Latest news with #DasKapital
Time of India
5 hours ago
- Entertainment
- Time of India
Jayant Kripalani and Srijit Mukherji star in Kaushik Sen's theatrical reimagination
Karl Marx landed in Kolkata—not in body, but in a fiery spirit that firmly rejects being called a Marxist—in Marx in Soho , a sharp, thought-provoking adaptation of Howard Zinn's play. Reimagined by Kaushik Sen to reflect the city's evolving political landscape, the production is more than a revival; it's a reawakening of discourse, identity, and dissent. Sen expands the original monologue-based structure into an ensemble piece, introducing new characters and interwoven sociopolitical narratives. The dialogues are punchy, and the cast—energetic, acrobatic, and committed—drives the momentum. At the core is Marx's life with Jenny in Soho, filtered through fractured memories as he contends with the collapse of communism and the rise of capitalism—especially Kolkata's own shifting ideologies. Jayant Kripalani as Karl Marx Veteran thespian Jayant Kripalani plays Marx with weathered elegance and infectious vitality. He holds the audience with warmth, wit, and unflinching presence. Opposite him, filmmaker-actor Srijit Mukherji steps into the role of Lucifer with a goat-mask, a relaxed posture, and a devilish charisma. Post-interval, his presence upends the mood, provoking Marx—and the audience—into deeper introspection. Their crackling interplay mirrors Kolkata's contradictions: its radical history versus its neoliberal now. Performed for just two shows at GD Birla Sabhaghar, the production is dedicated to the memory of Dr. Shyamal Sen—Kaushik Sen's father—a towering figure in both theatre and critical thought. Sen's version of Lucifer, inspired by Goethe's Faust and Marx's Das Kapital , becomes a symbol of ideological tension. To him, this isn't just theatre—it's a provocation. A plea for collective hope. A moment where even Lucifer hesitates.
Business Recorder
22-05-2025
- Science
- Business Recorder
BOOK REVIEW: Breathing new life into Taqi's seminal work
The English translation of The Future of Civilization, originally penned in 1980 by distinguished scholar Syed Mohammad Taqi, is a remarkable literary achievement— masterfully rendered by his granddaughter, Sumera Naqvi. Over the course of three dedicated years, Sumera Naqvi has breathed new life into this profound work, making it accessible to a global audience while preserving the original script's intellectual rigor and poetic depth. Syed Mohammad Taqi himself was a prolific translator, having brought numerous seminal works of philosophy, economics, and science into Urdu. In addition to Das Kapital by Karl Marx, John Dewey's Democracy and Education, Alfred North Whitehead's The Aims of Education, and Sir James Jeans' The Mysterious Universe, he translated several other important works to enrich Urdu literature and academic discourse. His commitment to bridging cultural and linguistic divides is now beautifully reciprocated through Sumera Naqvi's meticulous translation of his own magnum opus. What sets this translation apart is its seamless flow and natural cadence—so much so that readers unfamiliar with the book's history would scarcely realize it is a translation. Sumera Naqvi's command over English, combined with her deep understanding of her grandfather's vision and philosophy, ensures that the text resonates as though originally composed in English. The clarity of expression, the elegance of prose, and the faithful conveyance of complex ideas all testify to her exceptional skill. I am sure that cultural differences played a significant role in shaping the translation process for Sumera Naqvi, presenting both challenges and opportunities as she worked to translate The Future of Civilization from Urdu into English. The original text is deeply embedded in South Asian cultural, religious, and historical contexts, which may be unfamiliar to many English-speaking readers. Sumera Naqvi had to carefully interpret and convey these references in a way that preserved their meaning without alienating readers unfamiliar with the cultural background. This often required adding subtle explanations or choosing equivalent concepts that resonate across cultures. Urdu, with its rich poetic tradition, contains idioms, metaphors, and expressions that do not have direct equivalents in English. She needed to find creative ways to translate these phrases so that the emotional and aesthetic impact remained intact, while ensuring clarity and natural flow in English. The book discusses Islamic civilization, philosophy, and religious symbolism extensively. Translating these ideas demanded sensitivity to avoid misinterpretation or oversimplification, especially since certain concepts carry layered meanings within the original cultural and religious framework. She had to balance fidelity to the source with accessibility for a diverse, potentially secular readership. The tone and rhetorical style of Urdu academic and philosophical writing can differ significantly from English conventions. Sumera Naqvi had to adapt the prose to meet the expectations of English-speaking readers while retaining the author's authoritative and reflective voice, ensuring the text felt both authentic and approachable. One of the key themes of the book is the universality of civilizational dialogue and shared human values. Her translation had to maintain the cultural specificity of the original work while highlighting its universal messages—striking a delicate balance between honouring the unique cultural identity of the source and making the ideas globally relevant. The translation not only preserves the intellectual essence of the original but also captures its emotional and cultural nuances. This delicate balance allows readers to fully engage with Syed Mohammad Taqi's timeless reflections on civilization, culture, and dialogue without the barriers often posed by translated texts. This translation is a testament to both the enduring relevance of Syed Mohammad Taqi's work and the remarkable talent of Sumera Naqvi as a translator. It stands as a bridge between generations, languages, and cultures—inviting a wider audience to partake in a vital conversation about the future of humanity. Copyright Business Recorder, 2025
Hans India
05-05-2025
- Politics
- Hans India
53 Grievances Received at Prajavani; Collector Santosh Calls for Swift Action
Gadwal: The 207th birth anniversary of Karl Marx, the world-renowned economist, philosopher, political theorist, and revolutionary thinker, was celebrated with great reverence at the CPM District Office in Gadwal on Monday. The event was organized under the aegis of the Communist Party of India (Marxist). Speaking on the occasion, CPM State Leader Kotam Raju and District Secretary A. Venkataswamy hailed Karl Marx as a towering intellectual who had a profound influence on the world in the past millennium. They described him as a global humanist whose philosophy remains relevant even today. 'Marx was the great visionary who showed humanity the path to liberation. He was the first to articulate the exploitative relationship between labor and capital and gave voice to the working class,' said Kotam Raju. He noted that Marx had foreseen the economic crises that the world is currently facing and proposed solutions long ago. The leaders emphasized that Marx's seminal work Das Kapital serves as a guiding light for oppressed communities across the world. They criticized today's rulers for favoring capitalists with concessions while pushing workers and the general public into modern-day slavery. Calling upon the youth to read and understand Marx's life and principles, the CPM leaders urged them to strive for the implementation of his philosophy. They also called on communist forces to unite and fight collectively in the path shown by Marx. The event was attended by several key party members, including CPM State Leader Kotam Raju, District Secretary Venkataswamy, District Committee Members V.V. Narasimha, Singaraju Maddileti.
Hans India
05-05-2025
- Politics
- Hans India
CPM Celebrates Karl Marx's 207th Birth Anniversary, Calls for United Struggles in His Path
Gadwal: The 207th birth anniversary of Karl Marx, the world-renowned economist, philosopher, political theorist, and revolutionary thinker, was celebrated with great reverence at the CPM District Office in Gadwal on Monday. The event was organized under the aegis of the Communist Party of India (Marxist). Speaking on the occasion, CPM State Leader Kotam Raju and District Secretary A. Venkataswamy hailed Karl Marx as a towering intellectual who had a profound influence on the world in the past millennium. They described him as a global humanist whose philosophy remains relevant even today. 'Marx was the great visionary who showed humanity the path to liberation. He was the first to articulate the exploitative relationship between labor and capital and gave voice to the working class,' said Kotam Raju. He noted that Marx had foreseen the economic crises that the world is currently facing and proposed solutions long ago. The leaders emphasized that Marx's seminal work Das Kapital serves as a guiding light for oppressed communities across the world. They criticized today's rulers for favoring capitalists with concessions while pushing workers and the general public into modern-day slavery. Calling upon the youth to read and understand Marx's life and principles, the CPM leaders urged them to strive for the implementation of his philosophy. They also called on communist forces to unite and fight collectively in the path shown by Marx. The event was attended by several key party members, including CPM State Leader Kotam Raju, District Secretary Venkataswamy, District Committee Members V.V. Narasimha, Singaraju Maddileti.
IOL News
01-05-2025
- Politics
- IOL News
How workers build nations
The 20th century offered brief respite through Fordist compromises and Keynesian mediation, but neoliberalism shattered this fragile equilibrium. Reagan and Thatcher's union busting, offshoring, and financialisation marked capital's counteroffensive - a ruthless reassertion of class power that persists today through platform capitalism's algorithmic domination and gig economy precarity. Yet Piketty's data reveals an ironic twist: our inequality now mirrors the very Gilded Age conditions that sparked labour's original revolt. For centuries, the clash between capital and labour has shaped the modern world - a brutal dialectic between those who own the means of production and those whose sweat animates them. The Industrial Revolution birthed a new era of exploitation: factory owners, wielding steam-powered machinery like a weapon, extended workdays to 16 hours, while paying starvation wages. Karl Marx's Das Kapital (1867) laid bare this systemic extraction - workers produced surplus value, while capitalists reaped rents through what David Harvey calls "accumulation by dispossession". When the smoke cleared, seven officers and four workers lay dead, but the true horror came after. In a trial dripping with vengeance, eight anarchists were sentenced to death for their words, not deeds, their executions a warning to the working class. Yet from their gallows rose a global cry: May 1 would forever be a day of rebellion, baptised in the blood of Haymarket. The bomb's echo never faded. The fight had just begun. For three days, the city teetered on the edge of revolt until May 3, when police gunned down strikers at McCormick Reaper Works, staining the cobblestones red. The next night, as rain drizzled over Haymarket Square, a bomb tore through the ranks of advancing police, igniting a massacre of wild gunfire and screaming men. ON MAY 1, 1886, Chicago's streets pulsed with the fury of 40 000 workers demanding dignity: 'Eight hours for work, eight for rest, eight for what we will!' Cde Jay Naidoo recounts in "Fighting for Justice " how Cosatu's birth in 1985 became "a hammer against the system," turning factory floors into trenches of resistance. Workers didn't just strike for wages; they withheld labour for a nation, their toyi-toyi marches syncing with township uprisings. Back here at home the apartheid regime's walls did not crumble from speeches alone - they were shaken to their foundations by the calloused hands of workers. This eternal struggle adapts with each technological revolution - from steam power to artificial intelligence - but its core contradiction remains: workers still create all wealth yet control none of it. From warehouses to cafes, new generations are rediscovering that simple truth that animated the Haymarket martyrs - collective power is labour's only answer to organised capital. The battle continues, not just for better wages, but for the fundamental right to govern our economic lives. The 1980s general strikes weren't protests - they were collective withdrawals of consent against a pariah state, paralysing ports, mines, and power grids. Naidoo describes how the regime's economy "choked on its own greed" as workers made business ungovernable. When negotiations finally came, it was because the capital's masters, fearing total collapse, pushed President De Klerk to the table. The working class didn't just support the struggle; they forced its victory, writing freedom not in ink, but in work stoppages, stay-aways, and the unbreakable solidarity of those who built South Africa with their labour, yet were denied its fruits. When the first indentured labourers stepped onto Natal's shores 165 years ago, they carried more than just their meagre belongings - they carried 'Nishkama Karma,' the sacred principle of selfless service enshrined in the Bhagavad Gita. Through colonial brutality and apartheid's whip, they fought not only for their own dignity but also lifted entire communities through unstoppable volunteerism. While their hands-built railways and harvested sugar cane, their spirits-built schools, clinics, and temples - resistance through compassion. This year, we honour three luminous souls who embodied this ideal: Swami Nischalananda, founder of the Ramakrishna Mission in SA, which became a beacon of spiritual resilience; Pujya Swami Sahajananda, founder of the Divine Life Society of SA, who fed both bodies and souls; and Sri Sathya Sai Baba, whose organisations turned service into worship. They forged a new kind of worker, one who fought oppression not just with strikes, but with love in action. Their legacy? A nation reminded that true freedom grows when we serve without expecting reward - the highest form of revolution. Returning from India as a monk, Swami Nischalananda carried Swami Vivekananda's revolutionary spirit - igniting the Ramakrishna Centre with the mantra "For one's own salvation and the welfare of the world". Beyond philosophy, he built action as worship - launching free healthcare clinics, nutrition programs, and skills training across the province. This work continues sustainably today through the Glen Anil Ashram, Phoenix Ashram, and nationwide sub-centers. No racial barriers, only selfless service (seva) as a sacred duty. Today, hundreds of volunteers continue his legacy, proving spirituality isn't an escape from struggle but fuel for liberation. The mission stands not just as a charity but as a beacon of collective upliftment, where every meal served, and every skill taught echoes Vivekananda's fire. Returning from Rishikesh, Pujya Swami Sahajananda transformed his guru's (Swami Sivananda) humble instruction, "Learn to type and make tea," - into a revolution. Establishing South Africa's most productive spiritual printing press, he flooded the apartheid landscape with Swami Sivananda's liberating wisdom. But his true mastery lay in turning the teachings into tangible justice - building schools, crèches, skills development centers, and clinics across rural KZN for those crushed under apartheid's boot. With working-class volunteers as his hands, he forged social cohesion through service, proving spirituality without action is empty. His legacy? Not just infrastructure, but a blueprint for collective upliftment, where divine love became textbooks, medicine, and hope for the oppressed. Though born in India and never setting foot on South African soil, Sri Sathya Sai Baba's revolutionary message, "Manava Seva is Madhava Seva" (Service to humanity is worship of God), ignited a volunteer firestorm across the nation. Today, Satya Sai centers stand as beacons of practical divinity, where devotees transform spiritual ideals into action: - Nutrition projects feeding the hungry - Medical camps healing the sick - Clothing drives warming the vulnerable - Blood donation campaigns celebrated as "liquid love" Swami's teachings proved that borders cannot contain compassion and that true devotion wears the apron of service. In apartheid's shadow, Sai volunteers built a silent army of love, proving God lives not in temples alone, but also in selfless hands at work. On this Workers' Day, we honour the eternal struggle against exploitation, but today, we also claim a higher truth: labour is also love in action. The centenary birth anniversary of Swami Nischalananda, Pujya Swami Sahajananda, and Sri Sathya Sai Baba reminds us that the holiest work wears no price tag. These giants taught us that true power lies not in demanding rewards, but in giving without measure, feeding the hungry, healing the sick, and educating the oppressed because it is sacred, not because it is profitable. Imagine a South Africa where every trade union hall, every factory floor, every corporate office echoes with this spirit, where we fight exploitation not just with strikes but with a tidal wave of collective care. The clinics built by devotees, the schools raised by volunteers, the blood donated by strangers - these are the blueprints for a new economy of the heart. Let this be our pledge: we will labour not only for wages but for liberation; not only for ourselves but for all. The three luminous souls we celebrate this year proved that when we serve selflessly, we don't just change policies - we change the moral fabric of society. Now, let us take up their mantle. Let us be workers and healers of the world. The revolution is not coming - it is here, in our hands, in our hearts, in our willingness to build even when no one is watching. May we have an introspective and contemplative Workers Day.
