Chaos to Creation: the enigma of Bob Dylan (Part: Two)

Dylan’s radical spell lasted for a brief period – between January 1962 and November 1963. While his music was been considered as the definitive proclamation of the sixties folk revival and its radical political thought, Dylan had clearly indicated that he is not the conventional folk singer who is just adapting traditional material for a new context, neither a political artist committed only to socio-political causes. Along with the situational songs, he was writing distinctively personal lyrics marked with private references of grief and anxieties, songs about relationship, about the nuances and contradictions of love. He did not hesitate to include a confounding and abstract composition Boots of Spanish Leather in his most politically charged album The Times They Are A-Changin’. Many decades later he complained in Chronicles, “As far as I knew, I didn’t belong to anybody then or now […] the big bugs in the press kept promoting me as the mouthpiece, spokesman, or even conscience of a generation […] I had very little in common with and knew even less about a generation that I was supposed to be the voice of.”

Chaos to Creation: the enigma of Bob Dylan (Part: One)

John Bucklen, the son of a miner, was Robert Allen Zimmerman’s closest high school friend and partner in his teenage musical adventures. The two grew up in Hibbing, Minnesota – once the largest of the many mining towns on the iron-ore-rich Mesabi Range. Just a year after the Zimmerman family moved here from Duluth in 1948, the town witnessed a two months long miners’ strike demanding pensions and insurance rights from the Oliver Iron Mining Company – a subsidiary of the United States Steel Corporation. The Zimmermans were middle-class Jews and owned a household appliance store in Hibbing. Bucklin’s family depended on his mother’s earnings from sewing after his father was injured in a mining accident which restricted him from working again. By the late fifties, Hibbing’s mining community started to encounter the harsh realities of layoffs and regularly shutting down of mines as the two World Wars had seriously depleted much of the high-grade iron ore of the Mesabi Range. When the two friends parted away in November 1960, the town had become a place of limited prospect due to this bleak economic situation. Young Bobby Zimmerman had two aspirations in his mind when he left his hometown. The first was to meet his idol Woody Guthrie, who was bedridden by Huntington’s chorea in New Jersey’s Greystone Hospital. The second was to become a professional folk singer. Bucklen liked airplanes and so went on to join the United States Air Force.

Ayodhya verdict & our secular conscience: Part Two

The three members Bench of Justice D.V. Sharma, Justice S.U. Khan and Justice S. Agarwal has ruled by a 2-1 majority that all the parties in the title suit, i.e. Bhagwan Shree Ram Lalla represented by his sakha (close friend) Triloki Nath Pandey, the Nirmohi Akhara and the Sunni Waqf Board will have one third equal share each of the disputed property and declared the litigants joint title-holders. Justice Sharma has disagreed with the decision of the majority that one-third of the disputed land should be given to Muslims for construction of a mosque. Dismissing the suit filed by the Sunni Waqf Board for a declaration and possession of the site so that Muslims can rebuild the demolished mosque on the same spot, the Bench has allotted the portion right below the central dome of the demolished Babri Masjid to Bhagwan Shree Ram Lalla Virajman with a caution that the defendants should not obstruct or interfere the area in any manner. The areas covered by the structures of Ram Chabutra, Sita Rasoi and Bhandar in the outer courtyard were allotted to the Nirmohi Akhara. The two Hindu litigants will share the remaining unbuilt area within the outer courtyard “since it has been generally used by the Hindu people for worship at both places.” The Bench has allotted the rest of the area where the Babri Masjid stood, including part of the inner courtyard and if necessary also some part of the outer courtyard to the Waqf Board stating that “the share of Muslim parties shall not be less than one third (1/3) of the total area of the premises”. To alleviate the progress of such a three-way division, the Bench has advised to use some parts around the disputed land presently under acquisition of the Government of India. The judges also ordered that the prevailing status quo which is currently under state control shall be maintained for a period of three months.

Ayodhya verdict & our secular conscience: Part One

In a large and diverse country like India, there is never a dearth of issues that stimulate the citizens to talk, argue and fight. But the credulous public mind, overexposed and debilitated by artificial trends and a plethora of confusing information are often been hypnotized by the shining pendant of a forged present and a delusional future. Moreover, a vague vision of history compels them to acquire comfort by mirroring a general trend of forgetfulness. In this spurious atmosphere, even a detrimental agenda can easily capture public imagination and receive popular support. Incapable to ponder much of its gravity, people tend to offer themselves as cannon fodder in socio-political conflicts waged against their own interests. The six-decade-old Ayodhya dispute over the ownership of 2.77 acres of “holy” land is such a thorny issue that has sharply polarized a devout Indian society along quasi-religious lines. Flaring up from time to time, the dispute has instilled a stream of dangerous ideas deep inside the country’s psyche. Acknowledged as one of India’s most divisive and contentious issues, the dispute with its high hegemonic potential has shaken the very foundation of the country’s collective identity as a nation and gradually grown into a symbol of subjectivity. Looking into the chronology of events including the wide network of relations and sectoral interests in and by which the dispute is situated and sustained for such a long time will provide us a necessary linkage to the Ayodhya verdict which was recently delivered by the Lucknow Bench of the Allahabad High Court.

The desolation of Kashmir

Seventeen year old Tufail Ahmad Mattoo, a class XII student, was preparing for the medical entrance exam. On 11 June, while coming home from his tuition class, he was caught in a street fight between a stone-pelting crowd and the police in Srinagar’s Rajouri Kadal area. Tufail took shelter in the Gani Memorial Stadium but a tear-gas shell fired by the police from close range landed on his head. He died on spot. The administration first tried to pass the blame on the protesters claiming that the boy was killed “to keep the pot boiling’’ but later retreated when eyewitness evidence and the autopsy report confirmed that the murder was caused by police firing. Since then, large-scale street violence has erupted across the Kashmir valley. The police and the Central Reserve Police Force (CRPF) were seen engaged in frequent clashes with incendiary crowds armed with nothing but stones and chunks of rocks. Reacting to the young stone-pelters, the security men, apparently ignorant about non-lethal ways of crowd control greeted the youngsters by firing bullets straight at them. The indiscriminate firing caused several civilians to die on the streets. Most of the casualties, shockingly, are teenagers and school going children, aged between nine and nineteen. Normal life is suspended in the Valley for months by strict and indefinite curfews imposed almost every day.

Rahul Gandhi’s ‘sipahi’ syndrome

The Adivasis, who had flocked Congress general secretary Rahul Gandhi’s Lanjigarh rally in thousands, cheered joyfully when he announced, “This is your victory. You saved your own land.” Adding further that he is just a sipahi (foot soldier) who have represented them in Delhi, the dimpled faced fourth-generation scion of India’s most famous political family explained to the Adivasi crowd that “whether it is rich or poor, Dalits or Adivasis,” in his religion, “all are equal”. Rahul’s flamboyant speech came two days after the Central Ministry of Environments and Forests (MoEF) has denied permission to the mining group Vedanta Resources Plc’s $1.7 billion bauxite mining project at the Niyamgiri Hills for “serious violations of Environment Protection Acts, the Forest Conservation Act and the Forest Rights Act”. The Forest Advisory Committee (FAC) recommended withdrawing the environmental clearance for the mega project. “Since August 2008, a lot of new information has come to light,” said Jairam Ramesh, the Minister for Environment and Forests. “It is on the basis of this incriminating new evidence that the decision has been taken,” the minister has asserted. The FAC accepted the findings of a four-member panel headed by N.C. Saxena which was formed after the Prime Minister's Office (PMO) instructed the Environment Ministry to address concerns related to the impact of the project on the local Adivasi community, the wildlife and biodiversity in the surrounding areas and clear the project only “after a thorough scrutiny and due consideration of all aspects.” The panel has found that the state government of Orissa has failed to implement the Forest Rights Act, which protects the community rights of forest-dweller Adivasis but instead “colluded with the firm in question, Vedanta, to allow blatant and widespread violations of forest and environmental laws.” The panel has also found that the mining group has “illegally occupied at least 26 hectres of village forest land within its refinery”.

Lalgarh: when the saints go marching in

Swami Agnivesh and Medha Patkar, two conscientious rabble-rousers of our time have marched into Lalgarh on last Monday, grabbing the apron string of their spanking soul mate – our famous railways minister. They went to attend and address a rally organized by the Trinamool party under the “apolitical” banner of Santras Birodhi Mancha (anti-terror forum) to spread the message of peace among the people of Lalgarh and to re-establish rule of democracy in this Maoist infested land of Bengal. Both have delivered the best of their banal statements concerning adivasis and their rights, about why MNCs must be resisted from setting up factories in the adivasi land, about how democratic process had come to a halt in the area. Both have also condemned the atrocities perpetrated by the joint security forces against innocent villagers after putting a Maoist tag on them and demanded a judicial inquiry into the death of Maoist Central Committee spokesperson, Azad. Both the crusaders without a pause had heaped immense praise on the railways minister for “putting up a brave fight against the ruling regime in favor of the poor and establishing the rule of democracy.” Agnivesh has informed the sizeable crowd mobilized primarily by the notorious Maoist frontal body PCAPA that, “Only Mamata has the courage to oppose Operation Green Hunt. Only she has the courage to oppose land seizure in the name of industrialization.” The polemicist Swami went one step further. Unable to resist him from the exiting setting or maybe the scorching heat, he barked out slamming the chief minister of Bengal: “It is time for Buddhadeb Bhattacharjee to go on vanwas (exile). Naya Zamana Aayega, Mamata Banerjee ka Zamana Aayega (A new era will come, the era of Mamata Banerjee)”. The rally was also blessed by top Maoist leader Kisanji. Manoj Mahato, the infantile leader of the PCAPA, has gone out of his way to ensure its success.

Another rail disaster: what comes next?

India woke up from uneasy dreams to witness one more devastating train accident on Monday. This time it was at Sainthia in Bengal’s Birbhum district where the Uttar Banga Express entered platform No. 4 at a speed of about 80 to 90 kmph and ran into the Vananchal Express from behind which was just rolling out off the station. The impact of the fatal collision was so huge that a coach of Vananchal Express was tossed over on a nearby pedestrian footbridge. Sixty-three passengers were announced to be officially dead, numerous has suffered severe injuries. In past one year, this is the sixth major accident. The total number of deceased from rail accidents in the last fourteen months, as put forward by various media reports, has reached a whopping 428. Only since April this year, the figure is a shocking 250. The alarming rise of railway accidents in the country (more than 162 accidents since Miss Mamata Banerjee took over the charge of the Railways ministry, 40 accidents since April 2010) has made the entire nation feel extremely vulnerable and apprehensive about a safe rail travel. But the out of the ordinary minister of Railways and her top notch officials seems to be quite unaffected by the frequent accidents. The minister, being suspicious about the cause of the accident, had assured to “take strong steps against those who are behind this,” obviously hinting towards a sabotage.

FIFA World Cup 2010 and beyond

The vuvuzela horns have stopped buzzing. Paul, the octopus has retired from oracle predictions and went back to his formal job – to make children laugh. Columbian pop star Shakira’s titillating Waka Waka has lost its impetus. The FIFA World Cup 2010 is now history. For one month we were glued to ESPN, spending sleepless nights to assiduously follow the thrill of the greatest show on Earth. Apart from the tainted IT firm Satyam which was one of the official sponsors of the FIFA tournament and the ubiquitous and talkative Bollywood superstar Shahrukh Khan who was seen in the galleries and later found posing beside Shakira for a valued World Cup memento, India was nowhere in the picture. Needless to say, the holy land of masala cricket is not likely to be there anytime in near future. However it did not stop the Indian television channels to emulate each other and implement all-out efforts for loudening and sustaining the hype surrounding world’s most watched sporting event. After all, football is a mass television-packaged entertainment drenched with television money. The wedlock between football and television is making both the parties richer and richer everyday. Just before the semi-finals, Uruguay’s manager Oscar Tabarez had commented in a press conference that the other three semi-finalist countries Netherlands, Germany and Spain have “more footballers than we have people.” Similarly it can be said with some certainty that India perhaps have an abnormally higher number of football experts than it has genuine admirers of the beautiful game. For every football expert of one television channel, there was always an equal and opposite expert in the other; although there was not necessarily an equal and opposite fact available to constantly argue upon. A football expert in Indian television is someone who does not necessarily needs to be associated with the game. Indian television producers have uniquely promoted even wary political lackeys and stupid film stars as football experts – just to cash-on their dubious public appeal.

The other side of Rabindranath Tagore

A remarkable aspect of Rabindranath Tagore’s life is the way his persona had changed radically from the restricted identity of an oriental romantic-mystic to the wide-ranging identity of a concerned citizen of the world. A poet, who had earlier attempted to blend spiritual and romantic notions in his quest of grasping the mystery surrounding individual human soul and the divine, increasingly began to give voice to the minds of the colonized and oppressed people and expressed his passionate desire to be identified as one of them. This absolutely stunning transformation is manifested in the non-conformist and modernist approach of his later works. Quite obviously, this aspect of his life was somewhat overlooked by his ostensible admirers who has imposed upon him the title “Gurudev” and converted him into a sacred idol. W. B. Yeats, who was primarily responsible for forming the synthetic image of Tagore as a mystic poet in the West found problems with his later works. Amartya Sen in his brilliant essay Tagore and his India, has rightly pointed out that the “neglect and even shrill criticism” that Tagore’s later writings received from these early admirers arose from the “inability of Tagore's many-sided writings to fit into the narrow box” in which they wanted to place and keep him. “To those who do not read Bengali, Tagore is exclusively a literary person or a mystic of sorts,” regrets historian Tapan Roychoudhury. He further clarifies, “The fact that some two-thirds of his writings are serious essays, mostly on political and socio-eco­nomic problems of India and the crisis of civilization has been more or less ignored in Tagore scholarship.” (Source)