.BMP)
Well, we may do well to ask the organizations, or the personalities
presiding the pennkodathi these questions:
Do they really like to see women of Kerala ever having autonomy over
their bodies ?
Even while we find chapters of peedanam unending here in Kerala, are
we confident enough to be able in any near future, to stop seeing
women of Kerala just as victims of 'peedanam'?
When will we able to find them as active individuals/ collectivities
fighting , challenging the male regime of gender and sexuality on the
one hand, and demanding progressive reforms in education about sex and
reproduction on the other?
When will we/ they be able to take on this essentially anti-woman,
protectionist attitude that promotes kind of
single handed discourse on peedanam, wherein, active agency is denied
to women on every count?
When will be able to dispense with the need of outfits like "Stree
Suraksha Samithis" ,which virtually edifies the dictum of Manu (Women
should always be protected, and they never deserve to be free)
Flip side of the institution of peedanam is family, the burial ground
of every right of women to full citizenship.
These die hard defenders of culture seem to suggest that culture is something that should essentially,unilaterally and permanently control women through imposed dress codes,prescribed body languages and demarcated boundaries of space and time crossing which, they might spoil everything.How the Lakhshmanarekha in the Hindu epic symbolizes this equation of
restriction =protection is too well known to be elaborated here.
Why blame SriRam Senes for acts (albeit a little outrageous and violent) in teaching women of their status, if one is going to argue that protection is so conditional and dependent on curtailing the civic freedoms of women ?
It is high time that we openly defied Culture, Morals and Traditions
at least to the extent that they openly take sides with an agenda of
perpetuating patriarchy in all walks of life, be it physical labour,
reproduction, sexuality or the organization of family.
Saturday, March 7, 2009
"THEY LOOK LESS COMIC"
What is the connection between March 08 and Sartre?
I don't know and perhaps anybody else knows either.
Nevertheless, each March 08 reminds me of Sartre.
My memories from having read very few texts by him/about him
suddenly bring forth this statement made by him to an interviewer
asking
why he was often seen more attracted to women, rather than men:
Just because they look less comic than most of the men I meet!
Greetings of the day,
Venu.
I don't know and perhaps anybody else knows either.
Nevertheless, each March 08 reminds me of Sartre.
My memories from having read very few texts by him/about him
suddenly bring forth this statement made by him to an interviewer
asking
why he was often seen more attracted to women, rather than men:
Just because they look less comic than most of the men I meet!
Greetings of the day,
Venu.
March 08 and Kerala Concerns of Sthreepeedanam
At least to a section of opinion makers here in Kerala,
Agolavalkaranam (Globalization) in the context of women's rights, just means massive onslaught
on this beloved country's great Culture!
Like women daring to visit pubs, daring to defy the dress codes,
daring to shatter the values of family and bringing shame to the
country and the countryMen, so on and so forth.
While Muthaliks and Modys are there in Karnataka and Gujrat at large
to fight these evils, who will fight here?
Going by the press reports, we find the local police to the leftist-
rightist women/youth/students organizations to the neighborhood
fraternity vigilance volunteers arrayed in the great task of defending
culture. Part of the task of (people) getting opinionated against w
omen's assertions, is of course left to the Fourth Estate together
with the Samskarika Nayakans and Nayikas of Kerala through rhetoric s
and imagery of globalization destroying Culture.... especially by
w omen shedding their sense of guilt and shame, daring to express
their sexuality in first person, unmindful of the Culture and
Tradition!
We find in one report after other ,youths being rounded up by the
police for no cognizable crime.
An item appeared in Malayala Manorama daily on the other day. It was a
report under a sensational caption, about an incident at Kollam
railway station. Lacking in many details,esp of the legality of the
police/railway court's action, the report would mean that two people
of different sex, unconnected either through marriage or through
blood relation, sitting together and talking is an act punishable with
instant arrest and fine!
Like women daring to visit pubs, daring to defy the dress codes,
daring to shatter the values of family and bringing shame to the
country and the countryMen, so on and so forth.
While Muthaliks and Modys are there in Karnataka and Gujrat at large
to fight these evils, who will fight here?
Going by the press reports, we find the local police to the leftist-
rightist women/youth/students organizations to the neighborhood
fraternity vigilance volunteers arrayed in the great task of defending
culture. Part of the task of (people) getting opinionated against w
omen's assertions, is of course left to the Fourth Estate together
with the Samskarika Nayakans and Nayikas of Kerala through rhetoric s
and imagery of globalization destroying Culture.... especially by
w omen shedding their sense of guilt and shame, daring to express
their sexuality in first person, unmindful of the Culture and
Tradition!
We find in one report after other ,youths being rounded up by the
police for no cognizable crime.
An item appeared in Malayala Manorama daily on the other day. It was a
report under a sensational caption, about an incident at Kollam
railway station. Lacking in many details,esp of the legality of the
police/railway court's action, the report would mean that two people
of different sex, unconnected either through marriage or through
blood relation, sitting together and talking is an act punishable with
instant arrest and fine!
Do they really like to see women of Kerala ever having autonomy over
their bodies ?
Even while we find chapters of peedanam (atrocities) unending here in Kerala, are
we confident enough to be able in any near future, to stop seeing
women of Kerala just as victims of 'peedanam' (perpetration of atrocities)?
When will we able to find them as active individuals/ collectivity
fighting , challenging the male regime of gender and sexuality on the
one hand, and demanding progressive reforms in education about sex and
reproduction on the other?
When will we/ they be able to take on this essentially anti-woman,
protectionist attitude that promotes kind of
single handed discourse on peedanam, wherein, active agency is denied
to women on every count?
When will be able to dispense with the need of outfits like "Stree
Suraksha Samithis" ,which virtually edifies the dictum of Manu (Women
should always be protected, and they never deserve to be free)
Flip side of the institution of peedanam is family, the burial ground
of every right of women to full citizenship.
It is high time that we openly defied Culture, Morals and Traditions
at least to the extent they openly take sides with an agenda of
perpetuating patriarchy in all walks of life, be it physical labour,
reproduction, sexuality or the organization of family.
Tuesday, July 22, 2008
An Encounter with Four Secular,Athiest Friends
I Couldn't Say God Save the Athiests Because I Happen To Be One!
I think it appropriate to refer to a hot debate that took place just yesterday, in the course of my travel by train. I must say that I just ran into that. I met there four athiests; middle aged men,who were all Muslims by birth and educated people possibly with access to the knowledge systems up to date and with own views in favour of what they believe as true secularism. They are members of a prominent athiest organization of Kerala and were bound for Ernakulam in connection with some meeting of their Organization. They were discussing Prof.Hameed Chennamangalur's article on the present ills of Islam as practiced ,which was published in the latest issue of Malayalam weekly. I was truly astonished to hear from these friends that the Malabar(Mappila) uprising of 1920s was wrongly depicted as peasants' struggle and infact,the trouble was started by the muslim communalists who were supporters of Khilafat and forcible mass conversions (of Hindus to Islam, in the Eranadu taluk). One of them even maintained that there was nothing acceptable as truth and dependable in terms of consensus in historical opinion. Further, I heard from them that as many as forty percent of the people killed in the post-Godhra violence were Hindus!.. Again, I heard that there was no necessity of any constitutional provision or law to defend the rights of religious minorities as such. All these learned middle class men (who were committed to atheism and secularism) maintained that the muslims are asking for too much and that was the cause of all problems.
Coming back to the State-sponsored violence in post-Godhra violence, they wanted me to answer their question 'who started it, any way?'. As they argued that advaita was the best philosophy that could ever help the mankind, and Arthasasthra of Kautilya was the best and the oldest treatise on statecraft, the train pulled up at Thrissur, and I said bye to them shaking hands with each of the four.... Neither was I left with the time to clarify my points, nor was in a mood to continue the debate.
Besides, I was terribly upset by the thought that I may not be as secular as those friends, though I am an atheist too!
I think it appropriate to refer to a hot debate that took place just yesterday, in the course of my travel by train. I must say that I just ran into that. I met there four athiests; middle aged men,who were all Muslims by birth and educated people possibly with access to the knowledge systems up to date and with own views in favour of what they believe as true secularism. They are members of a prominent athiest organization of Kerala and were bound for Ernakulam in connection with some meeting of their Organization. They were discussing Prof.Hameed Chennamangalur's article on the present ills of Islam as practiced ,which was published in the latest issue of Malayalam weekly. I was truly astonished to hear from these friends that the Malabar(Mappila) uprising of 1920s was wrongly depicted as peasants' struggle and infact,the trouble was started by the muslim communalists who were supporters of Khilafat and forcible mass conversions (of Hindus to Islam, in the Eranadu taluk). One of them even maintained that there was nothing acceptable as truth and dependable in terms of consensus in historical opinion. Further, I heard from them that as many as forty percent of the people killed in the post-Godhra violence were Hindus!.. Again, I heard that there was no necessity of any constitutional provision or law to defend the rights of religious minorities as such. All these learned middle class men (who were committed to atheism and secularism) maintained that the muslims are asking for too much and that was the cause of all problems.
Coming back to the State-sponsored violence in post-Godhra violence, they wanted me to answer their question 'who started it, any way?'. As they argued that advaita was the best philosophy that could ever help the mankind, and Arthasasthra of Kautilya was the best and the oldest treatise on statecraft, the train pulled up at Thrissur, and I said bye to them shaking hands with each of the four.... Neither was I left with the time to clarify my points, nor was in a mood to continue the debate.
Besides, I was terribly upset by the thought that I may not be as secular as those friends, though I am an atheist too!
Wednesday, June 25, 2008
7th Std Text Book : Controversy Over Secularism
There's a controversy going on in Kerala in relation to a text book
lesson in Malayalam for 7th std ,State syllabus:-
Let me narrate the content here:
Jeevan is taken to school for enroling in the 1st std by his parents
- Hide quoted text -of two different religions.The Head Master asks Jeevan's parents whichreligion is to be entered for the boy. Jeevan's parents request forleaving the column (related to religion and caste ) blank, whichprompts the HM to ask what would happen to the child as he grows upwithout religion/caste appended to his identity. The parents coollyreply that as he grows up he could chose any of the faiths or nofaith!This has become a cause for much ire being vent by the parties andstudents' unions in the rival camp ,on the Left Democratic Frontgovt.in Kerala. The opponents demand withdrawal of the lessonpromoting atheism and anti-religious mentality and even communism!!??Though the above text (lesson )appears to be the main focus in thecontroversy,much more text portions elsewhere from the current schooltexts are being brought under fire by the opposition parties andstudent unions. One thing that significantly eludes focus in the current politicalwarfare between the two fronts, ie; the LDF, led by the CPI(M) and theUDF( comprising Congress, Muslim League, Kerala Congress,etc )is thatCaste plus Religion plus most of the Superstitions like jaatakams,pujas and rituals are seen publicly glorified and practiced everywherein Kerala by leaders as well as cadres on both sides of the divide.Hence,the ideals of secularism that are sought to be promoted in youngminds, unfortunately , do not really match the realms of both thepublic and private spheres largely influenced by the left partieshere.At least as seen contradicted from the point of view of the dismaltrack record of many a left politician in promoting real secularism inprivate and public life, the present controversy on the text bookportions will not take us the society too far.
The contradictions resulting from promotion of unilateral learning ofideals by rote without a thought of accentuating them in real lives onthe one hand, and resisting even marginal struggles for social reform( the negative attitudes by and large displayed against intercastemarriages, struggles against casteism etc, for example) on the other,has come to the fore ,with the present controversy over the abovetext. In this aspect, perhaps this can signify a fair deal of selfreflectivity on the part of the 'big' people in the Left.
lesson in Malayalam for 7th std ,State syllabus:-
Let me narrate the content here:
Jeevan is taken to school for enroling in the 1st std by his parents
- Hide quoted text -of two different religions.The Head Master asks Jeevan's parents whichreligion is to be entered for the boy. Jeevan's parents request forleaving the column (related to religion and caste ) blank, whichprompts the HM to ask what would happen to the child as he grows upwithout religion/caste appended to his identity. The parents coollyreply that as he grows up he could chose any of the faiths or nofaith!This has become a cause for much ire being vent by the parties andstudents' unions in the rival camp ,on the Left Democratic Frontgovt.in Kerala. The opponents demand withdrawal of the lessonpromoting atheism and anti-religious mentality and even communism!!??Though the above text (lesson )appears to be the main focus in thecontroversy,much more text portions elsewhere from the current schooltexts are being brought under fire by the opposition parties andstudent unions. One thing that significantly eludes focus in the current politicalwarfare between the two fronts, ie; the LDF, led by the CPI(M) and theUDF( comprising Congress, Muslim League, Kerala Congress,etc )is thatCaste plus Religion plus most of the Superstitions like jaatakams,pujas and rituals are seen publicly glorified and practiced everywherein Kerala by leaders as well as cadres on both sides of the divide.Hence,the ideals of secularism that are sought to be promoted in youngminds, unfortunately , do not really match the realms of both thepublic and private spheres largely influenced by the left partieshere.At least as seen contradicted from the point of view of the dismaltrack record of many a left politician in promoting real secularism inprivate and public life, the present controversy on the text bookportions will not take us the society too far.
The contradictions resulting from promotion of unilateral learning ofideals by rote without a thought of accentuating them in real lives onthe one hand, and resisting even marginal struggles for social reform( the negative attitudes by and large displayed against intercastemarriages, struggles against casteism etc, for example) on the other,has come to the fore ,with the present controversy over the abovetext. In this aspect, perhaps this can signify a fair deal of selfreflectivity on the part of the 'big' people in the Left.
Wednesday, June 11, 2008
The Kerala State Women's Policy -Draft (Comments)
The Kerala State Women's Policy is wished to be an excellent model, worth being emulated by other states of this country; let the authors/makers of the current draft take further steps in generating unbiased,open and elaborate discussions among sections of concerned human rights, social activists, women's groups and writers already struggling on the front of gender justice ,in a shortest available time span.
From a point of view as aforementioned, this is an excellent draft to begin with,
though conspicuous lacunae seem to be too obvious for one to to miss, on many vital questions of conventional assumptions on gender,for example,in the context of sexuality vis a vis the patriarchal family.
Conceding women any role of active agency in asserting the sexual rights (which may even be constitutionally and legally valid and enforceable)is an obvious challenge before this kind of well intentioned Draft(Policy).
One hopes it could go beyond the protectionist attitude, and develop into one which wants to recognize the rights of all women as equal citizens, irrespective of their being categorized into "good" and "bad",according to how they adhere to the norms of patriarchal monogamy. The role of women in sexuality as that implying any active agency is virtually denied; instead, it is invariably taken for granted as that of a passive victim (of atrocity). On the other hand, the atrocious institution of patriarchal family with its extra- legal, extra- constitutional moral canons,which are even overdetermined by the tradition, is exonerated under the cover of this protectionist policy which is designed only for helping the 'victims'.Obviously,this is something short of a panacea for all kinds of sexual atrocities. Many atrocities continue to be institutionalized thanks to the very existence of this patriarchal value system and the attendant double standard and linked to the conspiracy of silence about women's important right to have autonomy over their bodies.
From a point of view as aforementioned, this is an excellent draft to begin with,
though conspicuous lacunae seem to be too obvious for one to to miss, on many vital questions of conventional assumptions on gender,for example,in the context of sexuality vis a vis the patriarchal family.
Conceding women any role of active agency in asserting the sexual rights (which may even be constitutionally and legally valid and enforceable)is an obvious challenge before this kind of well intentioned Draft(Policy).
One hopes it could go beyond the protectionist attitude, and develop into one which wants to recognize the rights of all women as equal citizens, irrespective of their being categorized into "good" and "bad",according to how they adhere to the norms of patriarchal monogamy. The role of women in sexuality as that implying any active agency is virtually denied; instead, it is invariably taken for granted as that of a passive victim (of atrocity). On the other hand, the atrocious institution of patriarchal family with its extra- legal, extra- constitutional moral canons,which are even overdetermined by the tradition, is exonerated under the cover of this protectionist policy which is designed only for helping the 'victims'.Obviously,this is something short of a panacea for all kinds of sexual atrocities. Many atrocities continue to be institutionalized thanks to the very existence of this patriarchal value system and the attendant double standard and linked to the conspiracy of silence about women's important right to have autonomy over their bodies.
Saturday, June 7, 2008
CHITHRALEKHA GETS NEW AUTO
Public Function On 7th June Held at Kannur Concluded Successfully -Chithralekha Rehabilitation Committee, Kannur,Kerala
Inb
Modest function held at the police club auditorium ,Kannur in which Ms.C.K.Janu of Adivasi Gothra Maha Sabha gifted the keys of a new Bajaj diesel auto to Chithraleka was concluded yesterday with a firm resolve and perseverance to support Chithralekha in her continuing struggle for the right to work and live with honour.A.Vasu (Vasuettan), Dileepraj, V.P.Zuhra , Advocate P.A.Pauran, Mini K Philip, M.K.Jayaraj and Munderi Balakrishnan spoke at the function presided by Dr.D.Surendranath (Chairman, Chithralekha Punaradhivasa Committee).
Jenny Roweena and Carmel Christy, authors of the much debated report"Chithralekha's Burning Auto: Caste and Gender In the Urban Space of Keralam" ( paper published in Sarai), who had stood all along with the Chithralekha Punaradhivasa Committee in support of this campaign, were also present in the function.
The session was temporarily taken outside the hall, while Ms C.K.Janu handed over the keys of vehicle to Chithralekha , with Chithralekha standing aside the auto. Chithralekha had chosen to name her new vehicle after Mayilamma, the heroic Adivasi woman of anti-coke struggle at Plachimada who passed away last year. This choice of name has the additional relevance that it was Mailamma who had inaugurated the convention for protection of Rights of Dalits and Women
held at Payyanur by the Citizens' Action Committee in 2006 February in the context of the early stage of struggle by Chithralekha in the aftermath of the grave crime of burning her vehicle.
Texts from messages received from B.R.P.Bhaskar (senior journalist and human rights campaigner), Dr.A.K. Ramakrishnan (Jamia University, New Delhi),Prof.Shiva Shankar(Chennai Institute of Mathematics), J.Robin (Editor,Keraleeyam Monthly), Dr.J.Devika (CDS,Thiruvananthapuram), Benjamin Paul Kaila(ambedkarsholarships),Dr. Hari.P.Sharma of South Asian Network for Secularism and Democracy(SANSAD) were read out to the audience.
Messages in expression of solidarity from Dr.T.T.Sreekumar, Anivar Aravind,.Salim.T.K, Aftab Ellath, K.Ajitha, K.Venu, Sunny Kapikkad, P.V.Ayyappan, Rekha Raj, C.Padmanabhan, K.K.Kochu, Dr.K.M.Seethi(M G U, Kottayam), Dr.A.K.Jayasree, Sarathchandran, Mitesh Domania (US),Dr.Ranjith (Indira Gandhi Open University,New Delhi) ,Deepa V.N, Joy Charles(US),Prof.Alladi Sitaram(Indian Institute of Science, (Bangalore), Prof.Sujata Ramodari Stalin.K (documentary film maker) and many others who though could not directly attend the function but whose support had been reiterated on various occasions throughout the ten months' long campaign were acknowledged by K.M.Venugopalan, Convener, as he read out the texts of felicitation messages.Earlier,he gave the welcome address .
Mr.P.K.Ayyappan, Treasurer, (Chithralekha Punaradhivasa Committee) proposed the vote of thanks before the session concluded.
A fair presence of media persons, both of print and the electronic, was there throughout the function.
K.M.Venugopalan,
Convener,
Chithralekha Punaradhivasa Committee
PS:
Afew words about the accounts:-
A total sum of Rs 1,53,700 is received as donations as against the targeted amount Rs 1,50,000.00;
the Committee has yet to sit and formally announce the particulars of contributions.
Certain out station cheques received in the later phase have yet to get credited to our Account, and such delay of several weeks in getting the cheques collected in the conventional banking practice is considered" normal"!
There is already an understanding that after realizing the actual expenses incurred in the campaign and the expenses incurred in relation to the purchase ,insurance ,road taxes,body etc of the vehicle,the actual balance left in the Account will be transferred to the personal account of Chithralekha.
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