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Wednesday, November 26, 2014

Book Review: How social movements matter. Marco G Giugni, Doug McAdam, & Charles Tilly. U of Minnesota Press, 1999.

The consequence of social movement is the one area which has not been studied very methodologically and systematically. The scholarship available in this domain is not sufficient to understand the impact of social movements and the processes or means chosen to reach the goal. The means-end analysis of social movement is the main concern for this book. The book has been divided into two parts “Types of consequences” and “comparative perspectives”. The book contains ten essays on different types of protest movements and tries to settle the link between means and end. Most of the essays in this book take William A. Gamson’s 1975 work Strategy of Social Protest as the benchmark and try to see critically the question of consequences through theories and hypotheses provided in this work.

This book starts with the historical account of past research, future problems and future development by Marco Giugni. He tries to differentiate between the past works on social movements which focused on goals and the aim of this book which tries to find out the impact and consequences of social movements. The two strategies 'disruption' and 'moderation' and the effect of both these in different situations is the concern for him. He says that both these strategies success is dependent upon the political context of the movement. Further, he puts the methodological agenda for the study of the consequences of movement. First one should define the range of movement consequences and then specify the types of consequences to be studied and then search for plausible relevant causes and finally reconstruct causal pattern and histories. The comparative study, according to him, is an influential tool to study the consequences in different countries and provides better insight in this direction.


The first essay of the book talks about the impact of “Social Movement Organizations” (SMOs) on public policy in a democratic framework of governance. In democracy, representatives are mainly concerned about reelection so the will of the majority becomes important. Therefore, interest groups and SMOs cannot influence the public policy as SMOs might not represent the majoritarian views (Lohmann). But, Gamson finds American democracy “a members-only system” and SMOs, which he calls “challenging groups”, do poorly because the government is unresponsive. However, Lohmann contradicts and says that when government is democratic and responsive then SMOs often do poorly because elected officials know the public demands and work according to majority wants. Therefore, it can be argued that the influence of SMOs and interest groups are constrained by two factors: “electoral competition and limits on ability of citizens and legislators to pay attention to many issues at the same time”(Page, 4). Those issues on which the public cares little about, the impact of SMOs can be higher by changing public policy's preferences and its intensity of concern about particular issues.

Social movements, political parties and Interest Groups have different connotations but changing role and rules in democratic politics make these terms some time overlapping and ambiguous. So, Paul Burstein in this essay tries to find the definition of these terms. Mccarthy and Zald emphasises on “opinions and beliefs...preferences” and Tilly talks about the interaction that leads to social movement. For Tilly, “the term social movement applies most usefully to sustained interaction between a specific set of authorities and various spokespersons for a given challenge to those authorities.” However, this definition has a risk of being overinclusive. But, marginality is the key distinction between Social Movement Organisations and Interest groups i.e., SMOs are the “margins of the political systems”(Page,7). Further, SMOs are less institutionalized than interest groups and have less ties with governments unlike Interest groups. Somehow, Political Parties, Interest Groups and SMOs share most of the attributes and these distinctions tries to represent a continuum-in which on one end SMOs are present and others are on the different end.

Edwin Amneta and Michael P. Young say that the assessment of 'goals' of any social movement is not so useful academically as many of the goals of the social movements are hidden and “focusing upon them alone would mean missing other important occurrences that might have resulted from the challenge”. They start with the concept of collective goods and argue that the greater the collective benefits achieved by the challenge, the greater its favourable impact. Gamson's study posits two forms of “success”- the realisation of new advantages for the challenging organization and the acceptance of the organization as a legitimate mouthpiece for the group it claims to represent. Through these means he divides it into two categories of “full response” having two version of partial success: “cooptation” and “preemption” and complete failure which he refers to as “collapse”. Further, this 'success' and 'failure' depends upon the challengers adherence to stated programs. However, in the critic of this view, it can be stated that sometimes challengers stated programme is not achieved but it provided many collective benefits to the participating mass. As despite the failure of “Townsend Movement's” programs, Townsend Movement was responsible for greater change in social security act in United States.


So, a focus on programme tends to overlook unintended benefits of challenges that may be beneficial to the followers of those challenges. Sometime, social movements get benefits from other than state or target groups and it helps in mobilising more people for new rounds of protest movements. So, one should look beyond the challenges and goals of social movements and go for study of impact of movements. However, these theoretical frameworks are very much related to “Resource Mobilisation Theory” and as Clause Off said there is a probability of “free-rider problem” in this thesis. Therefore, researcher should go beyond the standard methodological propositions especially causal analysis and ascertain the impact of the challenges posed by social movements. The main question to ask is what might have been the consequences in absence of the challenger. Moreover, they are suggesting to differentiate between “the policy making process into the components of agenda setting, the specification of the content of the legislation, and the enactment of proposal” (Page, 41). This will help in accessing the degree of success of any challenger as well as the point in the process at which its impact took place.

The impact of social movement on political institution in Switzerland and United States have been studied by Hanspeter Kriesi and Dominique Wisler. Social movements do not, generally, question the existence of political structure and they generate the patterns of beliefs and preferences that sustain them and these political institutions through the use of, “adaptive preferences” very often one dismisses the undesirable that is unattainable anyhow. The paradigmatic shift in the political institutions changes only in periods of profound societal crisis especially economic crisis, which establishes conditions for change in political institutions as in 1860s, Switzerland adopted direct democracy. The studies have well documented that the Swiss democratic movement and American populist movement both started in the phase of deep economic crisis. But, generalisation of this type is problematic as in the capitalist economy, crisis is inherent as capitalism works in a cycle of boom and slow down but always it does not convert into change in political institutions. However, they take in consideration different other structural conditions that helped in the change of political institutions like federalism, lack of institutionalisation of the state, the weakness of political parties and elite divisions. So, vulnerability of institutions is one of the main cause for political institutional change. This essay ambiguously submits to economic determinism and sees conflicts of other institutions simply the sub-cause.

Della Porta finds that social movements make democracy vibrant and try to impose “democracy from below”. They open new arenas for people's participation and these arenas are in public control which in turn helps in making democracy vibrant. It can be seen through the debate on protest rights which developed in 1960s. Protest rights and protest policing both started from 1960s and evolved as a constituent part of democratic process. The polarisation of social and political forces made two coalitions: one of their opponents who made law and order coalitions and their supporters who made civil rights coalitions. His analysis of both countries germany and Italy showed that the legacy of recent experiences with totalitarian regimes was a mistrust of democratic procedures. In both countries, these coalitions were formed around the issue of protest rights and transformed the formalistic view of democracy into a more participatory form of democracy. At the same time, violent movements were stigmatized.

The protest right allowed people and groups to gather and ask for concessions from the state but there are other institutions which are different from state and the difference lies in the capacity to use repression. In Anti-war protests in USA, science faced the biggest challenge from the protestors and it allowed many changes in the institution of science and technology. Now, informations about science and technology's benefits and dangers were available to people and in universities, “science-wars” started between supporters of science and critics of science. Basically, some scientists were sympathetic to the anti-war movement and rapid growth of science facilitated military-university ties and it decentralised the power distribution. Therefore, Kelly Moore says that challenges to institutions are more difficult as it is not clear where power is centered in an institution and also professionals within institutions hold the most power so there are few ways in which clients and other groups can affect the behaviour of the people. But, she does not examine those shared information about science and technology and justifies that it were useful or not.

During 1980s and 1990s, the women's movements of United States and United Kingdom presented feminist agenda in an era of conservative government. The impact of these movements especially in three domains abortion, economic equity, and domestic violence and the institutional and structural changes in the Women organisations and political challenges faced are studied in the article of Joyce Gelb and Vivien Hart. The American feminist Movement had well established and professional networks of professional network of national organizations coordinating a mainstream reformist movement with liberal equality goals. It also had a vigorous set of locally organized grassroots movements, which have combined advocacy and service delivery in negotiating with bureaucratic and elected policy makers. In contrast, British feminism has no equivalent superstructure. Women were made minority members in national policy making and the movement was characterized by marginality and an ideological rejection by “high politics” of centralised parliamentary state. However, at local level, British movements were as vigorous as American movements were.

The success of movement may be analysed in several ways: “through movement mobilisation, policy impact, and cultural changes; or change in collective consciousness and discursive politics, which may create resource for further mobilisation and change”(Page, 159-160). A major change was increased participation of women in decision making processes, which is the effect of leading politicization of women in both countries. In USA, the right of women to abort or keep fetus was accepted by the court and economic equity was also achieved to some extent due to higher participation in state and non-state institutions. However, this essay is framed in a “pluralist tradition of power” and does not look upon the holistic view of decision making as Steven Lukes says that Power has three components: power to make decisions, capacity to stall or delay decision making and shaping of desires.

The antiwar movement in USA and the anti-nuclear movement in the era of cold war had effects on the foreign policy of the states. The impact of anti-nuclear movements was studied by David S. Meyer and he find out that in matters of national security, nations are not ecological units influenced only by domestic or international considerations. Rather there is an interplay of both with movements in one country influencing the governments. Domestic unrest in western countries influenced foreign policies but the impact of these movements were very short term. The proliferation of nuclear weapons in developing world after the end of cold war and the subsequent anti-nuclear movements in these countries have very less effect. Therefore, the change was only symbolic in nature which can be seen in Reagan's offer of Zero-Zero option to Gorbachev and its failure.

In the later phase of the century, a new type of movement was seen for the preservation and conservation of environment in the name of environment movement. These movements were started by network of nongovernmental groups and organisations that by means of social and political intervention, including collective protest to prevent the exploitation and/or destruction of natural resources. However, these movements are confronted with a remarkable paradox; on one hand, it has been successful in agenda setting, impact on individual attitudes and behaviour and its contribution to the establishment of a new polity and a new industrial sector but on the other hand, the movement has been unsuccessful in stopping environmental degradation. Despite these movements, natural resources continue to be exploited at a larger scale, the ecological disturbances are more high, human intervention in ecologically sensitive areas has increased and pollution of all kind has increased.

Dieter Rucht clearly shows that the impact of environmental movements have been more symbolic in nature and their success is marginal. Some achievements like oil tankers have been essentially prevented from cleaning their tanks with seawater that is then spilled into the ocean and also the plan of dividing and exploiting Antarctica have been abandoned. There is a complex web of interrelations in environmental politics ranging from individual attitude and behaviour to public opinion to response of state in environmental matters. The current position of environment is not only the result of contemporary policies rather it is the product of series of policies adopted and adapted in the past. So, the positive influence might shed in the rapid deterioration of environment in contemporary societies.

Therefore, this book provides the theoretical, methodological, and empirical analysis of consequences and impact of different kinds of social movements on the institutions of state and non-state institutions. Tilly ends the book with the metaphor “of exploring all parts of the river”-- upstream, midstream and downstream-- in order to understand causal linkages between social movements activity and outcomes. The book emphasizes on the need of studying social movement’s impact and to differentiate it from the impacts of external social agents and other processes. However, this book does not talk about the impacts of social movement in developing world or so called “Third World” but these theories and methodologies can be used for the assessment of social movements anywhere in the world.



Contestation of the Idea of Nation-State in 'everyday life'



Recently plebiscite was carried out in Crimea and it voted to join Russia and the world seemed to be divided into two poles again. The vicious and tensed memory of cold war again emerged in the minds of the people of whole world who have inclinations to see the international events. It was the part of same country which decided not to remain part of erstwhile USSR. The representation of nation-state in a homogeneous and undifferentiated monolith manner was questioned by the dominant narrative of the people of Ukraine. So, there is somewhere fragmented set of relationships between institutions with complex and uneven relationships, which is not represented in 'everyday' discourses by dominant narratives of state. These narratives are not only found in secessionist movement but also the people at periphery struggles to voice their discontent in dominant narratives be it gender, race or any other discriminated subjects. The problem emerged from the universalisation of discourses in time and spaces which were formed or formulated in a particular and specific context. The consciousness of “imagined community” is formed by discourses and categories and these discourses mask the inequality, discrimination, marginality etc.

The universalisation of identities creates several problems in everyday life of people. The concept of “imagined community” on the basis of shared linguistic, religious, ethnic or other identities calls for renouncing all other identities. Kesang Testangs film We Homes Chaps shows how the separation between home as a physical space and home as psychic space creates marginalisation, nostalgia and so on. The schools take in orphans, destitute children especially from Anglo-Indian community and Tibetan community and they were developed into people having Scottish way of life. The film very poignantly shows that only good intentions cannot work for the betterment of people. The homogenization of identity does not look at the different aspirations and it makes reconciliation with past very difficult.

The nation-state creates different discursive formations through the figure of women which has nothing to do with women per se. Also the male is symbolised in other signs in contradiction to what women stands. Partha Chatterjee, through the examples of 19th century Bengal, tries to explain it. He says that the figure of modern women were symbolised as Kamini in identification with Kanchan (gold) and this represented political and economic subordination of men by women(1993:68). He also shows how various writers of Bengal presented the image of modern women through patriarchal lens. These gender stereotypes continues even after Indian independence and marginality faced by women never became the main discourse of nationalist discourse and whenever it got prominence, it was patriarchal construction of feminity. The notion of 'shame' and 'honour' are socially constructed and women suffered most under this construction. South Asia, particularly, has had many incidents of violence against women be it liberation war of Bangladesh, partition of Indian subcontinent, riots etc. The making of nation-state and transformation in political structure witnessed large scale violence in South Asia. But, after the transformation, nation-state creates such discursive formations which constantly distances itself from these 'memory'.


The liberation war of Bangladesh witnessed large scale violence and victims of this war got compensation and new symbolism of veerangana was created to show a utopian future different from past. Yasmin Kabir, a Bangladeshi film director, who mostly depicts the marginality, faced by people in both of his films A Certain Liberation and My Migrant Soul. In the film A Certain Liberation (2003), he shows how a mad women Gurudasi Mondal represents the memory of liberation war who was raped and lost all her family members in that war. The film depicts that however she lost all the meanings of life but she wants to have a memorial after death. She has kept alive the spirit of liberation war but her conditions also show a paradox between the ideas of nation and the practice of nation-state. The film very poignantly depicts how 'history' and 'memory' are different and it also provides very useful tool for studying the co-existence of contrasting orientations towards past. The two very prominent theorist in the field of memory studies Halbwachs (1992) and Nora (1989) say that history and memory are “divergent forms of understanding the past that exist in different socio-historical contexts”(Hangen ,123). These authors represent memory as the understanding of past rooted in lived experience and history as the objectified representation of past divorced from the any direct experience of the past. Susan Hangen also make a distinction between memory and history and she uses the term history “to refer to attempts to create authoritative versions of the past and the concept of memory to capture the sense of orientations to the past that are lived, experienced and enacted”(123). So, Gurudasi Mondal represents memory of liberation war which has no place in the history of Bangladesh. These memories stand in opposition to the dominant discourse of nation and question the homogeneous representation of nation-state.


The body of women is used by instruments of power to break the movements of different types in a nation-state framework but the 'body' is not only a sight of repression but it is also used by women to protest against the policies of government. The earlier western scholarship in social theories worked on the concept of “Knowledge-body dualism” which divided human experience into bodily and cognitive realms. This kind of scholarship identifies knowledge, reason and culture with masculinity and body, nature and emotion with femininity (Levy, Rapoport 2003, 381). But the contemporary social science studies moved from seeing body as an object of domination and legitimization to perceive as subjects that creates meanings and social action (Butler, 1990). The women's body can be easily appropriated than the body of men because women's body is constituted within the rules, norms, morality, behavior etc framed by men. Therefore, protest by women through their body is protest against the normative codes of femininity and creating a counter hegemonic identity which has potential to become means for self empowerment (Levy, Rapoport 2003, 383). Kavita Joshi, who directed two films A Tale From the Margin(2006) and Some Roots Grow Upwards(2003) portrays the reality of North-Eastern state Manipur. In her film, A Tale from the Margin, she showed how the 'body' is being used by protesters against the implementation of Armed Forces Special Power Act in North-Eastern part of India. Six women paraded naked to protest against the illegitimate acts of Indian Army. Iron Sharmila is on hunger strike for last 14 years and it shows both how body became the vehicle for self emancipation and also how women broke the normative barrier of society to register their discontent.


This marginality of women is present in all of the South Asian countries. Meera Nanji, a Los Angles based film maker, who generally shows the 'moments of becoming' as the central question, in her work View From a Grain of Sand, shows how the question of loss of women's right does not revolve around Taliban rather it encompasses the 30 years of Afghan history from the rule of king Zahir Shah to the current government. Wendy Brown in her book States of Injury talks about rights and says that rights varies not only across time and culture but also around the 'vectors of power' based on race, class, gender, sexuality, age, wealth and education (1995,97). The Afghan women or the women of North-Eastern parts of India face the violence attached with the idea of nationalism. These forces of nationalism are created by 'man in the state' and made women victim of this ideology which is nowhere represented. Kavita Shah on her blog writes that marginality of North Eastern women in the mainstream media forced her to make these films. Ashish Nandi and Shiv Visvanathan therefore argue against the fixity of the idea of nationalism and says how this fixity is reinforced in the society with violence against these marginal categories of state.


The breaking of normative codes of society by women is not always accepted in dominant discourses of nation. Partha Chatterjee in the chapter Women and the Nation talks about the 'modern women' and the acceptance of this category in the dominant discourse of 20th Century Bengal. He says that the transformation of Indian society from colonial to post-colonial society was done ,if not fraudulent, then through the marginalisation of many through the mobilisations by the 'vectors of power' by the state(1993, 156). These marginalised groups also had the aspirations for lliberalisation in the colonial to post-colonial transformation. Gayati Spivok Chakravarty also writes how the subalternity of this nationalism produced contested accounts and the use of the term 'decolonisation' is misleading as the nation from above was imposed over these marginal groups. When one tries to break these normative codes then either her attempts are resisted or her success in removing obstacles posed by society is seen as exception, either it be the Gurudasi Mondal from A Certain Liberation or Manjuben from Manjuben Truck Driver. Gurudasi Mondal enters the domain of male and she can roam freely on the streets of 'liberated' Bengal then it is her madness which provides the patriarchs a reason to accept this breaking of normative codes. In a different scenario, Sherna Dastur portrays Manjuben who breaks some barriers of feminity and does a job which was exclusively seen as masculine profession. She creates an identity which is of male but she breaks even this categorisation by nit accepting some of the accepted norms in the field of truck driving. She transforms her look from typical feminine to 'angry young man” Amitabh Bachhan's image. However, she breaks the socio-economic and cultural barriers of society but at the end of the day her emancipation again comes to the cycle of patriarchal norms where she accepts the norms of family provided by customs.


The nation-state in most of the South Asian countries has moved from secular polity to either ethnicity based politics or religious politics. These changes in the polity increased the marginality of minority in South-Asian context. The internal disturbances in Sri Lanka and Afghanistan marginalised a large number of populations in the hands of majority. In the post colonial phase of South-Asian history, there is a aberration from the nationalist struggles and a new kind of identity based politics is present and it has gained power of the state in some of the countries like India and Sri Lanka. Ashish Nandy (1995) gives the historiography of 'Hindutva' movement in India and the processes attached with the rise of “religious nationalism”. The creation of myth and 'new' history to show the glorious past created different polar categories in national politics like secularism vs. pseudo-secularism, genuine history vs. false history, true nationalism vs. false or effete patriotism and so on (63). Bipan Chandra suggests that there is a “political contest between the nationalism presented by freedom movement and a new found 'pseudo-nationalism' built on the collaborationist past of the sangh parivar”( Nandy 1995; 79). Susan Hangen also shows how a new history for Mongol identity was created against the hegemonic Hindu identity in Nepal. Srilanka witnessed a long bloody civil war between Sinhalese and Tamil population and this war was based on ethnicity. Wallman defines ethnicity as “the process by which there difference is used to enhance the sense of 'us' for the purpose of organisation or identification”(1979: 3). Further, he finds that ethnicity can be possible only on the boundry of 'us' in confrontation, contact or by contrast with them. Jenkins Richard gives the account of changes in the concept of 'ethnicity'. He says that what was 'racial' before 1945 may be more publicly acceptable as ethnic today (1997: 22).


Prasanna Vithanage, famous Sri Lankan filmmaker, depicted the problem due to ethnicity based in the films Sisila Gini Gani (Fire on Ice, 1992) and Purahanda kaluwara (Death on a Full Moon Day) 1997 'everyday' life of people in Srilanka. The film Death on a Full Moon Day presents the imagery of disturbances caused by civil war. It shows the story of a father, a sister and the state. When the sons of one old man get killed in the war then his body is brought in the coffin. The state did not allow them to see the body but the father, who has some kind of instinct to predict the future, rejects the narrative of state authorities and refused to sign the form for compensation. The film represents the everyday violence of nationalism. Dubaravka Ugresic, a Croatian writer in exile, in her book The Culture of Lies quotes Yugoslav writer Daniel Kis as stating “nationalism is banal”. She says that central to nationalism is the 'seductiveness of kitsch'( Visvanathan, 2003). Further she says that nation should not be visualised today in the metaphor of salad bowl, melting pot or prison house rather the only metaphor that captures “its hysterical power and its hyperactivism is kitsch” and at the core of the kitsch is a populism that centres around what Kis called “the gingerbread heart culture”, which pours the icing of sentimentality aver the cold reality of war. She finds that nation-state creates two kinds of terror--- the terror by remembering and the terror by forgetting. Yasmin Kabir in his film “A Certain Liberation” shows the experience of Gurudasi Mondal of these types of terror.


The everyday terror of nationalism is shown in Sanjay Kak's documentary Jashn-e-Azadi. In one scene, a man is standing in front of his house and not entering into the premise and one person says that people has become so habituated of checking that without checking they do not feel the existence of self in a very militarised area. Kashmir, which is one of the most militarised part of the world, witness violence from both sides i.e. from Indian nation-state and the insurgents & terrorists. This film explores the 'everyday' life of individual in Kashmir valley and shows how the language, speech, poetry and cinema cannot show the ontological truth. Michael Mann, through the works of scholars like Leo Kuper, shows that the “monopoly of violence modern nation-state has over a territory created both the power and the desire for genocide” ( Visvanathan 2003: 2298). This film questions the very notion of freedom of India in this place.




The concept of 'sovereignty' is shown as a very sacrosanct concept for nation-states in classical political science literature and diplomatic meet but this concept has never been so sacrosanct. After World War II, the world got divided into two centres and these centres were located in Washington and Kremlin. These two centres manipulated and even destroyed the sovereignty of many nation-states. After the rapid rise of neo-liberal economic policies and establishment of process of 'Globalisation' through international organizations like International Monetary Fund, World Bank, World Trade Organization and so on, the manipulation of sovereignty of nation-states became routine phenomenon. International Monetary Fund mandates to work in the case of 'Balance of Payment' crisis. If any nation is on the verge of bankruptcy then IMF provides loan to these countries but these loans come with attached strings, the organisation tells nation-state to change economic policies and move towards more liberal and global regime, moderate deficits, and cut uneconomic spending like subsidies etc. The so called sovereign nation-state loses control over the policies of their state. The process of globalisation allowed uninterrupted flow of capital from one geographical region to another and this process also allowed flow of labour from one nation-state to another but in a very conservative manner.


The notion of fixity of boundary is now challenged by ever emerging media and social networking sites. A global community is being established which has at its core the feeling of nation-state but not the consciousness of nation-state. The process of 'glocalisation' is also happening in the realm of globalisation where global chains have local menu based on the culture of that place. However, the national boundaries are not so porous as the boundaries of cities as Saskia Sassen in her work The Global Cities(1991) talks about the rise of city-to-city cross border network. Farjad Nabi's film Nushrat has left the building...But When? shows how the national boarder are not so important for the contemporary consumption of music. Nushrat Fateh Ali Khan's talent was recognized when he was praised in the west and later he composed music for Indian film Industry and for world audience. So in the world of constant reification, the boarders of nation-state are contested through the import of culture through online media platforms and digital devices.

So, the idea of nation-state is contested on several grounds in modern times. The changing nature of functioning of economic system and the role of diaspora in political system and the election process made the boundaries not so sacrosanct and modern nation-state should be seen as a part of the 'global village syndrome' where communication provides mobility and interruption of this communication system will even create panic in the corridors of government. The consensus based approach is needed to make the functioning of state more human and inclusive. The over centralisation of power has made more prevalent “the bye-products of Baconian model” i.e. emergence of more efficient new forms of violence. If the state does not try to bring consensus then the contestation of the idea of nation-state starts from the socially assigned political, social and gender roles, work and mobility, contested ideas of boundary and contested ideas of nation.

Friday, October 3, 2014

Dalit Movement and Bahujan Samaj Party



Indian social system is influenced by Dharamshahstras, which call for the Chaturvarnashram system created by Brahmins and Kshhatriyas. Any social movements defines opposition classes or groups, generally exploiter and exploited but dalit movement is based against the classical notion of “purity and pollution” and the notion of purity and pollution comes from the individual’s birth in a family i.e., totally ascriptive in nature. Dalit movements challenge it as Periyar challenged the Brahminical hegemony in cultural, social, religious and political spheres. challenging the Brahminical notion of hierarchy was the first step in Dalit movements through Temple Entry Movement, social justice movement etc. These movements talked for the enforcement of freedom, justice, liberty in the place of ritualistic traditional system where humans are deprived of basic rights to live decent life. Therefore, these movements were giving the model for alternate society based on ‘modern’ and rational values and end the oppressive social order and establish a new social order based on libertarian values.


The movement for the emancipation of Dalits in india in the early phase of modern India was started by social reformers like Raja Rammohan Roy, Ishwar Chandra Vidyasagar and others but the reach of these movements were very meager and these movements vaporized very rapidly. Generally, dalit movements can be arranged in two paradigms; first Ambedkar era Movement and Post Ambedkar era movement. Ambedkar tried to bring the ‘dalit’ question at the centre stage of freedom movements. The communal award of 1932 and subsequent revision in it after Mahatma Gandhi’s fast paved the way for more fruitful political actions. The main impetus in Dalit Movement came after the independence when democratic processes took the centre stage of Indian polity and group action became more prominent strategy to achieve the goal.

The Bahujan Samaj Party under the leadership of Kanshiram has brought the most significant change in the psyche of dalit masses by providing umbrella identity, futuristic visions, myths, social ideology and political strategy to become one of the most significant player in the game of power politics in contemporary India (Kumar, 2002, Page 168-69). The politics of Kanshiram had deep philosophical imprints of previous dalit movements and he understood dalits as a community which is racially subjugated, economically exploited, culturally marginalised and politically untouchable in the realms of power. Therefore, his strategy was to capture power from elites to emancipate dalits as Jaffrelot(2006) has put in his work. As a torchbearer in Ambedkarite social struggle in the political arena of contemporary india, he gave the idea of revolution on the basis of social engineering. He coined the term “bahujan” and made it one of the most imaginative political categories. Bahujan identity is the political alliance between the politically deprived castes of Indian history under the leadership of most deprived caste group i.e. “dalits”. It profess through the meta narrative of “guru-killi” that it is the master key to end all the exploitation and made “dalitness” the core value of the party.

The victory in subsequent elections in UP have shown the reach of the idea of Bahujan among the deprived communities of modern India and it also showed that they are second to none of any political outfits. The victory had a revolutionary spirit to change the political power game in the other parts of the country. But, this movement after some time turned into petite-bourgeois politics and these were the results of the limitations inherent in most of the dalit movements. The BSP was successful in providing leadership to multi-caste, multi-religious political alliance but lacked in providing social milieu for dalits in the state. The political socialisation of dalits had limited impact on their social conditions. A critical examination of Dalit movements shows that most of these movement’s are antagonistic to each other and that is one of the reason why the strategy was not able to convert itself to any potential outputs.The politics of caste is carried out with the baggages of the paste and if we create a imaginative category where multiple caste groups are its members then the problem starts with the unequal baggage of the history with different caste groups and give birth to conflict among them. The notion of purity and pollution has added hierarchy in the society in such a way that the quality and quantity of exploitation is different for different caste groups depending on their social position spatially and temporally.

Therefore, BSP was able to provide political leadership by displacing political elites but it could not transform its movement in the direction of transformation of social status of dalits. The capturing of power in politics in India requires alliances from other caste group based parties, which are, generally, against the whole ethos of dalit movements. Such alliances, under the power, does not remain under one caste group and but remains under many additional power blocks with a capacity to bargain. Thus, Political power face strong challenge from the “civil society” in the transformation to ideal socio-political order.Political socialisation is the first step to gain inputs from society about the needs of the people. Political, social, and economic domains are interconnected public paradigm and through political socialisation, the state can understand the needs and aspirations of the society. These needs should be evaluated on rational basis to provide social justice to every individual of the society.

These political alliances in Mayawati reign destroyed the basic question of dalit emancipation and subalternity of the dalit movement. In order to regain power in the state, She gave a new imaginative community of “sarvjan” where antagonistic castes came under one umbrella and the “dalitness” of the movement lost its imperative. The political culture in the state of UP, ridden by a conservative, orthodox and regressive social practices, converted leaders to ‘new’ political elites. Brahminism is not only the attribute of certain castes; in contemporary India, it also became the attribute of certain class. The neo-buddhist movement, therefore, wanted to create a secular, alternative community identity so that the antagonistic trends in Dalit movements can be discarded and annihilation of caste becomes possible.


BOOK REVIEW: KHATTAR KAKAK TARANG BY HARIMOHAN JHA


Maithili is the language of Mithila, a cultural region of two historical dynasties in the North-Eastern part of India but no longer a distinct political entity. According to Grierson, it lies to the north of the Ganges, to the east of the Gandak river, to the west of the Kosi river, and to the south of the Himalayas (thus falling primarily in the Indian state of Bihar but including some territory in Nepal).

Harimohan Jha, known as renaissance man of Mithila, wrote the book “Khattar kakak tarang” in 1948 and discusses about many things from food behaviour to dharmashastra to veda to philosophy to character of various gods to various cultural idioms of mithilanachal. His view are also very diverse as feminism, scientific temper, rationality, class and caste etc are prevalent in his writings. In the preface, Harimohan Jha describes the protagonist of the book khttar kaka as being named neo-charvak by the local people.  Khattar kaka sees everything with a doubt and applies inquiry to find the logic behind it. He calls it 'tarkvaad'. He is highly versed in Vedas, Upnishads, Dharmashastra, Jyotish, Ayurved, Mahakavyas and other sanskritic texts.  He does not believe in rebirth, salvation, dharma, god etc. Despite the thing that writer introduces him as neo-charvak, he is different from the ideal notion of charvak. He does not believe in the transcendental notion of karma but he tells people to do right work to achieve right end. He rejects the dogmatic beliefs in pooja, yagna, abstract indoctrination of daily life and establishing god and getting divine approval to make text infallible. For him, nothing is infallible and every knowledge is temporary. Any trustworthy new knowledge has the capacity to replace old knowledge. The conception of abstract absolute is problematic for him. 

He also believes in the classification of knowledges and seperate boundaries for different forms of knowledge. He shows clearly in the chapter of Ayurveda that how a scientific domain had been invaded by poetry of sringar rasa and this lead to destruction of scientific notion of Aayurveda. Aayurveda, which started on scientific base turned into false, superstitious and contradictory text. Aayurveda writes if any women during her menstrual cycle takes the roots of lakshmana with milk, mixed by umnarried girl in pushya nakshatra then she will certainly get pregnant. So, he asks what is the cause of pregnancy- the roots of lakshmana or pushya nakshatra or the hands of unmarried girl or all three. He also cites other verses which give references to get son. So he says that this has turned into superstition and it is no longer science so it declined.

He also attacks the ideal characters of religion like Ram, Pandavs, devtas/gods and says us to judge the ideal connotation attached with them. In the chapter Ramayan he attacks the Maryada Purushottam notion. Being a Maithil, he is also attached to Sita, the Mithilaputri. He finds the story of Ramayan as the story of betrayal, anti-women and irrational behaviour of father-son duo. why sita was sent out of the ayodha after  passing the agnipariksha? Was it a kshatriya dharma? Was cutting nose of surpnakha was kshatriya dharma? He also says that the name given to Yudhistar, dharmaraja, is not right as he and the other pandavs are the main cause for Mahabharata. He also talks about the cross-cousin marriage in Mahabharta.

The feminist notion exists in most of the chapters of this book. Khattar Kaka talks against dowry system, polygamy, biasness with women in different rituals and their role in the mythical stories. He finds Ram god because Sita is his wife. He criticises the behaviour of Dushyant towards munikanya, pandavs toward draupadi's disrobement etc. He also criticises vedas and upnishads for indecent depiction of women.

He cogently attacks the prevalent notion of cultural superiority of ancient culture, superstition and dogmatic beliefs in the Mithila region. He finds the history as the history of Raja and Brahman and describes them “bhogi raja and krodhi brahman” and both were greedy. People go for satyadev's puja, Durgapuja, yagna etc to get purusharth but he finds most of the text used in these pujas as the story of biased   gods and says that mere repeating this will not help. If one has to achieve some material benefits then he will have to do some work in that direction. He draws parallel in western culture and says that if these notions of lagna, nakshatra and jyotish are true then how western countries have developed so much without knowing all these things. The development in western world is the result of rationalisation of thoughts and working in the direction of better scientific development. He critics the hypocrisy and arrogance rampant in cultural texts.

Further, he says that various school of Indian philosophies are not logical to accept. Vedantic philosophy says that every thing is false but brahman. So one should be disattatched to materialistic things in the world. Materialistic things provide temporary happiness and temporary happiness should be renunciated. Khattar kaka asks what is absolute in this world? Everything we eat, we collect transforms into some other thing.  So we should give up food, medicines etc. Sankhya philosophy says that every thing exists prior to its essence. So it means that every women has child before getting pregnant. These philosophies are nothing but the representation of kamshastra in darshanshastra. Like kamashastra there are 84 aasans in yoga. 

However, he says that modern mental outlook of western society is rational and provides way for emancipation of humanity from the conservatism but he is also skeptical about the entry of modernity in some cultural spheres of society which is destroying the inherent good practices of society like community feeling, care for elderly etc. The knowledge that modernity produces is useful for development in public and private sphere but one should filter it according to his or her society. He is polemical against the present day government and their policies. He cautions us that accepting aid from western world have capability to destroy our uniqueness. He also criticizes the socialistic pattern of governance and says that communal farming or land redistribution will have free rider problem. Today, he is cultivating something because he knows that he will receive the benefit of handwork. If  the benefit will go to everyone then he might not work. The scientific development in agriculture, medicine, transportation system etc can be imported but when we start importing political system like democracy and economic system like socialism then the problem starts.  The atomistic society and individualism is the cause for the all contemporary problems like inflation, corruption etc. Democracy gives every one equal right to choose their leader but this also creates a situation where 99 wise will have less value than the value of 100 unwise. The coming of Freudian analysis in modern thought is similar to portions of Vedas, Upanishads, Ayurveda and other poetic creations where sexual verses hegemonises the other rational verses. In our society there should be meeting of occidental and oriental but the proportion should be devised by us.

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Harimohan Jha in this book tries to find out the logic behind the cultural, moral and social reality in Mithila region and formalises a system where knowledge should be first judged and then accepted in one's daily life. He proposes a form of epistemology in addition to logic which is based on laukik perception(ordinary perception through sense organs), moving from nirvikalp perception to savikalp perception(indeterminae to determinate perception), laukik sabda (which can be questioned and overruled by some other trustworthy knowledge, when it becomes available). One of the main idea in his work is “Ideal language analysis” so that picture of the world can be construed by means of expressing atomic facts in the form of atomic propositions, and linking them using logical operators.

If someone is giving water to a plant then he also sees the result so it's laukik perception, which can create knowledge based on evidence but if someone is doing yagna for rain then there is no pramana. Therfore, this knowledge is not true and it should not be followed. If we see clouds in the sky then we can not say that there is going to be rain i.e. nirvikalp perception but if certain kind of cloud always gives rain then it's savikalp perception. So, to acquire knowledge one should move from nirvikalp perception to savikalp perception. One should understand that winter in the region is caused due to southward movement of sun.

He is not opposed to Dharma when it stands for pure Righteousness. However, he has problem with the idea of Dharma as defined by Brahmanism. What Brahmanism loyalist call Dharma is nothing but Adharma, pure and simple. The hallmarks of Brahmanism are Varna Dharma and Jati Dharma. How can a Dharma consider some people as inherently inferior to others and condemn them to a life of servitude? The doctrine of the Gunas of Prakriti and Law of Karma, the very foundation of Brahmanism and Varna Dharma, were evil inventions of Brahmins to maintain their class superiority over everyone else, and to rule them for personal profit and security. By brainwashing people about these dogmas (BG: 3:5, 27, 33; 18: 40-45; 59-60), they practically enslaved them psychologically. 

He believes that each object in nature has its own inherent quality. For example, fire is hot; water flows; air blows, etc. This is distinct from Brahmanism’s theory of the Gunas. Now, where is the proof that three Gunas of Prakriti exist in reality? This is nothing but a figment of imagination. There is no proof to the fact that certain groups of people share a specific Guna. If the doctrine of the Gunas were true, how come so many “lower class people” allegedly of Tamasic Guna are more “Sattvic” than many “high class” Brahmins of Sattvic Guna? If the Gunas determine the quality of all actions, how come so many “lower class” people perform such great and honorable deeds?

Old Brahmanism claimed that one is born again in another body after one dies. They called this cycle of birth, death and rebirth Samsara. They claimed that one’s enjoyment or suffering in this life was determined by their deeds in their previous lives. Where is the proof for all this nonsense? We believe that the body is made up of four base elements: earth, fire, water and air, and consciousness arises from these elements no different than alcohol arising from a mixture of grain, hops and yeast. When we die consciousness also dies with it, and these elements go back to their original forms.
To profit from this concept of Samsara, Brahmins conceived a place out there in the sky, which they called heaven. They brainwashed people into believing that if they followed Brahmanic dictates faithfully and performed expensive and elaborate sacrifices to please gods, they would go to heaven after death. If they did not follow Brahmanic dictates, they would suffer dishonor here on earth and go to hell hereafter. This was a classic reward-punishment tactic to control people and profit from it. So the hoax of Law of Karma not only served the purpose of keeping the other people subjugated, but also was a source of income to Brahmins. Brahmanism primarily operated from inside this Samsara box.
The reformist zeal is prevalent in most of the writings of Harimohan Jha like kanyadan, duragman etc. In this book also he does philosophical enquiry to social conditions of Mithila. He finds that due to complicity of modern knowledge and modern regimes of power we became the consumer of “universal modernity” and so institutions of the modern knowledges located in a space somewhat set apart from the field of universal discourse, a space where discourse would be modern yet 'national'.

Nationalism and Marxism (List Vs Marx)

Karl Marx and Engles postulates a nation-less society based upon pan-human communalism. The various divisions in the society like politics, religion, ethnicity etc prevent man from realising his species being, wherein his true fulfillment lies. The real destiny of man is to be free of the constraints imposed by these divisions and also by any social roles and at the same time some ‘hidden hand’ will automatically incorporate him in a harmonious universal community.  However, they did not elaborated about this hidden hand. Class is the key to understand the mechanics of human alienation and human liberation.(Why? obvious reasons). So it is both noxious and historically relevant.

The other category which suffers from the double indignity of being both noxious and unimportant is proletariat and it will liberate mankind from the class endowed society altogether.

The single most crucial and disastrous error in Marxist system is the supposition that communist societies will not need any political organization but will in some unexplained way will be self adjusting.( Again Hidden hand). If power relations, as distinct from class relations, will disappear from society then there is no need for codification of laws. As in the Kingdom of God, there are no laws.
Why Marx choose class instead of nation? this is the question that Szporluk asks.

  1. Proletariat as a class can liberate humanity as it is universal but how a nation can liberate other nations?
  2. Interethnic and inter-polity conflict are present in the conventional historiography of mankind. Such a claim could not present any novelty in the Marxian theory so he presented theory of latent conflict.
  3. After Industrial Revolution, conflicts were not exclusively ethnic or political and the transformation was in the structure of class and not in the ethnicity. Class relations and their changes were more plausible candidates for the dramatis personae of current history at least. Also Hegelian concept of ‘single key to history’ helped Maex to extrapolate class theory to show homogeneity in the causes for conflicts in all hitherto society.
List is credited by Szporluk with at least two distinct perceptions:-
  1. Between each individual and entire humanity…. stands the nation i.e. nation is eternal and legitimate subdivision of mankind.   In contrast to Marxian class, List gave the category of nation.
  2. the diffusion of the benefits of industrialism confers a special importance on ethnic groups.
and further he says that 1 is the necessary premise for the existence of 2 but Gellner finds Szporluk misguided as 1 is neither true in itself nor a valid premise for 2 as nationalism, for Gellner, is a modern phenomenon emerging from industrialism.

However, both Marx and List rejected the optimistic liberalism coming from Laissez faire doctrine stating unrestrained competition is beneficial to everyone. (Same marxian theory that every one is not starting from same level of economic freedom). Therefore, they went on to say that these contradictions are inherent in the development of Capitalism and there is a need to protect late developers and here List gave the importance to state for having the role of equalizer and List confronted with the marxian theory of revolution as the only means to achieve egalitarian society. List says that communist manifesto is also anti-nationalist manifesto. For Marx, List was only idealising the illusions propounded by early theories propounded in the defense of “Napoleonic Continental System”.

Szporluk finds that relation between nationalism and industrialization was formulated correctly by List. Marx says that the workers are neither french, german …..nor any other national and List’s theory was intended to develop its own ‘national road to capitalism’ for German bourgeoisie and it was common ground for both theories( role of capitalism for revolution). However, Marxian theories does not talk about revolutions in backward economies and also in 1840s Marxian theories excluded Russia from the world historical processes. So as Yuri Semenov argued that the historical processes of change is not related to individual nations rather it is related to global order but Gellner said that the historical changes are ingenious and may not be faithful to the spirit and intention of the Marxism of the founding fathers.

Therefore, List theory is different from Marxian theory in the sense that list was a nationalist but not a romantic and he was original in wishing neither to keep industrialism out nor to submit to it, but to take it on to by making it national i.e. national capitalism. so the idea is:-
  1. the use of political institutions to protect and promote industrialisation,
  2. the requirement that these political institutions be ethnic ones.
Without 1, political development is not possible in backward areas and ethnic political institutions are necessary for him as he has seen multi-ethnic and territorially discontinuous Ottoman empire’s decline due to non-cooperation between different groups.

For Marx, also the agents of diffusion are both political and ethnic but the ethnicity involved the educationally transmitted, literate shared culture of the modern industrial state and not the Gemeinschaft transmitted, pre-Gutenberg communism of old.

So, basically List rejects the notion of class in the Marx’s writings and instead of class he asserts ‘nation’ as a category for human liberation and human emancipation. Therefore, his goal is not communism  rather national capitalism as he foresees the development of capitalism and the role of state for the redistribution of effects of industrialism. He is also giving emphasis on ethnic identities which will dissolve any chance of conflicts in the political institutions.

Modern Nation and Nationalism



In Spain, Franco started Spanish league to deviate people’s attention from the autocratic polity of the state and he made it sure to have five matches in a week. In the last Cricket world Cup, all Indian offices were closed for the semifinal match between India and Pakistan. The modern nation-state tries to enforce a consciousness of “we-ness” among the people living in a demarcated territory. The passion attached to these events creates a shared consciousness which is beyond the reach of any traditional identity. These forms of consciousness can be very easily attached to a nation state. So, nation becomes the supra-consciousness among the people and all other consciousness sometimes merged into it or accommodated within it. But, despite having this kind of consciousness, why the same nation again engaged into different forms of violent action and why the professed “civil religion” disappears? is it a temporary consciousness or contested space? is the notion of nationalism is universal or exclusive?


The wave of modernization created new set of Baconian identities in different parts of the world. These ideas were further spread by colonizers in 19th Century in Asia and Africa. So, the creation of the concept of nation and nationalism in east and west have been different as in the west it was the product of rationalisation while in east it came through colonial mentors and response to these colonial powers. The process of enlightenment started a process of scientific development in western world, which finally gave rise to Industrial Revolution. Industrial Revolution created a system in which new urban centres, cities, new forms of laws based on “rule of law” doctrine created a new ‘mass’ which had a new kind of consciousness. The technological, institutional and ideological modernity coming from enlightenment process created a new discourse in European society which talked about the notion of nationalism which at that time meant that men united by a common tradition, a common language, and common economic interests should not be politically separated. This feeling appeared most strongly among those nations which were still without a nation-state.

Education was one of the main cause for the success of French Revolution. Education created a society which were sharing similar demands in ‘public’ domain and called for a revolution to have liberty, equality, secular polity etc. to create a judicious society. The nationalism, in initial decades, was primarily a political principle which holds that “the state and culture should be congruent( Gellner, 1983)”. Gellner focused on the ‘universalisation’ process through technological and productive base which made modern society homogeneous, technically skillful, literate, and occupationally mobile. so, he was concerned about the equality of status rather than equality of class. For him, equality of class was not able to maintain in mobile circumstances. Therefore, his pattern of analysis was rooted in Industrialism rather in capitalism. Capitalism was a sub-set of industrialism. Modern values called for universalisation of education, which in-turn established universal communication system in industrial societies. Now, family was not the main place for socialisation rather most of the socialization were coming from outside the domain of family. He calls it “exo-socialization” and it also helped in the creation of ‘universal’ categories. So, basically homogenization was coming from exo-socialisation and for this homogenization, education was the prime mover.

The primary importance given to education was somehow problematic as education was one of the causes for the change in the consciousness but education was not the sole cause for this transformation. Language of the education was one of the barrier for the creation of common consciousness. Most of the education process was carried out in vernacular languages or dialects of the different parts of Europe. But, the availability of books in vernacular languages/dialects were very meagre. The modern mental outlook provided people with the ‘ideas of simultaneity’ in the ‘age of mechanical reproduction’(Benjamin, 1935). The ideas of simultaneity started many popular movements in the arena of arts like Cubism, a very famous art movement, has also roots in this idea. Picaso, in his famous painting was searching for the fourth dimension and Einstein looked for temporal dimension in the space. Walter Benjamin in his 1935 book “The Work of Art in Age of Mechanical Reproduction” says that “the very definition of art is flexible, varying in response to the historic conditions of its production, distribution, and reception.” So, in the age of mechanical reproduction, Print capitalism started in Europe in Latin language but it saturated within 150 years. Then, the revolutionary thrust of capitalism came in vernacularisation of print capitalism. Benedict Anderson(1991) in his work “Imagined communities” tried to present a historiography of development of print capitalism and the rise of the consciousness of nation and nationalism. The vernacularisation of print capitalism was given further impetus by three extraneous factors- change in the character of latin, the impact of reformation, and slow, geographically uneven spread of particular vernaculars as instruments of administrative centralisation by certain well-positioned would be absolutist monarchs.

Capitalism created a system where certain vernaculars mechanically reproduced print-languages capable of dissemination through the market. These languages laid the basis for national consciousness in three distinct ways:-
  1. the creation of unified field of exchange and communication below latin and above the spoken vernaculars,
  2. a new fixity to language was provided through print capitalism, which build the “image of antiquity” central to the subjective idea of the nation, and
  3. languages of power was created and some languages were elevated to a new politico-cultural eminence like King’s English, High German etc.
Anderson takes a departure from Gellner’s concept of nationalism and established that print capitalism gave birth to ‘linguistic nationalism’ which provided ‘national imagined consciousness.” However, this notion of imagined consciousness was criticized by Partha Chatterjee in his book The nation and its fragments: Colonial and postcolonial histories. Chatterjee says that if print capitalism provided the national consciousness then how this national consciousness was not of colonizers?

These nation states spread their ideologies in other countries through the process of colonization. Colonization always had very centralised polity to control the masses. When Mughal gave Diwani rights to East India Company after defeat in Battle of Buxar(1764), then the ‘governmentality’ in the country changed. British started reforming many of the systems in the arena of law, bureaucracy, education, religious affairs etc. The import of enlightenment text in the country, for the education of the subjects of British, created a new consciousness among the masses for the ideals of French Revolution. The social reform programmes started in India in the first half of 18th Century. These reforms had the main aim to create a society based on rational consciousness and universalization. However, there are different connotation that these reforms were the product of national consciousness or not. But, partha Chatterjee in his book The black hole of empire: History of a global practice of power says that Indian nationalism started before the formation of Indian national Congress(1885) and it can be seen in the reform movements famously known as “Bengal renaissance”.

The time frame of first wave of nationalism in India is, however, debated but it is now accepted by most of the writers that Indian nationalism, that confronted British imperialism and celebrated its victory in the formation of Indian nation state was the product of colonial history. However, ‘nationalist historian’ have the view that the sense of unity of India was embedded in the civilisation which gradually emerged to create the modern India. This view was criticized by Prasenjit Duara(1995) critics these views as “teleological model of enlightenment history” which provides false sense of “contested and contingent nation” as unity. The emergence of indian nationalism is discussed between two different ends of the spectrum. At one end, Chatterjee says it was different but a “derivative discourse” from the west and on the other hand counter-modernist like Rabindranath Tagore and Mahatma Gandhi say that it is rooted in our civilisation. C. A. Bayley (1998) recently searched for the ‘pre-history of nationalism’ and finds that it is built on ‘pre-existing sense of territoriality, a traditional patriotism rationalised by indigenous ideas of public morality and ethical government”.

Different theories of Indian nationalism shows various influences and various contradictions in the process. so, one dimensional view of Indian Nationalism will not be able to provide the answer in virtual chaos. Indian mass first erupted against British rule in a mass based movement in 1905 after the announcement of division of Bengal in the name of Swadeshi Movement. This movement, for the first time, saw the participation of women in public sphere. Rabindranath Tagore in his book “Ghar Bhaire” talked about the two domains of Indian household. He explains the different dilemma of Indians in the wake of movement. The notion of mother nation becomes so universal for some that they see the existence of mother goddess in colonizer’s nation too. Ashish Nandi explains different dimensions of nationalism emerging out of the freedom struggle. The by-product of Baconian rationalist model is one of the main concerns for later years. The destruction of harmony between different groups of people and emergence of modern form of violence. In the travelogue Prasye, Tagore had commented on the modern form of sanitized violence increasingly available in modern society.

This form of nationalism gave birth to two factions in Indian society; one was representing the views of Muslims and other were representing the views of ‘India’ as a single unit. But, Many right wing Hindu groups also came in existence in the second decades of 20th century. The idea of nation on the basis of religion came into existence. These ideas were based on early nationalism when nation used to mean congregation of single ethnic groups. The responsivist and reactionary policies of different parties created a consciousness based on religion. Valentine Chirol(1921) finds out that the politicization of Indian mass developed along traditional line rather along class and nation. The Marxist school developed various theories of emergence of Indian nationalism. The clear contrast in the leadership pattern of different parties shows “Bourgeois nationalist consciousness”. Most of the leaders of freedom struggle were from high caste people. Therefore, Sumit Sarkar(1983) finds two levels of anti-imperialist struggles; one elite and other populist. The complex interaction between these two produced continuity through change that created the dominant theme of the period.

Partha Chatterjee has given the different stages of development of nationalism in India. These stages are “moment of departure”, when the nationalist consciousness was formulated through the hegemonizing influence of “post-enlightenment rationalist thought”, “moment of manoeuvre”, when the masses were mobilised in its support and “moment of arrival”, when it became a “discourse of order” and “rationalisation of power”. Further, he differentiates between the two domains of the action of intelligentsia in his 1993 book “The Nation and Its Fragments”; the first domain is material and the other is spiritual. In the inner spiritual domain, they tried to fashion a modern rational culture that is not western and it was where there nationalism was sovereign. he further tells us to study these two domains in their “mutually conditioned historicities”. However, Gyan Praksh(1991) has made partial revision of Partha chatterjee and says that there was no fundamental opposition between these two spheres and the outer dimension was the inner dimension’s existence at another abstract level.

This nationalism was not one way process. British were also trying to reshape the nationalist question for their self serving goals. The cultural-symbolic authority asserted by British through the proclamation of 1858 is one of such example. Bernard Cohn in his essay “Representing Authority in Victorian India” has shown how the cultural symbolic authority was placed on Indian masses and Indian rules through the creation of new awards and new mode of functioning. Partha Chatterjee call it the rise of ‘new nawab’. This reshaping process gave birth to hinduized version of nationalism. Concepts such as modern nation-state were important but now they were shaped through the language that was Hindu in its redefined sense( Nandy, 1995). Gyanendra Pandey(2006) has written about the changing historiography of nationalism in India from secular to exclusive military nationalism. Finally, it gave rise to “Two-nation Theory” and culminated into the partition of the subcontinent.

After the independence of India, she choose secular polity and ‘socialistic’ form of economic system to cater the needs of large masses. The construction of different kinds of reality among the different people of different places resurfaced contradiction in the modern concept of nation state. Various new movement for new nation-state started in Punjab and North-Eastern areas on the basis of religion and ethnicity. However, modernity provided different forms of weapon to modern nation-state to counter these demands and restore the order in the society for a period. These contradictions did not emerge after independence; these were inherent in the freedom struggle itself. The realigning of masses on the basis of traditional identity created different ‘India’ in one India. The demand for separate statehood based on regional consciousness and other criteria shows these contradictions. Ania Loomba(1998) rightly pointed out that in a plural society, nationalism will be a contested ideology and India is the prime example of a plural society. Post-colonial litterateurs, also, show the contradictions in the consciousness of a tribal and an elite. Ranjit Guha calls the historiography of Indian nationalism as “blinkered historiography” as it neglects the contribution made by the people “on their own and independent of elite nationalism”.


Monday, June 2, 2014

Disposable Futures

By Henry A Giroux and Brad Evans, Truthout | Op-Ed 
 (http://truth-out.org/opinion/item/23998-disposable-futures)

As more and more individuals and groups are now considered excess, consigned to zones of abandonment, surveillance and incarceration, dystopian politics has become mainstream politics and the practice of disposability has intensified. There are alternatives.

The 20th Century is often termed the "Century of Violence." And rightly so, given the widespread devastation of an entire continent during the two Great Wars; the continued plunder and suppression of former colonial enclaves; the rebirth of extermination camps in the progressive heart of a modern Europe; the appalling experiments in human barbarism that decimated Hiroshima and Nagasaki; the torture and symbolic acts of disappearance so endemic in Latin America; the passivity in the face of ongoing acts of genocide; the wars and violence carried out in the name of some deceitful humanitarian principle. This legacy of violence makes it difficult to assess this history without developing profound suspicions about the nature of the human condition and its capacity for evil.
One of the particular novelties of this period was the emergence of dystopia literature and compelling works of art that proved integral to the lasting critique of totalitarian regimes. Indeed, some of the most appealing prose of the times was not put forward by recognized political theorists or radical philosophers, but the likes of Yevgeny Zamyatin, H.G. Wells, George Orwell and Aldus Huxley, among others, who managed to reveal with incisive flair and public appeal the violence so often hidden beneath the utopian promise of technologically driven progress.(1) Dystopia in these discourses embodied a warning and a hope that humankind would address and reverse the dark authoritarian practices that descended on the 20th century like a thick, choking fog.
Hannah Arendt understood how the authoritarian violence of the 20th century needed a broader frame of reference.(2) The gulags, death camps and the torture chambers of Argentina and Chile soon gave way to the harrowing experimental camps of the colonies, which would all too quickly blowback into the metropolitan homelands. The utopian promise of the Enlightenment thus contained within it the violence and brutalities embedded in the logic of instrumental rationality and the unchecked appeal to progress and ideological purity, all of which was later rehearsed within the most terrifying fictions and rewritten with the same devastating effect for those expendable millions that made up a veritable continent of suffering we could rightly map as the globally dispossessed.

Dystopia is the dominant imaginary for neoliberal governance and its narcissistic reasoning.

We live, however, in a different political moment. The state is no longer the center of politics. Neoliberalism has made a bonfire of the sovereign principles embodied in the social contract. Nor can we simply diagnose 21st century forms of oppression and exploitation by relying on well-rehearsed orthodoxies of our recent past. With power and its modalities of violence having entered into the global space of flows - detached from the controlling political interests of the nation-state, utilizing technologies far beyond those imagined in the most exaggerating of 20th century fictions, the dystopian theorists of yesteryears prove to be of limited use.(3) Hope appears increasingly to have fallen prey to predatory formations of global capitalism and its engulfing webs of precarity that have reduced human life to the task of merely being able to survive. Individual and collective agencies are not only under siege unlike any other time in history, but have become depoliticized, overcome by a culture of anxiety, insecurity, commodification and privatization
More specifically, as we move away from any belief in the virtues of unending progress and its claims of lasting peaceful settlement, to the contemporary state of neoliberal rule whose crises-laden mantra now openly suggests unlimited progress for the very select few, the vast majority are asked to live a barely sustainable precariousness. The need to accept that our present societies are fundamentally insecure by design and that the future is a terrain of endemic and unavoidable catastrophe is taken as a given in most policy circles. Dystopia, in other words, is no longer the realm of scientific fiction - as suggested, for instance, by a number of recent climate reports warning that the planet is in grave danger. It is the dominant imaginary for neoliberal governance and its narcissistic reasoning.
If Theodore Adorno was right to argue that Apocalypse already occurred with the realization of the Holocaust and the experience of World War II, what has taken its place is a discourse signaling the normalization of a catastrophic imaginary that offers few means for possible escape.(4) Despite their relation to "end of times narratives," as Jacob Taubes once noted,(5) there is perhaps something different at work here between the pre-modern apocalyptic movements and the shift toward catastrophic reasoning that has come to define the contemporary moment. For all their nihilism and monotheistic servitude, at least the apocalyptic movements could imagine a better world than already existed.
Our collective consciousness, if not our subjectivity and agency, have been colonized such that the future is littered with the corpses of the present and can only alternatively look backwards rather than forward. How else can we account for the revival of "communist" discourses on the political left and state "fascistic" discourses on the right if not through the appeal to a world that once appeared more secure? Even accepting that the terms can be reinvented, given the histories of violence associated with their recent past, surely their reappearance highlights the poverty and lack of confidence in the human capacity to rethink the world today? How did we become so vulnerable, losing all collective faith in our combined and creative efforts?

Citizens are now reduced to data, consumers and commodities.

It is within this historical conjuncture and the current savagery of various regimes of neoliberal capitalism that we conceived the need to develop a paradigm that focused on the intensification of what we called the politics of disposability.(6) This requires taking our analysis beyond 20th century frames of analysis to look at the ways in which more and more individuals and groups are now considered excess by the onslaught of global forces that no longer offer the possibility of alternative futures. It talks precisely to those contemporary forms of disposability that have become so normalized; the burden of the guilt is placed on the shoulders of the victims, while the most pernicious of systemic abuses continues to hide things in plain sight. And it develops a critical angle of vision that goes well beyond the mere authentication of lives as simply born vulnerable to question the systemic design for oppression and exploitation that produces humans as some expendable category.
Dystopian politics has become mainstream politics as the practice of disposability has intensified and more and more individuals and groups are now considered excess, consigned to "zones of abandonment," surveillance and incarceration. The expansive politics of disposability can be seen in the rising numbers of homeless, the growing army of debt-ridden students whose existing and future prospects remain bleak, those lacking basic necessities amid widening income disparities, the surveillance of immigrants, the school-to-prison pipeline and the widespread destruction of the middle class by new forms of debt servitude.(7) Citizens, as Gilles Deleuze foresaw(8), are now reduced to data, consumers and commodities and, as such, inhabit identities in which they increasingly become unknowables, with no human rights and with no one accountable for their condition.

The nihilism of our times forces us to accept that the only world conceivable is the one we are currently forced to endure.

There is something, however, more at stake here than the contemporary plight of those millions forced to live in intolerable conditions. What makes the contemporary forms of disposability so abhorrent is precisely the way it shapes disposable futures. The future now appears to us as a terrain of endemic catastrophe and disorder from which there is no viable escape except to draw upon the logics of those predatory formations that put us there in the first place. Devoid of any alternative image of the world, we are merely requested to see the world as predestined and catastrophically fated. Frederic Jameson's claim then that it is easier to "imagine the end of the world than it is the end of capitalism"(9) is more than a reflection on the poverty of contemporary imaginations. It is revealing of the nihilism of our times that forces us to accept that the only world conceivable is the one we are currently forced to endure: a world that is brutally reproduced and forces us all to become witness to its spectacles of violence that demand we accept that all things are ultimately insecure by design. In this suffocating climate, the best we can hope for is to be connected to some fragile and precarious life support system that may be withdrawn from us at any moment. Hope has dissolved into the pathology of social and civil death and the quest for mere survival. For if there is a clear lesson to living in these times, it is precisely that the lights can go out at any given moment, without any lasting concern for social responsibility. This is simply the natural order of things (so we are told) and we need to adapt our thinking accordingly.
Little wonder that we have seen a revival in these times of all sorts of monstrous fictions. As Jane and Lewis Gordon explain, "Monsters of disaster are special kinds of divine warning. They are harbingers of things we do not want to face, of catastrophes, and we fear they will bring such events upon us by coming to us."(10) Only a decade or so ago, citizens feared the wrath of robots - terminators and cyborgs - who wanted to destroy us, the legacy of a highly rationalized, technocratic culture that eludes human regulation, even comprehension. Now, those who are not part of a technocratic elite appear helpless and adrift, caught in the grips of a society that denies them any alternative sense of politics or hope. This raises some important questions on the advent of monstrosity, not least the fascination in popular culture today with the figure of the zombie, which has its own distinct politics. The zombie genre can be traced to earlier critiques of capitalism, with the undead in particular appearing at a time when the shopping mall started to become a defining symbol of modernity. Zombies here would become the embodiment of a political form, one that lost all sense of the past and had no future to speak of. The only performance it knew was the desire for violence as it was suspended in a state of temporal purgatory, which offered no means of escape. To become a zombie was to be devoid of any political, ethical and social claim or responsibility other than the eventual completion of the nihilistic project.(11)
The contemporary resurrection of this metaphorical figure in today's popular culture is most revealing. It speaks to both the nihilistic conditions in which we live, along with the deadly violence of neoliberal regimes of power and the modes of political subjectivity it seeks to authenticate/destroy. As Keir Milburn and David Harvie have noted:
Neoliberalism no longer "makes sense", but its logic keeps stumbling on, without conscious direction, like a zombie: ugly, persistent and dangerous. Such is the "unlife" of a zombie, a body stripped of its goals, unable to adjust itself to the future, unable to make plans. It can only act habitually as it pursues a monomaniacal hunger. Unless there is a dramatic recomposition of society, we face the prospect of decades of drift as the crises we face - economic, social, environmental - remain unresolved. But where will that recomposition come from when we are living in the world of zombie-liberalism?(12)
One of the most remarkable recent examples of this genre that offers a truly potent exposition of contemporary nihilism is represented in Marc Forster's World War Z. While the source of the outbreak remains somewhat elusive in the movie, from the outset Forster situates the problem in connection to contemporary concerns of the biosphere and the all-too-real mutation of viruses capable of destroying a world with little care or responsibility for its social habitat. The movie further amplifies the relevance of this genre for exposing the futility of states as societies, while emphasising the bio-political dimensions to power wherein it is widely accepted today that anybody and anything can become the source of contamination. Nobody is safe and no location might provide sanctuary. Indeed, while the burning of Manhattan offers a provocative screening of potential devastation brought about by widespread human abandonment, it is the penetration of the walls of Jerusalem that will no doubt unsettle many.

Nobody is safe and no location might provide sanctuary.

However, instead of following the conventional deconstruction of the zombie here as revealing of the death of subjectivities brought about by commodification, on this occasion there is more to be gained by analyzing the survivors. Let's be under no illusions, what the score narrates, the best that can be imagined, is pure survival. Indeed, the only way to survive is by engaging in a form of self-harm by using a lethal microbe as a form of "camouflage" so that the health of the body no longer registers, hence the body is no longer a target for the undead. It is also further revealing that the eventual fate of the survivors is not in any way certain, as the final scenes tell that this is merely the start of a perpetual state of violence that allows for some strategic gains, but remains ultimately a state infested with the decay of a political and social order that might never recover its humaneness. The movie as such is perhaps less meditation on the already dead, than on the fate of those who are hoping to survive the everywhere war. For they are also denied the possibility of another world, forced to partake instead in a world of personal risk and deadly infection that continually puts their destiny as political subjects who are able to transform the world for the better into question. This is political nihilism taken to the nth degree. The most violent of conditions that renders the will to nothingness, the start and ending for all collective actions and viable notions of human togetherness.

An act of resistance worthy of its name is precisely a creative act that leads to the creation of new forms of thinking and alternative ways of living.

Such a vision of the world is actually far more disturbing than the dystopian fables of the 20th century. Our condition denies us the possibility of better times to come as the imagined and the real collapse in such a way that we are already living amongst the ruins of the future. All we can seemingly imagine is a world filled with unavoidable catastrophes, the source of which, we are told, remains beyond our grasp, thereby denying us any possibility for genuine systemic transformation in the order of things. How else can we explain the current fetish with the doctrine of resilience if not through the need to accept the inevitability of catastrophe, and to simply partake in a world that is deemed to be "insecure by design"?(13) This forces us to accept narratives of vulnerability as the authentic basis of political subjectivity regardless of the oppressive conditions that produce vulnerable subjects (thereby neutralizing all meaningful qualitative differences in class, racial and gendered experiences). So we are encouraged to lament this world, armed only with the individualistic hope that the privileged elite might survive better than others. For the majority, this in fact represents a reversal of the Darwinian logic, for here all life is subject to the continual descent of the human until the battle is eventually lost. Perhaps that is what economists really had in mind when they coined the phrase "trickle-down" as it operated out of the realms of theoretical abstraction and affected the lives of millions.
And yet, despite living in such politically catastrophic times, there remain reasons to be optimistic. People will always resist what they find patently intolerable. This alone is sufficient enough reason to continue to have faith in the human condition. For they show time and time again that an act of resistance worthy of its name is precisely a creative act that leads to the creation of new forms of thinking and alternative ways of living. History is replete with examples of the globally dispossessed challenging those who would make them vulnerable with a dignified confidence that refuses to get caught up in some violent dialectic that is capable only of recreating the world in a mirror image of that which is already experienced. In this regard, we might add that the greatest weapon in our political arsenal today remains the power of the imagination. As Chris Hedges recently argued:
It is through imagination that we can recover reverence and kinship. It is through imagination that we can see ourselves in our neighbors and the other living organisms of the earth. It is through imagination that we can envision other ways to form a society. The triumph of modern utilitarianism, implanted by violence, crushed the primacy of the human imagination. It enslaved us to the cult of the self. And with this enslavement came an inability to see . . . Imagination, as Goddard wrote, "is neither the language of nature nor the language of man, but both at once, the medium of communion between the two - as if the birds, unable to understand the speech of man, and man, unable to understand the songs of birds, yet longing to communicate, were to agree on a tongue made up of sounds they both could comprehend - the voice of running water perhaps or the wind in the trees. Imagination is the elemental speech in all senses, the first and the last, of primitive man and of the poets."(14)

Power has always feared those who have dared to think differently.

Never have we required with more urgency a new political imaginary that can take us out of the poverty of contemporary forms of catastrophe reasoning, which prove to be politically catastrophic and lead to civil and social death. Power has always feared those who have dared to think differently. It has always sought to pathologize and medicalize those who dared to imagine the alternatives instead of conforming. This is not incidental, for it is precisely in the realm of the imagination that we can rethink the world anew. Indeed, since power cannot deny humans the metaphysical ability to imagine better worlds, for that is what ultimately defines the human condition as such, the power of the imagination as affirmatively conceived is by definition always and already engaged in forms of political struggle as it refuses to accept the rehearsed orthodoxy of the present. To dare to imagine otherwise is always the start of a new form of hope that doesn't passively wait for historical forces to provide rescue. Having resolute faith in the belief that it is humanely possible to transform the world for the better, the power of imagination moves us beyond the cynicism of the times which, no longer simply the dominant position held by the sad militants of critical theory, has become the preferred intellectual stance of those in power.


1. Henry A. Giroux, "Between Orwell and Huxley: America's Plunge into Dystopia," Tidal Basin Review (in press)
2. Hannah Arendt, The Origins of Totalitarianism (New York, Harcourt: 1973)
3. Henry A. Giroux, Twilight of the Social (Boulder, Paradigm, 2012)
4. See, especially, Theodor W. Adorno, "Aldous Huxley and Utopia", Prisms, (Cambridge: MIT Press, 1967), pp. 97-117
5. Jacob Taubes, Occidental Eschatology (Stanford, Stanford University Press: 2009)
6. On the issue of youth and the politics of disposability, see Henry A. Giroux, Disposable Youth: Racialized Memories and the Culture of Cruelty (London: Routledge, 2012)
7. Guy Standing, The Precariat: The New Dangerous Class, (London, Bloomsbury Academic, 2011); David Graeber, The Democracy Project: A History, A Crisis, A Movement, (New York, NY,: The Random House Publishing Group, 2013)
8. See Gilles Deleuze, "Post-Script on the Societies of Control" in Gilles Deleuze (1990) Negotiations: 1972-1990 (New York, Columbia University Press)
9. Fredric Jameson, "Future City," New Left Review (May-June 21, 2003). Online.
10. Jane Anna Gordon and Lewis R. Gordon, Of Divine Warning: Reading Disaster in the Modern Age (Boulder, Paradigm Publishers: 2009) p. 10.
11. See, for instance, Henry A. Giroux, Zombie Politics and Culture in the Age of Casino Capitalism, 2nd edition (New York: Peter Lang, 2014); John Quiggin, Zombie Economics: How Dead Ideas Still Walk Among Us (Princeton: Princeton University Press, 2010).
12. See Brad Evans and Julian Reid, Resilient Life: The Art of Living Dangerously (Cambridge, Polity Press: 2014)
13. On the radical imagination and the necessity to link it to everyday life and new forms of subjectivity, see Stanley Aronowitz, "Where is the Outrage?" Situations, vol. v, no. 2 (2014), pp. 9-48.
14. Chris Hedges, "The Power of Imagination," Truthout (May 12, 2014).
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Brad Evans

Brad Evans is a senior lecturer in international relations at the School of Sociology, Politics & International Studies (SPAIS), University of Bristol, UK. He is the founder and director of the histories of violence project. In this capacity, he is currently leading a global research initiative on the theme of “Disposable Life” to interrogate the meaning of mass violence in the 21st Century.  Brad’s latest books include Resilient Life: The Art of Living Dangerously (with Julian Reid, Polity Press, 2014), Liberal Terror (Polity Press, 2013) and Deleuze & Fascism (with Julian Reid, Routledge, 2013). He is currently working on a number of book projects, including The Mass Psychology of Violence (with Henry Giroux, forthcoming) and Histories of Violence: An Introduction to Post-War Critical Thought (with Terrell Carver, Zed Books, 2015).

Henry A Giroux

Henry A. Giroux currently holds the Global TV Network Chair Professorship at McMaster University in the English and Cultural Studies Department and a Distinguished Visiting Professorship at Ryerson University. His most recent books include:  On Critical Pedagogy (Continuum, 2011), Twilight of the Social: Resurgent Publics in the Age of Disposability (Paradigm 2012), Disposable Youth: Racialized Memories and the Culture of Cruelty (Routledge 2012), Youth in Revolt: Reclaiming a Democratic Future (Paradigm 2013), and The Educational Deficit and the War on Youth (Monthly Review Press, 2013), America's Disimagination Machine (City Lights) and Higher Education After Neoliberalism (Haymarket) will be published in 2014). Giroux is also a member of Truthout's Board of Directors. His web site is www.henryagiroux.com. Truthout readers receive a 30% discount by clicking the link and inserting the Code: TOGIR (please note that this code is cap-sensitive) on the following books: Youth in Revolt: Reclaiming a Democratic Future, March 2013; The Twilight of the Social: Resurgent Politics in an Age of Disposability, April 2012; Hearts of Darkness: Torturing Children in the War on Terror, August 2010; Politics After Hope: Obama and the Crisis of Youth, Race, and Democracy, April 2010; and The University in Chains: Confronting the Military-Industrial-Academic Complex, June 2007.