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Ambedkar Memorial Lecture at TISS, Tuljapur, and National Conference: Call for papers

 

Greetings from, Dr. Ambedkar Memorial Lecture Series Team 2021, Tuljapur Campus

On behalf of the AML 3rd National Conference organizing Team, we are pleased to invite you to participate in the National Conference on "The State and Democracy Today: Remembering Ambedkar, (Re-)Imagining India and Rights of the People".

tiss tuljapur aml

Date and time: 16th April 2021 -10 am
& 17th April 2021 - 4 pm.

The sub-themes are as follows

1. Ambedkar's idea of Indian constitution and citizenship

2. Constitutionalism and its challenges in India

3. State, Media, and Democracy today

4. Democracy during the Post-Truth era

5. Judiciary and the citizenship rights in contemporary times

6. State, Minority and Citizenship

and

Any other related sub-theme related to Ambedkar, Constitution

and Social justice, not mentioned above.

Read more...

Begumpura: The Anarchist Commune

 

Pranav Jeevan P

pranav Begumpura ("land without sorrow") is a stateless, classless, casteless society imagined by poet Guru Raidas in his poem around 500 years ago in India. It was possibly the first imagination of an anarchist utopia in Indian literature. It became the guiding light for anti-caste intellectuals for imagining the society that they aspire to create.

 The Poem

 The regal realm with the sorrowless name:
they call it Begumpura, a place with no pain,
No taxes or cares, none owns property there,
no wrongdoing, worry, terror, or torture.
Oh, my brother, I've come to take it as my own,
my distant home where everything is right.
That imperial kingdom is rich and secure,
where none are third or second – all are one;
They do this or that, they walk where they wish,
they stroll through fabled palaces unchallenged.
Oh, says Ravidas, a tanner now set free,
those who walk beside me are my friends. [1]

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1921, Mappila and the idea of a nation


Bobby Kunhu

kunhuDespite the extensive work by historians like K. N. Panikkar, the general consensus that the 1921 Malabar rebellion was a peasant rebellion and the fact that the Government of Kerala awards pension to those who participated in the rebellion and their spouses – there are strong attempts to portray the events of 1921 as communal violence. This also has to do with how the contemporary non Malayalee North Indian leaders of the Independence movement reacted to the events without even a primary investigation. While there were Hindu – even savarnas – who sided with the rebels, the feudal savarnas – who never were part of the independence movement – nor claimed any loyalty to the idea of India were the ones that were desperate to portray 1921 as a communal frenzy. The letters written by people like the Samoothiri and the Rani of Nilambur whose feudal caste antecedents are well established is proof enough. The rare non-Malayalee who diagnosed 1921 correctly was Saumyendranath Tagore.

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Open Letter to casteist Telangana MLA Dharma Reddy from a Swaero

 
Vara Lakshmi Swaero

Varalakshmi PhotoTo
Mr. Challa Dharma Reddy, Honorable MLA, Parkal, Telangana,

Re: Rebutting your recent public statement on 'upper castes' not securing jobs while "others" without merit were getting positions through reservations

Dear Sir,

As a citizen of India and a resident of Telangana, I am writing to express my extreme opposition to your recent remarks aimed at humiliating the marginalized communities.

Firstly, I would like to tell you that, the word "others" that you refer to in your speech is the word coined by the so-called upper castes, who are not willing to treat humans as humans. Further, to justify the false inhuman hierarchy "you" people have written the book called Manusmruti and I am sure you are aware of the status of it.

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The beauty of the farmers' protest

 

Vinod Kumar

vinod kumarEarly afternoon hours, say about 12ish and I was being driven through the Singhu border, the site of the present farmers’ protest in India. Makeshift tenements on both sides of the road, tents, kitchens, trucks and tractors converted into shelters. Farmers and their families moving around. Young boys, athletic and fit-built, holding each other’s hands and roaming around with a smile on their faces, full of life and youth. The glow on their faces, their smiles, the carefree demeanour, they were different from those of city boys. I looked at them and could tell that they were cut from a different cloth, had grown up in a world different from the urban, they gave off courage, exuberated honesty and simplicity not to be mistaken for foolhardiness. A certain kind of naivete in their deportment that I was willing to call a raw character burnished in nature, one which had still not assumed the trick and way of the city life. 

 

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Why so Serious Men?

 

Ankit Ramteke

ankit ramtekeOh, it is a movie about caste issues, progress, and all that. How nice! Do you know the talented Siddiqui is playing an assertive but cunning Tamil Dalit? Wow, As a caste-less, conformist, populist liberal, I am already experiencing a filmgasm. After years of rottenly skewed representation of these Achut, Neech, Bangi, Chamar, dalit, Pichde, Pariah, Quota Dhari, Bechare, Chandal, Kasai, Junglee, Garib, Harijan, khanjar log, finally, some positive colors are thrown on them. They should at least be grateful!

Though normally as a global citizen floating in my transcendental-metaphysical space contemplating on Neitzschian, Heideggerian stuff, I do not normally engage in such petty things like Jati-Vati. Butt what a stellar piece of whit by Mishra Ji. I am so happy for Mishra Ji, he will finally get the most prestigious award of Hindu-Wood -- (Drumroll) - The Best Messiah Award. After so many revered twice-born directors and writers like Sinha Ji, Roy Ji, Tamhane Ji, Jha Ji, Rao Ji, Kapur Ji, Sharma Ji, Chaubey Ji, Narayan Ji, Tharoor Ji, Rai Srivastava Ji, Joseph Ji, Gandhi Ji, finally, our own Mishra Ji will be the next Messiah for these dumb millions. After all, he deserves it. How radical is the movie Serious Men? How caustic a satire it is on the stinking caste-system? Only some primitive minds will deny that 'Serious Men' is chutiastically progressive cinema.

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Textures of being - The Mappila verses by Ajmal Khan


Umar Nizar

umar"Where do coconut trees go

When their roots are declared illegal".

-Ajmal Khan, `Mappila Verses’

Poetry as a tool of resistance has been wielded by personas ranging from the Hebraic to the Hellenic, from Moses to Kabir. Poet, sociologist and educator, Ajmal Khan in his debut collection of verse, creates a poetic/proto history for the Mappila community. The poet imaginatively deals with the predicament of a group that has inhabited the south west coast of India for millenia, and yet finds itself anathematized in the wake of the CAA and its discontents. The poet writes: `But no lives matter/Some lives aren’t lives’ (Ajmal Khan, Mappila Verses). Here the `Mappila’ is a universal category (as Žižek would say) that becomes a catchall term for all subjugated, subaltern identities throughout the world-Palestinian, Afro-American, Syrian, Rohingya, Lankan Tamil, Kurdish, Yazidi and so on.

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