फिल्म पार्च्ड और स्त्रीवाद: क्या सब औरतों की कहानी एक है?

 

 आशा सिंह

asha singh 1कई दिनों से देख रही हूँ कि हमारे दलित-बहुजन साथी लीना यादव की फिल्म Parched की तारीफ कर रहे हैं  मेरे इस आलेख का आधार इस फिल्म की विषयवस्तु और इसके निर्देशक का साक्षात्कार है (देखें National Dastak, You Tube)i

फिल्म लज्जो, बिजली, रानी नामक तीन तथाकथित 'ग्रामीण' महिला किरदारों की कहानी है लज्जो 'बाँझ' है, रानी 'विधवा' है और बिजली 'डांसर व सेक्स वर्कर' है लीना यादव कहती हैं कि उन्हें इस फिल्म को बनाने का आईडिया तन्निष्ठा चटर्जी की 'रोड मूवी' के अनुभव से आता है, जहाँ उन्होंने पाया कि गाँव की महिलाएं सेक्स पर खुल कर बात करती हैं लीना 'रूरल वीमेन' की ये 'ख़ासियत' अपनी फिल्म के माध्यम से दुनिया के सामने लाना चाहती हैं वे ये भी कहती हैं कि 'गाँव' की महिलाओं की ज़िन्दगी और उनकी ख़ुद की ज़िन्दगी की कहानी एक जैसी है यहाँ तक कि उन्होंने 'रूरल वीमेन' की कहानी को अपने विदेशी मित्रों को भेजा और लन्दन व न्यूयॉर्क में भी ऐसी ही कहानियां पाई गयीं लब्बोलुआब यह कि पितृसत्ता की मार दुनिया भर की औरतें (शहरी और ग्रामीण) समान रूप से झेलती हैं

Read more...

ಅಪರಾಧಿ ಗುರುತಿನ ಪೊರೆ ಕಳಚುತ್ತಿರುವ ಗಂಟಿಚೋರರು

 

ಡಾ. ಅರುಣ್ ಜೋಳದಕೂಡ್ಲಿಗಿ (Dr Arun Joladkudligi)

ಈಚೆಗೆ ನಾನು ಕೈಗೊಂಡ ಸಂಶೋಧನಾ ಕೃತಿ 'ಗಂಟಿಚೋರ ಸಮುದಾಯ' ಬೆಂಗಳೂರಿನ ಡಾ.ಬಿ.ಆರ್.ಅಂಬೇಡ್ಕರ್ ಸಂಶೋಧನ ಸಂಸ್ಥೆಯಿಂದ ಪ್ರಕಟವಾಗುತ್ತಿದೆ. ಈ ಸಂಶೋಧನೆಯ ಸಂಕ್ಷಿಪ್ತ ಫಲಿತಗಳನ್ನು ಇಲ್ಲಿ ಹಂಚಿಕೊಳ್ಳಲು ಪ್ರಯತ್ನಿಸುವೆ.

ಸ್ವತಂತ್ರ್ಯ ಬಂದು 69 ವರ್ಷವಾದರೂ ಕೆಲವು ಚಿಕ್ಕಪುಟ್ಟ ಸಮುದಾಯಗಳ ಸಮಗ್ರ ಮಾಹಿತಿ ಅಲಭ್ಯವಾಗಿದೆ. ಹೀಗೆ ಸಮುದಾಯಗಳ ಸರಿಯಾದ ಮಾಹಿತಿಗಳೇ ಅಲಭ್ಯವಾದಾಗ ಸರಕಾರ ಅಥವಾ ಪ್ರಭುತ್ವಗಳು ಕೈಗೊಳ್ಳುವ ಜನಕಲ್ಯಾಣದ ಯೋಜನೆಗಳು ದಿಕ್ಕು ತಪ್ಪುವ ಸಾಧ್ಯತೆ ಇರುತ್ತದೆ. ಇಂದು ಬದಲಾದ ಕಾಲಘಟ್ಟದ ಸೆಳೆತಕ್ಕೆ ಸಿಕ್ಕಿ ಅಲ್ಪಸಂಖ್ಯಾತ ಸಮುದಾಯಗಳು ತಬ್ಬಲಿತನವನ್ನು ಅನುಭವಿಸುತ್ತಾ ಅನಾಥ ಪ್ರಜ್ಞೆಯಲ್ಲಿ ಬದುಕುತ್ತಿವೆ. ಇಂತಹ ಸಂದರ್ಭದಲ್ಲಿ ಸಮುದಾಯಗಳು ಪ್ರಜಾಪ್ರಭುತ್ವದ ಬಗೆಗೆ ಭರವಸೆ ಇಲ್ಲದೆ ತಮ್ಮ ಪಾಡಿನ ಬದುಕೇ ನಿಜವೇನೋ ಎನ್ನುವ ಸ್ಥಿತಿಗೂ ಬಂದಿವೆ. ಹಾಗಾಗಿ ಸಮುದಾಯಗಳ ಅಧ್ಯಯನ ಪರೋಕ್ಷವಾಗಿ ಪ್ರಜಾಪ್ರಭುತ್ವ ವ್ಯವಸ್ಥೆಯ ಬಗೆಗೆ ಜನರಲ್ಲಿ ಹೊಸ ಭರವಸೆ ಮೂಡಿಸುವ ಭಾಗವೂ ಆಗಿದೆ.

gantichor3

(ಬಾಗಲಕೋಟೆ ಜಿಲ್ಲೆಯ ಮಹಾಲಿಂಗಪುರದ ಬಳಿ ಹೊಲದಲ್ಲಿ ವಾಸವಾಗಿರುವ ಗಂಟಿಚೋರ ಸಮುದಾಯದ ಕುಟುಂಬದ ಚಿತ್ರ.)

ಈ ಹಿನ್ನೆಲೆಯಲ್ಲಿ ಇಂತಹ ತಬ್ಬಲಿ ಸಮುದಾಯಗಳ ಆತ್ಮವಿಶ್ವಾಸವನ್ನು ಹೆಚ್ಚಿಸುವ ಮತ್ತು ಅವರಲ್ಲಿ ಹೊಸ ಚೈತನ್ಯವನ್ನು ತುಂಬುವಂತೆ ಸಮುದಾಯ ಅಧ್ಯಯನಗಳು ನಡೆಯಬೇಕಾಗಿದೆ. ಅಂತೆಯೇ ನಾವು ಸಮುದಾಯಗಳನ್ನು ಎದುರಾಗುವಾಗ ಹುಟ್ಟುವ ಪ್ರಶ್ನೆಗಳೂ ಬದಲಾಗಿದೆ. ಆಧುನಿಕ ಶ್ರೇಣೀಕರಣದ ತರತಮದ ವ್ಯವಸ್ಥೆಗಳಿಗೆ ಪುರಕವಾಗಿ ಸಮುದಾಯಗಳಲ್ಲೂ ಸಾಮಾಜಿಕ ಆರ್ಥಿಕ ಶೈಕ್ಷಣಿಕ ಸ್ಥಿತಿಗತಿಗಳಲ್ಲಿ ಹಲಬಗೆಯ ಏರಿಳಿತಗಳು ಸಂಭವಿಸಿದೆ. ಹಾಗಾಗಿ ಇಂದು ಸಮುದಾಯಗಳನ್ನು ಅಧ್ಯಯನ ಮಾಡುವವರು ಅವನ್ನು ಏಕರೂಪಿ ಆಕೃತಿಯನ್ನಾಗಿ ನೋಡುವಂತಿಲ್ಲ. ಯಾವೊಂದು ಸಂಗತಿಯನ್ನು ಇಡೀ ಸಮುದಾಯಕ್ಕೆ ಅನ್ವಯಿಸಿ ದುಂಡಾಗಿ ಗ್ರಹಿಸುವಂತಿಲ್ಲ.

Read more...

War: Win Win Time for the Ruling Class

 

Vikas Bagde

vikas bagdeTo unite a diverse mass, one must create an external enemy, so that by considering such an enemy as a severe threat to their interests, those diverse people can be united. After that, it becomes very easy for a ruler to keep control of them and divert all their attention from any local or basic problem, by pointing fingers at the 'enemy'. This is a classic strategy; you can find this arrangement everywhere in the world. For example, to unite Hindus, Muslims are the enemy, for India, Pakistan is the enemy, for development of the country, reservation is an enemy and for 'global peace' (that revolves around oil), a certain group of people and countries are the enemy. Even though these are external 'enemies' that have nothing to do with the real problems of the people, such a thought is nevertheless propagated and used according to the requirement of the rulers.

'If you have the media in hand, you can create any great hero or villain'. The Executive, Legislature, Judiciary and Media are said to be the four pillars necessary for any 'democratic country'. Out of all these, media has a very crucial role to play since it can instantly impact a huge number of people. It is evident that anyone can be made into a hero or a villain, based on the interests of media establishments and their allied rulers; whether it is M.K. Gandhi, Narendra Modi, Rahul Gandhi, Jawaharlal Nehru or others. Media can incite communal violence or rioting, can build a movement in thin air, can suppress the voices of very large groups, suppress movements that pose a danger to hegemony and supremacy, create a war-like situation and run a war room in the studio, create a hostile environment against any person, group or country, mobilize the masses over non-existent events, and fool the people with artificial debates.

Read more...

आत्मसम्मान के नाम एक विमर्श: कश्मीर

 
 
पुष्पेंद्र जौहर
 
pushpसितम्बर 2010 में कश्मीर के रहने वाले एक ख़ास मित्र मुझसे हिजबुल मुजाहिदीन जैसे स्थानीय मिलिटेंट संघठनो द्वारा युवा कश्मीरियों की हाल में की गयी भर्ती के नतीजों पर चर्चा कर रहे थे। शुरूआती दिनों से लेकर 1990 में अपनी पराकाष्ठा तक पहुंची मिलिटेंसी की पृष्ठभूमि में हो रही उस चर्चा में उनका निष्कर्ष था कि भले ही इससे मिलिटेंट संगठनों में कुछ और लोगों की भर्ती हो और वे मारे भी जाएं, मगर ये सब भी 1990 का वो दौर नहीं ला सकता जब ये मिलिटेंसी अपने चरम पर था। उनका मानना था कि कश्मीर का बढ़ता हुआ मध्यम वर्ग मिलिटेंसी के अनिश्चित परिणामों के मद्देनज़र उसकी पुनरावृत्ति नहीं चाहता है। उनके अनुसार भारत सरकार कश्मीर का 'प्रबंधन' बहुत अच्छा कर रही है। मैंने यही सवाल हाल ही में फिर उनसे पूछा तो उन्होंने बताया कि वो किस तरह एक सहकर्मी के बेटे को मिलिटेंसी से दूर करने में प्रयासरत हैं।
 
अपने दोस्त से पिछले वर्ष हुई वार्ता के कुछ दिनों बाद मैं युवाओं का इंटरव्यू लेने श्रीनगर के केंद्र नौहट्टा (जो शहर-ए-खास के नाम से भी जाना जाता है) पहुंचा और वहाँ ये जानना चाहा कि लोग इस बढ़ती हुई मिलिटेंसी को कैसे देखते हैं। हिज्बुल मुजाहिदीन के प्रख्यात एरिया कमांडर बुरहान वानी उन लोगों में से एक था जिसके बारे में मैं पिछले डेढ़ साल से पढ़ रहा था। तमाम स्थानीय अखबारों में उसके बारे में पढ़ने के अलावा मैंने विभिन्न क्षेत्रों से आए कश्मीरियों से वानी और उसके सहयोगियों के प्रति उनकी राय भी जानना चाही। इस क्षेत्र (नौहट्टा) को चुनने की खास वजह थी। यहाँ मेरे आने से एक हफ्ते पहले एक मस्जिद की दीवार पर एरिया कमांडर बुरहान मुज़फ्फर वानी की बड़ी सी तस्वीर लगाई गयी थी।

Read more...

डॉ. अंबेडकर का बहुमूल्य मशवरा - सिखों के सवैशासन के अधिकार पर

 

सरदार अजमेर सिंह

यह लेख सरदार अजमेर सिंह की किताब 'बीसवीं सदी की सिख राजनीती - एक गुलामी से दूसरी गुलामी तक'  से लिया गया है ।

s ajmer singh

पंजाब के विभाजन के बाद पूरबी पंजाब में अलग अलग वर्गों की जनसँख्या के अनुपात में खासी तब्दीली आ गई थी। पश्चिमी पंजाब और उत्तर पश्चिमी सरहदी इलाके की हिन्दू और सिख जनसँख्या को अपने घर-बार छोड़, काफ़िलों के रूप में सरहद पार करने के लिए मजबूर होना पड़ा। इधर, पूरबी पंजाब में मुस्लिम जनसँख्या पश्चिमी पंजाब में तब्दील हो गई। लायलपुर, मिंटगुमरी और शेखुपुरा से उजड़े सिख परिवार ज्यादाकर जालंधर डिवीज़न में अपने पुश्तैनी जिलों में आ बसे। पाकिस्तान से उजड़ी हिन्दू जनसँख्या के बड़े हिस्से घग्गर (एक नदी का नाम) पार इलाकों में जा टिके। आबादी के इस तबादले ने हिन्दू और सिख, दोनों भाईचारों की पोजीशन को मुख्य रूप से प्रभावित किया। पूरबी पंजाब की कुल एक करोड़ पच्चीस लाख की आबादी में हिंदुओं की जनसँख्या 62 फ़ीसदी तक जा पहुंची जबकि सिखों की 35 फ़ीसदी के करीब हो गई। यूं हिन्दू वर्ग को इतिहास में पहली बार पंजाब में बहुसँख्या नसीब हो गई। साथ ही, इतिहास में पहली बार सिख भाईचारे को एक संगठित इलाके (रावी और घग्गर के बीच के हिस्से) में अपनी बहुसँख्या हासिल हो गई।

बेशक़ पंजाब के बंटवारे के साथ सिख कौम को, जान-माल के हिसाब से बेहिसाब नुक्सान झेलना पड़ा लेकिन इस तबाही ने उसकी राजनितिक संयोग के जो नए दर खोले, उसका सही अनुमान डॉ. भीमराव अंबेडकर जैसा प्रतिभाशील मन ही लगा सकता था। फरवरी 1948 में जब एक सिख डेपुटेशन ने बंटवारे के चलते सिख कौम को झेलनी पड़ रही मुश्किलों से डॉ. अंबेडकर को अवगत करवाने के लिए विशेष मुलाक़ात की तब सिख मुलाकातियों की बात सुनने के बाद डॉ. अंबेडकर ने जो गंभीर और गहरा जवाब दिया वह यूं था :

Read more...

Vegetarians only

 

Sky Baaba

skybaaba 2aHe sat on a throne
and made my Dalits sit on the ground
told my Adivasis to stay at his feet
we folded our hands and stood,
bringing palms together was all he ever taught my people;
changing religion was a rebellion
my people stood shoulder to shoulder
and entered mosques and churches;

The above excerpt from Sky Baaba's Telugu poem 'Muslim Wadalu' delineates the three distinct strains of thought - which indicate a history of powerlessness, brotherhood born of slavery and labour and subordination and pride in resistance - which run through his poetry and other writings. Elements of quintessential Bahujanvad. Sky Baaba's literary journey marks not just two decades of protest against Hindutva – the first decade marked by the Babri Masjid and the second by the Gujarat riots – but also two decades of political conscientization of the bahujan masses against the ruling classes.

S. K. Yousuf Baaba, who writes under the pen name Sky Baaba, is a prolific poet, writer, essayist and activist and is one of the chief initiators of the literary movement in Telugu called "Muslimvaada Sahityam". He has been instrumental in anthologizing much of this writing. He has been the driving force behind many collective literary efforts, Zalzala - Muslimvaada Kavitvam, Azaan (poetry collection on the Gujarat genocide) etc. He has edited three anthologies of Telugu Muslim writings— Watan (a collection of Muslim short stories); Jagne Ki Raat (2005) a collection of poetry; Mulki (2005), short stories and essays along with Vemula Yellaiah and; Alaava -Muslim Cultural Poetry (2006), a collection of poetry which he edited with his partner, Shahjahana. He has so far put together three anthologies of his own poetry Chaand Taara ( 2009), Jago-jagao (2009), Quit Telangana (2010) and Dimmisa (2011) and one collection of short stories titled Adhure: Muslim Kadhalu (2011) besides Jakhmi Awaz (2012) a collection of his poetry & writings on Telangana.

Read more...

Caste and the Aporias of Muslim Theo-Politics

 

This is the second part of the three-part series 'Dialogue with BAPSA'. Please read the first part here

Khalid Anis Ansari

khalidIn the context of the dialogue with BAPSA on its problematic association with the Muslim Right, as exemplified by Jamaat's student wing SIO, I feel the argument on Muslim theo-politics and caste advanced by Muhammed Shah (Shan) in Round Table India is particularly interesting. Let me paraphrase the argument here. Shah's basic contention is that contemporary bahujan anti-caste politics, despite being extremely critical, can broadly be located within modernity—or to be more precise Indian modernity—itself. And since modernity, especially its privileging of the philosophy of secularism and the emphasis on the state form, has an ethical deficit it is almost impossible for anti-caste discourses to activate forms of radical sociality that can annihilate or abolish the caste self. In his view since caste has a metaphysical origin what is required to abolish it is a counter-metaphysics that transcends Indian modernity. In this pursuit he advances the idea of Muslim 'theo-politics', inspired by the transcendental-theological perspective developed by Maududi, which instantiates an ethical dimension in the understanding of caste and ensures emancipation by deconstructing caste selves. The Zanj Slave Revolt in Iraq (869-883 AD) and the Mappilla Riots that occurred in Kerala during 18th-19th century are further offered as historical evidence for the abolition of hierarchical selves inspired by an Islamic ethical ethos.

I see a number of issues with this argument. Firstly, conceptually speaking the argument is symptomatic of the 'ethical turn' in contemporary theory which is arguably attempting to displace the political. Since the social is deeply divided, the 'political' refers to the ineradicable dimension of antagonism and radical negativity whereas 'politics' refers to practices, discourses and institutions that seek to establish order or organize human co-existence in a social field criss-crossed by power. In this sense every identity and social order, the subject of politics, is contingent and a product of particular power configuration (or hegemony) that may be ruptured anytime by the political. Now one may posit that the political constitutes Islamism's blind spot because the latter has to exhibit fidelity to the idea of 'revelation' (event) and an objectively defined 'community (ummah)' in achieving any consensus on social matters. One may argue with some force that this revelation-community referential point, despite hermeneutical latitude, is eminently receptive to non-negotiable moral values and essentialist forms of identification.

Read more...

Balmikis in Education: A Study of Exclusion and Discrimination

 

Anju Devi

anju deviBalmiki community is highly discriminated by this society since long. Despite the various government programs which are aimed at the development of this community, discrimination and exclusion continues to be important factors in the low educational status of such marginalised communities. Within a broader discourse of educational attainment of the marginalised communities, a study was undertaken to explore evidence based understanding of the status and challenges of education of the children of the households engaged in 'unclean occupations' and the causes and consequences of exclusion and discrimination in education.

The study was undertaken in Rajasthan. In Rajasthan, two cities (Alwar and Jaipur) were selected to identify households associated or engaged in 'unclean occupations' in order to examine the educational status of their children. The survey covered around 500 households and as many as 3500 children.

I have done this survey in three parts, which comprises of parents, children and schools. We talked to them and found out that the main problem in Balmiki society stems from their occupation which is mostly related to cleaning jobs. Most of them belong to poor families. The main occupations among Balmiki community includes picking garbage, manual scavenging, working in houses as cleaners, pig rearing and daily wage labor. Due to caste stigma they are unable to change their occupation; few of them tried but failed. People of other castes do not purchase items from their shops. Almost 20% people drink alcohol during the day. Like most Indian families, the decisions were mostly taken by the men. Balmiki bastis face water problem and they draw water from hand pumps. There is no health facility in their area, and the only facility that is available is electricity. There are Primary and Middle schools but the children do not get any school funded scholarship. There are many castes including Balmiki, Brahman, Gupta, Saini, Jain, Meena, Gujjar, Chamar and kori. Every caste group has its own temple for worshipping.

Read more...

ಎಬಿವಿಪಿ ಭಯೋತ್ಪಾದನೆ: ಪ್ರಸ್ತಾವನೆ

 

ಹಾರೋಹಳ್ಳಿರವೀಂದ್ರ (Harohalli Ravindra)

Ravindra bookಉಗ್ರ ಹಿಂದುತ್ವವಾದಿ ವಿ.ಡಿ. ಸಾವರ್ಕರ್ "ಯಾರಿಗೆ ಭಾರತ ದೇಶ ಪಿತೃಭೂಮಿಯಷ್ಟೇ ಅಲ್ಲ, ಪುಣ್ಯ ಭೂಮಿಯು ಆಗಿದಿಯೊ ಆತನೇ ಹಿಂದೂ" ಎಂದು ಹೇಳುತ್ತಾರೆ. ಪ್ರಮುಖವಾಗಿ ಮುಸ್ಲಿಮರನ್ನು, ಕ್ರೈಸ್ತರನ್ನು, ಪಾರಸಿ ಹಾಗೂ ಯಹೂದ್ಯರನ್ನು ಹೊರಗಿಡುವುದು ಮತ್ತು ಬೌದ್ಧ, ಜೈನ, ಸಿಖ್ಖರನ್ನು ಒಳತೆಗೆದುಕೊಳ್ಳುವ ಉದ್ದೇಶಗಳು ಇದ್ದವು ಎಂದು ಸುರೇಶ್ ಭಟ್ ಬಾಕ್ರಬೈಲು ಅವರ 'ಕೇಸರಿ ಭಯೋತ್ಪಾದನೆ' ಕೃತಿಯಲ್ಲಿ ಸಾಕ್ಷೀಕರಿಸಿದ್ದಾರೆ.

ಕರ್ಮ ಸಿದ್ಧಾಂತ, ಜಾತಿ ಪದ್ದತಿ ಮತ್ತು ವರ್ಣವ್ಯವಸ್ಥೆಯ ಸಾಮಾಜಿಕ ಸಂರಚನೆಯನ್ನೇ ಹೊಂದಿರುವ ಹಿಂದೂಧರ್ಮ ಸಾವರ್ಕರ್ ಅಂತವರ ಪ್ರತಿಪಾದನೆಗಳಿಂದ ರಾಷ್ಟ್ರೀಯ ಪರಿಕಲ್ಪನೆಗೆ ತೆವಳಿಕೊಂಡಿತು. ಅದು ನ್ಯಾಶನಲಿಟಿ ಎಂದರೆ ಹಿಂದೂ, ಹಿಂದೂ ಎಂದರೆ ನ್ಯಾಶನಲಿಟಿ ಎನ್ನುವ ಹಂತಕ್ಕೆ ತಲುಪಿದೆ. ಭಾರತದ ಬಹುಪಾಲು ಜನರನ್ನು ದೇಶಪ್ರೇಮ ಎಂದರೆ ಹಿಂದೂಧರ್ಮವನ್ನು ರಕ್ಷಿಸುವುದು ಎಂಬಂತೆ ಹಲವರನ್ನು ಮ್ಯಾನುಪುಲೇಟ್ ಮಾಡಲಾಗಿದೆ. ಇಂದಿಗೂ ಕೋಟ್ಯಾಂತರ ಮಂದಿ ಹಿಂದೂ ಧರ್ಮ ರಕ್ಷಿಸಿದರೆ ದೇಶ ರಕ್ಷಿಸಿದಂತೆ ಎಂದು, ರಾಷ್ಟ್ರೀಯತೆ ಪರಿಕಲ್ಪನೆಯ ಅರಿವಿಲ್ಲದೆ ಮಾತನಾಡುತ್ತಾರೆ. ಮುಖ್ಯವಾಗಿ ಇಲ್ಲಿ ಎಲ್ಲರೂ ತಿಳಿದುಕೊಳ್ಳಬೇಕಾಗಿರುವುದು ರಾಷ್ಟ್ರೀಯತೆ ಎಂದರೆ ಏನು? ರಾಷ್ಟ್ರೀಯತೆಯನ್ನು ಹೇಗೆ ಪ್ರತಿಪಾಧನೆ ಮಾಡಬೇಕು? ಭಾರತದಂತಹ ಬಹುಸಂಸ್ಕೃತಿ, ಬಹುಧರ್ಮಗಳ ಭೂ ಪ್ರದೇಶದಲ್ಲಿ ಅದರ ಪರಿಕಲ್ಪನೆಯನ್ನು ವಿಸ್ತರಿಸಿಕೊಳ್ಳವುದಾದರು ಹೇಗೆ? ಎಂಬುದನ್ನು ತಿಳಿಯಬೇಕಿದೆ. ಸಂಘ ಪರಿವಾರದ ಹಿಡಿತದಲ್ಲಿ ಕಾರ್ಯನಿರ್ವಹಿಸುವ ಕೋಟ್ಯಾಂತರ ಅಮಾಯಕರಿಗೆ ಇಂತಹ ಪರಿಕಲ್ಪನೆಗಳ ಅರಿವಿಲ್ಲ. ರಾಷ್ಟ್ರೀಯತೆ ಎಂದರೆ ಒಬ್ಬ ಮನುಷ್ಯ ತಾನು ಹುಟ್ಟಿದ ನೆಲದ ಮೇಲಿನ ಆತ್ಮಗೌರವ. ಆದರೆ ಇಲ್ಲಿ ತಾನು ಜನಿಸಿದ ನೆಲದ ಮೇಲಿನ ಆತ್ಮಗೌರವದ ಪರಿಕಲ್ಪನೆಗಿಂತ, ಧಾರ್ಮಿಕ ಅಜೆಂಡಾವನ್ನೆ ರಾಷ್ಟ್ರೀಯತೆ ಎಂದು ಕರೆಯಲಾಗುತ್ತಿದೆ. ತಾನುಟ್ಟಿದ ಸಮಾಜದಲ್ಲಿ ವ್ಯಕ್ತಿಯ ಚಿಂತನೆಗಳ ವಿರುದ್ಧ ನೆಲೆಯಲ್ಲಿ ಮತ್ತೊಂದು ಸಮೂಹ ಚಲಿಸಿದಾಗ, ಆತ ಅವರ ವಿರುದ್ಧ ಸೆಣಸಾಡಬೇಕಾಗುತ್ತದೆ. ಇಂತಹ ಬಿಕ್ಕಟ್ಟು ಎಲ್ಲಾ ಕಾಲಘಟ್ಟದಲ್ಲೂ ಹಾದು ಹೋಗಿದೆ. ಹಿಂದೆ ಅವುಗಳನ್ನು ಸೈದ್ಧಾಂತಿಕ ವೈರುಧ್ಯಗಳು, ಹೊಸ ಮಾದರಿಯ ಆಲೋಚನಾ ಕ್ರಮ ಎಂದು ಕರೆಯುತ್ತಿದ್ದರು. ಆದರೆ ಇಂದು ಆ ನಿಲುವುಗಳನ್ನೆ ದೇಶದ್ರೋಹ ಎಂದು ಕರೆಯಲಾಗುತ್ತಿದೆ.

Read more...

Media – The oppressor’s tool to divide and rule

 

Vikas Bagde

vikas bagdeThe media not only has a mass reach in the country, but is also able to influence this large population according to its wishes. Most of the time (or rather, all the time), the ruling class use the power of the media to safeguard their interests. You can see this from the coverage of Anna Hazare's 'anti-corruption' movement where there were only a few thousand people, while they gave everyone the impression that the whole country was burning. Everyone knows what happened after that.

Media doesn't exist only to disseminate news. Its main purpose is to create opinion and generate debate in the country, on issues of 'public interest'. The media imposes its opinions on the common people who go to work, labour or farm every day and want to know what is happening in the country when they return in the evening. After working the whole day, they are perhaps not in a position to think of anything beyond what the media tells them. Another reason the common people believe the channels is that when they switch on the TV, they see the same issue on every channel – making them believe that it is an issue of national importance. These innocent people do not know that all those media houses have mutual consensus and common agendas. Such victimized people don't even realize that whatever opinion they have is not actually theirs, but is that of those media houses. The entire time, they live under an illusion that they are reacting on their own, while in reality, their reactions to any situation are enforced by the media manipulators, who do all of this very shamelessly.

Media houses not only safeguard their interests by propagating their agenda but also put millions of lives at stake without shame. If we take Rohith Vemula's example, the media never gave space when he and his friends were protesting. They gave space in the news after his institutional murder but never put pressure on the state machinery to take action against the culprits, who are still roaming free. To lose a person like Rohith is a great blow that no country can afford, but intellectual persons like him are always a danger to the associates of media houses, because of which his institutional murder was an event of celebration for them - and they acted accordingly. None of the media houses raised a question on the management and autonomy of Central Universities.

Read more...

Who’s your Perfect Dalit Woman?

 

Christina Thomas Dhanaraj

christina thomas dhanaraj 1"The oppressor is solidary with the oppressed only when he stops regarding the oppressed as an abstract category and sees them as persons who have been unjustly dealt with, deprived of their voice, cheated in the sale of their labor -- when he stops making pious, sentimental, and individualistic gestures and risks an act of love. True solidarity is found only in the plenitude of this act of love, in its existentiality, in its praxis. To affirm that men and women are persons and as persons should be free, and yet to do nothing tangible to make this affirmation a reality, is a farce."
~ Paulo Freire, Pedagogy of the Oppressed

I have come to believe that intersection is a beautiful thing. Not necessarily from the lens of the onlooker, but from within myself, for myself. The fact that I'm Dalit, Tamizh, Christian, Woman, and everything else could only mean there are layers to the person that I am, with every layer attributing me with experiences that make me complex and unique. So as a contemporary Dalit woman living in urban India, I recognize the path my ancestors and I have travelled to reach this place in history. Like many of my peers, I grew up listening to the stories of how our grandfathers and grandmothers moved from place to place; how they found jobs before they found a career; how they found a religion that promised the dignity Hinduism denied; how they navigated social, academic, and political spaces rife with discrimination; how they married and loved and had children amidst hate;and how they survived, and sometimes thrived, in a country that refused to recognize their humanity. I grew up seeing my parents carryon this legacy of assertion, at their workplace, at the church, in the community, and in our so-called social circles. Needless to say, this was no easy feat.

Who am I? Why am I a Dalit woman?

I grew up in a lower middle class family in a town on the outskirts of Chennai. And unlike many of my Christian friends, I came to know which caste I belonged to much earlier in life. I was probably 5 years of age when my mother sat me down, and almost in whispers, explained what our ancestors were made to do for a living. "They disposed of the dead", she said. That those we saw dancing and playing the parai during a funeral, could in fact be our brothers. That they, and therefore we, were supposedly untouchable. I remember being very upset, refusing to believe what she told me. I may have even cried a little.

Read more...

Some Innocent Questions for Maratha Brothers and Sisters

 

Pruthviraj Rama Gorakh

pruthviraj rama gorakh 2On the 13th of July, an incident of brutal rape and murder took place in Kopardi village of Ahmadnagar district in Maharashtra, and shook up the state socio-politically. A 15-year-old girl had been raped and murdered by three men from the same locality. The act was a height of perversion in terms of brutality. According to the police investigation report, there were deep bite marks all over the body, her hairs pulled out, lips mutilated, teeth smashed, limbs broken and shoulder dislocated. Anyone with a sound mind will be disturbed by this heinous crime. Repercussions of this incident are still being seen in society and will likely last well into the future.

After the death of the victim, all political party leaders including the Chief Minister arrived to console the victim's family. Dalit leaders were also willing to visit the victim's family, but people in the village did not allow them. The reason behind this was that the culprits were Dalits and the victim was a Maratha girl. The Police and state machinery barred Dalit leaders from visiting, citing the reason as: 'maintaining law and order situation'.

After their visits, the remaining political leaders issued various statements. For example, Raj Thackeray, the leader of MNS said that there was a need to bring a law like "Sharia" to stop crimes like rape. In another statement, he said that there was a need to scrap the Scheduled Castes and Tribes (Prevention of Atrocities) Act, 1989. Veteran Maratha leader Sharad Pawar said the same thing. Shiv Sena chief Udhav Thackeray called for an emergency session in the State Assembly. Jiva Pandu Gavit, the only MLA from CPI-M, declared that such criminals should be lashed and hung in public. Chief Minister D. Fadanvis declared that people shall be issued with weapon licenses for self-protection, and veteran political figure Anna Hazare demanded death penalty for the rapists to set an example in society.

Read more...

Other Related Articles

Exiling Intellectuals: From HCU to JNU
Friday, 13 January 2017
N Sukumar & Shailaja Menon In 1962, Paulo Freire created culture circles in Northeastern Brazil to support 300 sugarcane workers to teach each other how to read the word and their world in 45... Read More...
Soni Sori: 'The State is Lawless'
Sunday, 30 October 2016
  Soni Sori, a human rights defender and an Adivasi school teacher from Chhattisgarh, was in Mumbai recently to talk at an event organized to commemorate Justice (retired) Suresh Hosbet's... Read More...
Rest in power, Bojja Tharakam Sir!
Saturday, 17 September 2016
  Karthik Navayan Bojja Tharakam (1939-2016). From Radical Students Union (RSU), Scheduled Castes Federation (SCF), Scheduled Castes Students' Federation (SCSF), Ambedkar Yuvajana Sangham (AYS),... Read More...
Critique of the model of Universal Health Coverage in Karnataka
Thursday, 04 August 2016
  Dr. Sylvia Karpagam (Critique of the model of Universal Health Coverage in Karnataka – response to an article, 'Bogeys on the Universal Health Coverage train', in the Hindu on July 28th... Read More...
No Ram, Jai Bhim!
Friday, 01 July 2016
  Harohalli Ravindra The usage of the phrase 'Loafer Ram' has become a hotly discussed topic today. The person who used this phrase, a senior professor in the Department of Journalism in Mysore... Read More...

Recent Popular Articles

Soni Sori: 'The State is Lawless'
Sunday, 30 October 2016
  Soni Sori, a human rights defender and an Adivasi school teacher from Chhattisgarh, was in Mumbai recently to talk at an event organized to commemorate Justice (retired) Suresh Hosbet's... Read More...
Rest in power, Bojja Tharakam Sir!
Saturday, 17 September 2016
  Karthik Navayan Bojja Tharakam (1939-2016). From Radical Students Union (RSU), Scheduled Castes Federation (SCF), Scheduled Castes Students' Federation (SCSF), Ambedkar Yuvajana Sangham (AYS),... Read More...
Exiling Intellectuals: From HCU to JNU
Friday, 13 January 2017
N Sukumar & Shailaja Menon In 1962, Paulo Freire created culture circles in Northeastern Brazil to support 300 sugarcane workers to teach each other how to read the word and their world in 45... Read More...

Recent Articles in Hindi

पेरियार से हम क्या सीखें?

पेरियार से हम क्या सीखें?

  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...

Read more

कृष्ण: भारतीय मर्द का एक आम चेहरा...!

कृष्ण: भारतीय मर्द का एक आम चेहरा...!

(कृष्ण की लोक लुभावन छवि का पुनर्पाठ!)मानुषी आखिर ये मिथकीय कहानियां किस तरह की परवरिश और शिक्षा देती हैं, जहां पुरुषों को सारे अधिकार हैं, चाहे वह स्त्री को अपमानित करे या दंडित, उसे स्त्री पलट कर कुछ नहीं कहती। फिर आज हम रोना रोते हैं कि हमारे बच्चे इतने हिंसक और कुंठित क्यों हो रहे हैं। सारा दोष हम इंटरनेट और टेलीविजन को देकर मुक्त होना चाहते हैं। जबकि स्त्री...

Read more

राष्ट्रवाद और देशभक्ति

राष्ट्रवाद और देशभक्ति

संजय जोठे धर्म जो काम शास्त्र लिखकर करता है वही काम राष्ट्र अब फ़िल्में और विडिओ गेम्स बनाकर बनाकर करते हैं. इसी के साथ सुविधाभोगी पीढ़ी को मौत से बचाने के लिए टेक्नालाजी पर भयानक खर्च भी करना पड़ता है ताकि दूर बैठकर ही देशों का सफाया किया जा सके, और यही असल में उस तथाकथित “स्पेस रिसर्च” और “अक्षय ऊर्जा की खोज” की मूल प्रेरणा है, यूं तो सबको...

Read more