Hyperreal Identity: Transformation of Identity

-By Kamal Raj Sigdel

 

I was greatly touched when the small child pointed me to the screen. My curious question was "where is your father?" His father is actually in America who was chatting with him and his mother in the Internet cafe. It's been almost five years since the separated family have been making the low-cost cafe their rendezvous.

 

The rare insight the child's answer clicked my mind was the fact that identity has really transformed. The child is getting confused with an internal curiosity, which one is the real identity of his father: whether the consciousness of his physical father in America or the online MSN icon that chats with him and his mother day by day. I am afraid; the child who has never seen his father physically conforms to the hyperreal identity reacting in different mediums and technologies. He could have answered that his father is in America but for him the more real one is that of the screen. So he preferred to point at the screen rather than answering the whereabouts of his father.

 

It is not only his father he identifies with the MSN online icon, he defines his own identity with the personal email account that has been interacting with several other identities worldwide. He and his mother represent billions of others who have gradually subordinated their physical identities to the hyperreal ones in the contemporary world of technologies. I often confront my friends on the pathways and they decline to speak for a single moment, alarming that they are in a great hurry. They ask me to come in contact on their yahoo or msn or phones where they could talk more "comfortably" - symptomatic of the change towards hyperreal identity.

 

In these last few years, the change was so vast that we did not dare to notice. It was for the simple reason that the change was not physical one; it was too subtle and psychological. And the realization of this transformation could cause a serious depression, which is the typical problem a modern man faces these days, and this is the major cause behind our resistance to acknowledge the change.

 

Rapid growth of information and communication technology, increased number of low-cost Internet cafes, increased IT knowledge among school children, college students, housewives, adolescents and adults and the resulting Internet culture have changed our society drastically. The physical side of this change could be visible but the psychological change or impact could only be felt and is still unexplored. Our society has become more complex and more postmodern than modern.

 

The question of identity has become more audible as migration and separation of family members continued to grow.  The escalation of violence in Nepal and consequent growth in migration intensified the problem of identity. Reported 600,000 internally displaced people, their influx overseas in search of jobs and the resulting isolation brought forward the value of identity. The rest of the family members taking refuge in urban centers demanded alternative ways to be in contact with their separated ones. The low-cost technologies like email/internet and phones fulfilled their desire. This situation gave birth to a new generation of mobile population who find themselves defined and who feel as if they are intact with their own community as they could easily anchor themselves to a certain email id, no matter where they are. They feel uneasy to talk face to face as the Internet space becomes more open and comfortable. It's really a boon for us to be able to realize that we also have entered into a new era of postmodern complexities where individuals live in a hyperreal world with hyperreal identities.

 

[Manuscript date: June 2003]

Tihar, Toke and Sugar

During Tihar my friend Subash was a hero. If I am not wrong, we often call a man a hero who could accomplish any task that is almost impossible for the commoners. Quite precisely, Subash had done a great job that was not possible for his neighbours during Tihar.

 

Could you imagine what he might have accomplished? I hope you are well aware of the fact that sugar was the most precious and rare species in the market of Kathmandu during Tihar. At such a critical hour, Subash surprised all of the neighbours by bringing 50 Kg of sugar from the Salt Trading Limited where people queued in a long line and hardly got 5kg of sugar? Subash also distributed extra sugar to his neighbours without making any profit. He was indeed a hero.

 

Most of the people who wandered all around the city in search of sugar had returned empty handed at the end of the day. When they saw no hope till the eve of Tihar, they had decided to celebrate their sugarless Tihar –that hardly exists. Very few of my localities had discovered that Salt Trading is distributing sugar. But when they hurried there with their big sacks, they saw a one-kilometer long line of already-informed ants. So the ants who came late returned with a bitter story of sugar to tell their children at home. And this sugar-crisis turned into a national crisis. The children started crying. Rumour spread all over the country. And the news hit the headlines. The media started putting pressure at the government. The leading newspapers of the country published strong editorials and articles under the titles "Sugar turns bitter", "Sugar Crisis", "Lessons from Sugar Crisis" and so on. The writers asserted confidently that "the government is largely to blame for the mess that it has put the consumers into."

 

In this context, no one would disagree to call Subash a hero who helped his neighbours to successfully celebrate Tihar festival. But there is something hidden in his heroism. In his secret revelation, he told us that his miraculous adventure of bringing 50 kg sugar at a time of shortage was made possible by the Toke of the minister. He refused to tell who the powerful man was. By the power of the Toke, Subash was exempt from keeping himself in the one-kilometer long queue and was immediately served with 50kg sugar. His neighbours, at the end of Tihar, were making jokes that "now in Nepal we need Tokes even to buy sugar from the market, let alone the jobs".

 

Though we creaked sweet jocks, I think to most of the ants who lined up in the dealer and could not get sugar the Tihar was utterly bitter. Now, when I look back at Tihar in solace, I feel our family is privileged. At least we are the neighbours of a family, one of whose members have access to the high level 'Tokes' and powers and we don't have to celebrate sugar-less Tihar whatever crisis there would be.

 

[Published under the authorship of Sushil Pokhrel in The Kathmandu Post] 

KR Sigdel article series 2003-2004

‘Mise en Abyme’ - Reflections and Illusions: Mirror of the mirror

 

-By Kamalraj Sigdel

In The Counterfeiters by Andre Gide the hero is a novelist writing a novel of the same title. Often readers get confused by the mise en abyme (mirror of the mirror) strategy. Readers get confused in understanding who is the real actor manipulating the events of the multi-layered story: is it the hero of the novel, the external narrator, or the 'original' novelist who is actually writing the novel. The novel is like a picture that contains a miniature of itself which then repeats this image in ever similar copies.

 

The confusion is very similar to that of a hopeless Nepali who is trying hard to understand the Nepali politics.

 

How could he understand what the PM means when he says a "space" should be reserved for the king?

 

S/he is too innocent to differentiate the real from the reflections.

It is because nobody knows anything about the original manipulator of the political plot. All the political heads, whosoever may they be, could be easily anchored to certain external forces where they appear to be the reflections of the 'original' external forces – else most of the problems including the Maoist problem would have been solved easily with a consensus among all the political forces in Nepal's and Nepali people's well-being.

 

There is indeed a clash between the puppets on stage while the string pullers are off-stage. The string pullers can do anything: they can break, join, again break and rejoin the parties. Sometimes they even seem to have the gut to change the government as well. So the commoners are totally confused as they keep on witnessing the multiple reflections in the mise en abyme. However confusing, the common Nepalis kept on (mis)identifying the original image somewhere in the series of reflections in the mirror for they are the people hardest hit by all the events of the political story.

 

Looking at the miraculous mise en abyme several intellectuals have given their 'most penetrating' interpretations but only to prove themselves sailors floating too low in the dark and deep undulations of the bright sea. Recently, one interpreted to us over a cup of tea what he called a 'chain of power' that decides the direction of Nepali political story. His interpretation was somewhat like this: we are in Kathmandu, Kathmandu in Nepal, ….Asia on Earth and the Earth is hanging on God's tail. When one of the long-tormented victims asked where God was hanging, the whole thing collapsed. So let us not try to penetrate this miraculous mise en abyme to end up only in desperation.

 

Finding no hope of coming out of this hellish labyrinth, I sometimes think of suggesting all of us to remain in the illusions trying to be a little bit postmodern. But the disquieting question is, would it be better to affirm such mise en abyme, so to say illusions and mysteries?

[Manuscript date: June 2003]

Poen: A vision

A Vision[1]

                                                            - By Kamal Raj Sigdel (M. A. 2^nd Year, T. U.)

 

The holes over the cardiac walls

Those broken pieces from distant missiles pierced.

Meekness peeped through the holes

A sinister spirit that looms over the village

Some bottomless figures swayed by intermittent air

Swarm the haunted solitude and again disappear

Yet again, the slender Hope creeps above

With its numb and sticky tendrils

Caressing over the rough wall

That basks in the snow-fueled bonfire.

 

 

The dim rays passing through the holes

Vanish out into the darkness till

At the hearth, the red-eyed cat coils watching

The last ember turned into ash.

 

------ *** -------

 

[This is a nightmarish vision of a frozen youth in a frozen country whose hope of peace is shattered when every time the so-called "peace process" fails – a psychic experience to be alive in a war-torn nation.]

---

[1] First poem of the 2050-2060 collection – "Bir Gorkhali Defunct"

Experiments in the "Land of Experiment"

-By Kamalraj Sigdel

 

Had it not been the case that haunts more than 500,000 Nepalese, EDV would not have been the subject matter of our concern. Here, we should be aware of the "American thirst for experiments" that is haunting repeatedly and we are being blindly experimented. Why are we bringing into the diasporic pain of self-imposed exile? Besides, who could guarantee that the migrants awarded with a diversity visa would not be hurled back if the experiment fails or if it fails to meet their "expectation"?

 

If the American experiment at present is seemingly heading towards diversity and multiculturalism, some 200 years ago America was headstrong with her quite opposite experiment. When America was not able to settle peaceful communities where both Whites and the Indians had to co-exist. And when there was violence and conflict between the White Americans and the Indian Americans, one of such experiments was imagined and practices. In such a situation of enmity between two races, "mixing of blood" was thought to be the best solution. This experiment was opposite to the norm of the present EDV experiment.

 

I am here referring to the "blending-into-one" strategy of the early 1800s practiced in America. Then was a time when intermarriage between Whites and Indians were advocated as a means of achieving "bloodless" conquest one that could be arrived at not by spilling of blood, but by mixing of it. Some two hundred years ago Thomas Jefferson, had once said: "In truth, the ultimate point of rest and happiness for them is to let our settlement and theirs meet and blend together, to intermix and to become one people …. and it will be better to promote than retard it."

 

But Jefferson's Utopia of "blending" had to wait no more than half a century to see what consequence had it brought.  By the middle of the 1800s the "blending" strategy began to deteriorate as reports came in that the resultant "mixed blood" had failed to live up to "white expectations". Mixed bloods quickly became marked as "faulty stock". They turned out to be a product who belong to nowhere. Since then, the "mixed bloods" are facing the dreadful "existential crisis". It was, after all, an "experiment". An experiment can have any result. Furthermore, the "mixed blood" had to suffer from the American ethnocentrism. I wonder, if Americans could ever be multiculturalist or postmodernist leaving their ethnocentricisms at history. The fault, then, was of "white expectation". President Jefferson and the other supporters of the "blending-into-one" strategy were aiming at "homogenization" not at "harmonization". The faulty "white expectation" was therefore of creating a single homogeneous white culture; what Edward Said even today perceives as the "xenophobic fantasy of creating pure European identity".

 

Now, there should not be any "white expectation" if America believes in multiculturalism. But the important thing the EDV hunters should remember is to try to visualize the pain as endured by Allan Ginsberg to "Howl" at America as "square" and strive for "counterculture". Lessons should be learned from history.

 

It should be remembered that, after all, it is another experiment. No one could guarantee that this may not meet the same fate of Jeffersonian failure-strategy. It is in the sense that we are still not able to be sure of its good results. For the paradoxes that underlay this (un)postmodern American action are much more complex. Better is not to go blind to believe that America is going to embrace the EDV "winners" with the warm and large physical embrace of Walt Whitman. Here, the Bush administration is simply practicing some new experiments.

 

Unfortunately, being much gullible and ignorant, we seem to be mere puppets in the hand of a great Experimenter. We wait for our strings to be pulled and we wait for lotteries to bring changes in our life. In what condition will Nepal be left when all of the youths and intellectuals get themselves blinded and deaf to the appeals of the nation and go to America or Europe? Think of it. We are simply swayed by mere experiments. Where is our individuality? Let us not be swayed more by any other experiments for America may keep on doing experiments (with us) since it is the "Land of Experiment" by birth. 

[Date June 2004] 

 

Nepal’s politics and Look and Gaze!

-By Kamal Raj Sigdel

A game of chess, power politics, disequilibria of triode, regression … one hardly agrees with the other in interpreting current tides of politics in Nepal. Whom to believe? Nobody speaks seriously.

I hardly sleep these days. Being a so-called well aware citizen, I keep on wondering and even pondering at this deadlock as to dig out its crux – the bottom reality and its solution. Last night, as I was rummaging through my books dumped long into an old container, I happened to see a book inscribed "Foucault". I grabbed it immediately and start reading. I felt as if my quest ended at him. I had consulted all of the books – philosophical, political, economic, fictional and even psychological – at my disposal, but none of them solved the riddle. It is only when Foucault convinced me in his "The Eye of Power" that the king and the parties are playing a game of "Look and Gaze". It is in fact a very interesting interpretation for the present power politics in Nepal. When I read it, I sat with solace and found that all are making fuss with up and down consultations while the reality is something else.

Had there been Foucault for consultation he would have certainly wrote another book "The Problem of Look and Gaze in Nepalese Politics". Being much aware of all these pantomine shows in Daura-Suruwal dress-ups, I am thinking of supplementing Foucault. But I'm horribly afraid whether this deadlock will last as long as I complete the book.

It is quite interesting to see the trap of "Look and Gaze".  The king has a curious "gaze", oftentimes the daily newspapers zoom in, at which the political leaders are subject. While in receiving audience with the king the political leaders always have a mere "look" and the king always has a controlling and dominant "gaze". At that time the king's gaze is somewhat the "male gaze" while the emaciated leaders pose their "female look" with their anti-regression cadres in momentary pause outside the palace (perhaps waiting for some miracle to happen).

Once they come out of the palace and intermingle with the Dionysiac mob at Ratnapark the relation goes topsy-turvy. Now the leaders swell up like balloons, pose straight up at some highest rooftop, jumping out of the window they start roaring themselves hoarse. This time they have really a powerful and dominant "gaze" at the king. The crowd excited in their hottest republic slogans feels that the king must have a frail "look" at them.

[Date June 2004]

Need for reform in Nepali mass media

Kamal Raj Sigdel   Monday September 27, 2004

Source : THE KATHMANDU POST

McLuhan was very critical about the media when he said "medium is message." After about four decades since Marshall McLuhan published his world famous book "The Medium is the Message," the entire world is coming to terms with his warning. In the first four years of the new millennia, McLuhan's "The Medium is the Message" has become the most frequently referred book in the field of mass media and communication. And perhaps McLuhan will remain the most influential and dominant figure for the next five or more decades. Why has he become so dominant and influential? One answer could be that the book he published in the late 60s was extremely prophetic. "Who is omnipotent?" These days, ask any industrialist, or any business tycoon this question and the answer will invariably be "media." They know well how the media rules the world. It was my lack of knowledge to assume that our industrialists consider Maoists omnipotent. One of my friends, an industrialist and a businessman, told me that instead of the Maoists it is still the media that they consider omnipotent. McLuhan's "medium" could be anything like CNN, BBC, VoA, Zee TV, Nepal 1, NTV, Radio Nepal, the local FMs and so on. And if all of them are "mediums," they are messages also. If NTV and Zee TV are "mediums," they are "messages" in themselves. How can "medium" be "message"? It's a question that has been troubling the philosophers and psychologists ever since McLuhan tried to answer it. The scholars like Theodore Adorno and other hard-boiled Marxists like Antonio Gramski interpreted the riddle in Marxist perspective and rebuked the debilitating effect of capitalism. In simple terms, and in the superficial level, medium is message because medium always affects (and distorts) the message that it conveys. There could be multiple messages and multiple realities, if there are multiple mediums. This thesis should be easily clear, at least to the audiences of Nepal who have been facing the problem daily. If one happens to watch the news coverage of both the government-owned and private channels, s/he would get confused. Whom should the viewer believe? There are two completely different news story of a single event. This is how "medium" can become "message." The effect of advertisements can also show how "medium" can be "message." We are well aware what messages most of the Nepali commercial advertisements are giving to the public by means of media manipulation. Doctors, film stars and other so-called national heroes are dragged into the commercial advertisements to recommend the most low-quality products. On the one hand, they are virtually blackmailing the public by selling their popularity, and on the other hand, they are mesmerizing the illiterate public by blurring the difference between the message, the medium and the media. Can an illiterate woman deny what a doctor recommends in her television set every evening? I have seen many women in the village replacing breast milk with powder milk manufactured by the Nestle Company after televisions came in their villages. Doesn't a child insist on buying noodles everyday for his lunch if a class teacher in the television ad teaches him to do so? The hard-boiled leftists are in fact right on this count. They say that hypnotizing consumers with colorful advertisements is a capitalistic influence, where the industrialists determine what we should desire. We become mere "desiring machines." They think they have full authority to assert what we should crave for. The audience and the consumers have no rights to recommend what they should be informed of. In the absence of a regulating body and proper laws, mass media have become a place where any buffoonery can be practiced. At this, the poor ad aesthetics in Nepali mass media do not have much to say about the "medium" and the "message." They would see no difference between the two. But there have been people who have seen the difference and have explained how "medium" can become "message." In the late 70s, the two scholars, Gilles Deleuze and Felix Guatarri (often known as D&G) became popular as they tried to deal with the question through an interdisciplinary approach. They applied psychoanalysis and Marxism in their study and came up with the key words "Schizophrenia" and "Capitalism." Their book "Anti-Oedipus: Schizophrenia and Capitalism" explored that media has a psychological effect on the audience and it leads to the disease called "Schizophrenia." A schizophrenic audience is a divided personality. He faces the problem of choices and depression. For instance, take again the television as a "medium." We watch TV everyday and it is a very familiar and common thing in our life. We are unaware how it controls us - consciously or unconsciously. Someone, a researcher in mass media, has said that in most of the modern houses the television set is turned on at seven in the morning and left on all day. And its audiences are totally metamorphosed, somewhat like the Kafkaesque insect. Mother becomes a "mass women," father becomes a "mass man," and children "mass children." Another researcher Charles Van Doren further ridicules that "mass woman" watches it while she is at home, and "mass children" watch it when they return from school. The whole family views it for a few hours in the evening. He proves how the idiot box has become really hypnotic. It is indeed an undisputed fact, especially in the LDCs like Nepal. The TV set has become an indispensable part of the recipe for most of the families. There must be something about the flickering blue of the tube that mesmerizes them. However, there is nothing wrong with the growing attraction for the media or the medium. The problem is that the "medium" has become the "message" itself. The medium is under the (negative) grip of industrialists and business tycoons. Its symptoms are less visible at this hour but it will erupt like the epidemic of HIV/AIDS. Serious consideration, I think, should be given to this issue from both the governmental and non-governmental side. Why don't we try to make the difference discernible (difference between medium and message) at least in our media? If we could initiate little efforts in this regard, we could be the icebreakers in the process of reforming the mass media about which very few have even thought. Let medium be medium and message be message. [Originally published in The Kathmandu Post Monday September 27, 2004]

 

Legitimizing Disparity?

-By Kamalraj Sigdel

She could not notice how the ad legitimized the "violence against women" as the ad's Buhari is tortured simply because she falls short to meet the taste that her Saasu might prefer in her dinner. She, the audience of the ad, who watches the same ad more than hundred times a day without any objection, is a diehard feminist acting as a Chairman of some social organization advocating against gender disparity. And the channel, where the ad appeared, was the most responsible Nepal Television. And the whole theme was, Family cooking oil, a commercial brand, which "could exempt" the Buhari from her Saasu's scorn as its ad ensures.

 

I would love to explore here the role of Lacanian "unconscious" that is dormant yet active in the case. At manifest and conscious level, all seem to go against "gender disparity" but the unconscious erupts in many cases out of the blue.

 

It's pathetic; all the TV channels and radio stations have been broadcasting hundreds of such anomalous ads and not a single voice is coming up against them. If we count the organizations, they are more then enough: MGEP, OXFAM, Maiti Nepal and many others including HMG/N's Ministry of Women and Social Welfare. All come under a category and all are supposed to fight "gender disparity". They broadcast awareness documentaries in the same channels, which sometime coincide with the same flawed ads. Their negligence at such issues has arisen a doubt whether the organizations are really serious about their objectives. Someone said, it could be because they have no time to think about such "minor and insignificant" issues while they are busy with their CEDAW and Beijing Platform of Action or any other UN conventions. But it must not be so, as i have explored recently.

 

Gender disparity is rooted so badly in the Nepalese society that those who speak against it are unconsciously speaking for it, unless they have a deep understanding of the issue. That is what happening here – the intermittent eruption of Lacanian unconscious. The media sector, even the government owned NTV has not been able to free itself out from the grip of old conservatism, let alone the private and non-governmental sectors. In fact, unless all the media sectors become "gender sensitive", they can't virtually speak against gender disparity.

 

We need to understand, what does it mean when we say "gender disparity is all-pervasive" – i.e. to look within at first. Then the outer space is discernible in all its originality. Looking at the Nepalese landscape through gender perspective – the behavioral pattern of people in our societies, representation of male and female in literatures, in films, in cultures and traditions and even in advertisements – we see females represented, in its worst manifestation, as commodity and, in its lighter expression, as the "Other" in the conceptual sense of the term.

 

However, in discriminating women in our socio-cultural structure women are equally blameworthy. The women themselves are accepting their "objectification" and playing the role of "Other" as defined by men. It is obvious in the public acceptance of the above ad and in the women audience's inability to see nothing wrong in it. The crux, I think, lies here. The females themselves should be aware, for they are themselves responsible for their "othering" with capital "O". Unfortunately, it is lacking and that is why, females are still being subordinated and made passive, limited to an identification with the woman being looked at or consumed.

 

In both of the cases, either male or female, the problem is of "unconscious" that has not been purified yet: the traditional memory or the "Sanakar" is so badly rooted in the people's mindset that it may take more than one generation to cleanse it completely. And this argument may seem a "nonsense and whimsical thesis" to the development planners while they strategize programmes to change the society. Let us try to believe, development is a multidimensional phenomenon and needs a similar approach that could address multiple dimensions in parallel. (kamal.sigdel@gmail.com)

[Date: June 2004]

Political Boomerang

 

-By Kamal Raj Sigdel

You can call it a device, a craft. It's quite amazing how the Australians hunt their quarry with their boomerang which if otherwise misses the target bounces back to the hunter so that he could make use of it again and again.

 

A craftier boomerang, now a political one, has outdone that of the Australians here in Nepal. While the original boomerang used to swing back in case it misses the target, the political boomerang here is such an artful one that it returns back in either cases – no matter whether it hits or misses it.

 

Somebody, undoubtedly an accomplished hunter, devised the boomerang and threw it to hit the target. And it swung around the political arena, rustled through road to road, and it returned eventually after hitting the headlines. It was a political boomerang so it did not hit any of the wild animals out there in the jungle; it hit the headlines of the newspapers. Its hit was nothing sort of a surprise to the hunter, who was sure of it, however its hit choked others in the political arena who were feeling the swing of the boomerang passing through their ears.

 

More interesting is the miracle that the boomerang, so frail while it was thrown, ricocheted with a power and strength ten times greater than it had in its earlier times. Besides, it hit the target so badly that it seems quite impossible for it to return to its normalcy. Some of the companions being estranged by the violent hit of the boomerang, now a small group getting smaller, accumulating in one corner are staggering to define their existence, however.

 

The hit of the boomerang rated high to the staggering fives, now only fours, for one has been taken aback by the boomerang itself. Those hard hit by the boomerang who are still left in the streets, are reeling in their all fours.

 

Now the boomerang back with its master, who threw it, is grunting with a quarry. The quarry, it has brought with him is an important one – the one which has been estranged from its four accompanying parties. So the political boomerang is now a tiger, a lion that grunts to call its cubs out of the den while hanging a prey in its gnaw. However, the prey is supposed to be placed with the cubs in what is often called "Singha Durbar" (palace of lion).

 

Somebody, watching the game, most perhaps a saint, told that none of these games, preferably the hunting ones, are likely to do good to the nation. If they do, than it 'happens to be', he said. It is interesting to look at, but not to be inside the playground; it is rather like a fun house, a fiction that is for its own sake. 

 

[Originally published in The Kathmandu Post on 23 June 2004]

Noodles Extravaganza?! by Kamal Raj Sigdel

"Jo Jo Chau Chau khanus khasi khukura paaunus" at once the radio broke holding us speechless. We could not help laughing there, but at the same time, I felt a pain intolerable. How long could you enjoy it by simply being mute onlooker? It's too much, we can't be fooled more. This sort of noodles extravaganza has irritated our ears much more than to any tolerable extent. What these noodles think of consumers? How gullible do they suppose their consumers are? Serious consideration, I think, should be given to this issue. In some of the countries this sort of noodles are banned because they are "junk foods". At this, our mass media too, seem much cheap and our government no less cheaper.

 

It is, in fact, as most of the hardboiled Leftists say an effect of Capitalism where the industrialists determine what we desire. They have got the full authority to assert what we are always craving for. These noodles competitors, nowadays, seem to be unnecessarily cocksure about our desire.

 

The crux, I think, lies in the poor standard and recklessness of the media. There are no rules, no conditions; the producers can air their ads through media whatever message these ads content. They can lie; they can exaggerate and they can do whatever they like.

 

I wonder where this competition in ads is going to lead them and their consumers. They offer what not: hen, goat, new clothes, home, load of money, job and so on. This overemphasis on flowery ads proves that they are not bothering about quality even in the least. Quality never matters for them what matters is how they fantasize it and advertise it. Scanning these ads, one can conclude that noodles are presupposedly meant to be eaten not for anything but for its (unimaginable) prizes. It has been a convention already and so, it is not noticed that the noodles ads are crossing the limit. Some of the ads effect goes far beyond their apparent message indicating that Nepalese people are all happy enough with the petty prizes they provide.

 

Furthermore, lack of rules and regulation had encouraged the advertisers more in forming such nonsensical ads. There are enough stories and proof to suspect on the reliability of these ads. But there is no authority taking action for its inspection. One way or the other, these ads are cheating people and are making them fools. These noodles producers have made ad the only way to sale their products and mass media, in fact, has become their handmaiden.

 

It may not seem unusual for us to listen every time such ads, which repeatedly remind us of its lucky prizes, like cock and hens. But what outsiders may evaluate when they see us enjoying this sort of trifling nonsense? Just think of these ads being aired in America or in any other European countries. Is it an indicator for poverty or underdevelopment? Does not it seem a complete buffoonery? The worry here is in our inability to see nothing wrong with these ads and their acceptance as the best offer. We even see some of the "lucky" winners dragged in the television screen brandishing cocks and hens, necklace and bracelets with short provocative remarks. Why don't the government or the concerned authority think of putting limit on such ads? Mass media could not be a place where such buffooneries can be practiced. It is public and must be sensitive in each and every case. For this tendency, as Deluge and Guattari, say could corrupt the media and the public alike by making them "schizophrenic".

[Originally published in The Kathmandu Post 2 February 2004 ]

Chauvinism in Ads - Kamal Raj Sigdel

By Kamal Raj Sigdel

-        

The idiot box was making a fool of me with some ads. It was news hour. We were all gaping at the screen. Suddenly in the ads, a couple appeared eating at their dining table. The husband looked at us and prescribed the Hulas brand rice with the logic that the rice is color sorted and is as delicious as his wife who was silently accompanying him there. What nonsense? What a terrible conceit between delicious "rice" and his "wife"? No sooner was it over I was stuck by another ad where the Sashu and her son appeared appreciating her Buhari for cleaning her husband's cloths so well that they shine even in darkness. They thanked her but unfortunately, she attributed all the credit to the commercial detergent. "Oh God, at least she should have thought little of herself", I felt. There was another show. This time it was an engagement party. The gentleman caller resolves to marry the girl simply because she was a perfect cook to meet his taste. But she is content with her craftsmanship that she has used ABD Masala -- the secret of her success. Another was about dish washing. Let us not cite them all. I wonder, what message do these ads give besides their commercialism? What type of image of woman do these ads unhesitatingly represent? I feel, these ads seem treating women as pets as something that is supposed to be consumed, as a "delicious" recipe and so on. Women are not always supposed to engage themselves "rattling breakfast plates and dishes in basement kitchens". Are these ads' representations, therefore, not stereotypical?

 

Serious consideration, I think, should be given to this issue. Now, the need is that the Nepalese women should begin a "re-visionary process" for the feministic deconstruction that man no longer holds the center.

 

If we analyze the image of women, as in the above-mentioned ads, in almost all the soap ads and operas we see an essentializing and stereotypical definition of women that their virtual job is to, by hook or by crook, make their husbands happy. If she fails to do that, she is supposed to feel herself heartily guilty.

 

By thus disseminating such stereotypical male-dominated ads such a 'hegemonical' relation is created that for the people the situation will be equally surprising when a hen crows in early dawn or when in ads the present hierarchy is reversed. And most perhaps people will die of surprise if a male character is shown in any ad altruistically exhilarated in cooking foods in kitchen and washing women's garments in bathroom, prescribing certain products as a clue to draw wives' love.

            The paradox lies here in the fact that on the one hand, the government is investing its efforts and energies but on the other hand, we see such humiliating stuffs being broadcast from government and all the public media. At least the so-called intellectuals or the bureaucrats should have made public/mass media gender sensitive. The crux lies, I think, in their preconceptualized head. They see nothing wrong in these ads. How could they be gender sensitive? They take it as casual and common. But the shame is that the same bureaucrats exorcize others to be gender sensitive in their speech. What all these NGOs and INGOs doing by being deaf and blind to such a serious issue. Why do we enjoy looking at these conservatisms? They all are the blunders made from the perspective of male chauvinism. I, being a male, would prefer to reveal this blatant mistake or recklessness. Let some female activists, either Showalter or Saxton, emerge again to lobby on banning such ads. Otherwise these ads will keep on continuously creating stereotypical images and the male dominated language and the media may create "images of power and power of images" as Mahasweta Sengupta would have put it.

[Originally published in The Kathmandu Post 18 Dec. 2003: C1, 4. 20 Dec. 2003]