Read a report on Chengara and a comment on night vigil written by Roshni
Padmanabhan and Mythri Prasad Aleyamma in
today's malayalam weekly.

let me share my feeling and response to the criticisms / allegations raised
against Night Vigil by them.

1.They try to teach / dictate others on how civil society should support
struggles and what should be the 'quintessential
spirit" of solidarity activities. being dismissive/ critical of others'
actions is most democratic. Is it democratic to advise
others on what / how to do?
2.People came  to Night Vigil in a picnic mood, they say.How do they  arrive
at such a conclusion? what methodology ( except
accepting  Kairali's repeated visuals ) did they follow  in it? How are
they different from kairali photographer?
3.We turned/ misused  the Night Vigil into a platform for demanding sexual
freedom/individual freedom , they say. how do they support it? ( again,
except referring to Kairali's representation) . Are they not equaly
undemocratic in branding us as sexual revolutionaries? Not that fighting for
sexual freedom is a crime. But I am not clear what one mean by that
term.Secondly, there were Dalit activists, feminists,
sexworkers, students , professionals , writers ( not exclusive categories
but overlapping..) etc in the group. How can somebody  homogenise this group
and question their intentions?
4." Isn't there a contradiction in people veturing on supporting a Dalit
struggle without understanding its true essense claiming that it is a novel
form and complaining about Kairali's portrayal?"  This is the most dangerous
part of the argument to my view. IT NORMALISES VIOLENCE .
5.We should have expected such reprting and its less media's fault than
ours, accuses Roshni and Mythri. Really sad. Just like elders cursing a girl
for traveling at night upon raped. Just like cetain  human rights activists
justifying  state violence against naxalites
by asking " What else do you expect from State?" as if everybody engaging
in  democratic politics 'deserve' to be treated undemocratically by media
and state and they should be 'prepared' to face assaults. Really really sad
to listen to this often repeated
advise from friends whom we expect to be sensitive.
6.Final paragraph has to be quoted in full. " Night Vigil team's social
capital rocketed like anything as a result of this discourse( Any publicity
is good publicity). Chengara struggle suffer the loss."  I couldn't imagine
a more insensitive observation. Isn't it analogous to accusing Roshni and
Mythri of gainig cultural capital and (economic ) capital  by writing about
Chengara in a weekly? I think it will
be (selectively) quoted in tommorrow''s Deshabhimani. [ are they 'expecting'
it?].  At what cost do agents in Night Vigil gain this "social capital"?
Getting stigmatised( in society and activist circles)? By fasing social
fascism the way Reshma did in her locality?
7. The way Roshni and Mythri grounds their view points reminds me of "sabda
Pramana vada"  in Indian Philosphy. What matters there is not the reasoning
but the fact that the speaker has direct access to 'truth'.They claim to be
more 'near' to struggling people than anybody else.  Granted , but one
question. couldn't ther be dialougue between struggling sections/
individuals? ( Sanni M Kapikkad,
active in Chengara solidarity activities from the beginnig said, "if the
committe asks me to stay away from Chengara struggle
I will stand by night vigil and continue my struggle. But to my surprise,
the Dalit leaderships showed more belief in the 'young guys' than
Deshabhimani."     We are not anchoring our actions/ arguments in the
authoroty of our relationship to the struggling people. We recognise them as
eqquals and are not afraid oof enagaging in a critical dialougue with them.
We are not patrons but equals to them.




-- 
Dileep R I thuravoor

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