Inside the Pages

1. Foreword note Arul Selvan…………………………………………...... 5 2. From the Editor Nidhin Nath K A…………………………………………...... 6 3. A Day Spent Working with Independent Media Souradeep Roy…………………………………………...... 7 4.Cover Story - Campus magazines speaks Aarshbarath Victorian Samskaram Arathy Ashok………………………………………………….....9 The politics of resistance Jishnu EN………………………………………………………...10 All the questions against intolerence were vile Sree Shamim……………………………………………………..13 5. Keralities have a most corrupted film concept : Dr. Biju(Interview Dr.Biju) Nidhin Nath K A…………………………………………………14 6. I and You Ajila PR……………………………………………………….....17 7. Tribal reaction on social media to mainstream media Portrayal of tribes Samarjit Kachari…………………………………………………18 7. My Films are my Politics - Rajeev Ravi jishnu M Kumar………………………………………………….20 9. Ivormadom -The polluting belief Dileep S……………………………………………...... 22 10. IFFK: The alternative of change for alienated Jithn KC……………………………………………………...... 24 11. From the land of war(interview -Juniad sarieddeen) Nidhin Nath K A…………………………………………………26 12. We are born to resist - liana badr Nidhin Nath K A…………………………………………………31 13. Blocking at the entrance: need for reformation in JNU entrance Nitheesh Narayan………………………………………………..32 14. The tale of a hole community - Vidhu vincent Ajila PR…………………………………………………...... 36 15. Cross boarder (Poem) Ra Sh…………………………………………...... 37

Theyyam 4 Foreword Note Experimenting with ideas

Public Universities in India, as centres of critique, inquiry, and discussion, are losing their critical space in the contemporary society, alarms EPW in its recent editorial. Dissent and resistance are the essential moral legal obligation of higher education centres like Universities. University is a contesting site for ideas, where curious minds explore, articulate, and debate a spectrum of ideas, which have been easily labelled otherwise, by the fanatics recently. The Confucian ideal of ‘I hear and I forget. I see and I remember. I do and I understand’, is the guiding principle for a course on Media Specialisation, being offered by the Pondicherry University, where the students are trained to produce experimental creations, not bothering to cross the conventional borders being levied by the traditional intellectuals and the academia. Indeed, the Department of Electronic Media and Mass Communication (DEMMC), of the Pondicherry University, facilitates its learners a comfortable space during their course work, where freedom to question everything has been made a Dr. S Arul Selvan way of life. DEMMC trains its students to challenge bigoted views and attitudes, in order to produce diverse and alternate Faculty Adviser positions which normally are not feasible through a corporate Associate Professor media controlled social order. Department of EMMC Nidhin Nath has independently produced a magazine on t Pondicherry University Freedom of Expression. Both of them grew amidst a series of protests, the Pondicherry University has been witnessing for the past few months, starting with fighting the then Vice-Chancellor who occupied the position with fake claims of her credentials, raising voice against the banning of the students magazine, seeking justice for a Dalit student who was denied admission to PhD program, raising voice against a politician who spoke against south Indians, etc. Hence, the contents of the magazine obviously reflect the essential mood and ambience of the campus. Like all experimental productions, I hope, this creation would give an insightful reading to the readers. I congratulate Nidhin Nath for making more meaningful creations, by choice of their content, language, design and presentation.

Theyyam 5 Editor Nidhin Nath K A From the editor Sub Editors Ajila PR JIshnu EN Theyyam is a politics. It is the politics of resistance against the caste and social oppression. Beyond all its aesthetics as an Photos art form, it has relevance in the history of protests O Ajith Kumar against the caste. The art form Theyyam has started, at the period where the feudal system was strong in Nidhin Nath KA the Kerala. Theyyam being an art form performed by marginalized Section, it is not allowed toenter the Translation temple. Although the scenario is like this, when the Anjali Krishna performer becomes theyyam after makeup then the performer will be deity. The ‘savarna’ comes to seek Ansiya Rahiman the blessing from ‘avarnna’. Here this magazine says the politics of marginalized. We are living in a situation where the Dalit’s are Cover page Design attacked day by day. Beef became a death certificate and rather than a food. Kashmiri people being attacked Illustrations by self-proclaimed nationalists every day. Media Sabari is standing for the majority who is powerful. It is biased. Adeeb Salim Media is neglecting the cry of common people for Jazila Lulu justice. These people are stamped as the ‘others’. We have to build a wall of resistance. We have to form the counter cultures of resistance. Design & Layout No more Dabolker, Pansare, Kulburgi and Nidhin Nath KA Mohemmad Akhlaq should be created. No more people should live with the holes of pellets in body and mind. Guidance We have to perform the Theyyam of resistance where Dr. S Arul Selvan the criticisms are considered as sedition and those who criticized will become anti-nationalists. We have to sing the songs of resistance……… Read online @ theyyamthemagazine.wordpress.com

Theyyam 6 A Day Spent Working with “Independent Media”

(Writter is part of the editorial collective of the Indian Writers’ Forum) Souradeep Roy

I am travelling back after a day at work. There is a At a talk organised by this privileged editorial collective submission of a poem I have to respond to. I am going in association with another privileged university, the not to reject it but I am looking for words that can reject so privileged Bezwada Wilson, convener of the Sakai the poem. I want to reject the poem, not the person, and Karmachari Andolan, says that we could not eat with his treading through that line is more difficult than I thought it own hands after a day of manually scavenging shit. When to be. Since we run Indian Cultural Forum, and indulge in he left his house to start the movement, however, we did cultural politics, we must indulge in the “political poem”. not face the problem of hunger. I ate well in some other Most of the times, the submissions we receive for those are house, someone always offered me food; I was liberated definitely political, and definitely not a poem. when I decided to step out of my caste work, I was liberated Meanwhile, there’s another problem. We run with, what when I not at home. we call, an editorial collective, which means there are no “At Home and Outside” is the English translation of editors, sub editors, sub-dub editors, managing editors Rabindranath Tagore’s novel Ghare Baire. Later, a new and the like. Everyone has a say, everyone is equal, and translation was published by the name of The Home and sometimes, when tempers flare among members of the the World, and this title lived a longer life. I prefer “At collective, I wish there was someone who could simply Home and Outside” more. Where do we like to see the come and say, “That’s rubbish, you have to publish this, poor in this country? Toiling outside in the fields; working, not that. That’s rubbish.” The current debate is on a series working, working all the time. At home, if there is a home we are running now, called “Indian Memories of Meat”. to return to, they eat, if there is enough to eat. And I am quite One of the members feel that the tone is too light; we are sure they enjoy a nicely cooked meal as much we enjoy simply celebrating a non-issue. The issue is of livelihoods our own. Once, also while coming back from the office we lost because the state has given a free hand to gau rakshaks, booked an Ola cab. I asked my colleagues in the editorial mostly in North India, and particularly in the state of Uttar collective, where do you find good biryani near Munirka? Pradesh. What we have decided to follow is simply too The consensus was that you may find biryani in Munirka, jovial. How can we celebrate our food habits when people but your Bengali preference for potatoes in biryani cannot are attacked on the street? People are dying, dying! Death, be met anywhere. Suddenly, our driver jumped in: you a word that comes so close to our lives that we choose to have to do to Old Delhi. Then, he listed the places I have overlook it, and if you are in India, the more your privilege, to go to and the dishes n each of the hotels: Noori ki nahari the more the chances are of overlooking. Some people near Bara Hindu Rao; roasted fried chicken in Aslam and don’t have that luxury: death, or its possibility, overlooks Chicken Changezi in Shahid, Taufi biryani wala: all near their lives. Jama Masjid. Brilliant. I have met the perfect subaltern all But, we try to reason, we can still remember to find some independent media waits for. tell him we are doing a series laughter in our everyday lives. So what the Fascists are called “Indian Memories of Meat”. Will he be willing to here? We will, of course, out with our fangs open in the share some of his memories or recipes? Sure, he says, streets when the time comes, but is it sinful to remember and then lists his days with camel meat (not too good); that we can still have our moments of laughter. After all, pigeons; deer (don’t tell anyone, you’ll be jailed). Stop, I why are we so worried of beef if it didn’t taste the way say, I will publish meat recipes that are legal. So, no deer. it did? But, angry editorial collective member retorts, the Can you come to our office once? Sure, he says, I have no poor don’t seem to enjoy so much; your enjoyment is a time. I keep getting booked for some ride or another. sign of your class and caste privilege. Sure, it is. But are I return home, pack something for dinner. I imagine our we too presumptuous because we try to frame the poor, the driver returning home after taking a few more rides. I lower castes, when they are humiliated the most? Do they imagine him walking into Taufi biryaniNidhin wala. Nath I met him not have their own moments of laughter and joy? What are outside, I imagine him home. they like? Theyyam 7 Cover story The campus magazines speaks

In the country where space for writers are shrinking Many are attacked, Fascism murders many Writers like Perumal Murugan have stopped writing for a while Threatening continues by fundamentalist groups College magazines which are believed to be the Space for the students Opinions, thoughts and criticisms are intolerated. Attacks has been now turned to the College magazines. Magazines are burned and withdrawn by some groups And attempts to ban are made by the administration The people behind the magazines Talks about the politics They put forward through the magazines

Theyyam 8 Aarshabharath Victorian Samsakaram ‘ The voices of silenced’

Arathy Asok Assistant Professor Dept. of English Govt. Victoria College Palakkad (Writter is the Staff editor of the magazine) How does one summarize the emotions and thoughts one in which we are bred and therefore would require has before deciding on the thematic thrust of a magazine. a conscious effort based on identity affirmations to In this case what remains clear was the unanimity with eradicate them. How does a campus relate itself to a which the decision was arrived at. No one had any doubt Dalit identity, why does a student quit the campus, what that it had to problematize the times we were living in, it are the mental pressures a student goes through in the had to make sense of what was happening and why. And course of her study were some of the focal issues the there was also the realization that whatever happened magazine committee looked deep into. around us in a wider nationalistic angle would find its How the campus dealt with issues of gender was another echoes in a smaller version around us. Therefore the thematic thrust. Students ranged their observations thrust was to move from the immediate to the general from being born a girl child to non-recognition of LGBT and it was rewarding enough to find that the students identities to cultures of rape and menstrual taboos. One got into the subject with an alacrity that did justice to major issue that burnt all over India was the politicized the issue of the magazine. They also came to realize campus. While politics was thought wrongly by the that the world around is a replica of the world in the popular imagination to mean anarchy and destruction immediate. Therefore issues of caste creed gender and of public property, Indian campuses were awakening to nationalism which were the core issues of the magazine a new sensibility. Victoria could not also turn her face was what they could understand as happening inside away from the new dawn. Nationalism and its various their campus, in the nearness of the air they breathed. discourses found articulation through the interview The focal story of the magazine was ‘njan dalithan” or “I with Leena Manimekalia and the article of Kanaiyya am Dalit” which stemmed from a discussion held by the Kumar. magazine committee inside the campus. The students Stories articles and pictures that were put in the magazine went on to do a survey among 100 or more students highlighted a campus that thought deeply. who got admission through reservation and they did Aarshabharatha Victorian Samsakaram thus spoke the a statistical analysis of the findings. The magazine voices that were silenced and which history wanted to committee came to realize that caste marginalization’s silence. It rises above forces that try to divide in the were states of mind that were nailed on by the system name of nation creed and colour.

Theyyam 9 The Politics of Resistance

(Writter was the magazine committe member of wider stand and the general secratery of Students council 2015- 2016 which brought out wider stand)

This is the fourth time in the last three years that Pondicherry University hit the headlines of the national media. In 2013, University suspended two girls for filing a sexual harassment case. Later the suspension was stayed by Madras High Court after the continuous struggle. In the beginning of the academic year 2015, PU was again in turbulence. After an independent inquiry found the then Vice Chancellor Chandra Krishnamurthy had submitted a fake resume to the VC selection committee, a Joint Action Council of students, teachers and non-teaching staff lead by Pondicherry University Students’ Movement (PUSM) went on indefinite hunger strike for her removal. And that protest was also victorious as Chandra was sent on compulsory leave and later dismissed by the President of India. Soon after, in the December of 2015, for the first time in the history of PU, a left alliance was elected for its Students Council (PUSC). The alliance of SFI and ASA swept all general seats with thumping majority defeating the alliance of Jishn EN ruling local Congress fraction (a former NDA ally) and ABVP. That was the fourth victory of SFI alliances in the south Indian UGC MRP Project Fellow central universities after HCU, EFLU, Kerala CU Department of EMMC The new council had many challenges as they had no routes Pondicherry University to follow. The power of PUSC was comparatively very small. The only job of the council was to take up students’ issues to the administration and find a solution for it. Later, PUSC lead an indefinite hunger strike for various issues. Basic rights of the students like reservations, women’s’ security, exit option for integrated students were not adequate or denied. And still, the fight is incomplete.

Theyyam 10 From the council discussions for some now and of HCU (who was attending the seminar) made innovative initiatives, the idea for a literary magazine some comments on the use of ‘institutional murder’ developed. Though there were several other ideas of Rohit Vemula, to Prof. Anisa. Later we came to including a University fest, only magazine was know that Prof. Babu is completely against to the realized. The decision was made in January 2016. movements developed after the murder of Vemula. PUSC processed its papers and submitted to the Though the PU authorities did not mention his name, administration for the approval. Meanwhile, we began they immediately questioned the council members to collect the materials for the magazine. In March , that what proof do we have to prove that Vemula’s we cleared the in-principle approval and moved for death is an ‘institutional murder’. Prof. Moorthy also the tender process. But it was over only by the second changed his tone coming back to the office that we week of April. Till then, it was a kind of uncertainty. cannot distribute the magazine right now. But the The administration may deny permission at any time comrades began the distribution and they almost if they wish. They could have easily created reasons issued 3000 copies. for that. But they never tried to block the magazine but helped us to their extent. We submitted the print Next day, the media carries several stories regarding copy and pdf as well to the Editor in Chief, Prof. the content of the magazine. The articles were critical P. Moorthy, who was the Students’ Welfare Dean. to the central government by all means. From Vemula Later, VC signed the purchase order- the approval for to JNU, neo-liberal economic policies to the occupy printing. UGC movement found their place in the magazine. The editorial was affirmative and clear. Soon after the assembly elections, 7000 copies of the magazine reached PU campus. It was kept in the “A year has passed by where the democratic nation Council office till July but a copy was given to Prof. has turned into a fascist one where the Dalits are Moorthy. As he wanted to bring some dignitaries burned alive and the educational institutions were like Chief Minister or Lt. Governor to publish the saffronized. The country has been witnessing the magazine, we waited for a bigger event organizing by spring of resistance from the ultimate sovereign, the the Dean, Students’ Welfare. In a seminar organized people. The central universities were traumatized and by the office, the magazine was published by the Vice the students were overthrown to the streets. The story Chancellor (i/c) Prof. Anisa Basheer Khan. According hasn’t end there. It turned out to be the largest critical to the comrades who were present at the meeting, uprising against the regime. In such a situation our Prof. Prakash Babu, the Dean, Students’ Welfare voices are to be heard, our thoughts are to be shared.

Theyyam 11 Let us sing the song of resistance. Let us uphold the freedom of speech,” it read.

The magazine stood in solidarity with the movements against all draconian laws including AFSPA, sedition, blasphemy etc. It carried the fire of Dhabolkar, Pansare and Karlburgi. It picturised the caste and gender atrocities. And of course, all these were intentional. Not an accident. As a central government institution funds criticism on its own, the magazine was newsworthy. We had expected an ABVP march or burning of the magazine. But surprisingly, the protest began by the BJP state committee. They blocked the road and burned the magazine copies. Later the ABVP unit also began the protest. One of their sympathizers posted on facebook that as the cover carried women in the burqa with bombshells, it is the encroachment of ISIS agenda. Unfortunately, our comrade Muhammed who designed the cover had to face personal attack just because of his religion. No wonder. We all know that is what we resist here.

The ISIS story went viral. They pooh-poohed for ‘non-progressive’ cover. The RSS faculties pressurized the admin for action. MHRD and Lt. Governor Kiran Bedi asked an explanation. Due to the pressure, the admin decided to lock up the council room where remaining 4000 copies of the magazines were kept. Though they told The Hindu journalist that the magazine is banned, we received no information. That news but went viral and campuses across the country extended their solidarity. The next day, council organized a march to protect the freedom of expression. While the march was heading toward “ the girl’s hostel area, a group of people lead by the It carried the fire of Dhabolkar, local Congress faction and ABVP blocked the rally and attacked our comrades including girls. Council Pansare and Karlburgi. member Tamizhkalaiarasi, SFI Unit Joint Secretary

Sreejith, unit committee member Shimjith were

It picturised the caste and gender atrocities. attacked brutally. But more people joined the rally and a strong message was given to the goons who always And of course, all these were“ intentional. rule with ‘fear’. Registrar (i/c) came to the spot in the midnight and assured action against them. He later Not an accident. handed over the key of the council office and the remaining copies were distributed smoothly.

ABVP and the right wing forces never tried to have a healthy discussion on any of the issues raised in Widerstand. Instead, they spread hatred among the students and attacked us physically. They are always afraid of letters. That’s why they burn it. We have to hit them, with more letters and slogans. We have to continue our struggle!

Theyyam 12 All the questions against intolerence were vile

Sreeshamim Editor Viswa Vikhyatha Theri

To theose who think that the typical style of poems and stories should fill the pages of a college magazine, those who think only the marks in the university examinations matters and those who stood with us in the momentous discussions,

The history of college magazines in Kerala tells us The gallows of the British colonial rule turned as a that there were several such magazines which talked symbol of nationalism. The inquilab of Bhagat Singh- not just about the campus but also about the soceity. Rajguru-Sukhdev, Kayyur martyrs and others shared The birth of ‘renowned vile’ is from the discussions the dream of golden days. But the government of free about how to interpret the the socio-cultural India continued the death centence as a ritual. The developments in a different perspective. We found biggest democracy used it as a political tool despite that the popular abusive words always deingrate a that 120 countries turned away from it. Judiciary socially underprivileged class based on their caste, confess that they were mistaken on some sentences. race or gender identities. The realisation that the death sentence is a celebrated The uppercaste perceptions behind the birth of these murder by the state gives ‘Renowned vile’ a space for foul mouths have now emerged as ruling Hindutva discussion. fascism and it ploys all the racist onslaughts. These A monopolistic system has created and maintained words are ubiqitous; in cinema, literature and our a class of underdogs. Men enjoys their sexuality day to day life. Recently a third-rate movie named without limits while non-virgin girl gets expelled ‘Peruchazhi’ presents ‘Attapadi’ as a buffoon. from the soceity. Till we find a masculine alternate Attapadi is a living example of the exploitation of for the word virgin, this will continue. This is what the self proclaimed cultured human beings. How it we want to discuss. We know we are not the first became a joke for us? It is not a joke but the face of to rise these questions. Just like the fact that it was tomorow’s resistance. not the first time JNU discussed about the murder When we enjoy these comedies we are actually of Afsal Guru or the state sponsored terror. The laughing at the victims. Seethal, a transgender activist uppercaste sense which was behind the curtains has once said that apart from mocking their identity, now came forward as democracy and then dismantled their meetings were also subject to attack. ‘They the system. Remember, Hitlar too came into power don’t realise that our gender identity is natural. How through election. male become the first gender and we become third?’ The Sangh Parivar is denying our right to live freely All these questions challenges the male-centred when the dictates what not to wrote. ‘Renowned vile’ world. When India became free in 15th August is a historical inquiry. Those who afraid of words and 1947, the word freedom had several interpretations. history will continue to burn this book.

Theyyam 13 Intreview

Keralities have a most corrupted film concept : Dr. Biju Maoist are not the one whom to“ be “ shot dead in the spot. They should be opposed ideologically.

Nidhin Nath

MA Masscommunication Pondicherry University

Dr.Biju also known as BijukumarDamodaran, is a Director who has won multiple national and international awards. He won India’s national film awards three times. He is a Homoeopathic Medical Doctor by profession and a self-taught filmmaker. His sixth film Valiya Chirakulla Pakshikal (Birds With Large Wings) (2015) received India’s national film award for best en- vironment film and has been selected to Indian Panorama at International film festival of India 2015 and was nominated to the competition for UNES- CO award. The film specially invited to screening at United Nations, Geneva in association with United Nations Environment Program (UNEP) on No- vember 10th 2015. Dr.Biju’s films have been sent to several film festivals and have won many awards.

Q) Why all of your films like Kaadu Pookkunna Neram and Valiya Chirakulla Pakshikal are treated in different manner unlike mainstream film?

An: many other films have already handled these subjects. But all those movies were portrayed in a third person view, which does not show the sufferings of the marginalized. It revolves around the concept of hero and heroine. Even though the film talks about the marginalized community or the subject, most of the time the hero will be different in class, caste and economic background. And film will be narrated on their perspective. But this style of narration cannot be trust worthy to the subject. That’s why the hero/heroin of my films are from the community about whom my film talks. I believe this kind of treatment of the subject can only be trustworthy to the discussed subject.

Q) What are all the difficulties you faced while making the movie Kaadu Pookkunna Neram (When Woods Bloom) as the film breaks the existing public consciousness about Maoism?

An: what I do first before making a movie is to think from my side. For us(Keralities) Maoism is not a familiar concept. So I started thinking why these educated people who lived with all facilities, moves to the forest by leaving all those facilities they enjoy by knowing that they will not get any personnel gains? They take arms for their ideology that they believe. All people have agreements and disagreement with all the ideologies.

Theyyam 14 I believe in left ideology, but that doesn’t mean I supports all the acts the left’s do. We should think about it from human side. We should also think about Maoist from this aspect. I cannot support their armed struggle, still its relevant that why did they move to forest. Above all it has a face of humanity. Although I have strong disagreements with their armed struggle, but i am sure that they are not fighting for their personal gains. So there will be a politics behind that. My aim is to take the discussion to that political level. Maoist are not the one whom to be shot dead in the spot. They should be opposed ideologically. They should be bringing as part of the political ideology. They should also have a space to convey their political ideology. Maoists in the Kerala cannot be compared with Maoists of other states. Maoists in Kerala have not done any murders, like the mainstream political parties do. But it may be different in other states. Maoism should be evaluated according to the socio-political conditions of the state. I wish this movie should open paths for such a discussion.

Q) Why didn’t the huge rush for film festivals including IFFK cannot be seen in the theatre for non-conventional movies?

An: We only discuss about the decrease of movie viewership. But it is in every field including literature. KR Meera’s Aarachaar is the most read book in Malayalam literature in recent times. Only one lakh copies were sold were there are 3 crore people in the state.

Theyyam 15 Cinema do not have the limits of chronology and viewership. It will be watched for years.

Q) Why did you choose mainstream actors like Prthviraj, Indrajith, and Rima Kallingal for your movies?

An: I do not do movies for stars. I choose actors who fits well for my stories and who are comfortable for me to work.

Q) Why the movie Valiya Chirakula Pakshikal(Birds with big wings) Do not reach to your targeted audience even though it discussed a social issue?

An: Malayali is not familiar with the style of docu-fiction. They are interested in fiction. The target audience didn’t watch the movie because of the subject the movie talks. The movie will cause some mental difficulties while watching the movie. But the film is like that. It is about the kids who suffer from endosulfan and its intensity. We cannot portray the subject without that. But the film had made impacts.

Q) What about the attitude of theatre owners to such kind of moives you make?

An: there should be a proper interference from the government to promote this kind of movies.

Q) There are lots of criticsm against the kerala state award jury. Why it happens?

An: the jury deviates away from the idea of why award is been given. Award constitutes to promote parallel and experimental fims which promote our culture supports education and society, not to promote to commercial movies.

Q) What is your stand on apolitical movies been celebrated as political movies like Sandesham?

An: Keralities have a most corrupted film concept. Anti-dalit, anti-women and Savarna movies corrupts our spectatorship. To break this is a difficult task.

Theyyam 16 Ajila PR MA Masscommunication Pondicherry University

I and you Y

You ask me to stand up to get fee concession (I stand up for my right) And you mock at me when I am not around. You say friendship is all about sharing And you never ate from my lunch box. You say we treat all equal and You ask me alone to clean the floor. You teach about Ambedkar in the class And you always reminded I got seat in reservation. You campaign against casteism And you ask my caste when I say I love you. You say performance is supreme And you purposefully close your eyes while I am performing. You said everybody is equal before law And I am punished for every single thing done by you. I am deceived.

I am fed up. But still I cannot be defeated...

Theyyam 17 Tribal reaction on social media to mainstream media portrayal of tribals

The portrayal of tribals in Indian media, have not received much attention from researchers. As per the census of 2011 India’s tribals includes 8.6 % of the total population of the country. But their representation in Media along with the Scheduled Castes is almost nil as shown in the study done by BN Unyal in 1996 and Robin Jeffrey also demonstrated the same in his book ‘India’s newspaper revolution’ published in 2010. As a result of which their portrayal in the media has been through the lens of the mainstream or dominant communities who work in the media. In the same vein the indigenous Bodo tribe in Assam also has no presence in Guwahati based Assamese or English mainstream media in Assam. Members of the Bodo tribe are spread in almost all parts of Assam, with major concentration along the Assam-Bhutan and Assam- Arunachal borders. The Bodos, who constitute the largest tribe in Assam, have their own language and a distinct culture. They have for long been asserting their independent identity exclusive of the mainstream Assamese identity and thereby not assimilating into Samarjit Kachari the mainstream Assamese culture. Apart from it the Bodos are also demanding for the creation of a separate Bodoland state by Assistant Professor bifurcating Assam. This act of the Bodos has annoyed many in the Dept of Electronic Media and Mass mainstream Assamese society, who take pride in the composite Communication Assamese identity and the geographical area called Assam. Pondicherry University Though Bodoland movement halted for a while with the creation of Bodoland Territorial Area Districts (BTAD), an arrangement for tribal autonomy under the provisions of the 6th Schedule of Indian constitution, the movement has gathered steam once again. Invariably the mainstream media which is owned and dominated by journalists from the mainstream Assamese communities is not considered to have a neutral view about the Bodos. Hence it is important to explore how Bodo youths perceived the depiction of their political struggle, language, society and culture in Assamese media. In the post-independence period the initial discourse of tribes was dominated by need for integration of tribes into the state as its citizens and on the other hand the other discourse was to seek assimilation of tribes into the mainstream Hindu culture. Both these discourses were without the tribes. With the spread

Theyyam 18 of literacy among tribals and threat to their way of militant organization or not” wrote a user.. In the life a new articulation from within has emerged for same way many users accused the Assamese media of the protection of language and culture and also for trying to create animosity between Bodos and other political autonomy for tribals . communities by giving communal angle to common The Assamese media being chauvinist in its attitude incidents of law and order. They also had a problem towards tribal people, especially towards Bodos was with the usage of the term ‘Non-Bodo’ to refer to the a major theme which occurred in the comments of the other communities residing in BTAD. The users felt users of the facebook groups. that the media by using terms like ‘Non-Bodo’ have Many users of the facebook groups wrote about only contributed to widening of mistrust among tribals constant attempt by Assamese media to portray the and non-tribals. They question if other communities entire Bodo community as terrorists. “The assamese residing in BTAD are called ‘Non-Bodo’ whenever channels always refer to the NDFB as a Bodo there is an attack on them by miscreants, then why the terrorist organization but they never call the ULFA same yardstick is not applied to refer to an attack on as an Assamese terrorist organization” wrote a user Hindi speaking people by ULFA as attack on ‘Non- in one of the pages. The main reason according to the Assamese’. user for this is the hidden agenda, which is to create an image of the Bodo tribe as a violent ‘militant Representation and portrayal of different communities community’. Here it can be mentioned that the NDFB in mass media are areas which have for long engaged is a militant group demanding a sovereign Bodoland the attention of media researchers but at the same which is now split into three factions with two time small communities across the globe have either factions having signed ceasefire agreements with the been generalized by researchers or have not received government while the third faction is still engaged in adequate attention. It is vividly seen in the study that a low intensity conflict with the state. On the other rather than looking at the portrayal of tribals as a hand the ULFA is an armed militant group basically whole it will be more helpful to look at individual formed by members of mainstream Assamese tribes as distinct entities. In this specific case the communities with the main demand being a sovereign Bodo youths have got an avenue in the form of the Assam. The ULFA has also split into two groups, one social media sites to express their thoughts, anguish having signed ceasefire while the other faction is still and perceptions of the Assamese media, which is continuing with its armed fight. controlled by the dominant social class. It has been . seen in many cases that the mass media does take Many users felt that the Assamese media enjoyed cognizance of the social media outcry against it but and celebrated the death of Bodo youths in anti- if the same thing happens for all groups is a matter insurgency operations by police, paramilitary forces in need of further inquiry. Though in the meanwhile, and army. “Whenever any Bodo youth is killed in an the Assamese media can take corrective measures for encounter, real or false, they just show it prominently removing some of the notions of the Bodo youths in without inquiring if the encounter is real or if the particular and tribals of Assam in general. person killed was really a member of any armed

Theyyam 19 My Films are My Politics Rajeev Ravi

Rajeev Ravi is an Indian cinematographer, director, and producer from Kochi, Kerala. He’s best known for his Hindi and Malayalam films. After graduating from Film and Television Institute of India, Pune in 1997.He debuted as an independent cinematographer with the film Chandni Bar (2001) directed by Madhur Bhandarkar. Ravi is known for his collaboration with director Anurag Kashyap. They have collaborated in several commercial and art films in Hindi cinema.In 2012, he co- produced the Hindi feature film ID. The film premiered in the Busan International Film Festival in South Korea.Ravi won the 2010 Filmfare Award for Best Cinematography for Anurag Kashyap’s Dev.D.In 2013, he received the National Film Award for Best Cinematography for Liar’s Dice directed by his wife Geetu Mohandas. Rajeev made his debut as a director with the Malayalam film Annayum Rasoolum (2013). His second feature film was Njan Steve Lopez and last one wasKammatipaadam.

Script, Script, Script!!! Hitchcock’s magical formula for a good movie is script. Here Rajeev Ravi makes movies without the back up of Hitchcock’s formula. Actors render their magical responses throughout the films, uses live sounds. Audience feels for every scene in his movie rather than the usual mundane watching process. He used his movies as a tool to let people know his politics. Ashik Abu’s character in ‘Annayum Rasoolum’ is a true speciemen of current social system and its victimization. Steve of ‘Njan Stev Lopez is one among the youth that we see these days. CK Ragavan of Munnariyippu got his life from the pen of Unni R. his movies in fact rises the mercury level of our body and soul. Bagging the top positions in torrent hits, despite being a commercial wonder is still a wonder. Still he experiments with new faces and brings soul to the character eventually Jishnu M Kumar succeeds. Student Rajeev Ravi continues his journey with full zest in Kammatipadam. People who stood for making the city of Ernakulam from slums through blood shed and displacement was treated outcaste. While the people were happy and excited about revealing their story to the world in a subtle movie which is candid and cent percent real. Through this was not the response he expected, the mass never complained Theyyam 20 about a single thing in the film as they felt it portrayed people who are on fire – an image reality. only what they suffered as a course of displacement Casting of all the three movies takes place at a different caused by development. level. Every single actor of each movie takes place On the way back to home through Ernakulam on at different level. Every single actor of each roles is Friday was different, I was never attracted by sky the best fit for it and there is no substitute for it. and kissing flats and it well lit lights but the ground beneath he is the man who have brainstormed the vision and it demanded much time if mine. Passing through the mind of audience with location. Many would have bridge near Ksrtc bus stand, I saw hamlets which are not imagined going to Mukkam after seeing Modien hardly five feet high; suddenly a sense of concern or tawang after NPCB. But people have felt this drenched me giving the doubts and clue about the uncontrollable gush in their minds to see University location of kammatipadam. College and Palayam and Fort Kochi with its roads Quite contrary to normalcy, I was searching for more through which hardly one can walk, after seeing images- image of a cobbler in his old age struck. I Njan Steve Lopse and Annayum Rasoolum. Constant was wondered to see a girl going on selling cold frooti search to ascertain the location of Kammatipadam packs from windows to windows of buses halting in occurs on my every travel to home from Thrissur the bus stand in darkness a time when the very name on Fridays. I could realize my eyes fleeing through Jisha created a pain and insecurity in the mind of different landscapes in the ground near the bridge at females of all age. Survival could be the sole reason of ksrtc bus stand. our most political act in the time of so much violence After a long wait for many years, this year’s state film against women. How did they become the way they awards was in fact a bliss for the audience, but the are now? May be when the city expanded and reached real star whose name was not mentioned anywhere its heights, the girl and the cobbler would have been was Rajeev Ravi. The pseudo-discourses initiated swept off from its ambit. The success of the movie is by sreenivasan through his highly apolitical movies when its unfurl the buried images through it after days ranges till Mexican Aparatha in Malayalam film of watching it. Movie Kammatipadam has a strong industry and so called enlightenment process has back up of a script from balettan, still Rajeev Ravi’s reached its zenith through these kinds of movies. ability to select stories and its characters which can Deconstruction of the public notion of best actor was never be separated from life is needless to say. Steve neatly executed by creating roles of Ganga and Balan still follows me in darkness, I could never understand through the magical spell of this director. Rajeev if it was Farhan or Rajeev which encompasses the soul Ravi smashed the hegemony in the Malayalam film of Steve. Steve was that soulful! Rasool was never a industry’s award by giving a clear idea that his movies stranger and Kammatipadam talks about unnoticed are not to entertain anybody, but to show hs politics and unattractive Dalit-upper caste Politics. Rajeev at a point of time when apolitical movies are claiming Ravi always bring to limelight political Subjects of to be political.

Theyyam 21 IVORMADOM The Polluting Belief

The harmed smoke turns out from the dead eyes. This is Ivor Madom open crematorium. It is believed that this is where Pandavas, after Kurukshetra war, got alleviation from their mental desolation by doing supplications and Bali Tarpanas for their Gurujis and cousins who were executed by them in the war. Bharathapuzha is accepted to have washed down them of every one of their transgressions and re-established their mental quality. “Ivor” actually signifies ‘five individuals’ in Malayalam, and therefore the sanctuary came to be known as Ivor Madom after the five Pandavas. Indeed, even now, many individuals come to Ivor Madom Sree Krishna temple and do the last rituals and Bali Tarpanam to those withdrew souls dear to them.

Dileep. S For the sake of this myth, a few people have made it as a business. Around 250Kg of firewood is expected to cremate Social Activist a dead body. Around 5000 Kg firewood is expected to cremate 20 dead bodies. At once there will be four or five dead bodies. One part of these cremated dead bodies will put into the river Bharathappuzha which is a noteworthy wellspring of drinking water. The general population living close to the Ivormadom, are enduring with the bad smell of

Theyyam 22 cremated bodies and drinking this toxic water. different places, including from outside Kerala, in When The Thiruvilwamala Panchayath decided not to a day. Panchayat’s decision was based on persistent open the crematorium for other than people living in complaints from residents that waste from the Thiruvilwamala Panchayath, the Kerala High Court cremation ground close to Bharathappuzha is ruled against it.A division bench comprising chief polluting the river and the environment. justice Ashok Bhushan and justice AM Shaffique said it cannot be considered as a legally-valid decision and that such a ban cannot be imposed when the belief The panchayat’s decision was questioned in the court exists that conducting cremation at Ivor Madom as in a petition filed by lawyers KK Krishnakumar and per Hindu rituals would result in the departed souls to C Krishnadas. A petition was filed by the panchayat attain eternal peace, or ‘Moksha’. also questioning state government’s decision to stay the ban imposed by the panchayat. Additionally, a priest associated with the cremation had sought police The court also said the panchayat can overcome the protection alleging that cremation is being blocked by environmental pollution and other alleged health certain persons... problems faced by the residents by using modern The illegal burial is still continuous because, the court systems such as electrical crematoriums. The court supports the religious belief of the Hindu community. has also asked the state government to extend financial The belief can’t be questioned and a community lives aid for such initiatives by the panchayat. helplessly suffocating the smell of burned corps. And they dream to have food without the smell of buried Around 70-80 bodies used to be brought here from body…

Theyyam 23 IFFK: Alternative of change for the alienated

The capital-driven in film The provision for transgender industry has finally become to entry their gender identity as undemocratic and mob-centric. ‘trans’ in the 21st edition of IFFK It has been continuously trying is an example of this trend. It is as to deny the class sense beyond important that to understand that the constructed common sense. the space of exhibition is for all as Film is the art of 20th century, the selection of films. When the said Lenin in a democracy which film fest reaches this small state in could identify the politics, culture India from the Mussolini’s fascist and history in the film where party, it put forth an alternative it was made. But capitalism culture in film. commercialises everything and ruin the cultural spaces. IFFK challenges the majoritarian class, caste, colour, value and At this context we can realise the beauty concepts. Beyond the right wing politics of Indian films. typical festival of screening the It otherwise alienates people and movies, IFFK also provides the entire history. The Indian the stage for discussions and Jithin k C film in the 21st century is the political resistances. The protest Film Critic hegemony of finance capital and against playing national anthem Brahmanism. Dalit’s, Muslims, prior to the screening shows the other minorities, communists, democracy in the festival. migrants, and sexual minorities have been systematically Happiest thing in the 21st edition excluded and film reaffirms the of IFFK was the presence of collective conscience. Since the transgender. When Indian films cultural ministry is in the hands use the colloquial uses of third of Sangh Parivar and all the gender as obscene and derogatory production houses are corporate to maintain the male domination driven, it makes the right-wing in the society, the fest did not left their process easy. them with mere representation but gave a stage for their expressions. IFFK is a different voice in this scenario. It emphasise the voice, The politics of the selection of vision and opinions of ‘the other’ movies is also important. We and bring them into mainstream. are living at a time which the

Theyyam 24 IFFK: Alternative of change for the alienated uppercase hegemonic films like Bahubali becomes the society. There was strong opposition from Sangh best film and also the main attraction of festivals. Parivar not to screen Ka Bodyscape which also deals The fest has to question these. Two categories, the with homosexuality. But the progressive delegates of gender and migration had find place in the IFFK apart IFFK neglected such calls. from the Indian, world, international competition and contemporary Malayalam movies. It has given a Migration voice to the unheard. A state like Kerala where the Gulf migration is still Gender a reality, Malayalam films always caricatured the migrants from north India as villains and rapists. IFFK denies the stereotyped mainstream narratives This middle class logic was nullified in IFFK by on gender which says that male is an extraordinary showing us the historical importance of migration. person with all abilities and female or transgender is Docufictions, short films and feature films approach mere a sex object. The movie ‘Clair obscure’ tells us migration seriously. ‘First at sea’, which won Golden that women are not a tool for men to quench their Bear award at Berlin Film Fest, Mediterania, Soy thirst as the religious fundamentalism teaches you. It nero and road to mandaley were some of the films is a reply to the question how the religion and capital which deeply looked into the issues of migration at commercialised women in films. Leena Yadav’s different countries. ‘parched’ also tells a powerful story of women who cut the chains of male domination. Another film from Dalits and religious minorities. Venezuela, Tamara narrates the story of a trans activist in a state where discrimination prevails strongly. Manhole tells us the issues of manual scavenging. Another Malayalam film Kammattipadam was also It also sparked a debate on the language by challenging screened this year. Other Indian language movies the hierarchical order in the use of ‘third gender’ for like Court and Fandry were screened last year. IFFK trans community. Maybe this too be challenged in had also screened the film Dr. Babasaheb Ambedkar future with the development of democracy. which was discriminated at amny fests. The crisis of political Islam was shown in the Ka Bodyscape. The Heterosexuality chairman of the organising committe, Kamal was attacked by the BJP leaders because he is a Muslim. Homosexuality and bi sexuality is as natural as The Hindutva fascism which rules the country at transgender. But the moral concepts of religions different phases aims to implement Manusmriti and keep them away from the mainstream in daily life leads the Dalits and minorities in to ghettoes. But the and in film as well. Being 17, Loev, front lover were Chairman himslef has become anti national for them. few among the films in the gender session of IFFK. It is hopeful that the IFFK did not give it up. Director of Loev, Sudhanshu Dariya exchanged his thoughts with viewers after screening. He said that IFFK gives a new experience among the festivals by he never thought about a revolution by taking this discussing about the issues like environment, Maoist film but this was the best eay he found to discuss hunt, criticism of the governments etc. Standing with such issues with the people and hence he filmed it. the alienated and challenging those who are reluctant IFFK is also stands for it. Not for an instantaneous to change, IFFK gives the message of Marx that change but it is a long term plan to discuss it with change does not change.

Theyyam 25 Intreview

From the land of war

junaid sarieddeen is a theatre person from Lebanon is one of the founders of Zukak theatre compnay which ffights for a socially and politically engaged theatre offering presentations all over the world.

(the interview is done through google hangout) q) What is the concept behind Zoukak?

Zoukak is basically a theatre company. The core and essence of our gathering together as members is the theatre practice and the will and need of building a continuation and accumulation of our theatre practice to elaborate new theatre tools and to propose new theatre creative propositions. q) Then why did Zoukak register not as a theatre group?

Beside this we wanted from our gathering to be also opened to our surrounding to provide new and different approaches to audience and other artists we registered Zoukak as a cultural association with the goal of cultural development. The association is the structural body if the groups, the official and administrative body and the company is the creative artistic body. There was also a need for having a registered association where we Nidhin Nath k A can have findings that can be transparent in its expenditures and following MA Masscommunication the law. That’s why we founded the association Pondicherry University q) How was the theatre experiences and theatre atmosphere around the world, especially in India? What are changes that you feel with other countries compared to Lebanon?

I cannot tell really about India, but we founded Zoukak in 2006. We are all a group of people who are considered as a war generation, a generation who was born during the war, and who had raised and gained consciousness after the war finished, mainly during the nineties... the nineties witnessed the failure of all conflictual ideologies in the Lebanese civil war, and we were raised on the period of post war and reconstruction era. In this

Theyyam 26 period, theatre was starting to go down. During the for example we were so surprised by the reception and war, theatre stayed active as a tool of resistance and analysis of our works. We understood the importance as a sign of life. Theatres and cinemas stayed open of the rituality and the spirit of the work as much as during the war and closed after the war finished. It its intellectual level. It was fascinating for us all the was a time of depression and losing faith of theatre discussions and reflections with the audience there. and its political importance. We stared to do hearts An audience who receive mad perceive theatre in in that ambience. Theatre was losing its importance their mind, body, souls, and more and more. as a political practice and the text was not something “cool” in theatre in that time ‘Our Company decided q) Can u share any experience in other nation not to follow the postmodern wave’. And decided to rather than India and Lebanon especially where work on text as a main body in theatre again the demography and political situation varies? q) So theatre was like a tool to resist war? We and many other artists in Lebanon are so much exposed to the European audience and Yes. Many groups were practicing theatre as a Europe. In Europe there is a general feeling that resistance tool but also as a personal resistance on an intellectualism is much important than any other individual level level in the artistic experience, It is different from a European country and another. But it is something that q) So it will be entirely different experience when you can find in common and as there is a general wing you travel around globe? in art that follows the evolution of art history makes conceptualism the pick and highest achievement in For us, we wanted to construct new narratives that art practice. So audience looks for the concept more are related of the failure of our historical narratives. than the experience. Again, it is not something to War cut and made big ruptures on the history of the generalize. country. So we trained to relate and build narratives For us now, theatre still has such importance on the and languages that are related to our context when human, thus, political level because it is the art that we travel. And present our work outside of Lebanon. is still opening the possibility for a mass gathering It is very important for us as its importance for the (audience) in a live event (play or performance) audience in these other countries. We understand new that carries a creative life experience. So it is all and different angles and levels in the ideas and the about putting the body As an audience as an artist style we are proposing, which we didn’t think about And through this we are creating what most of the before.So it opens new and different meaning in our systems in the world are fighting and forbidding works and in our theatre practice in general, In India Gatherings around meanings Publicly. Public spaces Theyyam 27 are becoming less and less. Lebanon rarely has a good and imply what the market and what their ideologies public space. So u should keep forward to regain/ impose to function for the system. Creativity will create the public space in one way. And on the other carry doubts and doubts will carry critical thinking way is to make from this public space meaningful and all of this will lead to a change because it is the and open for possibilities, possibilities of meeting, human nature. Change is against their stability. gathering, sharing, collective experience, and also q) So how they censor art, especially theatre? What critical thinking. It is against all mainstream Medias are the means and modes of censoring? that are controlled by those political systems. Those who are ruling are bureaucrats and business q) what all are your other activities? men who have their own interest. Sensor chip in Lebanon in theatre is on the text you We planned our next project on an educative line to send the text and pay 100$ to get censored. It’s about expand and widened the theatre practitioners, and as religion sex and politics. Mainly it is the sectarian well the theatre audience. So we are doing several politics. Naming is not welcome there. We have it on capacity building workshops. And we also perforate films too. It is more difficult for films. for schools and universities. No worries. We are doing, drama therapy workshops for youth, training q) So do you have any experience with censoring? for heater practitioners, performing for university and schools students, and artistic mentorship programme. Yes sure The focus is children and youth. But long stories…like failed to get on or something like that. q) how do you see body being used as political We always find different ways to get over it. We weapon in a country like yours as i heard there change in the text and we are smart about it are some restrictions on art? They are usually stupid.

On country restrictions, Theatre and art are the most q) study says that the trauma of war is high in creative weapons ever. That’s why it is feared by all children that they draw pictures of tanks and closed systems and that’s why there are a lot of sensor bloodshed. You are working in such a situation. So, ships on it. Our presence as artists is aga inst them. how do you think you can make changes through Even if we don’t do anything, it’s a threat. Because, the theatre bringing back/ changing the mind-set of authority need a world with full of employees. They people from war? don’t want creativity. They want the people to obey

Theyyam 28 Working with children for us in theatre is very them? similar to offering children a white page for them to create on it whatever they want. The main thing Worked with people who suffered post war situations that differentiates these two practices is the action. as traumas and loss... also with school children, In drawing the focus is on the drawing itself, the prisoners, and women subjected to domestic result. In theatre the focus is in the process, the action violence, refugees, villages youth subjected to sexual in that sense. Working with traumatized people is harassment.... and many other cases very sensitive and important where the white space Theatre and drama therapy is not a way of “curing” of expression is a place to face and deal with your but it is therapeutic , it does not pretend that it will trauma within. When you face such space you have solve the problem, but it will help the individual to several contradictory thoughts and feelings of what to deal with his/her own problems. The technique will say and what not and of what to express and what not, put you in front of your thoughts, feelings, choices, it is a space that put you face to face with yourself. A and actions and makes you think about it within a deep mirror of the thoughts. You see it on that page group and in a secured place and time and you ask yourself hundred questions about what to put there and what not. Within this process, the role of q) So, are you trying to bring people to theatre the facilitator is important is to secure the process and than going for war? keep the white page clean and clear without any other interference but the participant him/herself. No, also you can’t pretend to do that, because if people decide to go to war theatre cannot stop them. q) How did you come to such an idea of drama therapy? q) So, what is the major idea behind your attempt?

Drama therapy started with one of Zoukak members, In the sense of opening different dimensions on Lamia, she studied clinical psychology and studied dealing with your own choices and strengthening the also theatre and worked on different interventions relation between your thoughts and your actions and joining the two fields... with Zoukak Lamia elaborated make you aware of your responsibilities behind your the technique that she started to use few years before own choices. finding Zoukak, and was practiced and applied in different contexts in Lebanon and abroad. q) Is there any new experiments than therapy and work for children as you told before? q) On your experiences how did u feel about the trauma and with the help of theatre changing We do also social theatre technique

Theyyam 29 critical thinking. q) How is it? q) How you look upon the issues/situation with Where you work with communities and social issues your neighbour’s Syria, Palestine and Israel the Many different approaches in social theatre. Mainly intervention of Arab into it. How it affects your is about open questions and highlight social issues nation? through theatre to make people reflect on it within an interactive theatre and / or social gathering. All As we are not ideological in that sense, but as we have our social theatre approaches bases on several drama our political positions and concerns, we are against therapy conditions, especially when work with injustice, occupation is unjust and dictatorship is specific communities or groups and create with them unjust and violating civilians is unjust and as we theatre performances. believe that violence and killing are not ways of communication we position ourselves against all q) Taking art as a political proposition, how do you powers that adopt such tools, either in Lebanon, watch the present political atmosphere of Lebanon Syria or Palestine. Our new project will be based on with March 8 coalition and March 14 coalition in the idea of social transfigurations, it will be a theatre rule and opposition? performance that w the different figures in society which become a subject of rejection or acceptance in This kind of binary coalitions does not take place society because of their difference in their physical in Lebanon anymore, it took different shapes. But appearance, social habits, believes, sexual orientation, in general, we do not belong as individuals as a or identity. The performance will be opened to the group to any of the political parties that now exists public on November 2017. in Lebanon which is basically based on religious sectarian backgrounds. We don’t believe and belong Q) What about the present scenario of protest in to anything that makes us with any religious identity. Lebanon especially in Beirut? We are secular in that sense. Our gathering is not based on political ideology, But on human secular Corruption, public spaces, taxes, electoral law and basis. women rights Salaries q) So where do u stand in the politics of Lebanon? q) How is the intensity of protest? We don’t follow even secularism as an ideology. It is a way of creating a common alternative space between Not following deeply .It is hopeful but not sure of any all conflictual communities, an alternative space of achievement like Arab spring and all

Theyyam 30 ‘We are born to resist’

-Liana Badr “ The whole of Palestine population is“ resisting Israel, and I am with my pen...

Every Palestinian is born to fight against the imperialism of Israel. The whole of Palestine population is resisting Israel, and I am with my pen, says famous poet Liana Badr. Every Palestinian is living in his own land as a refugee for more than a half century or six and a half decade. They have never been able to live in peace. My dream, like every Palestinian, is a day where we can live in peace. `Unless the invasion stops in Gaza, this dream will never come true. Gaza is a small country 70 km along the Mediterranean Sea. 40 percentage of Gaza has already comes under Israel. Their aim is to invade our country. Already half crore people are living as refugees in their own country. There would be no people who live like this in their own country, anywhere in the globe. We need the support of the countries all over the world to fight this. Her words showed regret of not getting the support they deserve. She added that UN has to produce veto and start procedures to throw out Israel in content of continued attack in Gaza. She says that she is not able to go to Jerusalem which is 1.5 km away from the place she lives (Ramella). Israel army is forbidding her to visit her birthplace. She says, that they are losing lots to family and friends. This situation is painful. But the world community tends not talk about this issue. Nations should be ready to ban Israel. The country Israel itself was put up win the land of Palestine. We want the Palestine before the war of 1967 retuned to us. Even without any army for such a struggle Palestine shall continue to fight. The people of the world are with us, it only have different governments that have to take a stand, many had already done in favour of Israel. And hence this struggle to live in peace in our country shall take a longer pam. But we are in no plan to go back. We are in a situation to be afraid of the air that coming from Israel, because it may contain weapon too. Every time men and children face death, new orphans are born along. But this Martyrdom shall empower the struggle to live in own land, believes Liana Badr Nidhin Nath k A Poetry, novels ad films are ways to tackle with imperial invasions and my pen shall showed strong strongly move against Israel says Badr. Liana had MA Masscommunication showed her strong condemn against Israel through the films like Jarusalem, Pondicherry University fadwa: a tale of Palestinian poetess, Gates are open sometimes…etc.

Theyyam 31 Blocking at the Entrance:Need of Reform in Viva-voce Examination of JNU

Nitheesh Narayanan Mphil Scholar JNU

Heated debates and discussions are going on in JNU on obstacles await them in every stage. What happens if the reduction of marks in the Viva-voce of the M.phil they make to higher education system will also expose entrance examination for a few years. A committee some other stories of caste based discrimination. This has been formed to look into the merit of the matter article focus on how discrimination attains its space in at the demand of students’ union to reduce the marks the process of ‘entrance’ itself. A lot has already been from 30 to 15. Since the committee has not submitted said about how caste plays a regressive role prior to it its final report, the last academic council meeting, and also after to it. where the decisions regarding any academic reform will be taken, has decided to hold a special academic What is Viva-voce? council meeting only to discuss this matter before the end of ongoing semester. This special meeting Viva-voce is an examination in interview form as is scheduled to be held on 23rd of December. It is part of the entrance examination to the research unprecedented and can be seen as an exhibition of the programmes in JNU. It consists of 30% of the total intensity the matter has gained. Students are raising marks of the entrance examination. Only those some other demands also related to the Viva-voce who satisfy the eligibility criteria in the written along with the reduction of the marks, such as proper examination will be called for Viva-voce. The same division of marks, permitting SFC (student-faculty faculties who prepared the question paper for the committee) members to sit in the Viva as observers, written examination is more or less the same group ensure SC/ST/OBC faculties in the Viva board etc. which consists Viva panel. The final result of the This is an attempt to see the way discrimination takes students selected for admission will be prepared by place in JNU with referring to a particular case. compiling both written and Viva marks. Reaching at the stage of higher education itself is a All the empirical data, related to Viva-voce, used struggle for the marginalized groups in India. Various for this article are received through different RTI kinds of discrimination and different forms of applications filled in Jawaharlal Nehru University. Theyyam 32 RTI applications filled in mark (in 30) in the VIVA. It means the mark goes for their physical Jawaharlal Nehru University. presence or attendance not for their intelligence or merit. Even the demanded research proposal are being neglected with zero mark.! When Caste is Are these the same students who succeed the firm competition in the being Evaluated written examination in which the questions are prepared by these same faculty members ? The answer for why this has happened is also the This happened in the Centre answer for the query that who these students are. Out of this twenty, for Russian and Central Asian 7 students are SC, 8 are OBC and 4 are ST. Now let us look at the Programme of the School of proportion in the 17 students who were given only 2 marks in Viva. International Studies in JNU at Again 7 are Dalit, 7 are OBC and 3 ST. In sum, 36 out of 37 students the time of M.phil admission for who were subjected under an attempt to eliminate through the Viva, the academic year 2015-16. 92 by giving a mere one or two marks are coming from the sections students out of 101 who qualified historically oppressed and marginalized. They are tribal, Dalits and in written examination participated other backward classes. Do we have to go anywhere else to find the in the VIVA (Interview). Those example for institutionalized discrimination? The 7 students in the who did not attend the VIVA 9 who did not make to attend Viva also belongs to these deprived will not be considered for the sections. It is difficult to believe that all of them did not attend the admission even in the case they Viva over the decisions taken only by them. They are people having have scored top marks in written. obstacles to reach for the Viva even after scoring high marks in written The list of the students eligible exam. Here, we are looking at only what happens at Viva if they for admission will be prepared manage to make it. by calculating the marks scored The authorities may say that they are assessing only the merit. Let in 70 which is of the Written us come across to the average mark the students from different examination plus 30 of Viva. sections scored in the 70 marks of written examination. Those are There were 37 students from OBC SC 23.38, ST 25.25, OBC 27.13 and Unreserved 30.63. Now let us category, 21 students from SC look at the average marks in 30 of Viva. SC 3.38, ST 5.91, OBC 6.94 category and 12 students from and Unreserved 13.18.! Only those belongs to the higher castes has ST category in the 92 applicants managed to get more marks than their average mark in the written attended the VIVA. There were examination. The percentage of distribution of average marks in only 22 students belongs to the written and Viva for different categories are given in the table below. unreserved category, which is of course the higher caste. 40.21% of them are OBC, 22.82% SC, 13%ST and 23.9% Unreserved. SC, ST and OBC students consists 76% of the total selected students those who attended Viva-voce. In a very disturbing development, 92.39% of the candidates eliminated after the Viva is belonging to these categories. How do the students belonging to some particular backgrounds, who are selected for the Viva after 14 of the 21 Dalit students were given either 1 or 2 in the Viva. None qualifying in the written exam other than one student among them were given more than 10 marks in which is conducted in more than the Viva. At the other side, 16 of the 22 students from the higher castes 50 centres across the nation, are were “gifted” with above than 10 marks out of 30. Is there anything else being eliminated as a bunch after needed to make it more clear that it is not the merit but the privileges of the Viva which lasts maximum birth and caste they have considered? For those who still hang-up with 10 to 15 minutes.? Do we have to the quarrel of ‘merit’, the student who topped in the course work one say it again to find out what this year after got admission is a student who was given ‘1’ mark in the Viva- interview is meant for? voce!! They may defend with the argument that they have fulfilled the 20 students were given only 1 quota when we come up with these facts which itself speaks loud about the discrimination. It is true the reservation seats were filled in this Theyyam 33 centre but, if it is not to subjugating of Viva-voce remaining with its high who say this one case is a genuine the object of social justice placed with proportion. The argument they make matter of caste discrimination and the implementation of reservation, is that the research aptitude must be this may not be the case for other why the students who would have tested before providing admission centres. If that is the case, can they made it in general category were and for that Viva-voce is important assure punishment for those who attempted to be included only in with high priority. But many of are behind this act of blatant caste the quota by consciously given less them keep a conscious silence on discrimination which must come marks? General category is open to the question how are they going under legal action? If the answer all. It means mark is the only criteria to test the research aptitude and is ‘no’, then this is in no ground an to get in to that category. The students decide the mark. There is no official exceptional case and also normalized from every section have the right to mechanism to be followed towards to the level of not being a matter be included in the general category. division of marks in the Viva. There of concern. Secondly, we do not Do the authorities practice the new is no norm that the questions must actually have to look into the data form of institutional untouchability be based on the research proposal or of each department and see whether by blocking the eligible students be aimed at checking the research there is discrimination. That is the belonging to deprived communities skills. For many, Viva-voce is responsibility of the institution, from occupying their place with the an opportunity to identify the which is the policy maker, to scrutiny upper caste and upper class? It is in candidate’s social background and it properly. What do we have to check no doubt opposite to the principles treat them accordingly, obviously is whether there is any loophole in of reservation policy This particular not positively. Many candidates have favor of the perpetuators of caste centre stated that candidates are faced cruel jocks and comments on discrimination. The case we study given marks on the basis of their their weak English speaking skill or thoroughly announces it loudly, yes performance in Viva to a query on their previous studies in non-elite there is. So, it is possible, in the what is the basis of deciding the Viva institutions such as state universities. same or even more aggressive form, marks. A question was asked again What does the ‘performance’ in for such discrimination to happen through an RTI application that what Viva-voce means? Is it a speech easily in any other centre also. was the mark split up (like proposal, competition? Even in the case of not Though the University level data, performance etc) of the 2 marks being able to perform well in Viva- collected through RTI, also shows which was given to a particular voce, can a student be judged as not the filtering of a particular section is student. Making it clear that there is competent enough to proceed with not an exceptional case. Democracy no such proper data being made or a research work? Is it the capacity can be appreciated with analyzing kept, the centre replied with a general of articulation in flowing English or the positive outcomes. But it should statement saying consolidated critical engagement with a research not be defined in that way. If so, marks are given to candidates which subject be evaluated? Those faculties that will be late. It must be checked includes evaluation of proposal may agree upon the latter one, but with its structure itself. Whatever I and performance in the Viva. Their they will definitely fail to cite the tried to produce here is nothing less failure to answer specifically on institutional mechanism for that. than a structural/policy level gap. It the performance of a particular Prof. Sukhdev Thorat committee, needs to be dealt in that level itself. student itself shows no minutes are constituted by JNU to look into the Democracy attains its height when it made or no proper document is kept matter of discrimination in Viva- leaves no stone for those who want on the all process of Viva-voce. voce, submitted its report few years to subjugate it. So, what the time It makes any afterward enquiry back. It demands to restructure demands is nevertheless a structural or re-examination of the whole the way Viva-voce conducts to a change in policy level. This change process absolutely impossible. To a more friendly manner in which needs to work out in multiple levels question regarding the marks given students, especially those belonging including timely and properly filling by each and every member of the to marginalized sections will feel up of faculty posts reserved for Viva panel, the reply was that as comfortable and confident. No under-privileged groups. standard practice a consensus is action has been made even after this In an unprecedented manner, JNU evolved after discussion among report was submitted. did not make the marks of Viva- members of the Viva panel. Do we There may be an argument that a voce public till almost the end need any other proof to pronounce general statement cannot be made of the first semester in this year, this is a ‘consensus’ against the on discrimination with analyzing 2017-17. Normally the University students coming from vulnerable data from one out of around seventy used to publish the marks of all backgrounds? streams. I reject this argument the candidates, written and Viva- There is a section, majorly among the mainly on two grounds. For the sake voce separately, after few weeks of faculties in JNU who stands in favour of argument let us agree with those whole admission process got over. Theyyam 34 No clarification was given by the of the important characteristics of for M.phil programme in a centre in University for doing so. Even though democracy must be its ability to take School of Social Science this year. it is unspoken, the logic behind this public into confidence, keep them He appeared 9 times in Viva-voce in act is nonetheless a crooked attempt away from suspicion and answer JNU in five different centres in last to keep the facts of high level of the questions with logic. When caste couple of years. Once he was given mismatch in secrete from the public acts as sense, logic goes in rest. ‘Zero’ marks from one of the centres domain. The students are denied Before concluding, let me just in school of international studies. He their right to know how they are draw a personal narrative. I joined had scored 36 marks in the written evaluated and how much they scored for M.phil programme this year examination. The cut off for the in the different processes of entrance in JNU after a gap of two years admission that time was 37..!! examination. Reflecting upon the since I completed my MA in We both are coming from socially past experiences of discrimination in 2014 from the same university. I deprived backgrounds and this is the entrance it can only be understood attended 6 Viva-voce after clearing what we faced in one of the premier as a twisted attempt to hide the act the written examinations to three educational institutions in the of overturning the 70% marks of different centres of two schools in country. written examination with the 30% consecutively three years. Since I’m convinced that these are not of Viva-voce marks. This is what a here I do not intend to make any isolated stories and we are not university does, instead of going to subjective statements i stay away exceptional cases. But no escape public with the confidence gained from explaining what I faced in from the thought that how many through the completion of selection different interviews. But in three can keep waiting till their consensus process without any wrongdoing. times I was given either 1 or 2 marks gets satisfied? How many might Unfortunately our universities in Viva-voce. At least JNU will have have gone back thinking, “are are lacking that confidence. This to seriously take note on how they they worth enough to continue in single act is enough to understand prepare their students enrolled in academics?, and how many might what is there in the minds of MA for further academic excellence. have thought that it is their problem university to address the questions Dinesh (name changed at the best and their problem and they are of discrimination in Viva-voce. One interest of the candidate) enrolled always wrong..!!

Theyyam 35 The tale of a 'hole' community

Ajila PR MA Masscommunication Pondicherry University Vidhu Vincent is a journalist turned film maker who has won the Kerala state Film award for best movie and Director for her film “Manhole”. She became the first woman to win a state award for best movie and the director. She also won directorial debut award in IFFK (Internation- al Film Festival of Kerala) and Rajathachakoram (award given for the second best movie of the festival) for her same film. She is speaking about her movie and her views.

Theyyam 36 Being a journalist it is easy to select such a topic that the story of manual scavenging. The govt. of India have banned manual scavenging thrice. But it is still continuing. Why particular people, living in particular con- dition are forced to do manual scavenging? Is it because of they didn’t get any other jobs? How much the factor of caste is involved in it? Are they belongs to same caste? While doing the research we could under- stand that the caste system based on jobs are continuing today. We made a documentary regarding this topic. We tried many other media to reach people. But it didn’t reach to larger audience. It remained as a marginal- ized topic. That is why we made a film. We had a lot of tension during the discussion. How can we tell the story? On what perspectives we should tell the story? Where do I stand? All these questions were important. Then we decided to tell the story through the perspective of women. When men go for scavenging, what will be the women do? That was the question lead to think about the perspective of women. Women do the same work in households. This topic catches the eye because of the profession. Being a journalist we go through a lot of experiences. These experiences are the assets. These experiences are transformed to another canvas. We should specify our politics and stand while doing this. I think it has done in the movie. While doing the movie, important thing was 6that what do you need and what do you don’t need. And also what will you lose while deciding this. But we know that people will come to the theatre because of its politics. This was a risk. Usually movies will have some winning formulas. We purpose- fully decided not to follow such formulas. It is irritating and shocking that, how the mainstream movies portray the black colour and daliit communities. Mainstream Malayalam movies are revolving around the middle class insecurities only. The huge success of ‘sairat’ movie in Marathi is an example of how people from north accept the movies. Such things are happening in Tamil Nadu too. Such political movies are getting promoted there. Peo- ple like Vetrimaran and Dhanush come forward to direct, produce and act in such movies. But in Kerala we celebrate anti-Dalit, male chauvinist movies. Thus our mask of fake progressiveness are tearing day by day.

Theyyam 37 Cross border

Cross border is a corridor of death Dividing two houses. There are two poets writing this cross border poem. One from Nation A is slumbering Under a cross border tree under a cross border sun. One from Nation B is also slumbering Under a cross border tree under a cross border sun. Nation A poet wakes up, eats and catches a bus to town. Nation B poet also wakes up, eats and catches a bus to town. Nation A poet has a wife, two kids who go to school. Nation B poet also has a wife, two kids who go to school. Nation A poet’s wife cooks, cleans, washes. Nation B poet’s wife cooks, cleans, washes. Nation A poet reads Nation B poet’s poems. Nation B poet reads Nation A poet’s poems. Both poets love Nargis. Both poets love sarson ka sag. Now, two soldiers stand between the two poets. Neither enjoy the sun, neither enjoy the snow, Neither like flowers, neither have lovers, Neither write poems, neither read poems, Neither love Nargis, neither love sarson ka sag. When the poets return Nation A soldier shoots Nation A poet. Nation B soldier shoots Nation B poet. Since both poets are dead, the poem ends here.

Ra Sh Poet

Theyyam 38