“இறப்பில் இரண்டு வகை உண்டு! மக்களின் விடுதலைக்கு போராடி வாழ்வது மலையை விட கனமான சாவு! மக்களின் விடுதலைக்கு எதிராக வாழ்ந்து சாவது இறகை விட லேசான சாவு” என்கிறார் தோழர் மாசேதுங்.
மக்கள் யுத்த குழுவின் முன்னணி செயல்வீரரும், ஜன நாட்டிய மண்டலி அமைப்பின் முன்னாள் செயலாளரும், புரட்சிகர பாடகருமாகிய தோழர் கத்தர் இயற்கை எய்தினார்.
2013வரை புரட்சிகர அமைப்புகளில் பணியாற்றிய கத்தர் தனது இறுதி காலத்தில் தேர்தல் அரசியலில் இறங்கினார். அது மட்டுமின்றி வாழ்நாள் முழுவதும் எதிர்த்துப் போராடிய பார்ப்பன சனாதன மரபுகளை சில காலம் கடைப்பிடித்தார். ஆகிய விமர்சனங்கள் அவர் மீது உண்டு.
ஒரு கம்யூனிஸ்ட் தன் வாழ்நாள் முழுவதும் சமரசம் இல்லாமல் வாழ்ந்து இறக்கும்போது அவருக்கு சிவப்பு அஞ்சலியை செலுத்துவதும் செவ்வணக்கத்துடன் அவரை இறுதி வழி அனுப்புவதும் நடைமுறையாக உள்ளது என்பது மிகச் சரியானது.
அதே நேரம், ஒருவர் இறந்த பிறகு அவரது சரி, தவறுகள் இரண்டையும் விருப்பு, வெறுப்பு இன்றி ஆய்வு செய்து ஏற்றுக்கொள்ளத் தக்கவைகளை நினைவு கூறுவதும், புறம் தள்ளக்கூடியவைகளை படிப்பினையாக கற்பதும் தான் புரட்சிகர இயங்கியல் கண்ணோட்டம். இத்தகைய பார்வையே சரியானது.
அந்த கண்ணோட்டத்தில்தான் ஆந்திராவில் உள்ள விரசம் அமைப்பு துவங்கி ஆயுதப் போராட்ட அரசியலை உயர்த்திப் பிடிக்கும் மாவோயிஸ்டுகள் வரை கத்தர் இறப்புக்கு அஞ்சலி செலுத்தியுள்ளனர்.
இந்த பார்வை இல்லாமல் தூய்மைவாத கண்ணோட்டத்தில் வைக்கப்படும் எந்த விமர்சனங்களும் பொருட்படுத்தத்தக்கதல்ல. அதைதான் சில புரட்சிகர வாய்வீச்சாளர்கள் செய்து வருகின்றனர். அவற்றை புறந்தள்ளுவோம்.
‘விரசம்’ அமைப்பினரின் இரங்கல் செய்தியை இத்துடன் இணைக்கிறோம்.
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Revolutionary Balladeer GADDAR
The death of Gaddar, a symbol of revolutionary cultural consciousness of the Telugu people, is a shocking tragedy. He is the one who fundamentally revolutionized the trend created by Praja Natyamandali in Telangana peasant armed struggle and turned it into a cultural manifestation of Telangana Dalit and backward castes and inspired two to three generations of people into struggles. Born as Gummadi Vitthal, who started as an art lover, transformed into an orator who could lead the Jananatya Mandali formed in 1972. He left an indelible mark in the field of art as a cultural force of anti-feudal peasant armed struggles that raged throughout Telangana during that period. He touched all the spheres of life where the class struggle had reached and from there he brought out the songs and art forms of the oppressed castes and communities. He shaped the revolutionary lyrical tradition and inspired hundreds of songwriters, performers and singers like him. He gave a unique style of acting and singing to the revolutionary cultural activists on Telugu soil. His singing, which goes well with the sound of dalit drums, has awakened and enthralled the Telugu people. His singing and acting gave goose bumps to the people of the oppressed castes in the villages, the youth, the peasants, the students and the middle class. Gaddar was behind the remarkable achievements of ‘Jananatya Mandal’ in the political and cultural experiment of taking language, expression, poetry and art forms from the people and conveying the revolutionary message back to the people. He remains a rare cultural warrior in Indian languages. He was an integral part of the propagation of revolutionary politics and the expansion of the revolutionary movement.
He played an excellent role as a poet and singer in the formation of the revolutionary movement during those three years from the origin of Jananatyamandali till the emergency. In 1973, his first book of songs ‘VB Gaddar Patalu’ was released. He wrote in his songs every step in the progress of the mass line in the revolutionary movement since the lifting of the Emergency. He uttered it in his voice. He performed in the presence of thousands and millions of people. In 1985, Jananatyamandali performances were stopped due to repression which was popularly stated as ‘Ata Mata Pata bandh’ (ban on speech, song and dance) in the then Andhra Pradesh. Gaddar had to go into exile under such severe restrictions. But at that time his song echoed all over the country. Gaddar meetings were held in many states. His songs have been translated into many languages. Revolutionary cultural movement arose in different states under the influence of Gaddar and Jananatyamandali. Many revolutionary cultural organizations were formed. Together with Revolutionary Writers’ Association and Jananatyamandali, all these organizations came together on one platform as ‘All India Cultural Front’ in October 1983. Gaddar had direct participation in this whole effort. He contributed in taking the revolutionary cultural trend into Indian languages and literature.
After Gaddar came out of underground in February 1990, several public events were held in a row in the politically favorable atmosphere. Gaddar sang and performed in front of millions of people. In June 1992, the government banned the then CPI ML People’s War Party and six mass organizations. In the case of Jananatyamandali, even though there was no ban on paper, the organization could not function openly and had to become underground. Gaddar remained in public life and continued his cultural work.
During that period, he worked in the struggle for the release of political prisoners, in the movement against fake encounters, in the movement to claim the dead bodies of Martyrs by their family and friends, and in the SC sub classification solidarity movement. He wrote songs for those struggles. An assassination attempt was made on April 6, 1997, to suppress the movement claiming the dead bodies of Encounter victims. That was a narrow escape.
A bullet remained in his spine till the end. However, he continued to perform and sing. In 2001, he served as the General Secretary of ‘All India League for Revolutionary Culture’ for four years.
In 2001, he served as a member of the People’s War delegation in the peace talks between the Revolutionary Party and the government, due to the efforts of the Peace initiative committee. Despite the failure of those negotiations, he worked hard for the promotion of revolutionary politics and public issues. Back in 2004, he served as a member of the CPI-Maoist Party’s delegation to the peace talks between the two revolutionary parties and the state government. After the failure of these negotiations, many illegal cases were registered against him.
Along with revolutionary politics, he worked in social and cultural movement against Karanchedu and Chunduru massacres on dalits. He wrote songs for Dalit liberation. In continuation of this, he worked as an artist and activist for the propogation of Telangana movement. As the chairman of Telangana Praja Front, he took the slogan of democratic Telangana to the people.
He made a great impact as a cultural representative of Naxalbari politics, whether he wrote a song or agitated on any public issue. But he could not continue on that path till the end. He himself declared that there has been a change in his political attitude since 2013. A man who had promoted militant class politics unreservedly in broad public life had gone down to the path of parliamentary politics. He strongly campaigned that what is needed now is a vote revolution. He took a different approach to revolutionary materialistic outlook. He approached Congress party.
இதையும் படியுங்கள்: அஞ்சலி குறிப்பு மக்கள் கலைஞர் கத்தரின் வாழ்க்கையும் பாடங்களும்!
From 1972 to 2014, his contribution as a poet, artist and activist for the revolutionary movement, Dalit Bahujan self-respect struggles, and the Telangana struggle for separate statehood is immeasurable. It is an inseparable part of the Indian revolution and public culture. Although he himself declared that he distanced himself from revolutionary politics, the songs he wrote and sang in those days will continue to contribute to the revolutionary movement forever. The tremendous power of those songs lives on in popular alternative politics. No matter what political side Gaddar reached as a person, no matter how many different opinions there are, the name Gaddar reminds armed revolution to the future generations. His songs will continue to preach rebellion until the revolution succeeds. They remain as irrevocable art expressions of class struggle. Virasam respectfully remembers his efforts for the revolutionary movement and the liberation of the oppressed beings. Virasam pays humble tribute to him and heartfelt condolences to his family members.
• Arasavilli Krishna, President
• Rivera, Secretary
REVOLUTIONARY WRITERS ASSOCIATION
(VIRASAM)
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