> I beg to differ from the view that Tarasasankam was an explosive feminist
> masterpiece. (I can't think of a reason why it has anything to do with
> feminism at all.)
> Feminism is not about free sex.
taara says,
' magaDu maganDanaga madi yekkuva yevvani yando, kanTi kim
pagu nataDevvaDO yataDu, vaani kaaka anyu gUDuTan tagadadi'
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
This can't be classified as free sex. As it is very much mentioned
'anyugUDuTan tagadadi', it is very much rational sounding. Though one
can't appreciate her attitude, it is unfair to perceive taara as a sex
maniac or as a free sex advocating person; as she liked only 'candra' not
every other person.
>Faminism demands that sexuality be discussed in a rational scientific manner.
As said above.
In general, any '-ism' develops many faces over a period, while some of
them remain noble for the very reason why the '-isms' are formed others may
be detrimental. Over a period of time, this plagues any' -ism' and the
history proves it. Just to mention we have mUdha, greedy bhaktaas and
sincere devotees like 'tyagaraaja', 'raamadaasa' etc. in our history. Also,
many novels and movies do show a 'particular caste/religious person or a
devotee' or a 'particular professional' (lawyer, police, doctor etc.) as a
villian. That doesn't mean that whole community or the professionals or the
faction of people are ridiculed or looked down. If one may feel so, it may
be due to over sensitivity. Many people, at least I am fully aware of what
feminism is and what it is intended for. That is the reason why a specific
adjective 'explosive' was added to this, to distinguish this faction of
feminism from the rational, decent and noble ones, therby leaving the scope
for other appropriate adjectives. I am sure nobody can deny that this
'explosive' kind of faction/fraction doesn't exist at all, however small it
may be.
> I can't think of a reason why it has anything to do with feminism at all.
Quite honestly and curiously, I am looking for a clarification for this. I
explain what I mean.
I myself never read the stories of Sri guDipaaTi venkaTa calam, but only
heard of them. There was a discussion on this net with sree vElUri V. rao
gaaru quoting a story also. I have no clear idea how calam's heroines were
perceived revolutionary? Can 'taara' in this situation be considered as a
senior to calam's heroines, in every aspect, not just in time alone? What
sort of role is there for calam's heroines towards the propagation of
'feminism'? Can they be considered pioneers? Were they considered so at
all?
I would appreciate as critical analysis as possible.
I make it clear that the questions are authentic and not with any intension
of ridiculement or confrontation.
With regards,
Prabhakar Vissavajjhala