे तो कोई ऐसा उत्तर नहीं मिला है जिस की  मैं आपसे चर्चा कर सकूं, क्योंकि जुनून ही किसी की भी सही पहचान होती है।  आनंद बक्शी ने अपने जुनून को साधने के लिए सब कुछ कुर्बान किया। उनके गीतों में उनके जीवन की पूरी झलक मिलती है. ‘तेरी कसम’ फिल्म के लिए अमित कुमार द्वारा गाये ‘मेरे गीतों में मेरी कहानियां हैं, कलियों का बचपन है, फूलों की जवानियाँ हैं’ हमें उनके जीवन-दर्शन की झलक तो मिल जाती है। बहरहाल, चर्चा हम कर रहे हैं उनके अनसुने नग्मों की।

राकेश आनंद बक्शी ने अपने पिता के अभी तक अनसुने नग्मों का यह जो संकलन तैयार किया है, यह इसलिए भी महत्वपूर्ण है कि इससे हमें आनंद बक्शी को और गहराई से जानने का अवसर मिला है। मुंबईया फिल्मी गीत लिखते समय गीतकार पर व्यावसायिक दबाव भी होते हैं लेकिन ‘मैं जादू हूँ चल जाऊँगा’ में संकलित रचनाएं हमें एक अलग रचनाकार से रु-ब-रु करवाती हैं जो एक भावना-प्रधान कवि भी है और कोमल हृदय से उपजी उनकी रचनाओं में निहित गंभीर जीवन दर्शन भी उमड़-उमड़ कर सामने आता है। आप कह सकते हैं कि शायद ये उनकी ज़िंदगी का फलसफा है जो उनकी रचनाओं में खिड़कियाँ बनाकर हमारे सामने आता रहता है। बक्शी जी ने अपने संघर्ष के शुरुआती सालों में बंबई के दादर रेलवे स्टेशन पर करीब तीन साल बिताये थे – है न कमाल की बात कि इतना दर्द पा कर भी कवि का ह्रदय प्रेम की बात ही करता रहा क्योंकि उसको भी एक अदद सहारा मिल ही गया था इन भावों को अलफ़ाज़ देने के लिए: 

मुक्क़दर साथ अगर देता सहारे भी कई मिलते
खुदा के नेक बन्दों में हमारे भी कई मिलते

वैसे तो बक्शी जी के लिए जज्बात के बाद ही तर्क की जगह आती थी और यही कारण है कि ‘चिंगारी कोई भड़के तो सावन उसे भुजाये, सावन जो अगन लगाए उसे कौन बुझाये’ की प्रश्नात्मक प्रस्तुति भुलाये नहीं भूलती। लगभग 70 अनसुने गीतों और कविताओं से सुसज्जित इस छोटी पुस्तक में भावनाओं का सैलाब है। जो यह कहते रहें है कि बक्शी जी सिचुएशंस पर ही गीत लिखा करते थे उनको यह इल्म हो जायेगा कि हर गीत में कवि का दिल भी बराबर धड़कता था। अब यह पंक्तियाँ देखिए :

नहीं कुछ फायदा दिल में हाले–दिल छुपाने से
जुबान पे बात आने दो भले लड़ना पड़े ज़माने से

मुझे लगता है कि बक्शी जी आम आदमी के कवि थे और उनके शब्दों में हमेशा एक ताज़गी रहा करती थी। इस ताज़गी को आप अपनी तरह इस अनूठी पुस्तक में जगह-जगह देख सकते हैं। राकेश बक्शी ने अपने मरहूम पिताजी की स्मृति को तो अपने इस प्रयास के जरिए सँजोया ही है, साथ ही उन्होंने बॉलीवुड के गीतों से मुहब्बत करने वालों पर भी यह एक बड़ा उपकार किया है। उन्होंने आनंद बक्शी के अनसुने गीतों को सामने लाकर बक्शी जी की पुरानी रचनाओं की भी याद ताज़ा कर दी है। कभी-कभी तो मैं बक्शी जी की रचनात्मकता के आगे नतमस्तक हो जाता हूँ। अगर आप ने देव आनंद की फिल्म ‘जानेमन’ का गीत सुना है तो आप यह बखूबी समझ जाएंगे जो मैं कहना चाह रहा हूँ. इस फिल्म के शीर्षक गीत ‘जानेमन, जानेमन किसी का नाम नहीं फिर भी यह नाम होंठों पे न हो ऐसी कोई सुबह नहीं शाम नहीं’ किसी के न होने का भी गज़ब अहसास देता है।    

अगर लेखक राकेश आनंद बक्शी मुझे इस पुस्तक का शीर्षक देने का मौका देते तो मैं कुछ यूँ लिखता ‘मैं शब्दों का जादूगर हूँ, जादू करता रहूँगा’।

Main Jadoo Hoon Chal Jaunga
by Rakesh Anand Bakshi

Penguin Swadesh, New Delhi

Extent: 196, Price: Rs. 211. 

First published in www.RaagDelhi.com on May 23, 2024.

The weapon that is also an idea

35 years ago, Iran's religious and political leader Ayatollah Khomeini issued a fatwa against Indian-born British author Salman Rushdie in February 1989, ordering Muslims to kill him after being outraged by Rushdie's popular novel 'Satanic Verses'. And under the same fatwa, a 24-year-old man fatally attacked Rushdie with a knife during a public lecture in New York in August 2022.

The offensive comments raised on 'Satanic Verses' have their own history, but the unique thing is that it all happened a decade before the young man was born, and who had apparently read only two pages of the novel that led him to commit the crime. In this attack, Rushdie sustained 10-15 stab wounds on the shoulder, chest and face, and lost one of his eyes. Rushdie has compiled his grief and thoughts in a recently published book 'Knife - Meditations After an Attempted Murder'. 

Before discussing Rushdie's book, I think it is important to understand the difference between 'believing' and 'knowing'. Why did that young man 'believe' without 'knowing' that Rushdie had made derogatory comments against a particular religion in the book? But if you think a little deeper, this method was started by 'dharma' millennia ago, making followers 'believe' without 'knowing'. Let rituals justify the rest. It simply asks to 'accept' without 'knowing'. That young man who attacked Rushdie only carried out years of hatred 'accepted' and 'stored' by the society he claimed to represent. The hero of Dostoevsky's classic novel 'Crime and Punishment' too believed that some crimes are justified. It is another matter that after the murder, the protagonist remains a victim of delusion, paranoia, and hatred. A thought or feeling that one does not 'experience' oneself is not less than a crime.

In the hall where Salman Rushdie was attacked, the audience wondered why Rushdie didn't defend when he saw the attacker coming towards him with a knife. Rushdie says that violence has intense power to destroy reality in which rational thought finds no place. In the environment of fear and anxiety, right thinking disappears somewhere.

The same thing happened in that attack. By the time Rushdie could realize, the 'knife' had followed his religious diktat. It is amazing that the (knife) that personified hatred does not become a subject of hatred because if this knife were in the hands of a doctor, it would be a 'life saver' 'and not a 'killer'. Thoughts are converted into actions by the sequence of mind-word-action, and when the mind is filled with hatred, one can only imagine what the action could be. That young man could not extricate himself from the cycle of mind-word-action. 'Believing' so dominated 'knowing' that the knife did what it was told.

After losing an eye in this violent incident, Rushdie got a chance to re-understand the two-eyed society and he had the self-awareness to see and show the 'Knife' as an idea more than a weapon. In many ways Rushdie has written the autobiography of the knife – the knife is as much a 'weapon' as an 'idea'. The knife's 'closeness to the body' makes it a weapon of ideas.  A knife itself is not a piece of metal if there is no 'edge' in it. After this incident, Rushdie realized that he himself was using literature as a knife to cut across dogmas in society.

A knife cuts cakes and vegetables, opens bottles and bodies. 9/11 used the airplane like a knife to cut the twin towers. Anything can become a knife if the edge is sharp, but a knife is felt when it cuts what we often don't want to see cut. Language is also a knife that can cut ideologies without actually cutting anything. The knife is also a painful experience that brings life closer to new experiences. Knife has the power to take life, but it also has the amazing power to give life, as we have discussed that a knife in the hand of a doctor or a scythe knife in the hand of a farmer promote and sustain life. 

One thing is certain that the knife has given Salman Rushdie a new identity in which the knife plays a central role, and he will now have to live with this new identity. Knife is a challenge that will help Rushdie to stay relevant without repeating themselves! It was only a matter of a genius writer like Rushdie that he made positive use of this unfortunate murderous attack on him and took a deep look at the current trends in the present society using KNIFE as a psychological and philosophical tool!

Knife
by Salman Rushdie
Penguin, New Delhi
Extent: 209. Price: Rs. 699.

First published (as translation from the original in Hindi) in Outlook, on May 18, 2024.

Knife is as much a weapon as a thought

35 वर्ष पूर्व ईरान के धार्मिक और राजनीतिक नेता अयातुल्लाह ख़ुमैनी ने भारत में जन्मे ब्रिटिश लेखक सलमान रुश्दी के ख़िलाफ़ फ़रवरी 1989 में फतवा जारी किया था  जिसमें उन्होंने रुश्दी के बहुचर्चित उपन्यास ‘Satanic Verses’ से रुष्ट होकर मुसलमानों को उनकी हत्या करने का आदेश दिया था और उसी फतवे के तहत अगस्त 2022 को न्यूयॉर्क में एक पब्लिक लेक्चर के दौरान एक 24 वर्षीय युवक ने रुश्दी पर चाकू से कातिलाना हमला किया।  

‘Satanic Verses’ पर उठाई आपत्तिजनक टिप्पणी का अपना इतिहास रहा है, लेकिन अनूठी बात यह है यह सब कुछ युवक के जन्म से एक दशक पहले हुआ था और उसने वारदात को अंजाम देने के समय तक उक्त उपन्यास के शायद दो ही पृष्ठ पढ़े थे। इस हमले में रुश्दी ने कंधे, छाती और चेहरे पर चाकू के 10-15 वार झेले, और अपनी एक आंख गवाई। रुश्दी ने अपनी व्यथा और विचारों को हाल ही में प्रकाशित एक ख़ूबसूरत पुस्तक ‘Knife – Meditations After an Attempted Murder’ में संकलित किया है। यही इस आलेख का संदर्भ है और पाठकों को आगाह कर दूँ कि यह आलेख उपरोक्त पुस्तक की समीक्षा नहीं है।  

इस से पहले की रुश्दी की पुस्तक पर चर्चा करूँ, मुझे लगता है कि यह समझना ज़रूरी है कि ‘मानने’ और ‘जानने’ का अंतर क्या है। ऐसा क्यों हुआ कि उस युवक ने बिना ‘जाने’ ही यह ‘मान’ लिया कि रुश्दी ने पुस्तक में उनके धर्म के विरुद्ध अपमानजनक टिप्पणियाँ की हैं। आज तो खैर हम आसानी से ये कह देते हैं कि Whatsapp काल में बिना जाने सब कुछ माना जा रहा है। लेकिन थोड़ा गहराई से सोचें तो इस पद्धति की शुरुआत तो ‘धर्म’ ने सदियों पहले कर दी थी और सभी धर्मों में बिना जाने हुए मानना एक तरह का धार्मिक ‘रिचुअल’ जैसा बन गया था और आज भी है। रूढ़ियों को भी बिना ‘जाने’ बस ‘मान’ लेना इसी पद्धति का हिस्सा थी। रुश्दी पर हमला करने वाले उस युवक ने बरसों से समाज द्वारा ‘मानी’ और ‘संजोयी’ घृणा को केवल अंजाम दिया। दोस्तोवॉसकी के उत्कृष्ट उपन्यास ‘Crime and Punishment’ का नायक भी यही मानता रहा कि कुछ अपराध तो न्यायोचित होते हैं। यह और बात है कि क़त्ल के बाद नायक ताउम्र भ्रम, व्यामोह, और घृणा का शिकार रहा। जिस विचार या भावना की स्वयं अनुभूति न हो, उसे मानना खुद में किसी अपराध से कम नहीं।

जिस हॉल में सलमान रूशदी पर हमला हुआ, उस हाल में उपस्थित दर्शकों ने बाद में जो प्रश्न उठाया वो स्वयं रुश्दी ने भी खुद से पूछा है कि ऐसा क्या हुआ कि उस हमलावर को चाकू लेकर अपनी तरफ आते हुए देख भी लिया लेकिन फिर भी रुश्दी आत्मरक्षा में कुछ कर न पाये? रुश्दी कहते हैं कि हिंसा में वास्तविकता को नाश करने की वो तीव्र शक्ति है जिसमें  तर्कसंगत विचार की कोई जगह ही नहीं रहती। भय और चिंता के वातावरण में सही सोच या विवेक कहीं गायब हो जाता है।

उस हमले में भी यही हुआ था। जब तक होश संभलता ‘चाकू’ ने अपने धर्म का पालन कर दिया था। गज़ब है जो (चाकू) घृणा को अंजाम देता है वो घृणा का पात्र नहीं बनता, क्योंकि यही चाकू किसी चिकित्सक के हाथ होता तो ‘जानदेवा’ होता न कि ‘जानलेवा’, क्योंकि चिकित्सक की मन:स्थिति जीवनदान की होती है। मन-वचन-कर्म के तारतम्य से ही विचार कर्म में परिवर्तित होता है और जब मन घृणा से ओतप्रोत हो तो कर्म कैसा होगा, इसकी तो मात्र कल्पना ही की जा सकती है। वो युवक मन-वचन-कर्म के चक्रव्यूह से खुद को निकाल ही नहीं पाया। ‘मानना’ इस कदर ‘जानने’ पर हावी रहा कि चाकू ने वो ही किया जो उसे बताया गया।

इस हिंसक वारदात में एक आंख गंवाने के बाद रुश्दी को द्विचक्षु समाज को पुनः जानने-समझने का मौका मिला और उन्हें ‘Knife’ को एक हथियार से ज़्यादा एक विचार के रूप में देखने और दिखाने का आत्मबोध हुआ। कई मायनों में रुश्दी ने चाकू की आत्मकथा लिख डाली है – चाकू उतना ही ‘एक हथियार’ है जितना कि ‘एक विचार’।  चाकू की ‘शरीर से घनिष्टता’ ही उसके ‘अपने’ होने का अहसास दिलाती है। चाकू खुद में तो एक धातु का टुकड़ा भर ही है अगर उस में ‘धार’ न हो। इस हादसे के बाद रुश्दी को यह एहसास हुआ कि वह स्वयं भी साहित्य को एक तेज़ धार वाले चाकू की तरह ही तो इस्तेमाल कर रहे थे। इस दुर्घटना से ‘धार’ और ज़्यादा तेज़ और सार्थक ही होनी चाहिए,  इन संभावनाओं से इंकार नहीं किया जा सकता।

चाकू केक भी काटता है और सब्ज़ी भी, बोतल भी खोलता है और शरीर भी।  9/11 ने तो हवाई जहाज़ को एक चाकू की तरह इस्तेमाल किया ‘twin towers’ को काटने के लिए। धार तेज़ हो तो कोई भी चीज़ चाकू बन सकती है लेकिन चाकू के होने का अहसास तब होता है जब यह वो काटता है जो हम अक्सर कटा हुआ देखना नहीं चाहते। भाषा भी तो एक चाकू है जो बिना कुछ काटे वैचारिक काट-छांट कर सकती है। चाकू एक कष्टदायक अनुभव भी है जो जीवन को नये अनुभवों के करीब लाता है। चाकू में जीवन लेने की शक्ति तो है ही, जीवन देने की अद्भुत ताकत भी है जैसा कि हम चिकित्सक के हाथ के चाकू की चर्चा ऊपर कर चुके हैं और या फिर आप किसान की दराँती के चाकू को भी उसी श्रेणी में रख सकते हैं जो हमारी क्षुधा पूर्ति के लिए फसलें काटता है।    

एक बात तो तय है कि चाकू ने सलमान रुश्दी को एक नई अस्मिता दी है जिसमें चाकू केन्द्रीय भूमिका में है और उन्हें अब इसी नई अस्मिता के साथ जीना होगा। ‘Knife’ एक चुनौती तो रहा ही है लेकिन उनके पास एक मौका भी है अपने को दोहराये बिना सार्थक बनाये रखने का! यह रुश्दी जैसे प्रतिभाशाली लेखक के ही बस की बात थी कि उन्होंने अपने पर हुए इस दुर्भाग्यपूर्ण जानलेवा हमले का भी सकारात्मक इस्तेमाल किया और वर्तमान समाज में विद्यमान प्रवृत्तियों पर एक गहन दृष्टि डाली जिसे आप समाजशास्त्रीय या राजनीतिक दृष्टि भी कह सकते हैं और मनोवैज्ञानिक और दार्शनिक भी! 

Knife
by Salman Rushdie
Penguin, New Delhi
Extent: 209. Price: Rs. 699.

First published in www.RaagDelhi.com, uploaded on May 8, 2024.