Roots

Local self confidence, based on local perspectives, local medicine, local justice systems, local customs. Therefore also the critical importance of of alienated urbans not sitting on judgement of the rural, arrogating to themselves greater understanding and sensitivity and wisdom of worlds they do not understand.

India exists outside of the limitations of Marxist understandings, or the Hindutva theories. India in found in the beliefs and practices and stories and myths and mantrams and herbs of common people in villages. To understand the essential practices of a community, and the nuances, and people's own responses to these. To decide which to question, and which to adapt to. This takes time and humility.

Komakkambedu Himakiran Anugula well that's why I am campaigning for our roots; long battle ahead in all fields, but it starts with us searching, finding, understanding and promoting our roots.

Aparna Krishnan Pity that many 'activists' to date have inherited the western theories and baggage and are unable to understand roots, let alone affirm them. And in many of their struggles to 'liberate' people, the roots are actually negated, and not affirmed. It is time for a very differnt struggle, the vision of which comes from the people in the villages and on the fields.

Katherine Mayo who wrote the book "Mother India" in 1927 to say that Indians do not deserve Independence , Indian culture is pathetic and the nationalistic politicians are characterless . The British loved it and propagated it amongst all supporters of Indian independence in USA and UK.

Obviously most western funding to non-profits has been down the same views as well as conditioning of many Indian Left and Liberal activists.

Karthik   Do you think Tamil heartland people wants Tamil?

Komakkambedu Himakiran Anugula Yes, they do. Find me a protest movement that says, we don't want. If they are choosing English, it's because the globalisation of economics and ruin of village economy has left them with no option.

To stand our ground and stay with our own terminology and understandings. For instance, in ayurveda also it is expected to proved that a patient who is cured, is cured in terms of allopathic parameters. There is no reason for a vaidya, who diagnoses using ayurveda, and treats using ayurveda, to try to do so. The paradigms are so different it may not even be possible. Our understanding of the system needs to be rigourous enough, and also our confidence in the same .