Oxford Book Store in Mumbai was visited by a cop about ten days ago, and offered a friendly caution to be “careful” about stocking books and CDs related to Pakistan, as the shop might be “targeted” after the recent terror strikes in Mumbai.
Trick question: The reason the cop dropped in was
a) to reassure the store that they would receive police protection in case such threats materialize
b) to pass on a message from Raj Thackeray
(Hint. Looks like there are two options, but there is only one)
A phone in poll today on CNN-IBN’s Face the Nation:
Should human rights take a back-seat in favour of tougher terror laws?
65% say Yes!
Thus speaketh the great Indian middle-class- Enough is enough!
Guest post by BALMURLI NATRAJAN, a member of the South Asia Solidarity Initiative (SASI)
The Battle of Mumbai did not begin on November 26, 2008. There was no clear beginning, regardless of what somnambulists who have just woken up, or saber-rattlers who have been sharpening their tools for a while, pronounce. Like all modern wars, it burst into public view over the internet, unannounced and in full-swing. Continue reading The Battle of Mumbai
Guest post by MONOBINA GUPTA
“The TV business is uglier than most things. It is normally perceived as some kind of a cruel and shallow money trench through the heart of the journalistic industry, along plastic hallway where thieves and pimps run free and good die like dogs, for no good reason.”
– Hunter Thompson in Generation of Swine
We, in the business of media, are running a trade in ‘faces;’ swapping ordinary ones for the attractive, distorting news coverage and not really giving a damn about it. But the craft of journalism was not always so warped. We made it so.
Continue reading Sandra Samuel, Faces and the ‘Nouveau’ Media – Monobina Gupta
You have said everything there is to say, and felt everything there is to feel. You have shouted angrily or reflected seriously or stated in the calm tone of conviction that terrorists are as authoritarian as the states they target, that terrorists have no religion, that terrorists are cowards who target soft civilian populations. You have despaired at the carnage wreaked on a city sick and tired of having to be “resilient”; of having faced one disaster after the other – from floods to targeted attacks on specific communities to bomb blasts – and “emerged with its spirit intact”. Your heart has clenched painfully at the inconsolable tears of baby Moshe; at the blood-spattered, newly motherless one-year old Viraj in an exhausted Head Constable Salunkhe’s arms, entrusted to him by his father, a utensil seller wounded by bullets at CST. You have gazed numbly at the image of Maharashtra ATS Chief Hemant Karkare’s young son with drawn countenance bearing the ritual paraphernalia of his father’s cremation ceremonies. Despite yourself you felt a sudden glimmer of hope steal into you at the stony dignity in Kavita Karkare’s dry-eyed grief at her husband’s funeral, at her steadfast bindi and her coloured sari. You have hated yourself for being relieved that those you know in that poor torn city are safe, when hundreds you did not know were not.
In fear and foreboding the feeling has overcome you – “What lies ahead of us now?”
But after all of that, after all of the sorrow and the grieving, in the midst of absolute despair, when you start to think again – STOP. Continue reading Mumbai terror, the revolt of the elites and Life itself
Last week’s terror attacks on Bombay/Mumbai, for which there can be no justification whatsoever, have targetted railway stations, restaurants, hospitals, places of worship, streets and hotels. These are the places in which people gather. where the anonymous flux of urban life finds refuge and sustenance on an everyday basis. By attacking such sites, the tactics of the recent terror attack (like all its predecessors) echo the tropes of conventional warfare as it developed in the twentieth century. These tactics valued the objective of the escalation of terror and panic amongst civilians higher than they viewed the neutralization of strictly military or strategic targets. In a war without end, (which is one way of looking at the twentieth century and its legacy) panic is the key weapon and the most important objective.
Continue reading Thinking Through the Debris of Terror: After Bombay
There is a terrifying equality of the dead in Mumbai last week. The provisional list of 169 dead carried in various papers has people from every faith (Hindu, Muslim, Christian, Jewish), and from all over the world, bourgeois and proletarian. It’s a chilling archive of dead souls, many without a name.
JJ HOSPITAL
1. Hemant Karkare (Police)
2. Ashokrao Kamthe (Police)
3. Tukaram Ombale (Police) Continue reading Equality of dead Souls
Gnani Sankaran is a noted Tamil writer who lives in Chennai.
Watching at least four English news channels surfing from one to another during the last 60 hours of terror strike made me feel a terror of another kind. The terror of assaulting one’s mind and sensitivity with cameras, sound bites and non-stop blabbers. All these channels have been trying to manufacture my consent for a big lie called – Hotel Taj the icon of India.
NOTES ON THE THEORY OF IDEOLOGY
It is highly instructive to go through the range of comments that some of our recent posts on terrorism and violence have elicited. Apart from some of the more mindless ones, there have also been some that raise supposedly substantive questions but in a manner that presupposes the answers. The very manner of raising the ‘questions’ is such that any answer but the one contained in the ‘question’ is bound to bring forth a volley of charges to which the comments themselves stand witness.
There is such a thing as an exhaustion of witnessing. Glued to the television for long snatches of time over the last forty eight hours, while I watched gun battles and firestorms in Bombay, the first thing that i found failing was reason, the second thing that failed was speech, the third thing that failed was the capacity to do anything meaninful in the face of such disproportionate horror. I did nothing. I was parched, I drank a lot of tea, and water. I nursed insomnia to fitful, erratic snatches of sleep, populated by lucid dreams that smelt of cordite.
Continue reading ‘Don’t Hold My Hand Longer Than You Need To’
What is happening? The Taj is burning, gunmen are shooting, the police is storming, the Oberoi is burning, the army is descending, people are running; bleeding; dying. Barkha Dutt is talking, Rajdeep Sardesai is talking, Srinivasan Jain is talking, Vilas Rao Deshmukh is talking, L.K Advani is talking, Manmohan Singh is talking, Vikram Chandra is talking, an eye-witness is talking, the army chief is talking, the naval chief is talking, an ex-hostage is talking, the terrorist is talking, Javed Jaffery is talking, Arnab Goswami is talking, is anyone even listening, is everyone listening—But what is happening?
The madness of what has happened in Bombay leaves us speechless, even as the media din around evacuates words from their meaning.
So it only appropriate that we borrow words to remind us, in the midst of death, what it means to live. Continue reading Words After Violence
In the last one year, I have often found myself going back to a conversation I had had with a Maoist ideologue. As it happened, it was he who started interrogating me about my stand on violence. ‘So, you have become a Gandhian?’ he demanded. I must confess I was a bit taken aback, not quite able to figure out the context of this poser. ‘What do you mean by Gandhian’, I kind of mumbled. Pat came his reply: ‘Well you have been making some noises lately about Maoist violence, haven’t you?’ Suddenly it all became clear. Through this ridicule, he was trying to appeal to that part of me that still remained marxist – presumably now buried in some remote past – and to resurrect it against my ostensible ‘non-marxist’, ‘liberal’ present (for which ‘Gandhian’ was some kind of a short hand code). I found myself at a loss of words. Does a criticism of the mindless and nihilistic violence of the Maoists make one a Gandhian? Is there no space left between these two polar positions? The conversation did not go very far that day but has kept coming back to me ever since.
The Express Story today on the detention and torture of 6 Muslim men/boys in the wake of the Hyderabad blasts makes for chilling, terrifying reading. Amongst over 70 Muslim men who were arrested by the Hyderabad police, they detail custodial abuse and torture which ranges from stripping, to severe beatings on the hands and soles of their feet, to electrical shocks administered to genitalia. With characteristic insouciance and perversity the government has announced a ‘healing touch’ compensation of Rs 30,000 to each victim of the police’s tactile ministrations.
The Juhu Versova beach is divided into two sections, guarded by two stray dogs and the bare dirty arses of bhaiyyas who step off their kholis to shit straight into the sea. The other side of the invisible divide is reserved for the civil society which comes to walk, exercise and meditate in the morning. Including well off bhaiyyas like ourselves.
Returning from the beach when I accosted the panwalla by calling him bhaiyya, three bystanders gave me a sharp look. I figured they were marathi manoos. Leaving the shop I tried to inject some pathos by saying that it has become so dangerous to call anyone bhaiyya these days. They did smile, all of them. But I detected a gleam of satisfaction in their expression.
David Harvey published his piece Right to the City in the New Left Review Issue of September-October 2008. Briefly, he describes the capitalist process and how the city has been the space for investing surplus capital. Specifically, this is done through the constant construction boom, be it housing or infrastructure creation. Harvey is suggesting that the global crises which has affected cities across the world (also because these cities were deeply implicated in the conditions that produced the crisis) is now offering an opportunity for the marginalized “classes” of the world to come together and take control of the “surpluses” which are generated at the expense of the cities. He proposes that if the marginalized people across the world were to unite, they could probably demand a human right to the city which goes beyond merely accessing individual urban resources. The right to the city involves re-creating ourselves in the process of re-creating our cities, in consonance with the higher values of equality and social justice. Continue reading Right to the City? Rethinking Urbanization, Urban Restructuring, Change and How the City is Accessed Physically and Symbolically …
Make no mistake — this is not my assessment. I’ve just borrowed it from our Chief Minister, the redoubtable V.S. Achuthananadan, the foremost of (official) revolutionaries in Kerala, whose memories of struggle stretch back right up to the workers’ uprising of the 1940s in south Kerala, the Punnapra-Vayalar, celebrated in communist myth and legend. In September this year it appeared as if the CPM was ready to negotiate with the protestors, but nothing has really moved. The latter have hung firm in their resolve, it requires a rather strange imagination to read that as evidence for ‘peace and prosperity’ at Chengara. The Congress has now emerged, after much slumber, with support for the struggle, and V.M. Sudheeran, one of the most popular and respected leaders of the Congress, has sharply condemned the CM’s statement (below).
Continue reading Welcome to Kerala’s Haven of Ease and Vice — Chengara
Watching the world tumble down around us, the holy markets especially, what has amused and angered is the way in which the media refuses to let go of its Sunny Disposition on Life, the Universe and Everything. This would be pathetic if it wasn’t so rampant. The Times of India has plumped up its Delhi Times this weekend to ten pages filled with exhortations to shop and full-page ads on shiny commodities. Its spectacularly vacuous Sunday Times is bursting with stories about celebrities valiantly keeping up the Diwali spirit, and thumbing their noses at the looming depression by buying more Louis Vuitton bags.
(This is a guest post. It was also published in Hindustan Times, October 2, 2008)
Tagore’s short tale Kabuliwallah concludes right in the middle of autumn—saratkaal. Mini’s marriage takes place during the puja holidays, and Rahman’s own Parbati awaits her father’s return in her distant mountain home. Even as Mini prepares to initiate her journey to her in-laws, Rahman, having been released from his own figurative abode-of-the-in-laws, the jail, seeks home afresh in his “… mountains, the glens, and the forests of his distant home, with his cottage in its setting, and the free and independent life of far-away wilds.” Uma’s arche story is reinvented by Tagore and a secret bond is established between two fathers. But such weaving of the puranic akhyan as a homecoming narrative is realized, or used to be realized shall we say, at a different order where home is also a matter of participating in a certain generous spirit during the pujas. The essence of Kabuliwallah lies in basking in such an aura of human generosity. So, the fundamental question to me is whether such a spirit can be glimpsed during the pujas even today without being overly sentimental about it.
Continue reading Durga Puja as a Homecoming Metaphor – Prasanta Chakravarty
Akbar Shah Saani (the second) ruled over a rapidly disintegrating empire between 1806 to 1837. It was during his time that the East India Company dispensed with even the fig leaf of ruling in the name of the Mughal Monarch and removed his name from the Persian texts that appeared on the coins struck by the company in the areas under their control.
Bahadur Shah Zafar who succeeded him was not Akbar Shah Saani’s choice as his successor, Akbar Shah was, in fact, under great pressure by one of his queens, Mumtaz Begum to declare her son Mirza Jahangir as the successor. Akbar Shah would have probably accepted this demand but Mirza Jahangir had fallen foul of the British and they will have none of this.
The Phool Walon Ki Sair or Sair-e-gul-Faroshan that is celebrated with much fanfare and official patronage had its beginning in a fracas between Mirza Jahangir and Sir Archibald Seton, the then British resident at Delhi. According to contemporary records of the event, Mirza Jahangir was extremely resentful of the manner in which the British threw their weight around the Red Fort and violated all customs and traditions. He was a strong man, moved around with a band of his followers and kept getting into arguments with the Goras. Continue reading Phool Walon Ki Sair
KAFILA - COLLECTIVE EXPLORATIONS SINCE 2006 