Please Watch d play...........

http://www.youtube.com/watch?v=w0unTKPNdcY


On 21 June 2010 11:08, Ajay <[email protected]> wrote:

>
>
> -------- Original Message --------  Subject: [PMARC] Dalit, Feminist and
> Gay ?  Date: 21 Jun 2010 04:19:45 +0200  From: koolkamayani
> <[email protected]> <[email protected]>  Reply-To: Dalits Media
> Watch <[email protected]> <[email protected]>  To: Dalits Media Watch
> <[email protected]> <[email protected]>
>
>  Dear All
>
> In an AMU redux south of the Vindhyas, Indian Institute of Technology
> (Hyderabad) management sacked gay rights activist and faculty member Ashley
> Tellis, apparently discomfited by his sexual orientation. The academic, with
> around 20 years of experience, was shown the door last fortnight less than a
> year after joining IIT-H. This Article he wrote 2 years back in indian
> express
>
>
>
>
>  Dalit, feminist and gay?
> Ashley Tellis <http://expressbuzz.com/searchresult/ashley-tellis>
>  First Published : 13 Dec 2008 11:38:00 AM IST
> Last Updated : 13 Dec 2008 12:42:13 PM IST
>
>  My father was a Dalit from Amravati in Maharashtra, a bonded slave on the
> streets of Bombay who was adopted by my maternal grandparents, Roman
> Catholic once-upon-a-time Brahmins. My mother was a schizophrenic who not
> supposed to marry at all and was technically his sister but went on to marry
> him. I am a gay activist. All my life, these three markers — my
> ‘untouchable’ father, my ‘mad’ mother and my ‘sick’ gayness have haunted me,
> hindered me, marked me.
> My father’s caste, his skin colour (he was pitch black; my mother snow
> white, and I am pitch black and have been racially abused by upper-caste
> ndians from all religious backgrounds all my life), his dubious origins
> followed me through the implicitly caste-ridden, racist, prejudiced world of
> Goan Catholics in which I grew up in Bombay; my mother’s mental illness has
> been used to pity me, pathologise me, explain me, contain me; I am gay and
> have been harassed as a gay man, by Brahmin and Dalit alike, all my
> life.Over the years, through a painful processes of recognition, questioning
> and processing, I brought my gayness, my Dalitness and what became my
> feminism to speak to one another and my politics is built from a
> conversation between these three axes of my formation. This has made all
> three constituencies — gay politics, dalit politics, feminism — deeply
> uncomfortable with me.Gay politics in India has not even begun to grapple
> with caste; Dalit politics remains as homophobic as any other politics;
> feminism in India is lesbophobic and homophobic and implicitly upper caste.
> I have sought and continue to seek to build bridges between these three
> kinds of politics, to show the connections between the forms of oppression
> they are against and to put pretentious NGO terms like ‘intersectionality’
> and ‘lateral linkages’ in action.As a Delhi University teacher, for example,
> I surprised Dalit student organisers and Dalit students in general both by
> my ‘colourful’ presence at all their struggles against the feudal and
> casteism-ridden university, students and institutions, as I was a publicly
> known homosexual and dressed unconventionally.The surprise was not pleasant
> for them; they did not want me around. Dalits share the general homophobia
> of the Indian populace — lower and upper caste — with not much difficulty.
> How are Dalits not able to see the obvious connections in the oppression of
> gays at the hands of heteropatriarchy and their own suffering of at the
> hands of Brahminical patriarchy? How is my host at a dinner party being
> upbraided by his roommate for offering me food in the house and polluting
> the dishes because I, as a homosexual, had eaten from them different from
> and similar to alower-caste person polluting an upper-casteperson by his
> shadow?How do I change this unwillingness to see and learn from each other?
> How do I fit in? How do I find a place in Dalit politics which is as close
> to me as my gay politics or my feminist politics and how to make each of
> these politics learn from each other? What does a same-sex, feminist Dalit
> critique look like? How do we put into practice a politics based on all the
> complex histories of the marginalised that form us?Even as I speak from a
> position of “experience-based authenticity” (as the son of a Dalit, the son
> of a ‘mad’ woman, a gay man), that great weapon with which to stop all
> introspection and debate, I want to build a politics from a recognition of
> the multiple marginalised histories that form me without the arrogance of
> the authenticity claim.Each of these marginalised identities teaches me the
> importance of self-reflexivity, change, the need to listen to other kinds of
> oppression and learn from them, work with them.I think all of us should
> reflect on the multi plicity of oppressions and work together rather than
> become gatekeepers of Dalit or gay or this or that form of politics.
>
>
> --
> Kamayani Bali Mahabal
>
> The world does not need a war against ‘terrorism’, it needs a culture of
> peace based on human rights for all.
> -- Irene Khan
>
> www.otherindia.org
> www.binayaksen.net
> www.phm-india.org
>
> I carry a torch in one hand
> And a bucket of water in the other:
> With these things I am going to set fire to Heaven
> And put out the flames of Hell
> So that voyagers to God can rip the veils
> And see the real goal.......
> Rabia (Rabi'a Al-'Adawiyya)
>
>
>
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