I went to attend a workshop meant for PhD and Post-Doctoral fellowship scholars at the Center for Studies in Social Sciences (CSSS) in Calcutta in 2009. This is a workshop where I presented a paper on "From Difference to More Difference: A Dalit-Madiga Talk Differently from the Ambedkarite Perspective" at the 6 Day Centre for Studies in Social Sciences (CSSSC)-Navajbai Ratan Tata Trust (NRTT) Annual Workshop for Doctoral and Post-Doctoral Scholars on the Theme of Inequalities and Differences, organized by the Centre for Studies in Social Sciences, Calcutta between January 04 and January 09, 2009.
I met and saw the egalitarian practices of renowned scholars and intellectuals in this center. For the first time, I met an internationally renowned political thinker, Professor Partha Chatterji, in this workshop. I have received study materials from the CSSS prior to attending the workshop two months in advance. The material that the center had provided to invitees (PhD or Post-Doctoral Scholars) was a rare collection written by eminent social scientists. I have been reminded of what CSCS used to provide or guide its students to read the same to discuss in the classrooms when I was a student there. The CSSS had reminded me of my past days with the CSCS through its study material. I was so happy that I had earned lots of knowledge through purely intellectual discussions and debates over the period of a week. I met eminent historians Professor Tanika Sarkar of Jawaharlal Nehru University in New Delhi and Professor Devika of the Center for Development Studies in Kerala at the same workshop.I enjoyed their presentations and discussions.
I had raised some inadequate debates on the way in which the ‘Bengali Badralok Academic Mafia’ had falsely written the Indian liberation struggles and their sub-subaltern histories. I was still developing my true sense of academic quality after being removed from the CSCS in 2005. Even though I began reading vast literature and spent a significant amount of time, energy, and money on my intellectual trajectories, I still possessed intellectually inferior qualities.There is no doubt that CSCS has influenced me a lot in this academic journey of knowledge creation, even though it is branded as' elite ', but it never' isolated'me except' my personal isolation with inferior complexities’ from the academic people. This is my memory of the CSCS.
Coming to the CSSS workshop, I saw a very peculiar incident happen that I had never seen in my entire life, with the exception of my stay at the CSCS. I have never seen that kind of ‘wonder of the world’ in this subcontinent that ‘an internationally renowned Professor Partha Chatterji was carrying a chair for a peon who was standing just beside him’. Is it not a wonder of the world that in a society like ours, where the "power structure" is enjoyed by everyone, irrespective of caste, religion, gender, and class, is it not a wonder of the world? Can anyone expect this "progressive, liberal, and egalitarian behavior" from any Indian university in general or sub-subaltern academicians in particular?
Professor Partha Chatterji’s knowledge creation or egalitarian practices with students or non-student groups have emerged from his western education, unlike subcontinental learners who practice inegalitarian behavior with fellow human beings. Of course, I do agree that everyone carries some sort of hierarchy based on many visible or invisible skills, but intellectuals who are progressive are the products of western education who thrive on freedom of individuality.
In fact, I had a personal experience with the internationally renowned Professor of Linguistics, Noam Chomski, when he was talking to students and teachers while sitting on the lawn in Sydney. I was part of that conversation with him in 2011.
My personal experience with Professor Partha Chatterji, Professor Noam Chomski, Professor Gopal Guru, Professor Satish Deshpande, Professor Sharmila Rege, Professor Tanika Sarkar, Professor Tejaswini Niranjana, Professor Anand Teltumbde, Professor Gail Omvedt, Professor Perry Anderson, Professor Aloysius, and the teaching communities of CSCS, CSDS, and CSSS has been entirely egalitarian, progressive, thought-provoking, thought- How far can teachers from the Ambedkar, Marxist, or Gender School of Thought compete with the liberation attitudes of the aforementioned intellectuals in terms of at least egalitarian behavior, if not intellectual competition?How far can ‘Indian’ products be dedicated to the cause of knowledge creation for which the above intellectuals have dedicated their life span? What is the merit of the teachers at the state and central universities except using the 'non-meritorious'‘reservation cards’ or ‘caste cards’ or ‘gender cards’ or‘regional cards’ or ‘cards of race'... for instance, Dravidians’ or ‘political cards’ or' religious cards’ or' minority cards’....
I've seen Anthropology and Economics Professors working with one of the central universities affiliated with the Ambedkar School of Thought, the works of which are unknown in academic circles.pathetic condition of this anthropology professor is that he was a product of some foreign universities but was never able to write a single article that could be referred to by any mainstream scholar. I knew one of the PhD students belonged to some non-meritorious ‘agrarian’ community, i.e., Reddy from South Asian Central University, used to render his‘services’ to his ‘Center Director and to his Supervisors’ who belonged to sub-subaltern groups in the social realm, to get his Ph.D. degree. Finally, this non-meritorious PhD holder got into an academic institution in Bombay and got into PDF by using manipulative methods. The same student was not given admission for his inadequate academic scholarship and for his plagiaristic work in his M.Phil in the department of Political Science by the dedicated Professor from the top of the twice-born category. The same non-meritorious student was given admission into a "non-meritorious" center for the study of social exclusion and inclusive policy, and they made him a faculty member.
The morale of the story is that if you are academically unfit or academically inadequate, then you are being invited by the non-meritorious centers in India, but you should not be a "good reader", you should not be a "dedicated scholar," you should not be a "good humanist," you should not be a "good writer," but you should be a part and parcel of "chitchatting," "film discussions," or "cricket discussions," or "political discussions such as praising some babus". There are many restrictions on joining this group in academic institutions. If you qualify for the above requirements, then your character would not be assassinated by these non-meritorious groups. Otherwise, your character would be assassinated by these non-meritorious teachers and researchers in academic institutions. An internationally renowned intellectual, Professor Ashsh Nandi, was being harassed by these non-meritorious groups for his stand against some corrupted people coming from the ‘agrarian’ as well as the lowest rungs of society. The same group of unworthy academicians had harassed eminent Professors Surender Jodka and Satish Deshpande until they left the subcontinent's central university.Threatening an intellectual with a "caste card" is a great loss to any university in knowledge creation. This central university has lost two eminent social scientists permanently. The same non-meritorious group had restricted eminent writer Arundhati Roy from coming to attend her book release in Hyderabad, India. As Dr B R Ambedkar said, "Caste has killed the spirit of merit" in the Indian subcontinent, by looking at the above incidents in which non-meritorious teachers and researchers have been involved in harassing eminent personalities in the school of social sciences and humanities. Another eminent scholar, Dr Gundimeda Sambaiah, who holds the highest degree from a renowned university, i.e., London University, has never been a faculty member in South Indian universities just because he is an English-speaking scholar, because he is ‘producing more knowledge’ like his fellow western-educated intellectuals in the subcontinent. His current work, ‘Contemporary Dalit Politics', published by the renowned publication, Routledge, is thought-breaking, but he does not fit into this academic mafia. The failure to recruit Dr. Sambaiah in South Indian central universities represents a significant loss to knowledge creation.It is shaming the non-meritorious, shameless teachers and researchers who are surviving on the hard work of intellectuals. The second
experience is: I attended a talk by Ban Ki-moon, Secretary General of the United Nations Organization, on ‘Australia and the 21st Century United Nations: Priorities for a Changing World’ at the Venue of The Great Hall, the Quadrangle, at the University of Sydney, on Thursday 8 September 2011 between 10am and 11am at the University of Sydney, Australia. I had observed a very interesting practice of Ban Ki Moon's that he was carrying his bag without any assistance from anyone, whereas if you look at any teacher or VC in the subcontinent, they are the most inegalitarian and most hymocratic in their behavior with the teaching as well as non-teaching communities.
I have witnessed the bourgeois practices of non-meritorious teachers and researchers at the state and central universities who treat students and peons like slaves. Treating indifferently is based on your ‘degree’ or ‘class’ or ‘caste’ or ‘gender’ or ‘region’. I have seen a non-meritorious PhD scholar from the human rights center while carrying the foot wear of ‘his Ph.D. Supervisor cum human rights orator cum Marxist scholar’. And for those services he rendered to his 'Supervisor', he received the gift of a faculty position at one of the Central Universities. Prior to his job, 'his Supervisor cum human rights orator' allowed his name to appear as a co-author in one of his EPW articles.The gift of slavery is getting a faculty position and getting high positions after securing permanent positions.
A state university Vice-Chancellor treats his fellow Deans, Heads and Professors as employees of his factories and the same Deans, Heads and Professors treat Associate Professors as their subordinates working in the same factories as well by Associate Professors would treat Assistant Professors in the same way they were being treated by their superior employees.
Then what is the relationship between the VC and his foot soldiers? Is it the relation of master and slave? In the state universities, it is the same relationship between M.Phil/Ph.D. Supervisors and their research scholars. The same research scholars would treat PG students in the same way they had been treated by their supervisors. PG students treat their UG students the same way.
There is no much difference between state and central universities or institutions, with a few exceptional cases with the premier institutions such as CSDS, CSSS, and CSCS in the subcontinent in reproducing cultural hierarchies and modern slavery. The
forms of modern slavery that have been reproduced by the state and central universities or institutions are as follows:
Folding hands: Deans, HODs, and professors would fold their hands in front of VCs.
UG/PG/M.Phil/Ph.D. students should fold their hands in front of their teachers.
Students are being treated as domestic workers.
Students are ‘drivers’ of two-wheelers or cars of teachers of the respective departments.
Students are the‘vegetable’ carriers of the teachers' homes or quarters.
Finally, students are free-paid servants till they get their M.Phil or Ph.D degrees.
But, there is a gentleman's agreement between these non-meritorious teachers and students in every university in India. The agreement is that there is a reward for serving their bosses.I have an eyewitness at a central university in south India that a so-called ‘human rights orator’ has been allowing his students to carry his shoes, but in return he is making them faculty in other academic institutions at the cost of merit. State universities are worse than central universities in terms of reproducing modern slavery.
The advantages of modern slavery for Indian academic institutions are as follows:
You will be submitting your M.Phil or Ph.D. thesis soon without any affordances such as reading or writing.
You will be getting positions without reading and writing.
Most of the non-meritorious teachers and students in the subcontinent are guilty of plagiarism. If you look, the entire M.Phil and PhD thesis of Social Sciences, Humanities, Sciences, and Mathematics from the 1950s to the present are 'copied' works full of plagiarism, but they got degrees, jobs, and retired as Professors and VCs without even writing a single page article, even for a paid journal.Indeed, my Ph.D. thesis has been checked by an anti-plagiarism checker at the university, which attested to my work as a genuine work.
Most of these retired professors, vice-chancellors, and even Chancellors of universities (99.99% educated in subcontinent universities) were unknown to academic circles.These non-meritorious teachers and researchers had turned state and central universities into places for chit-chat, resembling "Panchayat" or "Revenue" offices.
The relationship between student and teacher depends on being from the same caste or tribe. It is not easy for an outside student to become a group member of another ‘caste or tribe or religion’ teacher. Non-meritorious teachers who can't spell their liberator classical piece "Riddles of Hinduism" would refer to their "same caste student" as "maa abbayi" (he is my son), "maa ammayi" (she is my daughter), or "maa vollu" (my caste people).It is mostly being done by the non-meritorious teachers-followers of the meritorious Dr. B.R. Ambedkar in academic institutions. I had witnessed how a teacher from the state university discriminated against "her" students based on their "caste". I understood that female teachers are more ‘casteist’ rather than the ‘male’ teachers of that non-meritorious community. The Social Sciences have become centers for "chitchatting" or "uploading photos on Facebook or Whatsapp" by non-academic faculties." Egalitarian
practices depend on your education. If you are a product of Indian universities, your behavior will be inegalitarian with few personal exceptions, but if you are a product of renowned western universities, you will be a man of equality, liberty, freedom, and fraternity.
BEWARE OF NON-MERITORIOUS GROUPS ON KNOWLEDGE CENTER LANDSCAPES.
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