Thread: Last evening, our house owner, whom we had over for dinner, was narrating an anecdote about our villa complex’s watchman from UP. He had gone back home only to find that his brother had sold one of their ancestral lands to someone. The sale was technically “legal” (1/n)
The watchman then appealed to the Panchayat. Not just the Panchayat elders, but even the buyer of the land, on hearing of the fact that the seller had not consulted his own brother before selling their ancestral land, saw that as a violation of “Dharam” (2/n)
The buyer returned the land and got back his money. Everyone involved was convinced that was the right thing to do. We were then musing- how much does our *law* reflect our own customary practices and shared moral intuitions? (3/n)
What is the role of traditional dispute resolution mechanisms that have that sense of shared moral intuition (such as a Panchayat), but how then do we prevent toxic coercive practices as well? (4/n)
How important is the concept of something that outlasts your own life (as opposed to YOLO driven self maximisation) to have a sense of moral obligations to uphold? How much have we retained our own sense of “right conduct”? (5/n)
In its own way, this conversation itself was a continuation of a new tradition! Apparently the house we live in used to be the hub where everyone (pre COVID) would congregate, and while there would be fun and games, there would also be debates on economics, philosophy etc. (6/6)
• • •
Missing some Tweet in this thread? You can try to
force a refresh
Thread: Happy #Janmashtami everyone. Sharing 7 bhajans/ Carnatic songs about Lord Krishna composed (both music and lyrics) by my mother - Smt. Meera Alladi; 5 in Hindi, and 2 Tamil. The first "Govinda, Tere Bina" in Janasammohini ragam, Hindi (1/8)
The second is "Shyam Tere Naam", Jog Ragam, Hindi (2/8)
The third is "Vasudeva Venu Madhava", Bhageshree ragam, Hindi (3/8)
Musing: If you model sections of the academia and media - what is called the “intellectual ecosystem”, not as a free market, but as a closed oligopoly, actually not even that because there is no market test, then one can see why bad ideas perpetuate. (1/n)
In the “real world” that many of us inhabit, large companies that are not innovative, get disrupted by more agile startups or attackers. That’s not as easy in the “intellectual ecosystem” because there is no currency such as actual consumer purchases, that acts as a test (2/n)
Anyway, as an outsider who is a consumer so to speak of intellectual outputs, I watch out for the heterodox ideas, because those are the “startups”- the ideas that actually merit greater consumption, as they bring fresh novel insight, but get killed in their infancy..::: (3/n)
Some policy analysts confidently saying India should take in lots of refugees from Afghanistan. See what happened in Kabul. People who operate in the real world know that many decisions have to be taken with incomplete information, and that malign actors want to harm us.
“bUt tHe OrDiNaRy AfGhAn lOvEs iNdIa”- yes they do, and this is a tragedy. Tell me how you have the deep perception to know, *without prior information*, who is an ordinary Afghan versus an ISI trained terrorist to wreak havoc in India?
The only people we can help are the Hindus, Sikhs and the known friends of India- that is those whom we have adequate background checks or information on, or have actively collaborated with us. Lamentations that the ordinary Afghan will start disliking us are silly
General musings in this thread: Going back to a great book again- psychologist Jonathan Haidt’s book on Moral Foundations theory, since there is a lot of debate on moral universalism versus differences between societies. I was intrigued by the origin story of the theory….(1/n)
..he first saw it when he spent time as a researcher in Odisha! Until then he was a hardcore liberal, but when he spent time with people here and found them to be friendly, but also deeply moral he saw that it was a different moral “matrix” (2/n)
…And he even introduced this notion of different moral matrices by asking the overwhelmingly liberal audiences in his talks whether they are willing to take the “red pill” (he used this term!) and see past their own moral matrix (3/n)
Thread: On the Lakshadweep controversy, some observations at different levels. First, at an institutional level, we should debate whether all UTs should also have legislatures. That’s a good way to channel democratic opinion institutionally. (1/n)
In any case a consultative approach is better, but institutional mechanisms for the same are always a more robust way to achieve that, else you’re at the mercy of the conduct of particular post holders. Of course the powers of a UT govt may be different from that of a state (2/n)
On the cow slaughter issue: I think the right balance here is to leave it to states/ UTs. I am neither a believer in absolute individual freedom nor in cultural uniformity. In the case of Lakshadweep cow slaughter should NOT be banned, but it should be in most states (3/n)
Short thread: One very intellectually dishonest argument being advanced, that too by some academics, that multi-phase election in Bengal, as opposed to Tamil Nadu, is only to suit the BJP. At least there should be intellectual integrity to acknowledge the facts....(1/n)
1. Bengal elections have always had way more phases than Tamil Nadu including 8 phases (7, with 6th phase called 6A and 6B) last election when BJP was a non-entity, and that was the case for 2 decades now 2. The reason for that is simple - Bengal has violence in politics...(2/n)
...and we can literally see that the day of the results with visuals of BJP offices and workers homes being attacked and burnt - a common feature in that state which is why Mamta herself had sought multiple phases when she was in Opposition and Communist gundagardi....(3/n)