क्या हमारे वक्त़ के तमाम अग्रणी बुद्धिजीवी, जो असहमति के आवाज़ों के पक्षधर रहते आए हैं, बरबस अवकाश पर चले गए हैं – अब जबकि कन्हैया कुमार जेल से बाहर निकल कर आया है ? या वह सोच रहे हैं कि जो तूफां उठा है वह अपने आप थम जाएगा।
दरअसल जिस किसी ने हमारे समय की दो बेहद उम्दा शख्सियतों – प्रोफेसर निवेदिता मेनन और गौहर रज़ा – के खिलाफ चल रही सार्वजनिक कुत्साप्रचार एवं धमकियों की मुहिम को नज़दीकी से देखा है, और उसके बाद भी जिस तरह की चुप्पी सामने आ रही है (भले ही एकाध-दो बयान जारी हुए हों या कुछ प्रतिबद्ध लेखको के लेख इधर उधर कहीं वेबपत्रिकाओं में नज़र आए हों ) उसे देखते हुए यही बात कही जा सकती है। प्रोफेसर निवेदिता मेनन को इस तरह निशाना बनाया गया है कि सन्दर्भ से काट कर उनके व्याख्यानों के चुनिन्दा उद्धरणों को सोशल मीडिया पर प्रसारित करके उन्हें ‘एण्टी नेशनल’ अर्थात राष्ट्रद्रोही साबित किया जा सके जबकि गौहर रज़ा पर गाज़ इसलिए गिरी है कि उन्होंने दिल्ली में आयोजित भारत-पाक मुशायरे में – जिसे शंकर शाद मुशायरा के तौर पर जाना जाता है – न केवल शिरकत की बल्कि वहां धर्म और राजनीति के खतरनाक संश्रय पर जो कविता पढ़ी, वह शायद ‘भक्तों’ को नागवार गुजरी है।
We, the undersigned, unequivocally condemn the unwarranted attacks against Prof. Nivedita Menon by Zee News and IBN 7 and Mr. Gauhar Raza by Zee News. Prof. Menon is an acclaimed political scientist and writer whose work and integrity are respected all over the world. Her contributions to the women’s movement and gender justice through her writing and participation have been very significant. Mr. Raza is a reputed scientist, poet and filmmaker, who has worked in a sustained way for peace and amity. The two channels have engaged in irresponsible and unethical attacks based on video clips taken out of context, creating an atmosphere of threat, intimidation and incitement to violence. Three false cases have been filed against Prof. Menon in this media-created environment of shrill jingoism. We request the Press Council of India and the Broadcast Association to take necessary action against these channels for their unacceptable and unlawful reportage. We also demand that the two channels issue a public apology for their relentless and defamatory attacks against Prof. Menon and Mr. Raza.
Manu Joseph’s latest commentary regarding the ongoing crisis in Jawaharlal Nehru University (JNU) and the larger debate on Indian ‘nationalism’ smacks of crass elitism, as a journalist pithily pointed out online. If one were to use a ‘different term’, as Joseph himself keeps venturing to do in his writing, it is simply nauseating. This is for several reasons. To begin with, he harbours a convoluted understanding of what research in higher educational institutes entails, the nature of student politics, the lasting dangers of right wing assaults, and the pathetic misrepresentation carried out by the media, including himself, of the pressing issues in this country. Continue reading Of False Binaries and ‘Dirty’ Politics: Divya Kannan→
A senior leader of India’s leading IT Services Company took a moment on March 8th to send a note to his colleagues wishing them on International Women’s Day. In the mailer, he also exhorted his colleagues, among other things, to strive towards building an environment that appreciates variety. The variety of Race, Ethnicity, Gender or Generation! He did not stop there, but went on to talk about drawing strength from these differences. Caste, quite evidently, is conspicuous by its absence in the corporate discourse on diversity (or variety as they also like to call it).
What is it that makes Corporate India, or a part of it, sensitive towards race issues/matters on one hand but allows them ignore caste on the other? Is it reflective of what a social activist friend once mentioned to me in a private conversation – Caste is only visible from “down below” and not “up above”? Continue reading Appreciating Diversity, Corporate Style – Guest Post by Anonymous→
[An edited version of this post has been published in Scroll.in with a more extensive set of links. I recommend reading it here.]
Sudhir Chaudhary of Zee News has been spewing venom at students and teachers of JNU for some time now, and I have been informed by concerned friends that over the last two days there has been a concerted campaign against me personally. Since I do not watch “news” on a channel that brazenly doctors videos and seems ignorant of minimum levels of journalistic ethics, I am relying on links sent to me by well wishers.
Last evening I believe a clip from a video made in 2014 was circulated, in which I am heard saying that Hinduism is the world’s most violent religion, because its very foundation is the caste system.
I am told that Sudhir Chaudhary challenged me to prove the video was doctored. I am certainly not going to engage with an alleged criminal extortionist (more about his pleasant antecedents in a bit), but here let me say that the clip I have seen circulating on twitter which I assume is the one on Zee, is not doctored, but it is massively decontextualized. I post below the link to the entire event – which was not a classroom lecture, but a political meeting organized by a student group in 2014 after the Kiss of Love protest was attacked in Delhi by Sanghis.
I am fifteen years old, and I’m not an anti-nationalist, but I believe that having an opinion that differs from that of the state isn’t a crime.
I’m not an anti-nationalist, but I believe that physical and verbal abuse by lawyers against the accused in a courtroom in the presence of the police is a defamation of our legal system and violation of the Right to Fair Trial as stated in the Article 10 of the Universal Declaration of Human Rights.
I’m not an anti-nationalist, but I believe that verbal harassment of an accused on National Television in the name of Media Trial is unjustified. I don’t know journalism or media better than those running the news provision system of our country but what I do know is that each journalist or media personnel or any human being for the matter of fact is subjected to converse or debate with another human being with a certain decency and a sense of respect towards other’s opinion. Defamation of an accused by a journalist by labelling him/her as an anti-nationalist and calling them a shame to the nation is a violation of the article 41 of the Norms of Journalism Conduct published by the Press Council of India in 2010 and a threat to one’s dignity and public image. Continue reading Open Letter to the Prime Minister of India: Simar Singh→
The Supreme Court has time and again emphasized the significance of adducing reasons while rendering administrative and judicial orders. Indeed, a reasoned opinion is arguably the fullest expression of the principle of audialterampartem and is a sine quo non in the dispensation of justice. It appears, one might argue, that the Delhi High Court (hereinafter ‘Court’) in its order granting interim bail to Kanhaiya seems to have taken the dictate of the Supreme Court rather earnestly in what was, needless to say, a very ‘detailed’ and ‘incisive’ analysis of the bail application.
While poetic prose is neither repugnant nor unknown to our Court’s jurisprudence, and the present order is yet another captivating addition to that, it is when prose and poesy subsumes legal reasoning, one begins to wonder whether the rule of law would be better served without it. It is more worrisome however, when the judiciary sidesteps its role from enforcing a strict interpretation of criminal law in an attempt at articulating its own perceived sense of nationalism, loyalty and allegiance, wholly divorced from the Constitution and the laws.
[ Here are five joyous excerpts of recordings from a recent night on the JNU campus – after Kanhaiya Kumar came back – recorded by a young person called Veer Vikram. We do not know who Veer Vikram is, but came across his Youtube Channel, and were struck by the raw freshness of the voices and of the footage. So we are sharing them with you, saluting the generosity of Veer Vikram, who recorded these and uploaded them on to Youtube for everyone to enjoy. May there be many long nights of joy, music, dancing and poetry – in campuses, factories and neighborhoods – everywhere Think so what a beautiful sight a ‘vishaal jan jagaran’ (as distinct from a ‘bhagawati’ jagaran) can make in different corners of Delhi, and in every city and town where young people can no longer take the rubbish offered by TV channels and the Modi regime. The revolution will be danced, sang, dreamt, recorded, uploaded, downloaded, shared and enjoyed. No more words necessary ]
In response to JNUSU’s call for observing 2nd March as International Day of Protest and to demand justice for Rohith Vemula and the release of the then three arrested students, numerous organisations decided to gather outside Dadar station (E) and carry out a peaceful protest. Among them were All India Students’ Association (AISA), All India Students’ Federation (AISF), Students’ Federation of India (SFI), Democratic Youth Federation of India (DYFI), All India Youth Federation (AIYF), University Committee for Democracy and Equality (UCDE) and others. The protest was supposed to begin at 5pm. Continue reading Encounters With the State and Other Comedies: Asmit Pathare→
Freedom at midnight put some people in a spot – those Muslims who chose to stay back in India and did not opt for Pakistan. Pakistan was always conceived as a nation that would be created in areas where Muslims were in a majority in undivided India i.e., the north-western portion and a part of the eastern portion. It was difficult to visualize how all of India’s Muslims would be accommodated there because the reality was that Muslims were and are found in every nook and corner in this country. How then was Pakistan going to fulfill its purpose? It clearly could not. Recognizing this and recognizing the danger to those Muslims who could not go to the ‘promised land’, many Muslim leaders opposed the creation of Pakistan. Muslims against Partition by Shamsul Islam (Pharos Media, 2015) is their story. It details how such leaders were in effect betrayed after having striving unreservedly for a united India. Continue reading Betrayal at Midnight – Review of ‘Muslims against Partition’ : Guest Post by Karthik Venkatesh→
The dominant narrative around the recent JNU incident has been that the unwarranted police action and the concerted acts of violence, incitement and misinformation that followed are all part of a determined push by the saffron brigade. After love jihad and beef, the story has it, it is “sedition” and “Pakistani agent” this time—we are living in a state of undeclared emergency. A sense of disbelief and apocalyptic doom seem to underpin these sentiments, along with a nostalgic optimism for a quick return to harmony and normalcy. But such things have happened far too many times, and far too often for us to harbour such illusions. For what we are going through is in effect a recalibration of that normalcy.
To read political slogans literally is an absurdity. But in the hands of the present government, it is a calculated absurdity that reads “Bharat ki barbadi…” as armed conspiracy against the state. The variables are many—arrests, fake tweets, rampaging lawyers, patriotic house-owners and now, open calls for murder. But the calculus resolves itself into the same formula every time: national/anti-national.
At the outset, the opposition to the attack on the university campus seems to have coalesced around two points—first, maintaining a safe distance from the “anti-India” slogans raised at the meeting; and second, showing themselves as the real nationalists, standing against the saffron thugs in patriot’s disguise. Partly in response to a vicious media campaign, videos of “real nationalist” speeches at the protest venue are being posted on social media everyday. We are told at length about the “real” Indian behind the deshdrohi, his credentials, and how he wants his India to be. Things reached a disturbing pitch when spokespersons of the traditional Left went on record to express their displeasure at the real culprits not being caught. Without doubt, the saffron brigade cannot be allowed the prerogative of deciding what “the nation” means. But why do so from the flimsy ramparts of sedition? Continue reading Sedition is a Shade of Grey or, Bharat Mata’s Smothering Embrace: Ankur Tamuliphukan and Gaurav Rajkhowa→
Muslims were equated to “demons” and “descendants of Ravana”, and warned of a “final battle”, as the Sangh Parivar held a condolence meeting here for VHP worker Arun Mahaur, who was killed last week allegedly by some Muslim youths. Among those present on the dais were Union Minister of State, HRD, and BJP Agra MP Ram Shankar Katheria as well as the BJP’s Fatehpur Sikri MP Babu Lal, apart from other party local leaders, who joined in the threats to Muslims. Speaker after speaker urged Hindus to “corner Muslims and destroy the demons (rakshas)”, while declaring that “all preparations” had been made to effect “badla (revenge)” before the 13th-day death rituals for Mahaur.
What does someone do in the winter of one’s own life when you discover that the values you cherished, the principles for which you fought for have suddenly lost their meaning and the world before you is turning upside down ?
Perhaps you express your anguish to your near and dear ones or write a letter about the deteriorating situation around you in your favourite newspaper or as a last resort appeal to the custodians of the constitution that how you are ‘forced to hang your head in shame’.
आजकल दर रोज़ हमें बताया जा रहा है कि हम देश से प्रेम करें, राष्ट्र से भक्ति. बड़े परेशान हैं आज के शासक हमं जैसों की करतूतों से. जोश में आ कर कुछ भी बड़बड़ा देते हैं : कभी आज़ादी की बात करते हैं, कभी काशमीर की. कभी जातिवाद से छुटकारा चाहीए, तो कभी पूँजीवाद से. ऐसा लगता है हम न भक्ति जानते हैं, ना प्रेम. तो चलीए, भक्ति ओर प्यार, राष्ट्र ओर देश: इन चारों संज्ञाओं का विश्लेषण कीया जाए.
पहला प्रस्ताव: भक्ति में मिला हुआ है डर; प्यार के साथ चलती है रज़ामंदी.
प्यार मासूम नहीं होता. बच्चे प्यार ज़रूर करते हैं, पर प्यार बड़ों का खेल है. प्यार करना जोखिम भरा काम है दोस्त. ख़तरे की खाई है प्यार. क्योंकि डर लगता है कि जिससे हम प्यार करते हैं, वह हम से फ़क़त दोस्ती जताना चाहता है. “Let’s just be friends.”है इस वाक्य से बड़कर कोई अनर्थ? किसी नौजवान से पूछिए जिसने काँपते हाँथों से Valentine’s card दीया, ओर वापस मिला,”Thanks.” हँसी तो फँसी नहीं, हँसी तो भंग आशाओं की शिखंडी कलेजी में घुसी. पर होता है दोस्त. होता है. क़बूल करना पड़ता है. रो कर, हस कर, दोस्तों के साथ मदहोश शाम में पुरानी फ़िल्मों के गाने बेसुरी आवाज़ में रेंक कर, सुन कर, सुना कर. जब बैंड बजती है तो गाना गाओ दोस्त. गोली मार कर प्यार तो करवाया नहीं जा सकता. Continue reading क्या यही प्यार है? कहो, कहो ना…→
There has been a lot of talk about what exactly ‘Azadi’ (freedom) means, especially in the wake of Kanhaiya Kumar’s post release midnight speech at JNU on the 4th of March. So lets talk some more. No harm talking. If there is noise, there must also be a signal, somewhere.
Kanhaiya Kumar clarified in his electrifying, riveting speech that his evocation of Azadi was a call for freedom ‘in’ India, not a demand, or even an endorsement of a demand for freedom ‘from’ India.
This may come as a sigh of relief to some, – Kanhaiya , the man of the moment, proves his ‘good’ patriotic credentials, leading to an airing of the by now familiar ‘good nationalist vs. bad nationalist’ trope. And everyone on television loves a nationalist, some love a good nationalist even more.
[ P.S. : Since writing this last night, a more careful reading of the bail order has suggested to me that the actual terms of bail are not so bad after all. Bail is in fact granted, as far as I can see, fairly unconditionally. Kanhaiya is not asked, for instance, to step down from his position in the students’ union, nor are restrictions placed on his movement and activity. So in technically legal sense, the bail provisions need not be interpreted in a tightly restricted manner. The egregious political hortations, the references to infection, antibiotics, amputation and gangrene, which are over and above the legal instructions, are indeed terrible, but operationally, they have no executive authority backing them.]
But to say just that the text of the bail order is what shaped Kanhaiya’s midnight speech would be ungenerous, and miserly, especially in response to the palpably real passion that someone like Kanhaiya has for a better world, and for a better future for the country he lives and believes in. I have no doubt about the fact that coming as he does from the most moderate section of the Indian Left (the CPI – well known for their long term affection for the ‘national bourgeoisie’ despite the national bourgeouisie’s long term indifference/indulgence towards them), Kanhaiya is a genuine populist nationalist patriot [I have corrected ‘nationalist’ to ‘patriot’ here in response to the criticism and suggestion held out by Virat Mehta’s comment – see below in the comments section] and a democrat moulded as he says, equally by Bhagat Singh and Dr. Ambedkar. There is a lot to admire in that vision, even in partial disagreement. And while some may not necessarily share his nationalism, this does not mean that one has to treat it with contempt either. I certainly don’t.
Salute! Jai Bhim! Laal salam! We will win this war against sedition! March 3rd, International Sex Workers Rights Day, Zindabad!
We write from the sex worker’s rights movement to hail your struggle and to add to the discourse you have sparked. We would like to discuss why using the term sex worker in the alleged pamphlet in JNU on Mahishasura Martydom Day is a concept fraught with the Whore Stigma. The use of the politically correct sex worker instead of the commonly used `prostitute’ does not take away from the fact that it is used to depict an insalubrious deed. The use of this term has only led to more misunderstandings of the term itself.
Sex worker is the term used by the sex worker’s rights movement in order to claim dignity to the work adults do consensually by providing sexual services for money. The sex workers use this term to give dignity to those that exchange sexual services for money but the use here is to supposedly strip the `goddess’ in this instance, of any dignity. The term since then has taken a life of its own. From a politically correct term it is now being used to describe anti-nationals, anti-goddesses even anti- patriarchy! But the thinly veiled contempt for the sex worker is huge in every utterance, from the Hindu Goddess Durga to the `anti-national’ women students in JNU.Continue reading Sex workers demand Azadi from ‘Goddess’ Durga: Veshya Anyay Mutki Parishad, Muskan and Sangram→
A petition, signed by 132 “academics” asking Rohan Murty and Narayan Murthy to dismiss Prof Sheldon Pollock from his role as Editor of the Murty Classical Library Series, is receiving attention that the signatories did not anticipate. I put the word “academics” in quotes because the commitment of the signatories to an academic evaluation of Sheldon Pollock’s intellectual leadership is nowhere in evidence, since a quotation from Pollock was changed mid-way through the signature campaign. Nor does it seem as if the signatories have ever held any one of the hot- pink, beautifully produced volumes in their hands, where as much attention has been paid to looks and fonts, as to the quality of translations.
Had they done so, they too would have appreciated the significance of this effort, in bringing to the wider reading public the oceans of literary texts and traditions, in a mind-boggling array of languages, from a period covering two and a half millenia. The individual translators and editors are among the best in the field. Thanks to this series, so many more Indians and others will learn of the sheer beauty and anguish of Punna, a Therigatha poet (translated from Pali, 3rd century BCE). People of the south will hear the voice of Bulle Shah, translated from Punjabi, and those from other parts of India will read Allasani Peddanna, translated from Telugu. True we will miss the mellifluous chanting, or the energetic sounds of performance: for now, we will have to make do with the books on hand. Continue reading A historian’s response to the petition against Sheldon Pollock: Janaki Nair→
For the third time within a span of two weeks since the middle of February, thousands of people came out on the streets of Delhi to express their solidarity with the detained students of JNU (Kanhaiya Kumar, Umar Khalid and Anirban) and to voice their anger with the venal Modi regime.
Protest demonstrations (at least in northern India) tend to have something of the monotonous in them, the same cadence, the same rhythm and the same wailing, complaining tone. They tend to have an air of events staged by the defeated, for the defeated. But if we take the last three big protests in the city, and the many gatherings in JNU in the last two weeks or so, as any indicator of what the pulse of our time is, we will have to agree that there has been a qualitative transformation in the language, vocabulary and affect of protests. This afternoon, like the afternoon of the 18th (the first big JNU solidarity march), and of the 23rd of February (the Justice for Rohith Vemula March), was as much about the joy of togetherness and friendship as it was about rage and anger.
Submission by Concerned Teachers and Academics before the Roopanwal Judicial Commission at Hyderabad
(The Roopanwal Commission came to Hyderabad on 23-25th February to enquire into the facts and circumstances leading to the suicide of Dalit research scholar Rohith Vemula. The mandate of the Commission was to review the functioning of existing grievance redressal mechanisms in the university. Concerned with the absence of in-house redressal mechanisms for marginalized students, a joint submission was made by 88 concerned teachers drawn from the state and central universities in Hyderabad. The Submission sought for a rigorous implementation of the 2012 UGC Regulation as well as the setting up a Special Commission to review the major punishments passed by Universities in the case of marginalized students.)
The suicide of Dalit research scholar Rohith Vemula in Hyderabad Central University has brought to the fore the issue of caste discrimination in higher educational institutions. We believe that the suicide is only the tip of the iceberg of many problems that students from Dalit and other marginalized groups are experiencing. University administrations have generally attributed these deaths to personal psychology instead of initiating broad systemic and attitudinal reforms to prevent such suicides.
In 2012, in the wake of series of suicides by marginalized students in higher educational institutions, the University Grants Commission formulated two Regulations to ensure social equity and set in place grievance redressal mechanisms. In 2013, Andhra Pradesh High Court took suomoto notice of the student suicides in Andhra Pradesh in PIL No 106/2013 and issued several directives to the Universities to prevent the recurrence of suicides. However, neither the UGC Regulations of 2012 nor the Court directives have been implemented by the Universities. Continue reading Submission Before Inquiry Commission by Concerned Teachers and Scientists, Univ of Hyderabad→
Kafila posted a set of solidarity statements recently in support of the students, faculty and autonomy of JNU. We are posting another set, received from the following organisations:
First-Decade JNU Graduates and Other Graduates – 548 signatories.
Faculty, Staff and Students at the Indian Institute of Management, Bangalore.
California Students and Faculty. California, U.S.
Current Fellows of the Jawaharlal Nehru Institute of Advanced Study, JNU, Delhi.
Colorado College, Colorado, U.S.
Faculty at DePaul University, Chicago, U.S.
Faculty, Students and Staff, Brown University, Rhode Island School of Design (RISD) and University of Rhode Island, Providence, U.S.
McGill and Concordia Universities, Canada.
Canadian Academics from Various Universities.
Please click on Read More below for the statements and signatories:
लोकसभा में स्मृति ईरानी जी की सफाई उर्फ़ भाषण बहुत भावुक, मनोरंजक और प्रभावशाली था। लोग उन्हें ‘आयरन लेडी’ का खिताब दे रहे हैं- यह उनके तर्क के लिए या उनके तेवर के लिए, या फिर उनके यह कहने के लिए की वो अपना सर काट के मायावती जी के चरणों में रख देंगी, पता लगाना थोड़ा मुश्किल है । सोचा था स्मृति जी कुछ सवालों का जवाब देंगी पर असल में मिली एक लम्बी, मेलोड्रामाटिक सफाई जिससे उन्होंने अपनी सरकार की सारी गलतियों पे पर्दा डाल दिया।ऐसी स्तिथि में हम मजबूर हो गए हैं की स्मृति जी से जो सवाल पूछे जाएँ वो तथ्य-सम्बंधित होने के साथ साथ अति भावनात्मक भी हों।
स्मृति जी के अभिनय के सारे सालों का अनुभव उनके भाषण में साफ़ दिखाए दिया। लोकसभा में स्मृति जी के हाव भाव से आक्रोश टपक रहा था पर क्या उन्हें इतना क्रोधित होने का हक़ है? स्मृति जी का यह मानना है की उनके ऊपर काफी बेबुनियादी आरोप लगे हैं, पर यह मामला स्मृति ईरानी जी के बारे में नहीं है, यह मामला उन मासूम छात्रों के बारे में है जिनकी ज़िन्दगी को उन्होंने दांव पर लगा दिया है। आखिर उन ‘बच्चों’ का क्या जिनके ऊपर उन्होंने और उनकी सरकार ने पिछले कुछ दिनों में अनगिनत आरोप लगाये हैं? स्मृति ईरानी जी तो मंत्री हैं, अगर आरोप लगे भी, तो उनकी ज़िन्दगी बर्बाद नहीं होगी, पर जिस क्रूरता से सरकार और मीडिया ने छात्रों का चरित्र-हनन किया, वह कभी भी इससे उभर नहीं पाएंगे। कन्हैया, उमर और अनिर्बान न ही मंत्री हैं जिनके पास कोई राजनैतिक सहारा है और न ही उनके परिवार इतने धनी हैं की वह अपना जीवन, अपनी इज़्ज़त पुननिर्मित कर पाएं। स्मृति जी, आप तो सिर्फ अपने बारे में सोच रही थीं की आप पर और आपकी परफॉरमेंस पर क्या क्या सवाल उठाये गए, क्या आपने एक बार भी सोचा की इन छात्रों के पास आगे ज़िन्दगी में सफाई देने का कोई मौका नहीं होगा? क्या आपने, माँ होने के नाते, यह सोचा की यह छात्र अब कभी भी साधारण जीवन नहीं जी पाएंगे?
Triggered by the recent events at JNU, it is inspiring that the Left and genuine liberal voices in India are standing up to the Hindutva fascist onslaught. However, I find it very disappointing that the current Left leadership and some left intellectuals and sympathisers (especially belonging to the CPI and CPM) are succumbing to the pressure of chauvinist Indian nationalism. One would be shirking one’s responsibility if one were not to criticise that misguided and seemingly scared Left for its pitiable practice of for ever chanting mantra of ‘unity and integrity of the country’ in a self-defeating game of competitive Indian nationalism. The Left is beating its breast and going to the town chanting that we are ‘desh bhagats’ in a foolish retaliation against Sanghi’s charges of left being desh dirohi. Tomorrow, the Sanghis will say that you are ‘Ram dirohi’ when you oppose the building of the Ram Mandir. Would you then start saying: we are Ram Bhatkas? Let us not succumb to Sanghi’s brow beating tactics. Let us openly proclaim that India is not one nation but a historically determined territorial space of many nations, nationalities and emerging/potential nations and nationalities. As capitalism expands in India and the regional diversity of India flowers further, new voices of national self-determination would start becoming more articulated.
KAFILA - COLLECTIVE EXPLORATIONS SINCE 2006 