Yet although Thirumavalan does indeed affirm Tamil, a careful reading of his speeches and writingsalong with the political and intellectual context Viswanathans and Ravikumars contributions providereveals a complex negotiation between local and universal languages, and a transformation of terms that does not at all support. To grasp the significance of Thirumavalavans and Ravikumars interventions in Tamil intellectual and political life, I begin this review with a book that is not a translation, but which delineates the singular predicament of Tamil Dalits at the close of the twentieth century.2 On police violence, see especially chapters 2, 3, 4, 5, 6, 12, 24, 30 and 35 Terror in Uniform, (.) 4, dalits in Dravidian Land is, as its subtitle tells us, a collection of fifty-two reports on anti-dalit violence by investigative journalist. Viswanathan, originally published in the fortnightly newsmagazine. Frontline over the ten-year period from 1995 to 2004.The majority of the reports describe acts of physical violence, which in Tamil Nadu have all too often been perpetrated upon Dalits by the authorized agents of the stateprimarily the policein addition to the usual dominant (BC) caste groups. 2, indeed, given essay writing in tamil website the caste composition of Tamil Nadus police force, and its active support of the castes that dominate among its ranks (i.e. BCs) against Dalits, the distinction between caste- and state sponsored-violence against Dalits is of uncertain theoretical relevance.
But as all four books under review attest, extra-local authorities (in this case the Government of Tamil Nadu and its ruling Dravidian parties) have not only failed to meet this challenge but, on the contrary, have joined actively with the dominant castes in violently suppressing. These volumes, only three of which are translations in the literal sense, respond to this state of affairs by reaching beyond the state of Tamil Nadu and by posing the problems of Tamil Dalits as a matter of fundamental human rights. The impulse to translate local struggles into universal claims, in other words, is an inherent feature of Dalit politics and not merely an additional step.The publications discussed below are not, therefore, merely a documentary record of events and writingsthey are themselves the very life of the movement. 3The assignment writing service review themes of translation and the confrontation between local and universal political moralities introduce this review because one of the most frequent charges against the Tamil Dalit movement in recent years has been that it has increasingly retreated from Ambedkarian universalism into a parochial Tamil-centric. In making these charges, critics refer in particular to the. Vi utalai Cirutaika, ka ci (Liberation Panthers, henceforth VCK) under Thol.
It must be taken up, it must be transcribed, translated, repeated, and repeatedly tested in political and intellectual contests. The demand that is spoken but once, or in a single place, fades on the wind. Similarly, when a laborer is beaten to death, or a Dalit hamlet c i burnt to the ground, it only becomes an atrocity va ko umai when it is recorded as such, and subjected thereby to universal standards of justice.Insofar as these events remain within an entirely local context, the murderous beating remains a just punishment tarma a i, and the burning of Dalit huts, a restoration of the village order. 2The essence of the Dalit struggle, on the other hand, consists precisely in challenging this localization. What happens to Dalits in one particular village is no longer allowed to stay within that village, but is made known to Dalits throughout the state and, equally importantly, is fashioned as a challenge to extra-local authorities to uphold justice.
1 Although Samya, the publisher of Thirumavalavans two translated volumes, has chosen to spell his n (.) 1With the Dalit movement in Maharastra having write an essay on natural disasters grown stagnant, and Uttar Pradeshs Dalit-led Bahujan Samaj Party possibly reaching the limits of its potential development, the vital forefront. So writes Gail Omvedt in her introduction to Thol.1, whether the recent upsurge of intellectual and political energy among Tamil Dalits shall indeed prove a model for Dalits elsewhere in Indiaor whether, on the contrary, there are not still more promising movements already afoot in the Dalit hamlets and urban slums of Andhra. What is a good bit more certain, however, is that for the ferment in Tamil Nadu to succeed it must be translatable.This translation cannot be limited simply to the translation of words. On the contrary, its translation must involve not only the translation of one language into another, but also of words into deeds at the national levelinto policies that protect Dalits from violent atrocities not merely under law but also in fact, into substantive and not. But before a demand can be implemented, or the argument found persuasive, it must not only be spoken but also heard.