God qua Impotent Witness: Geoffrey Hill’s “Ovid in the Third Reich”

Anilkumar PV

 

non peccat, quaecumque potest peccasse negare,
solaque famosam culpa professa facit.
(Amores, III, xiv)

I love my work and my children. God
Is distant, difficult. Things happen.
Too near the ancient troughs of blood
Innocence is no earthly weapon.

I have learned one thing: not to look down
So much on the damned. They, in their sphere,
Harmonize strangely with the divine
Love. I, in mine, celebrate the love-choir.

 Despite or because of the worked out sexism of the first line with the erasure of the woman who is the mother of “my children,” which is unavoidable the why of which will be evident from the following exposition. The first line relates to man’s spiritual existence. This sexism is valid insofar as we believe that the speaker here is Ovid – the canonical figure of Latin poetry – and the place he describes is the Third Reich, Hitler’s Germany. Let us avoid other possibilities and the ensuing complications and stick to the spirituality embodied in first line: one has to accept that a male human’s love of one’s children is an intense spiritual/moral act because, unlike the mother-child relationship whose spiritual/moral bond can be traced back to their natural umbilical connection in the womb, fatherhood has no such support in nature. Father is purely a cultural construct, whose truth can only be established through a cultural process like marriage or DNA test. ovid cupid

Frontispiece with the Bust of Ovid

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Atrocities on Dalits and Rights to Self Defence

 

Deepak Kumar

deepak kumar

The Indian Constitution envisaged the words of Buddha, "war is not the solution", in its text and other legislative provisions. The Indian Constitution in Part IV makes the provision to maintain international peace and security[1]. The individual is a subject in national as well as international law and the individuals enjoy rights and duties for and against each other as well as the State. Law is the gift of civilisation and it makes a fundamental difference between a human being and an animal to govern the society in an organised and civilised manner. Discord is in the nature of the human being and therefore, he needs to be regulated either by society or by the State. In other words, the State makes laws to protect the citizen not only against the individual but also against the State.

There are laws that protect individual freedom from infringement by individuals as well as the State. It is the duty of the State to protect the body and the property of the individual within and beyond its territory. But there are certain conditions where the State is not ready to provide its assistance immediately, so it provides some power to its citizens that can be used as a right to protect themselves, even up to the extent of causing the death of someone who is threatening their lives. It is the unique feature of the Indian Penal Code, that allows you to protect yourself or others when you have reasonable apprehension that someone is threatening your or others' life.

In India, for 2,500 years, a certain community has faced humiliation, discrimination and has been forced to live in inhuman conditions due to a casteist and religious order. Everyday, one gets to read 3 to 4 news stories in every newspaper regarding atrocities against SC/ ST and minorities by certain sections of the so-called upper caste people. These people are citizens of India and also have the right to self-defence. The State made laws to protect these communities but after the experiences of 70 years of free India, we can say laws are good but the implementation is bad. The State machinery has failed to protect the rights, liberty and freedom of deprived sections of society.

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"भीम आर्मी" का प्रदर्शन: मीडिया का मुंडन

 

सुरेश जोगेश (Suresh Jogesh)

सुबह से भीड़ जमा होनी शुरू हो गयी थी जंतर-मंतर पर. देखते ही देखते आसमान का रंग जमीन ओढ़ने लगी थी. वही आलम सोशल मीडिया का भी था. हर ओर नीला ही नीला. मुख्यधारा मीडिया का काम इस बार सोशल मीडिया बखूबी निभा रहा था. जो तस्वीरें आती रही उनमें फ्रांस, अमेरिकन और जर्मनी के कुछ पत्रकार कैमरा और माइक के साथ थे पर दिलचस्प बात यह रही कि भारतीय मीडिया घरानों के दिल्ली के दफ्तरों में बैठे संवाददाताओं और एंकरों ने बाहर निकलने की जहमत नही उठायी. एक-दो नही, लगभग सभी. हालांकि इस बात की पहले से ही प्रबल उम्मीद थी. भारतीय मीडिया के 180 देशों के मीडिया में 136 वें नंबर होने के प्रमुख कारण को यहां साफ देखा जा सकता था. जो मीडिया दबे-कुचलों, शोषितों की आवाज नही बन सकती, शोषक जाति से सवाल नही कर सकती. जिस पर सिर्फ अप्पर कास्ट का एकाधिकार है. जो निष्पक्षता और न्याय की जगह राष्ट्रवाद और धार्मिकता को पैमाना मानता है उसके 180 वें नंबर होने पर भी भला कोई सवाल हो सकता है क्या?

Talk on Bheem army on NDTV

पेश है जंतर-मंतर पर भीम आर्मी के प्रदर्शन की कवरेज पर खाश रिपोर्ट:

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दलितों बहुजनों का बौद्ध धर्म स्वीकार और हिन्दू शुभचिंतकों की षड्यंत्रकारी सलाह

 

संजय जोठे (Sanjay Jothe)

सभी दलितों ओबीसी और आदिवासियों द्वारा बौद्ध धर्म अपनाने सलाह पर कई शुभचन्तकों की टिप्पणियाँ आतीं हैं जो बहुत कुछ सोचने को विवश करती हैं. ये मित्र बहुत सारे मुद्दों पर विचार करके कुछ लिखते हैं और उनका एकमात्र आग्रह यही होता है कि दलितों को हिन्दू धर्म नहीं छोड़ना चाहिए. इसका एक ही कारण नजर आता है कि वे हिन्दू धर्म को सामाजिक राजनीतिक रूप से कमजोर होता नहीं देख सकते. उन्हें दलितों शूद्रों आदिवासियों की कोई चिंता नहीं है, उन्हें केवल तथाकथित हिन्दू धर्म की चिंता है जिसकी न कोई परिभाषा है न ही जिसकी कोई नैतिकता या नैतिक आचार शास्त्र ही है. एक ऐसा धर्म जो अपने ही बहुसंख्य जनों को जानवरों से भी बदतर समझता है उसमे दलितों शूद्रों और आदिवासियों को रोके रखने का उनका आग्रह विचित्र लगता है.

hindu varna society

दलितों शुद्रो और आदिवासियों के धर्म परिवर्तन के कदम पर कई दार्शनिक सवाल उठाये गए हैं। ऊँचे स्तर के दार्शनिक और मनोवैज्ञानिक सवाल उठाये गए हैं। मैं सभी मित्रों का हृदय से धन्यवाद करते हुए कुछ निवेदन करना चाहूँगा। इसमें मैं यह जोड़ूंगा कि इस ऊँचे स्तर पर सोचने के लिए दलितों गरीबों ओबीसी आदिवासी समाज को लंबा समय लगेगा। इसलिए नहीं कि वे कमजोर या पिछड़े हैं बल्कि इसलिए कि वे शोषक धर्म की घुट्टी कुछ ज्यादा ही पी गए हैं और बौद्ध शैली का नास्तिकवादि सुधार भारत में हजारों साल से हुआ ही नहीं है। जो पाखण्डी सुधारक आये भी हैं वे भी घूम फिरकर आत्मा परमात्मा पुनर्जन्म को मानकर ही सुधार करवाते रहे हैं। ये धूर्त लोग हैं जो बीमारी और इलाज दोनों एकसाथ बेचकर धंधा चलते हैं।

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MODI-fest or MODI-jest: Making of Deaf India

 

Mangesh Dahiwale

mangesh dahiwaleAs predicted, the RSS/BJP Government is going for a massive public campaign to display the achievements of the Government after three years. The campaign will be run from a control room in New Delhi and the programs called "MODIfest" are arranged all over India. MODI stands for "Making Of Developed India". Modi is also the surname of the Prime Minister. We do not know what are the achievements of the Government in the last 3 years, but we know that it is a campaign for the elections. They are planning ahead. If the RSS/BJP is not careful, the bubble of Modi might just burst, like the previous NDA government that went with a campaign on "India Shining". Modi must deliver before he goes for a festival, else it will be an exercise in jest. To the credit of Government, it has been innovative in making up acronyms. For example, like UDAN (Udega Desh Ka Aam Nagrik) etc. But it faces a dearth of heroes to name the schemes after and therefore all the schemes are named after "Deen Dayal Upadhyay": an obscure brahmin figure who went to found the BJP. If the schemes do not find suitable prefixes they are prefixed with "Pradhanmantri XXXXX Scheme". Adityanath is following the trends with "Mukhyamantri XXXXX Schemes".

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भारतीय सिनेमा का सुपरस्टार - जातिवाद और सामंतवाद का सहज उत्पाद

 

संजय जोठे (Sanjay Jothe)

विश्व सिनेमा में धाक जमाने वाले फ्रेंच निर्देशक गोडार्ड ने जोर देकर कहा था कि हमें सिनेमा में सबकुछ शामिल कर देना चाहिए. यह कहते हुए उनका आग्रह था कि समाज में और जिन्दगी में जो भी जैसा भी है उसे वैसे ही रखना चाहिए. तत्कालीन फ्रेंच और हालीवूड सिनेमा के लिए भी यह एक रेडिकल विचार था. गोडार्ड हालाँकि सीधे सीधे भारत के सुभाष घई, सूरज बडजात्या और चोपड़ाओं के साथ नहीं रखे जा सकते लेकिन कल्पना में ही सही इन्हें एकसाथ रखकर बहस तो की ही जा सकती है. शायद गोडार्ड के साथ हम सत्यजीत रे या श्याम बेनेगल की कल्पना आसानी से कर सकते हैं. लेकिन भारतीय सिनेमा में जिस तरह से एक गैर जिम्मेदार और चलताऊ किस्म का सुपर स्टारडम फैला हुआ है उसका निदान करते हुए हमें सत्यजीत रे या श्याम बेनेगल को तस्वीर से हटाकर देखना होगा तभी हम समझ सकेंगे कि भारत में अभिनेता की बजाय स्टार क्यों पूजे जाते हैं.

royal family

भारतीय समाज और सिनेमा की समस्या को जानने के लिए गोडार्ड को इस तरह देखना जरुरी है, मनुष्य और समाज की समस्याओं को उघाड़ने के लिए, उनके शरीर और मनोविज्ञान की सुरंगों फैले हुए अनजानी नाड़ियों के एक दुर्निवार और भयानक रूप से उलझे हुए ताने बने को दोपहर की धूप में सबके सामने ला पटकने की ये हिम्मत और साफगोई उनमे कूट कूट कर भरी थी. इसीलिये उनके सिनेमा ने विज्ञापन, साहित्य, व्यापार, कला और फेशन सहित न जाने किन किन आयामों को गहराई से प्रभावित किया. द्वितीय विश्व युद्ध से उबर रहे एक समाज में सार्त्र और मार्क्स की क्रांतिकारी प्रस्तावनाओं के नजरिये से समाज और सिनेमा के संबंधों को बार बार परिभाषित करने की उनकी तडप ने उनसे जो इनोवेशन करवाए वे अद्भुत रहे हैं. साम्यवाद और अस्तित्ववाद के दर्शन की तरफ उनका झुकाव उन्हें एक नास्तिक और व्यावहारिक जमीन देता है जिस पर खड़े होकर वे भारतीयों की तरह किसी मिथकीय कल्पना लोक को नहीं बुनते बल्कि गरीबी, दमन, शोषण और नए समाज के निर्माण की सच्चाइयों से न्याय करने वाले सिनेमा की नींव रखते हैं. इसीलिये उनका सिनेमा लोगों की जिन्दगी को इतना प्रभावित करता है.

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Dalit Bahujan Missionary Efforts in North Karnataka

 

Rohan Arthur

And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. - Matthew 19:24

Religion is for man and not man for religion – Babasaheb Dr. Ambedkar

They say that an individual's identity is like an onion. That there are many layers, and each layer represents a discrete part of the whole. Firstly, is the individual an acceptable level of social granularity? Secondly, how well does the 'onion' metaphor apply in the context of India's caste society?

Growing up in a Methodist (Christian, Protestant mission started by American missionaries) family in semi-urban North Karnataka in the 90s is, for me, an interesting case study of myself. The journey from a semi-urban environment to the urban sprawl of Bangalore, provides some vital clues to how caste and class operate in society. The church would naturally be the first place to look, but careful historical erasure by the church bangs the door shut on any historical context that can help me to answer the questions above. It is only with some scratched shavings collected from history that I have been able to find a context to my own onion. Whether the onion really exists, or not, is not of our concern right now. For many of my Dalit brothers and sisters, this documentation is not available. I have been fortunate indeed to have access to information about these histories, albeit through the racializing gaze of the colonizer.

rohan vikarabad conf

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Guru's 'Ethics in Ambedkar's Critique of Gandhi': An exercise in rhetoric

 

Mangesh Dahiwale

mangesh dahiwaleGopal Guru is an erudite scholar and a political scientist of high reputation. His command over political theories is a sign of his scholarship. However the above-mentioned essay lacks erudition and academic neutrality. His language is full of clichés and oftentimes meanders to become illegible and confusing. The essay in question is one such piece of his writings that has no set goal in sight. His intention is difficult to judge, but one of his sentences may give us a hint of his intention: "All three (Gandhi-Ambedkar-Guru) of our futures are linked up with the transformation of social relations in India". He wants to become part of history. By saying this, he (perhaps) intends to say that his essay is an exercise in social transformation.

 Guru undertakes to transform the attitude of the followers of Babasaheb Ambedkar towards Gandhi. He criticizes the followers of Babasaheb Ambedkar for inflicting cognitive injustice on Gandhi. He slams the followers of Babasaheb Ambedkar for reducing his thoughts to mere formalism. He castigates them for their "selective reading" of Gandhi. He finds faults with Babasaheb Ambedkar's biographer for misinformation. During this overall cognitive castigation (or should we say violence) on Ambedkarites, he absolves himself by placing himself on the same pedestal as Gandhi and Ambedkar, as his quest for cognitive generosity. He plays a blame game, but argues that his essay is an exercise in reconciliation.

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Bahubali: Celebrating the grandchildren of Nehru and Savarkar

 

Kuffir

~ Social and individual efficiency requires us to develop the capacity of an individual to the point of competency to choose and to make his own career. This principle is violated in the Caste System, in so far as it involves an attempt to appoint tasks to individuals in advance—selected not on the basis of trained original capacities, but on that of the social status of the parents. ~ Babasaheb Ambedkar, Annihilation of Caste

bahubali poster

 I didn't catch the beginning of the conclusion (Bahubali 2), and dozed through most of the climax. The best of business presentations can't hold your attention for three hours, can they?

There are many Bahujans who have already pointed out how the film is casteist in nature, propagating values of varna hierarchy. But that's only half the story: all films made in India promote caste, the ideology of the ruling classes. This is inevitable because of the way they are made, and the interests they serve. How Bahubali was made tells us more about Indian society than what Bahubali says.

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The Rise of the Bheem Army

 

Vinay Shende

Exclusive details on the recent caste incidents in Saharanpur, Uttar Pradesh, and the role of the Bheem Army. This report is based on a member speaking to Round Table India on the condition of anonymity.

the great chamar

History of Bheem Army

It started in a small village called Gagalhedi (name changed) in the district of Saharanpur. People from Shiv Sena and Bajrang Dal would indulge in acts of violence, oppression on the Dalits- primarily Chamars there.

There is a junior college in the area, dominated by the Rajputs. The Bheem army chief, Chandrashekhar went to study there. There used to be separate seating places, separate place to drink water for the Dalits. That use to lead to skirmishes many times, as Chadrashekhar would not back off.

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Why I Celebrate Bhim Jayanti

 

Vikas Bagde

vikas bagdeEvery year, on the occasion of Dr. Ambedkar’s birth anniversary, Buddha Pournima, Dashehara and death anniversary of Dr. Ambedkar (and the anniversaries of many more Dalit heroes i.e., festivals of Dalits), my inbox is flooded with a variety of messages. Some of them are informative and the rest are grievances about celebration, intention and motive, and the way of celebration.

 

The informative ones are very useful for knowing facts that are not prevalent. Social media is playing a pivotal role in promulgating information about the ideology of philanthropist leaders and heroes. However, the same tool is used to infiltrate our spaces. It is their long proven and most used strategy: to tell the oppressed that whatever they are doing, they are doing it wrong; that this is one of the reasons they are discriminated against. To make the oppressed live in guilt so that his energy will be wasted in coming out of his guilt, he does not get time to think what the oppressor is doing, and he is therefore unable to anticipate the next move of the oppressor.  Some of the messages in circulation are grievances about the way of celebration, sometimes it feels logical for a short period of time but it cannot sustain when rationalized with context, after considering the history and politics, and current dynamics of the time. For that they will try to give illogical logic for a logic.

 

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बुद्ध पूर्णिमा पर बुद्ध के दुश्मनों को पहचानिए

 

संजय जोठे (Sanjay Jothe)

बुद्ध पूर्णिमा के अवसर पर बुद्ध के सबसे पुराने और सबसे शातिर दुश्मनों को आप आसानी से पहचान सकते हैं. यह दिन बहुत ख़ास है इस दिन आँखें खोलकर चारों तरफ देखिये. बुद्ध की मूल शिक्षाओं को नष्ट करके उसमे आत्मा परमात्मा और पुनर्जन्म की बकवास भरने वाले बाबाओं को आप काम करता हुआ आसानी से देख सकेंगे. भारत में तो ऐसे त्यागियों, योगियों, रजिस्टर्ड भगवानों और स्वयं को बुद्ध का अवतार कहने वालों की कमी नहीं है. जैसे इन्होने बुद्ध को उनके जीते जी बर्बाद करना चाहा था वैसे ही ढंग से आज तक ये पाखंडी बाबा लोग बुद्ध के पीछे लगे हुए हैं.

buddha seated

 बुद्ध पूर्णिमा के दिन भारत के वेदांती बाबाओं सहित दलाई लामा जैसे स्वघोषित बुद्ध अवतारों को देखिये. ये विशुद्ध राजनेता हैं जो अपनी राजनीतिक रोटियाँ सेंकने के लिए बुद्ध की शिक्षाओं को उलटा सीधा तोड़ मरोड़कर उसमे आत्मा परमात्मा घुसेड देते हैं. भारत के एक फाइव स्टार रजिस्टर्ड भगवान् – भगवान् रजनीश ने तो दावा कर ही दिया था कि बुद्ध उनके शरीर में आकर रहे, इस दौरान उनके भक्तों ने प्रवचनों के दौरान उन्हें बुद्ध के नाम से ही संबोधित किया लेकिन ये "परीक्षण" काम नहीं किया और भगवान रजनीश ने खुद को बुद्ध से भी बड़ा बुद्ध घोषित करते हुए सब देख भालकर घोषणा की कि "बुद्ध मेरे शरीर में भी आकर एक ही करवट सोना चाहते हैं, आते ही अपना भिक्षा पात्र मांग रहे हैं, दिन में एक ही बार नहाने की जिद करते हैं" ओशो ने आगे कहा कि बुद्ध की इन सब बातों के कारण मेरे सर में दर्द हो गया और मैंने बुद्ध को कहा कि आप अब मेरे शरीर से निकल जाइए.

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