Category Archives: Theory

Bad ideas, Government, Right watch, Theory, Violence/Conflict

गांधी से नफरत, गोडसे से प्यार

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 देश विभाजन के काफी पहले ही गांधीजी को मारने की साजिश रची गई थी।

( Photo by Mondadori Portfolio via Getty Images,  Courtesy – blogs.timesofindia.indiatimes.com

हिन्दू महासभा ने 15 नवंबर को बलिदान दिवस मनाने का फैसला किया है। इस दिन महात्मा गांधी के हत्यारे नाथूराम गोडसे को फांसी हुई थी। पिछले साल हिन्दू महासभा ने देश भर में नाथूराम गोडसे के मंदिरों का निर्माण करने का ऐलान किया था। काफी हो-हल्ला मचने के बाद यह अभियान रुक गया। इस बार केंद्र सरकार हिन्दू महासभा के प्रति क्या रुख अख्तियार करती है, यह देखना दिलचस्प रहेगा। महात्मा गांधी की हत्या को लेकर एक बात अक्सर कही जाती है कि नाथूराम गोडसे गांधीजी से नाराज था, क्योंकि गांधीजी ने देश का बंटवारा होने दिया और वह पाकिस्तान को पचपन करोड़ रुपये देने की बात किया करते थे।                                                                                                                                              

दरअसल इन दो तथ्यों की आड़ में उस लंबी साजिश पर पर्दा डाला जाता है जो हिन्दूवादी संगठनों ने रची थी। सचाई यह है कि गांधीजी को मारने की कोशिशें विभाजन के काफी पहले से शुरू हो गई थीं। आखिरी ‘सफल’ कोशिश के पहले उन पर चार बार हमले के प्रयास किए गए। चुन्नी भाई वैद्य जैसे सर्वोदयी के मुताबिक हिन्दूवादी संगठनों ने कुल छह बार उन्हें मारने की कोशिश की, जब न पाकिस्तान अस्तित्व में था और न ही पचपन करोड़ का मसला आया था। पिछले दिनों गांधीजी की हत्या पर ‘बियॉन्ड डाउट: ए डॉशियर ऑन गांधीज असेसिनेशन’ नाम से लेखों का संकलन (संपादन: तीस्ता सीतलवाड) प्रकाशित हुआ है, जो इस मामले की कई पर्ते खोलता है। Continue reading गांधी से नफरत, गोडसे से प्यार →

Culture, Politics, Theory

The Indian Unconscious : Ravi Sinha

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Guest Post by Ravi Sinha

There is yet another head on the political platter of the world’s largest democracy. This head is not metaphorical. It does not signify a disgraced leader or a government that has fallen. It is a literal head dripping with literal blood – battered with bricks that supported a leg-less bed. The bed belonged to one Muhammad Akhlaq who lived in a village called Basehara in Dadri, Uttar Pradesh, not too far from the national capital of India. The head too belonged to him.

It has been only a few days but this latest episode in the long-running Indian serial is already well-known to the world. On a late September night it was announced over the loudspeakers of the village temple that there was going to be beef on Akhlaq’s dinner plate. A mob hundreds-strong – some say thousands – gathered within no time. It attacked the family killing Akhlaq on the spot and badly injuring his son, Danish.

In the meantime, meat-loafs confiscated from the family fridge have been sent for forensic examination. The system of justice must check whether it actually was beef, although, as one commentator points out, “…mere possession of beef isn’t illegal in Uttar Pradesh.”[1] Shedding helpful light on feebly lit corners of the Hindu moral universe, a prominent Hindutva ideologue wrote in a national daily, “Lynching a person merely on suspicion is absolutely wrong, the antithesis of all that India stands for and all that Hinduism preaches.”[2] The lynch-mob should have waited till the forensic reports came.

A few suspects have been apprehended for the murder. This has made the village livid with anger. There are protestations that those arrested are innocent. Journalists have been attacked for making such a big thing out of a small matter and bringing a bad name to the village. Cameras have been broken and OB vans damaged. There is a pertinacious wall of angry women guarding the village against any further intrusion by outsiders who can neither understand the village mind nor the Indian culture.

It is not easy to understand the collective mind of an Indian village. Even learned anthropologists are of little help. Their ethnographic techniques of studying a form of life from its internal standpoint are particularly susceptible to the rationalizations of a complex cultural species. If anyone has a chance, it would, perhaps, be a villager who has stepped out – an Archimedean Point created out of the same cultural universe. Ravish Kumar, by now a near iconic journalist and anchor of a prominent Hindi news channel, stood out for this very reason.[3] His eyes could see the natural rhythm and the instinctual response of an Indian village in the immediate aftermath of a collective crime. Nearly everyone had disappeared from the village. Whoever could be found claimed that he was miles away at the time of the incident. The lynch-mob had materialized instantaneously out of thin air. It had as quickly melted away after the job was done. Everyone has now returned to defend the honor of the village and strategize about how to deal with the unwarranted intrusions of modernity including that of the law. Continue reading The Indian Unconscious : Ravi Sinha →

Bad ideas, Politics, Theory

Periyar – Brahminism’s Nightmare: Satya Sagar

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Guest Post By  SATYA SAGAR

Trust Markandeya Katju to rush in where angels fear to tread – casually disparaging the legacy of E.V.Ramaswamy Naicker or ‘Periyar’, founder of the Dravidian movement and arguably one of the greatest social reformers in modern India.

 According to former Justice Katju, in a recent post on his Facebook page, “Periyar ( E.V. Ramaswamy) was objectively a British agent, who preached caste hatred, particularly against Brahmins”

It is perhaps a fitting tribute to the revolutionary character of Periyar that, four decades after his death, he is still reviled by upper-caste Hindus of India,of both the Establishment and ‘anti-Establishment’ variety. And Markandeya Katju is not the only ‘secular, progressive’ intellectual  in this country to have such contempt for or very little knowledge of Periyar and his work. Continue reading Periyar – Brahminism’s Nightmare: Satya Sagar →

Bad ideas, Culture, Debates, Empire/ Imperialism, Excavation, Theory

Frontline’s Calculus of Caste: C. K. Raju

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Guest post by C. K. RAJU

[Frontline carried a historically ill-informed article on Indian calculus which also had mathematical and casteist errors. When the errors were pointed out, the magazine ignored it, contrary to journalistic ethics. Here is Prof Raju’s response to that article.]

Frontline (23 Jan 2015) published an excessively ill-informed article by Biman Nath on “Calculus & India”. The article suppressed the existence of my 500 page tome on Cultural Foundations of Mathematics: the Nature of Mathematical Proof and the Transmission of Calculus from India to Europe in the 16th c. (Pearson Longman, 2007). This suppression was deliberate, for Nath and Frontline ignored it even after it was pointed out to them. They also refused to correct serious mathematical and casteist errors in the article. That is contrary to journalistic ethics. To understand my response, some background is needed.

According to my above book and various related articles, the calculus developed in India and was transmitted to Europe. The second part of the story is lesser known. As often happens with imported knowledge, calculus was misunderstood in Europe. Later that inferior misunderstanding was given back to India through colonial education, and continues to be taught to this day just by declaring it as “superior”. That claim of superiority was never cross-checked to see if it is any different from the other flimsy claims of superiority earlier made by the West, for centuries, for example the racist claim that white-skinned people are “superior”. Continue reading Frontline’s Calculus of Caste: C. K. Raju →

Debates, Left watch, Theory

An Interview on the Continuing Relevance of Marx

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The following is an interview with PRADIP BAKSI, an independent Marx scholar based in Kolkata. He has translated and edited some of the notes and manuscripts of Karl Marx on mathematics and on the history of land relations in India. He has also written on Marx’s study of some of the natural sciences and technologies of his time. The interview was conducted by SANKAR RAY, a senior journalist based in Kolkata.

Sankar Ray [SR]: What are your views on the relevance of Marx for India today, in the context of the financial crisis continuing since 2008, a certain renewal of interest in Marx’s Capital and, of late in Piketty’s Capital for the 21st Century?

Pradip Baksi [PB]: Despite the echo of the title of Marx’s famous book in the title of Piketty’s bestseller, the latter is an exercise within one of the currently fashionable strands of Marx-innocent political economy. In contrast Marx’s Capital is a part of an unfinished and incomplete program of critique of political economy, proposing a continuous reconstruction of it as a science.

While marshalling a very large and interesting dataset on growing inequality within contemporary capitalism, Piketty proposes to make that inequality bearable through taxation within future capitalism, and thereby holds a brief for that very capitalism. Marx, it is true, left his critique of political economy incomplete and unfinished, but he never held any brief for capitalism.

The ongoing financial crisis has triggered some interest in these two books in some quarters. This financial crisis and this interest may or may not last long. I do not wish to speculate about that. The questions of relevance or otherwise of Marx for India, and for the rest of the world, however, are questions of a different order. Continue reading An Interview on the Continuing Relevance of Marx →

Capitalism, Debates, Movements, Theory

Whither Social Movements? Exploring the Problematic and Action Strategy: Soumitra Ghosh

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Guest post by SOUMITRA GHOSH

The context

One of the biggest and most visible problems plaguing the anti-capitalist social movements of today is the statist framework which conditions, shapes and governs their thoughts and actions. Thus the political praxis which should ideally be moored in a post-capitalist (hence post-state) vision of society, is seldom reached, and the movements are stuck in the morass of extremely limited actions informed by their purely normative and emotive thoughts about how the present society should function. The war-cry of justice is aired, millions take to the street demanding it, yet this ‘justice’ is rarely explained in terms of the real and the grounded. It is taken for granted that the state will be transformed from its overtly pro-capital avatar to a more radical one by this means or another because the movements want it to change: what is forgotten is that history has seen hundreds of experiments with such ‘changed’ states—each one of which failed in the long run, and led to a more coercive rule of capital.

Also, today’s social movements are non-violent and democratic, which in reality means that they prefer working within the framework of parliamentary democracy, and where that is absent, fight for it. Once again, the history of the institution of parliamentary democracy is forgotten: willy-nilly, it’s ignored that historically—more so going by today’s neo-liberal situation—such democracy is intrinsically linked with capitalist production systems and the hegemony of capital in both our societies and polities. Continue reading Whither Social Movements? Exploring the Problematic and Action Strategy: Soumitra Ghosh →

Bad ideas, Debates, Education, Government, Identities, Images, Mirror Worlds, Theory

Partha Chatterjee on Partha Chatterjee – An Interview with an Impostor: Partha Chatterjee

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Partha Chatterjee (a)
Partha Chatterjee (b)

Guest Post by PARTHA CHATTERJEE

Continue reading Partha Chatterjee on Partha Chatterjee – An Interview with an Impostor: Partha Chatterjee →

Debates, Theory

Lessons from Scotland for South Asia: Satya Sagar

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Guest Post by Satya Sagar

Though ‘No’ finally trumped ‘Yes’ and the United Kingdom stayed ‘united’ the recent referendum for Scottish independence holds several important lessons for both votaries of separatism as well as national unity everywhere.

It also raises many questions, chief among them being, on a planet run by corporations and shaped by tsunami-like capital flows, do terms like national ‘independence’, ‘unity’ or ‘sovereignty’ have real meaning anymore? An even more fundamental question would be whether the nation-state, in its current form, has any future at all or not?

Coming to the lessons first, among the most obvious is the fact that it is possible to hold a referendum on independence peacefully, without a single shot being fired or spilling a single drop of blood.This has been hailed as a triumph of democracy and rightly so too.  How many countries around the world, which call themselves democracies, can muster the guts to allow a section of their citizens to exercise their right to self-determination through a simple vote? Continue reading Lessons from Scotland for South Asia: Satya Sagar →

Capitalism, Debates, Excavation, Theory

Ideas to Occupy Economics – A Note on Michal Kalecki: Pranjal Rawat

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Guest post by PRANJAL RAWAT

A revolution of sorts is on the cards for the students of economics amidst a great surge of international support for radical restructuring of the subject and its pedagogy. From the politically incorrect ‘Non-Autistic Economics’ movement to the Post-Crash Society in Manchester to the Jadavpur University Heterodox Economics Students’ Association (JUHESA) in Kolkata we see an underlying common theme. The narrowness of the neoclassical economics is being criticized. Take for instance what the preamble of JUHESA has to say about Neoclassical Economics, “Students have rightly found it appalling that a theory which could neither predict nor suggest remedies to the biggest recession in more than half a century, continues to be taught as the sole approach to economic analysis the whole world over.” This so-called revolution will remain just a source of media income and wash over without changing much, unless scholars of economics take it upon themselves to destroy the inertia and raise arms against the old order. Revolutions exists only in retrospect, the rest is all popular gossip. For that purpose, it would do well to draw strength from the life and work of Michal Kalecki (1899 – 1970), a post-keynesian economist, whose work has remained relevant for a period longer than it took for American economy to recover from the Great Depression only to crash in the Great Recession. Continue reading Ideas to Occupy Economics – A Note on Michal Kalecki: Pranjal Rawat →

Debates, Politics, Theory

Religion, Modernity and Politics – Some Reflections on ‘Secularism’

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I am grateful to Ravi Sinha for his post responding to the question of religion and politics that arises out of the brief exchange between Subhash Gatade and myself on Subhash’s post some time ago. Much has happened since the first draft of this response was written and with the advent of Narendra Modi as prime minister, ‘secularism’ too is back in public debate with renewed vigour.

Meanwhile, with Shiv Visvanathan entering the debate, flogging the long dead secularist horse, sections of the liberal and left intelligentsia seem to have gone into a tizzy. Shiv’s argument merely restates in 2014 what political analysts like Ashis Nandy had been saying at least since the mid-1980s and it does so without its nuance. The long and short of this argument is that secularism is the creed of a deracinated English-speaking, West-oriented elite which cares little about the beliefs and ways of thinking and being of the majority of their compatriots. (See also Visvanathan’s piece in Economic and Political Weekly, May 31, 2014, on ‘Narendra Modi’s Symbolic War’)

Somewhere between the two poles of the fast-dwindling tribe of the Leftist gung-ho secularist and the breast-beating liberal, the possibility of a serious debate dies a quiet death. The 1980s-1990s debate on secularism had raised all the important questions about secularism and its problematic practice that Shiv Visvanathan’s piece raises but which, it seems bypassed a whole generation of Leftists who either still seem to find it scandalous to relate to religion or are suddenly discovering their alienation or worse, the virtues of religiosity. Needless to say, such a rediscovery, in the face of political adversity is not likely to be anything more than instrumental use of religion.

The issues in 2014 invite us to revisit and indeed, go beyond what the earlier debate allowed for. Continue reading Religion, Modernity and Politics – Some Reflections on ‘Secularism’ →

Capitalism, Debates, Left watch, Movements, Politics, Theory

Capital, Growth and Molecular Socialism

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A slightly modified version of a talk delivered at the Conference on ‘Democracy, Socialism and Visions for the 21st Century’, 7-10 March, at Hyderabad 

Today we stand at a moment of history that is very different from the conjuncture at the turn of the 1980s and onset of the 1990s, which marked the collapse of actually existing socialism and the eventual victory of neo-liberalism. ‘Capital’ looked victorious and invincible and everything that was associated with socialism stood discredited. This is no longer the case today. The struggle for a new kind of left imagination, for a re-signification of the idea of socialism, is now evident in large parts of the world. The neo-liberal emperor has been revealed to have no clothes. Many neoliberals, incidentally, still live in the 1990s, sincere in their belief that History had come to an end at that moment. Simply because twentieth century socialism stood discredited, it was assumed that that meant the end of popular struggles and challenges to capital’s domination over the world. Today, two and a half decades after the collapse of socialism and the victory of neoliberalism, the latter stands challenged as perhaps, never before. 

The difficulty however, is that while the spirit of the Left animates struggles and movements, an actual programmatic vision is still not quite in sight.  The weight of dead generations still weighs like a nightmare on the brains of the living. Revolutionaries have long conceded defeat and accepted that capitalism is the only salvation and that they too must build capitalism wherever they are in power, even if rhetorically, they still hold on to the idea of transcending capitalism. The problem has little to do with the intentions of the revolutionaries; it is fundamentally a matter of a vision that is predicated upon the productivist and ‘progressist’ imagination of the past three centuries or more. In our contemporary everyday language, we could even call it the growth-fetishist vision – a vision that fails to differentiate between cancerous growth of capital on the social body, and the all round improvement in the lives of ordinary people. The fact that twentieth century socialists too remained captive to that vision is perhaps the reason they could not pose any serious challenge to capital.

Productivism and Progress

This productivist imagination was put in place over a few centuries through the conjunction of a range of new bodies of knowledge – moral philosophy, Lockean political theory and political economy – later economics. At one level, the twentieth century socialist imagination too partook of the fundamental assumptions that lay behind this modernist vision and sought to defeat capitalism on its own ground. That was an impossible task. It was impossible for it never radically questioned the fundamentals of the new capitalist creed, namely economics. Economics was and remains a discipline constituted by capital and ‘socialist economics’ is, strictly speaking, an oxymoron. For, apart from the ecological imperative, to which I will turn in a moment, the discipline was fundamentally hostile to all but bourgeois forms of property and production. Continue reading Capital, Growth and Molecular Socialism →

Culture, Debates, Language, Politics, Theory, Violence/Conflict

भगत सिंह और आज का नौजवान: अपूर्वानंद

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कभी कभी हर समाज में ऐसे क्षण  आते हैं जब उसे अपने अस्तित्व के तर्क की पड़ताल करनी पड़ती है. उस समय वह अपने किन बौद्धिक संसाधनों का प्रयोग करता है और किन स्रोतों से तर्क की सामग्री जुटाता है, यह  काफी महत्वपूर्ण है.क्या एक समाज के रूप में भारत के लिए अभी ऐसा ही कोई क्षण उपस्थित हो गया है? एक ऐसा तबका है जो भारत नामक किसी एक सामाजिक इकाई के बौद्धिक औचित्य को ही नहीं मानता. उसकी बात जाने दें.भारत अभी भी अनेकानेक लोगों के लिए एक यथार्थ है जिसकी अपनी भावनात्मक और बौद्धिक वैधता है.वे उसे बार-बार समझने और अपने लिए आयत्त करने की कोशिश करते हैं.इस क्रम में वे किनकी ओर  देखते हैं? Continue reading भगत सिंह और आज का नौजवान: अपूर्वानंद →

Capitalism, Debates, Government, Politics, Theory

Decolonization of the Mind

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Our modernity is incomplete, our secularism impure, our democracy immature, our development  arrested and our capitalism retarded: ask anyone trained in the social sciences, economics in particular, about what ails India today and you can be sure of getting one or all of these answers. And you can go on adding to the list of more and more things ‘we’ lack. We did not have ‘history’, we do not have social sciences – and of course, we do not have theory/ philosophy.

Everything, in other words, is about our ‘backwardness’ and our need to catch up with the West. And seen through the lens of social science, most of the world looks like this – living ‘inauthentic’ lives, always ever in the ‘waiting room of history’, to steal historian Dipesh Chakrabarty’s suggestive phrase.

In the world view of our state elites, this is actually a form of what one could call, paraphrasing Sigmund Freud, ‘Capital-Envy’. The ‘realization’ that ‘we do not have it’ can be a source of serious anxieties. That is what lies behind the current frenzied desire to ‘catch up’ with the West. And generations of feminist scholarship has challenged this unquestioned Freudian  assumption that the penis is the norm and not to have it, is Lack. Perhaps women do not want it? Freud never conceived of this as possible. Indeed in today’s world, there are many men who claim that they feel they are women trapped inside male bodies. Generations of scholarship has made us realize that the aura of that grand universal theory actually rested on the fact that it did not just describe the sexes; it produced the sexual norm itself.

The vision that propels our political elites and their parallel numbers who write in the media today, is something like that fantasy of Freud. The anxiety produced by this awareness of the ‘primordial Lack’, is what drives them today towards what has been the most violent phase of development in our entire history. Violent uprooting of populations from their land, often at gunpoint, coupled with the most ruthless plunder of our common resources by unscrupulous corporations – all this and more has been going on with the state elites looking on ‘benignly’. For they seem to know something ordinary mortals do not – that all this is but the necessary price to pay for becoming ‘modern’ like them. Continue reading Decolonization of the Mind →

Bad ideas, Theory

In Memory of a Puppy/ Ek Pillay Ki Yaad Mein

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puppy-modi Continue reading In Memory of a Puppy/ Ek Pillay Ki Yaad Mein →

Capitalism, Debates, Politics, Theory

End of Postcolonialism and the Challenge for ‘Non-European’ Thought

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A lively debate has been going on lately in Al Jazeera, following the question posed by Hamid Dabashi in an article provocatively titled “Can Non-Europeans Think“? Dabashi’s piece, published earlier in January this year was a response to an article by Santiago Zabala, Research Professor of Philosophy at the University of Barcelona. Zabala’s article, entitled “Slavoj Zizek and the Role of the Philosopher”, was actually on an entirely different issue, as will be evident from the title. Zabala attempts, in this article, to read in Zizek’s persona and oeuvre, the possible implications for the philosopher as such. He dwells on Zizek as a figure who is at once a philosopher and a public intellectual – a role not very easily available, according to him, to academic philosophers.

If most significant philosophers become points of reference within the philosophical community, he says, “few have managed to overcome its boundaries and become public intellectuals intensely engaged in our cultural and political life as did Hannah Arendt (with the Eichmann trial), Jean-Paul Sartre (in the protests of May 1968) and Michel Foucault (with the Iranian revolution).” Zabala explains this rare ability/ possibility by invoking Edward Said on the ‘outsider’ status of the intellectual and by underlining the direct engagement of the thought of such philosophers with contemporary events. He says:

These philosophers became public intellectuals not simply because of their original philosophical projects or the exceptional political events of their epochs, but rather because their thoughts were drawn by these events. But how can an intellectual respond to the events of his epoch in order to contribute in a productive manner?

In order to respond, as Edward Said once said, the intellectual has to be “an outsider, living in self-imposed exile, and on the margins of society”, that is, free from academic, religious and political establishments; otherwise, he or she will simply submit to the inevitability of events.

Read the full essay here at Critical Encounters.

Capitalism, Debates, Frontiers, Left watch, Politics, Theory

Partha Chatterjee on Subaltern Studies, Marxism and Vivek Chibber

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At the recent Historical Materialism conference held in Delhi from April 3-5, a panel was organized with great fanfare – an official panel by the HM editors – around Vivek Chibber’s new book Postcolonial Theory and the Spectre of Capital. This panel was billed to be a decisive refutation of Subaltern Studies and Postcolonial theory, not only by the chief  theorists and organizers of Historical Materialism but by many other Indians – most of whom in any case have little more than a religious faith in ‘Marxism’ and understand little of Marxism and its history.  There was glee all around and one came across the hurried announcement of a Centre for Marxist Studies that was to host further events around this book against the demon that Chibber had apparently slain. After all, Chibber  was backed by the likes of Slavoj Zizek, Robert Brenner and Noam Chomsky, all of whom  had  endorsed his book as the death knell to  Subaltern Studies and Postcolonial theory. The glee was to be short-lived.

On April 28, at the New York conference of Historical Materialism, the organizers made the mistake of inviting Partha Chatterjee (a representative of a spent force, already buried at the Delhi HM Conference!) to debate the new star on their horizon. The meticulous demolition of Chibber that followed, embarrassed even his most ardent supporters, who had hoped to see the redoubtable Partha vanquished in person. And Chhibber, let our marxist brethren note, is reduced to finally accepting that he is more inclined towards contract  theory than towards Marxism!

Partha, whose years of meticulous engagement with Marxism can hardly be taken on cavalierly by any upstart on the horizon, calmly tore Chibber’s claims to shreds. Many supporters of Chibber’s book have, in social media, glumly  described the 28 April event as a great setback to their cause…

Here is Partha in debate…

Bad ideas, Language, Politics, Right watch, Theory, Violence/Conflict

तार्किकता, भावुकता और फासिज्म

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 28 फरवरी को याद करने पर अब कहा जाने लगा है कि यह नकारात्मक स्मृति है और इंसानी फितरत के मुताबिक़ हमें आगे बढ़ना  चाहिए. हिन्दुओं को, खासकर गुजराती हिन्दुओं, यह नागवार गुजरता है कि उन्हें  बार-बार 28 फरवरी , 2002 की याद दिलाई जाए. आखिर गुजरात में 2002 के बाद पूरा अमन है और वह विकास के मार्ग पर एक दृढसंकल्प मुख्यमंत्री के नेतृत्व में संकल्पपूर्वक बढ़ा जा रहा है और वहां के मुसलमान भी अब कुछ और बात करना चाहते हैं.

दरअसल भुलाने और आगे बढ़ जाने की शुरुआत 2002 में ही हो गई थी. 28 फ़रवरी से राज्य-संरक्षण में शुरू हुए मुसलमानों के कत्लेआम ने भारत के उद्योगपतियों के एक हिस्से को भी झकझोर दिया था. लेकिन कुछ समय बाद ही पूंजीवाद के तर्क ने मानवीयता की कमजोरी पर विजय पा ली और उन्होने नाराज़ मुख्यमंत्री से क्षमायाचना करके गुजरात की प्रगति में उन्हें हिस्सा लेने की इजाजत माँग ली  थी. सार्वजनिक रूप से उन्हें गांधी और पटेल से तुलनीय बताया जाना अब अटपटा भी नहीं लगता, बल्कि उलट कर कहा जा सकता है कि गांधी और पटेल में  ऐसे कई गुण नहीं थे जो गुजरात के ह्रदय-सम्राट में पाए जाते हैं , इसलिए यह तुलना वस्तुतः इन दोनों के प्रति पक्षपात है. पूंजीवाद के मूल अंतर्राष्ट्रीय चरित्र ने अंततः युरोपियन यूनियन को अपनी मानवीय हिचक को किनारे करके गुजराती यथार्थ को कबूल करते हुए कारोबारी नज़रिया अपनाने को प्रेरित किया. यह संभव नहीं था कि आर्थिक निवेश के ठोस आकर्षक आमंत्रण को   न्याय के अमूर्त आग्रह  के चलते ठुकरा दिया जाए. Continue reading तार्किकता, भावुकता और फासिज्म →

Empire/ Imperialism, Identities, Mirror Worlds, Movements, Politics, Theory

Theories of Oppression and another Dialogue of Cultures: Ashis Nandy

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This is the text of the Ambedkar Memorial lecture delivered by ASHIS NANDY at the India International Centre on 14 April 2012, under the auspices of Ambedkar University, Delhi.

It was published in Economic and Political Weekly, July 28, 2010

Every generation likes to believe that it is living in momentous times, witnessing the death of one world and the birth of another, negotiating what pre-war Bengali writers used to grandly call yugasandhikshana, the moment when two epochs meet. This generation of Indians too believes that it is seeing such changes and even participating in them. Perhaps they are. However, I shall argue here that, along with transitions in society and politics to which they like to stand witness, there are transitions in cultures of knowledge and states of awareness of which they may be gloriously innocent. And they perhaps try to protect that innocence. The categories we deploy to construe our world images are parts of our innermost self and to disown them is to disown parts of ourselves and jeopardise our self-esteem. Even when we struggle to shed these categories, they survive like phantom limbs do in some amputees. Or perhaps they survive the way one of Freud’s three universal fantasies, the one about immortality, does. When you imagine yourself dead, you are still there, fully alive, looking at yourself as dead. Continue reading Theories of Oppression and another Dialogue of Cultures: Ashis Nandy →

Debates, Identities, Language, Theory

Corruption and Political Correctness: A Severe Case of Intellectual Laziness: Meera Ashar

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Guest post by MEERA ASHAR

Ashis Nandy has been called, rather, accused of being, many things—sociologist, historian, political theorist, public intellectual, philosopher, psychoanalyst, leftist, centrist, right wing, Dalit, Christian, Brahmanical, casteist (he describes himself, more poetically, as an intellectual street fighter and reason buster)—but ‘politically correct’ has never been one of them.

This time, Nandy’s political incorrectness has cost him more than before. As in the past, he has been attacked by politicians and the popular media for presenting his analysis of social phenomena—for doing his job well. The response of the Indian intelligentsia to Nandy’s threatened arrest by the right wing government of Gujarat in 2008 was markedly different from the response now. The difference this time, of course, is that Nandy has not offended the right people. He is seen to have betrayed the marginalized. This time, he has been unfashionably politically incorrect. The similarity between the two episodes is the ‘freedom of speech’ brigade, which has dutifully stood by Nandy. But I shall turn to them later.

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Identities, Politics, Theory

‘भारतीय विचारधारा’: मिथक से यथार्थ की ओर

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[An edited version of this review of Perry Anderson’s ‘Indian Ideology‘ (Three Essays Collective, October 2012) appeared in January edition of Samayantar]

the-indian-ideologyअपनी किताब‘ द जर्मन आइडिओलोजी’ (रचनाकाल 1845-46) मार्क्स एवं एंगेल्स इतिहास की अपने भौतिकवादी व्याख्या का निरूपण करते है। किताब की शुरूआत 19 वीं सदी के शुरूआत में जर्मनी के दार्शनिक जगत पर हावी हेगेल की आदर्शवादी परम्परा एवं उसके प्रस्तोताओं की तीखी आलोचना से होती है जिसमें यह दोनों युवा इन्कलाबी चेतना एवं अमूर्त विचारों पर फोकस करनेवाले और सामाजिक यथार्थ के उससे निःसृत होने की उनकी समझदारी पर जोरदार हमला बोलते हैं। इस ऐतिहासिक रचना से नामसादृश्य रखनेवाली पेरी एण्डरसन (थ्री एसेज़, 2012) की किताब ‘द इण्डियन आइडिओलोजी’ का फ़लक भले ही दर्शन नहीं है, मगर अपने वक्त़ के अग्रणी विचारकों द्वारा भारतीय राज्य एवं समाज की विवेचना की आलोचना के मामले में वह उतनी ही निर्मम दिखती है।

आज की तारीख में भारतीय राज्य एक स्थिर राजनीतिक जनतंत्र, एक सद्भावपूर्ण क्षेत्रीय एकता और एक सुसंगत धार्मिक पक्षपातविहीनता के मूल्यों को स्थापित करने का दावा करता है। उपनिवेशवादी गुलामी से लगभग एक ही समय मुक्त तीसरी दुनिया के तमाम अन्य मुल्कों की तुलना में – जहाँ अधिनायकवादी ताकतों ने लोकतांत्रिक प्रक्रियाओं एवं संस्थाओं को मज़बूत नहीं होने नहीं दिया है – विगत साठ साल से अधिक समय से यहां जारी संसदीय जनतंत्र के प्रयोग को लेकर वह आत्ममुग्ध भी दिखता है। इतना ही नहीं अक्सर यह भी देखने में आता है कि भारतीय समाज की विभिन्न गैरबराबरियों, जाति-जेण्डर-नस्ल आदि पर आधारित तमाम सोपानक्रमों के विभिन्न आलोचक भी भारतीय राज्य की  इस आत्मप्रस्तुति/आत्मप्रशंसा से सहमत हुए दिखते हैं। मगर यह बेचैन करने वाला सवाल नहीं पूछा जाता कि भारतीय राज्य के तमाम दावों एवं वास्तविक हकीकत के बीच कितना तारतम्य है ? अगर दावों एवं हकीकत के बीच अन्तराल दिखता है तो उसे हम परिस्थिति की नियति कह सकते हैं या उसकी जड़ें शासकों के आचरण में ढूंढ सकते हैं। Continue reading ‘भारतीय विचारधारा’: मिथक से यथार्थ की ओर →

Culture, Debates, Identities, Language, Left watch, Theory

Satyashodhak: Brahminical Manoeuvre: Madhuri M. Dixit

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Guest post by MADHURI M. DIXIT

G. P. Deshpande’s play Satyshodhak is currently being performed in Maharashtra and Delhi and has received positive reviews in print and electronic media1 .It is praised for portraying Jotiba Phule’s life and work, its relevance for dalit emancipatory politics and also for the participation of the Pune Municipal Corporation’s workers as actors. There is a mood of celebration and a congratulatory back patting tone in the appraisal of a supposedly qualitatively different production. In addition to that, the writer has claimed that the production means a ‘successful and meaningful experiment of political education’ 2 of the workers/actors who are dalits. However, the flaunted success of the play and claims about its political import are belied by a performance that offers a very brahmanised Phule. It is very interesting to see that the author claims ‘a meaningful experiment’ of political education of the workers by offering them a pro-upper caste version of Phule. The very choice of producing a play about Phule in 2012 after a shelf life of twenty years 3, the writer’s articulated positions regarding it and the knowledge of Phule delivered through it, involve, I suggest, an upper caste cultural politics embodied in the brahman friendly figure of Phule.

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