By Pulapre Balakrishnan
Kerala’s reputation as a society that has evolved to an exceptional degree may have taken a bit of a beating. The reputation itself has been built on the strides made in the sphere of development, by now internationally recognised to be human development as reflected in the health and education status of a people.
When it was first noticed over four decades ago, Kerala’s perceived uniqueness had stemmed from the realisation that it was among India’s poorest States. To have achieved fairly high human development despite relative poverty was considered noteworthy. What was not apparent in the usual indicators, however, was something even more unique, the ending of social hierarchy. The caste system, which was at the centre of Kerala’s social arrangements, disintegrated virtually overnight. This was fuelled by the enactment of a land reform programme that ended feudalism. With feudalism went the equivalence between caste dominance and economic power. If evidence ever was needed for the Marxian view that it was the economic base of a society that undergirded its ‘superstructure’ this was it. What is significant is that the transition had been smooth, without recrimination for loss or retribution for injustice. Social distance in terms of caste distinctions just died.
Given the experience of the ending of a feudalism that had persisted for centuries in Kerala, the reception to the Supreme Court’s verdict on the practice of excluding women of menstruating age from the shrine at Sabarimala is disappointing. It is not as if the ruling has been received with sullen acceptance alone. It has been followed by vigilantes actually preventing the very few women who have attempted to enter the shrine since from doing so. Reports of heckling and intimidation that have led to disheartened women returning without darshan is likely to have left many a Malayali patriot ashamed.
To understand the reaction to one of the last bastions of male privilege being thrown open to women, we may turn to the work of the philosopher Michel Foucault.
Foucault had observed that while Marxism, a powerful tool for social analysis, emphasises the relations of production, it ignores the relations of power. Power for Foucault is ubiquitous and ramifies into every dimension of human association. Patriarchy or the idea of rule by men would be one of the sources of power.
Heteronormativity and the claim of the racial superiority of certain ethnic groups have also served as sources of power. Power for Foucault can draw its force from sources that are entirely unrelated to economic class. Thus in Kerala, for instance, patriarchy is entrenched across all classes and social groups. It did not vanish with the land reforms, even if its architects had wanted it to happen. From the recent events at Sabarimala we can see that some sections do not want it to lose its stranglehold even today.
The opposition to women’s entry at Sabarimala is at times met with an appeal to history, that the temples of Kerala have witnessed far greater transformation in the past, having been thrown open to all sections of Hindus over 75 years ago. While this history is correctly recounted, the issue of women’s entry into temples is not a matter of accepting the inevitability of change, it is a matter of recognising what living in a democracy implies for its members. Even as democracy guarantees rights to the individual, it requires him to acknowledge the rights of others. It is easily overlooked that it is democracy that grants the freedom to practise a religion.
The Church was discouraged in the former Soviet Union, China frowns upon the faith of the Uighurs, and the Saudi Arabian state is not exactly tolerant of religious plurality.
However, while democracy assures freedom to practise religion, citizens are expected to practise it in a way that is consistent with democracy. So the traditionalists on the Sabarimala issue must recognise that by excluding women, they are not keeping their side of the social contract as it were. In a democracy, the social contract is not between the state and the people, it is one entered into by citizens among themselves. As B.R. Ambedkar is believed to have advised Jawaharlal Nehru, you cannot have a republic within a republic. In the Indian context, the implication of this principle is that religion must be practised in a way consistent with constitutional values; at a minimum the practices cannot be discriminatory. Legal provisions against domestic violence and the ill-treatment of children point to the reach of democracy even into our homes. Religion cannot claim special dispensation. It need hardly be emphasised that the principle that religion be practised in accordance with the norms of democracy extends to all religions. Indian secularism would be tested on this idea.
In a way, the opposition to the entry of women to Sabarimala is reflective of a wider inequality between men and women that may be observed in Malayali society. Two indicators point to this, despite the very high literacy levels registered by women and a significant presence of women with higher education. First, female labour force participation is low in Kerala in comparison with other States. Surely the equality of women must be visible in their participation in the workforce. In Kerala, women were once a major presence in agriculture but this declined when paddy cultivation atrophied. The low female labour force participation in Kerala affects their ability to influence social norms, especially social attitudes towards female agency.
Second, the presence of women in governance roles is very low in Kerala. Three indicators may be noted, namely, the percentage of women legislators, judges in the High Court and leaders of political parties. It may come as a surprise to note that for the former two indicators the number is lower for the State than it is for Tamil Nadu and Gujarat. This despite the fact that Malayali women participate in elections at least to the same extent as men. Political parties of Kerala have made little effort to induct women into leadership positions. How much of this is due to male chauvinism and how much to inadequate women’s agency is a question to be debated.
However, a recent incident does help us see through the thicket. The union of Malayalam film actors, a highly feted body, was in the news for trying to protect an actor accused of abetting assault against a co-star despite the fact that he had been jailed. They held out till its leadership was publicly dragged over the coals by four determined women, some of them quite young. Such endings are few and far between but give rise to hope that women will eventually receive their due in Kerala.
It is hoped that the Sabarimala shrine, a site of popular worship with a long history and of great beauty, will henceforth be open to women of all ages. But for Kerala ending exclusion at this one site can only be the beginning of the much longer journey to gender equality in its society. The present situation bears comparison with what Nirad Chaudhuri had said of the British Empire, that it “extended subjecthood but denied citizenship”. In the case of Kerala’s women, its society may have extended education but withheld empowerment. So long as women are not represented in the upper echelons of decision-making it will be difficult to break this mould.
Bose Frames AR Audio Sunglasses Launched in India, Priced at Rs. 21,900
Over a year after originally showcasing its audio AR sunglasses, Bose is bringing them to the Indian market. The company on Thursday announced that the sunglasses, which are simply known as Bose Frames, will go on sale beginning next week in the country alongside Bose Frames Lens Collection. The Bose Frames combine three functionalities into one device – premium sunglasses, wireless headphones, and audio AR features. The Bose Frames are the company’s first product to be based on the company’s AR platform.
The Bose Frames carry a price tag of Rs. 21,900 and will be offered in two universal styles – the larger Alto and the smaller Rondo. The Bose Frames Lens Collection of non-polarised and polarised lenses will retail at Rs. 1,990 and Rs. 2,990, respectively. The sales open June 20 via select resellers and Bose stores in the country.
The Bose Frames are essentially a pair of sunglasses that pack a tiny Bose audio system in the temples. This audio system effectively turns them into a wireless pair of headphones. The Bose Frames also include a microphone and multi-function button on the right temple for power and pairing, Siri and Google Assistant, calls and commands, or to pause and skip songs.
“With a proprietary open-ear design, they [Bose Frames] take micro-acoustics, voice control, and personal audio to an entirely new level, so users can stream music and information, take and make calls, and access virtual assistants from — while keeping playlists, entertainment, and conversations private,” Bose said in a statement.
Like many wearable devices, the Bose Frames act as a companion device to your smartphone and need the same for processing the information and connecting to the Web.
As we mentioned earlier, the Bose Frames will be released in two designs – Alto and Rondo. Alto is square and angled, whereas Rondo is round and smaller. Both can block up to 99 percent of UVA/UVB rays and weigh just 45 grams. The lenses can be easily popped out and replaced.
Apart from the audio capabilities, the Frames are also compatible with Bose’s AR platform. The Bose Frames don’t include any visual AR capabilities, but they can provide audio AR input to enhance your experience.
“[Bose Frames] knows where you are and what you’re facing using a 9-axis head motion sensor and the GPS from your iOS or Android device — and automatically adds a layer of audio through Bose AR apps, connecting that place and time to endless possibilities for travel, learning, entertainment, gaming, and more,” Bose explained.
Bose AR apps can be downloaded using Bose Connect app and are only available for iOS right now. Android apps are being developed, according to the company’s website.
The company claims that onboard battery can last up to 3.5 hours for playback and up to 12 hours on standby. It can be fully recharged in less than two hours.
Novel device can quickly detect strokes
Scientists have developed a device that can monitor blood flow and help quickly diagnose and treat strokes.
A stroke, one of the leading causes of death worldwide, occurs due to poor blood flow to the brain — a condition known as cerebral ischemia.
Its diagnosis must be done within the first few hours for treatment to be effective, researchers said.
The hybrid device, developed by researchers at the China Academy of Engineering Physics and Army Medical University in China, relies on a combination of to light measuring techniques which could diagnose cerebral ischemia non-invasively and faster than the techniques used currently.
“We can measure blood volume, blood oxygenation and blood flow using suitable near-infrared techniques,” said Liguo Zhu, from China Academy of Engineering Physics.
Zhu said that “near-infrared light penetrates one to three centimetres and allows researchers to probe under the skin.”
The working of the instrument relies on the combination of the near-infrared diffuse optical spectroscopy, which analyses the light scattered from the tissues to calculate the amount of oxygen and blood within an area, and the diffuse correlation spectroscopy, which analyses fluctuation in the tissue-scattered lights to measure blood flow.
“Both techniques share the same detectors, which decreases the number of detectors compared to other instruments,” said Zhu.
“The team’s device can record a comprehensive profile of a body part’s hemodynamics, or blood circulation. Devices should measure as many ‘hemodynamic parameters’ as necessary to obtain an accurate diagnosis, as ‘the hemodynamics of stroke is complex’,” said Hua Feng, from Army Medical University.
Another advantage of the device is that it is cheap and compact, which would make more accessible to the people, and hence, help treatment, diagnosis and chances of stroke, researchers said.
Parineeti ‘still learning’ to play badminton
Actress Parineeti Chopra has not started shooting for ‘Saina’ yet and says she is still learning how to play badminton.
Parineeti on Thursday said that the shooting for the biopic will commence in October.
“Hi everyone, we have not started the shoot of ‘Saina’ yet. I am still learning how to play Badminton! We will start in October once I get better at it! Four months to go,” she tweeted.
Parineeti had replaced actress Shraddha Kapoor in the Saina Nehwal biopic, which is being directed by Amole Gupte.
She will next be seen in ‘Jabariya Jodi’ along with actor Sidharth Malhotra. The film is scheduled for release on August 2. Directed by Prashant Singh, ‘Jabariya Jodi’ is based on ‘Pakadwa Vivah’ (forced marriage), which was once rampant in Bihar.