I too am happy to see neelan one of the worthy members of FEC here... Regards Afthab Ellath
On Tue, Aug 19, 2008 at 7:24 PM, damodar prasad <[EMAIL PROTECTED]>wrote: > thank you neelan sir to be in green youth when there is hue and cry for > unsubsricbing from Green youth. > > Its is perhaps "rewarding" to run with the civil society and prey with the > State. > > > > On Tue, Aug 19, 2008 at 6:02 PM, neelan neelakandan < > [EMAIL PROTECTED]> wrote: > >> >> I request my young friends to revisit Ram Manohar Lohya, and his class and >> caste concepts. Read him long long back . But was too critical and cynical >> of him those days.I too was young !!! >> Neelan >> >> >> --- On Tue, 19/8/08, C.K. Vishwanath <[EMAIL PROTECTED]> wrote: >> >> > From: C.K. Vishwanath <[EMAIL PROTECTED]> >> > Subject: [GreenYouth] Re: "who is a worker" in Kerala? >> > To: [email protected] >> > Date: Tuesday, 19 August, 2008, 3:52 PM >> > organised sector is the base of the indian parliamentary >> > left.the sector is shrinking.informal sector is developing >> > very fast and self-employment.manufacturing industry was the >> > base of this left.after the collapse of the manufacturing >> > sector,the traditional base of the indian left had >> > disappered.all the big industrial areas of india(from mumbai >> > to ahmadabad)has later explained the phenomenon of >> > communalism among workers. ak.roy explained the phenomenon >> > from the secular politics of working class to the communal >> > politics of the workers.the classical capital-labour >> > polarisation has lost its objective base.this is not an >> > indian reality.it is also a world wide reality.new >> > immaterial labour has totally disappered the traditional >> > working class unity.new consuption pattern,life >> > style,atomisation of workers has created new problems in >> > working class politics.the neo-liberal capital assertion >> > pushes the producing sections of the society in avery >> > defensive >> > position. >> > the five class divisions of the peasants are so difficult >> > to understand .the ruruban middle class(cpim analysis) plus >> > plantation sector has become a powerful ruling block in >> > kerala society.it is buldozing any furher land >> > redistribution.cpim's base is this rurban middle class. >> > >> > >> > --- On Wed, 8/13/08, Dileep Raj <[EMAIL PROTECTED]> >> > wrote: >> > From: Dileep Raj <[EMAIL PROTECTED]> >> > Subject: [GreenYouth] Re: "who is a worker" in >> > Kerala? >> > To: [EMAIL PROTECTED] >> > Cc: [EMAIL PROTECTED], [email protected] >> > Date: Wednesday, August 13, 2008, 11:25 PM >> > >> > On Marxism: >> > I maintain a distinction between critique and rejection. >> > >> > On CPIM : >> > I consider engaging with whoever is ready to engage as >> > important. >> > It is just like engaging in critical discussions with >> > people >> > working in Congress, BJP, Muslim League etc. Nothing less. >> > >> > On us: >> > I consider (though I won't claim to be c'lean') >> > engaging >> > in dialogues without branding/vulgarising the opponent / >> > opponent's arguments >> > is pre requisite for the emergence of any sort of >> > democracy. >> > >> > What is the point in being aggressive toward others who are >> > ready to seriously engage? >> > >> > On the subject line: >> > Will come back tomorrow >> > >> > Cheers! >> > >> > >> > >> > >> > On Wed, Aug 13, 2008 at 11:09 PM, ranju radha >> > <[EMAIL PROTECTED]> wrote: >> > >> > >> > >> > it s a pity to see that people can so enthusiastically talk >> > abt marxism in this 21st century. >> > while looking at caste as essentialistic, they forget to >> > de-essentialise class as well. >> > while clamouring against globalisation, they forget that >> > workers of all countries unite has a globalising universal >> > mission..... >> > marxism is a big joke now. do we real want to debate on >> > it.. again and again >> > let us move ahead; dont be stuck in the muddy water of >> > marxism >> > >> > this question :who is a worker? is important >> > who is this karshaka thozhilali? >> > >> > class question has erased the Dalits from it, and yet they >> > are denied '"class" >> > within class they are again devoid class status... they are >> > left with caste only >> > why? >> > bz this happened not in 20th century London, but in India. >> > >> > caste is again not static; it has evolvd into modern times; >> > class negotiations could not erase caste. >> > secular project did not erase religion. >> > >> > these homogenising universal grand narratives failes to >> > understand/analyse society. >> > the European academia has accepted this aspect. They are >> > revisiting the question of religion; revisiting >> > Enlightenment. >> > my submission is that CPI M is so unimportant a category in >> > this whole discourse >> > it s like a mafia gang only; dont give undue importnace to >> > it. >> > >> > and this Gandhian reformatory appraoch to CPI M as shown by >> > some loyal buddies can be helpful 4 V S pinarayi kind to >> > survive some more time, nothing else >> > >> > pavangal nattukare pattichum gundayism >> > kanichum jeevichotte ennanengil >> > pavam marxinu pizhachathu nammalenthinu edutharadanam!! >> > though people have the right to do >> > so........................but not at the cost of PEOPLE!! >> > >> > >> > >> > >> > >> > >> > >> > >> > On 8/13/08, damodar prasad <[EMAIL PROTECTED]> >> > wrote: >> > >> > Before coming to the Chengara and the 'worker" >> > projected onto the scene, let me make a brief >> > 'presentation". >> > >> > I am not sure about the primacy of one category over >> > the other as I am doubtful about the conflation of the two, >> > let me emphasise, in the current socio-political context >> > when there is an unleashing of social energy from the below. >> > >> > >> > >> > Secondly, Marxists historians, like Kosambi and Irfan Habib >> > from the Marxist view point 'demystified >> > caste" from its essentiaist and orinetalist moorings >> > and also brought to the fore this submerged category from >> > the nationalistic narratives. >> > >> > >> > Marxists had enagaged with the caste as a category and >> > understood the politcal significance of it in the social >> > transformation. But because of their inistence on modernity >> > and its process of social change, the caste was considered >> > as soemthing to be overcome through class negotiations and >> > thus they understood caste as eroding category. >> > >> > >> > Any anger against CPIM and just based on that debasing >> > Marxism and Marxists from the enagagements with caste I find >> > it as "intellectual zhadonovism" ( this is an >> > oxyMORON and I refer to individual/s with same sort of >> > content whatver their 'legitimacy" claim may bel) >> > >> > >> > Caste is also an infrastructure in the circulation of >> > social energies.Hence "valorizing" it only basing >> > it on the current situation is damaging and disastrous on >> > the long run. This is an essentalizing strategy of identity >> > poltiics which is meant for self-seeking purpose on a >> > long-term gains resisting any changes. No dialogues or >> > negotitaions are permitted in such essentalist >> > udnerstandings. This is fasicstic. They may convienently >> > keep mum on Hindutva and charge against Marxism form their >> > own stupid understanding of Marxism. Ineteretignly, also >> > invoke Marxist narrative of final salvation sometimes to >> > drive their point. >> > >> > >> > Indian Communist party could never resolve and engage with >> > caste issues. This is not soemthing new. In Chengara, there >> > is an attempt to Privelege the worker over the dispossessed >> > dalits and perhaps many of them 'rural >> > proletariats". CPM has been doign this with all new >> > mobilizations. >> > >> > >> > But in particular case of Chengara , harrison goondas >> > appear on the scene as workers and demeaning the very notion >> > of worker itself. >> > >> > >> > >> > On 8/13/08, Dileep Raj <[EMAIL PROTECTED]> wrote: >> > >> > >> > Let me rephrase the question in a new thread. >> > >> > Who are "workers' in Kerala? >> > How come the landless people in Chengara are >> > viewed as 'lesser' beings in comparison with the >> > valorised "worker' identity? >> > >> > How does the assertion of Dalit political identity >> > problematise the central category of >> > Marixian politics? >> > >> > I feel there are histotrical, political and >> > historico;political answers to this question, >> > partly submerged in research papers, partly inherent in >> > current political practice and thought. >> > >> > for instance, Sanal Mohan's anlyses of slavery in >> > Kerala enquires about the invisibility of slave experineces >> > in and athrough >> > communist/ Marxist discourses >> > -- >> > Dileep R I thuravoor >> > >> > >> > >> > >> > -- >> > Dileep R I thuravoor >> > >> > >> > >> > >> > >> > >> > >> > >> > >> > >> >> Unlimited freedom, unlimited storage. Get it now, on >> http://help.yahoo.com/l/in/yahoo/mail/yahoomail/tools/tools-08.html/ >> >> >> > > > > --~--~---------~--~----~------------~-------~--~----~ You received this message because you are subscribed to the Google Groups "Green Youth Movement" group. To post to this group, send email to [email protected] To unsubscribe from this group, send email to [EMAIL PROTECTED] For more options, visit this group at http://groups.google.com/group/greenyouth?hl=en-GB -~----------~----~----~----~------~----~------~--~---
