frame work for liberalism, marxism and feminism for delhi university first semester exam-2013

Framework for Liberalism:

1. Introduction: What is liberal political morality?
2. Methodology: a) Methodological Individualism
b)Ethical Individualism
c) Attitude towards change
3. Core principles of liberalism:
a) Individual Liberty
b) Moral equality
c) Moral autonomy
d) Toleration
e) Universality
f) Pluralism
g) Secularism
4. Variants of liberalism:
a) Classical liberalism
b) Welfare/Modern liberalism
c) Libertarianism
5. Major normative positions within liberalism
a) teleology: Utilitarian liberalism
b) deontology; Kantian/Rawlsian liberalism
c) Social Contractarianism
6. Critiques of liberalism:
a) Communitarian critique
b) Marxist Critique
c) Feminist Critique
7. Conclusions

Framework for Marxism:

1. Introduction to Marxism
2. The young Marx and the Old Marx: An epistemological break.
3. Theoretical influences on Marx's work: a) Rejection of Hegel and Idealist philosophy
b) Shift to materialism
4. Historical and Intellectual context of Marx's writings:
a) The Age of Scientific quest
b) The Concert of Europe
c) Industrial Revolution
5. Core Principles: a) Critique of Capitalism
b) Alienation
c) Economic Determinism
d) Dialectical Materialism
e) Materialistic Interpretation of History
f) Inevitability of class struggle
g) Vision of the Communist Society
6. Critiques of Marxism: a) Critiques from within Marxism
b) Liberal Critique
c) Feminist critiques
7. Conclusions

Framework for Feminism
1. Introduction: What is feminist political theory?
2. Feminism: As theory and as politics.
3. Feminist Methodology: a) Existence of Patriarchy
b)Feminist understanding of Sex/gender
c) The Personal is political or politicizing the personal
d) Gendering the theory
4. variants of feminism: a) Liberal feminism
b) Socialist feminism
c) Radical feminism
d) Difference feminism
5. Conclusions;

courtesy: sir kumar rahul- professor, RAMJAS collage, university of delhi

frame work for liberalism, marxism and feminism for delhi university first semester exam-2013

ആരാണ് അപരാധികൾ ???

ആരാണ് അപരാധികൾ ???

ആരാണ് അപരാധികൾ ???

സമുദായിക പ്രീണനം അതാത് സമുദായത്തിൽ പെട്ടവർക്ക് മാത്രം , അവകാശ പെട്ടതാണ് എന്ന ധ്വനിയാണ് മാധ്യമം പോലുള്ള മുസ്ലിം മുഖ്യധാരയെ നയിക്കുന്ന പത്രങ്ങൾ കാലങ്ങളായി മുന്നോട്ടു വെക്കുന്നത് . മുസ്ലിം ലീഗ് , ജമാഅത് ഇസ്ലാമി , എസ് ഡി പി ഐ , എന്നീ സംഘടനകൾ അല്ലാതെ മറ്റാരെങ്കിലും സാമുദായിക പ്രീണനം നടത്തിയാൽ , വലിയ അപരാദമാണ് .കമ്മ്യൂണിസ്റ്റ്‌ പ്രസ്ഥാനം എന്നും മത വിരുദ്ധമാണ് എന്ന തെറ്റായ സന്ദേശം നൽക്കുകയാണ്‌ ഇത്തരം മാധ്യമങ്ങൾ കാല കാലങ്ങളിലായി ചെയ്തു കൊണ്ടിരിക്കുന്നത് .

ജമാഅത് ഇസ്ലാമി പോലുളള സംഘടനകൾക്ക് എപ്പോ വേണമെങ്കിലും അടിസ്ഥാന ആശയത്തിൽ പോലും മാറ്റം വരുത്താം . അത് കാലാതീതമായ മാറ്റമായി, അടിവരയിടും. ഇത്തരത്തിൽ കാലത്തിനതീതമായ മാറ്റം കമ്മ്യൂണിസ്റ്റ്‌ പ്രസ്ഥാനം സ്വീകരിച്ചാൽ , കൊടിയ പാപമായി വരച്ചിടും . ഇവിടെയാണ്‌ ഇത്തരക്കാരുടെ ഇരട്ട താപ്പ് . തങ്ങൾ മാത്രമാണ് കാലത്തിൻറെ ശരി എന്ന് വരുത്തി തീർക്കാനുള്ള ഗൂഡ ശ്രമത്തിൻറെ ഭാഗമാണിത് . കമ്മ്യൂണിസ്റ്റ്‌ പ്രസ്ഥാനത്തെ സ്റ്റാലിന്റെ ഓർത്തഡോക്സ് നയങ്ങളിൽ കെട്ടി മുറുക്കുവാനാണ്, അത്തരക്കാരുടെ ശ്രമം .പാശ്ചാത്യ രാജ്യങ്ങളിൽ , neo-marxism പ്രസക്തി ആർജിക്കുന്നത്ത് മറച്ചു വെക്കുവാൻ ,ലോകമെമ്പാടും islamist -കൾ, കമ്മ്യൂണിസത്തെയും, മാർക്സിസത്തെയും കടന്നാക്രമിക്കുന്നതിൻറെ ഭാഗ മായി മാത്രമേ , മാധ്യമം പോലുള്ള പെറ്റി ഇസ്ലാമിസ്റ്റുകൾ കൊണ്ടാടുന്ന പത്രങ്ങൾ , കമ്മ്യൂണിസ്റ്റ്‌ പാർട്ടി യെ വിരുദ്ധതയുടെ മുന്നിൽ നിർത്തുന്നതിനെ കാണാനാവൂ .

11 / 9 / 2013 , സി.പി.എം മുഖ്യധാരയിലെ മുസ്ലിം , എന്ന മാധ്യമം പ്രസിദ്ധീകരിച്ച സി. ദാവൂദ് ൻറെ ലേഖനം മേൽ പറഞ ശ്രമങ്ങളുടെ ഭാഗമാണ്. ആര്‍എസ്എസും ജമാഅത്തെയും ഒരേ നാണയത്തിന്റെ രണ്ടുവശങ്ങള്‍, എന്ന് പിണറായി ഉന്നയിച്ച വിമർശനങ്ങൾക്ക് മറുപടി പറയാതെ , തീര്‍ത്തും കമ്മ്യൂണിസ്റ്റ് വിരുദ്ധ ലേഖനം പ്രസിദ്ധീകരിക്കുകയാണ് മാധ്യമം ചെയ്തത്.മതവിശ്വാസമാണ് മനുഷ്യന്റെ ദേശീയത നിര്‍ണയിക്കുന്നതെന്ന് വിശ്വസിക്കുന്ന ഒരു കൂട്ടം , ഇസ്ലാമിസ്റ്റ് രാഷ്ട്രീയം നിർബന്ധമാക്കുന്നത് വഴി വെല്ലുവിളിക്കുന്നത് മനുഷ്യൻറെ യുക്തിയെയാണ്.സ്വതന്ത്രമായ രാഷ്ട്രീയ ചിന്തകളെ വെല്ലുവിളിക്കുകയാണ് ഇതുവഴി.ഇസ്ലാമിൻറെ രാഷ്ട്രീയ സംവിധാനം ബഹുസ്വര രാഷ്ട്രീയ (ഇന്ത്യ പോലുള്ള )വൈവിദ്യങ്ങളിലാണോ നടത്തപെട്ടിരുന്നത് ?

രാഷ്ട്രീയത്തെ വ്യക്തിയിൽ നിന്നും സമൂഹത്തിൽ നിന്നും കേവലമായ മത വാദങ്ങളിലേക്ക് തിരിച്ച് നടുന്ന വരെ തിരിച്ചറിയേണ്ടിയിരിക്കുന്നു . രാമ രാജ്യത്തിനും , ഇസ്ലാമിസ്റ്റ് രാഷ്ട്രീയത്തിനും ഒരേ വേരുകൾ തന്നെയാണ് . ഇസ്ലാമിസ്റ്റ് രാഷ്ട്രീയ വാദികൾ എന്ത് ന്യായീകരണത്തിൻറെ പേരിലാണ് ആർ എസ് എസ് ൻറെ രാമ രാജ്യത്തെ എതിർക്കുന്നത് ?ഇരുവരുടെയും വാദങ്ങൾക്ക് ഒരേ നാണയത്തിൻറെ രണ്ടു പുറങ്ങളല്ലേ..? ഇത്തരം ഗൂഡ ശ്രമങ്ങളെ ചെറുത്ത് തോൽപിക്കുകയെ നിർവാഹമുള്ളു .

-ashique ali t

www.ashiquealit.blogspot.com

GENDER PERSPECTIVES on MEDIA Bias

GENDER PERSPECTIVES on MEDIA Bias

GENDER PERSPECTIVES

Gender is a hot topic from the end of 19^th century. Media has involved in this issue greatly. The birth and rise of feminism was often boosted by media. They follow pro-liberal-feminist perspectives. It should be acknowledged,but at the same time we should regret about the way media portrays women. It is the media who made women a marketable commodity. Even their feminist perspective is a method of marketing.

With the coming of Advertisements, women’s were started using as a commodity. For descriptively, her beauty was marketed. They popularised their feminine nature. Media set up some social constrains,like women are feminine and weak in nature, she is emotional and sensitive, through the mediums of serials and films. Even in adds, they were portrayed like that. Her skin colour was marketed and her nudity too. They made out a beauty sense that nudity and semi nudity was beautiful and portrayed such attempts as modern and civilised. This marketing civilisation was further hanged by radical feminists. They were the one who contributed patriarchy at once and in the course of time, upon the need of time, they market the need. Now it is the era of feminism, tomorrow it may be something else. It is purely the the demand and supply needs of market being fulfilled. The good and bad, the normative approach was even slaughtered by media. They created normative ethics, upon the need of capitalists.

Not only the women body was marketed her emotions and feelings too was marketed. Women tears and emotions were of great demand. Even the sanity of love was pictured purely as sex. She was raped again and again in media.

If we ask the question, who feminised women? Its sure that your answer will root on media to some extent.

Media also holds a theory of fascism in its selection. You can only see, anglicised, foreign/high reputed educated personalities on screen, who are fair looking too.. this holds to some extent the theory of fascism. This is creating a superiority or elite class-dominance in media. You cannot find blacks in hot debates, you cannot find dalits in mainstream media, you cannot find back drown people of rural India on mainstream. There is an elite class-dominance on mainstream particularly on visual media's. Even mainstream media does not regard language as a function of topography. It always the Harvard model is preferred. This is a dangerous symptom.

source- www.ashiquealit.blogspot.com

Aadujeevitham review

AADU JEEVITHAM - REVIEW

AADUJEEVITHAM, is the story of a Najib Muhammad , a migrant worker who dreams big and leaves his home, hearth and heart in Kerala for the Gulf (the name attributed to middle east/Arabian peninsula). He is the protogonist of this novel.The story gives startling lives of expatriates behind the urban shine of the Dubaiand Sharjahs. The story goes on from the highly contrasting world of Green Kerala and Deserted Arabia. He lands up in a goat farm which was not the job he was promised. The ordeal of men amonggoats and the goats among men is the backbone of the story.Najib Muhammad is taken away by a rich Arab animal farm supervisor from King Khalid International Airport and is being used a "slave" laborer and shepherd assigned to look after goats, sheep and camels for almost three and half years in the remote desertsof Saudi Arabia. He is forced to do back-breaking work, is kept half-hungry and is denied water to wash and suffers unimaginably. The farm's brutal supervisor "master" keeps Najib in control with agun and binoculars and frequently beats him with a belt. In a country where he does not know the language, places or people, he is far away from any human interaction. Najib steadily starts toidentify himself with the goats. He considers himself one of them. His dreams, desires, revenge, hopes-hesteadily starts to identify himself with the goats. He considers himself one of them.He talksto them, eats with them, sleeps with them and virtually lives the life of a goat. Still he keeps a ray of hope which will bring freedom and end to sufferings some unknown day.
Finally one night with the help of Ibrahim Qadiri, a Somalian worker in the neighboring farm, Najib Muhammed and his friend Hakim escape from the horrible life to freedom. But, the trio fumbles across the desert for days, and young Hakim dies of thirst and fatigue. Finally, Ibrahim Qadiri and Najib manage to find their way to Al-Bathaa, Riyadh, where Najib gets himself arrested by the Regular Police in order to get deported to India. Najib spends several months in the Sumesi Prison before being put on a plane to India by the Saudi Arabian authorities. The ingenuity of the writer is reflected here. He portrays the dealings of the protagonist with three objects: the goats, desert and his predecessor.

The relevence of Aadujeevitham in contomprary world points into an historic trend particulary influential in malabar region of kerala. Middle East is often viewed as a gold earning tree and a high recruitment is also made. But usually migrants family and society view them as a tool for exploitation. Often the hardship oftheir labour is least recoganised. Their complexity of relations with family structure and society is highly highlighted in this society.This complexity has been causing huge psychological tenssions amongmigrant labours like najeeb.Finaly,Najeeb finds out that man is nothing but an animal.

- Shafeeq P.K

Author is a former student of Ghss puthuparamba. currently, doing under graduate degree in food technology.

‘We Stripped And Shouted, ‘Indian Army, Rape Me!’ It Was The Right Thing To Do’

In a quiet, sleepy village, a beaming, portly woman stands in the doorway with four kids and a small grandson. Looking at her without any background information, it would be hard to imagine this gentle, happy, beatific face as the face of Manipur’s most aggressive anti-State protests. But at the age of 62, Ima Ngambi is a Manipur legend, the woman who shouted the loudest in 2004 before stripping naked to protest the rape of 32-year-old Thangjam Manorama. Her story is important not only because she has stood up to a deeply oppressive and patriarchal politics. She did all of this while living on wages of 40 a day, with which she fed a family of six, singlehandedly brought up four children and managed to save the odd rupee to put into her fight against the State. She tells Revati Laul all this isn’t a big intellectual idea. It’s simply tapping into what she believes being a woman and a mother is about

I HAD a very happy and comfortable childhood, growing up in a small village in the Bishnupur district of Manipur. I was the youngest of six brothers and sisters and was, therefore, the most pampered. I was a tomboy and a very naughty kid. My two brothers didn’t approve of my playing with boys in the area, especially when I beat them up if I felt they were wrong. But my mother was always on my side. My favourite memory of those days is of my father carrying me across the river on his back. I loved him dearly. After his death, things changed. My family could only afford to send me to school upto Class X. Even so, I have my parents to thank for laying a very strong foundation for me. My mother never went to school, but she was extremely far-sighted. She always worried about what would happen to her girls when they grew up, and so she did something that was very unusual for our culture and in the times she lived in: she left me some land, and the one-room house I live in now is built on that land.In 1974, I found myself thinking about how women in my state were always weaker than men. And it made me join the women’s association. Around that time, I fell in love and got married. My husband was always a great companion and supporter of my work. But my mother-in-law didn’t approve. So I had to quit.By the time we had our fourth child, things changed drastically. My husband poured all our savings into starting a petrol pump. But our dreams were broken by rivals, who appeared one day and beat my husband so badly that he was incapacitated. When he was in hospital, all I had was 40. It was a very difficult time. My husband lay at home in a numb state, and eventually died a decade later.I couldn’t leave my small kids alone at home and look for work. Some friends suggested I peddle liquor for a living. I told them that I would rather starve. So I started work as a daily-wage labourer, clearing sand from the river bank. It was the same river that my father carried me across as a child. I remembered that and it gave me strength.But the activist in me, long dormant, couldn’t stay suppressed forever. At that time, alcoholism was rampant in Manipur. Some Manipuri mothers wanted to set up an association to help addicts detox and wanted me to be its president. I somehow managed to take a few rupees out of my earnings and put that into my activism. The recovery programme for addicts gradually turned into the Meira Paibi movement, or the women with the flaming torches. I ended up being seen as its ringleader. I used to work from 4 to 7 am every day, and devote the nights to my activism. My kids used to leave the door open at night so I could let myself in. One night, soon after I’d been out on protest, the children heard a knock on the door and, thinking it was me, opened it to find the army asking for me.Once, when I went to Imphal in 1996 or ’97, there was a brutal rape and a women’s rally was being held in protest. I also got involved in campaigns against the State when people started mysteriously disappearing due to the conflict in Manipur. The All Manipur Students Union was seen as a front for insurgent groups and was banned by the government. Some of their representatives were jailed and their office was burned down. I said that if these students weren’t released, I would fast. Thirty of us began a hunger strike. After two days we were arrested. This is the first time I went to jail. My youngest child was in Class II at that time. She used to come and lie down next to me, cry for an hour and then go back home. I used to tell her, “Don’t cry, be proud of me for doing something for society.” But my girl was too small to understand that. After she’d go, I would break down and cry. We were then told that the students were released and the others went off their fast and protest. But I knew there was still one student left in jail. I stayed back there for a month until that last student was released. That time, my family stepped in and looked after my kids.When I was jailed for the first time, the government had already introduced the Armed Forces Special Powers Act (AFSPA), which gave the army immunity and protection from punishment for the crimes they were committing. In one incident, the editor of a newspaper was arrested for speaking out against the government. I asked for his release, along with other Imas. Section 144 was imposed by the State and our protests were met with police brutality. One woman was bleeding profusely after being beaten by a policeman. So I picked up a piece of cycle rubber and gave in to the urge to hit that policeman back. They ran after me to take their revenge. The superintendent of police threatened me with his stick. He was waving it at me, but I caught it and we both fell to the ground. He ordered my arrest. The cops poked a stick between my eyes. I was back in jail, and this time as well, my brothers looked after my kids. And my kids went to the river to clear sand as daily wage labourers in my stead. They really struggled along with me.In the midst of all this, on 11 July 2004, a 32-year-old woman named Thangjam Manorama was picked up by members of the Assam Rifles in the middle of the night. They raped her and pumped bullets into her vagina. It was too much for us to take. I cried a lot that day. It could have been my daughter in Manorama’s place, I thought. And so, when I got a call from a women’s organisation to go to Imphal, I hired a cab. But the driver could not enter the city. I got out and walked. The police knew me, so I got past the blockades and entered the space where women were protesting against Manorama’s rape. I stripped naked along with other women protesting on the street outside the Kangla Fort where the Assam Rifles was stationed and shouted, “Indian Army, rape me! We are all Manorama’s mothers.” We felt this was the right thing to do.The shame of Manorama’s rape ricocheted across the world. So the police were especially upset with me and were hunting for me. NDTV had come to interview me, along with the other women who had stripped. I went for the interview and was arrested at midnight along with my daughter. I was released after three months in jail. The fourth time I was arrested, I was part of an agitation against fake encounters in the state. While I was in prison, a policeman saluted me and said, “Ima, don’t be scared and don’t lose hope. We are there for you.” I cried when he said that.Today, AFSPA is still in force and Irom Sharmila’s fast is nearly 12 years old. As a mother of Manipur, I am doing my best to fight for human rights. Times have changed since I was out on the street agitating, spending whatever loose change I had tied to my skirt. Today if we don’t pay social workers conveyance, they won’t turn up. Their commitment to politics isn’t the same. But I urge women to please continue the fight. And fight strategically. In the past few months, however, I have seen a stirring. Things are not going to be as they were. One fine day, with enough women rising, AFSPA will have to go.

revati@tehelka.com

statement on malala issue

മലാലയെ അതിരിട്ട്‌ സ്നേഹിക്കുന്നവരെ കാണുമ്പോൾ ആദ്യം സന്തോഷം തോന്നി , പിന്നീട് സഹതാപവും. തലയ്ക്കു വെടിയേറ്റിട്ടും ഒരു പോറൽ
പോലും ഇല്ലാതെ പുറത്തു വന്ന മലാല- സ്വന്തം നാട്ടിലെ സ്കൂൾ വിദ്ധ്യാഭാസത്തിനു
വേണ്ടി വാതിച്ചു ! പഠിക്കുന്നത് ലെണ്ടനിലെ എട്ഗ്ബാസ്റ്റെൻ ഹൈസ്കൂളിൽ ആണെങ്കിലും . - -മലാലക്ക് വെടിയേറ്റു എന്ന് അഫ്ഗാനികൾ അറിയുന്നതിന് മുൻപ് വാർത്ത വന്നത് B.B.C യിൽ  > അവൾ അഫ്ഗാനിലെ വിദ്ധ്യാഭ്യസത്തെ പറ്റി U.N ൽ പ്രസങ്ങിക്കുമ്പോൾ അഫ്ഗാനിലെ സ്കൂൾ വഴികളിൽ അമേരിക്കൻ ഡ്രോണ് ആക്രമണം മൂലം കുട്ടികൾ മരിച്ചു വീഴുകയായിരുന്നു -അവൾ അവർക്കു വേണ്ടി ഒര ക്ഷരം പോലും മിണ്ടിയില്ല -
അറിഞ്ഞതെ ഇല്ല ! >  മലാലയും കുടുംബവും ഇന്ന് ലണ്ടനിലെ ആഡംബര വസതിയിൽ
സന്തോഷത്തോടു കൂടി കഴിയുമ്പോൾ അവളുടെ കൂട്ടുകാർ വിദ്ധ്യാഭ്യാസം പോയിട്ട് ജീവൻ
പോലും കിട്ടാതെ താലിബാനേ കൊണ്ടും അതെ പശ്ചാത്യ കൈകൊണ്ടു
അഫ്ഗാനിലും ,പാക്കിസ്ഥാനിലും മരിച്ചു വീണു കൊണ്ടിരിന്നു .

മുഖ്യധാരയിൽ അവൾ നിറയുമ്പോൾ മായപെടുന്നത് യഥാർത്ഥ പീഡനം പേറുന്നവരാണ്.പാശ്ചാത്യ മുഖ്യധാര നമ്മളെയും കൈയ്യാളുന്നത്, വേദന ഉളവാകുന്നു.

ഞങ്ങൾ  ആ   നീക്കതെ  പരിതപിക്കുന്നു .


-DEPT OF PUBLIC RELATION

Un acceptable statement from AP Aboobakkar musliyar.

its pitty shame on our concise that some relegious leaders are making pro-modi statements..we are particlarly wondered at A.P aboobakkar musliyar's stand on modi,which was stated on the latest malayalam magazine-'kerala shabdam'. we hope it might be a misunderstood statement and it should be. it is not acceptable from a relegious head of a particular community,who itself was whitewashed on the massarce,masterplanned by modi. if Power was the loccomotive, then this attempt is a deep injustice towards muslim community.

if activities of a leader is counted,according to A.P aboobakkar musliyar, he has the responsibility to justify,whether gujarat riot was a postive activity!!

we strongly regret this statement!!

- DEPT OF PUBLIC RELATION
   RED ARY BOYZ