Rajinikanth SUPERSTAR recently took flak on social media for falling at the feet of Yogi Adityanath, the Chief Minister of Uttar Pradesh, in complete contradiction to the SUPERSTAR’s cultivated Dravidian Hero persona. In his defense, the SUPERSTAR claimed that his act of supplication, which is in keeping with Hindu tradition, was a habitual reflex – to fall at the feet of renunciants and holy men. This would be in keeping with his long-established public persona as a devout Hindu but the complication is that the revered yogi is a stalwart of a virulent form of BJP/RSS Hindutva. One which seems to be unrestrained in demonizing and victimizing Muslims to further its political/ideological agenda. Rajinkanth’s supplication to such a figure is surely at odds with the inclusive spiritual politics he called for during his stint as an aspiring Tamil Nadu politician. While this public prostration of one man at the feet of another, may be in keeping with the Sanatana Dharma that the actor professes, as Dravidian firebrand politician Seeman puts it in the meme above, it is in complete contradiction to the self-respect and radical humanism of the Tamil Dravidian movement as well as to the persona that the SUPERSTAR presents to the masses.
A rat done bit my brother Nandi, (with Desi on the moon), His face and arms began to swell …
The irony of India’s successful landing on the moon is underscored by its chasmic income inequality which persists despite, or perhaps because of, massive economic growth in recent years. This inequality, combined with India’s ascendant politics of Hindutva, its entrenched indignities of caste, expansive inner-city slums, and yawning rural/ urban divide, brings to mind Gill Scott-Heron’s scathing critique of the American space progamme, made in 1970, soon after Neil Armstrong set foot on the moon in 1969.
A rat done bit my sister Nell. (with Whitey on the moon) Her face and arms began to swell. (and Whitey’s on the moon) I can’t pay no doctor bill. (but Whitey’s on the moon) Ten years from now I’ll be paying still. (while Whitey’s on the moon)
The revivification of religion in contemporary society leaves me with a sense of foreboding with regard to the future of humanity. There has been a resurgence of religious values in the politics of the 21st Century as theocratic and quasi-theocratic modes have made an impression, even in what were once staunchly secular democracies. The Christian right has brought socially conservative positions to the forefront of the politics of the USA. The Hindu right has turned India’s avowedly secular democracy into a nation-state steeped in Hindutva (Hinduness). Before these developments, there were the theocentric formulations of Islamic fundamentalism and Zionism. Tragically, all of these ‘post-traditional’ hybridizations of religious truths with modern politics have resulted in the division and alienation of peoples.
There are, however, examples of a more integrative incorporation of religious values at the forefront of human affairs. Canadian politician and leader of the NDP (New Democratic Party), Jagmeet Singh, is an exemplar of this more inclusive post-traditionalism. In a 2017 interview with GQ magazine, he articulates his religious approach to contemporary secular society, “My Sikh spirituality … influences my political style. We strongly believe in social justice as an element of our founding philosophy—that there is one energy and that we are all connected, kind of like the force. So if I see someone else suffering, as a Sikh I see that as me suffering. There’s this morality that flows from this idea that we are one and connected, and we celebrate diversity and people of different backgrounds, cultures, and religions..” He underscores his point by citing a Sikh mantra that wishes for the “betterment of all humankind.”
Mammooty + Rajinikanth | CM Kerela + CM Tamil Nadu
In the sixteenth State legislative assembly elections of Tamil Nadu held on the 6th April 2021, the DMK won the majority of seats and its president M K Stalin, son of previous Chief Minister and DMK patriarch M. Karunanithi, will reportedly be sworn-in as the Chief Minister on May 7.
When Superstar Rajinikanth dropped out of of Tamil Nadu politics in December 2020 on the basis of ill health, he was in effect, acknowledging the impossibility of religious politics in Tamil Nadu. It seems that neither his spiritual politics nor the BJP’s Hindutva, for which he was allegedly a proxy, had a chance of victory in the political milieu of the South.
In the meme pictured above, Rajinikanth’s visage in a still form the Mani Ratnam film Thalapathy has been replaced by that of MK Stalin. This meme also presents Kerala Chief Minister Pinarayi Vijayan, in the place of Mammooty, who plays Rajinikanth’s friend in the 1991 film.
Both the Dravidian MK Stalin and the Communist Pinarayi Vijayan are avowed atheists.
After decades of anticipation in the Tamil Nadu polity, SUPERSTAR Rajinikanth announced his entry into politics on December 31st 2017. Despite much toing and froing, he never did launch his party and then, on December 29th 2020, he announced with finality that he would not enter politics. For those of us who admire his charisma and spirituality but disdain the Hindutva politics he seemed set to bring into Tamil Nadu by virtue of his patent alignment with the BJP, this is a happy outcome! Thailava Valha! (Salutations to the Leader!)
The above image from the series was shot at the Singapore Art Museum. It was shot during a performance at the site of my photographic installation which was part of the Singapore Biennale 2016. It is one of 12 images that make up the upcoming Kiasu Cowboys Series of the Koboi Project.
Superstar Rajinikanth is one of the highest paid actors in Asia. He is a renowned philanthropist and an influential figure in Tamil Nadu public life who is respectfully referred to as Thalaiva or ‘leader’. The SUPERSTAR, who recently spoke up in the context of the Karuppar Koottam affair, was himself the first dark-skinned (Karuppu) leading man in the context of Tamil cinema.
Upon meeting Rajinikanth in the early 1970s, director K Balachander is supposed to have been struck by “the fellow’s fragile health and powerful eyes and his chiselled face… [a]nd of course, his skin colour, you know. The dark skin I thought was an advantage because again it is different from others. All the people who are very fair and all that, they have an easy entry into films. Why shouldn’t I take this boy, give him a good role, and see what can be drawn out of him?” While he seems today to be veering away from his promised Tamil Nadu political entry, this dark Dravidian cinema icon has thus far been showing signs of a decidedly ‘saffron’ or Hindutva leaning.
In my 2016 exhibit for the Singapore biennale I performed a ritual offering to both lord Murugan and to Rajinikanth, thereby attempting to articulate the relationship of Traditional Hindu iconolatry and contemporary Kollywood idolatry.
One scene from the Pa Ranjith/ Rajinikanth film Kaala (2018) that resonates deeply is that in which the villainous Hari Dada’s (Nana Patekar) granddaughter asks him “Who is Kaala dada?” and he answers pensively, “Ravan … Ravan.”(second 0.37 in trailer) In this moment the films palpable Dravidian ethos is emblazoned upon the screen narrative, eliminating all possibility of a misreading. For those who are unfamiliar with the political history of Tamil Nadu, the central tenet of the Dravidian self-respect movement that informs the political parties that have governed the state since 1967 is that of the a North/ South (or Aryan/ Dravidian or Brahmin/Non-brahmin) divide. In symbolic terms, this dichotomy has been articulated in a deconstruction of the Hindu religion, particularly in the desecration one of its sacred narratives, that of the Ramayana. Those who subscribe to the Dravidian ethos, identify with Rama’s nemesis Ravana or as Nana Patekar refers to him, ‘Ravan’.
This identification of Ravana with the hero Kaala, and with the SUPERSTAR, clearly advances director Pa Ranjith’s well known brand of Dalit activistivism. This film is a vehicle for his message about the ancient dispossession of Dravidian peoples in an Aryan conquest and the consequent oppression of casteism in contemporary India. If the film can be said to echo its director’s politics what can be said of its resonance with that of his star, his SUPERSTAR, Rajinikanth, who is in the runup to an entry into Tamil Nadu politics? Rajinikanth is himself a signifier of the Dravidian ethos in that he was the first dark skinned (the North/ South dichotomy presents as the light skin/ dark skin complex of the Tamil people) leading man in Tamil cinema. It has long been known that Rajinikanth is not a stalwart of Dravidianism as the movement is atheistic whereas he is invested in Hindu spirituality. Further he has explicitly announced a platform of spiritual politics and has regularly aligned himself with the policies of the federal BJP, while at the same time working hard to eschew over-identification with the Hindutva branding of the BJP.
Indeed, Rajinikanth seems to have tried to keep his potential alignments open for the coming assembly polls in Tamil Nadu in 2021. In a recent statement however he seems to have burned all bridges with the hard-core Dravidian parties by raising the spectre of an anti-superstition rally from 1971 in which the founder and light of the Dravidian social reform movement, E.V. Ramasamy Periyar, is said to have desecrated icons of Rama and Sita. In the ensuing decades, the Dravidian movement has regressed to an accomodation with Hindu theism, and paradoxically Periyar has himself come to be venerated as an icon of sorts. In this light, Rajinikanth’s indexing of this controversial event, compounded by his refusal to apologise in the aftermath, has resulted in what, I suggest, is an unbridgeable chasm between his spiritual politics and secular Dravidianism. Most significantly, it might have soured the potential alignment with his friend and staunchly secular political co-aspirant Kamal Haasan who seems to have reached out to him recently.
It has even been suggested that Rajinikanth’s speech was ‘scripted’ by the BJP. Frontline magazine has reported that former head of the Tamil Department of the University of Madras , V. Arasu, has said: “Why should Rajinikanth broach an incident that was half a century old and long forgotten? The D.K., too, over a period of time has toned down its anti-god rhetoric significantly. Hence, the actor’s casual remark on a revered social reformer needs strong convincing. Periyar stands for rationalism and social justice. The anti-god doctrine was just one among many themes of his social reform campaign. Besides, recalling an event that was mired in legal and political controversies at that time has no relevance now. By raking up this issue, Rajini has willingly fallen into the hands of those who are out to exploit the name and fame he has earned as an actor.” This brings us back to the question of what can be said of Kaala’s resonance with the politics Rajinikanth. It is with regret that I must note that if the question to be answered here is, “Who is Rajinikanth dada?”, given the accumulation of the SUPERSTAR’s statements to date, I find myself having to say, no less pensively than Hari Dada, “Hanuman Ji … Hanuman Ji”
After a meeting of Indian Prime Minister Narendra Modi’s cabinet, Home Minister Amit Shah announced the abrogation of Article 370 of the Indian Constitution ending the special status and relative autonomy for Jammu and Kashmir and the division of the territory into two. While his friend and fellow traveller in movie stardom and in politics, Kamal Haasan has criticized this BJP policy as an assault on democracy, Rajinikanth has, sadly, approved. Taking the spiritual allegory of the Mahabharata, quite literal, to the contemporary battlefield, the fledgling politician is reported to have said that Modi and Amit Shah were like Krishna and Arjuna.
In my own view, this is an epic political fail for Thalaiva. I was, from some of his earlier pronouncements on religious and cast politics, envisioning a more humanistic and inclusive application of the traditional Hindu ethos in contemporary Indian Politics. Indeed Rajinikanth should be wary that he does not become a ‘wooden’ politician, particularly in the sense of becoming the Trojan horse that secrets BJP’s RSS/Arya Samaj saffron remix into the black atheist heart of the Dravida polity. Such an autocratic gesture from this second term Hindutva government bodes ill for the diversity that has characterized Indian politics since independence in 1947.
As far as Thalaiva’s entry into Tamil Nadu politics is concerned, I had hopes that Thalaiva would usher in a fresh spiritually motivated universalism to the tired atheist and ethnocentric Dravidianism that has shaped the modern state. I regret to note that, as his star glows with an increasingly saffron hue, my hope of Thalaiva becoming an exemplary post-traditional politician is fast reducing to just another fan-boy’s fantasy! Come on La … Thalaiva!!!
The Koboi had been developing his look after the SUPERSTAR’s image in Kaala (to will be released worldwide on June 7th) for his performance at Courtyard Hiroo, Tokyo at 7 pm on 11th May 2018 I am a fan of Rajinikanth and, as such, I relish the simple pleasure of ‘being’ the Thalaiva. I am, however, also cognizant of the aesthetic and critical connotations of my play. What is the measure of similitude – how much ‘looking like’ does it take to ‘look like’ or signify another person or persona? What is the threshold of sufficiency? Is such similitude founded on ethnic, even ethnocentric, notions of identity? What is the inner dimension of such a representation? How does one actually form a meaningful image of another? When does homage become piracy? Is this a pastiche or a parody, and if it is a parody – what is it a parody of? What, is the difference between a popular and a fine art image in the contemporary taxonomy of the arts?
Most pertinently, Kaala may be the last of my easy and heartfelt appropriations of the SUPERSTAR’s image as, having launched into politics in Tamil Nadu, Rajinikanth has now placed himself in a different context of signification. Unlike his long-time colleague in the Movie business, and now political co-aspirant, Kamal Haasan, who has clear secular leanings, Rajinikanth’s avowed ‘spiritual politics’ seems to be taking on the pungent saffron hues of Hindutva (the Hindu Right)!.
The Koboi had been developing his look after the SUPERSTAR’s image in Kaala (to will be released worldwide on June 7th) for his performance at 
The Koboi Project 
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