Vairamuthu, a foremost Tamil Poet and the most celebrated movie lyricist of our time, is being hounded by the Hindutva elements who are bent upon destroying all those associated with the Dravidian Movement. Rallies are conducted against the poet by a crowd of men and women alike who want him to apologise for a presumed offence.
It all started with a speech he delivered on the mystical poet Andal in Tiru Villiputhur, which is her birth place. The meeting was organized by Vaidyanatham, Editor of Dinamani, who is far removed from the Dravidian Movement. He selected Vairamuthu as a speaker because he was sure of the competence and the dedication of the poet. Actually the speech was a part of a compendium of Tamil literature Variamuthu is writing at present. He claims that in spite of his rationalism he has been enthralled by the poetic splendor of the Saint-Poet, and has been nurtured by her Tamil as much as he had been nurtured by his own mother with her milk.
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Who Is Afraid Of Scientific Temper?
The stories are very powerful. Over a period of time they gain a lot of traction. The places mentioned in the stories appear to be real and people attach a lot of meaning to them out of reverence. The symbols and signs used in the stories become core elements of propaganda. Soon it becomes a machinery that establishes a structure and with a body of evidence that is highly questionable. Not many try to challenge this because of its threatening stature. Who would dare to ask if the birthplace of Jesus or Ram exactly as it is claimed? Leave alone the historical, and archeological evidence that could support it.
The Woman and the Counter-Revolution
There is one copy with a title âThe Woman and the Counter - Revolutionâ. There is another copy of the same text with a title, âThe Riddle of the Womanâ. The Editorial Board felt that this essay would be appropriate in this Volume rather than in the volume of âRiddles in Hinduismâ - Editors of âDr. Babasaheb Ambedkar Writings and Speechesâ
THE IX SCHEDULE CREATION AND ITS EFFICIANCY
In case, any property of the citizen is to be acquired compulsorily by the State, there was also a fundamental right, under Article 31,for the citizens to get compensation. Immediately after the commencement of the constitution,many States brought agrarian reforms by legislations. When those enactments were challenged, in spite of the saving clauses found in article 31, those laws were held void as they violated the fundamental right to property of the owners/ zamindars. One such case was Kameshwar singh Vs State of Bihar [ AIR 1951 Patna 91]. The Union Government, then invented a novel devise, not only to save all such laws which were already declared unconstitutional but also to save any such law that may be passed, in future, by legislatures.
Social Justice and Humanism
Once prejudice against nontheists fades away, religious favoritism is removed from government, humanists are appreciated for our kind and reason-based thinking, then humanists everywhere can begin to focus full-time on promoting our science-based, compassionate, and egalitarian vision for our world. But we canât wait until such a day dawns; we must assert ourselves today to make a difference in as many ways as possible, even if we have not yet realized many of our longstanding goals. To delay action on other fronts, when action could improve lives, would be to negatively impact the fates of many. This isnât an acceptable course.
Preface to the Communist Manifesto
âCommunist Manifestoâ, released by Karl Marx and Friedrich Engels was for the first time translated and published in Tamil by Thanthai Periyar in âKudi Arasuâ serially from 4th October 1931 to 2nd November 1931. Afterwards Periyar commenced his International tour on 13th December 1931 and returned on 8th November 1932. He visited various European, Asian and African countries. Of them his stay in Soviet Russia was from 14th February 1932 to 19th May 1932. While he was in Soviet Russia, he attended the May Day celebration as State Guest and witnessed Moscow March on 1st May 1932. While publishing the Tamil version of the Communist Manifesto Periyar wrote a Preface to it in Kudi Arasu. The English version of the preface is as follows:
Interpretation which impede a just social order
On May 5, the Supreme Court of India declared as unconstitutional a Maharashtra law which provided for reservation to the Maratha community in education and public employment in the State. Four judges of the five-judge Bench wrote separate opinions, from which three primary findings emanated.
Firm in unbelief
Bhagat Singhâs well-argued essays are evidence of his maturity
EXEMPLARY DRAVIDAM MODEL
In common parlance the term âDravidamâ is associated with racial cum ethnical identity. The meaning of âDravidamâ does not end with this historical fact. The meaning gets manifested more than that and is applicable to the whole of humankind. âDravidamâ is not a dominating or suppressing identity. It is the glorification of humankind with humanistic adherence for peace and prosperity.
Corona Control - Surge of Superstition
All efforts are put in to combat the spread of second wave of corona pandemic. On one side all the constructive initiatives including the medical and other scientifically proven endeavours are being undertaken from the government side both the Centre and the States. On the other side, the mindset of the common people is not tuned to arrest the spread effectively. The public has to adhere to minimum efforts of wearing face masks, keeping safe distance with others and restricting the mobility and accessing public places unless it warrants. If not, the government has to announce a strict lockdown by which the economic activities would be affected that would lead to consequential effects on the livelihood.
Caste System
My dear protectors of castes and caste enthusiasts - through my editorial in the âKudi Arasuâ issue of 16.10.1930, I had made it clear that the castes classified long ago into four grades later multiplied into 4000 castes because of one caste mingling again and again with another caste. Quoting from the caste-related evidence of Brahmins, we had also specified that all such multiplied castes are called the âpanchamasâ. And yet some of our people who call themselves âvelalarsâ (agriculturists) assume identity as âSarsudhrasâ, though they agree with the four grade classification as Brahmins, kshatriyas, vysyas and sudras.
