Professor Keefer's 100 Years of Jokes and Mistakes

Fall 1999

Zachary Papazahariou

Scantily clad women race across a sun soaked California beach – the air filled with pulsating rhythms promising adventure in the coming hour. Years of dieting, aerobics, and the finest of surgical techniques have endowed the cast of TV’s Bay Watch with a nearly surreal visage. Screenwriters impart a televised American utopia where the "virtuous" prevail and "evil" is inevitably vanquished. It is "prime time" in Calcutta and the youth of India’s Hindu community undo their Nikes, pour themselves a Coke, and settle into the comfort of their homes. They witness the latest of American television’s broadcasts. Is such programming innocuous distraction, or an insidious form of westernization? This thesis will discuss the nature of American broadcasts – and in so doing answer a question posed by many of the indigenous peoples of India – does American international consumerism purveyed via television programming imperil or enhance the spiritual system of the pre thirty year old Hindu community of present day India?

Hinduism is the dominant religious system of today’s India. Though consisting of innumerable sects it can generally be characterized by a rigid caste system and the acceptance of the Veda as sacred scripture. The Veda is comprised of the liturgy and interpretation of various sacrificial rites culminating in the Upanishads – speculative and mystical literature that state the doctrine of Brahman (the relation of the individual soul to an absolute reality).

It is the ultimate goal of the Hindu to break the cycle of reincarnation and earthly suffering by one’s own actions (the notion of Karma). This can be effected by following the spiritual practices of Yoga - designed to confer self-knowledge and thus rendering possible a union with God. It is believed that Karma can be enhanced (and the cycle of rebirth thus interrupted) only by a simple and just lifestyle. The Hindu practitioner is to be concerned with minimum sustenance not modern opulence.(Akbar 20-32).

Modern American society is oft described as a consumers’ society. Technological advances have freed the average citizen from subsistence labor and as initiated a growing obsession with commodities of pleasure and/or leisure – of wants rather than needs. ". . . consumption is no longer restricted to the necessities but, on the contrary, mainly concentrates on the superfluities of life, . . ."(Arendt133). Industrialization has evoked a society of "emancipated laborers" motivated by elusive dreams of newfound luxuries. Laborers toil upon ". . . the treadmill of modern technology and the endless cycle of wants it creates… ."(Fukuyama 84). Consumers seldom clamor for basic sustenance – but race for life’s luxuries. Do thoughts of driving a Yugo set the average citizen’s heart aflutter? Now envision owning a Jaguar. What of next years model? The consumer continually reaches for the elusive brass ring – the prize that always is newer, faster, better than what they possess.

In a consumerist society it must be the primary goal of any successful business strategy to anticipate, and if possible, manipulate the direction and shape of today’s fluid marketplace. That the American business community has successfully deployed such stratagem domestically is self-evident - simply look to your footwear. Do your sneakers promise greater athleticism, sexuality and youth? Was the purchase price more than the monthly income of the average Sudanese family (working overtime)? Do you wish to be "like Mike?" Don’t you secretly believe the next pair may hold the key? The continual pursuit of elusive dreams stokes the fires of business production and fuels the pursuit of ever-greater profit.

The service sector of the U.S. economy (encompassing the sale of food, travel, finance, information and telecommunications services) comprises over 60 percent of the U.S. Gross Domestic Product while employing nearly 80 percent of the American work force. In a 1993 survey of "The World’s Largest Service Companies" one hundred and fifty American service corporations ranked among the top five hundred. No other nation challenged American dominance (Barber 75). American business has manipulated the marketplace through the propagation of the most virulent strains of the service sector – information and entertainment - advanced primarily through television programming. My thesis focuses upon television programming for such programming shapes and mirrors the hopes and dreams of American consumerism; I posit that the promotion of these American hopes and dreams significantly influence the pre–thirty year old Hindu populace of India, to what result is yet to be ascertained.

Walking the evening streets of any city or town in the industrialized world even the most casual observer will espy a vast citizenry enveloped by the flickering rays of television sets. Rapid, discontinuous images are beamed across the airwaves into America’s living rooms. As television sets are activated, a window is opened to an entertaining world that has but one proviso – "That you, the audience, view our spectacle." Viewership requires neither intellectual gymnastics nor physical hardship. Viewership requires complicity. This medium is structured to appease a sensation starved sedentary audience – an audience capable of terminating a career with the caress of a TV remote. The attention span of modern man abhors the methodical and deliberative – he demands speed and action. Television programmers have little recourse but to present their broadcasts in like manner. "Television and computers are fast, fast, faster, and thus by definition hostile to the ponderous pace of deliberation… ."(Barber 118). Television has become the living room window through which vast segments of the populace view the world. Broadcasts air incessant stimuli shaping an unquestioned reality. "Television has achieved the status of mete-medium – an instrument that directs not only our knowledge of the world, but our knowledge of ways of knowing as well, . . . a way of understanding the world which is not problematic, that we are not fully conscious of, that seems, in a word, natural."(Postman 79). Television viewing is simply an inert epistemology that is thoroughly integrated and reflective of our society. Whereas television provides the worldview for so many of our society, we must consider its source and its motivations.

The universe may well have been created by a random collision of sub-atomic particles, or perhaps by a "supreme-being" with a divine plan. I do not know. The origins of the televised universe are, however, far more discernible. Celestial beings known as "CEO’s" sought a pliant marketplace to better serve their profit margin. Television provided a medium that by definition placed its audience in a compliant state. "Suddenly you had this visual medium where you could reach millions of people – coast to coast – all at one time. And you could control exactly what the people would see and what they would hear." (Jennings et al. 336). The imagery beamed into the homes of American consumerist society was designed to alleviate sales resistance. Viewers heartily laughing at the exploits of Lucille Ball or "Uncle Miltie" would anxiously emulate the fortuitous lifestyles of the protagonists. A nation despairing for a slain President Kennedy could commiserate with the television reporter – the handsome and morally upright representative of the network. Would Lucy or Ethel lie? Can an empathetic medium such as television betray me? So the CEO’s said, "Let there be advertising sponsorship" – and behold, television producers saw this and said, "This is good. Let us enrapt our audience that we might better serve our sponsor’s bottom line." The premise that this medium is utilized to market products is no great revelation. That technological advances have made the television set affordable in emerging economies such as India presents a unique problem.

American television programming is the "Holy Grail" of entertainment for the under thirty generation of Hindus in modern India. Satellite dishes dot the countryside receiving broadcasts, encoding consumerism. "Murdoch’s Star satellite network reaches hundreds of thousands of upscale Indians pining for Western fare."(Barber 103). Distinctly American products have honed a niche among the youth of India. "India, where 40 percent of the population is vegetarian, has the first beefless McDonald’s in the world (vegetable nuggets!)"(Friedman 195). Hold the pickles - hold the lettuce – okay. But hold the beef? What’s the point? It is the "western identity" of this product that attracts many young Indians. That which is western is considered American, that which is American is modern, that which is modern is best. Doesn’t television say so?

American television programming was designed to function within the American consumerist ideology of the free market system - a socio-economic system that prizes private property and unfettered competition in the marketplace. A pliant American citizenry is instructed to acquire predominantly American produced goods and services requisite of the ideal American lifestyle.

The marketing of distinctly American beliefs among the young Hindu populace of India can have three possible consequences. First, the result may be the abandonment of traditional spiritual values. Insidious American broadcasts of consumerist ideology may overwhelm parochial spiritual beliefs. Local culture is deemed archaic and is eventually replaced with American consumerism. What the British Raj could not impose with force of arms – television may inflict to cheering throngs. "…as a potential audience for American pop culture, the rest of the world seems bent on growing backwards into universal childhood, … for it is defined by I want, I want, I want and gimme, gimme, gimme, favorites from the Consumers Book of Nursery Rhymes."(Barber 93).

This position underestimates the level of local resistance to American ideology. "Market reforms in India are challenging traditions of marriage and caste which had survived almost unchanged for forty years following the end of the British Raj….these changes are provoking radical Hindu movements which contest the belief that modernization in India must mean further westernization."(Gray 56). The prevailing opinion of young Hindus embraces technological innovation but defers consumerist ideology; yet, as we shall see below, there’s a McDonald’s in New Delhi and The Gap in Bombay; Bay Watch is on the tube and MTV is rocking the house.

The second possible result is the empowerment of the spiritual beliefs of the Hindu populace. Proponents of free market ideology applaud the economic inroads American telecommunications have procured in the emerging economies of the world. The contention is that the free market system operates most efficiently in a democratic arena. Whereas the American economy is the most powerful in the world – American styled democracy would be emulated by any nation seeking economic success.

An efficient market system must be an American free market system – posited as the precursor to a democratic and free society. "…you can not sustain good software {sic} with an authoritarian regime that is not itself accountable, does not permit the free flow of information, does not permit an independent judiciary to pursue corruption, and does not permit free elections so that political management can be changed."(Friedman 159). American television programming seeks profit – but also promotes "truth, justice and the American way." "Heroic!" say you? "American!" say I.

There are three problems with this position: 1. The American free market system does not necessarily impart democracy to emerging markets. A cursory survey of emerging markets illustrates my point. Proponents of free markets have often spouted their disdain for "governmental regulation." The cry has been to eliminate all market restrictions that competition may better separate the wheat from the chafe. The consumer would profit with superior products at reasonable costs. It is precisely strong government intervention, however, that permits a free market economy to function. The emerging economies of China, Singapore, Guatemala and Mexico (among others) have all indoctrinated aspects of the American free market system. In each case economic reform was initiated and structured by a strong, centralized regime. In the name of free markets austerity programs have been enacted that lower wages, weaken or disband unions and eliminate social programs. Policies of environmental protection are cast aside so that industry may efficiently rape the environment.

These reforms have been applauded by the World Trade Organization (the bastion of American consumerist ideology). The WTO has expressed its admiration for the vigorous reforms of the decidedly non-democratic government of China. These policies are in the interests of the business community, not the general populace. This is precisely the impetus of the recent demonstrations against the WTO in Seattle and around the world. A democratic regime by definition would protect the welfare of its entire constituency. None of these nations enacted reforms via plebiscite. The free market system was imposed in each case – democracy was never a consideration.

India rides the waves of economic reform with equal ferocity. The caste system of India is anathema to consumerist ideology. The free market allows no restrictions of market access. There is nothing "untouchable" where finance is concerned, yet American fashioned economic reforms have yet to remove this designation from many "low caste" Indian Hindus. Segments of Indian society passionately maintain the social structure of caste – regardless of the advent of television and consumerist values. "There have been a spate of self-immolations to protest new quotas favoring lower-caste Hindus,…in the countryside, lynchings of lovers from different caste backgrounds organized by village elders."(Fineman).

This theory’s second fallacy was pointed out to me by the illustrious professor Julia Keefer – a prominent faculty member of New York University. She stated that "Even if an American fashioned democracy was a consequence of consumerism - many indigenous peoples may be culturally opposed to western democratic principles. Like most Americans, I had never considered such a possibility." I have been socialized in a culture that equates democracy with freedom and the Constitution as the embodiment of timeless universal principles of justice. How would the precept "All men are created equal" be received by an India that has maintained a rigidly structured caste system for hundreds of years? It would seem likely that citizens of a hierarchal system may very well defer democracy and its proclaimed egalitarianism.

 The third and final possible consequence of televising American ideologies to foreign shores is convergence; the assimilation of at least some facets of western consumerism within the local spiritual framework. Rather than adopting American consumerism in its entirety, Hindus may adopt that which may advance that they envision as in their best personal interests. This is the most feasible scenario - it has historical precedence and current popularity (as will be indicated below) among young Indian Hindus.

European imperialists tramped through the streets of Calcutta at the dawn of the nineteenth century. The invaders sought markets and resources and were emboldened by their western technologies and European beliefs (sound familiar?) The indigenous peoples of the Indian subcontinent were viewed as archaic, "Hindus living within a rigid caste system and following ancient traditions, seemed … as people living on a lower plane, ill suited for the adoption of new industrial forms and technologies."(Kotkin 210). (Add a cigar and a three-piece suit to this picture and I’d swear he worked for GM!)

The invaders were oblivious to a rich Indian history of interaction with the sophisticated cultures of China, Korea and all of Arabia. India had established trading ties with much of Southeast Asia and China and served as a proving ground for alien technologies as early as the fourth century. (Brinley 32). Indian society did not collapse – it assimilated. To European amazement, the mid-nineteenth century found that "…Indian scientific societies concentrated in Calcutta and Bombay flourished."(Kotkin 229). The "British Raj" departed mid 20^th century and left in its wake an infrastructure and educational system that the indigenous peoples have put to good use. Today’s modern India maintains the second largest English-speaking technical work force in the world. (Tilley).

Though I have failed in my attempts to contact the Hindu Student Council of New York University (doesn’t anyone know where and when these people meet?) – I have been fortunate enough to contact three young Hindu Indian nationals via the Internet. I was able to sign on to "The Bistro" which is part of the International Channel’s online community via AOL (keyword: Intl). In registering for the "Mingle chat room" I accessed people fluent in English with an interest in foreign affairs – primarily political, occasionally social. The three nationals were named Faquir, Akram and Daryani – ages twenty-three, eighteen, and sixteen respectively. Once having convinced my respondents that I was not seeking a date, I asked a series of prepared questions. I believe the replies were pertinent and sincere. The following is a transcription of the questions I posed and the responses given on Saturday, November 27, 1999 approximately 7PM.

1. How popular is American television programming in your native land?

Faquir: "When I left home it was very popular."

Akram: "Pretty popular – but I think some of the BBC stuff was getting there."

Daryani: "I liked it."

2. What do you think were the three most popular shows among your peers?

Akram: "MTV, the show with all the lifeguards, and sports matches."

Daryani: "Bay Watch, MTV and the news."

Faquir: "My friends and I all like those reruns of Dallas. MTV to see what people wear mostly, and sports."

3. Do you and/or your peers find American TV shows offensive?

Faquir: "Not yet."

Akram: "If I thought it insulting I would shut it off!"

Daryani: "My TV has a remote."

4, Do you feel American TV influences your attitudes?

Faquir: "Doesn’t everything? What kind of influence are you talking about? To purchase things? When the Gap opened I was there. Please explain this. I am not ignorant!"

Daryani: "Attitudes about what?"

Akram: "It shows me stuff that I might not have seen anyplace else. Like those blondes!

It doesn’t tell me what to do. I am not brain washed you know."

When I ask about television’s influence, I mean its influence on anything at all – but in particular – how does it affect your traditional beliefs as a Hindu? Don’t get angry – remember I’m just trying to pass a class! If you had this professor you’d understand!

Faquir: "My family practices our faith in the old ways. TV won’t change that. It’s good for a chuckle. It eases the day. I know what you mean about professors – I have had some real winners too."

Daryani: "My father designs software here in New York. My brother’s a lawyer. Do we sound stupid to you?"

Akram: "We don’t all run candy stands. I know advertising. So what? I’m supposed to change my faith? I don’t think so."

Daryani: "I’ve traveled all over, some show won’t tell me how to live!"

5. What suggestions would you make to improve TV programming in India?

Akram: "Same as I would here – more Pamela Anderson!"

Daryani: "Won’t argue that one!"

Faquir: "I think some things are needed that we as Hindus can relate to. Local themes. The Black Americans do it. Look at channel nine. We have interesting lives – my family could be a sitcom!"

Daryani: "We need some local flavor definitely."

Akram: "Hey we’re here too. How many Indian shows have you seen here?"

Thank you for your time gentlemen – and remember when you get back to India – duck and cover! Ask your parents – they’ll know.

This well conducted interview elicited a paradox germane to my thesis resolution. Each respondent exhibited resentment of perceived American (western) arrogance, yet each, to a large extent, embraced western technologies and products.

At first glance my thesis statement and interview questions are presumptuous – endowing American international consumerism with tsunami-like force that must be capable of shaping obsolescent indigenous cultures. This is a misinterpretation. I do not characterize the ideologies of American consumerism nor its manifestations as omnipotent - but rather as supremely empowered by the advanced marketing capabilities of television programming. While young Indian Hindus are aware of the insidious nature of American broadcasts – there is little danger of losing their traditional spiritual beliefs. There is, however, an option of convergence of cultures.

As previously noted, western ideology has evoked a tumultuous response within the Indian Hindu community – encompassing everything from lynchings to vegetable McNuggets. Faquir, Daryani and Akram each mentioned a fondness for MTV. This affinity stems from MTV’s policy of "localization." "Media companies which vary their product to suit different cultures, such as MTV [emphasis added] may expect to remain popular globally."(Gray 60). MTV is acknowledged as foreign, its content "localized" and that which the Hindu community finds serviceable is assimilated. As mentioned above, the history of India and the Hindu community is characterized by the assimilation (thus convergence) of foreign innovations. Ideas and technologies dating from fourth century China to nineteenth century England have been absorbed without mitigating the spiritual character of the Hindu community. With a noted understanding of the nature of television programming – the apparent tsunami of American international consumerism can thrash India’s shores without deleteriously affecting the indigenous belief systems. That which is steadfastly "alien" inspires resistance (or the mob’s noose), that which is "localized" is welcomed. There is therefore little peril of consumerism abrogating the Hinduism of India.

Television programming may empower the spirituality of the under thirty Hindu community of modern day India in two respects: 1. Tradtional beliefs are often intensified in dialectical response to televised modernity and implicit foreign ideologies. A sense of "otherness" must sweep an indigenous Hindu audience witnessing the spectacle of American television programming. American broadcasts often air lifestyles so alien to this audience that an understanding of what is not Hinduism (and an inference of what is) is clarified; 2. By localizing American programming, young Hindus may utilize television as a forum to expound their views to a wider audience than any literature could possibly reach.

Will American international consumerism purveyed via television programming imperil or enhance the spiritual system of the pre thirty year old Hindu community of present day India in the coming millennium? American international consumerism so purveyed will not imperil this community and may in fact propagate Hinduism by providing a new medium and methodology to propagate their beliefs. To paraphrase my friend Faquir, they are not ignorant.

 

 

 

 



 

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