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What is this movement launched in the name of Mahishasur? What are its implications? These are some of the questions that will be tossed at us. But what is more important than answering these questions is to question ourselves: How do we see this movement? How do we perceive this mythological hero? Before plunging into a mega-cultural battle, it would be better for us to closely examine our launch pad. We have the glorious tradition of Jotiba Phule, Dr Ambedkar and Ramasamy Periyar - the personalities who prepared the ground in the modern era for the scientific scrutiny of the myths. It is this tradition that the movement - of declaring Mahishasur our hero - will have to draw on. Obviously, we will have to keep away from all kinds of religious rituals. It is also clear that Marxist formulations will be of no use to us. This movement will have to firmly shut the doors on the Marxist ideologues as well as on ritualism. As the movement gains momentum, both will try to get a foothold in it through surreptitious means. Cultural enslavement only strengthens social, political and economic enslavement. North India did witness a struggle against political, social and economic enslavement but cultural enslavement was left untouched. Whatever struggles did take place were limited to religious reforms and their realm was limited to combating distortions prevalent in the brahmanical social order. No attempt was made to strike at the nerve centre of the brahmanical religion. The significance of the Mahishasur movement lies in the fact that it seeks to strike at the life force of the brahmanical religion. Basically, there are two claimants of this movement - one is the biggest section within the Hindu religion, which is known as the OBC, and the other is the tribal community, which is out of the pale of the Hindu religion. If this movement gains ground at the present rate, it will deliver a severe blow to the brahmanical domination of the Hindu religion - both internally as well as.

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What is this movement launched in the name of Mahishasur? What are its implications? These are some of the questions that will be tossed at us. But what is more important than answering these questions is to question ourselves: How do we see this movement? How do we perceive this mythological hero? Before plunging into a mega-cultural battle, it would be better for us to closely examine our launch pad. We have the glorious tradition of Jotiba Phule, Dr Ambedkar and Ramasamy Periyar – the persona... What is this movement launched in the name of Mahishasur? What are its implications? These are some of the questions that will be tossed at us. But what is more important than answering these questions is to question ourselves: How do we see this movement? How do we perceive this mythological hero? Before plunging into a mega-cultural battle, it would be better for us to closely examine our launch pad. We have the glorious tradition of Jotiba Phule, Dr Ambedkar and Ramasamy Periyar – the personalities who prepared the ground in the modern era for the scientific scrutiny of the myths. It is this tradition that the movement – of declaring Mahishasur our hero – will have to draw on. Obviously, we will have to keep away from all kinds of religious rituals. It is also clear that Marxist formulations will be of no use to us. This movement will have to firmly shut the doors on the Marxist ideologues as well as on ritualism. As the movement gains momentum, both will try to get a foothold in it through surreptitious means. Cultural enslavement only strengthens social, political and economic enslavement. North India did witness a struggle against political, social and economic enslavement but cultural enslavement was left untouched. Whatever struggles did take place were limited to religious reforms and their realm was limited to combating distortions prevalent in the brahmanical social order. No attempt was made to strike at the nerve centre of the brahmanical religion. The significance of the Mahishasur movement lies in the fact that it seeks to strike at the life force of the brahmanical religion. Basically, there are two claimants of this movement – one is the biggest section within the Hindu religion, which is known as the OBC, and the other is the tribal community, which is out of the pale of the Hindu religion. If this movement gains ground at the present rate, it will deliver a severe blow to the brahmanical domination of the Hindu religion – both internally as well as externally. One result of this movement will be that other social groups oppressed by the brahmanical religion will also deconstruct the myths and rewrite and retell them; the louder the voices of these retellers, the faster the process of breaking the chains of Bahujans’ cultural enslavement. Anyway, at the persistent request of my associates, I’ve had to get this booklet ready in a very short time. But I can draw satisfaction from the fact I have been able to find space for all the important articles and material that will help the readers understand the background and intent of this movement. On behalf of my friends, I would like to express my gratitude to Prem Kumar Mani, Ivan Kostka, Ashiwini Kumar Pankaj, Dilip Mandal and Chandrabhushan Singh Yadav. Pramod RanjanTaal: hi;Formaat: Epub zonder kopieerbeveiliging (DRM) ;Kopieerrechten: Het kopiëren van (delen van) de pagina's is niet toegestaan ;Verschijningsdatum: juli 2016;ISBN10: 818761854X;ISBN13: 9788187618546; Ebook | 2016.