The youth rebellion is a worldwide phenomenon that has not been seen before in history… Millions of young people all over the world are fed up with shallow unworthy authority running on a platform of bullshit.
–William Burroughs, “The Coming of the Purple Better One,” Esquire, November 1968.
Once upon a time in a village named Naxalbari there lived a peasant. He was attacked by landlords and they were counter attacked by those who were later named Naxalites. So began the saga of Naxalism.
Well not exactly so. Naxalism was a manifestation of a global desire to rebel. Back then world over the educated privileged youth, behaved in a very peculiar fashion. Instead of bunking lectures and watching movies or plays or whatever was in vogue then, as is the duty of all good students, they were hanging around debating politics, Mao Zedong, revolution, organizing protest rallies, hurling bottles and brick-bats!
The 60s were a turbulent decade and a number of events in conjunction led to such behavior. The post-war era had heralded peace with eagerness. People had suffered significantly for decades. Loved ones had been lost and generations were wiped out. Contrary to this misery were the theories of communism that promised an end to all suffering.
The general mood was infused with a strong desire for and belief in an egalitarian society. The decade was characterized by decolonization and independence movements. Alongside was the civil rights movement together with Martin Luther King Jr.'s speech “I Have a Dream”. And, King’s Student Nonviolent Coordination Committee or the SNCC under Stokely Carmichael’s slogan “Black Power!” was heading towards increasingly aggressive rebellion. As such campus-based movements were popular in the Paris student revolution and the Students for a Democratic Society in the US. What’s more, feminism was also at its zenith. People from all sectors craved equality. And communism put on offer the ‘all men are equal’ rule. Consequently, rebellion was everywhere. This made the World Revolution seem imminent with the famous slogan “the East is Red and the West is Ready”.
Anti-capitalist sentiment was further fuelled by the Cuban Revolution, Fidel Castro and the heroic guerilla fighter image of Che Guevara. Che viewed capitalism as a “contest among wolves” where “one can only win at the cost of others.” On similar lines, Arthur Miller declared in All My Sons “You don’t love a man here [in a capitalist society], you eat him!” The idea of replacing selfishness with selflessness was contemplated with admiration. Charged with such moralistic emotions, the youth of this era leaned towards communism as opposed to the reviled capitalism.
All the disparate protest movements of this decade were combined in opposition to the Vietnam War. Prevalent anti-war sentiment was manifest in the pop-culture of the times with Country Joe’s Fish Cheer, in the 1969 Woodstock Festival that went,
Yeah, come on all of you, big strong men,
Uncle Sam needs your help again.
He's got himself in a terrible jam
Way down yonder in Vietnam
So put down your books and pick up a gun,
We're gonna have a whole lotta fun.
And it's one, two, three,
What are we fighting for ?
Don't ask me, I don't give a damn,
Next stop is Vietnam;
And it's five, six, seven,
Open up the pearly gates,
Well there ain't no time to wonder why,
Whoopee! we're all gonna die.
This universal hatred for the Vietnam War created a general distaste for the U.S. which was extended to its ideology –capitalism.
Such was the global scenario. Closer home post independence, Indian youth was also gripped with analogous idealistic sentiments. Nehru himself had a socialist bent with the vision to establish a Welfare-State. But the 60s youth felt betrayed, sold-out and irrevocably ruined by their elders. This was a generation that had grown up in the wake of India’s independence, coupled with the worldwide move towards self-determination and equal rights. They dreamt of changing the world. However, the emergency, the still prevalent injustices and class distinctions and the Sino-India war shattered their hopes of a socialist haven.
Osborne’s Look Back in Anger heralded the “angry young man”. This angry frustration was manifest in Indian universities as well, wherein angst driven quixotic youngsters felt that independence had not attained its true aim. Democracy had not been achieved. In the words of Kobad Ghandy, “we think the society is in a semi-feudal, semi-colonial state and there is a need to democratise it.”
Against this backdrop, Vijay Tendulkar and Adil Jussawala produced revolutionary works heavily critical of prevalent societal systems. Kobad, Anuradha, Asghar Ali Engineer and Krishnaraj set up the Committee for the Protection of Democratic Rights. The Progressive Youth Movement was joined by many young people. At a time Navroz Modi was editor of its magazine Lalkaar. Study circles were regularly organized. Students vigorously debated communist theories.
And post the skirmish in the village called Naxalbari, these communist youngsters headed towards it and reacted under the leadership of communists such as Charu Majumdar. Their brand of communism came to be christened as Naxalism after the village whose inhabitants triggered it. So the worldwide wave of an idealistic youth desire for equality and resultant discontent hit India as Naxalism.
Tuesday, March 2, 2010
Politically correct !!!
It was decided by a politician that another’s visit should be greeted by ‘something black’. Why not re-make a ‘Simon go back’? He sure looks like a Simon. The other enthusiastic youth politician, like most youngsters, on a sudden impulse changed course and decided to experience what his wise colleague had attempted to describe in 140 words. So keeping this adventure in mind he landed penniless, on an impulse, at a railway station. By the sheer number of dramatic pauses that our railways take it was generally felt that a padh yatra would have served the cause better.
Certain movie makers paying regard to the dictionary of politicians thought better of doing away with certain names. So what if it was once a fact. Be it moon, or sun, or what you please. Henceforth they vowed it shall be so.
It had once been Marie Antoinette’s advice to those who could not buy bread to eat cake. And now it was adviced to those who could not buy sugar that it was not essential to living. So diabetic patients cheered for now on all were supposed to join them.
Also a new self- defence strategy was evolved. People were informed that a poor look keeps the bashers away. Fashion designers, it is heard are soon to release a new ‘poor avoid-rage’ look. The highest paid Bollywood actors are to be engaged as brand ambassadors.
What’s more, it was very thoughtfully concluded that a taxi driver must be able to converse with his passengers of local origin. The passenger might always be in need of some good counsel. And where better can one find it, if not with a taxi driver who has learnt it all by driving behind insightful trucks. Should not he share his knowledge, if so it is essential that he should be familiarised with the local tongue.
Certain movie makers paying regard to the dictionary of politicians thought better of doing away with certain names. So what if it was once a fact. Be it moon, or sun, or what you please. Henceforth they vowed it shall be so.
It had once been Marie Antoinette’s advice to those who could not buy bread to eat cake. And now it was adviced to those who could not buy sugar that it was not essential to living. So diabetic patients cheered for now on all were supposed to join them.
Also a new self- defence strategy was evolved. People were informed that a poor look keeps the bashers away. Fashion designers, it is heard are soon to release a new ‘poor avoid-rage’ look. The highest paid Bollywood actors are to be engaged as brand ambassadors.
What’s more, it was very thoughtfully concluded that a taxi driver must be able to converse with his passengers of local origin. The passenger might always be in need of some good counsel. And where better can one find it, if not with a taxi driver who has learnt it all by driving behind insightful trucks. Should not he share his knowledge, if so it is essential that he should be familiarised with the local tongue.
Sunday, February 7, 2010
How to be HAPPY? Decoded the fictional way.
People are unhappy because they are not content with their station in life. In Animal Farm happiness is approached by abolishing the very cause of misery – stations in life, all are equal. In Brave New World, a different approach is adopted, people are conditioned to like the stations allotted to them, they aren’t given another choice. They are made content. They aren’t given a chance to desire for anything else. Like machines they perform pre-conditioned activities and don’t think at all.
But do they achieve happiness? The answer is a resonating NO in case of Animal Farm, whereas in Brave New World an illusion of happiness is created. “Everyone is happy now” is repeated so many times that everyone believes themselves to be happy. The savage tries to tell them that they are not free, they are slaves. He tries to arouse in them the desire to be free and human. But they seem incapable of feeling. Strong emotions are beyond them. They are sub-human babies. As Mustafa Mond puts it, even after being decanted they continue to live in their bottles.
They have paid a price to be without suffering. They have sacrificed fun. Are they happy? They can barely feel any emotion. How can they feel happiness then? They aren’t happy. They are just devoid of feelings, and so don’t experience pain, but neither do they experience happiness. The joy that comes from thinking, toiling and then achieving is lacking.
So, then both books establish that it isn’t possible to have a happy world devoid of suffering. In Animal Farm suffering re-surfaces, in Brave New World, the inmates are unaware of any feelings.
In both books people are assigned their jobs, they are supposed to like it and not question it. If they don’t have desire for something else, they won’t suffer. Doing only that what is required of them. Not thinking much beyond their set role. Easily taking soma pills (read TV, movies, music, or whatever that does not require any action, any thinking) that just lets the day pass without having to actually do anything, thus giving no occasion for getting tense. No tryst with real good or bad emotions. Just no strain on our brains. Allowing it to lie peacefully in cold storage. No real experiences, a frozen existence.
But it is desire that leads to joy also. One should desire and strive for it. But somewhere one has to draw the line and be content with one’s efforts. For never-ending desire will destroy. But this line has to be drawn by the individual. An individual has to have an individual dream, a desire distinct from that of others, unique. S/he has to individually in her/his own manner strive for it and at some point has to feel happy for having achieved whatever part of that dream. But it has to be an individual decision. Then alone will the individual feel real happiness.
Happiness is created from within and not without.
But do they achieve happiness? The answer is a resonating NO in case of Animal Farm, whereas in Brave New World an illusion of happiness is created. “Everyone is happy now” is repeated so many times that everyone believes themselves to be happy. The savage tries to tell them that they are not free, they are slaves. He tries to arouse in them the desire to be free and human. But they seem incapable of feeling. Strong emotions are beyond them. They are sub-human babies. As Mustafa Mond puts it, even after being decanted they continue to live in their bottles.
They have paid a price to be without suffering. They have sacrificed fun. Are they happy? They can barely feel any emotion. How can they feel happiness then? They aren’t happy. They are just devoid of feelings, and so don’t experience pain, but neither do they experience happiness. The joy that comes from thinking, toiling and then achieving is lacking.
So, then both books establish that it isn’t possible to have a happy world devoid of suffering. In Animal Farm suffering re-surfaces, in Brave New World, the inmates are unaware of any feelings.
In both books people are assigned their jobs, they are supposed to like it and not question it. If they don’t have desire for something else, they won’t suffer. Doing only that what is required of them. Not thinking much beyond their set role. Easily taking soma pills (read TV, movies, music, or whatever that does not require any action, any thinking) that just lets the day pass without having to actually do anything, thus giving no occasion for getting tense. No tryst with real good or bad emotions. Just no strain on our brains. Allowing it to lie peacefully in cold storage. No real experiences, a frozen existence.
But it is desire that leads to joy also. One should desire and strive for it. But somewhere one has to draw the line and be content with one’s efforts. For never-ending desire will destroy. But this line has to be drawn by the individual. An individual has to have an individual dream, a desire distinct from that of others, unique. S/he has to individually in her/his own manner strive for it and at some point has to feel happy for having achieved whatever part of that dream. But it has to be an individual decision. Then alone will the individual feel real happiness.
Happiness is created from within and not without.
Subscribe to:
Posts (Atom)