What women's dreams foretell

Feminine groups around the world seem to develop organically, and rather like Nature, lack definitive organization. Any exercise to discover the trends finds more diversity. But where they are similar is in dreams. Women’s nighttime experiences are universally vivid and memorable. I imagine dreams are the unconscious confirmation that, beneath diverse surfaces, women are the same.

Everett reports that dream episodes display distinct gender differences. She writes: 

I often dream I'm searching for something in an old, crumbling house, or discovering abandoned rooms in my childhood home. Occasionally, the dreams will become nightmares, featuring bereavement, murder or terrifying chases up spiral staircases. By contrast, my husband tends to have dreams so dull he either doesn’t remember them, or recounts such gems as: ‘I was waiting to buy a new printer cartridge and the receptionist told me to take a seat.' 

Some authors pin women’s remembering dreams on their gender training. Women are taught from childhood to be emotionally attentive, because the maintenance of relationships depends on them. They may thus continue to hone soft skills during sleep, which they recall during wakefulness.

Some other studies seek to explain dreams as the nature of women, the product of the genetic makeup. They are perceived the result of periods of heightened hormonal activity and body temperature. Hence, female hormones contribute to the extreme action categories, the most aggressive dreams appearing in the premenstrual period and in pregnancy.

In my view, and because menopausal women also report similar dreams, rising tides of female hormones during the menstrual cycle may not be solely responsible for nightmares. Instead, violent dreams could stem directly from unresolved stress carried over into sleep states. Thence, they are normal in stressful environments, for women of all ages. Especially in Asia and Africa, where traditions impose on them a secondary status, education is denied them, and female infanticide gets tacit social support. The female gender must serve and obey, while men take all decisions, and boys as young as ten police sisters and mothers.

This uncertainty of being itself would naturally disturb sleep patterns far beyond hormonal biorhythms and learning of gender roles. Their constant need for vigilance would take toll on mind and body, preventing the women from relaxing even at nighttime. Because of the dominations they are constantly subjected to, dreams amongst women trapped in traditions, would be no more than reality revisited.

Across the world, post-feminist women are able to exercise personal choice similar to men. These women have distanced from the choices of their mothers in relationships. They have equated the institution of marriage with gender discriminations of the past. They have sought to be in charge of their own lives, and to negate traditional social learning with liberal new outlooks of self-reliance.

Greenfield writes:

My parents had a terrible marriage, with my father working away a lot and my mother at home with six children, growing increasingly resentful. … it has made me reluctant not just to marry, but to commit fully to a relationship. I’ve always kept a bit back, never daring to make myself financially or emotionally vulnerable.

The women have rendered the marital piece of paper redundant for their chosen lifestyle, investing instead in the lifelong commitment to a shared future. They have preferred to pour energies into having a lovely home, good friends and happy children with their partners, eschewing legalities.

It would then seem logical to assume that liberal environments would largely diminish the dreams, because the extreme stresses ease. Women that have resolved gender issues, and gained equality in the social interface, should also experience male-type change in their dream sequences.

However, in any part of the world, and at any age, women’s continue to dream vividly. Why? I should think that, rather like old wine in a new bottle, the perceived social change remains superficial. Women wanting to escape from the pains of the past have been unable to adequately define equality. The choices taken, based on faulty conceptualization, do little to alleviate traditional fears of vulnerability. And thus generate the unconscious stresses that continue to express in terrifying dreams.

For instance, although Greenfield chooses to live radically different from her mother, her life pans out similar. She becomes precisely what she had sought to avoid – the single parent saddled with child responsibilities. The woman is now left unsupported, while the father of her children, and her soulmate of so many years walks out on the family, citing her lack of respect for him as his reason for doing so.

With the wisdom of hindsight, Greenfield writes:

One thing I do know is this: it’s far easier to separate when you are not married than it is if you are. For a start, there are no lawyers involved. All you have to do is say ‘I want out’, and off you go, which is surely the main reason co-habiting couples are more likely to split up than those who are married.

Many Western women that likewise free themselves of social weddings find out too late that cohabitation does not change mindsets. Their familial responsibilities do not reduce; in the absence of marriage, the increase is manifold. Surveys confirm that the incidence of “divorce” is more than twice higher amongst cohabitating couples when compared with those legally married. 

Post-feminist women may be missing the forest for the trees in their evaluations. The haste to achieve "gender equality" actually hurts women in the future. They appear more focused on the exercise of choice, than to think through all its possible outcomes. Like, its effect on their partners. When the public affirmation of marriage vows is omitted from the equation, men are provided convenient windows of escape as the novelty of the partnerships wane. It is clear that all parties are not on the same page - the men do not perceive oral agreements of long-term commitments as binding.

Firstly, because men are brought up to identify with organization, women’s decisions to step outside of it earn neither respect nor compliance. Secondly, in an organized society, the institution of marriage needs to be appropriately organized too. Rather than demolish the institution of marriage itself, women need to push for changes in legislation that support them. Finally, social ceremonies confirm the social contract; else the individual becomes isolated, outside the social purview. Errant partners are far more likely to conform with pressure from the collective, than to respond to the entreaties of individual women.

Perhaps the point expressed in dreams is that for the women, the habits of dependence persist despite the modern notions of equality. Women have wanted others to be different, but within their self, attitudes resist change. Women anywhere in the world are yet to centre in their universe. Despite “equality”, they continue to perceive themselves as satellites, nurturers and caregivers romantically awaiting rescue from their own decisions while suffering the extreme stress their dreams foretell, just as their sisters under the skin do elsewhere.

References for this post:

1. Everett, Flic. “Why women's dreams are much wilder than men's... who often don't remember them because they are so dull” dailymail.co.uk. Mail Online. 14th September 2011. 
2. Greenfield, Louise. “Like many co-habitees, Louise dismissed marriage as 'just a piece of paper'. Now she admits it would've kept her family from falling apart” dailymail.co.uk. Mail Online. 15^th September 2011. 

The socialist attitude

Perceptions of socialist attitudes tend to the negative, especially in the West. The assumptions may be of some sort of discrimination against creative enterprise nurtured in poverty-stricken populations. However, the socialistic slogan generally attributed to Karl Marx: from each according to his ability, to each according to his need may actually owe its origins to the 'right' - the moral teachings from religious discourse of times gone by! 

In response to the socialist attitude perceived in our posts on the London riots, a reader comments: 

In my opinion most people, who start life with very little, have a socialist attitude that says “those that have should give some of it to everyone else (me)”.

In societies used to outlooks of individualistic enterprise, the thought may conjure up visions of large groups of poor people feeding off other groups in parasitic existence.  The  socialist attitude would then appear to sponsor the maintenance of poverty, facilitating hooliganism and apathy to honest labour. 

The reader also writes: 

As people earn more and get a better standard of living and more possessions their opinion tends to move to the right and they then think “those who have a lot more than me should share it BUT I don’t think I should share what I have worked for with those who don’t work”.

In other words, with the gradual accumulation of personal possessions, people's interests also change, turning to self at the expense of society. I should think the larger a social organisation is, the more it needs to subscribe to certain socialistic values, if only to keep the collective together in harmony. People that live in society, rich and poor, have certain duties to the collective, in the same way that members of a family are responsible for its identity and organization. 

Democratic societies with formidable Diversity, like India for instance, have had to incorporate these values into their Constitution, assuring justice, liberty, equality and fraternity to all members within its fold. That means to carry the entirety forward to a new level of competence irrespective of caste, creed, colour and class. That also means to decrease divides between diverse social groups, and to fail to do so is to fail democracy. 

Psychologist Adler perceived the balance between social interest and self-interest, crucial for harmony. Since none can exist in isolation, people join with other people of similar background, employment, or status to form social groups. Groups co-exist with other groups, having interrelationships for the same reason, essentially to help themselves. 

Kronemyer explains:

“Social interest” … translates as “community feeling,” as opposed to one’s private interests or concerns. … If one has social interest then one evidences or enacts a “useful” style of life. If one does not have social interest then one is self-absorbed and is concerned only with one’s self. Such a style of life is “useless.”

With overt preoccupations with own wants and expectations, people desensitise to the needs of others in the same universe. In coping with the daily stresses of being in the world, they prefer to adopt the selfish style of living. It should be of no surprise then that within the prevailing sense of individualism in a rapidly complicating world, many more people believe that they alone should enjoy the fruits of labours. 

The concentrated devotion to owning more possessions, tilts the balance towards self-interest at the expense of social interest, and ultimately leads to the ethical bankruptcy witnessed in recent times. In many parts of the world, the powers-that-be as well as groups lower on the social hierarchy appears to thus lose their moral compass. 

In the community living of Christian apostles centuries earlier that the scriptures provide glimpses of, the so-called socialistic values seem to be upheld in their fair distribution among the ordinary people in society. In Acts 4, it says:

The community of believers was of one heart and mind, and no one claimed that any of his possessions was his own, but they had everything in common… There was no needy person among them, for those who owned property or houses would sell them, bring the proceeds of the sale, and put them at the feet of the apostles, and they were distributed to each according to need.

It seems logical to infer therefore that, when individuals and groups share resources between them respectfully, neither question of resource control nor of unmet needs arise. True, the simplicity of the earlier times has been lost in the complexities of the present day. However, much of the change in people’s minds from then to now has been in negativity. Attitudes have not expanded to encompass Diversity, but have instead shrunk to in-groups, and competitive self-interest.

The Parable of the Bags of Gold (Matthew 25:14-30) provides insight into an effective process of harnessing abilities that could be relevant even today. It says:

Again, it will be like a man going on a journey, who called his servants and entrusted his wealth to them. To one he gave five bags of gold, to another two bags, and to another one bag, each according to his ability. Then he went on his journey. The man who had received five bags of gold went at once and put his money to work and gained five bags more. So also, the one with two bags of gold gained two more. But the man who had received one bag went off, dug a hole in the ground and hid his master’s money.

The master of the house in the parable was fully cognisant of the differential abilities of his employees. Present day wisdom might have advised investing all of his wealth in schemes guaranteeing maximum returns. But rather than simply boost the bottomline for himself alone, the man in power opted to provide opportunity to all his workers in accordance to their individual abilities, and share the proceeds of their work with them. 

The point is the socialist attitude does not demand doles, but exhorts those blessed with privilege to talent manage those less fortunate. Over the centuries of their existence, the scriptures have taught no different. On his return from the journey, the master in the parable rewarded each person proportionate to the labour they put in. The man that not only did no work, he further justified his action with presumptions that the employer's profit sources were dubious, got not reward but punishment for his brand of selfishness. 

In the context of the riots in London, criminal activity should indeed be dealt with in accordance to law. However, the punishments should fit the crimes. Prejudicial judgements, concerned solely with exercising power, usher in retribution, not justice. The organizational machinery has the positional clout to to make development happen; they perhaps need the will to bring outlying groups into mainstream. 

Similarly, to help others help them achieve their targets, it behoves businesses to also invest in social development; however very few do. When focused on the bottomline, corporate bodies tend to become insensitive to both people and environment. In the drive for immediate gains, they refuse to consider the future effects of depletion of natural resources. They forget that they are dependent on people within and outside the company for their survival; profit making is a distant dream unless goods and services are sold and bought.

In earlier posts on this site, on the effects of businesses reneging on their corporate social responsibility (CSR), we wrote:

The abuse of resources by production and manufacturing houses, like the indiscriminate release of industrial wastes into rivers, toxic gases polluting the air and thinning the ozone layer, have been implicated in global warming, changing climate patterns and new diseases. Indiscriminate hunting has also endangered many animal species … Multinational corporations (MNCs) have at opportunity, flouted human rights and environmental concerns in developing nations… 

Perhaps prophetically, we also wrote about a year ago, that:

Business and political compulsions have created the “conflicts” that divide people. The single-minded pursuit of advantage has retarded healthy development in human relations. It has instead borne bitter fruit – us-and-them polarizations on the basis of race, religion and culture, and vengeful reactivity. The privileged have grown richer and greedier while the poor, more disadvantaged and resentful. The accumulated negativity displays in their eagerness to embrace any cause that advocates the removal of perceived “inequalities” through violence.

In the present context of the outpouring of reactive violence, it seems clear that social interest has all but died as ethical bankruptcy becomes socially generalized. The connivance of corporate and political circles accentuates divides creating polarized groups of haves and have-nots in terms of privilege and opportunity. 

The unhealthy competition for resources raises inter-group tensions, mistrust and perceptions of social inequality. Leaders in democracies need to resurrect the values of justice, liberty, equality and fraternity in social dealings. If they are to forestall the growing disgruntlement spiralling into anarchy, they need to encourage citizenship amongst all groups of society, political, corporate and others. 

References for this post: 

1. “Chapter 4. Life in the Christian Community” usccb.org 

2. Kronemyer, David. “Alfred Adler’s Concept of “Social Interest”” phenomenologicalpsychology.com. Phenomenological Psychology. October 3rd 2009. 

3. The Diva. “CSR 3: The exercise of domination” thedivaatlarge.blogspot.com. TheDivaAtLarge. February 26, 2010. 

4. “The Parable of the Bags of Gold” biblegateway.com. BibleGateway.com. 

End of India’s democratic system?

Unrest is sweeping around the world rather like mass hysteria. After authoritarian regimes, democracies now face the heat. The question arises whether here the attempts of social groups are to uphold democratic freedoms, or to holdup systems to ransom.

The tidal wave of protests has now hit India. A section of civil society has chosen to confront the Union Government on it executive functioning. The social group, led by Anna Hazare and dubbed Team Anna in the media, demand the Parliament should make into law the anti-corruption bill they have drafted.

The practice in law making to date has been that civil servants draft bills at the behest of the ruling party. That bill is presented to Parliament and should it receive the majority vote of its members, it becomes law.

Writing in Time, Thottam comments:

It's not clear that the Lokpal bill would be much of an improvement. It's also hard to imagine how the world's largest democracy would function if it gave way every time a prominent protestor demanded a new piece of legislation.

Over 42 years, and despite eight bill presentations, however, successive Parliaments have failed to create a comprehensive anti-corruption law. Hence, Team Anna take it upon themselves to draft the Jan Lokpal Bill that seeks to appoint an ombudsman, and empower them to investigate corruptions charges at all levels of the bureaucracy.

Earlier, the civil society group did manage to compel the forming of a special panel of 5 ministers and 5 activists to discuss their bill draft. The aim is to arrive at a consensus on the bill to be presented to Parliament. But the talks stall over six sticking points. The Government then goes ahead to table before the House their own version, the Lokpal Bill, which effectively protects key positions from the investigative scrutiny.

Team Anna turns to street politics in the effort to garner support for their bill. They accuse the Administration of lacking the political will to tackle rampant corruption and protecting it, in fact. To protest the ineptitude, they announce a hunger strike to be launched publicly.

That earns a crackdown; perhaps the fear in accommodating them is of setting a dangerous precedent. Police swoop in with preemptive arrests of the protest leaders. About twelve hundred others are also detained to stamp out the imminent agitation.  Perhaps the Administration’s strategy is also influenced by events in London, where lawlessness ruled rife for several days. 

However, the move backfires, and is seen by the nation as heavy-handed stifling of dissent.  Two hours later, their release is offered on condition they eschew the agitation. Undaunted, the activists refuse to leave until their demands are met – of the right to conduct public dissent, and of the right to draft the legislation to be made law. Lodged in the Tihar Prison, they kick off their fast on the premises itself.

Meanwhile, news of the arrests sparks demonstrations all over the country. Thousands join in very vocal processions across states demanding their release. People in Delhi congregate around the jail as well, holding placards that read, please arrest me.

Unprecedented media coverage publicizes the events. Constant information feeds from private news channels add fillip to the cause. Tech savvy activists make the most use of the tools of Internet – twitter, facebook and youtube to ensure messages from prison reach the world. Their strategy seems to a step ahead, with the authorities having to play catch up.

74-year-old Anna Hazare, the man at the centre of the storm, was virtually unknown outside his home state earlier. He is now a national icon, and his supporters project him as the second Gandhi, leading the second freedom struggle of India through Satyagraha, the path of non-violence.

Reuters’ reporter de Bendern sees the makings of a revolt in the unrest, similar to elsewhere. He writes:

… a galvanised and frustrated middle class and the mushrooming of social networking sites combined with an aggressive private media may be transforming India's political landscape … "The new corporate middle class has little patience with the politics of dignity and identity that are -- for better or worse -- central to Indian politics"…

Perhaps the ruling coalition assumes that the stir will soon die down, as middle-class resolve tends to be tenuous.  They thus try initially to wait out the agitators’ fervour. But as passions whip up instead, party members resort to character assassinations of the social group’s leaders. They also claim them to be media creations set up to blackmail the Administration.

The unrest is branded a subversion of democracy, fronting the attack on the supremacy of the Indian Parliament by outsiders – including foreign powers. The Prime Minister labours to defend the matter in the House. He states:

The question is, who drafts the law and who makes the law? I submit that the time-honoured practice is that the Executive drafts a Bill and places it before Parliament and that Parliament debates and adopts the Bill with amendments if necessary. ... As far as I am able to gather, Shri Anna Hazare questions these principles and claims a right to impose his Jan Lok Pal Bill upon Parliament.

Opposition parties had earlier been kept out of the draft panel formed with the civil society. They now revel in the opportunity to take the Union Government to task over their mishandlings of the case. The use of force to deal with political issues earns flak as arrogance of power reminiscent of colonial times.

Satirists pounce gleefully to proclaim that in India today, people are free to graft or feed on bribes, but to fight corruption or even to not eat, they get no permission at all! In the public perception, the Government is elitist, disconnected with the masses they represent.

The erstwhile silent majority gravitates to displays of people’s power in metropolitan cities and smaller towns. In several parts of the country, entire villages, men, women and children take up the fast in solidarity with that at Delhi. Mumbai’s famed six-sigma food delivery organization, the Dabbawalas, strike work for the first time in 120 years to lend their support.

Before the ground swell of humanity, the system is forced to back down. The Delhi police withdraw all the 22 conditions they had earlier imposed, release the detainees, grant space for the protest gathering, and also assist in managing the crowds. The hunger strike now assumes the proportions of a populist movement. Politicians across the board begin to feel the pinch of adverse public opinion.

The activists further remind their audiences that the preamble of the Indian Constitution states that:

WE, THE PEOPLE OF INDIA … do HEREBY ADOPT, ENACT AND GIVE TO OURSELVES THIS CONSTITUTION.

That is, mention of the people comes first, precedes both parliamentarians and ministers in the Constitution. Essentially, the people are the supreme body, since their votes put the elected representatives in office. This perspective finds resonance with a population fed-up with political kickbacks, scams, and rampant corruption within the bureaucracy.  Social networks are abuzz with millions of supportive opinions and tweets, non-resident Indians joining in as well.

As the crowds grow mammoth rather than dwindle, ministers are caught in an unpleasant bind. They are as averse to decentralizing legislative control as they are to making Anna a martyr. The concern is the longer it takes to resolve the stalemate, the more the septuagenarian’s health weakens, and the more volatile becomes the situation.

They choose to extend an olive branch and invite dialogue. The talks begin, but the two sides are gulfed by enormous trust deficits between the governors and the governed. In the atmosphere of win-lose competitiveness, neither side is ready to unfreeze maximally polarized positions. They battle over democratic rights in the system, of the people versus elected office. Negotiations lurch from breakthrough to breakdown, to another breakthrough, another breakdown and again breakthrough…

Public statements are sometimes intractable, sometimes conciliatory, but furious activities continue behind the scenes. Mediators rush in from around the country to assist each side to keep back channels open and to unfreeze deadlocks. The former chief minister from Maharashtra, experienced in handling previous agitations in Anna’s home state, is called in as the Government’s special emissary to link directly with him.

Newscasters stationed at vantage points around the clock update reports with every new detail. Experts are called from all walks of life to analyze the nuances of move and explain their significances on the private news channels. Constitutionalists, lawyers, corporate stalwarts, authors, editors, social activists, spiritual leaders, politicians, and other celebrities - supporters, detractors and voices of moderation all share views from the same platform.

The entire country appears riveted by the drama playing out on tv. The game of brinkmanship is more thrilling than any soap opera – who will blink first? (The joke here is that Team India is hugely relieved that their disastrous performances on the cricket field in England is, for once, not the focus of public attention. They might hope their entire tour thus flies under the radar!)

During the negotiations, team compositions also change from hawkish to moderate, as the talks seem to progress at the pace of two steps forward and one back. With the forward motion, positions previously thought intractable peg down a notch. The general realization dawns that political issues do indeed require political solutions. Veteran troubleshooters are inducted, as the Prime Minister seeks out-of-box solutions.

Eventually only 3 sticking points remain to threaten compromise: the prime minister’s inclusion in the ombudsman’s (lokpal) purview, similar ombudsmen (lokayukta) for the states, and a citizen’s charter. Team Anna hinges breaking his fast on the Parliament’s vote on resolution of the three points. The Administration, averse to civil society groups dictating to Parliament, cites objections by the Opposition.

The activists appeal to the principle Opposition party to spell out their stand, and receive their support on the 3 points. Opposition parties of the right and left come together, and promise flexibility to help break the impasse. In final compromise, the Sense of Parliament resolution is introduced in both Houses, naming the three sticking points. Seven hours of intense debate on the resolution occurs in Parliament while the nation watches proceedings with bated breath. 

No individual votes follow, but members on both sides of the aisle thump their desks  to adopt it unanimously - a rare sight indeed in Parliament! A relieved Prime Minister tells newsmen: The Parliament’s will is the people’s will. Thereafter, Government’s special emissary and his group rush to the protest site, to reach Anna Hazare a copy of the resolution. He in turn, pledges to break his 12-day fast. The two sides share stage in visual confirmation that accord has been reached.

The perceptions in regions abroad appear to be that the world’s largest democracy has been brought to its knees or that India faces its own Arab Spring. After 13 days of high-voltage drama unfolding the nature of the nation’s functional democracy, we may safely disagree.

It is true that in over six decades of India’s independence, the middle-class has takes to the streets on an issue for the first time ever. Activists term it the outpouring of angst, not new political aspirations. They make no calls for anarchy, regime change, or challenge to the parliamentary system. Fact is this country’s democracy was never targeted; however, the cynical lack of accountability in political and bureaucratic circles has been impaled.

Traditionally, the middle-class remains aloof from political processes; they rarely vote, or may do so negatively. The stereotypical parliamentarian hobnobs in corporate and wealthy circles, appeases the poor before elections with sops for votes, and virtually disregards the middle groups. Their contact with constituents dissolve once the election process is over. Poll promises are forgotten, because elected members toe party lines thereafter, and focus on preserving political allegiances. Thence, their sensitivity to the wishes of the people electing them hardly exists.

The social movement may have triggered a paradigm shift in the political arena,  orientating towards participatory governance.  The surprise result of the exercise has been the dramatic rise of young India.

It is significant that the youth, educated and articulate, carry the fight against corruption on their shoulders. Inspired by the notion of nation building they volunteer services to ensure the movement’s smooth progress. Despite thousands of people congregating, sloganeering, waving the national flag, and holding candlelight vigils, there are no reports of the anticipated mass violence. The trademark Gandhi cap becomes a statement of purpose rather than of fashion, as they identify with the inscribed catchphrase, I am Anna. 

It is just as significant that ways to resolve the standoffs seem to emerge after the young members of Parliament jump into the fray. Many of this youth brigade also choose to defy tradition. They dare to speak their minds in support of social change. They grasp initiative to understand the thrust of the movement, and to acquaint senior leaders with the seriousness of the issue.

We see no losers in this Indian unrest. A people culturally grounded in moral values are unlikely to invest in the dissolution of revered institutions of State. They are however, determined to evolve with the times, in tune with the present age of global partnerships and collaborations. We may have been witness instead, to the restoration of roles and boundaries between the people, the Parliament and the Government. It perhaps bodes well for the future that the citizens of India have been awakened to their rights in the democratic system, and to the more crucial realization that rights include responsibilities.

References for this post:

1. Thottam, Jyoti. "Anna Hazare: How One Activist Brought the World's Largest Democracy to Its Knees" time.com. Time. August 17, 2011. 
2. de Bendern, Paul. “India faces risk of its own Arab Spring over anti-graft protests” reuters.com. Reuters. Aug 17, 2011. 

Endangered species, the super-rich!

Democratic freedoms seem to mean different things to different people, as events in different countries show. On the recent riots in London, we posted the thought that, among the socially disadvantaged, long-term frustrations with systemic inequality, may have finally boiled over into displays of violent dissent.The taxpaying public affected by the unrest has had little sympathy for it; the super-rich has remained cocooned. 

To sections of society, the sudden budget cuts could have felt like the last straw in the suspension of civil rights. However, reader from UK argues that benefits have been the actual source of the problem, having largely nurtured grifters seeking to appropriate what they do not earn. Their freebies threatened, these people planned the criminal activities.

He shares with us his indignation:

In Britain we are faced with reducing a huge debt and everyone is paying the price… benefits are one of the causes of the debt in the first place … Here even those with nothing can achieve a better standard of living IF THEY CHOOSE TO WORK HARD but many don't [and] they choose to take money and do nothing. There are some who cannot achieve anything and need help but there are also many who just can't be bothered.

The perception there is not so much of spontaneity in the protests, as of deliberately orchestrated lawlessness. Organized groups of criminal elements fanned out to stretch police resources thin, so that the looting could continue without inference. 

Our incensed reader adds:

… it's a good thing I'm not mayor of London otherwise I think I may have used Chinese or Syrian tactics and issued machine guns to the police and told them to fire at the knees and then arrested those people in hospital.

The palpable disgust of the salaried class probably stems from the economic pressures placed on them. In the dodgy economy, they are asked to share sacrifices with austerity measures. They carry the brunt of the tax burden, and as they see it, it is their contributions that ensure survival of the non-payers.

Powers-that-be perceive broken sections in society. They do not however, perceive the sustained political and corporate contributions to the moral collapse. The general solution resolved seems to be to stamp out the gangs with stiff sentencing of the looters caught on camera, and further cuts in their benefits.

But these stern measures would do nothing to address the searing sense of deprivation. Rather, the administration’s iron hand would underscore their disconnect with the ordinary population - pejoratively, the underclass. The social alienation that already exists may even be compounded as criminality in the targeted groups.

Meanwhile political establishments tend to coddle their super-rich. The tax payments of the moneyed class are minimal, which bloats their returns on investments. This tacit political support of the social hierarchy has widens its divides, with the rich simply getting richer. Billionaires in fact, are protected as if they are endangered species.

Warren Buffet comments:

OUR leaders have asked for “shared sacrifice.” But when they did the asking, they spared me. I checked with my mega-rich friends to learn what pain they were expecting. They, too, were left untouched. While the poor and middle class fight for us in Afghanistan, and while most Americans struggle to make ends meet, we mega-rich continue to get our extraordinary tax breaks … 

The Western perspective generally is pro-business, and the prevailing social climate relentlessly projects consumerism. Media entertainment and advertising tend to portray acquisitions as the most important goal in life, at the expense of honest human achievement.  

Booker points out:

Today, whenever my world-weary eyes alight on a "youth show" it merely resembles a glossily edited advert for celebrity lifestyles, co-starring a jet-ski and a tower of gold. And regardless of the time slot, every other commercial shrieks that I deserve the best of everything. I and I alone.

When sensation and consumption pervades the environment around them, few can escape the social learning. Consumerism burns in the hearts of the have-nots, especially the youth, although they have not the ready means to fulfill wants. It needed but a slight push to tip over the building dissatisfaction - and so it happened in the mass looting of consumer goods.

Severe punishments hardly come across as the best way to fix what seems broken in the emotional mind. Ordinary residents in parts of the city are instead applying a much more novel balm to social wounds – they continue to adorn walls with post-it notes. Placed on damaged buildings by the community’s silent majority, the messages form a mosaic of human feelings. Social psychologists consider the visual impact of the daubs of colour the critical, public counteraction to aggression.

Barford reports:

"Charming, sentimental, concerned, non-destructive, clever, responsible and recyclable, these Post-it messages represent very different values to those so atrociously revealed last week … human beings use visual markings to claim areas - so people are partly reclaiming their streets by putting down a territorial element" …

The completely non-threatening message boards not only invite participation, they also spread comfort and solidarity among the people, healing the trauma. During the riots, many individuals lost touch with themselves, as violence became their only way to communicate. The walls of love, with their reminders of eternal human values, may serve to relocate communities.

The super-rich of the land also need reminding that citizenship is an important social responsibility. In place of selfish self-interest and extraordinary breaks, they need to exercise their democratic freedoms to sacrifice and share with the less fortunate others of society. Perhaps then the pains of social divides may cease, and us-and-them groupings be rendered obsolete in Diversity. 

References for this post:

1. Barford, Vanessa. “England riots: What are the Post-it note 'love walls' all about?” bbc.co.uk. BBC News. 17 August 2011. 
2. Booker, Charlie. “How to prevent more riots” guardian.co.uk. The Guardian. 14 August 2011. 
3. Buffet, Warren E. “Stop Coddling the Super-Rich” nytimes.com. The New York Times. August 14, 2011. 
4. “England riots: Broken society is top priority – Cameron” bbc.co.uk. BBC News. 15 August 2011. 
5. Gilligan, Andrew. “London riots were orchestrated by outsiders” telegraph.co.uk. The Telegraph. 21 Aug 2011. 
6. Power, Nina. “There is a context to London's riots that can't be ignored” guardian.co.uk. The Guardian. 8 August 2011.

A parody of social unity

The global village concept has relied on technological advancements to unite the world. The informational networks become crucial to keep people connected. They are considered the routes to celebrate diversity in societies growing increasingly multicultural. However, as the London riots demonstrate, the spread of dysfunctional attitudes make a parody of social unity. 

Globalization opened up markets beyond national borders. The Internet was meant to bring together diverse cultures. Economic development was expected on one hand, and spirituality on the other. The assumption has been that the new knowledge facilitates the ready acceptance of differences. And yet, London burned...!

Over several days, flash mobs all over sprang into action faster than they could be controlled. The systemic machinery was caught flatfooted. Violence became contagious with diverse groups joining in on muggings, robbings, lootings, arson and pitched battles with police.

 Addley writes:

… familiar and well-loved streets were turned, for a time, into alien, frightening battle zones … shocking because of their speed and unpredictability, but also because of their geographical and socioeconomic scope.

The British Prime Minister opinioned that pockets of society  were sick. The impression might be that criminal gangs were responsible. However, is that the troublemakers were not clearly identifiable as such. Shockingly, they cut across society – not only white, black, Asian, men, women, children, old or young alone, and neither local nor outsiders, but strange combinations of all of these.

Technology was used effectively to organize the rampage, leaving authorities struggling to keep up. Blackberry messenger, facebook, and twitter spread word like wildfire among the rioters. In the context, social mobility took on new meaning.

Lewis and Harkin write:

… territorial markers which would usually delineate young people's residential areas – known as 'endz', 'bits' and 'gates' – appear to have melted away. "On a normal day it wouldn't be allowed – going in to someone else's area. A lot of them, on a normal day, wouldn't know each other and they might be fighting … This is bringing them together."

Some authors identify alienation, anger, boredom and mischief as the common factors in the chaos.  Some say the long police history of heavy-handedness with the underclass has boiled over. Others point to government policies forcing brutal cuts and austerity measures onto populations. The ordinary experience widening social inequalities, while the richest ten percent reportedly become one hundred times better off at their expense.

In the present context, Power comments:

…consumerism predicated on personal debt has been pushed for years as the solution to a faltering economy … Decades of individualism, competition and state-encouraged selfishness – combined with a systematic crushing of unions and the ever-increasing criminalisation of dissent – have made Britain one of the most unequal countries in the developed world.

I should think that the sense of inequality perceived among social groups is more than a recent occurrence - in fact, a legacy of past imperial practices over populations. Essentially, the interpretations of life naturally differ with cultures. In Western philosophies, for instance, goals have traditionally based on the idea that people have but one lifetime to make an impact.  Since survival is of the fittest, individualism must be favoured. Through centuries, the outlook broke new ground, but it also broke moral and ethical boundaries. 

Western explorers have sailed boldly into unchartered waters to discover the ends of the world driven by the spirit of adventure. The self-reliance and openness to new experiences allowed finding new frontiers. They pushed gathering of new knowledge beyond existing limits.

Tales of wealthy foreign cultures by numerous travellers spawned expeditions to unknown regions also in search of gold, spices, silks, and so on, initially for simple trade in oriental goods. However, economic depressions, internal stresses and market protectionism changed the Western outlook to territorial takeovers. In relentless pursuit of the capture and control of treasured resources, traders became political extensions of their monarchies abroad.

Political fractures within and between communities were exploited to divide and rule.  Ultimately continents were successfully colonized. The English, for instance, were able to boast that the sun never set on their empire. The people they assumed power over were perceived livestock that could be used and abused in slave and labour trades.

Western expansionism flourished also because the foreign lands were peopled by deferent, inward-looking cultures. The Eastern philosophies upheld collectivism, and the ideal of community before self. They tended towards peace of mind, harmonious reciprocity and cosmic karma. However, they were manipulated to lose even national identity for several centuries.

Globalization has most benefited the corporate world, and mostly those located in the West. It enables companies become multinational, to employ skills from a global workforce. But at the same time, rapid changes in reality have been far more than most people could cope with. Despite new markets, local availability of jobs for the underprivileged is rendered uncertain, because outsourcing is common. This cements cross-cultural animosities, although the divisive practice is an indigenous product honed over centuries.

Technology has indeed transformed reality. However, economic and political power games have resisted change. The informational networks have also juxtaposed social issues of past and present in people's minds. They have enabled greater awareness of differences against similarities between diverse people. 

Issues of the present reactivate memories of past racial and cultural inequalities among minority groups. Although demographic migrations post-globalization turned societies heterogeneous, interrelationships between social fractions are ambiguous at best. Distinct cultures coexist in society, but have hardly reconciled with the values of others, especially the majority. Habitual thought and practice remains entrenched in ethnic perspectives. Thus, social divides harboured in the mind never really close. 

The historical wounds of inequalities among minority groups and other social have-nots  also carry forward, mounting tensions generation to generation. Their collective rage might even make the past indignities feel real in the environment here and now. It seems a shame that the rioters turned to destruction as the only way to communication.  It is perhaps more shameful that despite claims of celebrating diversity, Western powers-that-be are yet to get over selfish consumerism, and to harmonize relations with all others that share the same universe, including those within their own societies.

References for this post:

1. Addley, Esther. “London riots: 'A generation who don't respect their parents or police'” guardian.co.uk The Guardian. Tuesday 9 August 2011. 
2. Lewis, Paul and Harkin, James. “Who are the rioters? Young men from poor areas ... but that's not the full story” guardian.co.uk The Guardian. 10 August 2011. 
3. "Imperialism in Asia" wikipedia.org. Wikipedia the free encyclopedia. 25 July 2011. 
4. “The story behind the mugging that shocked the world” Reuters report. stuff.co.nz.  Stuff.co.nz. 11/08/2011. 

Social: 6. Allure of the zero

Women around the world avidly pursue the glamour quotient, for which thinness is an important criterion.  Many women that obsesses over appearance in terror of being perceived dumpy, suffer extreme health issues. However, society more than the women themselves seems caught with the visual effect, signalling at large that the intellectual quality of the feminine gender is unimportant even today.

 

Ostler writes:

…the fact is that when a woman is feted for her fashion sense, the more pressure she will feel to show off those dresses to their best advantage — which means being super-slim. Fashion doesn’t favour natural curves or, indeed, shapeliness of any kind …

Hounded by the social expectations, style icons seem to ride merry-go-rounds they cannot get off of. Beauty salons cash in on the style craze to offer programmes that recreate their attractive body parts in those women not so favoured. Increases in fashion sense  are generally concommitant with their decreasing body weights.

Women in show-business starve themselves to appear more appealing.  They may not eat most foods because weight gains could result in contract terminations. Hence they must hit the gym regularly, and depend on a diet pills to deaden hunger pangs. Other women do their best to emulate them in looks, dress and lifestyle.

Over the last century or so, romantic novels have encouraged escapism their vast feminine readership. Women begin to identify with their heroines and behave in like manner. The push is to choose romanticism over rationality. Medical journals have recently implicated these literature as causing marital breakdowns, adulterous affairs and unwanted pregnancies. In the conscious or unconscious idealization of men, women may abandon their own moral codes, sexual health and competition at work.

The corporate industry realizes that sex sells. Various billboards and glossy publications bombard consumers with stylized feminine perfection. Their aggressive marketing glamourizes sexuality in product advertisements that may otherwise look mundane. The association with the words hot and sexy for women is that more beautiful, more thin, and more revealing in dress attract more popular attention.

Toys and clothes for children under-10 sexualize gender, like with Lolita beds and playboy logos on t-shirts, creating unrealistic aspirations in impressionable minds.  They are surrounded by the imagery of standards that may be personally unachievable – thin, beautiful, and popular. Thus the body dissatisfaction takes root from childhood.

A young teenager, Milly, for example, was a confident, happy-go-lucky child in her parents’ eyes. She was abducted, and only afterwards did they realize that she in fact, hated herself for her looks and yearned for cosmetic surgery.

Carey reports:

… it now transpires Milly had already had a go at slicing into her wrists with a dinner knife because she’d been teased at school…At the age of just 13, Milly was already counting herself a loser in the popularity and beauty contests of life. For girls today, the two are inextricably linked … looks also determine whether or not you belong.

The youthful feminine gender thence begins to associate popularity with the size zero waistline, and gargantuan breasts – just like Barbie, the stylish, iconic doll. The assumption is that otherwise they must fail in society. And society in the minds of the women probably represents the men they have been brought up to look up to for approval.

Barbie dolls that have been beloved companions for girl children for decades, have now been made multicultural. They however, probably perpetrate the social learning of gender stereotypes. Girl children in cultures around the world learn by association to feel disadvantaged to be growing up different from the hot and sexy ideals.

A life-sized model constructed along the famous doll’s proportions showed how dangerous for women’s health the dimensions are in real life. Abraham writes:

Galia Slayen, who made the model, revealed that a real woman with the same dimensions would weigh just 110lb, giving her a BMI of 16.24 - a figure associated with eating disorders … 'If Barbie were an actual woman, she would be 5ft 9in tall, have a 39in bust, an 18in waist, 33in hips and a size 3 shoe.  She likely would not menstruate... she'd have to walk on all fours due to her proportions.'

Women further away from the stereotypical ideal tend to become sensitive about appearance. An email sent to the sales team of a company by their manager may say: If you have a FAT FAT face then you do not need to read this. Now, this jibe could be directed at anybody in the organization, but the feminine gender would quickly assume being singled out for indignity. Men also learn to push the buttons of low self-esteem.

Perhaps a part of the preoccupation with appearance stems from the fear of loneliness in later life, since ageing men reputedly prefer trophy wives decades younger. A survey conducted on online dating patterns, showed that the majority of mature women believe that men of their own or older age groups are uninterested in them, because they are no longer svelte.

McVeigh writes:

…eight out of 10 women over 50 think they have become invisible to men. Seven out of 10 women in the study felt overlooked by the fashion industry, while three-quarters of women in their 60s believed they had lost their identity by being labelled as a "mum"… Because of its 'anything is possible', 'sweet-shop' appeal, online dating just encourages men to cherry-pick their ideal – usually younger – mate.

Male suitors on a dating reality show, for example, joked that the bachelorette in question was an ugly duckling, and needed boob fund contributions.  Similar taunts about puppy fat at school drive many young girls into unhealthy lifestyles that continue in later life. Women are not born with body issues, but develop them over time following unrealistic goals of social desirability. 

Anorexia and bulimia are eating disorders commonly associated with them. In both cases, the very thought of putting on weight repels to the extent that life itself becomes a burden. Essentially, the health consequences of these disorders are severe organ failure and death. Anorexics minimize food intake to almost stop eating altogether. Bulimics alternate between bingeing and forced vomiting. They develop because of the women’s inability to confront reality. 

These disease conditions have been linked to female style-consciousness. Fashion institutions have begun to realize the dangers to social health with underweight models. Some retailers are banning marketing excesses in their stores. Some clothes houses also have now started a new trend of healthier models as a campaign against the potentially fatal eating disorders that generally afflict women, including a host of celebrity role-models. 

However, researchers at the University of Bologna, Italy argue that introducing plus sizes as the ideal would tip the balance the other way. In the industrialized nations, the average already is overweight. In changing the policy on thinness, the average eating habits would also reset towards obesity.

On the other hand, health reform advocates say that the issue of concern is not whether people are fat or thin, but the political incorrectness of both media and industry on the subject. The media blitz of corporate advertising that glamourizes unhealthy standards of beauty and sexuality, sets stage for the exploitation of gender. 

I should think women themselves need to develop a stable identity to make responsible choices, resisting the allure of the zero. Fact is women have been swayed by aggressive marketing tactics, forgetting that there is a lot more to them than just their bodies. They have been unable to identify the strong strand of patriarchal beliefs entrenched in social attitudes that accord mere lip service to gender equality. 

Women demean their own intellectual capabilities, basing social approval on visual appearances. Despite modernity, the age-old patterns persist, of submitting to dominance and awaiting rescue. They need to rethink their concepts, because in narrow definitions of belongingness they set themselves up as no more than receptacles of masculine favours. Women need to wake up to the reality that self-esteem depends not on the external world, but on their own identity.

References for this post:

1. Abraham, Tamara “Former anorexic’s life-sized Barbie reveals doll’s dangerous proportions” dailymail.com. Mail Online. 22nd April 2011. 
2. Abraham, Tamara. “'I wanted to be no one, to not be recognised': Allegra Versace on shunning the limelight after battle with anorexia” 7th June 2011. 
3. Carey, Tanith. “The secret self-hatred of confident Milly shows how little we know of our children's inner lives” thedailymail.co.uk. Mail Online.  26th May 2011. 
4. De Rossi, Portia. “Hollywood actress Portia de Rossi on the disorder that drove her to the edge” thedailymail.co.uk. Mail Online.   8th July 2011.  
5. Hickman, Martin. “Retailers ban 'sexy' underwear for children under 12” independent.co.uk.  Home News. The Independent. 6 June 2011. 
6. “'I'm a great catch!': The Bachelorette's Ashley Hebert puts cruel body taunts behind her for bikini shoot”. Daily Mail Reporter thedailymail.co.uk. Mail Online.  23rd June 2011.  
7. McVeigh, Tracy. “Online dating leaves middle-aged women in 'single wilderness'” guardian.co.uk. The Guardian. 10 July 2011.  
8. Ostler, Catherine. “A waist that made Nicole Kidman look dumpy and why Kate      deserves to be more than just a clothes horse” thedailymail.co.uk. Mail Online.  12th July 2011. 
9.  Rawi, Maya. “Vogue uses three plus-size models for cover in bid to 'battle against anorexia'” thedailymail.co.uk. Mail Online.   3^rd  June 2011. 
10. “Sales manager 'put female colleague over his knee and spanked her' A sales manager chased a female colleague around the office before he put her across his knee and spanked her, a tribunal heard.” Retail and consumer news telegraph.co.uk. The Telegraph. 21 Jun 2011. 
11. Singh, Anita. “Mills and Boon 'cause marital breakdown'” telegraph.co.uk. The Telegraph. 07 Jul 2011 
12. Smith-Squire, Alison. “I was a secret bulimic for 15 years” mirror.co.uk. Daily Mirror. 6/07/2011. 
13. Whitelocks, Sadie. “Forget chubby, keep it slim! Says a new controversial report supporting size zero” thedailymail.co.uk. Mail Online.   21^st April 2011.  
14. Whittaker, Marianne. “The agony of having an anorexic mother” thedailymail.co.uk. Mail Online. 12th May 2011.