Dravidian-DMK Anti-Politics: The ‘Toxic Common Sense’ Constructed by Sanatana

In Indian society, a historic struggle for self-respect and social justice against Brahminical hegemony and social injustice can be witnessed from the era of the Justice Party down to the present day of the DMK. Various movements that recognize the Dravidian ideology, including the DMK, have been actively pursuing this.

However, running parallel to this struggle, Brahminical media and Sanatana forces have sowed a dangerous, toxic seed deeply among the masses, based on the framework of what Italian thinker Antonio Gramsci terms "Cultural Hegemony." That toxic seed is: ‘The common sense of Dravidian-DMK hatred.’

This toxic common sense has been systematically drilled into the minds of the people, generation after generation, from the era of Rajaji down to the contemporary period of actor Vijay.

Sanatana and DMK-Hatred: Two Sides of the Same Coin

The very same strategy that was used for over 2,000 years to plant Sanatana, caste hierarchies, and inhuman untouchability into the minds of the people as a seemingly 'natural social order' or common sense, is being deployed today by Sanatana forces in their politics of "DMK hatred."

Corruption or dynastic politics are structural components of a property-owning society, and no electoral political party is an exception to this. The reality remains that from right-wing outfits to national and regional parties, such tendencies are rampant across all electoral political formations. Despite knowing this well, the entire Brahminical media and Sanatana structures drive a reductive, one-dimensional propaganda that "DMK alone is the corrupt party" and "DMK is an evil force." We must decode the underlying class-caste motives behind this.

Whenever a force poses a formidable challenge to the Sanatana ideology—both theoretically and in terms of the devolution of power—this brand of toxic common sense is unleashed against them. What is deeply concerning, as observed in recent media debates, is that from ordinary Marxist speakers to ultra-radical Marxist theorists, many have succumbed to this "common sense" disease engineered by the Brahminical apparatus, losing their capacity for independent critique.

The Politics of Hatred: A Rotting Arena

This malignant political disease, which abandons ideological critique and relies solely on "hatred" as its prime mover, has turned the entire political arena into a cesspool crawling with maggots. If this degraded landscape of hate politics continues, a healthy, people-centric politics serving the working class will remain a distant dream.

Those with a Marxist-Leninist perspective must confront this situation through two crucial methodologies:

1. Specific Exposure

Whether it is the DMK or any other political party, it is absolutely essential to target, expose, and fight the corruption of specific individuals with concrete evidence. Only such a targeted approach paves the way for legal action against the wrongdoers and isolates them before the peoples' court. Conversely, speaking loosely about "the corruption of a party" as a blanket generalization only helps to shield the specific individuals committing the corruption, allowing them to hide within the crowd.

2. Ideological Criticism

Similarly, when the political policies and empirical economic programs of a party run counter to the interests of the working class, raising sharp theoretical critiques and organizing mass struggles against them is what paves the way for a healthy alternative politics.

Conclusion

Failing to adopt these two Marxist-materialist methodologies, and instead dancing to the tunes of Sanatana media by reductionistically branding a single party as an "evil force" or "corrupt party," will only play directly into the hands of Sanatana and Brahminical hegemony. It will never inspire the masses to think toward a genuinely progressive 'alternative politics.'

As forces duty-bound to shatter Brahminical cultural hegemony, let us understand this deceptive common sense and strive to prepare the masses on the true ideological front!

Ooran / Pon. Sekar

Understanding the Indian Revolution through the Lens of Gramsci

There is a long-standing question being debated within Indian Marxist movements: In India, should it be class revolution first? Or annihilation of caste first?

There is no simple answer to this question. This is because Indian society, unlike European capitalist societies, is not structured merely on a class basis. Here, class and caste are historical realities deeply intertwined with one another. To understand this complexity, the ideas of the Italian Marxist thinker Antonio Gramsci—especially his concepts of "Cultural Hegemony" and "War of Position"—prove to be immensely useful.

Antonio Gramsci

Economic Base and Cultural Hegemony

According to the fundamental explanation of Marxism, the economic base of a society determines its superstructure, which includes politics, religion, law, and culture. However, Gramsci raised a crucial question: Despite the existence of economic exploitation, why did the people not spontaneously engage in revolution?

His answer to this was the concept of "Cultural Hegemony." The ruling class establishes its dominance not merely through the violent apparatuses of the state, but within the very minds of the people. Institutions like schools, religious organizations, family, media, art, and literature function as tools that reproduce this dominance. Therefore, Gramsci emphasized that a struggle for political power alone is insufficient; an ideological and cultural struggle to transform the consciousness of the people is absolutely essential.

Another concept of Gramsci is equally important here—the "War of Position." Before launching the final assault to capture power, a prolonged ideological struggle must be waged within the educational, cultural, and social institutions of society. His warning was clear: any power captured without this preparation—even if victorious—cannot sustain or stabilize the social transformation. 

This is profoundly relevant to a complex society like India.

The Uniqueness of the Indian Context

Gramsci did not write directly about the Indian caste system. However, we can utilize his framework to comprehend Indian society. In India, caste is not a mere problem of the superstructure; it is deeply embedded within economic life.

Questions like: Who owns the land? Who remains landless laborers? Who attains education? Who penetrates the structures of power?—yield answers that are heavily caste-dependent in most places.

Dr. B.R. Ambedkar perceived this from another angle. In his seminal work Annihilation of Caste, he pointed out that it is not merely economic interests that sustain caste, but ideological forces—such as religion and scriptures (shastras)—that protect it from within. This perspective shares a deep resonance with Gramsci's concept of cultural hegemony. Both thinkers arrived at the same conclusion through different trajectories: economic change alone is inadequate; an ideological transformation must happen concurrently.

Thus, in India, caste is simultaneously an economic relation, a social relation, and a cultural relation.

The Argument for "Caste Annihilation First"

Thinkers aligned with Ambedkar and Periyar argue that without shattering caste identities, class solidarity cannot be forged. 

There is an inherent truth in this argument. A worker or a peasant is not only exploited economically but is also alienated from fellow working-class people through caste consciousness. In this sense, the anti-caste struggle becomes an indispensable component of revolutionary politics.

However, one cannot extrapolate from this that "caste annihilation must be completely achieved first, and only then should class struggle begin." This is because caste itself is continuously reproduced by the structures of economic and social dominance. Just as the class struggle cannot be complete without severing the ideological roots of caste, the annihilation of caste cannot be absolute without dismantling the economic system that nourishes those roots.

The Limitations of the "Class Revolution First" Argument

On the other hand, some believe that "once political power is captured, caste will automatically vanish." This approach, too, fails to explain the Indian reality comprehensively. 

Caste is not merely an economic relationship; it has permeated the daily lifeworld, religious beliefs, matrimonial relations, social customs, and psychological frameworks of individuals.

What transpired in post-independence India reminds us of what Gramsci termed a "Passive Revolution" (a revolution that appears to happen, but fundamentally does not). Under elite leadership, laws were amended and institutions were created; yet, the cultural hegemony of caste continued largely unaddressed. This proves that political power alone is insufficient.

The Indian Revolution in a Gramscian Perspective

This is precisely where Gramsci’s true contribution lies. He did not say, "Cultural revolution first, then political revolution." Nor did he say, "Think about culture only after capturing political power." In his view, the political struggle and the cultural struggle are two dimensions of the same historical struggle.

In the Indian context, this means: we must fight against class exploitation; we must fight against caste oppression; we must strive for economic equality; and we must shatter cultural hegemony. These are not alternatives to one another; they are complementary.

It is also vital to articulate the methodology of this struggle. Implementing and expanding caste-based reservations minimizes the friction and competition between castes, which in turn clarifies the class contradictions within each caste. Subsequently, structural changes like public/common housing will break spatial segregation, eroding the boundaries of endogamous marriages. This methodology serves as a strategy to confront both the caste structure and the capitalist class structure simultaneously.

The Necessity of a Cultural Front

For this reason, a revolutionary movement cannot function merely as a political organization. It necessitates a broad cultural front consisting of writers, poets, artists, teachers, and social critics. Gramsci referred to them as "Organic Intellectuals"—those who emerge from within the working class to forge ideological weapons for its liberation. This cultural front must undertake the task of purging the ideas of the ruling class from the minds of the people and cultivating a new consciousness of equality.

Conclusion

In India, the annihilation of caste and class liberation are not antithetical to each other. Without opposing caste, class solidarity cannot emerge. Without opposing class exploitation, the annihilation of caste cannot be absolute.

Therefore, the path of the Indian revolution is not a path of choosing between "caste first" or "class first." Rather, it must be a path that integrates the annihilation of caste and class liberation, political struggle and cultural struggle, economic transformation and social transformation. That is the paramount lesson we derive from Gramsci's philosophy for our Indian reality.

Ooran / Pon. Sekar

Sunday's Desolate Silence and the 'Meditative' Ailment of the Middle Class!

"Sunday" is not merely a weekend. Today, it marks a rare convergence of four distinct occasions: International Yoga Day, World Music Day, Father's Day, and the Aani Uthiram Abishegam ritual.

All of these represent leisure, celebration, and spirituality. Yet, these celebrations are rendered possible only because a vast majority of the population continues to labor relentlessly today.

The World of Incessant Laborers

Unlike government employees or the salaried middle class who enjoy the luxury of a Sunday, everyday casual laborers and unorganized proletarians cannot afford to rest. If they cease to labor for a single day, the hearth in their homes will not burn.

On Sunday morning, the vegetable markets bustle with activity. Butcher shops are packed with crowds. Milkmen, newspaper vendors, bus and train crews, and healthcare workers—innumerous people engage intensely in their duties.

It is through the labor of this working class that the holidays of others gain life. If they were to halt their labor, our cities and residential areas would freeze into a desolate silence.

The 'Selva Vinayagar' Who Cannibalized the Handpump

The Vinayagar temple standing opposite my house today was once the site of a public handpump utilized by the local community. To prevent people from dumping garbage there, my father placed a rough, uncarved stone on the spot and designated it as a symbolic 'Pillayar' (Ganesha). His sole objective was to protect a public utility.

Later, however, certain individuals brought the space under their control, removed the public handpump entirely, and converted it into a full-fledged temple.

What began as a defensive symbol to safeguard a community water source ultimately transformed into an institution that swallowed public property. 

This is not just an isolated incident; it serves as a profound social lesson in how public spaces are systematically encroached upon by religious institutions.

Spirituality and the Middle Class

Those gathered at the temple this morning were predominantly retired government employees and their families. Here, the priest performs his ritual trade; he derives an income from it. There is no surprise in that. However, one must look at the economic base of this spiritual market.

Special days, fasts, yoga camps, meditation retreats, spiritual training, herbal medicine seminars—all of these function today as parts of a massive market. A segment of the urban middle class has become the primary consumer base for this market.

Mental Stress and the Search for Solutions

Although contemporary middle-class life appears overtly comfortable, it conceals deep psychological anxieties rooted in insecurity, competition, debt, fear of the future, and alienation. To escape this state of mind, many flock toward temples, yoga centers, meditation exercises, and spiritual retreats.

The fundamental flaw lies right here. While the structural causes of social problems remain completely unaltered, individualistic remedies are peddled for the resulting mental stress. To a human being stripped of the objective meaning of labor, genuine social relationships, and community-centric activism, spirituality presents itself as a temporary palliative.

Meditation: A Solution or a Temporary Escape Valve?

From the perspective of homeopathic medical philosophy, symptoms such as a "desire to be alone" and an "aversion to conversation" are classified as morbid, pathological manifestations.

Examined through this lens, meditation is often not a rational process for resolving problems; rather, it appears as an expression of a mindset seeking temporary escapism from reality.

Instead of confronting and resolving social crises and existential contradictions face-to-face, many seek a psychological truce through meditation. Yet, even while sitting in meditation, those unresolved real-world conflicts continue to race through the mind. The moment the eyes open, those very problems confront them once again.

Therefore, what is required to emerge from confusion is not flight, but the attainment of clarity.

Yoga, Herbs, and Spirituality: The Three Faces of a New Market

Once, there was only traditional spirituality. Later, yoga was tethered to it (as evidenced by today's International Yoga Day). Now, new vocabularies like organic food, herbal medicine, detoxification, wellness, and holistic living have been seamlessly integrated.

While each might possess certain minor functional utilities, they fail to answer the central questions of human existence. In place of addressing the meaning of life, social justice, economic security, human relationships, and the true value of labor, this mechanism merely supplies newer commodities for consumption.

What is the Real Need?

What a human being truly requires is:

1. Genuine social relationships,

2. Purposeful and productive labor,

3. Intellectual dialogues,

4. Philosophical and ideological clarity,

5. Social responsibility.

It is to artificially fill the vacuum left by the absence of these vitals that spirituality, yoga, meditation, and the herbal trade thrive as a corporate market.

Conclusion

A permanent resolution to the existential struggles of a working human being does not reside within meditation chambers, yoga centers, or spiritual camps. True clarity is forged only in comprehending objective problems, analyzing the structure of society, and acting collectively alongside fellow human beings.

As the Greek homeopath George Vithoulkas profoundly stated:

"Confusion is disease; clarity is health."

Hence, transcending spiritual surrender and the intoxication of meditation, true human liberation and mental well-being lie strictly along the path of comprehending the concrete material causes of life.

Ooran

Humans Spellbound by Colorful Screens!

While reading this article, take a moment to reflect on the reality of the world around us.

Right before our eyes, millions of people—including farmers, construction workers, and unorganized laborers—toil day in and day out just to sustain their livelihoods. For most of them, their labor culminates merely in a struggle to secure their next meal and fulfill the basic necessities of their families.

Dance Jodi Dance

On the other hand, even government employees and factory workers manage to navigate their lives post-retirement through pensions or savings.

However, the commercial world of cinema and television—which has already amassed lakhs and crores—demands that its revenue continue to multiply incessantly. For this very purpose, it sells countless shows and spectacles to the masses at exorbitant prices under the guise of "entertainment."

A Ladder for the Humble or a Cash Register for the Tycoons?

Dance and music competitions like 'Dance Jodi Dance', 'Saregamapa', and 'Super Singer', along with various reality shows, mega serials, and movies, are portrayed here as artistic platforms that nurture people's talents.

Those behind these shows proudly claim, "We bring out the talents of ordinary people and transform their lives."

But what is the reality?

Among the thousands of youth participating in these shows, only a very few secure lasting opportunities. The vast majority return to their old lives once the show ends. Some end up confined to local stages, temple festivals, or minor events to showcase their skills.

Meanwhile, the television channels and production houses hosting these shows earn crores in revenue through advertisements and viewership ratings. The dreams of the poor are turned into market commodities, but the massive profits reaped from them accumulate in the hands of a select few.

Political Plunder... and Cinematic Exploitation

Many opportunistic politicians, who claim to have entered politics solely for the people, exploit public tax money and government resources to amass personal wealth.

Similarly, the entertainment business—operating under the pretext of "nurturing people's talent," "entertaining the public," and "providing opportunities to the humble"—monetizes the time, attention, and emotions of the working class.

A politician turns people's votes into capital. Likewise, the entertainment industry turns people's dreams and emotions into capital. The form may vary, but there is no fundamental difference in the underlying process of converting people's trust and labor into profit.

New Stages for Old Faces

Look at those who sit in the judges' chairs delivering verdicts on these shows.

It is mostly actors, actresses, singers, and choreographers who have lost their market value in the film industry who are repackaged and re-marketed in this new format. They regain public attention under the new label of a "Judge."

On one hand, they claim to search for new talent, while on the other, market commerce continues using the very same old celebrities.

The Brain-Numbing Reels Culture

This world of entertainment has not stopped with television. Today, Instagram Reels, YouTube Shorts, and short video clips have become an integral part of our daily lives.

Some create this content continuously to earn a living, while others do it to sustain a luxurious lifestyle. While this is undeniably their profession, we must question how constructive it is from a social perspective.

Does people's intellect grow through this?

All the aforementioned shows are merely businesses they run to earn money. When you forget your own work and gape in awe at his business, it simply means you are falling.

• Does it contribute to any fundamental change that elevates the living standards of the working class? 

Barring a few exceptions, the vast majority of content is created solely to numb human critical thinking.

A New Form of Addiction

Just as an alcoholic cannot spend a day without liquor, modern humans have been pushed to a state where they cannot spend even a few hours without a mobile screen or a television.

Screens have hijacked every empty space, every moment of leisure, and every solitary interval. We are losing much more than just money. Our time, attention, thinking capacity, and social consciousness are being gradually eroded.

What Are We Going to Do?

Thinking from a Marxist class-perspective, the entertainment business is one of the most powerful tools used by this property-owning society to mask its exploitation.

This does not mean we should reject art, music, and cinema entirely. Rather, we must approach them with a critical eye: which of these nurtures human intellect, and which merely creates a toxic culture of consumerism?

True art makes humans think. Commercial entertainment mostly makes humans forget.

If we fail to realize this distinction and remain submerged in this world of colorful screens that numbs our intellect, nothing can stop exploiters and opportunists from ruling over us.

• Let us shatter the illusions spun by the screens! 

• Let us understand the world with scientific clarity and social justice! 

• Let us think with a core focus on the lives of the working class and real social issues!

Ooran @ Pon. Sekar