by Javed Jamil
“prohibition” became the most loathed word. The animus against all sorts of restrictions continued to rise in intensity and venom. The ability to manoeuvre politics emboldened the Mikados of business to challenge the very right of the government to meddle in the personal affairs of the citizens. Prior to that, it was the religion and the state that used to proscribe certain practices. Now the trend reversed with the religion and the state having been put under strict 'prohibitory orders'. The emerging milieu reflected itself in the revised statutes. The constitution of a large number of countries introduced “Fundamental Rights” as their essential constituent. The fundamental duties either disappeared into total oblivion or were given nominal importance. The 'fundamental prohibitions' had no place at all in the new constitutional infrastructure. Anyone talking of prohibitions and duties was jeered at as “bloody moralist” or “Moral Police”, and was looked upon with contempt and even condemned as retrogressive and obscurantist; one advocating the lifting of all forms of curbs became “progressive” and “liberal”. Nobody was there to tell the campaigners against the “Moral police” that they have in effect became the Brigadiers of Immorality.
In the new social environment ideology became the biggest foe; its bete noire was pragmatism, which gained momentum with a dazzling speed. The very survival of the traditional ideology was now intolerable to the economic fundamentalists. The plan to lynch it was meticulously drawn and then began its systematic execution. The onslaught was commenced with the declaration that idealism existed only in the books or in the minds of a few eccentric individuals and had nothing to do with practical life. The advocacy of idealism was regarded utopianism; a utopian was one who advocated “impractical reforms” or who expected an “impossible state of perfection” in society. The message, though succinct, was unequivocal: idealism is of no utility for the masses because it impedes progress and development. “Be practical”, was the new maxim of life. Nothing can be achieved in the world by unnecessarily insisting on ideolistic details. Success in life requires a pragmatic approach.
Pragmatism was soon integrated with all the ingredients of selfishness. One who cares for others is impractical and has very little chance to “succeed”. One must have eye on one’s own benefits and must not hesitate in taking all the possible steps, without bothering about their moral dimensions, required for stepping up the ladder. “Conscience” was not dismissed altogether but was sought to be 'reconditioned' in accordance with the modern developments. The “realities of life” demanded a down-to-earth approach and not the high-flown ideals having no feet. The campaign was and has continued to be so fierce that idealism, even if it is assumed to have survived, has gone into a long hibernation.
The pragmatic approach in life means that every man and woman must concentrate only on his or her elevation and must care the least about society, must look for immediate gains, and must not be unduly dictated by the conscience. The philosophy of life has gained a new meaning-- not new in the chronological terms -- such inclinations had been observed before -- but in terms of its acceptance and rising popularity graph. Man has always been selfish in tendencies, but what different religions endeavoured to teach him was that selfishness was despicable; his selfishness was restrained by the constable of conscience and also by the awe of God and the stone of condemnation by society. The dream of paradise, the wish to please God and the prospects of winning accolades from society tended to keep his worldliness in check. This also meant that he often marvelled in self-denial and would even sacrifice his own possessions for others. The earth for him was a place of trial where every soul had to prove its mettle. His faith in the Hereafter was unshakable though it might have been in different forms in different religions. The strength of his faith more often than not forestalled his steps towards evil; if he committed a sin, his conscience would haunt him till he forsook it forever. There had been several thinkers in the past believing the present life to be the only life and advocating that one should have as much merriment as possible. But their views had little support in society which considered them heretical. With the ascent of economic fundamentalism, this ideology received a big boost. The philosophers who opined thus were all of a sudden in great demand. Their writings were instant hits at the stands. The media gave them a red carpet welcome; their royalties and remunerations touched new heights. The rat race for money, fame and glamour attracted great many writers who gave the masses a categorical message that life is real and final; the Hereafter is a fantasy of fools; one has got a single opportunity to enjoy life which is not long; why then waste it; why not enjoy every bit of it; do whatever pleases you; do not lend ears to what 'the bloody moralists' say; they are self-seekers who exploit masses for their own pleasure; what can one gain by following their senseless admonitions?
With self-gratification having become the sole motto of life, the social life underwent huge transformation. Gone were the days when “simple living and high thinking” used to be the golden maxim for a happy life. It was now given a grand farewell and was substituted by “high living and little thinking”, which became the driving force behind all the activities of life. The tools of “high living” started flooding the market with amazing velocity. And from the market, these flowed into the villas. In return, the coins filled the coffers of industrialists. The fans, the coolers, the air-conditioners, the refrigerators, the bicycles, the motor cycles, the cars, the ready-made cushions, the brocades, the splendid mind-boggling variety of furniture, the bulbs, the tubes, the lamps, the heaters- these and thousands of other goods became within a small time the necessities of life for all and sundry. Each single item that entered the market would soon become a symbol of standard in society and so great was the tempting impact of the advertisements that it would make men, women and children throng to the shops. Absence of any item in the house would indicate a deficient menagerie. This was bound to reduce in society the status of family which was more important than anything else. Scientists were burning their lives to illuminate the earth; but their distinguished discoveries and inventions would soon be hijacked by the economic fundamentalists for their selfish ends.
'The electronic era' dawned and a new revolution in the market unfolded itself. One by one, the radio, the telegraph, the telephone and the television made their appearances. The microphone, the megaphone, the tape recorder and the video cassette recorder became an instant craze with the well-to-do. The Computer Revolution unfolded itself and Internet soon became the vehicle of all the communication and information. The still cameras and the movie cameras are owned even by the middle class people. With the Mobile Revolution, not only the instant communication has become an unavoidable faculty but through it almost everything, from camera to television, has come into everybody’s pawn. Not only the newer items are hitting the market in rapidly multiplying numbers; the new models of already existing items are also being introduced every day. The mad race among the people is not confined to purchasing every new item available in the market, it is also motivating the people to rope in every new model earlier than the others.
The modern man does not remain satisfied merely with embellishing his house. He is equally crazy to present himself with fascinating elegance. The latest fashion clothes, shoes, cosmetics and perfumes drive him on a buying spree. It will be seen below how the economic fundamentalists have masterminded the multiplication of demands of the consumer items through conscious transformation of social behaviour.
The enhanced worldliness combined with the self-gratification to bring up the party culture. Even before, people loved to gather in the evenings and on specific occasions like marriages and festivals. They used to wait for months for these celebrations and would wear their best dresses. Businessmen were smart enough to recognize the susceptibility of the people to mix with others and sing and dance in merriment. New celebrations meant opening of new markets. The sale of greeting cards would multiply, the fortunes of cloth and shoe business would become upbeat, the hotels
would do a roaring business, the confectioneries would earn tremendous profits, there would be a spurt in the demands of cosmetics and above all the liquor industry would get an outstanding opportunity to spread its tentacles. The birthdays that used to be the privilege of high class gentry now acquired huge popularity among the masses. The marriage anniversaries became an essential part of life. This meant that if a family had three children it would have at least four family celebrations every year; add Christmas and New Year, and it comes to six. But this too was considered less than enough. The celebrations have since then continued to increase in number, in pompousness and scope. Now, there are bright prospects of a card on every small news; promotion in service, success in examination, business contracts, engagement, birth or christening of a baby, — all are sufficient grounds for merrymaking. The East too has not remained far behind. Apart from the New Year, birthdays and marriage anniversaries, which have become ubiquitous, there are Mundan (head-shaving),
