“Lisa: While I was gone I got some really good advice from Paul and Linda McCartney.
Homer: Rock stars. Is there anything they don't know?”
[3F03] “The Simpsons” “Lisa the Vegetarian” by David S. Cohen Directed by Mark Kirkland Production code: 3F03 Original airdate in N.A.: 15-Oct-95
Pudhari पुढारी on March 3, 2008 reported:
” Nana Patekar supports Raj Thackeray राज ठाकरे.”
There is no problem with that.
Problem is with the reasoning Mr. Patekar has given for his action: “If son of the soil is not acceptable, why the formation of linguistic states and why we need domicile certificate.”
To equate the language struggles of the 1950s with the current agitation- targeting lowly paid, largely poor North Indians- is a cruel joke.
The current agitation reminded me of “The Hungry Tide: A Novel by Amitav Ghosh” based on a true story of a group of poor immigrants to Sunderbans who in the name of environment protection are chased away by Bengali bhadralok. Another example is the slaughter of poor North Indian immigrant workers by militants in Assam.
No doubt language is the first and fundamental element of human identity. But the goals of the language struggles of the 1950s were not narrow, short sighted and hence they didn’t target only one group of minorities. Those struggles therefore remain, in terms of social composition, popular participation, and moral fervour, perhaps the most significant social movements of independent India.
While attacking bhadralok Amartya Sen’s book “The Argumentative Indian” for its omission of language as a theme, Ramachandra Guha observed:
‘…The most striking omission, in terms of theme, is that of language, a matter of vital importance to India and Indians. (The word does not rate an entry in what is a fairly extensive index.) Whether or not premodern India was “multicultural”, as Sen claims, it was certainly multilingual. From the Mughals in the north to the Nayakas in the deep south, royal courts featured multiple languages of discourse. Some of the greatest medieval poets and composers wrote their songs and verses in three or four tongues. At least in the towns, the common folk were also conversant with several languages.
Of course, across vast stretches, and particularly in the countryside, a particular language predominated. But no one language held sway across the subcontinent. It was as a bow to the massively multi-lingual character of the nation-in-the-making that the Congress, under Gandhi’s lead, decided to form provincial committees by linguistic zone. From the 1920s, the Congress PCCs were based on language – Oriya, Marathi, Kannada, etc – with their respective jurisdictions being at odds with (or cutting across) the provincial boundaries of British India. When independence came, the Congress leadership reneged on the promise to form new states based on language. The Congress rank-and-file revolted, taking the masses and activists of other parties with them. Across the country, popular movements broke out calling for the formation of linguistic states. Bowing to public opinion, Nehru conceded the demand.
The language struggles of the 1950s remain, in terms of social composition, popular participation, and moral fervour, perhaps the most significant social movements of independent India…
…When, in 1962, the scientist J B S Haldane told an American journalist that he happened to be “proud of being a citizen of India, which is a lot more diverse than Europe, let alone the US, USSR, or China, and thus a better model for a possible world organisation”, he had its linguistic diversity principally in mind, along with its diversity of religions, cultures, diets, apparel, etc.
…To say that language is constitutive of human identity would be an underestimation; it is the first and fundamental element of human identity. Pakistan broke up, and Sri Lanka is in the throes of an unending civil war, because its rulers and thinkers disregarded this fact. That India stays together as a multilingual state is a tribute to its traditions of heterodoxy and pluralism, as well as to its political democracy, where at least this particular set of disputes was finally settled by reasoned argument and negotiated compromise…”
Can we please have "reasoned argument and negotiated compromise" instead of loud, hysteric dialogues of a bad jingoistic Hindi film?
Launched on Nov 29 2006, now 2,100+ posts...This bilingual blog - 'आन्याची फाटकी पासोडी' in Marathi- is largely a celebration of visual and/or comic ...तुकाराम: "ढेकणासी बाज गड,उतरचढ केवढी"...George Santayana: " Everything in nature is lyrical in its ideal essence, tragic in its fate, and comic in its existence"...William Hazlitt: "Pictures are scattered like stray gifts through the world; and while they remain, earth has yet a little gilding."
मेघदूत: "नीचैर्गच्छत्युपरि च दशा चक्रनेमिक्रमेण"
समर्थ शिष्या अक्का : "स्वामीच्या कृपाप्रसादे हे सर्व नश्वर आहे असे समजले. पण या नश्वरात तमाशा बहुत आहे."
G C Lichtenberg: “It is as if our languages were confounded: when we want a thought, they bring us a word; when we ask for a word, they give us a dash; and when we expect a dash, there comes a piece of bawdy.”
C. P. Cavafy: "I’d rather look at things than speak about them."
Martin Amis: “Gogol is funny, Tolstoy in his merciless clarity is funny, and Dostoyevsky, funnily enough, is very funny indeed; moreover, the final generation of Russian literature, before it was destroyed by Lenin and Stalin, remained emphatically comic — Bunin, Bely, Bulgakov, Zamyatin. The novel is comic because life is comic (until the inevitable tragedy of the fifth act);...”
सदानंद रेगे: "... पण तुकारामाची गाथा ज्या धुंदीनं आजपर्यंत वाचली जात होती ती धुंदी माझ्याकडे नाहीय. ती मला येऊच शकत नाही याचं कारण स्वभावतःच मी नास्तिक आहे."
".. त्यामुळं आपण त्या दारिद्र्याच्या अनुभवापलीकडे जाऊच शकत नाही. तुम्ही जर अलीकडची सगळी पुस्तके पाहिलीत...तर त्यांच्यामध्ये त्याच्याखेरीज दुसरं काही नाहीच आहे. म्हणजे माणसांच्या नात्यानात्यांतील जी सूक्ष्मता आहे ती क्वचित चितारलेली तुम्हाला दिसेल. कारण हा जो अनुभव आहे... आपले जे अनुभव आहेत ते ढोबळ प्रकारचे आहेत....."
Kenneth Goldsmith: "In 1969 the conceptual artist Douglas Huebler wrote, “The world is full of objects, more or less interesting; I do not wish to add any more.”1 I’ve come to embrace Huebler’s ideas, though it might be retooled as “The world is full of texts, more or less interesting; I do not wish to add any more.” It seems an appropriate response to a new condition in writing today: faced with an unprecedented amount of available text, the problem is not needing to write more of it; instead, we must learn to negotiate the vast quantity that exists. How I make my way through this thicket of information—how I manage it, how I parse it, how I organize and distribute it—is what distinguishes my writing from yours."
Tom Wolfe: "The first line of the doctors’ Hippocratic oath is ‘First, do no harm.’ And I think for the writers it would be: ‘First, entertain.’"
विलास सारंग: "… इ. स. 1000 नंतर ज्या प्रकारची संस्कृती रुढ झाली , त्यामध्ये साधारणत्व व विश्वात्मकता हे गुण प्राय: लुप्त झाले...आपली संस्कृती अकाली विश्वात्मक साधारणतेला मुकली आहे."
