Saturday, 4 February 2017
Friday, 27 January 2017
नारीवादी ओ को नारी प्रधान फिल्मो जैसे की पिंक और दंगल में एक बात खटकती है। ऐसा क्यूँ की इन फिल्मों में सुधारवादी या नारी सशक्तिकरण की बाते कोई बूढ़ा सा पुरुष की जबान में कही जाए?
एक जवाब है।
एक हिंदी कविता में ये लिखा है जो काफी महत्वपूर्ण है।
तुम्हारे भीतर हैसदियों पुराना एक खूसट बूढ़ाजो लाठियां ठकठकातेअभी भी अपनी मुंछों कोतेल पिलाते रहता हैआखिर तुम कैसेउसकी झुर्रियों के जाल सेबाहर आ पाओगी
आखिर कोई कैसेसदियों तक अपनी जमीनबंधक रहने दे सकता है।
इस कविता में यह बात को पुष्टि मिलती है कि कही न कही बूढी दी पुरुषप्रधान समाज व्यवस्था नारी के subjugation का कारण है। इस व्यस्था का विद्रोह, विरोध और रेजिस्टेंस होना चाहिए। यह जबतक सुबजुगटेड इडेन्टिटीज़ नहीं समजेगी और रेजिस्टेंस नहीं करेगी तब तक मुक्ति नहीं मिल सकती।
इस समझ के साथ, यज भी समजना जरूरी है कि इस सुधारवादी सफर में अगर हेजिमोनिक पॉवर साथ ना देकर अगर खींचातानी में उतर आता है तो पूरी व्यवस्था में अराजकता फ़ैल जाती है।
इसलिए इस प्रकार की सुधारवादी मूवमेंट्स में हेजिमोनिक पोजीशन में रहे लोगो को आगे आने की जरूरत रहती है। एहसान करने या कुछ देने के लिए नहीं परंतु एक उत्तरदातित्व समझ कर यह करना अनिवार्य है।
बस यही पिंक और दंगल जैसी नारिप्रधान फिल्मों में बुड्ढे पुरुष कर रहे है।
यह अनिवार्य सलूशन नहीं है। इसके बिना भी यह हो सकता है। लेकुन किंतु परंतु, अगर ऐसे पेरीफेरल रेजिस्टेंस को सपोर्ट हेजिमोनिक सेंटर से मिले तो समाज अराजकता से बच कर , एकजूट हो कर प्रोग्रेस कर सकता है।
सबसे महत्वपूर्ण है अपने (self) अंदर से दुसरो (other) को समझने का प्रयास करे।
इस ऐनक के साथ रिजर्वेशन पालिसी को देखे तो आज समाज को जो बंटवारा हो रहा है उसे अराजकता से बचाया जा सकता है।
भारत के बहुत सारे राज्यो में सुवर्ण जातीओ को अल्प संख्यक या पछात जातियो में शामिल करने की मुहिम चल रही है।
इस मूवमेंट का एक कारण यह है कि बहोत सारे पछात या बिछड़ी जाती के लोग अच्छी पोजीशन में पहुँच चुके है। यह लॉग ना सिर्फ अमीर बन चुके है पर यह अब पॉवर पोज़िशन्स में है और अपना हेजिमोनिक स्ट्रक्चर बना रहे है। यह थोड़ा हानिकारक है।
जौसे पिंक और दंगल में दिखाया गया है की कोई पुरुष अगर आगे आएंगे तो बात बिना अराजकता से सुलझ सकती है, वैसे अगर वह बिछ्ड़ी जाती के लोग जो लिबरेट हो चुके है वह आगे आकर अपना सैविधानिक हक जाने दे और अपनी नई पीढ़ी को यह समझ दे तो आनेवाले कल को हम सामाजिक अराजकता से बचा सकते है।
यह परिवर्तन इन्ही जाती के लोगो से आना अनिवार्य है।
इसके साथ सवर्ण जाती के लीगो को भी अपनी नई पीढी को ऐतिहासिक समझ देनी है। इतिहास में जिन लीगो के साथ अन्यायपूर्ण व्यवहार हुआ उसकी भरपाई करनी अभी बाकी है - यह समझ भी इतनी ही जरूरी है।
हो यह राहा है कि जिन बिछ्ड़ी जाती के लोगो ने बेनिफिट्स लेके एक मुकाम हासिल किया है , किसी प्रकार के पावर पोज़िशन्स में पहुँच चुके है, वह लोग भी मिल रहे बेनेफिट्स का त्याग नहीं कर रहे। जिस तरह पिंक और दंगल में बुड्ढे पुरूष की आवश्यकता है, ठीक उसी तरह बैकवर्ड क्लास में प्रोग्रेसिव लोगो को आगे आने की भी आवस्यकता है।
जिस तरह महावीरसिंह फोगाट की कहानी लड़कियों के सशक्तिकरण में एक महत्वपूर्ण कदम है, ठीक उसी तरह, बिछ्ड़ी जाती से क्रीमी लेयर के लोगो को आगे आने की जरूरत है।
यह प्रक्रिया में भी अंदर के लोग ही मदद कर सकते है।
अब हम समय की ऐसी कागार पर खड़े है जहाँ इन दो प्रकार की ट्राजेक्टरी बनाना अनिवार्य है - सवर्ण जाती के लोग अपने बच्चो को ऐतिहासिक सत्य, सामाजिक अन्याय के तत्थयो को बराबर समजाये
और बिछ्ड़ी जाती के वह लोग जो आर्थिक, सामाजिक तौर पर क्रीमी लेयर बन चुके है वह आगे आये और अपना सैविधानिक अधिकार त्यागे।
हम सब जानते है यह मुश्किल है लेकिन नामुमकिन नहीं है। लोगो को एजुकेट करे तो यह हो सकता है।
एक और रास्ता भी है।
थोड़ा कठिन है।
इसमें दो जनरेशन का समय लग सकता है।
लेकिन परिणाम बेहतरीन हो सकता है।
हमें सिर्फ यह करना है कि - आजसे जन्म लेने वाले हर एक बच्चे को नाम नहीं नंबर दिया जाये।
न पहला नाम, न दूसरा नाम, न आखरी नाम। सिर्फ और सिर्फ नंबर।
हमारी भाषा और लिपि सेक्युलर नहीं है। भाषा सांप्रदायिक, धार्मिक, सांस्कृतिक, जातिगत, लिंगजन्य है। हमारे आंकड़े इन विभाजनों से मुक्त है। भाषा और लिपि को छोड़, आंकड़े की और जाने से शायद हम एक बेहतरीन समाज की व्यवस्था का निर्माण कर सकते है।
यूटोपिया वैसे तो ख्याली पुलाव है फिरभी मानव सहज है कि हम यूटोपिया की ख्वाहिश और सपना छोड़ नहीं सकते, तोड़ नहीं सकते।
Friday, 20 January 2017
बर्बाद करे अल्फाज़ हमारे (Irshad kaamil)
_When I pronounce the word Silence,I destroy it._
_When I pronounce the word Nothing,I make something no non-being can hold_
( Wislawa Szymborska)
Thus only tgese two adjectives for intelligence n imagination are enough for on@tcc's critique.
Sunday, 15 January 2017
Can teacher's leave workplace on time?
- 'Love your job, but never love your company . . .' - This cannot be applicable to teachers. Teachers do not work with things, files, personnel. They work with real human beings who are 'students' of varied age group - kids, teens, young adult or just adults. They are 'company' of teachers. Teachers love their company and this company never stops loving them. So, it is irrelevant if teachers are advised to believe in these words.
- If 'classroom' is the 'office' for teachers, teachers can leave classroom, but classroom always remains in the mind of the teacher. You can remove teacher out of classroom, but you cannot remove classroom (along with students) our of teacher's mind.
- It is true that work is never - ending process. The process is to be enjoyed. But to say that 'it can never be completed' is not fair. If the prime work of teacher is to complete syllabus, it can be and should be completed in due time.
- The students are not clients. They are a part of family - an extended family. True teachers think of character and career of students first and then their own children.
- If teacher fails, the society has to pay heavy price. Neither family nor friends can repair the loss incurred by society because of failure of a teacher.
- Teaching does not make life meaningless. Giving meaning to student's life is never meaningless. There can never be anything more to life than the class of smart students. There is no better place to socialize (students are real human beings to socialize), entertain (teaching is half theatre), relax (nothing relaxes better than having somebody to listen) and exercise (most calories burn in teaching) than classroom.
- There can be no better lie than point no. 5. Those teachers who are administrators also, have to stay late to do admin work as during regular hours, they are in classroom. All office work in pending which has to be completed after all students have left the institute. And teachers carry lots of works of assessment etc for home work. So they do work late nights in preparing some activities, tasks, projects and are busy evaluating students' outcome.
- Teachers are not machines. They are real human beings, who work with real human beings. So, their work can never be reduced to machine. Teaching is not mechanical job. The teachers may be teaching same topics, year after year, but it always changes the level of teaching, keeping learners in mind. Machines cannot do so.
- Working late is not the proof of having meaning less life. The teachers who have found real meaning of teaching, work late hours, not only at workplace but at home also.
- If you are teacher who work hard (or smart or what so ever people want to say) and get this advice from anybody, forward this blog to Mr/Ms. Adviser.
Saturday, 14 January 2017
Why was this chosen? (Click to read)
A brief history of post-truth (Click to read)
How should we read Post-truth?
The students of Nirma University, Ahmedabad, Gujarat were agitating regarding weekend holidays.
Thursday, 12 January 2017
Is teacher replaceable by technology?
Well, may be there is something of this sort in our subconscious memory that humans are replaceable by technology and tools. Perhaps, collectively we all have memorised that there are very significant spaces which are encroached by technology and tools.
What is it? Where are these spaces? Are these spaces really existent?
Well, there are such spaces in urban and rural spaces where technology and tools have replaced human beings.
It is factories in urban spaces and agriculture in rural spaces.
The integration of technology in factories has minimised use of humans to almost one tenth.
The technological innovation in agricultural equipments has not only reduced human beings but have changed the skills of people working in agrarian societies. They have readily accepted the change and adapted new skills necessary to work in rural spaces / agrarian society.
In both these spaces, people have forgot old traditional knowledge and skills and have learned new knowledges and skills.
Is it this in our memory that makes us feel panic about technology as teachers?
Have we turned technophobic because of this in our collective unconsciousness?
We deny to accept that teachers can be replaced because we fear that it may give us incredible challenge. It may force us to increase and improvise on our teaching skills and knowledge of pedagogy. If we do not do so our unhoned skills and old knowledge will make us obsolete. We as teachers will soon be outdated and updated technology will replace such outdated teachers.
Teachers should not be mere information giver. They shall be connectors of dots in this networked era.
Google is just a tip of iceberg so far as technology integration in real world is concerned
Lest much more advanced technology is surely going to replace teachers as it has replaced humans, unhoned skills and old knowledge in factories and agrarian society.
There are some interesting comments on this in Comments on this Facebook post:
Tuesday, 10 January 2017
MERYL STREEP'S POWERFUL GOLDEN GLOBES SPEECH
Monday, 19 December 2016
Reading Mass Media Imagery: Ecofeminism
"In 1974, an influential essay by Sherry B. Ortner, 'Is Female to Male as Nature Is to Culture?', sought to explain, in terms of structuralist anthropology, the presence in diverse cultures of the idea that women were subordinate to men. The underlying idea, Ortner discovers, is that woman is closer to nature. (Buell, Lawrence, The Environmental Imagination). This helps to explain the acquiescence (agree to something passively: to agree or comply with something in a passive or reserved way) of women in their own subordination: they accept the general logic of human domination of nature.Beliefs that legitimate the oppression of women also legitimate environmental degradation. This is ecofeminism's key insight. Certain fundamental binary oppositions fit neatly over one another, creating the ideological basis for both sorts of harm:
In short, we must be absolutely clear about what we are trying to explain before explaining it. We may differentiate three levels of the problem:
1. The universal fact of culturally attributed second-class status of woman in every society. Two questions are important here. First, what do we mean by this; what is our evidence that this is a universal fact? And second, how are we to explain this fact, once having established it?
2. Specific ideologies, symbolizations, and social-structural arrangements pertaining to women that vary widely from culture to culture. The problem at this level is to account for any particular cultural complex in terms of factors specific to that group-the standard level of anthropological analysis.
3. Observable on-the-ground details of women’s activities, contributions, powers, influence, etc., often at variance with cultural ideology (although always constrained within the assumption that women may never be officially preeminent in the total system). This is the level of direct observation, often adopted now by feminist-oriented anthropologists.
Three types of data would suffice: (1) elements of cultural ideology and informants’ statements that explicitly devalue women, according them, their roles, their tasks, their products, and their social milieux less prestige than are accorded men and the male correlates; (2) symbolic devices, such as the attribution of defilement, which may be interpreted as implicitly making a statement of inferior valuation; and (3) social-structural arrangements that exclude women from participation in or contact with some realm in which the highest powers of the society are felt to reside.2 These three types of data may all of course be interrelated.
It all begins of course with the body and the natural procreative functions specific to women alone. We can sort out for discussion three levels at which this absolute physiological fact has significance: (1) woman’s body and its functions, more involved more of the time with “species life,” seem to place her closer to nature, in contrast to man’s physiology, which frees him more completely to take up the projects of culture; (2) woman’s body and its functions place her in social roles that in turn are considered to be at a lower order of the cultural process than man’s; and (3) woman’s traditional social roles, imposed because of her body and its functions, in turn give her a different psychic structure, which, like her physiological nature and her social roles, is seen as being closer to nature.
Kolodny's The Lady of the Land examines the way in which colonial nature writers in the USA represented the land as female. Louise Westling's The Green Breast of the New World (1996) extends this analysis to twentieth-century novels.
Some may argue that the use of female imagery in this ad along with female Chief Ministe of the state (West Bengal) Mamta Banerjee is to display female as source of strength and power.
Some ecofeminists also argue that the identification of women with nature should now be seen as a source of strength. But this sounds double trap for women. Thus, Janet Biehl Finding Our Way: Rethinking Ecofeminist Politics (1991) and others are wary of any strategy that, by accepting women as essentially less estranged from nature than men, and problematizing rationality too prohibitively, risks leading women back into the old cultural spaces.
Isn't it time for our ad makers to awaken their gender conspicuousness or read more into the theories of gender studies to sensitize their creative genius?
The Ministry of HUman Resource and Development which heads higher education institution in India, comes up with various schemes to sensitize students towards gender issues. But the fact remains that our political leaders are still not aware about new though and concepts regarding gender issues. Our creative geniuses in mass-media caters what is popularly consumed by mass.
Thursday, 1 December 2016
Sunday, 13 November 2016
Saturday, 5 November 2016
Friday, 4 November 2016
Mini Reviews of Harry Potter Film Series
1) Harry Potter and the Philosopher's Stone
Harry Potter and the Philosopher's Stone (released in some countries as Harry Potter and the Sorcerer's Stone) is a 2001 British-American fantasy film directed by Chris Columbus and distributed by Warner Bros. Pictures. It is based on the novel of the same name by J. K. Rowling. The film, the first instalment in the Harry Potter film series, was written by Steve Kloves and produced by David Heyman. The story follows Harry Potter's first year at Hogwarts as he discovers that he is a famous wizard and begins his magical education. (Wikipedia).
2) Harry Potter and the Chamber of Secrets
By Source, Fair use, Link
Harry Potter and the Chamber of Secrets is a 2002 British-American fantasy film directed by Chris Columbus and distributed by Warner Bros. Pictures. It is based on the novel of the same name by J. K. Rowling. The film, which is the second instalment in the Harry Potter film series, was written by Steve Kloves and produced by David Heyman. The story follows Harry Potter's second year at Hogwarts as the Heir of Salazar Slytherin opens the Chamber of Secrets, unleashing a monster that petrifies the school's denizens. (Wikipedia)
3) Harry Potter and the Prisoner of Azkaban
Well, it's fine to show the struggle between the good and and the evil. It works in children's literature. In 'real' literature , the struggle is Not with evil power but with the power which turns the victim into evil.
4) Harry Potter and the Goblet of Fire
When asked why she explored this theme, Rowling replied, "Because bigotry is probably the thing I detest most. All forms of intolerance, the whole idea of that which is different from me is necessarily evil. I really like to explore the idea that difference is equal and good."
Bigot = somebody with strong opinions, especially on politics, religion, or ethnicity, who refuses to accept different views.
5) Harry Potter and the Order of the Phoenix
How interesting! Unbelievable parallels!
"There is, in fact, no need to drag politics into literary theory . . . it has been there from the beginning" ― Terry Eagleton, Literary theory: An Introduction.
6) Harry Potter and the Half-Blood Prince
But why would he temper his memory?
I suspect he's ashamed of it.
This memory is everything. Without it we are blind. Without it, we leave the fate of our world to chance. (Dialogue between Prof. Albus Dumbledoreand .)
Harry Potter and the Deathly Hallows – Part 1
Harry Potter and the Deathly Hallows – Part 2
By Source, Fair use, Link
Harry Potter and the Deathly Hallows – Part 2 is a 2011 British fantasy film directed by David Yates and distributed by Warner Bros. Pictures. It is the second of two cinematic parts based on the novel Harry Potter and the Deathly Hallows by J. K. Rowling. The film, which is the eighth and final installment in the Harry Potter film series, was written by Steve Klovesand produced by David Heyman, David Barron, and Rowling. It is the sequel to Harry Potter and the Deathly Hallows – Part 1. The story continues to follow Harry Potter's quest to find and destroy Lord Voldemort's Horcruxes in order to stop him once and for all.
The saga approves of this cultural phenomenon of late 20th century which continues in our days. It ends with some cliche positive attitude lessons.
"Help will always be given to those who ask for it"
This is rephrased: "Help will always be give to those who deserve it" - making it more politically correct for majoritarianism.