By Kancha Ilaiah
O mom Lachumamma, your shirt is torn/ Your hair is dirty, your sari in rags/ you don't have any funds to shop for new ones./ Even in that situation what have you ever performed? You planted saplings, jogging backwards like a bull/ as a way to produce meals from the dust. Kancha Ilaiah interprets those phrases of the Telugu poet, singer, activist Gaddar to stress the productiveness of the normal humans, the Dalit-Bahujans of India, who obtain so little in go back, disadvantaged of the profits of improvement and globalization yet now not of the losses of their wake. Arguing forcefully for social justice, this ebook features a choice from Kancha Ilaiah's columns in renowned newspapers just like the Hindu, the Deccan usher in, the Deccan Chronicle, the Hindustan occasions between others, and journals like Mainstream and the commercial and Political Weekly. Strongly advocating the Dalitization of Indian society that may undo its moorings in non secular fascism, which refuses equality or freedom to the bulk, he commends the confident values of the buffalo as a efficient beast that epitomizes the features of the Dalit-Bahujans. one of many concerns he tackles are the perfect to conversion, the function of the OBCs as supplying muscle energy to the Hindutva forces, the vital desire for the unfold of English among all castes and for reservation quotas in schooling and employment, on globalization and gender. Combative, heartfelt, intellectually rigorous, those items current his imaginative and prescient of a extra simply society.
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Extra info for Buffalo Nationalism - A Critique of Spiritual Fascism
21 Reassociating the heart away from its postwar set of associations with Doi’s dependency and toward independence, Kawai and the MOE sought to create not only a different national-cultural vocabulary but to alter the ways Japanese individuals imagined and experienced their own emotional development and the conditions of their national attachment. The following is an early example of how Kawai framed this change: Up until now we have counted on tacit understanding [ishin denshin] . . 23 The call for a unified national emotion or sensibility was a common thread at some point in most of these national projects and the ideologies that accompanied them.
19 These and other social supports were in the process of change at that point, as was the very language of expectation and the requirements of the credential society. ”20 In Chapters Two and Three, I extend Kariya’s discussion to show how the Japanese government targeted education for psychologizing and neoliberalizing. With the help and advice of Kawai, the MOE created and circulated a set of new terms: strength to live, independence, self-development, responsibility, and inner frontiers. Kawai provided the Japanese government and the MOE a formula for converting prior postwar forms of cultural national- Historical Crossings and Recessionary Effects 29 ism into neoliberal ones.
22 Key dichotomies in this literature of comparison were written as such, as many of its authors acknowledge, because Japan seemed to be doing something right (that the United States was doing wrong) educationally. Look at the orderliness of the Japanese classroom, the competitiveness of their test scores and workforce! 23 Several early English-language studies that began to unpack these dichotomies were Thomas Rohlen’s ethnography of three Japanese high schools, Merry White’s The Japanese Educational Challenge, and Catherine Lewis’s Educating Hearts and Minds.