This is to announce a new series of postings I will be doing, relating to aachaaram in Kerala.
Aachaaram is loosely translated as ‘customary practices’ or ‘customary rituals’, but in 19th century Malayali society, it referred to a massive, inter-connected, all-pervading web of practices, rituals, and ideas which bolstered the domination of the upper-castes — in Kerala’s context, this meant the Brahmin-sudra nexus — over the lower castes. It touched the most intimate and personal aspects of a person’s life; through it, the allegiances and the labour of lower caste communities were extracted to benefit the upper castes. The lower-caste assertions of the late 19th and early 20th centuries here, through which modern democracy became a possibility at all, were directed against this web. Aachaaram, however, survived this phase through shrinking its spatial presence to savarna homes and temples; later, after the re-consolidation of brahmin-sudra power, towards the end of the 20th century, the rise of spiritual capitalism had led to aacharam’s resurrection as the vehicle of gendered savarna power — and as the provider of opening gambits for the Hindu fundamentalists — in Kerala .
In this series, I will post translations of selections/excerpts from the writings of the critics of aachaaram from early 20th century Kerala, with short reflections on each for the present. The many different readings of Hinduism that arose in that period when the Brahmin-sudra nexus was thrown into confusion, as well as the many different dreams of social liberation from different parts of the world that entered Malayali society then — from C Krishnan’s Buddhism to Marxism — produced powerful critical exposures that revealed aachaaram to be nothing but a vehicle and instrument of the power of certain groups over others. The effort made by these voices to point to the danger that it posed to a dream of a just society was largely ignored by the mainstream, especially the mainstream left.
The first of these is an excerpt from a conversation between the well-known social revolutionary, the avarna-born seer, spiritual leader, and philosopher, Srinarayana Guru and his disciples in which the annual pilgrimage to Sivagiri was planned, which I will post separately.
Hours after the two women entered Sabarimala, the Hindu terrorists began their handiwork. Mad mobs, including women, began to roam the streets and attack by-passers, in their desperation to foment violence and provoke riots. In Karunagappally, Muslim establishments and shops were singled out for vandalism. The Sangh-backed Sabarimala Action Council called for a hartal today and they have spared no effort to make sure that people are terrorized. Continue reading Hindutva Terror and Left Hegemony: After Women’s Entry into Sabarimala
T T Sreekumar, an important commentator on contemporary politics in Kerala — a public intellectual who now qualifies to be an irritant in the eyes of the Kerala police, now that he has openly declared his allegiance to the dalit people fighting injustice and Vadayambady and inaugurated a protest-event there — writes about the issue and its historical origins:
When I visited Vadayambady the other day to express my solidarity with the cause of the agitation, what I witnessed there was an atmosphere of utmost fear and police terror. A big task force of police was stationed at the location. The team that included the special branch officers, had created a situation of terror at the peaceful site. Activists mentioned that a particular police officer continuously hurled abuses, including caste abuses, at the protesters that included Dalit women and children. When the protest began to draw national attention, the ruling dispensation of CPIM that had hitherto remained unconcerned has started to take up some damage control measures. However, when they finally arrived at the site of the agitation almost after a year since the agitation began, the CPIM leaders allegedly refused to address the caste question involved. Dalit activists, including women activists, surrounded them and raised several objections to this attitude pointing to their sheer hypocrisy and lack of integrity.
Read more at:
The almost insoluble task is to let neither the power of others, not our own powerlessness, stupefy us.
As frightening spectres of untouchability and unseeability hover around the festering sore of the ‘caste-wall’ at Vadayambady in Kerala, as the so-called mainstream left-led government here continues to pour its energy and resources into aiding and abetting caste devils there, as most mainstream media turns a blind eye, as the Kerala police continues its mad-dog-left-loose act, many friends ask me: why have you not yet written about the struggle there of dalit people fighting of the demon of caste now completely, shamelessly ,in the public once more? Continue reading Malayali Feminism 2018: In the Light of Vadayambady and Hadiya’s Struggle
On October 3, students, human rights activists, muslim-dalit-adivasi-bahujan organisations from all over India are converging in Thiruvananthapuram to march for the freedom of the twenty-four-year-old Hadiya, who is under virtual house arrest in the home of her father, Mr Asokan after the shocking annulment of her marriage to her chosen partner by the Kerala HC. The march will begin from the Martyr’s Column, Palayam, at 11 AM and end at the Kerala State Government Secretariat junction. Through this we hope to draw the attention of the public to the grave dangers posed by these decisions of the judiciary and by the shameful silence and criminal inaction of the Kerala government , which claims leftist and secular credentials. We invite all to participate in this march and strengthen the hands of those who are fighting to undo this unspeakable violation of justice to an Indian citizen and the gross attack on the fundamentals of Indian democracy. We also request you to kindly change your Facebook profile pictures to Citizens for Hadiya and/or write supporting posts.
Continue reading Free Hadiya March on 3 Oct: Citizens for Hadiya
This is to let you know how the events presently unfolding in Dharmakshetra- kurukshetra (or at least its vicinity) are making even me, a lapsed sudrathy from Kerala, more and more creative about convincing your masters in Delhi that Hindutva fanatics in Kerala are no less worthy of kind consideration than their own home-grown fanatics. Actually, is this not the time you should be making a splash? Alas, despite your earnest efforts, these days, the Kerala police (and even your arch-enemies in Kerala, though they seem to be a bit less enthusiastic these days), take all the credit of minority-bashing and gender-criminalising. And the best you can do is go home to home telling Hindu women to cover up etc. and shout at Muslim groups doing the same, accusing them of nearly the same acts.
My ex-sudra blood boils perhaps when I notice how in the course of post-independence history, Kerala politicians in Delhi with the exception of a few of the likes of AK Gopalan, have performed mostly sudravritti especially after the 1980s even when they were in powerful posts (often clearing the shit your predecessors have made according to the instructions from above and to the extent to which they permit). Now is your chance, I think, to rise, or at least put your head above the ground. Continue reading A letter to Kummanam-ji, but also to all Pujya/Poojya/Poo Hindutva fanatics from Kerala, in the wake of revolution in the prasad-giving practices in Haryana