Category Archives: BVK Inspired Orations: ಬಿವಿಕೆ ಪ್ರೇರಿತ ಉಪನ್ಯಾಸಗಳು

BV Kakkilaya Inspired Orations :: ಬಿವಿ ಕಕ್ಕಿಲ್ಲಾಯ ಪ್ರೇರಿತ ಉಪನ್ಯಾಸಗಳು

BV Kakkilaya Inspired Oration 2016 :: ಬಿವಿ ಕಕ್ಕಿಲ್ಲಾಯ ಪ್ರೇರಿತ ಉಪನ್ಯಾಸ 2016

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BV Kakkilaya Oration 2016: The Idea of India – The Vision and The Challenges

Prof. Adiya Mukherjee

I am from JNU, and do I look like a teacher of terrorists? We have had enough of these baseless accusations over the past 6 months.

India’s struggle for freedom was no less than any revolution, but sadly we don’t call it as Indian revolution.

adityaIt was a long drawn struggle of more than a century and was the biggest mass movement for freedom, anywhere, anytime in the history of mankind. Unlike the revolutions in Europe and Latin America, our revolution did not involve a handful of leaders taking to arms and overthrowing govts, but involved the mass of Indians, the poor, the workers, the peasants and all, participating in the freedom movement. The armed revolutions that happened elsewhere resulted in monolithic nations of one language, one religion, one ideology etc., that in turn led to internal strife and even civil wars in which millions died and such nations aspired for domination on others. Our freedom struggle included the masses, of every language, every region, every religion, and all of them together fought for liberation. The greatest poets of Kannada, Tamil, Telugu, Bengali and Assamese and all else were the greatest nationalists as well. The best of intellectuals were the greatest leaders of the masses, and it was the school teachers who encouraged their students to join the freedom struggle.

Three ideas defined our freedom struggle and defined our nation and every freedom fighter, Congress to the left, agreed on these:
1. Freedom from colonialism
2. Democracy, inclusiveness and secularism
3. Pro poor policies

Before the British, India was a multi religious, multi linguistic, multi cultural society. Islam came here during the life time of the Prophet, and Christianity came soon after the foundation of that religion, and both entered India through the neighbouring Kerala. And at that time, Hindu religion, as it is being defined today, did not exist. What existed was the different customs and traditions of our people, some would worship the neem, some the peepal, some the snake and some the cow, and some others the stones and some others the idols. All of them co-existed, and these symbols were not matters of quarrels. Argument or Tarka or honouring the diversity of opinions has been at the heart of our discourse for five thousand years of our existence. Therefore, the idea of India had to be inclusive of all these customs and traditions and diversities, and we have indeed proved to the world that we can fight for freedom as one nation and live as one nation.

The idea of democracy is also not borrowed from Europe, as some argue. Tilak, in late 19th century, wrote about adult franchise when the idea did not exist anywhere. We brought it into practice soon after in the form of provincial assemblies under the British and when the USA and UK were grappling with slavery and equality in the sixties, we had already established our democratic governance. And that was possible only with inclusiveness and secularism.

And our freedom struggle had poverty alleviation at its core. From Gokhale to Ranade to Gandhi to the leaders of the left, everyone who led the freedom struggle had poverty alleviation as the most important agenda for the nation. Even the capitalist class at the time could not subvert this idea.

The vision of our leaders was exemplary. Gandhiji stayed in Noakhali when the Hindus were massacred and the entire cabinet of Nehru’s interim govt camped in Bihar when there were revenge killings. During the early days of independence, Nehru spent more time in Punjab than in Delhi, trying to calm down the situation that arose after the partition. Today we have ministers abetting riots and lynching.

On this background, the murder of Gandhiji was an attempt to bring about a coup, to subvert the three ideas that made India – of freedom, democracy and poverty alleviation. But it failed. The only election ever to have been fought on the issue of secularism was the first election of free India – and the referendum of the people of India was strongly in favour of secularism, the communal parties together polled less than 6% and got less than 10 seats in the parliament.

Nehru’s govt had much bigger task at hand. Today, some so called commentators claim that the first 40 years of India were wasted. Far from it. When we became independent, we had no food, no machines, no technology, nothing, and had to grapple with the venom that was spread by the communal forces. Nehru’s govt managed all these. We imported food and medicines, and everything else essential. If everything from a needle had to be imported in 1947, by 60s, more than 45% was indigenous and by 70s, almost 90% was indigenously produced. The first five year plan established the best institutions of science and technology, the Sahitya Academy and the Lalit Kala Academy and all else and the second one laid the foundation for the best of industries. The economic policies of 1991 could not have come without the achievements of 1947 to 1990. And most importantly, we did all these as a free, democratic nation, a very unique achievement for any country in the world. British industrial revolution happened with men, money and materials brought in from the colonies; American development happened with slave labour. Japan developed by being semi sovereign to the American govt and the Korean development happened by semi authoritarianism and the Russian and Chinese happened by forced collectivism. But we developed our nation as a free democracy, by allowing trade unions, by allowing freedom of speech, by allowing free media. This did not happen anywhere in the world. And we have remained free and sovereign, we led the 100 nations against US hegemony as leader of the non aligned movement, we refused to sign the non proliferation treaty when even countries like Canada had to sign it and we have not succumbed to colonial powers as the African nations had to.

The challenges are many and very clear. If we have to save our nation and build it, we have to stand up to these challenges.

Communal fascist movement is already targeting intelligentsia; street power and state power are working together to lynch the opposition. Attempts are underway to pull people back from secular, free, rational sphere to obscurantism, communalism and narrow mindedness. We do not yet have a school of thought of our own, we are yet to decolonize ourselves fully. In the last 2 decades, we have been witnessing the obscenity of inequality, we are losing on the ideals of pro poor India; 40% don’t have enough to eat and 30% don’t go to school, more so among the Dalits. Therefore, the poor are now demanding food, and education. Abdication of responsibility by the intellectuals is a major challenge; they are doing the opposite of what happened during the independence struggle, when the best brains led from the front. Gandhiji gave a call to everyone to turn their faces to the poor, time has come to call upon the intellectuals to turn their faces towards the country.

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BV Kakkilaya Inspired Oration 2015 :: ಬಿವಿ ಕಕ್ಕಿಲ್ಲಾಯ ಪ್ರೇರಿತ ಉಪನ್ಯಾಸ 2015


BV Kakkilaya Inspired Oration 2015 was held on January 21, 2015 at Raveendra Kalabhavana, University College, Mangaluru. Prof. Romila Thapar, eminent historian, author and Prof. Emerita, JNU, Delhi, delivered the oration titled Indian Society and Secularism. It was presided over by Prof. Surendra Rao, former Professor of History, Mangalore Univeristy.

The video recording of the oration is available here:

Media Reports are here:


Some salient excerpts from the oration are given below:

Secularism and democracy cannot be separated, democracy cannot exist without secularism.

Secularism means keeping all religions away from the government, most importantly from the judiciary and the laws, as well as from public life. There cannot be mlechs or kafirs in a secular democracy. For a democracy it is essential to understand that the universe functions without any divine intervention and religion must not enter civic society. Laws are made by men and women without the need for any divine sanction.

Vedic religion has been evolving and the gods have also been changing – from Indra and Agni to Vishnu and Shiva to many other. The temples emerged by 5th century CE. Before that there were no places marked for worship. Sacrifices and yagas could be performed anywhere. As temples grew, wealth accumulated and they became landlords and businesses. Royal sponsored temples also became centres of power. Conflict between Brahmanism and Shravanism- the worshiping and the working castes existed from pre colonial times. Then came the Bhakti movements which took the gods to the people and worship was in the language of common people. Hinduism has no central dogma, no authority, no central book. Can religion be applied to all aspects of life when different forms of worship exist in different castes?

Hindutva is a 20th century invention- the first mention of which is in Anandmath, a novel by Bankim Chand Chatterjee. Today it is being used to create a new paradigm, so to control and can manipulate the religion and to use it for the benefit of a set of people or forces.

Islam did not arrive in India through the invading Kings. It first came into India, particularly the west coast and Sind, through trade and administrators- Bohras, Khojas and Moplahs are examples of these. They were appointed as ministers by the local kings and there are recorded instances of such ministers providing land to Brahmins for Temple Agraharas. Turks and other Muslims came in as invaders later and they did loot and destroy.

Looting of temples was for their wealth and that is why the richest temples were chosen. After the loot, it was claimed to be part of religious action so as to justify it. Temples were looted by Hindu Kings also. Kalhana’s Rajatarangini of 12th century CE mentions of King Harsha Deva of Kashmir, who appointed officials called as Deva Utpatana Nayakas who were responsible for looting money from the temples to be added to the treasury of the king.

Conversions into Hinduism came into practice only in the 20th century, until then one could only be born as a Hindu.

The identity of castes, or such discrimination, is prevalent in all the religions in India. In fact, it is the caste system that is dividing the people of India more than the religions. When conversions took place, only the subject of worship changed – the converts carried their castes into the new religion to which they were converted. Reconversion is not addressing this issue at all and the discrimination is bound to continue.

How can we encourage secularism – particularly in the society which experiences extremism of religions of Hindus, Muslims and Sikhs and that all religions have a male dominated attitude towards freedom of women?

No religious state can be democratic. Secular India means all citizens are governed by the constitution with equal rights and equal status under law. One is free to practice any religion, but that should be personal and private and no religion can be allowed to interfere in the basic fundamental rights of the citizen. There is a need for change in the civil laws; all religions must be kept away from civil laws; the laws of marriage and inheritance should be common for all communities. Secularizing the society is not a process of making it anti religion but making it a society where social and political identities are based on citizenship and not on community, religion, language or ethnicity. Secularism is not just keeping religions away, but also abolishing untouchability and discrimination of people in the name of caste. We have to uphold the rights of the judiciary to be independent.

Modern education must empower our minds to be secular. If the curriculum is filled with religious and obscurantist ideas, our next generation will find it hard to assimilate with the modern world and their future will be at stake.


BV Kakkilaya Inspired Orations 2014 :: ಬಿವಿ ಕಕ್ಕಿಲ್ಲಾಯ ಪ್ರೇರಿತ ಉಪನ್ಯಾಸಗಳು 2014



Prof. Amit Bhaduri: The Interface Between Development and Ecology: Conflict and Co-operation

Prof. Amit Bhaduri: Nationalism and Economic Development in the Era of Globalization

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BV Kakkilaya Inspired Orations 2013 :: ಬಿವಿ ಕಕ್ಕಿಲ್ಲಾಯ ಪ್ರೇರಿತ ಉಪನ್ಯಾಸಗಳು 2013

Sri P. Sainath, Rural Affairs Editor of The Hindu and recipient of the prestigious Ramon Magsaysay award, delivered the inaugural BV Kakkilaya Inspired Orations – 2013 on Sep 7, 2013 at Mangalore. Sri P Sainath is well known for his ground level research and reporting of the poverty and problems of rural India, especially the agrarian crisis and farmers’ suicides, following globalization. He has been hailed as “one of the world’s great experts on famine and hunger” by the likes of Nobel laureate Sri Amartya Sen.

Reporting Rural India: P. Sainath

Corporate Hijack of Indian Agriculture: P. Sainath

The first oration by Sri P Sainath, titled Reporting Rural India, was delivered at 11 am at the Old Senate Hall, Mangalagangotri, Mangalore University. The jam packed audience, that had participants from Dakshina Kannada, Udupi, Kasaragod and Calicut, heard him spell bound, and was indeed inspired by Sainath’s lecture. Rural India that is home to 850 million people never ceases to surprise, said Sainath. He advised reporters to make compelling reports out of grave problems of our people rather than run behind stories that are perceived to be compelling. In India, a country known story telling traditions such as Hari Kathas and Burra Kathas, one should make every effort to find and narrate the stories of rural India, he said. Narrating examples of borewell drilling across India that is dependent on a handful of contractors from a tiny village Tiruchengode in Tamilnadu,  Sainath explained how a reporter can unearth interesting facts from what appears to be a bland material. Using that narrative, Sainath dealt in detail on the water crisis across the country and pointed at the stark contradictions of luxury apartments with in-house swimming pools standing very net to parched villages where common people do not even have a drop of water to drink.  Sainath advised the reporters not to get disappointed if some of these difficult stories fail to find space in the media, and urged them to find ways of publishing what they believe in.

Prof. Jayaraj Amin of the Dept. of Political Scince welcomed and Prof. GP Shivaram of the Dept of Mass Media and Communications proposed the vote of thanks. Dr Surendra Rao presented the memento to Sri Sainath.

The second lecture, titled Corporate Hijack of Indian Agriculture was delivered by him at 4 pm at Ravindra Kalabhavana,University College, Hampanakkatta, Mangalore. Providing statistics, Sainath described how 6 multinational corporations are controlling the entire food and agriculture sector all across the globe, from forcing farmers what to sow, providing seeds, fertilizers, pesticides etc., at exhorbitant prices and then fixing the prices for the farm products, buying, marketing and processing the food products. Pointing out that today’s farmers have no control on what their own activities, Sainath blamed the switching over to cash crops from food crops, under the directions of the multinationals, to be the most important reason for the suicides of nearly 3 lakh people over the past 2 decades in India. Detailing the proposed Million Farmers’ Initiative, a PPP model envisaged under the Rashtriya Krishi Vikas Yojana, Sainath warned that Rs 7000 crores will be handed over to half a dozen big corporates of the country and millions of farmers will be made subservient to these companies. As a result, in the days ahead, we would have ITC farmers, Reliance farmers, Tata farmers, Birla farmers etc., who would be directed by Wharton trained MBAs; a farmer in south Tamil Nadu would be instructed by a Kolkata based MBA on how to grow Ragi, something the farmer has been growing for the past 2000 years. Calling for mass resistance to Corporate take-over of agriculture, Sainath saw great hope in many such mass uprisings all across the world – from Egypt to Europe to anti land grabbing agitations in Orissa and other parts of India.

Welcoming everyone, Dr Srinivas Kakkilaya explained that the purpose of BV Kakkilaya Inspired Orations was to stimulate thought and action on the pressing problems of more than 85% of our people at a time when public discourse is largely restricted to cash and comforts, cattle and communal hatred, issues that are irrelevant to the large sections who have no access to any of these and whose mouths cannot be fed with religious actions of any kind. GN Mohan introduced P Sainath and later, Bara Andre Ellarigoo Ishta, 3rd Edition of Kannada translation of Sainath’s book Everybody Loves a Good Drought was released by Sri K. Phaniraj. Sri Jeevandas Ammunje, a farmer himself, and Dr Siddanagouda Patil, Editor of Hosatu Monthly, presented a souvenir crafted by Sri Jagadish Ammunje that depicted a plough with a nib at its tip, symbolising the very work of Sri P Sainath of ploughing up truths from India’s farms and reporting it to the world.

BV Kakkilaya Inspired Orations have been initiated this year  to promote alternative thought and approach to the problems of the suffering masses of our country, as a tribute to his life and work of Sri BV Kakkilaya, (1919-2012) a freedom fighter, leader of Karnataka unification movement, member of the first Rajya Sabha and Karnataka State Assembly, award winning writer and thinker. The inaugural BV Kakkilaya Inspired Orations 2013 were organized by Hosatu Monthly, Bangalore, MS Krishnan Trust, Bangalore, and Samadarshi Vedike, Mangalore, in association with Abhinava, Bangalore.

‘ದಿ ಹಿಂದು’ ಪತ್ರಿಕೆಯ ಗ್ರಾಮೀಣ ವಿಷಯಗಳ ಸಂಪಾದಕರೂ, ಪ್ರತಿಷ್ಠಿತ ಮ್ಯಾಗ್ಸೇಸೆ ಪ್ರಶಸ್ತಿ ವಿಜೇತರೂ ಆದ ಶ್ರೀ ಪಿ.ಸಾಯಿನಾಥ್ ಅವರು ಶನಿವಾರ, ಸೆಪ್ಟೆಂಬರ್ 7, 2013ರಂದು ಮಂಗಳೂರಿನಲ್ಲಿ ಮೊತ್ತ ಮೊದಲ ಬಿವಿ ಕಕ್ಕಿಲ್ಲಾಯ ಪ್ರೇರಿತ ಉಪನ್ಯಾಸಗಳನ್ನು ನೀಡಿದರು. ಪಿ ಸಾಯಿನಾಥ್ ಅವರು ದೇಶದ ಗ್ರಾಮೀಣ ಭಾಗಗಳಲ್ಲಿ ಬಡತನ ಮತ್ತಿತರ ಸಮಸ್ಯೆಗಳ ಬಗ್ಗೆ, ಅದರಲ್ಲೂ ಮುಖ್ಯವಾಗಿ ರೈತರ ಆತ್ಮಹತ್ಯೆ, ಕೃಷಿ ಕ್ಷೇತ್ರದ ಸಂಕಷ್ಟಗಳು ಹಾಗೂ ಜಾಗತೀಕರಣದಿಂದ ಅವುಗಳ ಮೇಲಾಗಿರುವ ಪರಿಣಾಮಗಳ ಬಗ್ಗೆ, ತಳಮಟ್ಟದ ಅಧ್ಯಯನಗಳನ್ನು ನಡೆಸಿ ಬಹಳ ವಿಸ್ತೃತವಾಗಿ ವರದಿ ಮಾಡಿರುವ ಹೆಗ್ಗಳಿಕೆಯುಳ್ಳವರಾಗಿದ್ದು, ನೊಬೆಲ್ ಪ್ರಶಸ್ತಿ ವಿಜೇತರಾದ ಶ್ರೀ ಅಮರ್ತ್ಯ ಸೆನ್ ಅಂಥವರಿಂದ “ಹಸಿವು ಹಾಗೂ ಬರಗಾಲಗಳ ಬಗ್ಗೆ ಜಾಗತಿಕ ಮಟ್ಟದ ತಜ್ಞರಲ್ಲೊಬ್ಬರು” ಎಂಬ ಪ್ರಶಂಸೆಗೆ ಪಾತ್ರರಾದವರಾಗಿದ್ದಾರೆ.

ಗ್ರಾಮೀಣ ಭಾರತದ ವರದಿಗಾರಿಕೆ ಕುರಿತಾದ ಶ್ರೀ ಸಾಯಿನಾಥ್ ಅವರ ಮೊದಲ ಉಪನ್ಯಾಸವು ಪೂರ್ವಾಹ್ನ 11 ಗಂಟೆಗೆ ಮಂಗಳೂರು ವಿವಿಯ ಮಂಗಳಗಂಗೋತ್ರಿಯ ಹಳೆಯ ಸೆನೆಟ್ ಸಭಾಂಗಣದಲ್ಲಿ ನಡೆಯಿತು. ದಕ್ಷಿಣ ಕನ್ನಡ, ಉಡುಪಿ, ಕಾಸರಗೋಡು ಹಾಗೂ ಕಲ್ಲಿಕೋಟೆಗಳಿಂದ ಆಗಮಿಸಿದ್ದ ಆಸಕ್ತರಿಂದ ಕಿಕ್ಕಿರಿದು ತುಂಬಿದ್ದ ಸಭಾಂಗಣದಲ್ಲಿ ಸಾಯಿನಾಥ್ ಅವರ ನಿರರ್ಗಳವಾದ ಉಪನ್ಯಾಸವು ಎಲ್ಲರನ್ನೂ ಮಂತ್ರಮುಗ್ಧಗೊಳಿಸಿತು ಮಾತ್ರವಲ್ಲ, ಹೊಸ ಆಶಯಗಳ ಕಿಡಿಯನ್ನೂ ಹೊತ್ತಿಸಿತು.  ನಮ್ಮ ದೇಶದ 85 ಕೋಟಿ ಜನ ವಾಸವಾಗಿರುವ ಹಳ್ಳಿಗಳಲ್ಲಿ ಅಚ್ಚರಿಯ ವರದಿಗಳು ಯಾವತ್ತೂ ಕಾಯುತ್ತಿರುತ್ತವೆ ಎಂದ ಸಾಯಿನಾಥ್, ಆಕರ್ಷಕವೆನಿಸಬಹುದೆಂದು ಭಾವಿಸುವ ವರದಿಗಳ ಹಿಂದೆ ಓಡಾಡುವುದಕ್ಕಿಂತ ದೇಶದ ಜನತೆಯನ್ನು ಕಾಡುತ್ತಿರುವ ಸಮಸ್ಯೆಗಳ ಬಗ್ಗೆ ಆಕರ್ಷಕವಾದ ವರದಿಗಳನ್ನು ತಯಾರಿಸುವತ್ತ ಪತ್ರಕರ್ತರು ಗಮನ ಹರಿಸಬೇಕಾಗಿದೆ ಎಂದು ಸಲಹೆಯಿತ್ತರು. ಹರಿಕಥೆ, ಬುರಾಕಥೆ ಮುಂತಾದ ಕಥೆ ಹೇಳುವ ಸಂಪ್ರದಾಯಗಳಿರುವ ಭಾರತದ ವರದಿಗಾರರು ಗ್ರಾಮೀಣ ಪ್ರದೇಶದ ಕಥೆಗಳನ್ನು ಅಗೆದು ವರದಿ ಮಾಡುವ ಜಾಣ್ಮೆಯನ್ನು ಬೆಳೆಸಿಕೊಳ್ಳಬೇಕು ಎಂದು ಸಾಯಿನಾಥ್ ಕಿವಿಮಾತು ಹೇಳಿದರು. ದೇಶದೆಲ್ಲೆಡೆ ಕೊಳವೆಬಾವಿಗಳನ್ನುಉ ಕೊರೆಯುವ ಗುತ್ತಿಗೆದಾರರು ತಮಿಳುನಾಡಿನ ಪುಟ್ಟ ಊರಾದ ತಿರುಚೆಂಗೋಡಿನಿಂದಲೇ ಹೊರಡುತ್ತರೆನ್ನುವ ಕೌತುಕವನ್ನು ತಾನು ಕಂಡುಕೊಂಡ ಪರಿಯನ್ನು ವಿವರಿಸಿದ ಸಾಯಿನಾಥ್, ಸಪ್ಪೆಯೆನಿಸುವ ವಿಚಾರಗಳಲ್ಲೂ ಬಹಳಷ್ಟು ರೋಚಕ ಸಂಗತಿಗಳು ಅಡಗಿರುವುದನ್ನು ಪತ್ತೆ ಹಚ್ಚಬಹುದೆಂದು ವಿವರಿಸಿದರು. ಕೊಳವೆಬಾವಿಗಳ ಈ ದೃಷ್ಟಾಂತವನ್ನು ಉದ್ಧರಿಸಿ ದೇಶದಲ್ಲಿ ಬಿಗಡಾಯಿಸುತ್ತಿರುವ ಜಲಸಮಸ್ಯೆಯ ಬಗ್ಗೆ ಬೆಳಕು ಚೆಲ್ಲಿದ್ದಲ್ಲದೆ, ಮಹಾರಾಷ್ಟ್ರದ ಮಹಾನಗರಗಳಲ್ಲಿ ಖಾಸಗಿ ಈಜುಕೊಳಗಳುಳ್ಳ ಐಷಾರಾಮಿ ವಸತಿ ಸಂಕೀರ್ಣಗಳು ತಲೆಯೆತ್ತುತ್ತಿದ್ದರೆ ಅವುಗಳ ಇನ್ನೊಂದು ಮಗ್ಗುಲಲ್ಲಿ ಕುಡೀಯುವುದಕ್ಕೂ ಹನಿನೀರಿಲ್ಲದೆ ಜನರು ಪರದಾಡುತಿರುವ ದಾರುಣ ಸ್ಥಿತಿಯನ್ನು ಸಾಯಿನಾಥ್ ಕಟ್ಟಿಕೊಟ್ಟರು. ಗ್ರಾಮೀಣ ಪ್ರದೇಶಗಳ ಇಂತಹಾ ಬವಣೆಗಳನ್ನು ವರದಿ ಮಾಡುವುದಕ್ಕೆ ಪತ್ರಕರ್ತರಿಗೆ ಸೂಕ್ತವಾದ ಸ್ಥಳಾವಕಾಶ ದೊರೆಯದಿದ್ದರೆ ಎದೆಗುಂದಬೇಕಾಗಿಲ್ಲವೆಂದ ಸಾಯಿನಾಥ್, ಅಂತಹ ದಿಟ್ಟ ವರದಿಗಳನ್ನು ತಾವೇ ಪ್ರಕಟಿಸುವ ಸಾಧ್ಯತೆಗಳತ್ತ ಗಮನ ಹರಿಸಬೇಕೆಂದು ಸಲಹೆಯಿತ್ತರು.

ಮೊದಲಲ್ಲಿ ರಾಜ್ಯಶಾಸ್ತ್ರ ವಿಭಾಗದ ಪ್ರೊ. ಜಯರಾಜ್ ಅಮೀನ್ ಸ್ವಾಗತಿಸಿದರೆ, ಕೊನೆಗೆ ಸಮೂಹ ಮಾಧ್ಯಮ ವಿಭಾಗದ ಪ್ರೊ. ಶಿವರಾಂ ವಂದಿಸಿದರು. ಡಾ. ಸುರೇಂದ್ರ ರಾವ್ ಅವರು ಸಾಯಿನಾಥ್ ಅವರಿಗೆ ಸ್ಮರಣಿಕೆಯನ್ನಿತ್ತು ಗೌರವಿಸಿದರು.

ಉದ್ಯಮಶಾಹಿಯಿಂದ ಅಪಹೃತಗೊಂಡಿರುವ ಭಾರತದ ಕೃಷಿ ಕ್ಷೇತ್ರ ಎಂಬ ಸಾಯಿನಾಥ್ ಅವರ ಎರಡನೆಯ ಉಪನ್ಯಾಸವು ಸಂಜೆ 4 ಗಂಟೆಗೆ ಮಂಗಳೂರಿನ ಹಂಪನಕಟ್ಟೆಯಲ್ಲಿರುವ ವಿಶ್ವವಿದ್ಯಾಲಯ ಕಾಲೇಜಿನ ರವೀಂದ್ರ ಕಲಾಭವನದಲ್ಲಿ ನಡೆಯಿತು. ಆರು ಬಹುರಾಷ್ಟ್ರೀಯ ದೈತ್ಯ ಕಂಪೆನಿಗಳು ಭಾರತವೂ ಸೇರಿದಂತೆ ಇಡೀ ವಿಶ್ವದ ಆಹಾರ ಹಾಗೂ ಇನ್ನಿತರ ಕೃಷಿಕ್ಷೇತ್ರವನ್ನು ಸಂಪೂರ್ಣವಾಗಿ ನಿಯಂತ್ರಿಸುತ್ತಿವೆಯೆನ್ನುವುದನ್ನು ಸಾಯಿನಾಥ್ ಅಂಕಿ-ಅಂಶಗಳೊಂದಿಗೆ ವಿವರಿಸಿದರು. ಇಂದು ಕೃಶಃಇಕರಿಗೆ ತಾವು ಬಿತ್ತಿ ಬೆಳೆದು ಮಾರುವುದಕ್ಕೆ ಯಾವುದೇ ಸ್ವಾತಂತ್ರ್ಯವಿಲ್ಲ ಈನುವುದನ್ನು ವಿವರಿಸುತ್ತಾ, ಕೃಷಿಕನಾದವನು ತನ್ನ ನೆಲದಲ್ಲಿ ಏನನ್ನು ಬೆಳೆಯಬೇಕು, ಯಾವ ಬೀಜಗಳನ್ನು ಬಿತ್ತಬೇಕು, ಯಾವ ಗೊಬ್ಬರಗಳನ್ನೂ, ಕೀಟನಾಶಕಗಳನ್ನೂ ಬಳಸಬೇಕು ಎನ್ನುವುದನ್ನು ನಿರ್ಧರಿಸುವುದಲ್ಲದೆ ಈ ಎಲ್ಲಾ ಪದಾರ್ಥಗಳಿಗೂ ವಿಪರೀತವಾಗಿ ಬೆಲೆಯಿಟ್ಟು, ಕೊನೆಗೆ ರೈತರು ಬೆಳೆದ ಬೆಳೆಗಳನ್ನು ಚಿಕ್ಕಾಸಿಗೆ ಖರೀದಿಸಿ, ಸಂಸ್ಕರಿಸಿ, ತಮಗಿಷ್ಟ ಬಂದ ಬೆಲೆಗೆ ಮಾರುವ ಈ ದೈತ್ಯ ಕಂಪೆನಿಗಳ ಕುಟಿಲ ವ್ಯವಸ್ಥೆಯನ್ನು ಸಾಯಿನಾಥ್ಥ್ ಬಿಚ್ಚಿಡುತ್ತಿದ್ದಂತೆ ಸಭಾಂಗಣದಲ್ಲಿ ಕಿಕ್ಕಿರಿದು ನೆರೆದಿದ್ದವರೆಲ್ಲ ಸ್ಥಂಭೀಭೂತರಾಗಬೇಕಾಯಿತು. ಇಂದು ರೈತರಿಗೆ ತಾವೇನು ಬೆಳೆಯಬೇಕೆನ್ನುವ ಸ್ವಾತಂತ್ರ್ಯವಿಲ್ಲದೆ, ಈ ಬಹುರಾಷ್ಟ್ರೀಯ ಕಂಪೆನಿಗಳ ಆಣತಿಯಂತೆ ಆಹಾರಬೆಳೆಗಳ ಬದಲಿಗೆ ನಗದುಬೆಳೆಗಳತ್ತ ತಿರುಗಿರುವುದೇ ಕಳೆದೆರಡು ದಶಕಗಳಲ್ಲಿ ಮೂರು ಲಕ್ಷ ರೈತರ ಆತ್ಮಹತ್ಯೆಗೆ ಅತಿಮುಖ್ಯ ಕಾರಣ ಎನ್ನುವುದನ್ನು ಸಾಯಿನಾಥ್ ವಿವರಿಸಿದರು. ರಾಷ್ಟ್ರೀಯ ಕೃಷಿ ವಿಕಾಸ ಯೋಜನೆಯಡಿಯಲ್ಲಿ ಪ್ರಸ್ತಾವಿತವಾಗಿರುವ ಖಾಸಗಿ-ಸಾರ್ವಜನಿಕ ಸಹಭಾಗಿತ್ವದ ದಶಲಕ್ಷ ರೈತರ ಉಪಕ್ರಮದ ಬಗ್ಗೆ ವಿವರಿಸಿದ ಸಾಯಿನಾಥ್, ಈ ಯೋಜನೆಯಲ್ಲಿ ತೆರಿಗೆದಾರರ ಏಳು ಸಾವಿರ ಕೋಟಿ ಹಣವನ್ನು ಆರೇಳು ಖಾಸಗಿ ಕಂಪೆನಿಗಳಿಗೆ ಕೊಟ್ಟು ದೇಶದ ರೈತರನ್ನು ಅವರ ಅಡಿಯಾಳುಗಳನ್ನಾಗಿಸಲಾಗುತ್ತದೆ ಎಂದರಲ್ಲದೆ ನಮ್ಮ ರೈತರು ಮುಂದಿನ ದಿನಗಳಲ್ಲಿ ಐಟಿಸಿ ರೈತರು, ರಿಲಯನ್ಸ್ ರೈತರು, ಟಾಟಾ ರೈತರು, ಬಿರ್ಲಾ ರೈತರು ಮುಂತಾಗಿ ವಿಭಜಿಸಲ್ಪಡಲಿದ್ದಾರೆಂದೂ,  ಕೊಲ್ಕಾತ್ತಾದಲ್ಲಿ ಕುಳಿತ ವಾರ್ಟನ್ ಶಿಕ್ಷಿತ ಎಂಬಿಎ ಅಧಿಕಾರಿಯೊಬ್ಬ ದಕ್ಷಿಣ ತಮಿಳುನಾಡಿನಲ್ಲಿ ಕಳೆದ ಎರಡು ಸಾವಿರ ವರ್ಷಗಳಿಂದಲೂ ರಾಗಿಯನ್ನು ಬೆಳೆಯುವ ಪರಂಪರೆಯುಳ್ಳ ರೈತರಿಗೆ ರಾಗಿ ಬೆಳೆಯುವುದು ಹೇಗೆನ್ನುವುದನ್ನು ಕಲಿಸಿಕೊಡುವಂತಹ ಸನ್ನಿವೇಶವನ್ನು ನಿರ್ಮಿಸಲಾಗುತ್ತಿದೆಯೆಂದೂ ಎಚ್ಚರಿಸಿದರು.  ಕೃಷಿಕ್ಷೇತ್ರವನ್ನು ಉದ್ಯಮಶಾಹಿಯ ಕಪಿಮುಷ್ಟಿಯಿಂದ ವಿಮೋಚನೆಗೊಳಿಸುವ ಹೋರಾಟವು ಬಲಗೊಳ್ಳುವುದರಲ್ಲೇ ಮನುಕುಲದ ಭವಿಷ್ಯವಿದೆ ಎಂದ ಸಾಯಿನಾಥ್, ಈಜಿಪ್ಟಿನಿಂದ ಯೂರೋಪಿನವರೆಗೆ ಹರಡಿರುವ ಹಸಿದವರ ದಂಗೆಗಳೂ, ನಮ್ಮ ಒಡಿಷಾ ಮತ್ತಿತರೆಡೆಗಳಲ್ಲಿ ಬಲಗೊಳ್ಳುತ್ತಿರುವ ಭೂಸ್ವಾಧೀನ ವಿರೋಧಿ ಹೋರಾಟಗಳೂ ನಮ್ಮ ಭವಿಷ್ಯದ ಆಶಾಕಿರಣಗಳಾಗಿವೆ ಎಂದರು.

ಮೊದಲು ಪ್ರಸ್ತಾವನೆಗೈದು ಸ್ವಾಗತಿಸಿದ ಡಾ. ಶ್ರೀನಿವಾಸ ಕಕ್ಕಿಲ್ಲಾಯ ಅವರು, ಇಂದು ಸಾರ್ವಜನಿಕ ಸಂವಾದಗಳು ಕೇವಲ ಧನ, ದನ ಹಾಗೂ ಧರ್ಮಗಳ ಸುತ್ತಲೇ ಗಿರಕಿ ಹೊಡೆಯುತ್ತಿದ್ದು, ಧನ ಗಳಿಸಲಾಗದ, ದನ ಸಾಕಲಾಗದ, ಧರ್ಮವನ್ನು ನೆಚ್ಚಿ ಹೊಟ್ಟೆ ಹೊರೆಯಲಾಗದ ದೇಶದ ಶೇ. 85ಕ್ಕೂ ಹೆಚ್ಚು ಜನರ ಸಮಸ್ಯೆಗಳ ಬಗ್ಗೆ ಚಿಂತನೆಯನ್ನು ಪ್ರೇರೇಪಿಸುವ ಉದ್ದೇಶದಿಂದ ಬಿವಿ ಕಕ್ಕಿಲ್ಲಾಯ ಪ್ರೇರಿತ ಉಪನ್ಯಾಸಗಳನ್ನು ಏರ್ಪಡೀಸಲಾಗುತ್ತಿದೆ ಎಂದರು. ಜಿಎನ್ ಮೋಹನ್ ಅವರು ಸಾಯಿನಾಥ್ ಅವರನ್ನು ಪರಿಚಯಿಸಿದರು. ನಂತರ ಶ್ರೀ ಸಾಯಿನಾಥ್ ಬರೆದ ಬರ ಅಂದ್ರೆ ಎಲ್ಲರಿಗೂ ಇಷ್ಟ ಎಂಬ ಪುಸ್ತಕದ ಕನ್ನಡ ಅನುವಾದದ ಮೂರನೇ ಆವೃತ್ತಿಯನ್ನು ಶ್ರೀ ಕೆ. ಫಣಿರಾಜ್ ಅವರು ಬಿಡುಗಡೆಗೊಳಿಸಿದರು. ಕೃಶಃಇಕರಾದ ಶ್ರೀ ಜೀವನದಾಸ್ ಅಮ್ಮುಂಜೆ ಹಾಗೂ ಹೊಸತು ಪತ್ರಿಕೆಯ ಸಂಪಾದಕರಾದ ಡಾ. ಸಿದ್ದನಗೌಡ ಪಾಟೀಲರು ಶ್ರೀ ಪಿ ಸಾಯಿನಾಥ್ ಅವರಿಗೆ ಸ್ಮರಣೀಕೆಯನ್ನಿತ್ತು ಗೌರವಿಸಿದರು. ಶ್ರೀ ಜಗದೀಶ್ ಅಮ್ಮುಂಜೆ ರೂಪಿಸಿದ ಈ ವಿಶೇಷ ಸ್ಮರಣಿಕೆಯು ನೇಗಿಲಿನ ತುದಿಯಲ್ಲಿ ಲೇಖನಿಯನ್ನು ಹೊಂದಿದ್ದು, ದೇಶದ ಹೊಲಗಳಲ್ಲಿ ಅಡಗಿರುವ ಸತ್ಯಗಳನ್ನು ಮೇಲೆತ್ತಿ ವರದಿ ಮಾಡುವ ಶ್ರೀ ಸಾಯಿನಾಥ್ ಅವರ ಕೆಲಸವನ್ನು ಬಹು ಚೆನ್ನಾಗಿ ನಿರೂಪಿಸುವಂತಿತ್ತು.

ಸ್ವಾತಂತ್ರ್ಯ ಹೋರಾಟಗಾರರು, ಕರ್ನಾಟಕ ಏಕೀಕರಣ ಚಳುವಳಿಯ ನಾಯಕರು, ಪ್ರಶಸ್ತಿ ವಿಜೇತ ಲೇಖಕರು ಹಾಗೂ ಚಿಂತಕರಾಗಿದ್ದ ಶ್ರೀ ಬಿವಿ ಕಕ್ಕಿಲ್ಲಾಯರ (1919-2012) ಗೌರವಾರ್ಥ, ದೇಶದ ಬಹು ಪಾಲು ಜನರನ್ನು ಕಾಡುತ್ತಿರುವ ಜ್ವಲಂತ ಸಮಸ್ಯೆಗಳ ಬಗ್ಗೆ ಪರ್ಯಾಯ ಚಿಂತನೆಯನ್ನೂ, ಮಾರ್ಗೋಪಾಯಗಳನ್ನೂ ಪ್ರಚೋದಿಸುವ ಉದ್ದೇಶದಿಂದ ಪ್ರತೀ ವರ್ಷವೂ ಬಿವಿ ಕಕ್ಕಿಲ್ಲಾಯ ಪ್ರೇರಿತ ಉಪನ್ಯಾಸಗಳನ್ನು ಸಂಘಟಿಸುವ ಯೋಜನೆಯನ್ನು ಹಾಕಿಕೊಳ್ಳಲಾಗಿದ್ದು, ಈ ವರ್ಷದ ಉಪನ್ಯಾಸಗಳನ್ನು ಬೆಂಗಳೂರಿನ ಹೊಸತು ಮಾಸ ಪತ್ರಿಕೆ ಹಾಗೂ ಎಂಎಸ್ ಕೃಷ್ಣನ್ ಟ್ರಸ್ಟ್ ಮತ್ತು ಮಂಗಳೂರಿನ ಸಮದರ್ಶಿ ವೇದಿಕೆ ಆಯೋಜಿಸಿದ್ದು, ಬೆಂಗಳೂರಿನ ಅಭಿನವ ಸಂಸ್ಥೆಯ ಸಹಯೋಗವಿತ್ತು.

ಅವಧಿಯಲ್ಲಿ ಸಾಯಿನಾಥ್ ಫೋಟೋ ಆಲ್ಬಂ


ಚಿತ್ರಗಳು: ಯಜ್ಞ, ಮಂಗಳೂರು | Photos by Yajna, Mangalore

 ಚಿತ್ರ: ರಾಜೇಶ್, ಕೊಣಾಜೆ | Photo by Rajesh, Konaje

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