Is Fascism knocking at the door?

 

Dr. Mudnakudu Chinnaswamy

Mudnakudu ChinnaswamyValedictory Speech delivered at Vidrohi Sahitya Sammelana held on 24-12-2017 in Shahada, Nandurbar district, Maharashtra

Hon. President of the Sammelana, the dignitaries on the Dais and the august literary audience before me.

I am extremely happy to be present here today for two reasons. One is my poems are getting published in Marathi and the other is, it is a veritable privilege for any writer to be honoured by the Maharashtra Vidrohi Sanskritik Sanghatan. I belong to the early generation of poets who started protest poetry in late 1970s consequent to the Dalit- Bandaya movement in Karnataka, which is interestingly the replication of the struggle that occurred in Maharashtra at the same time. My poetry has been translated into Spanish and English and anthologies have been published. Collections have so far been published in Hindi, Urdu, and Telugu and the Marathi version is in the offing. I thank wholeheartedly Sri Baburao Kamble, a poet well known to Marathi audience, who undertook the task of translation.

Today, I must remember Late Sri Shankar M. Patil who was a resident of Kolhapur and a Kannadiga. He was instrumental in bringing Vacana literature into Marathi. It was he who coordinated with Vidrohi Sanskritik Sanghatan for publishing this collection a few years back. I was more than happy to understand that a prestigious, progressive literary organisation is introducing me to Marathi poetry. But after his sad demise, I searched for the manuscript, ringing up to his relatives and friends, since my translator didn't keep a copy of it. Finally, I found Prof. Raja Sirguppe was in possession of it and both of us rejoiced. He was graceful enough to agree to fulfill the ambition of our friend Sri Shankar M. Patil. I owe my sincere gratitude to all these noble personalities. Maharashtra and Karnataka were historically bound together and have shared a common cultural heritage. The first Marathi inscription was found in Shravanabelagola and the Chalukyas and Rashtrakutas crossed Godavari and ruled. Books have been written tracing the origin of the great warrior king Shivaji to the northern part of Karnataka.

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Transformative Politics for Dalit Women

 

Asha Kowtal

Transformative Politics for Dalit Women grounded in fierce resilience and compassionate sisterhood.

AIDMAM poster-pro20171202-20171203a

More than a week after the conference, I begin to write, still feeling overwhelmed and dazed coupled with a strange sense of loneliness experienced after loved ones have left home.

The #dalitwomenspeakout conference 2017 brought my sisters and friends from all over the country to my hometown Pune. They brought so much of love, gifts and excitement, which they shared with me in plenty. They came with their mothers and also their children. It was important for the mothers to see their daughters and for the children to watch their mothers. Nobody had taught us about inter-generational structural discrimination and violence, but we along with our children knew that this had to stop. That's why they all came.

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Sayyids in Muslim Societies


Morimoto Kazuo

The world today is home to a great number of putative lineal descendants—and collateral relatives—of Muḥammad, the Prophet of Islam. Let us begin by sharing three recent episodes involving some of these kinsfolk of the Prophet.

sayyids and sharifs

Episode I: The film Close-Up (1990) by the renowned Iranian film director Abbas Kiarostami is an intricate cross between documentary and fiction, featuring a man apprehended for falsely presenting himself as Mohsen Makhmalbaf, a leading figure of Iranian cinema. The film re-enacts the interaction between the cinema-loving "conman" and his "victims," the Āhankhāh family, as well as the trial of the case before a judge. Just as the trial is approaching its conclusion, an interesting incident takes place in the film. The defendant's mother, clad in a black chador, suddenly steps forward and begins to plead with the judge that he should consider the prophetic descent of her son when handing out his sentence. It is true that this incident may not have taken place in reality. However, Kiarostami must certainly have thought that the scene would not appear unrealistic to his audience.

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Why Not Janeu Under My Kurta?

 

Rahmath EP

Rahmath EPLipstick Under My Burkha is a ‘by the Brahmin for the Brahmin' movie to propagate the Savarna definition of the ‘oppressed women’. The whole movie gives you a clear picture of the story of women’s assertion on their personal and sexual liberation through brahminical patriarchal narration filled with Islamophobia by projecting Muslim men as a symbol of oppression and misogyny.

Many of you might have seen this controversial women-oriented movie. The story is about four women in a small town in Bhopal and their private life and desire for personal and sexual freedom and breaking the taboos. Rehana Abidi is a burkha clad college student, daughter of a tailor; Shireen Aslam, mother of three, a home maker and having a secret job as a sales girl;  Leela, a beautician living in her sexual fantasy while struggling for livelihood and Usha Parmar, a 55-year-old widow who falls in love with a swimming coach and expresses her sexual desires.

Yes, it is important to address patriarchy and liberation of women. But how to touch such issues, and address on what grounds and does it uphold the values of dignity, human rights, gender equality or women’s liberation. Is the narration free from patriarchy while making such an attempt? These are some of the key questions that immediately arise in our mind.

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Brahminical Patriarchy and Social Media

 
Bhagyesha Kurane

bhagyeshaSocial media has become an integral part of our lives these days. There are various notions prevalent about whether one should use social media, and if at all it is to be used, then how. Some people view social media only as a tool to pass their time and beyond a certain limit, see any engagement as wastage of time. Many parents are wary of social media out of concern for their daughters who might be harassed by anti-social elements and hence warn them to stay away. At the same time, social media helps one to connect with many people whether we may know them personally or not and it is through such communication that exchange of thoughts takes place. I also joined social media thinking of exploring the possibility of whether this media can be used as a viable alternative option to traditional media. So I started communicating with people through media such as WhatsApp and Facebook. I have been using Facebook for the past six years now. While I think about social media as an alternative to traditional media, it also becomes imperative for me to discuss about safety and security of girls/women in detail. Of course, it is also related in the context of the recent Amar Khade incident.

First of all, we need to take into account that in our brahminical patriarchal society there are certain rules that girls are supposed to follow, as far as use of mobile phones is concerned. Many a times it is just out of necessity that a girl is allowed to use a mobile phone albeit with certain harsh restrictions. The reason being the caste based society considers the girl as the 'honour' of the family. So her parents fear that through mobile phone she may come in contact with someone and get emotionally involved, thus marrying the person out of her own volition and this can result in loss of 'honour' for the family. That's why parents try to limit the use of mobile phones as far as possible and hence check call records and other details on mobile phones. In such a situation, for many girls to be able to use and access social media freely itself becomes a daunting task. Defying traditional restrictions she tries to express herself through social media. But our brahminical patriarchal society looks at her as a form of readily available entertainment instead of looking at her as an individual human being. That's why, often, these girls have had to face sexual exploitation in the online world.

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जाति पाति: आदर्श और हक़ीकत (पंजाब के सन्दर्भ में)

 
Sardar Ajmer Singh (सरदार अजमेर सिंह)

(यह आलेख आज़ाद भारत के पंजाब प्रांत में दलित/पछड़ा वर्ग एवं सिख के 'हम हिंदू नहीं' दृष्टिकोण का ब्राह्मणवादी आर्य समाज और इसके पोषक बन गए राजनीतिक दलों के बरक्स जो भी हुआ है, उसका ऐतिहासिक विवरण है। पंजाब की राजनीति को देखने, समझने और परखने का, पाठकों को, यह आलेख बढ़िया मौका प्रदान करता है। सरदार अजमेर सिंह द्वारा लिखी यह रचना उनकी पंजाबी में लिखी बहुचर्चित किताब 'बीसवीं सदी की सिख राजनीति - एक ग़ुलामी से दूसरी ग़ुलामी' से ली गई है, एवं अनुदित है - गुरिंदर आज़ाद [अनुवादक])
s ajmer singh
बेशक़ गुरु साहेबान (सिख गुरु) ने हिन्दू समाज की सबसे बड़ी लाहनत, जाति पाति प्रणाली का, सिद्धांत और अमल के स्तर पर ज़ोरदार खंडन करते हुए, सिख समाज में इसकी पूरी तरह से मनाही कर दी थी। गुरु काल के बाद धीरे धीरे सिखी के बुनियादी सिद्धांत कमज़ोर पड़ने शुरू हो गए। जिन हिंदूवादी अभ्यासों का गुरु साहेबान ने खंडन किया था, उन्होंने सिख धर्म और समाज को फिर से अपने क़ातिलाना शिकंजे में ले लिया। हिन्दूवाद के दुष्प्रभावों का सबसे गाढ़ा इज़हार सिख पंथ में जात पात प्रणाली की फिर से अमल के रूप में हुआ। ऐसे अनेक ऐतिहासिक प्रमाण और हवाले मिलते हैं जो उनीसवीं सदी तक सिख पंथ के फिर से जात-पात प्रबंध की मुकम्मल जकड़ में आ जाने की पुष्टि करते हैं। 

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