a,no doubt,these new issue movements are important and
they are raising prominent questions.
b,The post-emergency context of india gave a new space
for democratic movements,expanding the democratic
sphere is an important agenda for these movements.At
the same,this period had given birth to the hegemonic
hindutva revivalist movements.The became the centre
stage of india.These single issue movements are not
able to combat these types of status quoist movements
very effectively.During this period,india became a
nuclear state.
c,NGOs and social movements are very different.NGOs
are capturing new spaces due to the perfect experiment
of neo-liberal politics.They are giving the classic
examples of hiring firing policy in ther relation to
the employer-employee relationship.
4,Most of the Indian leftists are the part of old left
tactics.They fear any assertion of independent social
movements.
5,Below identity politics is also facing some
important problems.some times,they become the part of
ethnic revivalist movements.In durban,this issue
discussed seriously.
6,I think that the most important issue is how to
combat the hegemonic presence of neo-liberalism?
--- Dileep Raj <[EMAIL PROTECTED]> wrote:
> For me what is new in issue based mobilisations
> are the following.
> 1. They are not afraid of results. They do expect
> concrete results from
> within
> the existing system. Quite often they raise demands
> which could be
> realised.
> 2. That brings different forces together around the
> specific issue.
> There are no permanent enemies or allies.
> 3. Some sections like CPI [ML] always complain that
> NGOs are
> 'compromising', 'playing into the hands of ruling
> class' etc. when certain
> issue based
> mobilisations become mass movements. Just think of
> the allegations raised
> against C.K. Janu's
> movement when it succeeded in gaining certain
> results. They were accused of
> 'playing in the hands of
> Antony government" by Dlait intellectuals and CPI M
> .
> 4.For me movements and NGO s are two different
> entities. There will be NGOs
> participating in movements but
> movements happen very rarely.
> 5. If you look at the emergenece of Dalit identity
> politics in Kerala [ if
> you are not
> afraid to go to the details] you will see many issue
> based movements.
> 6. For me what is new in this politics is
> the organisational principles through which actors
> in it negotiate their
> differences and
> new forms of resistence.
>
>
>
>
> On 7/27/07, C.K. Vishwanath
> <[EMAIL PROTECTED]> wrote:
> >
> >
> > Everybody knows that language warfare is an
> important
> > reality in new politics.new latin american spring
> > thunders are effectively using language
> > politics.dialogue space is enlarging and it
> > accommodates different opininons,computer net
> > works,civil society invitations,,interviews etc
> are
> > opening opening new dialogue spaces.Beyond
> capturing
> > state-party system,They confront people with new
> > ideas.let us study from the polemics of james
> petras
> > and john golloway.let chithralekha incident open
> new
> > democratic spaces.
> > --- Dileep Raj <[EMAIL PROTECTED]> wrote:
> >
> > > A correction first.
> > > "though i asked wher r they? that provoked
> dilip"
> > >
> > > It's incorrect reporting. I asked couple of
> critical
> > > questionsin response to
> > > Ranjith's
> > > arguments. That provoked him. He attacked me [
> not
> > > my arguments] . This,
> > > only by way of reminding what happened.
> > >
> > > On the problematization of metaphors like '
> > > healthy', ' ulparty
> > > janadhipathyam' I agree with Ranjith's points.We
> > > couldn't be univocal in
> > > using words in best of times. So,
> > > that could be more difficult in polemical
> > > situations. My dream is that we
> > > could
> > > articulate our concerns without being
> excessively
> > > bothered about political
> > > correctness.
> > > When I am making myself available for criticism
> with
> > > all contradictions, I
> > > am also
> > > expressing my willingness to withdraw my
> statements
> > > if somebody show that
> > > to be
> > > problrmatic. While entering into a discussion,
> it is
> > > very difficult to
> > > proceed if this readyness is onesided. Once
> somebody
> > > claim that s/he is
> > > participating in a debate for polemical
> > > purposes, it is very difficult to proceed. But
> in
> > > the process, I found that
> > > practice and standpoints are two different
> things.
> > > Ranjith is equally
> > > reflexive and democratic in the course of the
> > > debate. Thus my remark ' it is
> > > healthy' , like 'ulparty janadhipathyam.' etc.
> > > No. I didn't imply that the dsicussion should be
> > > stopped. I meant the exact
> > > opposite.
> > > But I have a request. If possible do allow some
> > > margin for conscious use of
> > > problematic
> > > usages/ metaphors/ idioms.
> > >
> > > Why I referred to Ranjith's certain critiques as
> '
> > > displaced discourse'
> > > earlier have connection with this. Ours is a
> new,
> > > pertinenet dialogue. It
> > > try to capture, theorise and enrich our
> political
> > > present/ practical
> > > experiences. In that way we are not repeating /
> > > quoting / settling any
> > > earlier debate .Nor do we expect that we could
> > > settle all our debates
> > > here. It is a bit mechanical to bring in the '
> > > correct arguments' wherever
> > > you find a word/ expression/ sentenece,
> disregarding
> > > the immediate context
> > > of the discussion. Is it an effective way to
> brand
> > > whoever disagree with
> > > Ranjith or Venugopal as brahmanical and rehearse
> > > arguments against
> > > brahmanism? Is it that simple? Thus my request
> not
> > > to simplify but
> > > complicate always!!
> > >
> > > I think there is a deeper problem with the
> political
> > > framework in which
> > > Ranjith and I
> > > view Chithralekha issue. I place it in the
> frame of
> > > single issue
> > > movements. There may be
> > > people/ organisations involved in it who do have
> > > strong political positions
> > > which go well beyong the issue based solidarity.
> So,
> > > questioning the nature
> > > of civil society/ public sphere based on this
> > > resistence and resistence
> > > itself are two different affairs altogether. We
> > > could agree to disagree on
> > > the former, but do whatever is possible from
> within
> > > the platform which bring
> > > all concerned together. Thus if concrete steps
> > > arrived at, we could be part
> > > of it. This not in the least imply that this
> issue
> > > based alliance is
> > > apolitical or 'there is nothing to be
> discussed'.
> > > What for me is important in all issue based
> > > solidarities is the rules by
> > > which we negotiate differences among ourselves.
> > > Whether in virtual or real
> > > world it is of great importance because none of
> us
> > > are machines/ cadres.
> > > even if we are coming together with cadre
> > > organisations, the principles by
> > > which we come together is important.
> > >
> > > I know that this is not the only way to resist.
> A
> > > section can raise the
> > > issue with more political unity. That is one
> reason
> > > why we find several
> > > groups acting on same issues. But the question,
> > > whaether I am part of such a
> > > network , for me, could be decided if and only
> if my
> > > equal rights are assured. Not that I won't
> support
> > > the issue but won't be
> > > part of that specific group.
>
=== message truncated ===
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