Guest post by PRAVEEN VERMA
Dangal literally means the Indian style wrestling competition for male pahalwans (wrestlers). Dangal has been an important form of entertainment for ages, especially in rural (north and west) India. Dangals act in many ways. It works to settle the personal score between different Akharas and pahalwans. It’s a place where honour, reputation and social status are on stakes and personal and political rivalries are fought out, or settled. For example, one of the most important dangals used to happen every Sunday at Eidgahi Maidan, Jama Masjid in Delhi, till very recently. Itwari dangal, as it was fondly called, was the place where pahalwan like Gama, Imam Baksh, Chandgiram used to come and show their talent in front of thousands of wrestling lovers. I remember whenever I used to come to Delhi, I always wanted to win the bout at Eidgahi Maidan, as it meant a lot to win at Eidgahi maidan rather than any other place!
As it was strictly meant for male pahalwans, women were not even allowed to watch them fighting, let alone participating. Something similar to Khap Panchayats, where women still are not welcome. Women are the fairly latecomers in wrestling arena and yet not so welcome. In this context to make a film on the emergence and development of women wrestling in India itself is a fascinating idea.
Dangal, the movie is based on a true story of Mahavir and his firebrand daughters and their ‘quietly’ active mother. It is an important movie to watch for many reasons. Firstly, it portrays a father who wanted his daughters to pursue something (wrestling) which was un-imaginable in those days. It reveals what it took for the first generation of women wrestlers to break those masculine stereotypes and depicts the overall impression of wrestling in the realm of sports culture in India. There are so many moments in the film to cheer about, to get goosebumps (at least I got many). Writing review is an unknown territory for me but there is a personal reason to taking to this venture of writing. The release of this film forced me to say something which, as a former wrestler for almost ten years, is still left with me. Read more…
Have the JNU students and faculty seriously considered taking legal action against the current Vice Chancellor? From every report that I have seen, all his actions in the recently concluded farcical Academic Council (AC) meeting seem to me to be instances of prima facie procedural violation. (Or am I incorrect in assuming this?)
From what I have heard, his conduct includes the deliberate misrepresentation of the minutes, pretending to consensual decisions where there were none, and disruptive and arrogant behavior towards Academic Council members. If this is indeed the case, could there not be strong legal grounds to ask for his removal on the grounds of his willful violation of institutional procedures and ethics? What do people with legal experience think of such a possibility? What do students and faculty think?
If recourse to legal action is not feasible or practical, what else can be done to remedy this situation? What kind of campaign can restore a semblance of sanity to JNU (and to universities, generally) that have been serially assaulted by university administrations acting at the behest of right-wing thugs.
It seems to me, that this man, Mamidala Jagadesh Kumar (the current JNU vice-chancellor) is acting like a criminal, and I think he should be treated as such from now on. Co-operating with his decisions, or even tacit acceptance of his manner of functioning, should now be seen as complicity with an agenda to destroy the university. Let us also not forget that this VC continues to protect those who assaulted Najeeb Ahmed before he disappeared from JNU. In the unfortunate possibility of anything untoward having happened to Najeeb Ahmed, this VC should be seen as being responsible. He creates the conditions of impunity that threaten the safety of each and every student. His decision to punish the students who protested yesterday with arbitrary and unjust suspension orders is exactly analogous to the authoritarian conduct of Podile Appa Rao, VC of HCU, that led to the tragic suicide of Rohith Vemula. The manner in which both Jagadesh Kumar and Appa Rao have acted suggests a pattern of the deliberate victimization of students on the basis of their caste identities. This only brings shame and disrepute to the institutions headed by them.
In my considered view, (and please view this only as a suggestion) the time has come for Faculty and Students of JNU to come together (irrespective of their political positions and postures) to demand the unconditional removal of Mamidala Jagadesh Kumar from the vice-chancellorship of JNU and from the university itself. I think that all limits have now been crossed by his conduct. His declarations about what the AC decided should be treated as null and void (also because they are violative of the principles of social justice and democratic education), and the suspension orders against the students who were targeted must be revoked. I hope that the present JNUSU and JNUTA will not fail in their responsibility to conduct a coherent and militant campaign to reverse this situation. If they vacillate, or, are unable to offer a coherent, well worked out strategy, they too will be seen as responsible for the mess that JNU is in today.
I hope that every student (and here I mean ‘common students’ as well as student activists within and outside organizations) and every teacher at JNU is able to rise above the temptation of negativism and needless point-scoring at this juncture. Just as the JNUSU crucially must not see itself as immune to criticism, or fail to act with militant resolve and clarity, and in resonance with the concerns of students, (including of those outside the union) so too, those outside the union could help matters by not falling to the temptation of adopting ‘holier than thou’ postures that impede practical unity. Let there be solidarity in struggle, and the kind of criticality that aids , rather than impedes, solidarity.
This time, this opportunity, this moment of necessity for thoughtful, militant, intelligent unity of all students, teachers and all friends of the idea or a free and open university is too precious to lose at the altar of either posturing or prevarication.
Restore freedom to freedom square! Do not let a university turn into a ‘shakha’ of a poisoned tree! Eject Mamidala Jagadesh Kumar! Reject Podile Appa Rao! Bring back life to our universities !
Guest post by R. SRIVATSAN
Reflections on the many paradoxes of the demonetization process: the schizophrenia of the BJP, the desire of the well to do, the baffling sacrifice of the have nots, the faults and fault lines that propagate through our society in crisis.
Narendra Modi and Arun Jaitley, in their brilliant strategy to kill black money through the withdrawal of currency, show no basic understanding of what the term ‘black money’ signifies. Prabhat Patnaik has recently argued there is no such thing as black money – there is only a black economy. However, one aspect of the black economy is the refusal to pay taxes and instead hoard wealth in the form of currency that is not recorded in bank deposits. Another is the payment of bribes with untraceable currency to authorities and politicians who use their position of leverage as personal property on which they charge a rent for use. Both these uses of black money as corruption have a common lineage. In both cases, corruption is the failure of categories that were supposed to have been water-tight. A) “All income is taxable” B) “Public servants are true servants of the people”
But first, here is an attempt to shake our convictions that the refusal to pay taxes is a moral evil. To do so, let me take the example of a Hollywood film, Stranger than Fiction (2006). The plot of this film, which has a quite complex fantasy storyline, baits the viewer’s desire through the emerging love interest between an IRS auditor Harold Crick and his investigative target Ana Pascal, who runs a bakery. Ana is a conscientious objector against taxation. She argues that she openly defies taxation since she doesn’t support the hegemonic objectives of the USA which spends most of its revenue income on weapons of war and destruction. Ana is thus the beautiful and charming face of morally upright conscientious objection which masks the libertarian hatred for a state that taxes more than minimally. As Robert Nozick asserted long ago such taxation is seen as thievery, against the sacred right to private property. Ana’s position thus also masks the refusal to redistribute wealth through welfare. As a viewer, I found it extremely difficult to think of Ana as an evil person. She was the most charming free-spirit I had encountered on celluloid (well, on a TV screen) for a long time. The objective of this sub-plot of film criticism is to help the reader shed the ready moral judgement that not paying taxes is a universal crime and a sin against society, so that it becomes possible to examine exactly what the complex nature of the act that constitutes tax evasion is. Read more…
JNU VC sabotages democratic functioning of Academic Council to push through anti-social justice policies
First, here is the statement issued by 20 faculty members of the Academic Council today, about half the members present at the adjourned 142nd AC Meeting.
PRESS RELEASE BY MEMBERS OF THE JNU ACADEMIC COUNCIL
We, faculty members of the JNU Academic Council, are shocked and dismayed at the manner in which the Vice Chancellor has conducted the 142nd Academic Council meeting of December 23rd (adjourned to December 26th). This was a thinly attended meeting since it was held at short notice in the middle of the winter vacation, despite several requests for rescheduling.
The minutes of the previous (141st) Academic Council meeting that had been circulated contained many errors, misrepresentations, and falsities. Several of these had been pointed out by many members of the Academic Council, including in written representations to the Registrar.
Let’s begin with the usual: by ruing over Indian mainstream media’s overlooking of what could have been treated as more newsworthy. Today, that is, 16th of December, 2016 witnessed a bandh in southern Assam’s Barak valley protesting against the statement by the union minister of state for railways, Rajen Gohain that ‘Bengali…should be withdrawn from Barak valley as official language’ since ‘there cannot be two official languages’. And a simple, layman-like google-news search reveals that there are just three entries on the issue/event.
This piece is aimed not at joining the state Congress and the local SUCI(Socialist Unity Centre of India) cadres who are decrying comment by Gohain, the union minister and a senior BJP leader in Assam but rather at attempting a delineation of the ominous portents which it seems to have unleashed. And of course, to trace the genealogy of the statement.
First of all, a rather facile fact: Mr. Gohain’s observation that there cannot be two official languages clashes with article 345 of the Indian constitution which allows for the adoption of one or more official languages by any state of the Indian union. Article 347 also allows for respecting the desire of a significant section of a populace of a state for the usage of a language of their choice. A couple of months ago, while visiting Assam, I watched, or rather listened, on an Assamese news channel, a shrill voice issuing a caveat to its viewers, “…barak upatyakat asomiya bhasha nokoya hoiche”. ‘Assamese is no longer spoken in the Barak valley’. Anybody remotely familiar with the history of the region could have retorted back with the question, when was Assamese ever spoken in the region?
Remember the FYUP debacle? Remember (as repeatedly written about on Kafila as elsewhere) that it was the latest in a long series of badly-conceived, mindlessly-borrowed and forcibly-implemented ‘educational reforms’ that practically crippled universities around the country? And remember a certain Rev. Valson Thampu, authoritarian, controversy-soaked Principal of St. Stephens College and eager soldier for the reforms? Well Thampu, now-retired, has thrown his weight against demonetisation these days in a set of articles on The Daily O. Now the thing is, almost everything Thampu finds objectionable about monetary reform, can be said about educational reform.
No, literally, every single thing.
So I simply took his post and replaced some key words, to produce a post about education. I know, I know, it’s not nice to do this, especially when you know, he speaketh the truth on demonetisation and all. But it is too wonderful an opportunity to pass up, to not use Thampu’s own eloquent words to say, yet again, what he has steadfastly refused to listen to in the past. Besides, as I say above, this is the laziest blog post I have ever had to write – that’s always an incentive.
His article in the original can be read here.
POLITICS HIGHER EDUCATION | 5-minute 7-minute read | 22-12-2016 23-12-2006 VALSON THAMPU SUNALINI KUMAR
Guest post by MANISH RAJ
चारों तरफ देशभक्ति का खुमार चढ़ा देख मैं सोच में पड़ गया. क्या मैं भी देखभक्त कहलाने लायक हूँ? क्या मेरे अन्दर भी देशभक्ति के वे सभी गुण मौजूद हैं जो एक भारतवासी में होने चाहिएं? इस सवाल का जवाब जानने के लिए पहले मुझे देशभक्ति के मायने समझने होंगे. आखिर देशभक्ति किसे कहते हैं?
सबसे पहले मैंने इस शब्द के शाब्दिक अर्थ पर गौर किया. देशभक्ति यानि देश की भक्ति. लेकिन भक्ति तो भगवान् की होती है न जी, जिसका गुणगान करना मोक्ष का मार्ग माना जाता है. या फिर उन बाबाओं की, जिनके एक आशीर्वाद, एक अंगूठी या एक ताबीज़ से आपका धंधा चल निकलता है, आपके बच्चों की शादियाँ हो जाती है और सारी बीमारियाँ ठीक हो जाती है. वैसे आजकल भक्ति शब्द अलग-अलग नामों से बहुत फैशन में है. एक समूह दुसरे समूह को किसी व्यक्ति विशेष का भक्त बता रहा है, तो वहीँ दूसरा समूह पहले समूह को पुरानी धारणाओं से ग्रसित और किसी दूसरे व्यक्ति का चमचा बता रहा है. सूचना के लिए बता दूं कि मैं अपनी गिनती इन दोनों समूहों में नहीं करता. इन दोनों में खचाखच भीड़ है, और भीड़ में मेरा दम घुटने लगता है.
शब्दों में उलझ गया तो फिर सोचा कि व्यस्तता से भरे आधुनिक जीवन में शब्दों की तितलियों के पीछे दौड़ने का क्या लाभ. इसलिए व्यावहारिक होते हुए मैंने देशभक्ति के प्रमाणिक सबूत तलाशना शुरू किया. देशभक्त किन्हें माना जाता है और उनमें क्या गुण होते हैं? Read more…