The dangers of Rum and chutney culture

Conclusion of Guyana Times International interview

(We complete our interview with Swami Aksharananda on the dangers of the “rum and chutney Culture”, which had been raised by Trinidad and Tobago Local Government Minister Dr Suruj Rambachan, at the opening of their Diwali Nagar. Part one of the interview was published in our last edition)

Swami Aksharananda

GTI: Swamiji, what does the “rum and chutney” culture signify at a wider level?
SA: We can answer that question from several angles. Firstly, the singers of the “rum songs” reflect what is going on in the wider society.
This is also the reason why the songs are so popular among the masses: they are validating a behaviour that is widely practiced–but about which they do have some doubts. The songs are telling them it is okay to drink and carry on.
But rather than just criticising, we have to find ways to let people find out why they are drinking in the first place. What are they trying to drown in the river of rum? Are they dissatisfied with their lives? Are they frustrated? We have to show them the effects of alcohol abuse. But even more important, we have to have countrywide alcoholic treatment facilities.
GTI: What about the artistes themselves? Can they be persuaded to sing about more uplifting themes?
SA: It’s not going to be easy, but the effort must be made. Over in TT, I have a friend who studied with me in Benaras University in India –Ravi Maharaj, popularly called “Raviji”. As Trinis dealt with the “Rum” songs before us, he started a programme called “Pichakari” back in the 1990s. Singers were trained in writing lyrics etc. and sponsorship was arranged for annual performances.
There were some wonderful songs that touched the full gamut of social concerns –but it never really took off in a mammoth way like Chutney.
The sponsorship was never as big, but also the wider support was never there. The people would rather have a bacchanal.
I am told that some chutney artistes also tried to sing some compositions against alcohol. That nobody knows about these songs tells its own story.
GTI: So does that mean that the people themselves have to change their views on the rum and chutney culture?
SA: You have the answer, young man! The question, however, is How? Change will have to be initiated at the top and at the bottom, simultaneously.
We have to appreciate that Indian and Hindu culture has to survive in a wider so-called “Guyanese” culture.
Until recently, the official, approved culture of our national institution has excluded Indian forms.
Take for example the national festival celebrating our Republic Day–Mashramani. This has been copied wholesale from the TT Carnival, which is bacchanalian in the most extreme sense.
Have you ever been to a Trinidadian carnival? It’s all about wining down, jamming and drinking. And not necessarily in that order. This is what we are teaching in our primary schools–when the child is most impressionable.
Now, I am not saying that people must not celebrate and have fun–but it must be done in a way that also promotes the values we want to push.
Take Phagwah–nothing is more boisterous that this celebration. But it reminds all that even a child can overthrow a tyrant if he stands firm. This is a good value.
GTI: And what can be done at the bottom?
SA: Hinduism has a very simple answer: each person has to practice what they preach. Nobody will tell you that alcohol abuse is good for you. We have to make people put that knowledge into their practice.
Hinduism tells us that man has a drive for sensual pleasures – we call it Kaama and a drive for wealth, power and fame –we call this artha.
Hinduism says that we cannot deny the existence of these drives – the question is how do we express them? They must be controlled by Dharma.
GTI: And what is Dharma?
SA: (Laughs) That is a question about which thousands of books have been written. But don’t worry, I’ll be brief.
Basically, Hinduism is not absolutist to say “Do this!” or “Do that!” or “Believe this!” and you will be saved. We say that our actions must be evaluated by three criteria to be considered as “dharmic” – and always within the context of the time, place and circumstances.
The action must allow one and the other to expand and grow; the action must allow one and the other to be nurtured and finally, the action must allow no violence to be done to one and the other. Rum drinking, for instance, fails all three criteria and is adharmic and must be abjured.
GTI: Thank you Swamiji