The Unfinished Revolution of Culture and Identity

The Indian ambassador, Pavan Varma, also a scholar and writer, has authored more than a dozen books; his latest being ‘Becoming Indian: The Unfinished Revolution of Culture and Identity”. In view of the recent discussions on culture and identity in the country, Kuensel spoke with the ambassador on the much debated subject.

1. Your views about Bhutan’s emphasis on preserving its cultural identity?
Bhutan, in many respects, is a role model for other countries in south Asia. For one, it was never colonised and, therefore, there was no rupture in the continuity of its own culture. Secondly, there is an understanding in the leadership here, provided by their Majesties the Kings and now by the democratically elected government, of the need to preserve this culture and identity. I think this is important because, in a rapidly globalising world, people should know where they belong, where they come from and that gives them their unique place in this world.

2. Is there really too much emphasis on physical aspects of cultural identity that some people think they’re just a façade?
Culture is not easy to define, but it is a way of life. It’s a collective of beliefs, faith, community, relations and attitudes; but that’s one part of it because that is the inner journey. That inner journey must reflect also in external attributes, in terms of clothes, housing, food, celebration of festivals, the arts and culture. The two can’t be separated and a mechanical emphasis only on the external features isn’t the answer, although they are important. That’s when it becomes a façade. If there is an organic relationship between the inner journey and its external attributes, then you’re talking of a cohesive and organic culture.

3. Where does cultural identity end and cultural nationalism begin?
Cultural identity and the need to preserve it should not translate into cultural nationalism. The loyalty to what is your own heritage and your sensitivity to be who you are should not translate into xenophobia or chauvinism against other cultures. In fact, the opposite is true. Those, who are confidently rooted in their own culture, are more confident interlocutors with other cultures, display greater understanding to the cultural diversity and are better bridges between two cultures. But those, who are not, display the insecurity that leads to either cultural nationalism or intolerance.

4. Why the need for so much stress on cultural identity as though it would peter out?
No culture can insulate itself from the possibility of change and there are many meeting points for all cultures, because there are certain universal values that animate all enlightened cultures. However, the fact that change is inevitable does not mean that change has to be anarchic or self-defeating. We must accept change, but must also see if we can influence the content, the pace and the direction of change to understand what we need to preserve and what we can borrow. That cultural compass is a very important tool in today’s world. If you are a mature culture, you should be able to have that discrimination, that application of mind because you cannot become an island unto yourself.

5. Your views on the argument that some elite Bhutanese are using the cultural identity argument to maintain the hierarchical structure and retain their supremacy.
Culture cannot become for anyone any reason to blindly fossilise the past. It can’t become a reason to perpetuate mechanically the old in opposition to the new. But this doesn’t mean that the new is always better than the old. Enlightened cultures, rooted as they are, should be able to resist the manipulation of culture for short-term goals and be able to look beyond to the greater good. Good, that is, of those people, who have managed to preserve their cultural identities in an era when such identities are in real danger of being eroded, through a process of cooption, which is the sub-text in the cultural field of a globalising world.

6. How about the argument of engaging too deep into preservation of cultural and identity causing the country to lag behind?
I don’t agree that being conscious about preserving your cultural identity is synonymous with primitivism. I believe that you can be a revolutionary thinker wearing a gho or a leading scientist in a home, which is reflective of architectural ethos of your country. It’s only when societies and nations become intellectually brittle that they focus more on the preservation of the external and ignore the empowerment, which comes from being a spokesperson of your own cultural ethos and identity. It empowers you and only those people, who are thus empowered to win the respect of those with whom they must inevitably interact in a world, which has often been compelled to a global village.

7. Where is architecture’s place in the whole debate on cultural identity?
A house, home or a building is a window to culture, because of the manner in which they are built and the way in which they apportion space reflects the cultural priorities of a people. In a Bhutanese home, there will be space for an altar. This may not be the most comfortable home or the most functional allocation of space, but it nevertheless corresponds to a certain cultural ethos. With modernity and new possibilities in architecture, there could be modifications, which add to the architectural competence of a building, enhance its functionality and improve its services. These can always be incorporated, but it is a mistake to believe that you can take a house or a form of architecture from anywhere and transplant it in some other place. It doesn’t happen so and I strongly believe it should not.

8. While we’re trying hard to promote and preserve our national language, English continues to be a preferred medium for communication. Where are we headed in that context?
If Bhutan is seeking to preserve Dzongkha, it’s a laudable endeavour. There’s a language of culture and a language of communication. English is indispensable as a language of communication to interface with the globalising world. But, whether for Bhutan or for India, English cannot become the language of your culture. The language of your culture is the language in which you weep, cry, abuse, compose and create. It is a window to your folklore, to your traditions, lullabies and culture. No greater tragedy can happen to a people, where a language of communication overwhelms or displaces a language of culture. People must persevere to preserve the language of their culture, in case of Bhutan the Dzongkha, and incorporate the many vernaculars in Bhutan, and a language of communication, which has a place of its own. But we must know the distinction between the two.

Source: Kuenselonline

Bhutan government has launched a Government to Citizens project

With an aim of taking government services to the community information centre at the Geog levels, the government has launched a G2C (Government to Citizens) project. The compact was signed by the Prime Minister, Lyonchhoen Jigmi Y Thinley, the Cabinet Secretary, Dasho Tashi Phuntshog, and the Project Director of G2C, Jigme Thinley.

So far, around 110 services have been identified in relation to this. These include procuring of forestry and environment related clearances, land transaction services, business licenses amongst others.

The Project Director was quoted as saying that they were trying to deliver the services within a day in the communities.

All works are expected to be carried out through IT automation with assistance from the Department of Information and Technology.

Bhutan: Literary festival, Mountain Echoes

Like the recently held SAARC summit, the Bhutanese environment seems to be having quite an effect on visiting writers attending the ongoing literary festival, Mountain Echoes.

But perhaps because it involves writers, instead of politicians, sexual jokes, night hunting and gossip accompanied some of the topics during the second day of the literary festival being held here in Thimphu.

“I’ve heard most of the Indian writers before, but here they seemed more relaxed and better engaged with the audience,” said publisher and editor-in-chief of Penguin India, Ravi Singh, who has attended several other such literary festivals in India.

“I don’t want to sound condescending, but I’ve been impressed by every single Bhutanese speaker as well,” said the publishing company’s editor. So far, Bhutanese writers such as Kunzang Choden, Dasho Karma Ura, Dasho Kinley Dorji, parliament member Sonam Kinga, opposition leader Tshering Tobgay, and Siok Sian Pek Dorji have spoken at the festival.

Ravi Singh said he had observed that Bhutanese writers were trying to find their way in this new landscape, in reference to the first ever literary festival being held in Bhutan. “There’s no self indulgence,” he said, adding that the Bhutanese speakers have been thinking “outside the sphere” and in a “deep” and “honest” way.

By ‘deep’, Ravi Singh was probably referring to his afternoon session with Dasho Kinley Dorji, which touched upon Bhutan’s development, and its cultural identity and preservation approach. Dasho Kinley was subjected to a number of tough questions. For instance, Singh asked Dasho Kinley, whether there is a “worry when championing this (national identity or shared culture) through your writings or otherwise, that there is a danger of homogenising, because you’re talking about human beings?”

Dasho Kinley replied that, as a socially diverse country, the pluralism of society was accepted as part of the national consciousness.

During the question-answer session, an audience member observed that Dasho Kinley’s session showed a desire to “freeze” culture at a “particular point”, when it is actually a dynamic process. Dasho Kinley replied humorously that personally, “I’d like Bhutan to have remained hidden.” He said that Bhutanese society is also engaged in this debate, and that a middle ground or path has to be found.

Dasho Kinley’s session also included a joke, as narrated to him by a traditional storyteller, that involved infidelity and animals.

The honesty of Bhutanese writers, as described by Penguin editor, Ravi Singh, was perhaps most reflected by MP Sonam Kinga, who in response to a question on ‘night hunting’ provided a rather too detailed narrative description of the rural culture. “It’s a kind of dating or courtship,” said the MP, “which the coming of electricity has undermined.” The MP was actually speaking about katsoms or Bhutanese alphabetic poetry, and had briefly mentioned the practice during his presentation.

Another highlight of the second day of the literary festival was award winning author Patrick French’s quest for Younghusband. The author of Younghusband: The Last Great Imperial Adventurer, said that Bhutan would probably not be in the “strong position” it is today if not for the present monarchy being established in 1907. His Majesty the first Druk Gyalpo, Ugyen Wangchuck, accompanied British officer Younghusband as a mediator during the former’s invasion of Tibet at the beginning of the last century.

French said that the invasion was the “most remarkable but most pointless campaign by the British Raj.” He explained that, as a result of the campaign, “a trade mart was opened in Gyentse, and that was it.”

The historical author also added that he is currently working on a book, of which, Bhutan will be a major part.

The last session of the day focused on blogging and new media. Opposition leader Tshering Tobgay, who is a prolific blogger, and one of two politicians, who uses the internet to publicly interact, shared his online experience.

He pointed out that he uses his blog, which he referred to as his own private newspaper, to encourage people to discuss issues.

Although he acknowledged that his readership represents a minority, he said, the blog “forces me to think all the time, similar to a journalist.” He added that more politicians need to blog, and not just before elections but throughout their terms.

He also pointed out that his blog receives the most discussion from topics that deal with the law and the media.

Although the three-day literary festival ends today, some participants, despite appreciating the quality of presentations and interaction, pointed out a negative aspect.

“There’s so much to learn, I’m not going to be able to process it all, there’s so much information and that’s the only downside to it,” said visiting journalist Omair Ahmad, who added that there was certainly a difference from other literary festivals by having it in Bhutan. “I’m glad it’s going so well.”

Source: Kuenselonline

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