Ever since Chandrabhan Prasad (CBP) embarked on his distinctive style of politics, he has really managed to annoy many self-proclaimed radicals. Ravikant’s earlier post on CBP’s recent salvo on deserting the vernacular and inhabiting the world of English language is in that sense really welcome, as it sets things in perspective.
A few years ago, when CBP called for a Dalit bourgeoisie, there was a similar sign of dismay, scandal and utter incomprehension among many friends – even those who have now started recognizing that ‘Dalits’ constitute a key component of any future radical democratic (or socialist?) transformation. What many of these friends do not recognize is that it is not enough to say that “the Dalit question is also important”: As Khairlanji or the hundreds of other earlier episodes show, there is no way in which the ‘Dalits’ can ‘also’ become part of some imagined larger unity (say the peasant unity dreamt of by communists, or the so-called ‘secular unity’ propounded by bleeding heart secular liberals). For, to take the standpoint of the Dalit is to take the standpoint of a minority in the village and to incur the anger of the majority. The effort to unite might be desirable from a longer term point of view, though I am not quite sure about that too. CBP thus also annoyed many secularists as his attack on backward caste ‘secular’ parties was seen by many as a way of justifying BSP’s alliance with the BJP.
The real point about CBPs politics that earnest radicals do not get is that irrespective of the substantive aspect/s of his argument, he is opening out a new way of enunciating a politics of the oppressed: anger and emotion are sublimated here into a performative excess, thus initiating a politics of irony and hyperbole. Ressentiment (resentment?) is not the main mode of this politics of ‘betrayal’ (which I would call the politics of fleeing) which began in a true sense with Dr Ambedkar’s flight from Hinduism. There is one critical difference from Ambedkar though. I have often told CBP that he is a deviant Ambedkarite (kujaat Ambedkarvaadi, to twist Lohia’s term): after all, “chicken, mutton, daaru aur daliton ki kuchh samasyayein” is certainly not the mode of Ambedkar’s renunciatory Buddhist politics that still remained imprisoned within the logic of ressentiment.