1 00:00:00,270 --> 00:00:08,580 The first paper will be presented by Professor Rajeshwari this Monday, and she's going to speak on what comes tomorrow. 2 00:00:08,580 --> 00:00:20,770 I think that you should be. Thank you, Dana, and thank Shailendra, and good for organising this conference. 3 00:00:20,770 --> 00:00:33,970 Let me share my screen street the way that we do this, which I. 4 00:00:33,970 --> 00:00:39,790 Yes, hello, everyone. This paper, Richard Snyder, 5 00:00:39,790 --> 00:00:52,720 this marks comes to Maharashtra as it photography so much bad and the shipping of drugs and Mumbai's emancipatory hot zones is about. 6 00:00:52,720 --> 00:00:58,400 As you can see, a Judkins outbreak was Emirati intellectual from the colonial period. 7 00:00:58,400 --> 00:01:10,780 So liquor store appropriate. A drive to appropriate the ideals of Gandhi and Marx in an exposition that records that gathering so much. 8 00:01:10,780 --> 00:01:15,580 It was a significant theoretical attempt on back of the obligatory Rubicon. 9 00:01:15,580 --> 00:01:21,970 What I suggest in this paper is that it was also an unusual and ambitious, retooled Marx, 10 00:01:21,970 --> 00:01:29,800 as the record translates the Marxian message for the Marathi slash Indian and also perhaps the global audience, 11 00:01:29,800 --> 00:01:36,490 given his inherent sort of ambitions related to moral universalism of his times. 12 00:01:36,490 --> 00:01:39,860 So he was also trying to address the global audience. 13 00:01:39,860 --> 00:01:47,510 Nobody could pose a nationalist iPod, though anti-colonial nationalism remained the main political project for him. 14 00:01:47,510 --> 00:01:52,040 We would, in what he imagines as his ethical project of agreeing so much about, 15 00:01:52,040 --> 00:01:56,720 as I recall, transcends and subverts the colonial hierarchies of knowledge and power. 16 00:01:56,720 --> 00:02:02,360 As he enters into a nuanced, transnational conversation with Gandhi and Marx, 17 00:02:02,360 --> 00:02:07,790 Marxism had Americans the record of the material basis of social relations and therefore how 18 00:02:07,790 --> 00:02:13,880 political struggles in the material realm became a precondition for realisation of Swaraj. 19 00:02:13,880 --> 00:02:22,520 Most of the articles writings which read in Marathi look for spaces to relate in the of Marxism, in the Indian context, 20 00:02:22,520 --> 00:02:32,430 and to link the anti-colonial struggle with anti-capitalist politics at the same time as a rare non derivative response to democracy and politics. 21 00:02:32,430 --> 00:02:41,660 The record also argues about the concepts of truth and set in Gandhi would enrich the ethical possibilities within Marxism. 22 00:02:41,660 --> 00:02:48,530 I argued that judges are wreckers interventions in the form of geography, so my job must be viewed as a rare, 23 00:02:48,530 --> 00:02:57,560 courageous and unfortunately completely neglected intellectual exercise that began normal conversations in the world of ideas. 24 00:02:57,560 --> 00:03:04,580 It must be seen as one of the many attempts of dynamic interactions between situated regions of human emancipation that 25 00:03:04,580 --> 00:03:13,820 contributed to the shaping of cosmopolitan thought zones in pursuit of shared and historical exaggerated points of emancipation. 26 00:03:13,820 --> 00:03:18,020 Although the relapse, his argument, you know, 27 00:03:18,020 --> 00:03:24,140 in a very elaborate manner in his writings that consist of which consists of around 25 books and 28 00:03:24,140 --> 00:03:31,010 over 300 articles I've just mentioned are been excited for the purpose of this short presentation. 29 00:03:31,010 --> 00:03:36,980 I have selected some films from what we might call attitude towards system. 30 00:03:36,980 --> 00:03:44,870 These words are from both Gandhian marks and puts them in a conversation with each other. 31 00:03:44,870 --> 00:03:56,360 In that sense, it becomes a more group and an actual exercise of translation and circulation of ideas and terminology at various levels. 32 00:03:56,360 --> 00:03:59,570 These are contextual readings of Gandhi and Marx. 33 00:03:59,570 --> 00:04:07,040 We had the context is not only of those nationalist discourse, but also contemporary Marathi public sphere, 34 00:04:07,040 --> 00:04:10,940 which was largely a great Marathi word that did not appreciate Gandhi. 35 00:04:10,940 --> 00:04:20,270 Much of the emerging socialist and communist, as well as Gandhian politics, which had developed their own distinct readings of both Gandhi and Marx. 36 00:04:20,270 --> 00:04:27,350 And now, with hindsight, what do we make all as the derivative prism through which the modern Indian political talk was 37 00:04:27,350 --> 00:04:33,800 and is constructed and interpreting all these other contexts in which the record was writing? 38 00:04:33,800 --> 00:04:39,530 I'm not going to dwell much on this part right now in this presentation, 39 00:04:39,530 --> 00:04:45,500 but I just wanted to mention it as a kind of backdrop backdrop to our discussion instead. 40 00:04:45,500 --> 00:04:50,570 As I said, I have selected a few items from his discourse. 41 00:04:50,570 --> 00:04:55,670 And the first one here is my number one. 42 00:04:55,670 --> 00:04:59,160 And that itself is a very interesting exercise that somebody could undertake. 43 00:04:59,160 --> 00:05:05,410 Madhu drives to develop the terminology, meaning clear terminology in Marathi or social sciences. 44 00:05:05,410 --> 00:05:09,820 He leads Marxian message as moral materialism. 45 00:05:09,820 --> 00:05:16,880 What do they want him? There are three basic premises of Marxism exploitative nature of capitalism, 46 00:05:16,880 --> 00:05:22,520 materialist conception of history and the necessity of collective action to bring about the norms and 47 00:05:22,520 --> 00:05:29,300 social order identifies Marxist radical critique of capitalism as the most crucial aspect of Marx. 48 00:05:29,300 --> 00:05:36,740 The import of what he mocks proved how a majority of the population is no different than the capitalist framework of law 49 00:05:36,740 --> 00:05:44,620 and how capitalist social order has deep implications on the social cultural spheres and culminates in market culture. 50 00:05:44,620 --> 00:05:53,080 Therefore, what words out there concludes, is that the struggle against Marxism goes against capitalism for those against capitalism, 51 00:05:53,080 --> 00:05:58,060 I've knocked me out of material struggles, but he sees them essentially as moral struggle, 52 00:05:58,060 --> 00:06:05,710 therefore describes Marxism as moral materialism, or they think no more. 53 00:06:05,710 --> 00:06:07,870 Now, interestingly, the question of violence, 54 00:06:07,870 --> 00:06:14,660 which might occupy the Central Centre stage in the discussion of Marxism at that time, becomes a subsidiary question. 55 00:06:14,660 --> 00:06:22,950 What is our record? And he thinks that violence is justified in Marx due to absence of alternative political modalities. 56 00:06:22,950 --> 00:06:30,990 And that's where he danced to Gandhi, and he looks for these alternative political modalities in Gandhi's messages. 57 00:06:30,990 --> 00:06:40,630 And there are three films to himself which constitute the basis of good ideas that come into play. 58 00:06:40,630 --> 00:06:46,630 So the first one is about that, yeah, and very interestingly, nobody things, Lucas, 59 00:06:46,630 --> 00:06:54,850 I'm going to be off Lucas going to which immediately borrows from Peter, and he was a he was a staunch guy as well. 60 00:06:54,850 --> 00:06:59,230 And so it was a very unusual during the rigorous search for this, 61 00:06:59,230 --> 00:07:04,520 but flipped the concept of trust from the individual to the social level and from the procedural. 62 00:07:04,520 --> 00:07:11,260 The substantive moral search for the ultimate invariably takes shape at the social moral plane. 63 00:07:11,260 --> 00:07:16,810 There cannot be any individual personal pursuit of truth or social sphere involves the 64 00:07:16,810 --> 00:07:23,320 moral choices and gives rise to multiple claims of these are bound by grandiose portraits, 65 00:07:23,320 --> 00:07:27,400 but is the truth received at the moment? Now what is going on? 66 00:07:27,400 --> 00:07:32,260 Understanding of the concept of truth recognises these partial claims as authentic. 67 00:07:32,260 --> 00:07:36,190 It's a good idea to, but insist on some truth. 68 00:07:36,190 --> 00:07:41,020 It involves fiercely supporting the truth that arrives at a moment. 69 00:07:41,020 --> 00:07:46,400 So said no acting because these partial claims of truth in the social that. 70 00:07:46,400 --> 00:07:52,760 These are seen by some pretty good at fictional claims to include justice put forward by different social groups. 71 00:07:52,760 --> 00:07:59,990 Plurality of these claims is explained in terms of unequal locations of these groups and systemic nature of social injustices. 72 00:07:59,990 --> 00:08:07,220 These claims are authentic, and yet we consider the essentially open nature of the growth of the waste space for the boat. 73 00:08:07,220 --> 00:08:15,530 So Baghdad's insistence on holding on to proof that we have arrived at that moment legitimises distortions in the social sphere. 74 00:08:15,530 --> 00:08:24,320 It also supports and initiates active political participation in these conversations for the sake of fiction of our work. 75 00:08:24,320 --> 00:08:29,510 Therefore, they could emphasise this confrontation is roll-ups. It is neither. 76 00:08:29,510 --> 00:08:35,390 I see resistance to injustice, not merely positive assistance to others in seeking truth, 77 00:08:35,390 --> 00:08:41,690 but Gavino becomes a tool and the framework for a collective political actions against injustice. 78 00:08:41,690 --> 00:08:47,030 No awareness of the ethical issues that suggests the constant evaluation and deformation of 79 00:08:47,030 --> 00:08:54,140 political and religious stubbornness as awareness towards the systemic character of injustices. 80 00:08:54,140 --> 00:09:03,590 It is because of our limited understanding of the systemic dimensions of social injustices that we constantly need to revise our claims. 81 00:09:03,590 --> 00:09:10,400 The governor does not allow any social group to declare its own claim as the only legitimate claim to treat the governor. 82 00:09:10,400 --> 00:09:14,550 That implies that we must be truthful in the realm of social obligations. 83 00:09:14,550 --> 00:09:19,190 But it also involves a critical assessment of the social obligations themselves. 84 00:09:19,190 --> 00:09:32,360 In the light of the article of morality and reason politics, this provides the possibilities of constantly examining our sins and claims to justice. 85 00:09:32,360 --> 00:09:39,620 Now, this glimpse and the sense of justice is provided by non-violence, and so they could. 86 00:09:39,620 --> 00:09:43,880 Interestingly, logically, you are using political non-violence, 87 00:09:43,880 --> 00:09:53,180 and that is what addressing this act is a very concrete criterion rejection, authenticity of claims of truth on moral grounds. 88 00:09:53,180 --> 00:09:56,540 Non-Violence does not mean mere absence of physical violence. 89 00:09:56,540 --> 00:10:06,980 In fact, following Gandhi approved the use of violence in certain cases, given the systemic character of social injustice, the violence of the week, 90 00:10:06,980 --> 00:10:14,600 as Gandhi said, just the most important aspect of the government, according to the record, was the concept of political non-violence. 91 00:10:14,600 --> 00:10:20,810 Politics in this case essentially equated to formal investigations over the idea of common good. 92 00:10:20,810 --> 00:10:25,280 Such politics hopes to transcend the fictional claims over available resources. 93 00:10:25,280 --> 00:10:28,940 Non-Violence becomes a device to judge what can be good and challenged. 94 00:10:28,940 --> 00:10:36,920 The fictional claims of plurality of sectional claims points to the existence of unequal, hierarchical social relations. 95 00:10:36,920 --> 00:10:40,880 Since violence is defined in terms of being justice advocates, 96 00:10:40,880 --> 00:10:51,470 its followers sided with the most oppressed groups who see their claims through justice gets judged with the help of non-violence. 97 00:10:51,470 --> 00:10:55,810 Ridicule develops the concept of non-violence as a principle of judgement over killings. 98 00:10:55,810 --> 00:11:02,180 So in that sense, the Gandhian ideal would be realised only after intense confrontations. 99 00:11:02,180 --> 00:11:06,710 Non-Violence helps being more liberal to others in the true sense of the term. 100 00:11:06,710 --> 00:11:11,070 And in that sense, transcends liberalism. Now, because of Mixed said, 101 00:11:11,070 --> 00:11:17,040 the principle of non-violence helps in reaching the ethical possibilities within Marxism and links the model with 102 00:11:17,040 --> 00:11:25,920 political without losing the sight of the ideas it helps in transcending the major plus for this struggle will impress. 103 00:11:25,920 --> 00:11:29,770 It helps them acquire the character of struggle for justice. 104 00:11:29,770 --> 00:11:34,890 This provides a legal basis for social struggles without regard to the communist state and 105 00:11:34,890 --> 00:11:41,600 symbolises the difficulty in Marx and must be seen as most attractive aspect of Marxist thought. 106 00:11:41,600 --> 00:11:48,150 The theory helps him in reaching the elements of equality in modern history. 107 00:11:48,150 --> 00:11:50,520 He also wants to abstract elemental, 108 00:11:50,520 --> 00:11:56,130 critical things that cannot be realised without effective political interventions in the existing social realities. 109 00:11:56,130 --> 00:12:01,570 Insights of Marxism prove crucial in gaining political consensus of the inputs of Marx 110 00:12:01,570 --> 00:12:07,650 that also essential in not celebrating non-violence as a ritual or a strategic device. 111 00:12:07,650 --> 00:12:14,630 By defining the principle in terms of justice, nobody good on 46 political potentials in a significantly. 112 00:12:14,630 --> 00:12:25,610 Not doing so much, but in fact makes upon me the confidence to actively participate in politics and support the socialist project. 113 00:12:25,610 --> 00:12:28,340 What immediate realisation of those ideas. 114 00:12:28,340 --> 00:12:37,520 And for Doug record, develops Gandhian critique of capitalism with the help of these three concepts of a stale. 115 00:12:37,520 --> 00:12:38,930 So as you can see for him, 116 00:12:38,930 --> 00:12:49,280 Trump is essentially related to production and distribution of wealth since labour loading those persons to draw upon the wealth of this society. 117 00:12:49,280 --> 00:12:55,700 Capitalism establishes the relationship between labour and wealth and legitimises the government. 118 00:12:55,700 --> 00:13:01,100 And that is where the two principles of non stealing and non accumulation are interlinked 119 00:13:01,100 --> 00:13:06,620 and accumulation as a new position of the productive wealth interpreted as that, 120 00:13:06,620 --> 00:13:11,030 and it results in poverty and slavery of the labourers. 121 00:13:11,030 --> 00:13:17,870 So in short, what good is trying to suggest in developing a Gandhian critique of capitalism using the Marxian 122 00:13:17,870 --> 00:13:24,230 insights is that the value Gandhian values is not essentially derived from the spiritual morality, 123 00:13:24,230 --> 00:13:33,100 but morality, which is firmly rooted in material. How to achieve this morality, how to go about it. 124 00:13:33,100 --> 00:13:44,950 And they had a good proposal, this idea of disaster, which in itself talks about his bringing together of Marx and Gandhi. 125 00:13:44,950 --> 00:13:57,700 Not enough, you know? So he gives gives us an elaborate proposal regarding the politics of hope, which he calls the security guarantees, 126 00:13:57,700 --> 00:14:04,930 just as the anti-capitalist politics shaped within the context of the post-colonial model in which you are 127 00:14:04,930 --> 00:14:11,410 democratic state since capitalist inequalities operate both in their heads of state and civil society. 128 00:14:11,410 --> 00:14:16,990 Nobody could have said just that Europe must be better. Its politics in both these realms, 129 00:14:16,990 --> 00:14:24,040 these aware of the complex nature of the capitalist state and hold the mere rhetoric of opposition to state what work. 130 00:14:24,040 --> 00:14:33,490 Therefore, opposition to state should take the form of reforming the state or expanding the possibilities of democratic politics within its realm. 131 00:14:33,490 --> 00:14:37,150 Besides the state as a machinery of coercion, escapism, 132 00:14:37,150 --> 00:14:45,370 machinery of coercion and also be forced into regulating capitalism that is injustices in the realm of civil society. 133 00:14:45,370 --> 00:14:54,320 In other words, there is a recognition that the steep reality in abiding capitalist democracy like India is complex. 134 00:14:54,320 --> 00:15:00,450 That so much about Price to deal with these complexities surrounding. 135 00:15:00,450 --> 00:15:04,710 Surrounding. Buddy. 136 00:15:04,710 --> 00:15:12,360 So thank you so much work, Grace, for dealing with these complexities surrounding the state in its politics. 137 00:15:12,360 --> 00:15:23,810 Zarif expressed scepticism about power, about power politics, and he suggests active participation in politics for every workers. 138 00:15:23,810 --> 00:15:35,210 Gambian workers prefer not to embed electoral arena because it was not rigged recognises the crucial role that electoral politics plays. 139 00:15:35,210 --> 00:15:41,690 Christine is also aware of the fact that real political choices are always very limited and any 140 00:15:41,690 --> 00:15:47,690 efforts to change these need to operate within the existing choices contingent nature of politics. 141 00:15:47,690 --> 00:15:52,880 Insists insist that security workers must participate in electoral politics and must allied 142 00:15:52,880 --> 00:15:59,010 with the anti-capitalist forces parties in order to strengthen them in the electoral. 143 00:15:59,010 --> 00:16:07,540 In fact, he also recommends of politics, must develop its immediate goals and practical programmes for realisation of these goals. 144 00:16:07,540 --> 00:16:18,100 And his advice was that everything is structured so as you do against the use of oenology is very interesting. 145 00:16:18,100 --> 00:16:30,720 And he borrowed the entire within. The mythology also were to give a new meaning to do, but his project of bringing together can be a must. 146 00:16:30,720 --> 00:16:43,950 So for him said Socialism is dharma, and so it becomes this or not more quite a winning form of politics, which he envisages. 147 00:16:43,950 --> 00:16:53,760 So if we select socialism as you go tomorrow, what it of that everyone would be able to target the focal points of structural, systemic oppression. 148 00:16:53,760 --> 00:17:02,700 You know, I was in Zagreb because there is a clear recognition of the primacy of the political and also of essentially competing nature of politics. 149 00:17:02,700 --> 00:17:07,200 And the fact that you need to do politics within the existing choices is also there. 150 00:17:07,200 --> 00:17:13,050 There is also a realisation that any project of emancipation needs to wade through these 151 00:17:13,050 --> 00:17:21,360 contingencies in order to arrive at the collective moksha of what they would imagine. 152 00:17:21,360 --> 00:17:30,580 This is perhaps the gist of it. I have something. 153 00:17:30,580 --> 00:17:39,540 But this is perhaps the gist of ridiculous arguments in February, so much, but as I read it, well, yeah. 154 00:17:39,540 --> 00:17:43,490 Yes, I don't know. Now, five minutes. Yes, yes, I know. 155 00:17:43,490 --> 00:17:52,790 So I was finishing breakfast. So this is perhaps the gist of the ridiculous argument in so much as I read it in 2021. 156 00:17:52,790 --> 00:18:02,000 But the real question is why is it significant it the time when what can the Marxian versions of politics are nearly extinct? 157 00:18:02,000 --> 00:18:08,210 And when they go to school, the world of modern universalism has also practically disappeared. 158 00:18:08,210 --> 00:18:18,050 In fact, it is. It is also important to note that still a historical project political project always remained neglected because he is. 159 00:18:18,050 --> 00:18:25,340 He did not get any following what amongst the gun villains, as well as the socialists in Maharashtra as well as in India. 160 00:18:25,340 --> 00:18:29,600 But apart from that, I mean, I'm not discussing that at the moment. I think they'll be good. 161 00:18:29,600 --> 00:18:37,640 And his project has important takeaways for the contemporary students of history of ideas like us. 162 00:18:37,640 --> 00:18:43,310 Most of us at these degrees, I would just shortly explain these takeaways before I close. 163 00:18:43,310 --> 00:18:52,400 The first is what punishment? Because says that essentially plural history of ideas in India and how these oral histories 164 00:18:52,400 --> 00:18:58,280 were shaped through the regional language discourses in the 19th and 20th centuries. 165 00:18:58,280 --> 00:19:06,830 The analysis of these pluralities as he ambitiously traverses the local and the global discourses in his formulation, 166 00:19:06,830 --> 00:19:12,350 and that while writing exclusively in that was a constant choice. 167 00:19:12,350 --> 00:19:17,450 That was a conscious choice on his part, and it speaks of a lot. 168 00:19:17,450 --> 00:19:23,780 Many things as far as this, this plurality in the history of history of ideas is concerned. 169 00:19:23,780 --> 00:19:32,930 In fact, his insistence on rethinking morality and his meticulous efforts to develop democratic terminology of social sciences, 170 00:19:32,930 --> 00:19:40,070 alertness of the distinctive historical and intellectual processes which went into the making of vibrant regional public spheres, 171 00:19:40,070 --> 00:19:45,200 or what media films as regional arbiters of modernity in India. 172 00:19:45,200 --> 00:19:53,450 As this very conference appropriately suggests, we need to preserve that embraced and critically interrogate also these regional 173 00:19:53,450 --> 00:19:57,260 public spheres in order to understand the brutal history of Indian modernity. 174 00:19:57,260 --> 00:20:02,780 I believe there is a leading provider in this journey. 175 00:20:02,780 --> 00:20:10,130 We could also has a lot to offer to the descriptive to the discipline of somebody do. 176 00:20:10,130 --> 00:20:18,180 What did you go thought that has arrived only recently? Simply listed the features of competitive political talk like these. 177 00:20:18,180 --> 00:20:23,820 The the the. The protagonists of that discipline, 178 00:20:23,820 --> 00:20:31,680 I have suggested this new perspective in the studies of political thought represents a motivation to develop resentment towards grounded in 179 00:20:31,680 --> 00:20:39,930 the historical traditions and contemporary practises of especially non-Western societies aims to broaden the range of intellectual resources. 180 00:20:39,930 --> 00:20:45,870 In the study of political core, Zeke's gross, contextual exchange of insights to develop conversational, 181 00:20:45,870 --> 00:20:54,750 discursive narratives that would be disruptive, decolonising and seeking to displace the hegemony of Western categories and methods. 182 00:20:54,750 --> 00:20:57,000 I would say that I mean, this is just in a nutshell, 183 00:20:57,000 --> 00:21:05,430 but I would say that in this world and by crude interventions into Marxism, that Medicare premiums, these ambitions, 184 00:21:05,430 --> 00:21:11,430 these ambitions of the enterprise for comparative political thought, he initiated non-hierarchical, 185 00:21:11,430 --> 00:21:18,750 pluralist and therefore potentially subversive conversations with would be across context. 186 00:21:18,750 --> 00:21:23,580 Yeah, I've just finished many similar projects of emancipation. 187 00:21:23,580 --> 00:21:30,261 It's a shame that nobody remembers I regret, not even in my and stop you.