[Paleopsych] New Criterion: Pundits & panjandrums by Anthony Daniels
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Pundits & panjandrums by Anthony Daniels
http://www.newcriterion.com/archive/23/mar05/daniels.htm
One of the temptations of world fame (I suppose), especially when it
is gained early in life, must be to treat one's own utterances with
undue reverence. Their provenance becomes the guarantee not only of
their truth but also of their profundity, and even the most casual
meanderings or off-scourings of the mind, once expressed in public,
are invested with ineffable preciousness.
Since I consort but rarely with the world-famous, this is something
that I discovered comparatively late in life. I happened to be in
Buenos Aires when Elie Wiesel was there. He was to give a public
address, followed by questions and answers. I attended along with a
large and expectant audience. A man who had survived the Holocaust
would surely have something worthwhile to say about the wellsprings of
human evil and the purpose of life, two subjects that could scarcely
be more important or interesting. It didn't occur to me that one can't
go humping profundity about the world as if it were a piece of
luggage. Neither, apparently, did Elie Wiesel.
Buenos Aires is, of course, a city with one of the largest Jewish
populations in the world. The audience was therefore unlikely to be
uninformed about the Holocaust, but Wiesel spoke to it, impromptu, as
if it were composed of twelve year olds of limited knowledge and less
ability. Perhaps he had come to the conclusion that the world, having
taken him at his own estimate, was composed exclusively of fools. He
was oblivious to the restlessness of the audience that he treated in
this fashion, and when at the end of his rambling discourse he was
asked what he considered to be specifically Jewish characteristics, he
thought for a moment, or rather made as if he thought for a moment
(after all, it was not a straightforward question), and said something
like, "Jews sing and dance."
Did he mean that all Jews sing and dance? Or that only Jews sing and
dance? Or both, perhaps? Just as I once drank whisky to great excess
at the age of nineteen, and have never been able to drink it since
without a rising feeling of nausea, so I have never been able to
listen to a world-famous person without a prejudice against him since
I listened to Elie Wiesel. I concede that this is not entirely
logical, but neither is my aversion to whisky.
I tried again in Calcutta to cure myself of my prejudice against
world-famous panjandrums. This time it was Günter Grass, another Nobel
Prize winner, though for literature rather than peace. He was in a
panel discussion on "The Segregation of Cultures in the Contemporary
World: Clash, Convergence or Co-operation?" For some reason, the very
subject matter conjured up images of hot-air balloons in my mind, of
which I was not able entirely to disembarrass myself.
The audience was composed of Calcutta's concerned intellectuals:
concerned, that is, with where they were to have dinner afterwards.
Some of them had come with the clear intention of asking a question in
public, which is to say, of making a speech. The real star of the show
was the moderator, a writer and actor called Girish Karnad, who
refused to allow them to do so, interrupting them not in mid-sentence
but in mid-word, when it became obvious that they were more interested
in airing their opinions than in asking a question on the
subject--diffuse enough as it was. Rarely have I heard a more
intellectually incisive chairman, simultaneously ruthless, witty, and
charming. He disallowed at least half of those who spoke from the
floor, but amateur windbags are not to be deterred by the prospect of
humiliation, any more than professional ones are by the prospect of
error.
Among the other panelists was Amitav Ghosh, billed as "the most
important Indian author in English," and Najam Sethi, a Pakistani
journalist from Lahore. Ghosh spoke of an Anglophone conspiracy to
dominate the world, physically, economically, and culturally, dating
back at least three centuries: I half-expected him to refer to the
Protocols of the Elders of Oxford. He saw the European Union--the
apparatchiks' new paradise--as the hope of the world, the one possible
counterweight to the hegemony of the United States. Needless to say,
as a holder of such views he lives part of his time in the United
States, where there is a strong market for them, at least on
university campuses, which is what counts for writers.
For Sethi I conceived a great respect. It was not that I agreed with
everything he said, much to the contrary; he illustrated his belief in
the possibility of genuine multiculturalism by reference to the
different kinds of restaurant to be found in most large cities
nowadays. (I have always suspected that, at root, multiculturalism
means, at least for westerners, tapas today, tom kha kai tomorrow, and
tarte tatin the day after. This is to take the idea that we are what
we eat a little too seriously.) But when Sethi compared his own
country, Pakistan, unfavorably with India in the matter of
intellectual freedom, it was impossible not to admire his deep moral
courage. By saying such a thing in a public forum, however obvious its
truth, deep in the enemy country, he was taking a personal risk of the
kind that Günter Grass--or any of us--has thankfully never had to
take. Of course, our freedom makes any dishonesty on our part all the
more reprehensible.
Grass ambled, bear-like, onto the stage, which had been arranged like
the set of a comfortable living room in a well-made play, complete
with sofas and bookshelves. His manner was attractively fragile,
ordinary and modest, and I warm to a man who dyes his hair at the age
of seventy-eight. He still cares what figure he cuts in the world,
which is an all-too-human failing.
I can't say I'm an admirer of his prose, though: his kind of
picaresque exaggeration is an open invitation to self-indulgence and
imprecision. Improbability is made to stand for essence. And nothing
Mr. Grass said in Calcutta rose very high above the level of cliché.
The picaresque and the utterly conventional, it seems, can coexist
comfortably in the same mind.
He spoke of the dangers of globalization and "economic flattening,"
and of the common people as the victims of this process. He spoke of
the need to resist the unique power in the world--the United States.
He recalled the happy days of Willy Brandt's famous commission on the
Third World, with its prophecy that the conflict between the
capitalist West and the Communist East would be replaced by that
between the rich north and the poor south. And he asked what
literature could do in the current circumstances. It could draw
attention to issues such as global warming, the shortage of water, and
the reasons for terrorism (needless to say, he wasn't thinking here of
Dostoyevsky). Indeed, he said, writers would be superfluous if they
didn't address such issues. And writers were always on the side of the
losers.
Always and everywhere? On the side of the Nazis, for example? And is a
writer who is not interested in hydrology ipso facto superfluous? This
is not to say that an imaginative writer could never legitimately
treat of a poor person's struggle to secure a water supply in
conditions of shortage, but surely it is going a little far (indeed,
it is profoundly totalitarian) to say that he must do so, or risk
superfluity, like members of the Russian intelligentsia in the 1840s.
The indiscipline of Grass's prose is symptomatic of the indiscipline
of his mind.
Grass has a special relationship with Calcutta. This was his fourth
visit and he lived there for a few months in 1987 and 1988, writing a
book (containing many of his pen and ink sketches) about his
experiences, published in English as Show Your Tongue. The various
predictions he made in that book have done nothing whatever to reduce
the certainty of his current opinions and prognoses. This is the
hallmark of the true panjandrum.
In a paragraph alluding to Subhas Chandra Bose, the Bengali Indian
nationalist who broke with Gandhi and threw in his lot first with
Hitler and then the Japanese, and to the fact that Bengal, like
Germany, was divided between East and West, Grass says:
A little later, during a brief trip to Bangladesh, the mere mention
of the Bengali Führer will unleash almost fanatical hymns of
allegiance. What a good thing that at present there is no unifier
(living or dead) standing at the German door.
This was published in 1989. The timing could hardly have been worse.
Whatever one's temptation to laugh, one cannot blame Grass for failing
to foresee what others likewise failed to foresee, but it might with
decency have instilled in him a certain modesty concerning his powers
of political analysis and clairvoyance.
Many of his other judgments seem hardly any better. He tells us that
all the statistics concerning India in general and Calcutta in
particular point to a catastrophe or even an apocalypse (one senses
that he derives an illicit pleasure from this, as highly moral and
respectable masochists derive pleasure from being whipped or beaten by
a dominatrix). According to Grass, the city could only get poorer and
poorer and poorer until--presumably--everyone starved to death.
I have been visiting Calcutta for nearly thirty years. The reverse is
actually the truth. When I first came to Calcutta, lepers waved their
shrivelled and deformed limbs in your face through open taxi windows
every time the taxis stopped at intersections. Paying them to go away
was no solution, for it merely encouraged the others. You learned to
trip over human forms on the sidewalks without inquiring too closely
whether the forms were alive or dead. At night, every doorway, every
nook and cranny became a dormitory, and the municipality arranged for
the dead, of whom the dawn always revealed a few, to be swept up
daily.
It is true that Calcutta still has the power to shock. One can still
see people sifting through horrible rotting garbage for something of
value. A taxi drew up beside mine and inside I saw something that
brought back the memory of a previous epoch, that I thought I had
forgotten, and the swiftness of whose recognition surprised me: a face
deeply pitted by smallpox.
But the last case of smallpox in Calcutta was in 1972, and the man
whom I saw whose face was pitted by it was well into his thirties. For
those who have visited Calcutta over a period of years, the signs of
increasing prosperity are everywhere: far fewer rickshaws, for
example, and practically no beggars. All the children who play cricket
(about which Indians are fanatical), even in the most restricted of
spaces, now have real bats and balls instead of equipment fashioned
out of scraps of wood and cloth, as they did formerly. I should guess
that India is by far the largest market for cricket bats in the world.
Grass predicted that the old and gracious buildings of Calcutta would
disappear and yield to hovels as the city grew ever poorer, ever more
desperate. (He also seemed to think this was a good thing, because
hovels were authentic. "Once back in Germany," he wrote, "[I] measure
everything, myself included, by Calcutta.")
Well, he was right about the disappearance of the gracious buildings,
but quite wrong about the reasons for it. Next to the place I stayed
in Calcutta was a wonderful old Indo-Palladian villa, literally
falling into ruins before one's eyes. To enter it was to risk death by
stucco. There was one protected tenant still living in it--I could
watch her at night through the dilapidated shutters moving about in
the crumbling interior--but the owner wanted the building to collapse
utterly so that he could avoid the city's preservation regulations
without having to pay too great a bribe to the regulators, and build a
block of luxury apartments on the site instead. He would make a
fortune, even if it meant the city became even uglier. Increasing
wealth, not poverty, now threatens to destroy the city's architectural
heritage, a process that was started by demagogic pseudo-egalitarian
regulation.
Of course, there is no gain without loss. You don't have to be an
inveterate anti-globalist to have reservations, mainly of an aesthetic
nature, about India's headlong rush into modernity. Calcutta now has
shopping malls, and its middle class can't wait to consume western
gewgaws (usually manufactured by the cheap labor of the East) that are
grossly inferior, aesthetically, to India's own traditional
productions. One of the great pleasures of India used to be its
comparative immunity to the cultural hegemony--to coin a phrase--of
Anglo-American pop music, but not only does its own popular music
increasingly approximate that horrible and savage noise, but its
shopping malls positively throb with it. Sensitive Indians themselves
are alarmed by the process, though they know that it is unstoppable
and that their country's indefinable charms--as well as its more
easily defined horrors--will inevitably yield to it. It will take some
time, and the old and new India will coexist for years to come.
Emerging from a Calcutta shopping mall, where consumerism reigned in
all its garish vulgarity, I noticed a large placard attached to the
nearest lamppost: Female foeticide is illegal. Once in India, I saw a
holy cow grazing on a pile of computer printout. But there is no
denying that globalization is lifting Indian cities from the most
abject poverty (the countryside might be different, I don't know),
even if at the cost of a loss of aesthetic refinement.
The duty of intellectuals is to spell out proper distinctions as
clearly and honestly as possible. The condition of being a pundit
stands in the way of this, for it lends authority to a person rather
than to evidence and argument. (Appropriately enough, "pundit" is a
word of Indian origin referring to a Brahmin who knows the Sanskrit
prayers that accompany the arcane rituals of Hindu puja, or prayer. I
once asked a highly educated Indian friend of mine to explain the
prayers and ritual to me at a wedding, to which he replied, "I don't
know, it's all Greek to me.")
The temptations of punditry are great. I have on occasion succumbed to
them myself. Once the United Nations Development Program invited me,
heaven knows why, to a colloquium in Bamako, Mali, on how the press
might improve the image of Africa. (Improving Africa itself was, of
course, quite beyond anyone's powers, as a brief glance outside the
hotel's entrance made clear. Besides, what is reality set against the
power of public relations?) Everyone at the meeting had a certain
number of minutes to hold forth, and then there was a discussion
afterwards. A captive audience, each member of which is awaiting his
ten minutes at the podium, is an attentive audience.
I was only a minor pundit, of course. The most senior present was
Nadine Gordimer, another Nobel Prize winner. After a Ghanaian woman in
national costume had spoken, Miss Gordimer took the floor. "As my
sister Susan has said," she began. "Actually," interrupted Susan, "my
name's Gloria."
I am glad to say that so trivial a detail was not permitted to stand
in the way of the important abstract point that the pundit was then
trying to make.
_________________________________________________________________
Anthony Daniels is a doctor and writer whose most recent books are
"Utopias Elsewhere" and "Monrovia Mon Amour".
________________________________________________________
From The New Criterion Vol. 23, No. 7, March 2005
References
1. http://www.newcriterion.com/archive/23/mar05/daniels.htm
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