Let me be blunt and brief.
1. After a detour through the thread, I still don't understand why
Satchidanandan
felt that there were prejudices against him. Though the responses from
Aftab, Ahmed Rafeek
etal were instantaneous, I didn't feel that it was triggered by prejudice.
So i hope satchidanandan will rejoin the discussion soon.( otherwise I feel
it is prejudice on his part)
2. On quoting Murali, ya, a critical engagement, not fanfollowing will be
fitting tribute to Murali. But wasn't it Damodar who forwarded 'personal
notes' on him to this group while I brought some of his ideas into a thread?
To be frank, I am a fan of Murali. No, I don't think in
"updating" theories or thinkers. Writers like Banjamine, heidegger and
Nietzsche still inspires me like Murali. Thinking cannot be replaced with
history of thinking.
and in a Heideggerian vein.. The most thought provoking thing of our times
is that we are still not thinking
On Wed, Jul 9, 2008 at 3:55 PM, damodar prasad <[EMAIL PROTECTED]>
wrote:
> 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.
>>
>>
>>
>> >>
>>
--
Dileep R I thuravoor
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