The revolution is a tea party for the Indian left

 

Kuffir

Sitaram Yechury's concerns have been consistently strange: do the communists in India really stand for the working classes? Who do they stand for, which class do they represent exactly?

On Aadhaar, Yechury said recently: "Goalposts constantly shifted on making Aadhaar mandatory. From passing it as a money bill to violating SC's orders, this is a dangerous game."

Whose liberty is he talking about? That has to be understood clearly to understand Yechury and other communists. It reminds you more of the libertarian's idea of liberty.

Nidhin connecting thread

It also reminds you of a similar question that Babasaheb had asked long ago (in 'States and Minorities'), which challenged the libertarian understanding of liberty:

Constitutional Lawyers assume that the enactment of Fundamental Rights is enough to safeguard their liberty and that nothing more is called for. They argue that where the State refrains from intervention in private affairs—economic and social—the residue is liberty. What is necessary is to make the residue as large as possible and State intervention as small as possible. It is true that where the State refrains from intervention what remains is liberty. But this does not dispose of the matter. One more question remains to be answered. To whom and for whom is this liberty? Obviously this liberty is liberty to the landlords to increase rents, for capitalists to increase hours of work and reduce rate of wages. This must be so. It cannot be otherwise. [italics mine]

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वे अपनी आंखों में समानता स्वतंत्रता का नीला सपना लिए चले थे

 

अनिता भारती (Anita Bharti)

ओम प्रकाश वाल्मीकि जी को याद करते हुए


anita bhartiहमने अपनी समूची घृणा को/ पारदर्शी पत्‍तों में लपेटकर/ ठूँठे वृक्ष की नंगी टहनियों पर टाँग दिया है/ताकि आने वाले समय में/ ताज़े लहू से महकती सड़कों पर/ नंगे पाँव दौड़ते सख़्त चेहरों वाले साँवले बच्‍चे/ देख सकें कर सकें प्‍यार/दुश्‍मनों के बच्‍चों में/ अतीत की गहनतम पीड़ा को भूलकर [ओमप्रकाश वाल्मीकि]

गैर दलितों द्वारा दी गई समूची हिंसा, घृणा, अपमान, प्रताड़ना के खिलाफ लेखनी से पुरजोर लड़ते हुए, दलित समाज के लिए समता समानता और स्वतंत्रता का सपना अपनी सपनीली आँखों में सजोए हिन्दी साहित्य के वरिष्ठ साहित्यकार ओमप्रकाश वाल्मीकि जी 17 दिसम्बर को इस दुनिया से विदा हो गए । हम सभी उनकी बीमारी के बारे में जानते थे। ओमप्रकाश वाल्मीकि जी पिछले एक साल से 'बड़ी आंत के कैंसर की भयंकर बीमारी से जूझ रहे थे। पिछले साल 10 अगस्त 2013 में उनकी बड़ी आंत का सफल आपरेशन हुआ था। आपरेशन सफल होने के बाबजूद वे इस भयंकर बीमारी से उभर नहीं पाएं। वह अपनी इस जानलेवा बीमारी के चलते भी यहां-वहां विभिन्न साहित्यिक कार्यक्रमों में लगातार शिरकत करते रहे और लगातार लिखते भी रहे। अपनी बीमारी की गंभीरता को जानते हुए और उससे लड़ते हुए उन्होने दो मासिक पत्रिकाओं “दलित दस्तक” और “कदम” का अतिथि संपादन भी किया।

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भारतीय शास्त्रीय कलाएं और सामाजिक सरोकार

 

संजय जोठे (Sanjay Jothe)

भारतीय कलाकारों, खिलाड़ियों, गायकों नृत्यकारों के वक्तव्य बहुत निराश करते हैं। उनके वक्तव्यों में आम भारतीय मजदूर या किसान या गरीब के सामाजिक सरोकार एकदम से गायब हैं। उन्होंने कला को व्यक्तिगत मोक्ष या अलौकिक आनन्द की जिन शब्दावलियों में गूंथा है उसमें फसकर कला और कलात्मक अभव्यक्तियाँ भी इस लोक की वास्तविकताओं के लिए न सिर्फ असमर्थ हो गए हैं बल्कि उसके दुश्मन भी बन गए हैं। हालांकि अभी कुछ वर्षों से पश्चिमी प्रभाव में एक भिन्न किस्म की कला उभर रही है वह एक नई घटना है, उससे कुछ उम्मीद जाग रही है।

pinak_bhadralok

भारत का उदाहरण लें तो साफ नजर आता है कि कला, भाषा, संगीत काव्य आदि सृजन के वाहक होने के साथ ही शोषक परम्पराओं और धर्म के भी वाहक बन जाते हैं। खासकर भारत मे संगीत और साहित्य ने जो दिशा पकड़ी है उसका मूल्यांकन आप समाज की सेहत के संदर्भ में करेंगे तो आपको चौंकानेवाले नतीजे मिलेंगे। 1935 के पहले तक का नख शिख वर्णन और भक्ति सहित नायिका विमर्श वाले साहित्य को दखिये और आज तक के शास्त्रीय संगीत और नर्तन को दखिये - ये सब शोषक धर्म और संस्कृति के कथानकों, मिथकों, गीतों का ही मंचन, गायन और महिमामंडन करते आये हैं।

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'अनारकली ऑफ आरा': हाशिये के समाज की हौसले से लबरेज बगावत...!

 

अरविंद शेष (Arvind Shesh)

arvind shesh newदुख से पैदा हुआ जीवट जब दुख को पैदा करने वालों के सामने चुनौती फेंकता है तो आसमान से उम्मीद की बरसात होती है... और जमीन पर नए हौसले से लबरेज़ ख्वाबों की फसल लहलहाने लगती है...!

दिसंबर, 2016 में पंजाब के बठिंडा के किसी समारोह में एक गर्भवती महिला स्टेज डांसर ने अपने डांस से झूमते बंदूक लहराते कुछ गुंडे मेहमानों को अपने साथ मनमानी करने से मना किया और गुंडों ने डांसर को गोली मार दी। तो 'अनारकली ऑफ आरा' अपने सबसे पहले सीन को लगभग इसी सच के साथ उतारती है।

तकरीबन ढाई-तीन दशक पहले बिहार में कई ऐसी शादियों का गवाह रहा हूं, जिनमें अगर 'बाई जी का नाच' नहीं आया तो बरातियों और घरातियों (लड़की पक्ष वाले) के लिए शादी का समूचा आयोजन अधूरा माना जाता था। 'बाई जी के नाच' की मौजूदगी से दूल्हे पक्ष की 'औकात' मापी जाती थी! (आज भी ऐसा होता है या नहीं, पता नहीं!) हालांकि यह आमतौर पर सवर्ण और खासतौर पर राजपूतों की शादियों की 'शोभा' होती थी।

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Munnar: To the Destroyers and Hijackers of the Protest, and the Media - Gomathi speaks

 

Gomathi G

"Why are you so scared of this protest by us three women?"

The unpleasant incidents of yesterday (Thursday), that happened around midnight in the temporary protest tent of Pomplai Orumai near the Gandhi square in the Munnar market road, reveal certain things. It includes the plan of certain political parties to completely destroy Pomplai Orumai and hijack their movement. Pomplai Orumai was not a movement that died out or became inactive after their protest in 2015. Even though it was subjected to several kinds of hijacking attempts, the existence of the worker's issues compel it to persist actively. The protest was born out of a need to increase their wages and bonus, and bring about a change in their living conditions.

gomathi g

But, Pomplai Orumai has once again become the topic of discussion in Kerala since last Sunday. The incidents of yesterday night are what that followed afterwards. What is happening in Munnar? This is what Gomathi, Kousalya and Rajeshwari have said:

The CPIM Who Wants to Kill the Movement

CPIM is the one who mocks us by saying -what sort of a protest is this, with only three women in it. The same CPIM is the one who fears us the most. That was what we saw yesterday night.

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Upper Caste Hegemony Through Linguistic Chauvinism: Some Glimpses from Odisha

 

Sumit Turuk

sumit turuk

“Language enforced by the upper castes of this country on the marginalized communities is just like the Vasuki snake from the Samudra manthan (churning of the ocean episode in Bhagvata Purana) where the Devas (the upper caste linguistic chauvinists) get all control over the wealth and riches (knowledge production, hegemony, perpetuation of their cultures, festivals, narratives, history writing, control over institutions), generated by the churning whereas the Asuras (in this context the Dalits and Adivasis) are conscientized and finally get deceived where the amrit (drink of immortality) is taken away by the Devas (Upper caste deceivers)."

 

Last December I was at home in Koraput, Odisha and I realized I don't have an AADHAAR card. So, during my stay one fine day I decided to go to a nearby shop where they get you through all the required procedures to get your AADHAAR card made. As I was standing there in the line waiting for my turn, I realized there were some Dom women on one side who had been sitting there for more than an hour since I came in the queue. Suddenly one of the AATAS came up and in DOM language asked the guy inside as to how long they have to wait since all the required procedure had been completed. The guy inside with the so called "Pure Odiya Language" (Khanti Odiya as most of the upper caste folks refer it as) responded with a very disinterested and rude tone not clearly mentioning anything. This got on my nerves and as I went and spoke to the AATAS I came to know all their procedural requirements have been completed more than 2 hours ago and the guy despite asking time and again had not responded them as to what next rather told them to wait. As I spoke to others in the queue I realized once all your procedures are done you are supposed to come and get your AADHAAR CARD after around 15 to 20 days. But here these DALIT AATAS were made to sit there for hours for nothing just because they could not interact with the guy inside in "PURE Odiya".

 

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The Homicidal Republic - India i.e. भारत

 

Anshul Kumar 

anshulVictor Hugo once said, "There is in every village, a torch-the teacher, an extinguisher-the priest." Village becomes homicidal if teachers are priests in disguise and vice versa and India is no less than such a Village Republic. Laws of Manu still prevail in this republic and very often override the constitutionalist morals and even ethical civil standards.

 Why is it that non-brahmin students are committing suicides in university spaces? Are they protesting against the unjust academic spaces? Is it that in their death also they are screaming out loud? Can we hear that loud scream? Why is Indian Media making victims out of such students? Why is the liberal discourse centered around bringing the issues of "Dalit" Students in the mainstream discourse? Why the liberal discourse never takes into account the problems faced by "Dalit" students and the necessary arrangements that need to be made in order to prevent the "loss of intellectual capital"?

If I were to find out, why students are committing suicides, I would intertwine societal structure of 21st century India with the impact this structure has on any individual. Intellect is a luxury, leisure seeking classes can never afford. Considering the preceding statement as a theoretical assumption, one can argue that anywhere and in any epoch in this world, intellectual capacities are inherently astounding among the masses than the elite and the ruling classes. This assumption of mine corroborates to be a veracious claim if one looks at the cultures of the masses which are directly related to their lived realities. Be it the first woman who planted rice saplings in a row1, or be the indigenous people who were adept in metallurgy, problem solving, reasoning and active cognition has always been an innate motivation for the masses.

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Hindu nationalism and Muslim nationalism co-produce each other: Khalid Anis Ansari

 

Round Table India

In this episode of the Ambedkar Age series, Round Table India talks to Prof. Khalid Anis Ansari, Director, Dr. Ambedkar Centre for Exclusion Studies & Transformative Action (ACESTA), Glocal University, Uttar Pradesh.

khalid

The interview focuses on the Pasmanda movement, on the issues of secularism/communalism and on the upper caste hegemony in all political, cultural and social fields in India. The interview was conducted by Kuffir, Contributing Editor, Round Table India, and produced by Gurinder Azad.

You can watch the full video here: https://www.youtube.com/watch?v=xWeeaXADPBw

Continued from here

~


Kuffir:
Yes, definitely a time to re-think, but there is also the question of a larger Muslim victimhood not being a totally invented narrative. It is also a reality and Dalit victimhood is also a reality. And there have been lots of riots in the thousands, which have been almost genocidal in nature.

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UP: Sangh Parivar's Caste Engineering & the disappearance of liberal Hindutva block


KK Baburaj
 

baburaj"Democracy is a process of becoming. It's a promise. It's in the name of that promise that we are able to question and criticize the existing form of democracy."
~ Derrida

"Dalit-backward-minority unity" and "Political Power to Bahujan Samaj" were some of the slogans raised by Ambedkarite organisations during the Mandal-Masjid period. There were strong discourses in the air as to the formation of another National movement or the necessity of a second freedom struggle.

Social and Political oppressions on Dalit Bahujans or religious minorities did not come down during the secular rule of the Congress which came to power after independence. It rather increased and the domination of the upper castes crept into every walk of social life. The economic policies of the Congress were designed to protect the interests of the imperialists. Naturally, the socialist organisations which were supposed to be opposing these injustices never had any constructive programmes that could address the sect of people, who were facing caste, religious and gender discriminations and exclusions. In fact, ideologically and practically the socialists were trying to revive the old nationalist movement. It was in this context that the concepts like 'second freedom struggle' and 'political power to Bahujan Samaj' reverberated across the nation.

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Somnath Waghamare’s ‘Battle of Bhima Koregaon: An Unending Journey’

 

Rohan Arthur


rohan arthurLast week, I went to watch Somnath Waghamare's film, 'The Battle of Bhima Koregaon: An Unending Journey' at Alternative Law Forum, Bangalore. This was the second screening of the film, after the first being screened at FTII, Pune. The 50 minute documentary is only one part of the viewing experience. The post-film discussion with Somnath completes the overall viewing experience, and I came away feeling like I just had my batteries charged. I first met Somnath a few months ago, and have been following his work and drawing valuable inspiration ever since. He is a courageous young man who is committed to the cause of the Ambedkarite movement.

 This film is not about dead Dalits. This is not a documentary film about the horrible atrocities that Dalits face, as part of their daily lives. This is not a film about a forward caste superhero coming to save the Dalits from their plight. Battle of Bhima Koregaon: an unending journey is an assertion about assertion. Somnath Waghamare's film is a documentary capturing the annual commemoration of Bhima Koregaon, that happens on Dec 31-Jan 1st every year. The annual event sees lakhs of visitors, many of whom are often repeat visitors. Why do so many people go to this place? What is the attraction that is drawing these huge multitudes of people from all over India, and even from foreign countries, to an out-of-the-way village near Pune?

bhima koregaon somnath

Somnath Waghamare, who holds a Master's degree in Media Studies from Pune University, grew up with the story of Bhima Koregaon as part of his personal history. But this heroic history is not visible anywhere in public discourse: no newspaper, magazine, TV serial, movie.... Nothing in the 'mainstream' even mentions this place. In fact, all of these media valourize and glorify the Peshwa rule, as if it was a glorious time of untold harmony and riches. Somnath and many of us know that this is all a big lie. The Peshwa rule in the 19th century is one of the most heinous and criminal periods in world history. The Peshwas were guilty of enslaving their own subjects, the ones they considered as lower-caste and out-caste, in the most brutal and humiliating ways. The media also shows Anna Hazare's village, Ralegan Siddhi, as a model village, but inexplicably skips Bhima Koregaon's story. The site is literally a stone's throw away!

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Saffronisation of Ambedkar and the need for resistance

 

Tejaswini Tabhane

tejaswini tabhaneWhen Ambedkar asked us to 'fight against Hindu Raj' he was not aware that one day the same propagandists of Hindu Raj will start (mis)appropriating his ideals. The fashion of saffronising Ambedkar has gained a new pace ever since the Narendra Modi-led National Democratic Alliance (NDA) government came to power in 2014. Their recent effort in this direction is the visit of Modi to Deeksha Bhoomi, Nagpur, on April 14 — Ambedkar's 126th birth anniversary. This visit has various political and ideological aspects which need to be discussed.

Deeksha Bhoomi is the place where Babasaheb embraced Buddhism and kept his words, "even though I was born in the Hindu religion, I will not die in the Hindu religion." It has a special place in the heart of every Ambedkarite and gives us an inspiration to fight Brahmin hegemony. Lakhs of people from all over India come here to celebrate Ambedkar Jayanti. Many among them are not financially capable to pay for their accommodation so they stay within the Deeksha Bhoomi and Dr. Ambedkar College campus. But this year, due to our prime minister's high profile visit to this place, no one was allowed to stay inside the monument. The main gate was closed till 12:30 pm, and the path in front of Deeksha Bhoomi was completely blocked. People were allowed entry inside the stupa through the south entrance gate and were made to leave through west gateway. The distance between the two is roughly 800 metres. So we had to walk this long distance just to visit our own Deeksha Bhoomi, not to mention, in the killing heat of Nagpur where temperature had nearly touched the 40 degree mark.

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Our New Title: What Babasaheb Ambedkar Means to Me

 

The Shared Mirror Publishing House

Jai Bhim! As we enter the 126th birth year of Babasaheb Ambedkar, The Shared Mirror is honoured to publish a compilation of essays on the theme 'What Babasaheb Ambedkar Means To Me' as a freely downloadable e-book, to be made available very soon! 

For updates please follow our Facebook page!
https://www.facebook.com/WhatBabasahebMeans/?pnref=story

bookcover red

Celebrating Babasaheb's life and achievements needs no particular occasion, he has emerged as a consciousness, a moral anchor for the masses. A musical tradition of rendering his life events from birth onwards, winding through Mahad, Poona Pact, Kalaram Mandir, Round Table conferences, the constitution itself, the conversion and his death was the foremost in the archiving of Babasaheb's memory and multiple legacies. This people's music in turn inspired artists, painters, writers and sculptors resulting in a vibrant visual rendering by people historians--men, women, young and old, who weave a tapestry of universal values of justice, equality, liberty and fraternity.

In a society that excludes at every turn, the excluded have claimed the public sphere with the physical shape of a bust or statue of Babasaheb. Can we even begin to fathom the processes that lead to seeing this physical manifestation of Babasaheb's consciousness at narrow street corners and busy marketplaces?

Read more...

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पेरियार से हम क्या सीखें?

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  संजय जोठे  इस देश में भेदभाव और शोषण से भरी परम्पराओं का विरोध करने वाले अनेक विचारक और क्रांतिकारी हुए हैं जिनके बारे में हमें बार-बार पढ़ना और समझना चाहिए. दुर्भाग्य से इस देश के शोषक वर्गों के षड्यंत्र के कारण इन क्रांतिकारियों का जीवन परिचय और समग्र कर्तृत्व छुपाकर रखा जाता है. हमारी अनेकों पीढियां इसी षड्यंत्र में जीती आयीं हैं. किसी देश के उद्भट विचारकों और क्रान्तिकारियों को इस...

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