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Inter-Caste Marriages: A sham?

January 4, 2010

A recent episode of the talk show ‘Neeya Naana’ had an interesting topic. As most Tamil television viewers would be aware, Neeya Naana is a weekly talk show being telecast on Vijay TV. Each week, a topic is introduced by the show’s host, Gopinath and people argue for and against the given topic. The topics mostly range from being silly to plain ludicrous. But now and then, some interesting topics get discussed as well. These give us a good snapshot of the current society’s opinions and thoughts. This week was one such.

The subject of discussion this time around was people who had inter-caste/ inter-religious ‘love’ marriages. The moderator discussed various aspects starting from how the people found their spouses’ caste to how they faced their parents’ ire when they married and most crucially, the belief system under which they bring up their children. The opinions voiced by the audience make us wonder if the whole concept of inter-caste marriages has had any impact at all on curbing the impact of caste on the society.

Today, many people are of the opinion that caste is not as prevalent in towns and cities as in villages. With people moving to new places in search of greener pastures, it is widely believed that the different castes have truly amalgamated in the hustle and bustle of the city’s busy lifestyle. Nothing can be more far from the truth. In comparison to the open practising methods followed in villages, the folks in towns and cities adopt a more contemporary approach in establishing their hegemony. Theirs is an approach of making selective compromises that would make their life easier in a big city but not any that would affect their caste pride. In this way, they create an impression of having amicable relationship with others in the community but also retain the respect of their caste brethren. This is probably more sinister than the practices adopted in villages as the hatred is concealed in the guise of co-existence.

One of the main occasions when this caste pride comes to the fore is during marriages. All hell breaks loose when a boy or girl chooses to marry someone from a different caste. But nowadays, it seems like the people who get into these kinds of inter-caste relationships themselves know where to draw the line. This was quite evident from the opinions of the audience in the program. Just to give a glimpse, there was this woman who wanted her lover to either to be from the BC or the MBC category. Then there was this lady who went through her future partner’s certificates to figure out which caste he belonged to. Another woman told of how she knew of her partner’s caste even during her schooldays and the time when her parents threatened to kill him on knowing that he was from a different caste. This lady and many others apologised to their parents on the show for the grief the parents had been put through. The fact that those parents were prepared to kill another human being just to keep caste honour didn’t seem to bother these women. It was indeed sad to note that there wasn’t a single person who said they loathed the very system called caste and wanted to prove a point by marrying someone from a different community.

Another aspect which comes to our attention is how the offsprings of these relationships are brought up. In most inter-caste marriages, the lifestyle adopted by the couple will mostly adhere to the higher caste amongst those from which they hail from. This was also evident from the opinions voiced in the show. Examples such as the lady belonging to the Mudaliar caste giving her son a Brahmin upbringing (‘We have even performed the Poonool ceremony for him’, she said) and the Christian woman who converted to being a Hindu after marriage prove this point. Interestingly, it was mostly women who had made the compromises. It seems like the only instance where the couples make an exception is when they get a community certificate for their children!

Caste is definitely a social evil which needs to be exterminated. What’s required is a change in mindset of the society and awareness about the negative impact it has had on people’s lives. Marrying someone from another caste doesn’t serve any purpose unless there is a concrete effort to change one’s opinions about the evils of the system. Until this happens, these marriages would be no more than mere sham exercises which only serve to help programs like Neeya Naana garner more TRPs.

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Maestro of Opportunism

December 20, 2009

Ilayaraja – A name synonymous with the Tamil music industry. An incomparable genius who totally transformed the role played by music in films and the perception of people towards film music.

The mid 1970s. It was during this time that Rasaiyya aka Ilayaraja entered films. It was the period when listening to Hindi film songs was considered fashionable and tamil film music was looked down upon. The fate of tamil folk music was even more worse. It was virtually non existent in tamil movies. Only Carnatic music was considered to be ‘quality’ music. Ilayaraja would forever change this trend. His style rediscovered tamil folk music and experimented with nuances of music which were totally unheard of till then. The purists who initially dismissed his music as worthless had to eat their own words. Today, his music has reached a stage where his contemporaries pale in comparison.

Raja has always had an interesting relationship with the ‘elite’ of the tamil society. His eagerness to be in their good books is a known secret to anyone that has followed him over the years. In this light, the recent conferring of the ‘Isai Gnana Mani’ award on him by the Kanchi Kamakoti Peetam gains interest. The award was given away by the Jayandera Saraswati who is currently on bail for murder charges. It was apparently in recognition of Raja’s Thiruvasagam and his services to tamil music. During his acceptance speech, Raja revealed that he was asked by Chandrasekaran (Jayandera’s predecessor, now deceased) to work on the Thiruvasagam album. This is an interesting comment considering the fact that the gurus of the Kanchi mutt have never considered tamil to be a ‘pure’ language. They have gone to the extent of branding it as ‘neesa baashai’ (the language of the shudras). Also, the Kanchi Mutt follows the Vaishanavite approach of the Hindu religion and doesn’t approve the Saivite way to which Thiruvasagam belongs. All this is relatively unimportant. Our main point of concern is why would a genius like Raja stoop so low time and again.

Ilayaraja was born as Gnanadesikan (but known as Rasaiyya) in a Dalit Christian family. During his early years he was exposed to communist ideals by his elder brother ‘Paavalar’ Varadarajan who was involved with the Communist party. As a budding music composer, he assisted his brother during propaganda tours where music was used as a mode of protest. But once he started making attempts to enter the film music industry all this started to change gradually. Raja found it pretty hard to make an impression in an industry which was dominated by influences of Carnatic music. The purists refused to accept his style of music, branding him as ‘thavil party’. Needless to say, the fact that he came from a lower class background also added to this dismissal. Steadily Raja did begin to make progress and was accepted by the general public. But in order to be accepted by the so called custodians of music, he was rather compelled to change his personality. The mid 80s to early 90s saw the gradual shift of Raja towards the ideals of Hindutva. You can see this change in a lot of songs he composed during that period. A notable example is the ‘Janani Janani’ song among others. His personality also took a sharp change with the constant shaved head and beads around his neck and what not. He started doing concerts to collect funds to donate to the temple at Srirangam. It is a pity that he failed to notice that his fellowmen were still struggling to enter the very same temple! This change in attitude of his has been written about by many. A excerpt from an article about him in the Outlook magazine:

‘…despite his achievements, Ilayaraja is uncomfortable with the truth of his origins. When K.A. Gunasekaran wrote Isaimozhiyum Ilayarajavum (The Language of Music and Ilayaraja) in 2002, the composer was offended by the fact that Gunasekaran had discussed his Dalit origins. Ilayaraja sued the publisher and author for defamation. He has tried ceaselessly to merge himself into all that Hinduism holds in high regard. He is an ardent devotee of Ramanan of Thiruvannamalai and also planned to start a music research centre with the aid of the Kanchi Mutt’

It is a widely known fact that inspite of his generous donation to the temple at Tiruvannamalai, he was barred entry into the temple’s sanctum sanctorum during the religious ceremony held there.

As a composer, Raja has undeniably revolutionised music. But as an individual, he has completely failed in many respects. Why he tries to ape a group which has for centuries subjugated his own fellow beings is a mystery only he can answer. He may be excused for doing so during his initial days, but to do it till this day just baffles our understanding. Is this a case of sheer opportunism gone too far?

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The Indian Menace

October 22, 2009

First they came for the communists, and I did not speak out—because I was not a communist;
Then they came for the socialists, and I did not speak out—because I was not a socialist;
Then they came for the trade unionists, and I did not speak out—because I was not a trade unionist;
Then they came for the Jews, and I did not speak out—because I was not a Jew;
Then they came for me—and there was no one left to speak out for me.
– Martin Niemöller

News is abuzz in the mainstream media for the past few days regarding the Maoist ‘violence’ in certain parts of the country. Normally these places would never even get a mention in the mainstream media and some are even astounded to know that there is some kind of instability in their own country which they thought to be very peaceful and prosperous. ‘Mindless violence’ is the name of the game in the media and by the politicians regarding this unrest or rebellion. The root causes of the hostility have been conveniently forgotten and the one and only focus is the ‘violence’ that is being perpetrated at the moment. To add fuel to the fire, the recent killing of a police officer has created a furore in the Indian media (Rahul Gandhi also empathized that his father was also killed for no ‘apparent’ reason). Not to be left behind, the self professed guardian angel of India Mr. Chidambaram has urged the Naxals to cease violence and join the democratic process and he is even perplexed as to why the Naxals would even resort to this kind of mindless violence. The public is given the notion that the very integrity and existence of India is at stake and this poses a grave hazard to the economic development of this nation which has seen consistent ‘growth’ in the past decade. The Naxal uprising is not something which has started recently as the government potrays it be. To understand the nature of the problem and the reasons behind why the government is crying foul now,one has to understand the origin or the evolution of the problem.

In 1967, a village named Naxalbari in West Bengal gave rise to a Left-Wing insurrection against the local landlords and the government who always sided with the landlords. Since then it has spread to various parts of the country and has grown to such an extent that the Indian state feels that its authority is being undermined. According to the government, the Naxals or Maoists have a strong presence in the states of Andhra Pradesh, Orrisa, Chattisgarh, Jharkand, West Bengal, Bihar and a considerable presence in the states of Maharastra, Madhya Pradesh and Uttar Pradesh. The regions which have seen a sharp in Naxalism are among the most impoverished or rather regions which have hardly seen any kind of economic activity in the past sixty years. The people living in these regions are predominantly adivasis (indigenous) who for centuries have lived in these areas and have maintained a sustainable ecosystem until now. The government began encroaching tribal lands for the purpose of logging and when the private operators stepped in, the total ecosystem took a beating. The adivasis, whose lives depended on these forests were totally thrown out of gear. These people with very modest means resisted through peaceful means but the state machinery brutally clamped it down. The government spared no means to see that the resistance is nipped off without a trace. When all forms of peaceful resistance proved futile the adivasis had to resort to an alternate form of resistance and that’s when they looked up to the ideology of Mao Zedong who himself waged a guerrilla warfare against class oppression. The Naxals or Maoists began organizing themselves and slowly armed themselves together with assimilating all splinter groups. The Naxals that we see today are not only armed but have found immense support among the local people which is the prime reason why they can hold off the might of the state machinery.

The ulterior motive of the government is to get rid off these people to acquire these lands so they can sell it to steel and aluminum companies. Vast amounts of ore deposits have been found in these areas and since then the corporate thieves have been lobbying the Indian government to turn over the land to them. The government’s commitment to safeguard the interests of the Tatas, Jindals, Mittals and other scoundrels are far more important than the lives and livelihoods of millions of people. The mainstream media on its part is trying to project this issue as an obstacle to development as they are part of the coterie. Suddenly the government wants the Naxals to abjure ‘violence’ but do not give any assurance on their part as to what they would do to address the issue which gave rise to this ‘violence’ in the first place. The other ludicrous thing is that,Chidambaram and his hideous acolytes want the Naxals to join the electoral process. Chidambaram who himself won the recent elections fraudulently gives this sham called elections a clean chit. These hoodlums do not want or would not want to understand that the Naxals don’t even accept this system in place and want to change it for good. There lies the evil design of the government which does not even want to accept the nature of the problem. If the government of India goes ahead with its military strategy then it would be nothing short of genocide of innocent people.

Buoyed by the recent success in Sri Lanka where thousands were slaughtered mercilessly with the tacit approval of the International Community, the government of India is planning to spare no means to quell this resistance. LPG, the acronym for the rather acrimonious Liberalization, Privatization and Globalization is once again unleashing its evil claws under the pretext of growth but hidden behind this grand façade is a sinister motive to exploit and expunge anything in its path. A kind of colonial invasion has been going on in this country since the last decade which was rather covert but now they have become blatant. The government machinery has become its tools and the patriotic citizens are the stooges who empower the government. It is in the hands of the government and the patriotic citizens who believe in the current system to stop this ‘violence’.They are the real perpetrators and should they choose to pass the buck, then this ‘violence’ can never be put to rest and it would surely spread to each and every part of the country even spilling on into the comfort couches of our living rooms.

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கானல் நீர்

October 9, 2009

“அம்மா காபி”, என்று தனக்கே உரிய தோரணையில் சுமித்ரா முறையிட, சற்றே நிலை தடுமாறிய மீனா, சமையலறையிலிருந்து படுக்கை அறைக்கு விரைந்தாள்.
“நேத்து போதை உனக்கு தலைக்கு மேல ஏறிடுச்சு; இங்கயே தூங்கட்டும்னு நான்தான்…”, என சுமித்ராவின் ‘நான் எங்கே இருக்கேன்’ என்ற குழப்பத்திற்கு விடையளித்தாள் மீனா.
“போச்சுடா பொண்ண காணோம்னு மேலும் கீழும் குதிப்பாளே விசாலாட்சி”, என்று கூறிக்கொண்டே வாசலுக்கு விரைந்தாள் சுமித்ரா.
“சாப்பிட்டு போலாமே.. நான் வேணும்னா…”, என்ற மீனாவின் வாரத்தைகள் செவிடன் காதில் ஊதிய சங்கானது.

9:00 மணிக்கு முதல் வகுப்பு என்று தெரிந்திருந்தும் ஆடி அசைந்து 11:00 மணிக்கு வகுப்பினுள் நுழைந்தாள் சுமித்ரா.
“என்னடி திருமதி. பழனிசாமி class தான…எங்க ஆள காணோம்”, என நக்கலாய் சுமித்ரா விசாரிக்க,
“அவ புருஷன் துபாய்ல இருந்து வரானாம்…வரவேற்க போய் இருக்கா; செரி நீ சொல்லு, நேத்து செம மப்பு போல…உங்க அம்மாவ காலைல கோயில்ல பாத்தேன்…பொண்ண கொஞ்சம் திருத்துங்கன்னு சொல்லி இருக்கணும்”, என சுமித்ராவை கிண்டல் செய்தாள் நந்தினி.
“அம்மா தாயே அதெல்லாம் எதுவும் செஞ்சுடாதே; ஊருல இருக்கற மாமா, சித்தப்பா எல்லாரையும் கூப்பிட்டு ஒப்பாரி வைக்க ஆரம்பிச்சிடுவாங்க.
‘பெண் விடுதலை’ பத்தி பேசினா…என்னிக்கு வெளியாகுது, யாரு நடிச்சிருக்காங்கன்னு கேக்கறாங்க.
இந்த society என்னிக்கு ஒரு பொண்ணும் தண்ணி அடிக்கலாம், பசங்கள மாதிரி துணி போடலாம், வேலைக்கு போறது, கார் ஓட்டறது எதுவானாலும் ஒரு ஆணுக்கு குறைஞ்சவ இல்லேன்னு உணருதோ… அன்னிக்கித்தான் பெண் விடுதலை சாத்தியமாகும்”, என உணர்ச்சி ததும்ப தன் ‘பரிதாப நிலை’யை விளக்கினாள் சுமித்ரா.
“நீ இப்படியே பேசு…ஒரு நாள் பாருங்கடி…இவ ‘மகளிர் முன்னேற்ற கழகம்’ ஒன்னு ஆரம்பிச்சு ‘பீர் பாட்டில்’ சின்னத்துக்கு வாக்களிக்க சொல்ல போறா”, என கேலி செய்தாள் கலா.
“என்ன தப்புன்னு கேக்கறேன்… கொஞ்சம் modern ஆ துணிபோட்டா, முடிய வெட்டினா உருப்படாதுன்னு ஏசறாங்க; வண்டி ஓட்டினா ‘தெனாவட்டு புடிச்ச கழுதை’னு ஒரு பட்டம். இவங்களோட இந்த கண்ணோட்டம் change ஆற வரைக்கும்… நாம அடிமைகளாவே இருப்போம்”, என தன் தரப்பு வாதத்தை முன் வைத்தாள் சுமித்ரா;
“என் செல்வ செழிப்பை ஊருக்கு தெரியப்படுத்தும் போது நீ குறுக்கிட்டால்…என்னை அடிமை படுத்துகிறாய்; உன் வேலையை கவனி”, என்ற தன் சுயநல கருத்திருக்கு சில பல உதாரணங்களினால் சாயம் பூசி வெளிப்படுத்தினாள்.
“உன் கட்சி வெற்றி பெற எங்கள் நல் வாழ்த்துக்கள்; எனக்கு பசி உயிர் போகுது; யார் வரீங்க canteen க்கு”, என கலா கூற…கலைந்தது பொதுக்கூட்டம்.

6 வருடங்களுக்கு பிறகு
“எவ்வளவு ஆச்சு”, என credit card ஐ நீட்டினாள் சுமித்ரா.
“நீங்க…சுமித்ரா தானே…கே.எம். கல்லூரில படிச்சீங்களா”, என யாரோ பின்னால் இருந்து வினவ, திரும்பினாள் சுமித்ரா.
“ஆமாம் நீங்கே…ஏய் கலா எப்படி இருக்கே. நீ எங்க இங்க. பெங்களூர்லே செட்டில் ஆயிட்டன்னு கேள்விப்பட்டேன்”, என பேச ஆள் கிடைத்த மகிழ்ச்சியை சரமாரியான கேள்விகளால் வெளிப்படுத்தினாள் சுமித்ரா.
“என் கணவருக்கு இடமாத்தம் ஆயிடுச்சு. அதுதான்; இங்க பெசன்ட் நகர்ல தான் இருக்கேன்”, என்றாள் கலா.
தோழிகளின் திருமணங்கள், குழந்தைகள், விவாகரத்துகள் அனைத்தையும் பேசி முடிப்பதற்குள் கடை மூடும் நேரமானது.
“வீட்டுக்கு வர…காபி சாபிட்டுக்கிட்டே பேசறோம்”, என அன்பு கட்டளையிட்டாள் சுமித்ரா.
“நீ மாறவே இல்லே டி…ஆனா ரொம்ப நேரம் இருக்க முடியாது”, என கலா கூற, இருவரும் வெளியில் நின்றிருந்த சுமித்ராவின் toyota car ஐ நோக்கி நடந்தனர்.
“காபி பிரமாதம் சுமி… உன் கணவர் எப்ப வருவாரு…ஒரு வணக்கம் போட்டுட்டு போகலாம்னா…”, என கலா கூறி முடிப்பதற்குள்,
“ஏன்டீ சுமி…எவ்வளவு தடவை இந்த ‘door mat’ அ தூசி தட்ட சொல்றேன்..ஒன்னு சொன்னா உடனே செய்ய உடம்பு வணங்கினாத்தானே. இன்னிக்கி திரும்பவும் தோசை வரட்டி மாதிரி இருந்தது..குழம்புல உப்பே சுத்தமா இல்ல. உன்ன என் தலைல கட்டின அந்த நடராசன சொல்லணும்”, என தன் வருகையையை அறிவித்தான் சேகர்.
“ஏய் சுமி…என்ன பதிலே..”, என பேசிக்கொண்டே வந்த சேகர், கலாவை பார்த்த உடன் அசடு வழிந்தான்; செய்கையினால் ஒரு hello சொன்னான்.
“இந்த சனி-ஞாயிறு பண்ணலாம்னு இருந்தேங்க”, என சேகருக்கு பதில் அளித்துவிட்டு, “கொஞ்ச நேரம் இரு கலா…வீட்ல பண்ணினேன்…சாப்பிட்டு பாரு”, என தோழியை கேசரியுடன் உபசரித்தாள் சுமித்ரா.
“கேக்கறேன்னு தப்பா நினைக்காதே, உன் கணவர் வீட்டு வேலைல help பண்ண மாட்டாரா”, என கலா கேட்டாள்.
“அத ஏன் கேக்கற…நிறைய தடவை சொல்லி பாத்துட்டேன்; office க்கு போயிட்டு வந்து, குழந்தை படிப்ப கவனிச்சு, வீட்டு வேலைய செஞ்சு முடிக்கறதுக்குள்ள… பதினொன்னு-பன்னிரண்டு மணி ஆயிடுது. கொஞ்சம் கோபமா பேசினா…divorce வாங்கிக்கோ, அம்மா வீட்டுக்கு போயிடுனு சொல்றாரு. என்ன பண்ண…வீட்டுக்கு வீடு வாசப்படினு adjust பண்ண வேண்டியதுதான்; infact வேலைய கூட விட்டுடலாமானு பாக்கறேன்”, என அலுத்துக்கொண்டாள் சுமித்ரா.
“பெண் விடுதலை பத்தி…” என ஆரம்பிக்க நினைத்து “நமக்கேன் வம்பு”, என்று அமைதியாய் கேசரியில் முந்திரி வேட்டையை தொடர்ந்தாள் கலா.

“பெண்ணுக்கு உரிமை என்பது தனிநபர் உரிமையாக சுருக்கிப் பார்த்தால், பஃப்புக்கு செல்வது, மானாட மயிலாட அல்லது ஜோடி ஒன்று நிகழ்ச்சியில் பங்கேற்பது, பார்வையாளராகச் செல்வது, தனியாக ஸ்கூட்டரிலோ, காரிலோ ஓட்டிச் செல்வது, வேலைகளில் ஏற்றத்தாழ்வின்றி எல்லா வகை வேலைகளுக்கும் செல்வது… இப்படித்தான் பலரும் புரிந்து கொள்கின்றனர். ஆனால் இத்தகைய தனிநபர் உரிமைகளைப் பெற்றுள்ள பெண்கள் தமது மணவாழ்க்கையைச் சுயேச்சையாக முடிவெடுக்க முடியாது. அப்படி மீறி எடுத்தால் கொலைவெறியைச் சந்திக்க வேண்டும் எனும் போது இங்கே எது பெண்ணுரிமை? ஏது பெண்ணுரிமை?”
—-வினவு இணைய தளத்தில் ‘வாழத்துடிக்கும் பெண்ணினனம்! வாழ்க்கை மறுக்கும் சமூகம்!!’ என்ற இடுகையில் இடம்பெற்றுள்ள இவ்வரிகளின் தாக்கமே….கானல் நீர்!

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Unnaipol Oruvan – Selective Amnesia

September 21, 2009

The heroes of Tamil cinema have always displayed utmost sincerity when it comes to changing the society. On one hand we have the likes of Vijay and Suriya playing moral police and lecturing on how women need to dress and behave while on the other, we have Shankar’s heroes like Rajini and Vikram who cleanse the system by their superhuman acts. But these films are for the lesser mortals. For the ‘thinking’, elitist, net savvy crowd, there is Mr Kamalhassan, the ‘intellectual’ who is hailed as a great thinker and filmmaker. So, for his part in changing the society, he has come out with Unnaipol Oruvan, a movie which sparks with nationalistic fervour. And, going by the reaction the movie is receiving in the web and visual media, it looks like there is no light at the end of the tunnel.

UPO as many may be aware is a remake of the Hindi movie ‘A Wednesday’. It tells the story of an unnamed common man played by Kamal, who,angered by the problems caused by terrorism decides to take on the terrorists singlehandedly. The rest of the film revolves around how he goes about doing it and the explanations which he gives for his actions.

The common man’s apathy

The film’s protagonist highlights the problems and sufferings faced by the common man as a result of acts of terrorism and suggests that the only way to end terrorism is by using terrorism against people who perpetrate these crimes. He seems to totally absolve the common man of any role or responsibility in such acts. As Martin Luther King once remarked, ‘The greatest threat to democracy is not the people who commit acts of violence but the silence of those who proclaim themselves to be good citizens’. Most of the Hindus in Gujarat did not approve of Narendra Modi’s goons massacring Muslims across Gujarat, but they remained silent. The central government elected by the people also remained silent. Even when they did have a chance to do something, what did they do, they re-elected Modi. If a Muslim affected by all this,takes to violence to avenge the injustice meted out to him, would that be considered terrorism? If that is terrorism, then aren’t the people and the government elected by the people responsible for making him a terrorist. How different are his actions from what Kamal does in UPO? Acts of terror don’t happen overnight. It takes years of exploitation and subjugation of one sect of people over another before the oppressed react in the way they do. The common man’s understanding of the happenings around him is appalling.

Cowards who don’t vote

Our common man also comes down heavily on the people who don’t vote calling them cowards who have no trust in democracy. The whole concept of democracy is a farce as far as India is concerned. Here, it is actually the parties who contest the elections who have no faith in democracy. If they did there wouldn’t be so many cases of booth capturing, illicit voting and other criminal activities happening so freely. The people who have been cheated and exploited all these years have at least now realised this and are boycotting the polls in some areas. And our hero wants the people to support such a system. What a joke!

Indifference to everything

Kamal and his writer E.R.Murugan seem to be so upset that people in the South don’t react enough to killings in the north. What is his take on the Maharashtrians’ reaction to hundreds of suicide deaths of farmers in Vidarbha which is only a few hundred kilometres from Mumbai or the North Indian’s reaction to regular deaths of dalits in Bihar or Keezhvenmani? He wouldn’t have even heard about all these because these are all ‘regular’ events. They don’t need such an adverse reaction as one warranted by bomb blasts though the loss of lives from such events are far more than those from terrorist attacks. What does he think about the Indian government’s reaction to the genocide of Tamils in SL. Selective accusations are aplenty in this film.

Anti- Muslim rhetoric

The movie is filled with anti-muslim rhetoric conveniently ignoring the actions of Hindutva fascist forces which lead to most of these events. It cleverly camouflages this by showing the central character as a Muslim. Also, to show him as being secular, Kamal makes one of the terrorists a Hindu. Even when a Muslim character explains his stance, the scene is reduced to a comedy. When he says that his 16 year old third wife got killed in the Best Bakery attack, the other guy says, ‘you still have the other two, why don’t you manage with them’. Kamal need not be courageous enough to mention the forces behind the attack but he would have done well by at least not ridiculing the whole episode. Apart from sparingly mentioning about the attacks by Hindutva forces, the film hardly makes an effort to shed any light on the background of any of the attacks. It seems like the protagonist is obsessed with the idea of India and doesn’t want to know about anything else. All he wants to do is finish off the terrorists and everyone will be happy.

UPO is a half baked effort which tries to look at things from a superficial point of view. Watching the audience applaud it only goes to prove that they are willing to accept whatever gets dished out to them in the name of nationalism and democracy.When even the so called literate and knowledgeable crowd consider this to be a great film, it makes us shudder to think what kind of impact this film would have on the ‘common man’.

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Two Dogs and Hindi

August 25, 2009

வட மாநிலங்களுக்கு வரும் பிற மாநில மாணவர்களால் சரளமாக ஹிந்தி பேச முடிவதில்லை. ஆனால் அவர்கள் வெளிநாடுகளுக்குச் செல்லும் போது ஆங்கிலத்தில் சரளமாகப் பேசுகிறார்கள். எனவே நமது நாட்டுக்குள் முக்கியத் தொடர்பு மொழியாக இருக்கும் ஹிந்தியை அனைத்து மாணவர்களும் அறிந்திருப்பது அவசியம். ஹிந்தியை அனைவருக்கும் கற்பிக்க நடவடிக்கை எடுக்க இதுதான் சரியான தருணம்.

மத்திய மனிதவள மேம்பாட்டுத் துறை அமைச்சர் கபில் சிபல்

A man had two dogs – a big one and a small one. He wanted his dogs to go in and out of the house freely without him having to keep the house door open all the time. So he built two “trap doors” – one big trap door for the big dog and one small for the small dog. Neighbors who saw these two doors laughed at him and called him an idiot. Why put a big door and a small door? All that was needed was the big door. Both the big and the small dog could use it!

Indian government’s arguments for making Hindi the official or link language of India are as ridiculous as the need for a big door and a small door for the big dog and the small dog. Indian government agrees that English is needed for communication with the world, and every school in India teaches English after the fifth grade. Then the Indian government says that all of us should also  know Hindi  in order to communicate amongst ourselves within India. I ask, “Since every school in India teaches English, why can’t it be our link language? Why do Tamils have to study English for communication with the world and Hindi for communications within India? Do we need a big door for the big dog and a small door for the small dog? I say, let the small dog use the big door too!”

– C.N. Annadurai

நன்றி : www.tamiltribune.com



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என்ன கொடுமை இது!!

August 24, 2009

ஜனநாயகம் பொங்கி வழியும் இந்த நாட்டில் ஒரு மனிதன் தனது சொந்த‌ விருப்பப்படி,தனது கொள்கையின் படி தனது திருமணத்தை நடத்திக்கொள்வதற்கு கூட உரிமை இல்லை.பர்ப்பன ஆர்.எஸ்.எஸ் மதவெறி கும்பலின் அடியாள் படையாக‌‌ இந்த நாட்டின் ஜனநாயக நிறுவணங்கள் அனைத்தும் மாற்றப்பட்டு வருகின்றன.குறிப்பாக போலீசு கும்பல் இந்துவெறி பயங்கரவாத கும்பலின் சட்டப்பூர்வமான,ஒழுங்கமைக்கப்பட்ட ரவுடி கூட்டமாக மாறி வருகிறது. தருமபுரி மாவட்டம் ஓசூரில் இயங்கி வரும் எமது புதிய ஜனநாயகத் தொழிலாளர் முன்னணி எனும் புரட்சிகர அமைப்பின் தோழர்கள் பார்ப்பனிய சடங்கு முறைகளை மறுத்து ஒரு திருமணத்தையும்,ஏற்கெனவே பார்ப்பனிய முறைப்படி திருமணம் செய்து அதன் பிறகு அமைப்புக்கு அறிமுகமாகி தோழர்களான பிறகு தற்போது பார்ப்பன அடையளங்களை அகற்ற விரும்பிய‌ பெண் தோழர்கள் தமது தாலிகளை அறுக்கும் ஒரு விழாவிற்கும் இரண்டு நாட்களுக்கு முன்பு ஏற்படு செய்திருந்தனர்.இந்த விழாவை தெருவில் நடத்துவதன் மூலம் பார்ப்பனிய சடங்கு முறைகளை புறகணித்த ஒரு புரட்சிகர மணவிழாவை மக்களுக்கு அறிமுகம் செய்ய தோழர்கள் திட்டமிட்டனர். இதற்காக மக்க‌ள் மத்தியில் விரிவாக பிரச்சாரம் செய்தார்கள்,திருமணத்திற்கு அனைவரையும் அழைத்திருந்தனர். தமது முச்சையே நிறுத்தும் வேலைகளை செய்தால் பார்ப்பன‌ பாசிச‌ வெறி நாய்கள் சும்மா இருக்குமா ? தனது அடியாள் படையான போலீசை ஏவி விட்டு திருமணத்திற்கு ஏற்பாடு செய்திருந்த பு.ஜ.தொ.மு ஒசூர் பகுதி அமைப்பாளர் தோழர் பரசுராமனையும் தோழரின் துனைவியாரையும் கைது செய்துள்ளது. பார்ப்பன பயங்கவாத பாசிச கும்பலை அடியோடு ஒழித்துக்கட்டாவிட்டால் அனைத்து ஜனநாயக உரிமைகளும் புதைக்கப்படும். இது மாபெரும் ஜனநாயக நாடு என்று புளங்காகிதமடைபவர்கள் இதற்கு என்ன விளக்கமளிப்பார்கள்? எதற்கும் வாயை திறக்காத ஒரு வர்க்கம் இருக்கிறது, அவர்கள் இனி மேலும் கண்களையும்,வாயையும் திறக்காவிட்டால் நாளை தனது பிரச்சனைகளை,தனது விருப்பப்படி,தனது வயால் கூட‌ புலம்ப முடியாதபடி இந்திய‌ ஜனநாயகம் மேலும் பல மடங்கு அதிகமாகியிருக்கும் !

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