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A paradigm shift called Kanshi Ram

 

Kancha Ilaiah

[This article was first published in two parts, 'A paradigm shift called Kanshi Ram' and 'Dalits and the horizontal ladder', in 2003; we have combined the two parts into one single piece of writing. We, along with our readers, celebrate the memory of Manyawar Kanshi Ram on his birth anniversary- Round Table India]

kram_pen_copy

Kanshi Ram suffered a brain stroke on September 15 when he was travelling from Rajahmundry to Hyderabad. Since then he has remained immobile. For a few days he lost his speech but gradually regained his speech. Now both for the reasons of stroke and also for reasons of advanced age he may remain inactive in politics in his future life. In anticipation of that situation Mayavati took over as the president of the Bahuajan Samaj Party (BSP). That is an indication that he may not play an active role in Indian political sphere in the future.

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The Chamcha Age (An Era of the Stooges)- 2

by Kanshi Ram

Continued from here.

Part—I

Prelude to Poona Pact

~~~~

The Initial Efforts

kanshi_ram_061009From the very beginning of the 20th century, India witnessed great changes. In this changing India, the oppressed Indians were not to lag behind. The High Caste Hindus were fighting for Swarajya. The Oppressed Indians were struggling for self-respect. The slaves were shouting for freedom and self-rule, whereas the slaves of the slaves were creating counter-noise for relief from the age old bondage, serfdom and humiliations unknown to the rest of the world. The High Caste Hindus were building their organisation and developing techniques to coax the rulers, the British, for an early transfer of power into their hands. The depressed classes were getting frightened by the very thought of such a thing happening without relief for them and adequate safeguards for their honourable living in the future where their age old oppressors were to be the rulers of India.

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The Chamcha Age (An Era of the Stooges) - Preface

 

by Kanshi Ram

 

(Released on 24th September, 1982, on the occasion of the 50th Anniversary of Poona Pact)

 

~~~~~

 

Dedicated to Mahatma Jotirao Phule

 

Whose initiation of cultural revolt in colonial India, later taken up by Babasaheb Dr. B.R. Ambedkar, Periyar E.V. Ramaswamy and many other rebellious spirits brought us to this level, where we are thinking, planning and struggling to put an end to the Chamcha Age and usher in a Bright Age for the Shudras and Ati-Shudras.

 

~~~~~

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Popular Culture and Ideology: The Phenomenon of Gaddar

 

P Kesava Kumar

(First published in February 2010)

The cultural sphere has its own advantage over politics in terms of pulling people into its fold. Through his songs and cultural performances, Gummadi Vittal Rao, popularly known as "Gaddar", the Telugu poet singer, maintains the historical continuity of people's lives and their struggles. He brings politics into everyday life situations and translates terms like "working class", "new democracy", "revolution", "classless society", "bourgeoisies state", "capitalist class", etc, into concrete life experiences of people. He explains the political economy of Marx or Mao's philosophy in simple songs or words without borrowing any textual language of Marxism. This paper is an attempt to explore the emergence of the Gaddar phenomenon and its significance by focusing on the performance of people's culture.

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No death for the song of people's war – A slogan condemning the attack on Gaddar.

Gummadi Vittal Rao, popularly known as "Gaddar" is a revolutionary poet singer and has emerged as a powerful and popular cultural icon in India. He has established himself as an institution and a household name in Telugu society and other parts of India. Gaddar has captured the public sphere by bringing out the activities of the masses that were considered to be the domain of the private sphere. Through his cultural performances lakhs of people have got influenced and attracted towards the radical democratic struggles of India.

Gaddar and his Jana Natya Mandali (JNM) are a unique cultural phenomenon representing the revolutionary cultural struggles of the contemporary world. His work seems to be a culminating point of people's culture and revolutionary politics. This paper is an attempt to explore the emergence of the Gaddar phenomenon and its significance by focusing on the use of people's culture for inculcating revolutionary consciousness among the masses.

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The return to Muthanga

C.K Janu and M. Geethanandan

(Written in May 2003)

The Adivasi decision is to return to Muthanga. The Adivasis had become victims of untold brutalities. Yet there is no other way but to return. And the Adivasis have been made refugees in their homeland. There are the spirits of the dead in the forestlands of Muthanga. Not only Jogi, but also the bodies and souls of all those who had lived here as one with nature have merged irrevocably with the soil. None can separate them now. Anyone who enters Muthanga can see the scattered coins in front of the Sacred Temple at Thakarappady. There is also a splintered bamboo there. This was the hundi ( Coin collection box) of the Adivasis, smashed by the police officers and the goondas as though it was some part of the weaponry of the Adivasis. No one would pick up the coins. These coins representing the beliefs and dreams would still be there when they return....

Those Who See the Theyyam*....and Those Who Hear Also...

2-3 January 2003: Adivasis who commenced their journey from various villages from different parts of Wayanad district belonging to different communities assemble at Pulithookky and Thiruvannur colonies. Pulithookky is a colony ravaged by hunger deaths. Pulithookky has been in the news in full glare. Those who reached Pulithookky – the aged, the ailing, the women, the youth, those who stopped their formal studies, the infants – came for a new life.

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