When Jayalalithaa Ruined My Birthday

As the Babri Masjid was being brought down, I celebrated.

I had come up with this line a few years ago, and said that whenever I write my autobiography, I’m going to begin it this way. And while I’m not as certain nowadays that I’ll write an autobiography, in case I write one I’ll still use this line to open it.

This line could also be used in a logic class, the kind of lectures I delivered fairly frequently between 2012 and 2016, illustrating logical fallacies. For this one might induce the correlation-is-causation fallacy in your head, and you might think that if I celebrated while the Babri Masjid was being brought down, I must be a Muslim-hating bigot. So here is what will be the second line in my autobiography, whenever I write it:

It was my tenth birthday, and there was a party at home.

There is something special about your birthday falling on Sundays. The first time that happened, in 1987, was also the first time that my parents organised a birthday party for me. I’m too young to know how many people came, but there were a lot of people filling our house that evening. We had professional catering and I got so many gifts that I got to using some of them (such as Enid Blyton story books) several years later.

Maybe I read some of the books around the time my birthday fell on a Sunday once again, which happened in 1992. That also happened to be the next time I had a party at home, and this one was different, with less than ten guests, with all of them being my classmates in school.

My mother had done the cooking that day. We played cricket and hide-and-seek, and some other party games (which I don’t remember now). And then later that evening, news on television told us that the Babri Masjid had been brought down that day and riots had started.


The only thing that registered in my head then was that there would be no school the next day, and I didn’t know when I would distribute the chocolates I had bought for the customary school distribution.

The long term impact, though, was that my birthday got inextricably linked to the Babri Masjid demolition.

So over the years, when people have searched for an anchor to remember my birthday, they’ve inevitably used news of the anniversary of the Babri Masjid demolition. This morning, for example, I got a message that said “Happy birthday. Babri Masjid article came up somewhere 🙂 “. Another friend messaged me to remind me of what I’ve written to being this post.

A couple of years back, a friend messaged me later in December apologising for missing my birthday, adding that he had missed it because there wasn’t much news about the Babri Masjid anniversary. This must have been in 2016, which was among my worst birthdays because beyond close family, hardly anyone wished me that day.

And I blame former Tamil Nadu chief minister Jayalalithaa for that, for after a rather prolonged illness, she had passed away the previous night. And that meant that the news waves in India on the 6th of December 2016 were filled with news of Jayalalithaa’s demise, with any Babri Masjid anniversary stuff being pushed to the backburner.

The situation got rectified last year with it being the 25th anniversary of the Babri Masjid demolition, so the number of people who wished me went back to “normal levels”. And perhaps with elections being round the corner again, and without an important death to distract the news, I’m guessing that Babri Masjid has made enough news today for enough people to remember my birthday!

I must also take this opportunity to thank certain entities who unfailingly wish me on every birthday.

Oh, and I discovered this morning that today is 6/12/18. And my wife helpfully added that I turned 36 today.

Now I feel really old!

The market for gay relationships

The market for homosexual relationships is an interesting one from the analysis perspective. Like the market for heterosexual relationships, it is a matching market (we are in a relationship if and only if I like you AND you like me). Unlike heterosexual relationships, it is not a “bipartite” market, since both the nominal “buyer” and the “seller” in a transaction will come out (no pun intended) of the same pool (gay people of a particular sex).

The other factor that makes this market interesting (purely from an analysis perspective – it’s bad for the participants) is that there is disapproval at various levels for homosexual relationships. Until today, for example, it was downright criminal to indulge in gay sex in India. Even where it is legal, there is massive social and religious opposition to such relationships (think of the shootout at the gay bar in Florida, for example).

Social disapproval has meant that gays sometimes try to keep their sexuality under wraps. Historically, it has been a common practice for gays to enter into heterosexual marriages, and pursue relationships outside. In fact, there is nothing historical about this – read this excellent piece by Srinath Perur on gays in contemporary hinterland Karnataka, for whom Mohanaswamy, a collection of short stories with a gay protagonist, was a kind of life changer.

Organising a market for an item that is illegal, or otherwise frowned upon, is difficult, since people don’t want to be found participating in it. If I were a gay man looking for a partner, for example, I couldn’t go around openly looking for one if I didn’t want my family to know that I’m gay. So the first task would have been discovery – “safe spaces” where I would be happy to expose my sexuality, and where I could also meet potential partners.

When demand and supply exist, buyers and sellers will find a way to meet each other, though often at high cost. One such “way” for homosexual people has been the gay bar. Though not explicitly advertised, such bars act as focal points (I have a chapter on focal points in my book) for gay people.

They also act as an “anti focal point” (a topic I HAVEN’T covered in the book, for a change!) for heterosexual people who want to stay away because they don’t want to be hit on by gay people (thus reducing market congestion – another topic I cover in my book). Similarly other cultural activities have acted as focal points for gay people to get together and meet each other.

Like in heterosexual relationship markets (this is the link to a sample chapter from the book), the advent of dating apps has revolutionised gay dating, as apps such as Tinder and Grindr have provided safe spaces where gays can look for relationships “from the comfort of their homes”. There are studies that show that Grindr has changed the nature of relationships among gay men, and how these apps have “saved lives” in places such as India where homosexuality was criminal until today.

Today’s Indian Supreme Court ruling will have a massive positive impact on gay relationships in India. For starters, there are still millions of people in the closet – while apps such as Tinder and Grindr allowed more people to participate in these markets (since this could be done without really “coming out”), that gay sex was a criminal act would have led to some people to err on the side of caution (and deprive themselves of the chance of a relationship). Gay people who were worried about criminality, but not that much about social sanctions, will now be more willing to come out, leading to an increase in the market size.

Barring congestion (when “bad counterparties” prevent you from finding “good counterparties”),  the likelihood of finding a match in a market is generally proportional to the number of possible counterparties. Since gay relationship markets are not bipartite, we can say that the likelihood of finding a good match varies by the square of the number of market participants (and this brings in the Indian Prime Minister’s infamous 2ab term). In other words, it not only allows the people now coming into the market to find relationships, but it also allows existing players to find better relationships.

Then, there is the second order effect. Decriminalisation will mean that more people will come out of the closet, which will mean more people will find homosexuality to  be “normal” leading to better social mores (to take a personal example, I used to use the word “gay” as a pejorative (to mean “uncool”) until I encountered my first openly gay acquaintance – someone with whom I share on online mailing list). And as social attitudes towards homosexuality change, it will lead to more people coming out of the closet, setting off a virtuous cycle of acceptance of homosexuality.

In other words, today’s decision by the Indian Supreme Court is likely to set off a massive virtuous cycle in the liquidity of the market for homosexual relationships in India!

PS: It is a year since my first book was published, so we are running a promotional offer where you can buy the Kindle version for one dollar (or Rs. 70).


One axis politics

Historically, political leanings have ben described on two dimensions – economic freedom and social freedom. In the American scenario, the Republican Party has historically been supportive of economic freedom and restrictive of social freedom. The Democratic Party has been liberal on social freedom but illiberal on the economic freedom front.

While other major Western democracies occupying these two opposite quadrants, the other two quadrants have been largely empty. The libertarians occupy the “free on both fronts” quadrant, but nowhere is there a party to represent them – giving people freedom on all fronts means lesser power for the government and no politician wants that. And being restrictive of both kinds of freedom means people won’t vote for you – at least this was the way historically.

Of course things have been different in India. While we did have a series of governments between 1991 and 2004 that were reasonably economically liberal (“liberalisation” happened in this time period), all Indian political parties are required to swear by socialism, and they swear by it in spirit as well. So the difference on the economic freedom front between different Indian parties is marginal (in 2014, many of us thought the BJP might be supportive of economic freedom, given its record in the 1999-2004 period. Instead, it gave us demonetisation).

So in effect, in India we have a one-axis democracy, where parties try to differentiate themselves on one axis, which is the kind of social freedom they allow. Even there, it is not so much of an axis, but different ways in which they control social freedoms.

The BJP doesn’t want you to eat beef. The AAP doesn’t want recorded music in restaurants. The Congress and JDS don’t want live music in restaurants. The BJP puts cow welfare over human welfare. The Congress enacts and supports laws that allow suppression of Muslim women (by Muslim men). Many parties want to ban liquor, despite it having been repeatedly shown that such bans don’t work. No party wants to legalise marijuana, despite our rich tradition in the substance (heck, its scientific name is Cannabis indica). And we all seem to vote based on which of these social freedoms are more precious to us than others – economic freedom is a battle already lost.

In any case, it seems like other countries are also moving towards one axis democracy.  A chart posted on Twitter today describes results from a survey in the US on voters’ attitudes towards social and economic freedoms, and how they voted in the 2016 presidential elections (which Donald Trump famously won).

Source: https://www.voterstudygroup.org/publications/2016-elections/political-divisions-in-2016-and-beyond

A large part of America seems to lie in the left half of the economic freedom spectrum. Yes, the republican voters are still more towards the centre than the democratic voter, but the bigger separation here is on the social rather than the economic dimension. And the Trump administration has been pursuing several policies cutting economic freedoms, such as tearing up trade deals and imposing tariffs.

So it seems like the world is following India in terms of enacting one axis politics – where voters vote more on the social dimension rather than the economic dimension. Then again, I don’t expect this to last – with parties moving left economically, soon you can expect economic freedoms to be crushed to the extent that it becomes advantageous for a party to signal economically right and still get votes.

PS: We don’t need to limit ourselves to two dimensions.  A few years back, Nitin Pai had proposed the Niti Mandala which has three dimensions.

Source: http://acorn.nationalinterest.in/2012/03/03/nitimandala-the-indian-political-spectrum/

Denying people their jokes

When I was in Bangalore earlier this year, I was talking to a “US returned” friend about moving back to India, and he mentioned that one of the reasons he moved back is that he didn’t find very good “culture fit” in the US. “The thing that got to me”, he said, “was that I couldn’t even connect with their jokes”.

Living in the UK, that is not that much of a problem for us, since British humour is pretty good, but this anecdote illustrates how important jokes can be for people.

Regular readers of this blog might know that I get damn irritated by the new-found culture of political correctness. While it is not my intention to hurt anybody or their feelings, I feel that political correctness is being overdone nowadays, and that severely restricts what you can say. And that is a problem for people like me who like to say things without thinking.

Reading the odd news report from the US – about the Trump campaign, for example – it’s clear that I’m not alone in having a problem with this newfound political correctness (oh – I can now expect people to attack me for having views similar to Trump’s voters). In some ways the left-right battle in the US can be described as a battle of political correctness, where the “left” likes to be all correct, and expects that everyone else is also always politically correct and not offensive, while the “right” wants to say things as they are.

Anyway, putting together my friend’s anecdote about not getting American jokes, and the culture of political correctness, I can think of one other, possibly major, reason why people are pissed off about the culture of political correctness – it denies people their jokes.

Most popular jokes – may not be the best ones, mind you, but ones that have high memetic fitness – are cracked at the expense of an “other”. This “other” can sometimes be another person – even a public figure, but at other times, it defines a particular community (though not necessarily a certain community). And the joke consists of laughing at this particular other community (broadly speaking).

So you have short people jokes, and black jokes, and Jewish jokes, and Pakistani jokes, and Muslim jokes, and so on. And then you have sexist jokes.

Now put this in the context of political correctness – most jokes that most people have grown up on are now taboo, because they are offensive to one or the other community, and it is not polite to make fun of these communities. So a whole truckload of jokes that people are grown up on can now not be cracked in polite company. And as even the Soviet Union discovered, that can be oppressive.

I recently read this book called Hammer and Tickle – a History of Communism through Communist Jokes (you can find an extract here). This sub-heading accompanying the extract summarises the Soviet attitude towards jokes:

Communism is the only political system to have created its own international brand of comedy. The standard interpretation is that communist jokes were a form of resistance. But they were also a safety valve for the regimes and jokes were told by the rulers as well as the ruled—even Stalin told some good ones

Now if only the “modern Soviets” were to get this!

TV Punditry

Those of you who might be following me on social media (Twitter/Facebook/LinkedIN) might know that I’ve started a career in TV Punditry over the last week. Well, it’s not that much of a career – I still need to figure out how to get paid for it.

Anyway, so I was on News9 once on Saturday (analysing exit polls) and again on Tuesday (analysing the election results). It happened pretty much at random, from a random twitter conversation:

And so Mathang (who I’d first met in 2004 when he had interviewed me for Education Times) set me up with Anil Kumar from News9, who presently asked me for my number. A couple of twitter DMs, a couple of emails and a couple of phone calls later, I had been asked to come to the News9 studio at 5pm on Saturday.

Saturday’s session was really enjoyable, and I spoke a fair bit on the process of conducting an exit poll, the importance of sample sizes and representative samples, the process of converting votes to seats, etc. A 5 minute monologue on sampling process got the anchors interested in me, and they kept coming back to me. As is my wont, I summarised the import of my arguments for Mint.

And so I got invited again for Tuesday’s post-counting session, and I’m not sure I enjoyed it that much. As the elections threw up a hung assembly, the politicians on the panel spent their time shouting at each other. I was seated in an inappropriate place – right between a loud JDS spokesperson and a loud BJP spokesperson. I recused myself from much of the discussion and was only brought in because the anchors probably thought I should be “given some lines” – an opportunity I used to comment on the parties’ election strategies.

So two TV appearances later, I must say I quite like the format – it’s good footage (literally) if not anything else, but it can be a bit painful. Writing is easy in the sense that you just collect your thoughts and deliver them at a time.

Video means that you are virtually participating in a group discussion, and need to butt in to make your point. You might have something insightful to say, but need to wait for an opportune time to interject. You might be in the middle of a long point but get interrupted by another panellist. You might wait for ages to say something but the opportunity never comes. At other times, you might get a question that you’re not prepared for.

The worst thing as an analytical guy on TV is that you need to keep referring to your data, and your analysis. So there was one occasion on each session when the anchors asked me a question to answer which I’d to write some code to answer. So each time I mumbled something and bent down to my laptop, and got bailed out by the anchor who got someone else’s view in the time I took to get the requisite data.

In any case, I want to do more of this. I also hope that like with my writing, I can some day hope to get paid for TV appearances – this is a hard job since panellists representing political parties don’t charge anything – it’s in their parties’ interests to be represented on the show.

But, some day..

PM’s Eleven

The first time I ever heard of Davos was in 1997, when then Indian Prime Minister HD Deve Gowda attended the conference in the ski resort and gave a speech. He was heavily pilloried by the Kannada media, and given the moniker “Davos Gowda”.

Maybe because of all the attention Deve Gowda received for the trip, and not in a good way, no Indian Prime Minister ventured to go there for another twenty years. Until, of course, Narendra Modi went there earlier this week and gave a speech that apparently got widely appreciated in China.

There is another thing that connects Modi and Deve Gowda as Prime Ministers (leaving aside trivialties such as them being chief ministers of their respective states before becoming Prime Ministers).

Back in 1996 when Deve Gowda was Prime Minister, Rahul Dravid,  Venkatesh Prasad and Sunil Joshi made their Test debuts (on the tour of England). Anil Kumble and Javagal Srinath had long been fixtures in the Indian cricket team. Later that year, Sujith Somasunder played a couple of one dayers. David Johnson played two Tests. And in early 1997, Doddanarasaiah Ganesh played a few Test matches.

In case you haven’t yet figured out, all these cricketers came from Karnataka, the same state as the Prime Minister. During that season, it was normal for at least five players in the Indian Eleven to be from Karnataka. Since Deve Gowda had become Prime Minister around the same time, there was no surprise that the Indian cricket team was called “PM’s Eleven”. Coincidentally, the chairman of selectors at that point in time was Gundappa Vishwanath, who is also from Karnataka.

The Indian team playing in the current Test match in Johannesburg has four players from Gujarat. Now, this is not as noticeable as five players from Karnataka because Gujarat is home to three Ranji Trophy teams. Cheteshwar Pujara plays for Saurashtra, Parthiv Patel and Jasprit Bumrah play for Gujarat, and Hardik Pandya plays for Baroda. And Saurashtra’s Ravindra Jadeja is also part of the squad.

It had been a long time since once state had thus dominated the Indian cricket team. Perhaps we hadn’t seen this kind of domination since Karnataka had dominated in the late 1990s. And it so happens that once again the state dominating the Indian cricket team happens to be the Prime Minister’s home state.

So after a gap of twenty one years, we had an Indian Prime Minister addressing Davos. And after a gap of twenty one years, we have an Indian cricket team that can be called “PM’s Eleven”!

As Baada put it the other day, “Modi is the new Deve Gowda. Just without family and sleep”.

Update: I realised after posting that I have another post called “PM’s Eleven” on this blog. It was written in the UPA years.