After reading the thread of this discussion, I found the points raised by
Satchi mash was sunk by a parochialistic understading of religion in public
space.
There is a piont that secular public space simplifies (as opposite to
amplification) the multi-religious, ethnic voices particularly in the
context of fascistic homogenization by a majoritarian community.
(Though no one so specifically addressed this issue, in stead of this,
images of factories and sirens were brought in)
Secondly, Sudeep has clearly identified the location in his first posting,
i.e, Valanchery and it's a mail highlighting a personal issue. Now, Rafeek
Ahmed in his response puts upfront the issue of "factory sound" as if
'factory" represents secular modernity.
Rafeek, no one is going to entertain the terrible noises from factory, as
wonderful music as perhaps something similar to Dasan and Vijayan
enjoying *pasuvinte
Karachl in Nadodi kattu..*
* *
One of the new social movements that got much prominence in the 90s was the
Chaliyar Movement for which 'pollution' was/is the central concern. May be
two are distinct issues. My only point is that the sort of 'secular'
pollutions were already taken to task by the civil society movements. Hence
please do understand that the secular is not much revered in these times and
perhaps not understood in such a simplistic manner.
Thirdly, it was Sanjeev's mail which did *disjoint* later responses from the
first two, namely, Sudeep's and Satchi mash. But the mail was more *
instructive* on things left unsaid on the simple reason that he referred to
a doctoral work, but did not elaborate. I tried accessing the text from CSCS
archives but in vain. (Since this mail I did not see any response from
Sanjeev either trying to elaborate or to reflect).
Since this thread began as a personal response, let me also reflect on my
experience. In Trivandrum, for every temple festival (and for that matter
every nook and corner you have a temple, small, medium or large) loud
speakers are fixed to all the pillar and posts on the street and which will
growl through out the day and all the *Bhakthi ganams and cinema ganams are
forced onto you penetrating your ear drums. *This will last for more than 7
days.
{A sample ganam , which is dialogic in nature some of you might have been
forced to listen, soory hear!!: "acha, acha (son asks his dad), attukal
kovil evideyanu"… dad replies.. "mone, mone.. kizhkekootayil ninnu mimnimu
charge autovil..".. }
This 'song' has become a unique thing for all temple festivals and now the
same has spread all over the state. This high decibel sound is imposed on
you and it break into your private interiors. This is 20x7 exercises (They
switch on at 5am and off at 10.30pm). What is this?
If there is a small temple on the street, the entire road is blocked till
the festivities are over. This may not be something peculiar to Trivnadrum.
Now all these festivals are actually taken over by the Hindu Aikya Vedi.
This amplification of sound particular to such temple festivals is a
methodical way the religious goons terrifies the publics and it is an
obstruction both to the worshipper and as well as the god. The god has
actually gone deaf listening (hear) to these sound electricals.
(All of you who know me personally also know that I am believer and you cant
even pray with these loud speakers yelling like anything)
Now someone would counter this by saying party conferences do the same
thing. Perhaps, it is true. Does the practice of Stalinism justify the
practice of fascism?
However, these practices are recent. Of course, technology has aided this.
let us not the blame on technology alone. (Technology had aided several
revolutions. If it was the cassette for Islamic Revolution in Iran and it
was the Internet for the Zaptista movements).
The basic is that sound cannot travel in vaccum and the matter that supports
sound is medium. In the public space, this matter has cultural significance.
The medium is related to space. Hence the high claims about public space are
to be re-looked. It is now a homogenized space from where diverse noises are
vacated and seemingly a monotonous sound has occupied. It may differ from
place to place. In public spaces, a non-believer also need a place to sit
and contemplate.
Now some one may perhaps find a reason to celebrate cacophony. But cacophony
only enables submerge minority and distinct voices. A parochialist
understanding reduces the multi-valence of religions to enable each other
faiths in search of meanings as defined and as reformed within the tradition
without imposing one on another either through visual or sound facilitated
by technology.
I found Satchi Mash was enabling a different pursuit of understanding, which
was submerged in the amplification of an altogether different concerns.
On Dileep's quote from Dr.Muralidaran, no need to add that it is insightful.
But Dileep is for the second time quoting Dr. Murali. He must be implying
(in this mail he has clearly indicated) that the discussion here is perhaps
time lapsed and we are still depending on convenient but neat distinctions
on modernity and tradition.
Agreed, but you may also understand our task is not to quote Dr.Muarli and
make others see how 'forward' am I, but to move ahead, if at all, from where
Dr.Murali has left.
For example, here TV is the latest technololgy Dr.Murali refers to. We are
in a time where Devasoms design online site for poojas and all. The
foreclosing of distances in online religiosity is also the outcome of the
new religious tourism. The absolutely local deities have actually come up
with the new times than the prestigious old *moorthis*. ( I remember a story
by Nandakumar). Once the local deities were appropriated to Hindu pantheon,
but the locals are resisting it. Because *the local* is much more charming
then the national. Nativism is refashioned by the tourism industry
generating new advantages and new dollar flows.
* *
Finally, I believe many of you have read KGS poem: Prarthikumabol Igane. (
New Age Praying) (I will try put an English translation within few days.
I've asked KGS for the same.)
*(I can anticipate popular studies' gaze at me for 'quoting' both Satchi
Mash and KGS. Though unprepared, but I'm sure to return the gaze!!) *
On 7/7/08, subid k s <[EMAIL PROTECTED]> wrote:
>
> I have empathy with Autorikshaw drivers who are forced to fit(extra
> fittings) to adjust in between Fast passenger buses and all. (Pizhachchu
> pOvaan) but not the case when they make it a habit and pedestrians suffer.
> If one doesn't react, all will become deaf. And impotent.
>
>
>
>
> >
>
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