Science, culture, complexity

Tag: National Science Day

  • Review: ‘Decolonial Keywords’ (2026)

    Everyone who knows me knows that my intellectual coordinates are defined by scientific ideas, even when they’re about sociology or the humanities. This is why I found a new book, Decolonial Keywords: South Asian Thoughts and Attitudes, edited by anthropologists Renny Thomas and Sasanka Perera, so compelling. The book has 30 chapters written by 33 people, each one exploring the oft-hidden colonial undertones of words in everyday Indian English, and by extension documenting how deceptively treacherous the task of decolonialising the things the words refer to is — and many of them intersect with science in practice.

    Indeed my own entry point into this book was half my general interest in Renny’s work, which to an amateur historian of science like me has been constantly insightful, and half my long-standing frustrations with how India and the Indian state commemorate science. On the occasion of National Science Day, which is today, I had an op-ed published in The Hindu on February 26 on why decolonialising science in India also requires Indians to “de-Nobelise” science, including shedding their fondness for individual geniuses in favour of the collective labour that science actually needs to function. Excerpt:

    The keywords … clarify what a de-Nobelised imagination of science, paralleling the decolonisation of science, would require. It would force India to ask how Indians produce the thing called ‘recognition’ — through discoveries and papers as much as by institutions that sort labour into celebrated and hidden.

    National Science Day, then, should not simply reproduce a Nobel-shaped story about genius and external validation. It should become an annual day of discussion of what counts as science, including the work of technicians, field staff, nurses, lab attendants, data collectors, and others whose labour is essential to make new knowledge but is rarely commemorated.

    Good scientific practice requires us to regularly recalibrate the instruments to make sure they haven’t become less precise. Language, Decolonial Keywords shows, is the same way and we need to constantly recalibrate it for the same reasons.

    For example, a mind accustomed to scientists’ oft-universalist claims will find the book unsettling because of how consistently it exposes such universalism to be a hoax. In her chapter, Centre for the Study of Developing Societies political theorist Prathama Banerjee has explored the idea of “shunya”. The global history of mathematics celebrates this entity, commonly equated to the entity called zero, as India’s gift to the world — a numerical placeholder that liberated mathematics from physically counting objects and eventually making calculus and modern computing possible. But if you keep reading, you’ll find that “shunya” was originally a profound ontological concept in Buddhist philosophy, an expression of emptiness and the absence of a permanent ‘self’. And that when modern mathematics extracted the concept, it discarded the philosophical attachments, effectively stripping the word of its ability to critique social hierarchies like caste, which in fact banks on the illusion of a permanent ‘self’.

    In addition to the book’s chapters on ‘jugaad’, ‘poromboke’, and ‘laboratory’, which I tried to explore in my piece, the same theme is also on display in the chapter on “Igu”, the shaman of the Idu Mishmi people in Arunachal Pradesh, especially the tension between Western scientific taxonomy and indigenous ecological networks, written by Ambika Aiyadurai and Razzeko Delley, and the chapter on “Adivasiyat” by Roshan Praveen Xalxo.

    Under the gaze of either modern medicine or conservation biology, a shaman comes across as a psychological curiosity and indigenous land rights as a consequence of politics. However, as Aiyadurai, Delley, and Xalxo set out, the words “Igu” and “Adivasiyat” really recall a “multispecies world” or a “multibeing cosmos” — recalling the writing of anthropologist Anna Tsing in 2013 — where rivers and spirits participate in making and maintaining the ecological network. And we don’t have to abdicate the scientific method to recognise that these indigenous vocabularies offer a sophisticated and importantly localised understanding of an environmental balance that the technocratic and extractivist models of the modern Indian state are themselves abdicating.

    My natural scepticism sometimes (and only sometimes) flares up when I find the word “decolonial” because too often these days, and almost always in certain political contexts, “decolonialising science” in the contemporary Indian context has become a Trojan horse for right-wing nativism, where mythological allegories are retrofitted as ‘ancient’ quantum physics and surgery. But to their credit, Thomas and Perera and the chapters’ various authors are acutely aware of and make honest attempts to sidestep this danger. For example Harshana Rambukwella’s chapter on “Chinthanaya”, the Sinhala term for “thought” or “indigenous epistemology”, is carefully to separate its origins as an anti-colonial concept from how the island country’s majoritarian nationalists weaponised it during the COVID-19 pandemic to push some medical professionals to promote one charlatan’s “divine syrup” as a cure.

    Decolonial Keywords is a dense book steeped in the theoretical frameworks of history, sociology, anthropology, and linguistics. The chapters dealing with the literary nuances of medieval poetry and the exact etymological roots of regional dialects in particular require quite a bit of patience — but the intellectual payoff is guaranteed. It’s also nice to have critical work like Decolonial Keywords that presents morsels of analysis and perspectives on a variety of topics because in this field, it’s generally an entire book on a single topic.

  • Majorana 1, science journalism, and other things

    While I have many issues with how the Nobel Prizes are put together as an institution, the scientific achievements they have revealed have been some of the funnest concepts I’ve discovered in science, including the clever ways in which scientists revealed them. If I had to rank them on this metric, the first place would be a tie between the chemistry and the physics prizes of 2016. The chemistry prize went to Jean-Pierre Sauvage, Fraser Stoddart, and Ben Feringa for “for the design and synthesis of molecular machines”. Likewise, the physics prize was shared between David Thouless, Duncan Haldane, and John Kosterlitz “for theoretical discoveries of topological phase transitions and topological phases of matter”. If you like, you can read my piece about the 2016 chemistry prize here. A short excerpt about the laureates’ work:

    … it is fruitless to carry on speculating about what these achievements could be good for. J. Fraser Stoddart, who shared the Nobel Prize last year with Feringa for having assembled curious molecular arrangements like Borromean rings, wrote in an essay in 2005, “It is amazing how something that was difficult to do in the beginning will surely become easy to do in the event of its having been done. The Borromean rings have captured our imagination simply because of their sheer beauty. What will they be good for? Something for sure, and we still have the excitement of finding out what that something might be.” Feringa said in a 2014 interview that he likes to build his “own world of molecules”. In fact, Stoddart, Feringa and Jean-Pierre Sauvage shared the chemistry prize for having developed new techniques to synthesise and assemble organic molecules in their pursuits.

    In the annals of the science Nobel Prizes, there are many, many laureates who allowed their curiosity about something rather than its applications to guide their research. In the course of these pursuits, they developed techniques, insights, technologies or something else that benefited their field as a whole but which wasn’t the end goal. Over time the objects of many of these pursuits have also paved the way for some futuristic technology themselves. All of this is a testament to the peculiar roads the guiding light of curiosity opens. Of course, scientists need specific conditions of their work to be met before they can commitment themselves to such lines of inquiry. For just two examples, they shouldn’t be under pressure to publish papers and they shouldn’t have to worry about losing their jobs if they don’t file patents. I can also see where the critics of such blue-sky research stand and why: while there are benefits, it’s hard to say ahead of time what they might be and when they might appear.

    This said, the work that won the 2016 physics prize is of a similar nature and also particularly relevant in light of a ‘development’ in the realm of quantum computing earlier this month. Two of the three laureates, Thouless and Kosterlitz, performed an experiment in the 1970s in which they found something unusual. To quote from my piece in The Hindu on February 23:

    If you cool some water vapour, it will become water and then ice. If you keep lowering the temperature until nearly absolute zero, the system will have minimal thermal energy, allowing quantum states of matter to show. In the 1970s, Michael Kosterlitz and David Thouless found that the surface of superfluid helium sometimes developed microscopic vortices that moved in pairs. When they raised the temperature, the vortices decoupled and moved freely. It was a new kind of … phase transition: the object’s topological attributes changed in response to changes in energy [rather than it turning from liquid to gas].

    The findings here, followed by many others that followed, together with efforts by physicists to describe this new property of matter using mathematics, in harmony with other existing theories of nature all laid the foundation for Microsoft’s February 19 announcement: that it had developed a quantum-computing chip named Majorana 1 with topological qubits inside. (For more on this, please read my February 23 piece.) Microsoft has been trying to build this chip since at least 2000, when a physicist then on the company’s payroll named Alexei Kitaev published a paper exploring its possibility. Building the thing was a tall order, requiring advances in a variety of fields that eventually had to be brought together in just the right way, but Microsoft knew that if it succeeded the payoff would be tremendous.

    This said, even if this wasn’t curiosity-driven research on Microsoft’s part, such research has already played a big role in both the company’s and the world’s fortunes. In the world’s fortune because, as with the work of Stoddart, Feringa, and Sauvage, the team explored, invented and/or refined new methods en route to building Majorana 1, methods which the rest of the world can potentially use to solve other problems. And in the company’s fortune because while Kitaev’s paper was motivated by the possibility of a device of considerable technological and commercial value, it drew from a large body of knowledge that — at the time it was unearthed and harmonised with the rest of science — wasn’t at all concerned with a quantum-computing chip in its then-distant future. For all its criticism, blue-sky research leads to some outcomes that no other forms of research can. This isn’t an argument in support of it so much as in defence of not sidelining it altogether.

    While I have many issues with how the Nobel Prizes are put together as an institution, I’ve covered each edition with not inconsiderable excitement[1]. Given the fondness of the prize-giving committee for work on or with artificial intelligence last year, it’s possible there’s a physics prize vouchsafed for work on the foundations of contemporary quantum computers in the not-too-distant future. When it comes to pass, I will be all too happy to fall back on the many pieces I’ve written on this topic over the years, to be able to confidently piece together the achievements in context and, personally, to understand the work beyond my needs as a journalist, as a global citizen. But until that day, I can’t justify the time I do spend reading up about and writing on this and similar topics as a journalist in a non-niche news publication — one publishing reports, analyses, and commentary for a general audience rather than those with specialised interests.

    The justification is necessary at all because the time I spend doing something is time spent not doing something else and the opportunity cost needs to be rational in the eyes of my employers. At the same time, journalism as a “history of now” would fail if it didn’t bring the ideas, priorities, and goals at play in the development of curiosity-driven research and — with the benefit of hindsight — its almost inevitable value for commerce and strategy to the people at large. This post so far, until this point, is the preamble I had in mind for my edition of The Hindu’s Notebook column today. Excerpt:

    It isn’t until a revolutionary new technology appears that the value of investing in basic research becomes clear. Many scientists are rooting for more of it. India’s National Science Day, today, is itself rooted in celebrating the discovery of the Raman effect by curiosity-driven study. The Indian government also wants such research in this age of quantum computing, renewable energy, and artificial intelligence. But it isn’t until such technology appears that the value of investing in a science journalism of the underlying research — slow-moving, unglamorous, not application-oriented — also becomes clear. It might even be too late by then.

    The scientific ideas that most journalists have overlooked are still very important: they’re the pillars on which the technologies reshaping the world stand. So it’s not fair that they’re overlooked when they’re happening and obscured by other concerns by the time they’ve matured. Without public understanding, input, and scrutiny in the developmental phase, the resulting technologies have fewer chances to be democratic, and the absence of the corresponding variety of journalism is partly to blame.

    I would have liked to include the preamble with the piece itself but the word limit is an exacting 620. This is also why I left something else unsaid in the piece, something important for me, the author, to have acknowledged. After the penultimate line — “You might think just the fact that journalists are writing about an idea should fetch it from the fringes to the mainstream, but it does not” — I wanted to say there’s a confounding factor: the skills, choices, and circumstances of the journalists themselves. If a journalist isn’t a good writer[2] or doesn’t have the assistance of good editors, what they write about curiosity-driven research, which already runs on weak legs among the people at large, may simply pass through their feeds and newsletters without inviting even a “huh?”. But as I put down the aforementioned line, a more discomfiting thought erupted at the back of my mind.

    In 2017, on the Last Word on Nothing blog, science journalist Cassandra Willyard made a passionate case for the science journalism of obscure things to put people at its centre in order to be effective. The argument’s allure was obvious but it has never sat well with me. The narrative power of human emotion, drawn from the highs or lows in the lives of the people working on obscure scientific ideas, is in being able to render those ideas more relatable. But my view is that there’s a lot out there we may never write about if we couldn’t also write about what highs/lows it rendered among its discoverers or beholders, and more so if such highs/lows don’t exist at all, as is often the case with a big chunk of curiosity-driven research. Willyard herself had used the then-recent example of the detection of gravitational waves from two neutron stars smashing into each other billions of lightyears away. This is conveniently (but perhaps not by her design) an example of Big Science where many people spent a long time looking for something and finally found it. There’s certainly a lot of drama here.

    But the reason I call having to countenance Willyard’s arguments discomfiting is that I understand what she’s getting at and I know I’m rebutting it on the back of only a small modicum of logic. It’s a sentimental holdout, even: I don’t want to have to care about the lives of other people when I know I care very well for how we extracted a world’s worth of new information by ‘reading’ gravitational waves emitted by a highly unusual cosmic event. The awe, to me, is right there. Yet I’m also keenly aware how impactful the journalism advocated by Willyard can be, having seen it in ‘action’ in the feature-esque pieces published by science magazines, where the people are front and centre, and the number of people that read and talk about them.

    I hold out because I believe there are, like me, many people out there (I’ve met a few) that can be awed by narratives of neutron-star collisions that dispense with invoking the human condition. I also believe that while a large number of people may read those feature-esque pieces, I’m not convinced they have a value that goes beyond storytelling, which is of course typically excellent. But I suppose those narratives of purely scientific research devoid of human protagonists (or antagonists) would have to be at least as excellent in order to captivate audiences just as well. If a journalist — together with the context in which they produce their work — isn’t up to the mark yet, they should strive to be. And this striving is essential if “you might think just the fact that journalists are writing about an idea should fetch it from the fringes to the mainstream, but it does not” is to be meaningful.


    [1] Not least because each Nobel Prize announcement is accompanied by three press releases: one making the announcement, one explaining the prize-winning work to a non-expert audience, and one explaining it in its full technical context. Journalism with these resources is actually quite enjoyable. This helps, too.

    [2] Im predominantly a textual journalist and default to write when writing about journalistic communication. But of course in this sentence I mean journalists who arent good writers and/or good video-makers or editors and/or good podcasters, etc.

  • Some science prizes are only for men

    Say Someone has won the Nobel Prize for physics, perhaps the most prestigious honour (as awards go) for a physicist. What would it mean for all the future awards given to this Someone?

    One thing that a Nobel Prize does, and which many past laureates have acknowledged, is turn a laureate into an institution. The Nobel Prizes are also glamorous, involving the Swedish royalty and whatnot. Finally, when the prizes are announced, almost all major news outlets carry a headline or two on the frontpage or homepage. The effect is that every year, when the Nobel Prizes are handed out to new Someones, billions of people around the world find out their names. If you’re a scientist, there are few other ways in which you can become more famous.

    One effect of this peak notoriety is a before/after split in terms of Someone’s laurels. Before winning the Nobel Prize, Someone is likely to have been much less well-known, especially outside the community of their peers, and therefore the awards they won are likely to have been characterised by two features: 1) the award is well-defined and the award-givers took pains to identify specific potential winners and evaluate them closely; 2) winning such an award contributed to the winner’s reputation more than the other way around. But after winning a Nobel Prize, Someone is now a famous institution unto their own, and the prizes they win in future are likely to want to themselves become notorious by association, rather than add to Someone’s laurels, and are likely to be loosely defined (e.g. recognising good work in general, as certified by some other institution, rather than specific contributions in a niche field of study).

    I used the example of the Nobel Prizes as an illustration of a more generalised concept: of scholars who have already achieved peak notoriety through other routes, and who elevate the stature of the prizes they win in future as a result. These post-peak-notoriety (PPN) prizes are interesting because there are several of them in India. They’re also interesting because some PPN prizes appear to act in bad faith (I don’t have proof) when they 1) are awarded in recognition of a very generic notion of success or achievement, and 2) are awarded almost exclusively to scholars who have received broad-based recognition for a specific and significant contribution to science.

    A case in point: On February 19, the Twitter account of the SASTRA Deemed University announced the conferment of its ‘Annual Science Day Awards’ to five scientists. All five were men, which drew the attention of @biaswatchindia, which documents “women’s representation” and combats “gender-biased panels in Indian STEM conferences” (run by Vaishnavi Ananthanarayanan and Shruti Muralidhar). @biaswatchindia tweeted:

    This is fair and deserving criticism. I think it can also be expanded to include one more point. Had you heard of SASTRA’s ‘Annual Science Day Awards’ before? I hadn’t; I suspect few others have. In addition, it’s not clear what sort of recognition the prize brings to the table, other than a purse for each laureare of Rs 5 lakh and a citation. But read together with an invitation to deliver lectures on National Science Day at its Thanjavur campus, the award seems like a vehicle for SASTRA to give these individuals – already well-feted individuals, to be sure – a large sum of money and have them talk to its students.

    I couldn’t find any sort of discussion of each laureate’s accomplishments and their scientific work on the SASTRA website. The only result dated 2023 for a search for “Science Day Award” was a page displaying the same poster the university’s Twitter account had tweeted (as of 9.25 am IST on February 22, 2023).

    Is this a PPN prize?

    Consider: M.S. Valiathan won the Padma Vibhushan in 2005. S. Ramaswamy won an Infosys Prize in 2011 and was elected Fellow of the Royal Society in 2016. Samir K. Maji was elected Fellow of the Royal Society of Chemistry in 2021. Srinivasan Natarajan was elected to the same body in 2013, and is also a member of all three Indian science academies. T. Pradeep was elected Fellow of the American Association for the Advancement of Science in 2018 and won the Padma Shri in 2020. All these individuals have also won several other noteworthy prizes. (That one of SASTRA’s prize categories is also named for a living individual smells funky, but that’s a separate matter.)

    So the ‘Annual Science Day Award’ looks very much like a bad-faith PPN prize because it apparently seeks to bolster its own reputation, and by extension that of SASTRA, using the work and achievements of others. I don’t claim to know why all the prize-winners are men; that they are would make sense if they’re the winners of a PPN prize, and all PPN prizes will only magnify the biases and prejudices that other, more celebrated prizes maintain, or used to. The reason is simple: If a PPN prize is going to fete people who have already been feted, and most of those feted in the past were men, the rosters of PPN prize laureates are inevitably going to be sausage fests.

    To think the award could have been just as notorious if all the laureates had been women…

  • ‘Aatmanirbharta through science’

    The Week magazine distinguished itself last year by picking Indian Council of Medical Research chief Balram Bhargava as its ‘person of the year’ for 2021. And now, ahead of National Science Day tomorrow, The Week has conducted an “exclusive” interview with science minister Jitendra Singh. Long Small story short, it’s rubbish.

    I discovered the term ‘Gish gallop’ in a 2013 blog post by David Gorsky, in which he wrote about the danger of acquiescing to cranks’ request for experts to debate them on a public stage. While such invitations may appear to legitimate experts to be an opportunity to settle the matter once and for all, it never works that way: the stage and the debate become platforms on which the cranks can spew their bullshit, in the name of having the right in the limited context of the event to do so, and use the inevitably imperfect rebuttal – limited by time and other resources – as a way to legitimise some or all of their claims. (Also read in this context: ‘No, I Will Not Debate You’.)

    One particular tactic to which cranks resort in these circumstances is, Gorsky wrote, “to Gish gallop”: to flood their rhetoric with new terms, claims, arguments, etc. with little regard for their relevance or accuracy, in an effort to inundate their opponents with too many points on which to push back.

    In their ‘interview’, with the help of kowtowing questions and zero push-back, The Week has allowed Jitendra Singh to Gish gallop. In this case, however, instead of Singh drawing credibility from his ‘opponent’ being an expert who couldn’t effectively refute his contentions, he derives his upper-hand from his interlocutor being a well-known, once-reputed magazine, and secretly from its (possibly enforced) supinity.

    The penultimate question is the best, to me: “Yet, India’s good work gets shadowed by pseudoscience utterances. Somehow, your government has not been able to quieten the mumbo jumbo.” Dear interviewer, the government itself is the origin of a lot of the mumbo jumbo. Any question that isn’t founded on that truth will always ignore the problem, and will not elicit a solution.

    Overall, the interview is a press release worded in the form of a Q&A, with a healthy chance that the opportunity to publish it was dangled in front of The Week in exchange for soft questions. Yet its headline may be accurate in a way the magazine didn’t intend: this government is going to achieve its mythical goal of perfect ‘Aatmanirbharta’ only by boring a hole through science, and reason and common sense.

    Happy national science day!

    Featured image: Jitendra Singh, May 2014. Photo edited (see original here). Credit: Press Information Bureau/GoI, GODL – India.

  • NSD II

    That the Modi government has been able to coopt National Science Day as well as it has speaks only to the occasion’s moral vacuity. India’s National Science Day is the day on which physicist C.V. Raman discovered the optical effect named for him, and the government zeroed in on this discovery, over numerous others, because it won Raman a Nobel Prize. (If another scientist wins another science Nobel Prize in future, will the day be changed?) The Day’s foundation in effect has nothing to say about the spiritual, moral and aspirational scaffolding of science’s practice in the country. It doesn’t encourage, for example, the ethical practice of science, or that science must as a duty inform politics and governance, or that the scientific publics must in all contexts strive to uphold the spirit of critical thinking.

    National Science Day has no prescriptions attached to it; it simply commemorates one man’s one achievement at one time. (The theme ascribed to each science day is equally purposeless.) So its coattails can be easily hitched to any wagon, even to pseudoscience – as the BJP in power at the Centre has done, by celebrating National Science Week and having its ministers talk in the press about National Science Day while calling the inclusion of Ayurveda and homeopathy within the national healthcare system “integrated science” and talking about misinformation and disinformation as if everyone else but itself produces them. “Integrated Approach in S&T for Sustainable Future” is, incidentally, the theme for National Science Day 2022.

    Much as I dislike the concept, I do believe we need a National Science Day – but not the one that exists. The latter is a container, a receptacle that is only too happy to hold anything poured inside, whether an elixir or sewage. Instead, we need a National Science Day to remember what we have lost as a result of the occasion’s current character. For one, we have lost an opportunity for an occasion that reaffirms a science-related thing to which we can all aspire.

    For example, we can renew a vow every year on this day to keep considerations of caste, class and creed out of our universities and research facilities. (So that when one scientist does, others understand in a simple way why they have to stand up and speak up.) We can promise to keep science from contributing to any form of violence – physical, mental, economic, structural. (So that when the government develops “chilli grenades”, both scientists and the non-scientists at large have a simple justification for resistance.) We can attach scientific success to open knowledge and open access so that the fruits of scientists’ labour are available for everyone to enjoy. (So an administrator doesn’t withhold a scientist’s promotion because the latter didn’t publish peer-reviewed papers that would end up behind a paywall.) And so forth. There are many virtues to be had through the honest practice of science, and a national festival – such as it is – is a phenomenal opportunity to formalise them for science’s benefit.

    We also need a National Science Day that skips over the obsession with the scientific temper, or at least combines scientific temper with social responsibility. But one goose step at a time.