My first book, My Friend Sancho, was published in May 2009, and went on to become the biggest selling debut novel released that year in India. It is a contemporary love story set in Mumbai, and had earlier been longlisted for the Man Asian Literary Prize 2008. To learn more about the book, click here.
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Ravana, a man of great acclaim
Said to me, frustrated, all aflame,
“I’ve been trying to click
A selfie with a stick
But my ten heads won’t fit in the frame!”
LAND OF GROPE
One day the Statue of Liberty
Broke down & walked off into the sea.
She said, “Trump’s such a pig,
If he should get this gig,
Call me the Statue of Misery.’
It’s rare that when a prize is given to someone, it is the prize that is elevated, not the recipient. That is exactly what has happened with the Nobel Prize for Literature this year. Bob Dylan is an artistic legend who needs no validation – but the Nobel Prize itself has taken a lurch towards relevance.
The first thing to note is that Dylan did not get the prize for his ‘poetry’. Instead, according to the Nobel Prize citation, he got it “for having created new poetic expressions within the great American song tradition.” The Nobel committee did not force-fit his lyrics into an existing category, but accepted that literature exists outside the conventions typically assigned to it. This renders criticisms of Dylan’s lyrics from a poetic standpoint moot, because they weren’t written as stand-alone poems, but as songs set to music. The Nobel Prize citation recognises them as literature, nevertheless—and that’s spot on.
What is literature? Definitions are troublesome, but I love Franz Kafka’s description of an ideal book as an “axe for the frozen sea within us.” For more than half a century now, Dylan has been wielding that axe and reaching into millions of frozen seas. His songs range from the political to the deeply personal: he captured the spirit of the times with the same acuity with which he wrote about his own existential struggles. His art evolved as he aged, and some of his meditations on ageing and death (listen to ‘Not Dark Yet’) are as powerful as any literature you will read.
Dylan’s impact is incomparable: He changed the landscape of popular music in America, influencing generations of songwriters, but his influence goes beyond the world of music. He is the most cited songwriter in US judicial opinions, showing how deeply his songs permeated into the culture. No previous winner of this prize has moved so many people to tears or rage or joy or wonder.
If you Google a definition for literature, the first one you will come across reads: “written works, especially those considered of superior or lasting artistic merit.” This is the crux of much criticism of this award: Dylan wrote great songs, but they’re not primarily written words, so how are they literature? Here it must be asked: Why “written words”, and not just “words”? Long before printed books existed, epic poets wrote their poems to be performed. We consider them literature today. William Shakespeare, in fact, wrote little that was meant for the printed page; and yet, if his plays are not literature, nothing is. Writing or print is merely one medium for words: surely the medium does not matter, and the words themselves do.
I am going to stretch that argument further. Shakespeare’s plays were basically screenplays for theatre productions, so how are they different, in terms of category, from screenplays for movies? The most powerful art form of our times, in fact, is the TV series, so what about those? Would Paul Schrader (Taxi Driver, Raging Bull), William Goldman (All the President’s Men, The Princess Bride) and David Simon (The Wire, Treme) be future candidates for a Nobel Prize for Literature? What about stand-up comedy? The greatest artistic genius of our times, in my opinion, is Louis CK. His masterpiece, the TV series Louie, cracks open my frozen sea time and again. Is his work literature? Could he win the Nobel some day?
The merits of specific artists are irrelevant to this discussion, though. What matters is that the Nobel Prize Committee, with this bold award to Bob Dylan, has acknowledged that literature exists outside the narrow confines of past conventions. For this, they must be congratulated.
I am a hawk when it comes to India-Pakistan relations. We have been suffering from cross-border terrorism for decades, and need to take a hard line towards our enemies. Every day our soldiers risk their lives for the country, and we must honour their service. For this reason, it infuriates me when people within India commit acts against the national interest. Expelling Pakistani artists from Bollywood is one such anti-national act.
To win a war, we must know our enemy. Here, it is both correct and incorrect to say that Pakistan is that enemy. Like India, Pakistan is many things, and contains multitudes. For the sake of analysis, let’s break it down and look at three different Pakistans, and consider, as economists would, their interests and incentives. (One can drill down deeper and say that there are as many Pakistans as there are Pakistanis, but let’s keep it simple.)
One, there is the Pakistan military establishment, which nurtures various militant groups. The military will always be hostile to us, because the conflict with India is the source of its power and influence. Two, there is Pakistan’s political establishment. The only thing politicians care about is getting to power and staying there. In a democracy, politicians depend on the people for their power, but Pakistan is no more a true democracy than General Raheel Sharif is my aunt. The political class in Pakistan has always been at the mercy of the military establishment.
Finally, there is Pakistan’s civil society. Their interests are the interests of people everywhere, including in India. They want to be prosperous and happy, and to enjoy the good life. Conflict is not in their interest: war of any kind is a negative-sum game, and everyone is a loser. But Pakistan’s civil society is weak compared to the military. Their interests are opposed to each other, and Pakistan’s economy is in such a dire state because their military and political establishments have always kept their own interests ahead of that of the people.
The power of the military and civil society are inversely proportional to each other, because influence within a country is a zero-sum game. The stronger the military, the weaker civil society—and vice versa. Since the military establishment drives the conflict with India, it is in our interests to weaken them. One path to this, it follows, is by strengthening Pakistan’s civil society. How do we go about it?
One way is trade. For civil society to be strong, it helps to be prosperous. (This is one reason why military dictatorships are more likely in poor countries.) Trade is a win-win game, so by keeping trade lines open with Pakistan, we benefit ourselves, and empower Pakistan’s people. The greater their dependencies on trade, the fewer their incentives for conflict.
Another way of changing these incentives is by cultural exchange. There is much rhetoric and brainwashing, on both sides of the border, that demonizes the other side. But the more cultural exposure Indians and Pakistanis have to each other, the more we realise how much we have in common, and the less we get taken in by the rhetoric. If you nurture the constituency for peace in Pakistan, you reduce the constituency of hate. And as the people shift, so do the incentives of the politicians. Banning Pakistani actors from working in Bollywood, for whatever tokenistic reasons, raises the temperature and helps their military establishment. Why would you help the enemy?
None of this is new thinking in foreign policy circles. In terms of trade, India unilaterally gave Most Favoured Nation (MFN) status to Pakistan in 1996. And while I am usually critical of Narendra Modi, his handling of the post-Uri fallout has been pitch-perfect. In his speech at Kozhikode, he took a hard line when he spoke of avenging the deaths of our soldiers, but also chose to pointedly address the people of Pakistan directly. “Ask your leaders,” he said, “both our countries got freedom together, so why does India export software and your country export terrorists?” He added, “That day is not far off when the people of Pakistan will get in the fray to fight against their leaders.”
This is clever on Modi’s part, but chest-thumping pseudo-nationalists, including many in his own party, do not understand these nuances. This is something that happens often with Modi. He talks the high road, but his minions walk the low road. (He often talked the low road as well while campaigning, but let that be for now.) I’ve often wondered why he allows this. Is he trying to be all things to all people? Is it some good-cop-bad-cop strategy? Whatever be his strategy on Pakistan, this too is a matter he must resolve.
A slightly shorter version of this feature on Sakshi Malik was published in the October 2016 issue of Elle India.
‘One billion voices.’
It is August 17, 2016, and two women in wrestling costumes eye each other warily. In a few moments, they will grab each other and start grappling. Both women have waited for this all their lives. This is the Olympic games. Six minutes later, one of them will have a medal, and will be a hero to millions. The other will be disconsolate, the dreams of a lifetime crushed.
Wrestling seems simple, involving strength and power, body against body, but actually involves enormous finesse and intricacy. “It is a sport that requires brain, not brawn,” the woman who wins this fight later tells me. Sakshi Malik, 23 years old, from Rohtak, Haryana, needs more than brute force alone to win. She and her opponent, Aisuluu Tynybekova from Kyrgyzstan, are almost playing chess with their bodies, trying to induce small errors from their opponent: errors of balance, movement, emphasis. It is a game of small margins: if Sakshi steps a millimetre in the wrong direction, or shifts her weight a micro-second too early or late, she will lose.
I ask her later, “What is in your head at a time like this?” Elite sportspeople tell me how they try to make their mind as blank as possible, banishing all unrelated thoughts to achieve maximum focus. Is it like that for Sakshi?
Sakshi laughs. “That is impossible,” she says. “At least for me it is. See, I can sit here and talk to you, and my mind can be blank and I can focus. But not there. Not in the Olympics, fighting for a medal. My mind was the opposite of blank that day.
“I thought about how my life would change if I won. I thought about how I would cope with losing, what people would say, how they would criticize me. I thought about my parents, my coach, my friends. I thought, the Olympics comes once in four years, I can’t let this chance go by. I thought of all of India watching me on TV. I had one billion voices inside my head.
“And of course, I also thought strategy. I knew what I was planning against my opponent. I know her strengths. I know her weaknesses. I had a plan. And then I fought.”
As she had in previous matches, Sakshi fell behind. ‘I never give up.’ She kept going, and turned the match around in the last five seconds. Uptil that moment, I calculated, her life had consisted of approximately 75,59,13,600 seconds. All of it was backstory now. All of it led to these five seconds.
The oldest sport
The backstory to Sakshi Malik’s triumph at Rio is much older than Sakshi Malik herself. No one can say for sure what the oldest human sport is, but wrestling is a reasonable guess. It involves nothing more than the bodies of the contestants, and simply requires one wrestler to pin the other down. Even toddlers grapple, and it may not be farfetched to say that the sport of wrestling is an elaboration and formalisation of some of our most basic instincts.
In his magisterial book, Enter the Dangal, Rudraneil Sengupta traces the history of wrestling from ancient times until now. One of the oldest depictions of wrestling, he writes, comes from wall paintings in a group of tombs in Beni Hasan in Egypt, dated to 2100 BCE. “There are nearly 400 illustrations of wrestling pairs engaged in compeition, wearing only loincloths, each pair rendered in different colours. The moves depicted are still in use in modern wrestling. […] From an analysis of the figures, it seems the objective is to get the opponent on his back with his shoulders pinned.”
There are stray depictions which are even older, and it is mythology more than cave markings that bear testimony to the importance of wrestling in ancient culture. Herakles from Greek mythology was a formidable wrestler, as was our very own Krishna. The epic battle between Krishna and Kamsa “revolves around a wrestling match,” writes Sengupta. Krishna’s diet, with lots of butter and milk, is a “pahalwan’s diet.” Krishna is one in a line of many, of course: Bhima and Hanuman were also mighty wrestlers.
Wrestling flourished through pretty much all of Indian history. The Mughal courts encouraged it, and Hindu kings gave wrestlers important positions in their courts. It was a dominant sport, for it took no resources to learn, and was, rather remarkably, the one sure vehicle for social mobility. “From at least as far back as 1480,” Sengupta writes, “the many kings and emperors of Hindustan hired mercenary troops from a vast pool of rural agrarian communities stretching from the Punjab in the West to Bihar in the East.” This ‘military labour’ market was meritocratic, for the lives and kingdoms of kings often depended on their armies, and they could not afford to discriminate. Becoming a mercenary warrior required being extremely fit, and learning how to fight. Wrestling, or kushti, was a necessary start to this process. And a military life was an escape from the civilian burdens of caste.
Some rulers, such as Shahu Maharaj, a descendent of Shivaji, explicitly framed it in these terms. Even when the British took over India, ending the competition for military recruits, they continued this thinking. In his book Naukar, Rajput and Sepoy, Dirk Kolff quotes a British recruiting officer as saying, “It was an almost daily occurrence for – say – Ram Chand to enter our office and leave it as Ram Singh.”
But, it must be asked here, what if Sita Devi were to enter that office?
‘Who wants to be a wrestler?’
Wrestling may have done a lot for caste mobility, but not, until recently, for gender mobility. We know this has now changed: women wrestlers have done very well for themselves in the last few years, culminating in Sakshi’s performance in Rio. And here’s the bizarre thing: while wrestling has a serious tradition across India, in states like Maharashtra, Bihar, Bengal and all of Central and North India, it is the state of Haryana that dominates Indian women’s wrestling today. Now, Haryana is famously misogynistic, with a sex ratio of 879 women for every 1000 men (as per the 2011 census). So how did women’s wrestling take off here, of all places?
Students of history often argue over the Great Man Theory. In the 19th century, the Scottish essayist Thomas Carlyle argued that history is shaped by remarkable individuals, and “the history of the world is but the biography of great men.” His theory had many opponents, including the philosopher Herbert Spencer, who wrote of these supposed Great Men: “Before he can remake his society, his society must make him.” (This was the 19th century, so forgive these gents for talking of men and not persons.) There is much to be said for both views, which contain nuances beyond the scope of this piece, but when it comes to women’s wrestling in India, it seems that Carlyle was on to something. There is one man, and one man alone, who made this happen, and without him we wouldn’t be here. His name is Chandgi Ram.
Chandgi Ram came from a village called Sisai in Haryana, and is one of the great modern Indian wrestlers. He excelled in dangals, the traditional Indian wrestling competitions fought on mud, winning coveted titles such as Rustom-e-Hind and Hind Kesri. He also represented India on the mat, winning an Asian Games Gold medal in 1970, and taking part in the 1972 Munich Olympics. He won the Arjuna Award and the Padma Shri, retired as a legend, flirted with Bollywood, and eventually started his own coaching center, the Chandgi Ram Vyayamshala, as many retired wrestlers tend to do. For 22 years, he taught only boys.
In 1997, everything changed. The International Olympic Committee announced that from 2004, women’s wrestling would be an Olympic sport. In Enter the Dangal, Sengupta quotes Sonika Kaliraman, Chandgi Ram’s daughter and then 14 years old: “I remember I was playing with a tap in the courtyard, spraying water on the plants. And papa came back home looking all excited and the first thing he said was ‘They’ve put women’s wrestling in the Olympics! Who wants to be a wrestler?’ And he was looking straight at me.”
The gender may have been wrong, but the genes were right. Chandgi began training his daughters, Sonika and Deepika, but it was rough going. It took all of his goodwill to get the girls bouts in dangals, and the misogynists fought back. At one dangal, the girls had stones thrown at them, and men with sticks, abusing loudly, charged the playing area. On another occasion in 2000, some coaches and students at his own Vyayamshala attacked him, breaking one of his coaches’ legs and beating up Chandgi as the girls hid in a locked room. But Chandgi Ram the wrestler had never backed away from a fight, and Chandgi Ram the father and teacher would not do so either.
Sonika and Deepika had moderately successful careers, but Chandgi Ram’s legacy went beyond his family. Some of his wards started coaching girls as well: one of them, Mahavir Singh Phogat, trained his daughters and nieces, and made the Phogats the most accomplished family in Indian wrestling. Women’s wrestling gradually gained acceptance in Haryana, especially as medals came in. One of the centers where girls was allowed to train alongside boys was the Chhotu Ram Stadium Wrestling Academy in Rohtak, Haryana.
‘My sport, my passion, the love of my life.’
Maybe great individuals make history. Or maybe it’s just luck. One day a young boy came to the Chhotu Ram Stadium Wrestling Academy in Rohtak and asked for the coach, Ishwar Singh Dahiya. He wanted Dahiya to coach him. Dahiya said ok; the kid looked enthusiastic. When the boy returned in the evening, though, Dahiya realised that this boy was actually a girl with short hair. Her name was Sunita. There were no girls at the center. What was Dahiya to do now?
“As I had already given permission,” Dahiya told the Indian Express, “there was no question of backtracking. That’s how the girl’s center started.”
Sunita brought with her another girl named Kavita, who won a medal in an Asian junior competition. And one day Kavita sat down to chat with a 12-year-old visiting the academy and told her about planes.
“Mujhe plane ka bahut craze tha,” Sakshi Malik tells me. “Kavita didi told me about flying on a plane on her way to wrestling competitions, and I thought, ‘Even I want to sit on a plane.’ I would see them going overhead and wonder, when will I get to fly?”
Sakshi enjoyed playing sports, and had played basketball, table tennis and badminton in school. (I can imagine her telling her fellow Rio medalist, PV Sindhu, “I can play badminton. But can you wrestle? Eh?”) But wrestling attracted her more. She was partly inspired by her paternal grandfather, who had been a wrestler. “I was also attracted to the costumes,” she says. “And within a couple of days of wrestling, I just knew, this is it. This is what I want to do. This is my sport, my passion, the love of my life.”
‘My perfect day.’
Sport at its most beautiful feels like art but has the mechanics of science. Before Roger Federer hit his first beautiful forehand, he hit thousands of ugly forehands, embedding the movement, the timing, the mechanics into his brain till it was second nature to him. All great batsmen will tell you that they are great not because of what they do on the field, but because of what they do in the nets. The buzzword in sport these days is ‘deliberate practice’, but you don’t need a sports scientist to tell you that it takes years of repetitive hard work to get to the point where you make the sport looks easy. The excellent is always carved out of the mundane. And so it was for Sakshi.
“I would wake up at 4.30 in the morning,” she says, “and work hard for three hours. Then I would rest in the middle part of the day. Then three more hours in the evening, training, training, training.
“There are so many different aspects we have to focus on to be a wrestler. Stamina, power, endurance, flexibility, speed. There is so much work required for each of those. Our coaches plan our sessions so we can be all-round wrestlers. But there is so much to do that there is no time for anything else.
“And we can’t eat before training either. So we are fighting our hunger as well. We can’t do normal things that the other girls do. My brother would say, ‘Hey Sakshi, eat this’ and I would say ‘I can’t, I have to go for training now.’ My friends would go on weekends for outings, maybe to watch a movie, and I would be training. If I had a day off, I would just need to rest, so that I could be fresh for the training session the next day. Training, rest, training, so jao. Rinse and repeat. Every day.”
Sakshi doesn’t say this in a tone of complaint, though. And then she elaborates: “People used to tell me, what kind of girl are you, you don’t pray to God. And I would tell them, but I do puja every single day. Wrestling is puja for me. Three hours in the morning, three hours in the evening, I am praying to God.
“In fact, if you ask me what is the best day of my life, I will say that any day where I do do time ki training aur din mein rest. That will be my perfect day.”
I believe I can Fly
Sakshi sometimes jokes that she became a wrestler because she wanted to fly in an aeroplane. What might once have been a goal was actually the first significant milestone in her career.
“In 2008, I went to the Children’s Cup. That was the first time I flew in a plane. The whole plane was full of us Indian kids going to the event. And we were so well looked after. We got a full kit, coat, pant, trolley, it felt so amazing to represent India. And then I won the gold! I was on the podium receiving the medal, and I could see the Indian flag, and the national anthem was playing. I can’t describe that feeling. There is nothing like it.”
2008 was also an important year because Sushil Kumar got a bronze medal at the Beijing Olympics, and a whole generation of kids began to believe that they could do it too. Sakshi was inspired by ‘Sushil Pahalwan’, as she calls him, but she hungered for more than just achievement – she hungered for knowledge. Every local or international competition she went to, she would sit and watch, soak it up, learn.
“Especially the Japanese,” she says. “They were the best in the world, and I was very keen to watch them closely, to see what they did differently. I wanted to understand what made them special?”
“And did you?”
“See, when you see them sitting somewhere, they will be so calm and collected. We Indian girls, on the other hand, when we hang out together, we are boisterous, always laughing, HAHAHAHA! But the Japanese are always composed. Everything is systematic and in order: kit, khaana, diet, sab systematic.”
“And on the mat? Do they wrestle differently? Do they do something Indians can’t do?”
Sakshi also had homegrown heroes. One of them was Geeta Phogat, of the famous Phogat sisters, who had won Gold in the Commonwealth Games of 2010. “Geeta didi was an early inspiration,” says Sakshi. “Whenever we were practising together, I would always go up to her and ask if she already had a partner. [Wrestlers train in pairs.] I always wanted to be her partner. I would learn all that I could from her. She was so aggressive. She never gave up in a fight. She always fought to the end.”
She was close to all the Phogat sisters, having travelled a lot with them for tournaments. Her fondness for Geeta is evident. “She teases me a lot, though I never tease her back, I respect her a lot. We are like sisters – but only outside the mat. On the mat, we are competitors, trying to beat each other.”
There is both irony and tragedy here. Geeta fought in the same 58kg weight category in which Sakshi found herself. Geeta had gone to the London Olympics, but only one of them could go to Rio.
‘Sabse Achha Insaan.’
By the time the trials for Rio came around, Sakshi had established herself as a serious contender. She had won the silver medal in the 2014 Commonwealth Games, and the bronze in the 2015 Asian games. And in the trial for her weight category for Rio, she beat Geeta Phogat 8-1. But qualifying for Rio was another matter entirely.
There were three qualifying tournaments, and Sakshi lost in the first one. “I had a bad day. It happens. You can’t win every time.”
Then the Wrestling Federation of India decided to send Geeta for the second qualification event, in Mongolia. She was a senior wrestler, they felt, and deserved one shot at qualifying. As it happens, she failed—but had she qualified, Sakshi would have had to wait another four years. Now she had another chance, at the third qualifying event in Turkey. Her roommate for the trip was her close friend of many years, Vinesh Phogat, Geeta’s cousin.
“No matter what happens,” we told ourselves, “we must qualify. Otherwise four more years will go by.”
But there was the little matter of meeting their weight first. Wrestlers often have to lose a lot of weight before the weigh-in for the bout, in order to qualify for their chosen weight division. Sakshi and Vinesh were both struggling to do so.
“Maybe it was because of the temperature in Istanbul, but we just weren’t losing weight. We didn’t eat for two days, we didn’t even take a sip of water, and all this time we’re still training and sweating. It was pathetic, and I told Vinesh, ‘Kaise bhookhe hum pade hai. Isse achha tho apna normal life hai. Do time ka khaana jise mil jaaye, who sabse achha insaan hota hai.’
“Then the next day both of us qualified, and all the pain went away. We went out to celebrate.”
And how they celebrated tells you a little bit about the sacrifices they made, and the things we take for granted. They went to the mall and walked around.
‘One of us.’
August 17 was a bittersweet day. Both Sakshi and Vinesh had their bouts on that day, in the 58kg and 48kg category respectively. It was appropriate that the fate of the two friends should be so closely tied together. For years, since they were young girls with limber limbs and a hunger to learn, they had been close friends. They had fought, mostly on the mat, they had laughed and played and teased each other and carried each other, and they were together here as well. “We kept telling each other,” Sakshi says, “one of us will win a medal for India. “
Sakshi lost in her quarterfinal bout. Vinesh reached her quarterfinal, and was in ominous form, having won her pre-quarterfinal bout 4-0. She was confident, buoyant, the hard work of her whole life bringing her to this one inevitable conclusion, with her close friend nearby, willing her on. And then, in one heartbreaking moment, it was over.
Spectators mostly see the glory of the Olympics. The sportspeople on the podium receiving their medals, their eyes moist as the anthem plays. But sport is a zero-sum game: for one person to win, everyone else must lose. For every gram of glory at the Olympics, there is a kilogram of tragedy. The Olympics are where dreams come to die.
“One of us will win a medal for India.” Vinesh was carried off in a stretcher. But Sakshi was still standing.
Wrestling has a unique procedure called the repechage that Indians especially must appreciate. Basically, once the two finalists are decided, all the wrestlers beaten by them re-enter the competition and fight it out for the bronze medals. This is how Sushil Kumar in 2008 and Yogeshwar Dutt in 2012, both beaten in earlier rounds, had gotten back into the contest. And this is what kept Sakshi hopeful. Valeria Koblova, who beat her in the quarter-final, was “a very strong fighter”, she said. “I kept myself mentally prepared. I knew I would get another chance to go for a medal. And now, with Vinesh injured, it was up to me.”
After Vinesh was carried off in a stretcher, her coach had gone to Sakshi with tears in his eyes. “My eyes were also wet. Vinesh was such a big support for me. We’d discuss strategy before each bout, give each other confidence.” Now she was alone – with a billion voices inside her head.
‘Do you have any tips?’
Everything has changed. When Sakshi took up wrestling, the handful of other girls who also wrestled came from wrestling families. But now, starting with the success of Geeta Phogat in the 2010 Commonwealth Games, the appeal of the game has widened. “There are so many girls at our academy,” says Sakshi, “that there’s not enough place on the mats for all of us. We have to train in shifts.”
And mind you, this is Haryana.
“People would taunt me earlier, say that wrestling was only for boys, who would marry us after this, what kind of girls were we? Family friends would come home and ignore me, treat me disdainfully. Now they come home to ask for selfies. They tell me, Beta, we are sending our daughter also for wrestling classes, do you have any tips?”
What is Sakshi like when she is not in training mode? “Ekdum shaant,” she says. “I am not a party girl at all. I like to stay home and chill, just relax.”
And what would she be if she wasn’t a wrestler?
“I would study hard, get a job, then get married, I suppose. I had no special ambitions at all.”
“What are your class friends doing now?”
“They are married. Most of them. Many of them have children also.”
A reminder: Sakshi is 23.
We are a story-telling species. We make sense of the world through narratives. We’re bound to fit Sakshi into some narrative or the other. She is a woman from Haryana beating a patriarchal system. She is an Indian sportsperson rising to the top despite the system. She is beti bachao. She is achhe din. She is falaana, she is dhimkaana. At some level, all these narratives are both lazy and condescending.
Sakshi Malik is a 23-year-old girl who found, early in life, something that she loved doing more than anything else in the world. It was like puja for her. The best day in her life was when she did nothing but that. It gave her entry into a world where she made close friends, experienced heartbreak, felt the ecstacy of standing on a podium with her anthem playing. It made her fly, literally. It gave her joy – and sport is so wonderful, so transcendent, that for a few moments it gave millions of us some joy as well. That is the medal.
Hillary Clinton drew lots of hate,
But believed in the electorate.
With a delighted shriek,
She said, ‘I may be weak,
But look at the other candidate!’
Donald Trump wanted to build a wall.
Humpty Dumpty told him, ‘Hey, bad call.
A bridge is much better,
Brings people together.
You might just be heading for a fall.’
At one point in the presidential debate earlier this week, Hillary Clinton said, “Mental health is one of the biggest concerns.” She was not referring to her opponent, but those words would have been apt in that context. Mental health is indeed a huge concern when it comes to Donald Trump. No candidate in US history has been so unhinged. Not only is Trump incapable of deep thought, he appears incapable of rational thought. His rare coherent sentences seem accidental, like the broken clock that is right twice a day. Even his hairstyle seems to reflect that the neurons below are firing in unusual ways. Indeed, his speech patterns are what you would expect from a malfunctioning AI bot. I’m not sure Trump would pass the Turing test.
Why, then, are so many Americans supporting him?
One possible reason proposed by the columnist Glenn Reynolds, which I have touched upon in an earlier edition of Lighthouse, is that a large number of Americans are closet racists, bigots, misogynists and nativists, but kept their preferences hidden because they seemed unacceptable in polite society. (Preference Falsification.) Social media allowed them to discover others like themselves, find enormous amounts of data that would feed their confirmation biases, and build progressively larger echo chambers. At the appropriate tipping point, along came Trump, articulating these basic instincts and bringing them into the mainstream. And boom, you have the Trump wave, in what social scientists would call a Preference Cascade.
I think there is much truth to this. I would also like to propose another reason: we are a species that relies on stories for explanations of the world around us, and Trump tells simple stories.
The world is complex and mysterious, and we make sense of it through stories. All our myths and religions evolved out of the need to find stories that would a) explain the world; and b) comfort ourselves. We have modified these stories as new evidence has popped up (eg, science), but have also stuck to older stories (eg, religion) for all kinds of reasons, from custom to the force of inertia to their beguiling simplicity. This last point is important. The world is so complex that simple stories appeal to us precisely because they stop us from feeling overwhelmed and helpless. Where did that tree come from? God put it there. Why was there an earthquake? God was punishing us for our sins. And so on.
Trump sells simple stories. Imagine a middle-aged white man in small-town America who has seen jobs disappear and incomes stagnate for years. If Hillary Clinton or Jeb Bush or Paul Ryan explain to him why he is in this state, their complex explanation of a complex phenomenon will typically contain a mix of jargon, empty phrases and tired bromides, and might even be incomprehensible. Trump, on the other hand, will keep it simple. “You are losing your jobs because our government ships them overseas” is his anti-trade spiel. “You are losing your jobs because immigrants are coming in here and taking them away” is his anti-immigration spiel. Both of these explanations are wrong, but whether they are true or not doesn’t matter. What matters is that they are simple.
Once people buy into these stories, they are so invested in them that they are not going to accept deeper explanations. And they don’t trust politicians anyway, regarding them, with some justification, as smooth-talking, power-hungry, sociopathic slaves to special interests. Trump made a fool of himself in this recent debate, but he did worse in many of his earlier debates during the Republican primaries, and that didn’t hurt him. His followers judge him on different parameters than pundits and conventional politicians do. Substance is irrelevent, and facts don’t matter. Stories matter.
I don’t believe Trump tells these simple stories because he is a master politician. I think he tells them because he is a simpleton. His ideas are mostly dangerous and wrong, and if there is any first principle he believes in, it is an infallible belief in his own excellence. He has already destroyed his party, and he will damage his country if he comes to power. Will he be president?
I have a pessimistic view and an optimistic view. My pessimistic view is that polls are underestimating his support, just as polls underestimated the Brexit vote, because of preference falsification. So he will do better than his polls indicate. My optimistic view is that demographics are against him, and he has antagonised many black, hispanic and female voters, whose numbers are too large for him to win. He won in the multiway Republican primaries because the floor of his support was high; he will lose in the November election because its ceiling is too low. That’s the story I’m telling myself, because much as I find Hillary Clinton deplorable, I’d prefer a bad president to a mad president.
There are few things as satisfying as being macho on social media, and this is quite the season for it. After the terrorist attack in Uri, every Righteous Internet Patriot (RIP) wants our government to teach Pakistan a lesson by going to war. I have two things to say about this: One, it is the worst of all available solutions; Two, it is the best possible stance to take. Let us unravel that.
War is a solution that would be worse than the problem. Let’s look at this conflict using the metric of human lives. A rational aim of any solution would be to minimise the loss of Indian lives. What is the cost we currently bear through Pakistan-sponsored terrorism?
In a reply to an RTI petition this July, the government of India stated that 707 Indian lives have been lost to terrorism since 2005. Over 11 years, that comes to 64 deaths a year. If the status quo is maintained, with the usual empty diplomatic posturings, this figure should not rise too drastically. But what if, in an exasperated search for closure, we go to war?
A modern war with modern weaponry could cost us tens of thousands of lives, and maybe millions if it turns nuclear. (This does not take into account downstream effects on survivors, the economy, the environment and so on, all of which would blight the future.) Whatever the precise number, the cost of war would be orders of magnitude worse than even the long-term cost of the status quo. For any rational person, therefore, war is off the table.
This creates an obvious problem. If the rational course for India is to avoid war no matter what happens, then Pakistan can keep escalating with impunity. They could kill hundreds of Indians a year, or even thousands, confident in the belief that because we are rational, because we can do the math, we will be restrained. So what are we to do?
The field of game theory contains an insight to this dynamic. The game most relevant to two nuclear powers is called Chicken. Here’s an illustration: two cars are racing towards each other, and a crash is imminent. (Mutually Assured Destruction.) The driver who loses his nerve and swerves first loses the game. Now, every rational driver will swerve before he crashes into the other guy. So a surefire way to win the game is to convince the other guy that you are irrational, prepared to die, and will not concede. (One way of doing this is by breaking the steering wheel and throwing it away.) Your opponent, if he is rational, must swerve.
Pakistan has played this game brilliantly with a so-far rational India. Their venal generals and mad mullahs, the world believes, are capable of going nuclear at any provocation. India’s rationality and restraint is applauded in diplomatic circles—but we’re being pwned in the geopolitical sphere by Pakistan.
One way out is for India to portray itself as equally irrational, and show a willingness to go nuclear—even if we actually remain rational and intend to avoid war. Richard Nixon did this during the Cold War in 1969, when he ordered the US army to full war-readiness, and sent 18 B-52s loaded with thermonuclear weapons towards the Soviet border, where they flew around in pretty oval patterns for three days. The Soviets, who weren’t exactly ballerinas themselves, were spooked. Nixon called this ‘the Madman Theory’.
Recent Indian prime ministers would have had a tough time portraying themselves as mad men. (Imagine Manmohan Singh letting off an evil laugh.) But Narendra Modi seemed to be suited for the role – until he became PM. Ironically, the rhetorical belligerance that Modi articulated towards Pakistan while on the campaign trail has been replaced by a subdued, reasonable demeanour on the world stage.
Modi cares deeply about how the world views him, and wants to be seen as a mature statesman. Sadly, he has succeeded. This is reassuring to those of us who fear excessive military adventurism—I live in Mumbai and would be bummed if Pakistan nuked my beloved city—but is counter-productive when it comes to dealing with Pakistan. If Pakistan’s generals saw Modi and his minions as unhinged reactionaries driven by bigotry, Islamophobia and a virulent nationalism, they might back off. But regardless of how he is regarded in JNU, his image on the global stage is exemplary. On all his foreign visits, he comes across as an avuncular dove, a personable connoisseur of the photo-op.
Our conflict with Pakistan will not be ended by diplomacy. China supports Pakistan, America needs Pakistan for Afghanistan reasons, and all diplomatic manouvering on this subject is just theatre. To get Pakistan to stop poking us, we have to play the game. Modi has so far been a master of optics – and playing Chicken with Pakistan is his greatest challenge yet.
I am a biryani inspector,
A friend of the district collector.
Please pass me your rice.
Mmm! This is so nice!
How I love being a beef detector!
A friend of mine by the name of Jai
Texted me from Doha. He wrote, “Hey,
I’ve been trying to call
But can’t get through at all.
I keep hearing, ‘Aap Qatar mein hai.’”
Poor Paris Hilton started to cry.
Kim Kardashian explained with a sigh,
“We are the sex tape queens.
We are the mean machines.
Who the hell is this Sandeep Kumar guy?”
A minister who was farsighted
Said, “Men must not get too excited.
I would like to ban skirts,
Jail any girl that flirts,
Ban all women,” he said, delighted.
In theory, a devout politician is a good thing. A politician who believes in God seems to accept the existence of an entity more powerful than himself, and that should be a reassuring thought to Indian voters. We have plenty of devout politicians here, and while the ones in the ruling party are most vocal about it, opposition politicians aren’t far behind. Take Delhi chief minister Arvind Kejriwal, for example.
When he was sworn in as chief minister at the Ramlila Maidan, Kejriwal repeatedly thanked God for his newfound status. “I thank the Supreme Father, Ishwar, Allah, Waheguru,” he breathlessly proclaimed, trying to cover all bases. And in case the concerned gods missed it, he later said, “This victory is not because of us. It is a miracle, and I thank Bhagwan, Ishwar and Allah.” (At this point, I can imagine Bhagwan turning to Allah and saying, “Dude, any idea what he’s talking about? I thought I was Ishwar!” And Allah replies, “Dunno, man. I’m just a party worker.”)
Kejriwal’s stated piety isn’t restricted to the major religions. He recently came out in support of the Jain monk Tarun Sagar after the musician Vishal Dadlani made fun of him. Kejriwal tweeted: “Tarun Sagar ji Maharaj is a very revered saint, not just for Jains but everyone. Those showing disrespect is unfortunate and should stop.” (The last sentence is stunningly convoluted, and we all know what Orwell said about clarity in speech correlating with clarity in thinking.)
Now, Kejriwal was reportedly an atheist before he came to politics, and it is natural to suspect that this new-found piety is part of the populism he’s embraced. But let that pass. In this column I will argue that there is one religion that he truly, deeply, madly does believe in, and it is the most dangerous religion of all. It is the religion of government.
Contrary to popular belief, the majority religion in India is not Hinduism but the religion of government. We have been brought up believing that if there is any problem in this world, government can solve it. If there is a social ill, ban it. If prices are too high, pass a law demanding that they be kept low. If there aren’t enough jobs out there, create jobs by legislation so that people can earn an honest living. And so on.
I call this, with apologies to Richard Dawkins, the God Delusion of Government. Devotees of this particular religion believe, like devotees of any other, that reality is subject to the whims and fancies of their God. To change the state of the world, God needs to merely decree it, or government needs to pass a law, and boom, reality changes. Water turns to amrut, copper to gold.
This kind of God delusion isn’t restricted to India. A recent example of a country ruined by it is Venezuela, which has been ravaged by the socialist policies of Hugo Chavez. Venezuela was lucky to be oil-rich, but unlucky to have Chavez as a leader, who tried social engineering on a vast scale. One of his pet schemes: price controls on all essential commodities. (If something should be cheaper, let’s make a law mandating it.) This led, as econ 101 would predict, to shortages, so much so that Venezuela’s queues became legendary. The current government, perturbed that these queues were embarrassing the country, hit upon an innovative solution. It banned queues.
I’m not kidding. They really banned queues, and when I read that news, I thought of Kejriwal, because that’s exactly what he would do.
Kejriwal thrives on finding the simplest possible solution to every problem through the Godlike intervention of government. He has no grasp on reality, though, and no understanding of how such interventions typically play out. Most tellingly, like Chavez and other socialists, he simply doesn’t understand how the price system works.
Left to themselves, prices are determined by supply and demand. If the demand for a product or service outstrips supply, the price goes up. This rising price acts as a signal to potential suppliers, and they are incentivised to fill the gap. Similarly, if demand goes down, the price goes down, and suppliers start moving their efforts to where they would be more valued. We can only make a living by fulfilling the needs of others, and the price system gives us the information and the incentives to do this most efficiently. But for this, it has to be left to itself. If these signals are distorted, the system falls apart.
Now, Uber’s surge pricing is a fantastic mechanism to speed up the process of price discovery. But Kejriwal decided that people were being fleeced by high prices, and decided to ban surge pricing. The ban didn’t last long, because there was an immediate shortage of cabs, just as econ 101 would predict.
What happens when you put a price cap on something is that it becomes first-come-first-serve, and after the first lucky bunch get it, it doesn’t matter how urgent your need is, it’s not available at all. More crucially, the rising price that would act as both information and incentive now no longer does so, and other suppliers don’t rush to fit the shortfall.
While that experiment didn’t last long, Kejriwal moved from price ceiling to price floor. He announced an increase in the minimum wage in Delhi, to Rs 14k a month. Now, this sounds most compassionate, but is a government diktat enough? If it was, why not, say, make the minimum wage in Delhi Rs 10 lakhs a month? Wouldn’t Delhi instantly become the richest city in the world?
The answer is obvious. Such a law would merely put everyone whose work was worth less than 10 lakhs out of a job, and most businesses would shut down. Similarly, if the minimum wage set is Rs 14k, it effectively renders everyone whose labour is worth less than that unemployable by decree. Businesses are forced to discriminate against anyone they’d pay 13k a month or less, and it is the poorest of the poor who would bear the brunt of this. The law would hurt those it purported to help. (Being the country of jugaad, all workers below the minimum wage level will simply be shifted to the informal sector, and government inspectors will get a higher hafta than before. But it is no defence of a bad law to say that peeps will find a way to work around it.)
For anyone who isn’t economically illiterate, these effects are predictable. A price cap (or ceiling) inflates demand relative to supply, and a shortage in supply is inevitable. A price floor inevitably decreases demand and leads to excess supply—or, in this case, more unemployment.
The laws of economics, such as that of prices, and supply and demand, are as immutable as those of physics. So why are such interventions so popular then? A key reason is that the laws of physics can be tested and proved in controlled environments, but you can’t do that with the laws of economics. Data is noisy, other variables abound, and all sides can point to ‘evidence’ with spurious correlations. So those who believe in such simplistic interventions continue with them, because it makes them feel (and seem) compassionate.
Kejriwal has a record of taking the high moral ground with self-righteous positions, and strikes a chord with common people by identifying many problems correctly. But his suggested solutions usually make the problems worse, as in the case of his anti-corruption crusade, or the different price controls he has championed. A good question to ask here is, Does he actually believe that such interventions work, or does he not give a damn about that, only wanting to take a position that gets him most votes from the economically illiterate masses? In other words, is he a devout fool or a devout scoundrel? Hanlon’s Razor states, “Never attribute to malice that which can be adequately explained by stupidity.” In Kejriwal’s case, I’m not so sure. But he’s devout all right, so God help us.
* * *
Usain Bolt was sprinting like a gale
When he was passed by Mrs Patel.
The crowd was entertained.
Mrs Patel explained,
‘Haven’t you heard? Zara has a sale!’
Once there was a minister of sport
Who loved using his pretty passport.
He went on pilgrimage
To the Olympic village.
What a superb holiday resort!
There was a young girl who was told
Girls should be demure, never bold.
She gave a sharp retort
On the badminton court,
And almost won Olympic gold.
Once there was a Haryanvi lass
Who would never let a problem pass.
She’d fling it to the ground,
Expertly pin it down
Because desi girls can kick ass.
One day God came to me, full of grief.
‘I’m distraught,’ she said, ‘I need relief.
Whatever I decree,
No one listens to me,
And now I’m losing my self-belief.’
There was a girl who loved to buy shoes,
Whether from Kolhapur or Toulouse.
She bought very many,
But never wore any
Because she wasn’t able to choose.
This is the 29th installment of Lighthouse, my monthly column for BLink, a supplement of the Hindu Business Line. Note for foreign readers: Isabgol is a legendary health supplement used to treat constipation.
It was 11pm at the end of a long day. A weary Donald Trump undressed in his hotel room. He had a habit of looking at the ceiling whenever he undressed, so that he wouldn’t catch a glimpse of his hands. He had such tiny hands! To see his hands take off his designer shirt (he had the best shirt!) and his manly trousers (he had seen a lot of trousers, and let me tell you, these trousers were really good!) made him sad. It made him want to cry, and because real men don’t cry, that then made him really angry. It started with the hands, though.
He flopped down on the bed. He was naked now, and had one more reason to not look down. He was worried. This was his fifth consecutive day without satisfactory bowel movement. He was full of shit. This made him irritable. In the last three days, he had a) lashed out at the mother of a soldier killed in combat, b) thrown a baby out of an election rally, and c) picked up a kitten at a townhall meeting and thrown it at a grandmother who was having a heart attack. The grandmother had immediately recovered, but the kitten had a heart attack, and the media was now saying vicious things about him, being really mean to him, very unfair. What was he supposed to do, throw the grandmother at the kitten?
He really needed to shit.
Just then, he saw something move at the end of the bed. He looked across, making sure not to get his tiny hands in the way. There was a little boy there. A little green boy. Trump couldn’t believe what he was seeing. He rubbed his eyes, which took a long time because of his really tiny hands. But the boy was still there. Was he imagining the boy? Should he speak to him? What if someone sees him speaking to an imaginary green boy? The New York Times would go crazy. Why were they so nasty with him?
‘Who are you?’ he finally asked.
‘My name is Isabgol,’ the boy said. ‘Gosh, you have such small hands.’
‘No I don’t, I have really big hands,’ said Trump. ‘I’ve seen a lot of hands, and let me tell you, my hands are the biggest. They’re huge!’ He covered his hands and something else with the bedsheet. ‘What are you doing here? What do you want?’
‘I have been sent to this planet with one mission,’ said Isabgol. ‘And that is to get rid of excess shit. There is too much shit in the world. And so, here I am.’
Trump stared at Isabgol in astonishment. It was true that the last five days had been hard because of the absence of motions. Could he really be the leader of the free world when he was thus constrained?
‘How do you do that? And wait, before you do any of that, are you an immigrant? Are you a Muslim? Are you a Muslim from Mexico? Because, you know, I’m building this wall…’
Isabgol sighed. ‘I was warned about this. So much shit. Listen, first, not only am I not from America, I’m not even from Earth. I come from a faraway planet called Bengal. And second, when I speak of clearing up shit, I’m speaking metaphorically. I couldn’t care less about your bowel movements. No, I’m going to spin my magic on you, and when I’m done, there’ll be no more shit in your head. Oh no, babumoshai, you’ll actually be a good, decent human being then. You’ll be respectful to your opponents. You’ll start treating women as real people. Why, you’ll even learn to like your hands.’
Trump jumped up and backed away. ‘Don’t come near me,’ he squealed. He had been terrified many times in his life—fear is all you see behind every bully’s mask—but this was something else. A little green kid was going to make him a good person?
Isabgol advanced, repulsed by the task but excited by the challenge. Trump shrank away. Isabgol moved forward. Trump withdrew. Isabgol was almost there. Trump was in a foetal position. And then, Trump felt something right next to his tiny, miniscule, almost invisible hands. It was a glass of water. His last line of defence!
With all the strength he could muster from his alleged hands, for one couldn’t quite see them, Trump threw the water at Isabgol. Water, water everywhere. Isabgol was covered in the water. He looked at Trump with a glimmer in his eyes. Trump shivered. He knew that he had made a grave mistake.
Isabgol began to expand.
At the press conference the next day, everyone was rubbing their eyes except Trump.
‘Hillary is such a fine lady,’ he said. ‘I remember, she came to one of my weddings. Many people come to my weddings. But she was the best. Just perfect.’
‘What about Obama?’ a brave cub reporter asked.
‘He is a great American,’ said Trump. ‘I may disagree with him on some issues, though I wouldn’t know which because I’m not well-informed enough to have meaningful opinions, but he is a decent man. And Michelle is such a charming lady. I tell Ivanka, when you grow up, I want you to be like that. You hear me? Just like Michelle!’
Meanwhile, backstage, two of Trump’s campaign managers looked at each in bewilderment.
‘What happened to the boss?’ one of them said. ‘He’s so full of shit today.’
It’s been a long time since I wrote something substantive on sport, so here are two recent essays I’ve written that scratched my itch. The first, published in The Cricket Monthly, is a 4000-word longread titled ‘What Cricket Can Learn From Poker’. It basically talks about the importance of probabilistic thinking, not just in poker and cricket but also in life in general. In what is a cricket magazine, I get in thoughts on poker, probability, football, the free-will-vs-determinism debate and even the Bhagawad Gita. An excerpt:
One way to think about probability is to imagine parallel universes. You flip an evenly weighted coin, and instantly the world splits into 1000 parallel worlds, and the coin falls heads in 500 of them and tails in the other 500. You flip again and these universes are split into units of 250, each showing sequences of HH, HT, TH and TT. You keep flipping.
This is true for everything that happens. Every single thing that happens in this world (or may happen) has a probability attached to it. These probabilities change at every instant, affected by all other events to some degree or the other. So imagine, in every single moment, for every single event, the parallel universes multiplying. You can increase or decrease the number of hypothetical parallel universes depending on how granular you wish to make the thought experiment, but there are basically infinite parallel universes, each of them containing unique outcomes. And the world that you are in right now is just one of trillions of trillions of freakin’ gazillions. Imagine the level of randomness, then, of this world being what it is.
My other essay, ‘The Tamilian Gentleman Who Took On The World’, was part of ESPN.in’s series of The Top 20 Moments in Indian Sport. Vishy Anand winning the undisputed chess world championship in 2007 was ranked No. 4 by ESPN, though I would place it at the top. Being a chess lover, I’m obviously biased, but I’d hope that after reading my piece, which is about the context of Anand’s remarkable achievement, you will agree with me!
Pappu woke to slaps from his mama.
He explained why he caused such drama.
‘Parliament is a bore
I was tired. What’s more,
I was already in my pajama.’
Once mosquitoes as big as a bus
Attacked me with a great deal of fuss.
They chased me around,
And now I have found
They’re playing Pokemon Go with us.
Once the Congress seemed rather smug.
‘Gandhi’ was their designer drug.
Do they now realise
That the Gandhi franchise
Is not a feature but a bug?
A wise man said, ‘An eye for an eye
Makes the whole world blind.’ Those who decry
This circle of violence
Must speak through the silence.
We’ll fall too far if we don’t aim high.
There was a man with a giant belly
Who sat all day glued to his telly.
Then he died. He was gone,
But the belly lived on.
Now it throws great parties in New Delhi.
There was a man with a giant head
Who told us where the future led.
His brain was so loaded,
One day it exploded
And now he’s confined to his bed.
Swarajya plays the gender card on behalf of Smriti Irani:
The jokes on Smriti being handed textiles ministry, misunderstanding it for a ministry of ‘texting’, or the beti being given a sewing machine instead of education, have come from even the most feminist of women, all with unbridled glee at seeing a woman fail.
The cherry-picking of a women to be slammed in a manner that is degrading and humiliating of the person, and not their work, must rankle anyone.
Indeed, I had reacted to Irani’s transfer with this limerick, which I presume is the joke being referred to above. I’ve been a critic of Irani for a long time, and the reason for that is not her gender, but her “ignorance and arrogance”, as Ram Guha put it so aptly. The cabinet reshuffle indicates that even Narendra Modi agrees with Ram Guha and me on this matter, and it might well be a first that the three of us are lined up on the same side of an issue.
The Swarajya piece also indulges in a bit of Whataboutery, implying that men don’t get criticized in this manner. Speaking for myself, I’ve lampooned Rahul ‘Pappu’ Gandhi (Recent examples: 1,2) and Modi (1, 2, 3) far more than I’ve criticized Irani. To the best of my knowledge, they are not women at this point in time. But even if I wasn’t an equal opportunity satirist, the Whataboutery would have been uncalled for.
This is not to say that there hasn’t been some disgusting sexism directed at Irani, or that we aren’t a country of sexists. Those are true, but to imply that the very act of criticizing Irani is sexist simply because she is a woman is absurd. All political discourse will end if we take that line: You won’t be able to criticize any woman because someone will call it sexist, or any Muslim because you’ll be labelled Islamophobic, or any government minister because you’ll be called anti-national. There is no end of cards to play.
In an essay I wrote a few weeks ago, ‘What We Talk About When We Talk About Politics’, I described how so much political discourse ends up as attacks on the person making the argument instead of the argument itself. I outlined three ways in which that happens. Swarajya’s article is a perfect illustration of that, as it covers all three of those. So you lampooned Irani? Well, that reveals three things about you. One, you’re a hypocrite, because you didn’t lampoon Kapil Sibal earlier. Two, you’re sexist, and your intention is to demean women. Three, you’re part of the ‘liberal brigade’.
It is almost as if this piece was written to illustrate my point, so thank you for that, Swarajya!
Smriti Irani spent quite a while
Sending messages on her mobile
Putting callers on hold
Until she was told
Her job wasn’t texting, but textile.
A neta who loves currency notes
Told me what his line of work denotes.
‘It is kind of funny.
We steal people’s money
And use some of it to buy their votes.’
Donald Trump was full of indignation.
He wanted to undo immigration.
God granted his prayer,
Made the US all bare,
And once more a Red Indian nation.
A man said to me on the Virar Fast,
‘We’re a nation with a glorious past.
In both science and art,
Our ancients were smart.
Oh, by the way, what is your caste?’
Once I had a patriotic guest
Who told me, ‘Indians are the best.
Yes, inflation is dicey,
Tomatoes are pricey,
But our PM has a 56-inch chest!’
I woke up in the morning with a sense of dread.
There was a righteous voice inside my head
Saying, ‘Get up and play!
It’s World Yoga Day!’
So I yawned and did some asanas in bed.
Once there was a man named Modi
Who fell in love with a Bengali boudi.
He had such a huge crush
That he would copiously blush
At the very thought of sitting in her godi.
There was a man named Barack Obama
Who one day misplaced his pajama,
So he said, “All righty,
I’ll just sleep in a nightie.
Hey Michelle, tonight I’m the hot mamma!”
An army of ladies stormed the RBI Gate
To meet Raghu, and set the record straight.
They said, ‘If you gotta go,
Then you oughta know
That you will never, ever lower our interest rate.’
‘Mommy, Mommy, throw me a party,’
Said Pappu the Prince, all hale and hearty.
Mommy said, ‘Fine.
The Congress was mine.
Now it’s yours, my cute little smarty!’
How do we choose our sporting heroes? I believe they are born in three ways. One, at a primal level, we pick them on the basis of tribalism. We support someone because they are doing well for the club or country we support, and that is reason enough. Two, we like them for their specific skills in a game that we love. The elegance of a Federer, the technical finesse of a Dravid, and so on. Three, we like them for reasons that go beyond the sport. Maybe their story evokes something personal in us. Maybe we are drawn to them because we are a species that understands the world through stories, and there is something universal about their journey that goes beyond the sport.
Muhammad Ali, who died a few days ago, transcended boxing. His life was so deeply intertwined with American history in the 1960s and ‘70s that to immerse yourself in the story of the man would be to understand the history of the nation. His journey encapsulated the essential conflicts of his times to such a degree that his sporting achievements almost didn’t matter.
Ali was born Cassius Clay, named after a 19th century abolitionist who defied the dominant narratives of his times. So did Ali. He did this, first, with regard to the way he boxed. Heavyweight boxers were supposed to be men of heft and power, but Ali subverted expectations by being a big man who danced around the ring with balletic grace, who could turn a brawl into an artistic display. His model was the welterweight (and later middleweight) Sugar Ray Robinson, a much smaller man. Boxing pundits didn’t take the young Clay seriously. The iconic sports writer AJ Liebling described him after his Olympic Gold win in Rome 1960 as ‘attractive but not probative’, and later dissed him as ‘Mr Swellhead Bigmouth Poet’. He was such an underdog in his first World Championship match against Sonny Liston in 1964 that his team found out which hospital had the best emergency room and mapped out the quickest route there from the venue. They thought Liston might kill him.
But the narratives that really mattered had nothing to do with boxing style, and he subverted them too. Boxing was a gladiatorial sport in America in the 50s and 60s, run by the mob, and many top boxers, usually black, like Liston, were virtually owned by the mob. Audiences needed palatable, simple narratives as packaging for the sport: Liston vs Patterson, for example, was sold as a fight between ‘Bad Negro’ and ‘Good Negro’, with one man (Liston) an uncivilised brute, feeding into racist fears of the archetypal black savage, and the other (Patterson) a sophisticated ‘liberal’s liberal’, as the novelist James Baldwin called him. (Both portraits were unfair.) But Ali would not allow others to shape his story.
Soon after his shock win over Liston in 1964, Ali further shocked America by announcing that he had joined the Nation of Islam, and changed his name to Muhammad Ali. Many resisted this, and as if to remind him of who he really was, kept calling him by his ‘slave name’ of Cassius Clay. But Ali fought back. In 1967, he got into the ring against Ernie Terrell, a black heavyweight who refused to address him by his chosen name, and kept taunting him as he jabbed him repeatedly, ‘What’s my name, Uncle Tom? What’s my name?’
His bravest act, with which he lifted himself above his sport, was refusing to be drafted. Conscription is a form of slavery, and Ali refused to be a slave again. He was stripped of his title, and lost almost four years and tens of millions of notional dollars for his act, but he would not waver or compromise. In the magisterial biography ‘King of the World’, David Remnick quotes Gerald Early, a literature professor, describing what Ali’s action meant to him as a teenager: ‘When he refused, I felt something greater than pride: I felt as though my honour as a black boy had been defended, my honour as a human being.’
Ali came back into the sport and won the heavyweight title again, and achieved much glory in boxing. Not all of his story is uplifting. He often went overboard with hate-filled rhetoric, especially in his early days with the Nation of Islam, and his disrespect of his opponents, and his trash talk, often crossed the line. This is particularly so with Joe Frazier, who had helped Ali get his boxing license back after his suspension was over, but then became roadkill on Ali’s journey. In the words of the writer William Nack, Ali ‘humiliated and enraged and ultimately isolated Frazier, casting him as a shuffling and mumbling Uncle Tom, an ugly and ignorant errand boy for white America.’ He called him ‘an ugly gorilla’ among other things, building a mythology around himself that was as false as the racist narratives he had earlier rebelled against. (He justified it as good marketing for the fight, but Frazier carried the scars forever. Nack memorably wrote later that Ali had been ‘living rent-free for Frazier’s head for more than 25 years.’)
As much as Ali transcended the sport, he was also a creature of the sport, and the sport is essentially barbaric: one man beating another man, ideally causing brain damage (for the knockout is the ideal end to all fights), a negative-sum game where in the end both men lose. The accumulated blows that Ali took were a likely cause of his Parkinson’s, and as his legend grew over the decades, the man himself faded.
But the ways in which boxing diminished him—and before that he diminished himself—should not affect his legacy. All human beings are frail and weak and flawed in countless public and private ways—but very few people rise above themselves, and their sport, and their times, to the extent that Ali did. He meant so much to so many. As Kareem Abdul Jabbar wrote in a recent tribute: ‘I may be 7’2”, but I never felt taller than when standing in his shadow.’
More than the shadow, though, it was the light.
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