Rationalising the irrational

Ratna Raman

Jonathan Swift observed that humans were merely ‘rationis capax’ (Latin; capable of rationality). When the debate on defining the human condition was calibrated, men were positioned above animals (body and instinct) and below angels (representing intelligence and ideas) in the hierarchical evolutionary ladder and were viewed as a combination of both animal and angel. 

 Over long years humans domesticated animals and pushed boundaries, delighting in a superior intelligence that they attributed to ‘rational’ abilities. Being rational involves the use of reason and logic to arrive at any conclusion. 

History demonstrates that people can make ‘irrational’ choices, especially when it involves control over other lives. ‘Rationalisation’ describes explanations which justify inappropriate behaviour or attitudes. 

It is possible to rationalise all kinds of incorrect and unethical behaviour. Arguments favouring jallikattu provide a good illustration of the process of rationalisation.

Protests are on in different cities in Tamil Nadu. Colleges have shut down.  Film stars, public figures and youth in thousands are declaring their inalienable 5000-year-old right to tame bulls. Their ancestors tamed bulls and practiced jallikattu, possibly from the Sangam period.  Unthinkingly carrying forward outdated cultural practices that are cruel and commercialised beyond recognition can only make for a dubious addition to cultural pride.  

TM Krishna, Magsaysay awardee and Carnatic musician, draws attention to how power plants and policies  cause environmental depredation (plunder) and destroy ‘poromboke’ (Tamil; shared spaces) belonging to the local community. Krishna’s use of classical music traditions to  highlight such environmental havoc  is ‘avant-garde’ (trend-setting) activism, fostering and rejuvenating cultural practice.

Bulls bred for jallikattu are made to ingest alcohol and drugs. In a recent  event in Andhra Pradesh, two drugged bulls panicked, ran in the opposite direction and injured bystanders before being killed by a speeding train. To view such activity as sport and insist that jallikattu, strictly monitored, must be sanctioned  because it  has been handed down generations, and that its practice saves select breeds of bulls from extinction; remain exercises in rationalisation.

Jallikattu may have symbolised a way of life for the ancient Tamils. However, it has never been part of the life-defining-choice of hapless bulls, forced into the practice. Circuses all over the world are shutting down. Our nose-ringed sloth bears who accompanied madaris (animal trainers) all over the country are now in protected environs. Different species of bulls can be protected, our prized jallikattu bulls could be retired and kinder and more natural ways of testing the strength of bulls could  then devolve. 

To argue that as long as biryani is consumed, jallikattu cruelties must also be condoned is a ‘logical fallacy’ (error in reasoning). One act of cruelty cannot justify another. Irrespective of size, subjecting animals to violence and cruelty, can only be described as unethical.

Viewed as a great literary and philosophical masterpiece the world over, the Tirukkural, a significant marker of ancient Tamil culture and glory was  composed between 2 BCE and 5 CE  by home-grown, Tamil poet, Tiruvalluvar, who, declares unequivocally: ‘Just picture this: all living creatures in thankful gladness throng\Clasping hands, in praise of non-killing man, they sing a happy song.’ 

Herbivorous animals seldom crave violent sporting exchanges with humans. Nor do they desire to be eaten. Humane rationality recognised this at a time when jallikattu was an integral part of cultural practice. Customary practices have often been inequitable and unjust. Rationalising such practices as normative on account of their origins in the hoary past puts the spotlight on contemporary humans as unthinking and uncultured.