Pa. Ranjith is the director I admire the most in mainstream Tamil Cinema. His ability to infuse this commercial medium with the messaging of an ascendant Dalit consciousness, as he did in Kabali and Kaala, while maintaining box-office success, is astounding. Ranjith is a fearless activist and provocateur. Ranjith hails from a cheri (ghetto) in Karalapakkam, Tamil Nadu and, according to wikipedia, he is from the Paraiyar community.
Pariah has become a slur and a derisive word in English and in Malay and Indians get upset and enraged when they hear this word. Why? Well, this name comes from the cast order that is Indian and Hindu. Attitudes towards it reflect the worst racial prejudice that is innate to Indian culture. The Pariyar are a community that is categorized as outside of the Brahmanical social order. While I deplore the use of the name of this community as a slur in English and Malay, I suggest that it is more important that Indians stop flinching when they hear this word, as that reaction comes from their own racist impulse.
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”
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