the contemporary context is very different from lohya's periods.during those times,welfare state is the agenda.caste reservation in the political parties didn't solve the problem at all.actually,the first non-congress political formations had consolidated their positions in 11967 elections.now a days,even the mushakar community is demanding land,capital.the new communitarian politics has even questioned the fundamental basis of indian liberal politics.
--- On Tue, 8/19/08, neelan neelakandan <[EMAIL PROTECTED]> wrote: From: neelan neelakandan <[EMAIL PROTECTED]> Subject: [GreenYouth] Re: "who is a worker" in Kerala? To: [email protected] Date: Tuesday, August 19, 2008, 6:02 PM 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. 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