M.N.Vijayan and Nalini Jameela

[Dileep Raj]

 

  Sukumar Azheekkode alleged that it was Sudheesh and other friends who were

responsible for the last press meet and death of M. N. Vijayan.

  A peculiar Kerala logic that is. Even a 'respectable' man like MNVijayan

is denied of his agency in what he did .

   That reminded me of the way in which Kerala 'public'

generally behaved to Nalini Jameela. Also, the way in which agency was denied to Rajeena, 

victim in Vithura case ...

   Below I am pasting a small descriptive portion of a paper presented at Hyderabad Central university 

on October 4th [ in a seminar on 'Translation and Transformation"] this month by me.

The paper was titled " Who is a writer? On Writings of Nalini Jameela and C. ayyappan".

 

         Nalini Jameela came to the public attention in Kerala when her autobiography became a best seller.There was an uproar as DCBooks , the major mainstream publishing house in malayalam published it. Incidentally , I was working as  editor in DCBooks then though not directly involved in that project.Nalin was a friend much before I joined DCBooks.

        Everybody, [ rightists and feminists alike ] thought that her story was fiction and the real 'author' was the person who transcribed it. Surprisingly, Nalini hereself came to my home one day and complained that she was completely upset to see the published version.She wanted to revise it thouroughly.

         Both of us went and spoke with Ravi DC [ incidentally that was her 'first' encounter with the publisher!!] . The actual situation was more complicated than we expected it to be.According to the agreement signed, the rights of her autobiography was with the person who transcribed it!  Ravi DC agreed to bring out the revised version and Nalini got the rights back after paying 25,000 rupees out of her royalty to I. Gopinath, the transcriber.  One wonders  whether any other 'author' will be treated in a similar manner.In public's view, she can't have any political or heoretical dilemmas.

         After reclaiming the right, we ie; five of us worked as a group and prepared the new version out of fresh interviews within one month. Her decision to rewrite the autobiography also created much controversy.

         She mentions in her introduction to the revised versionn that she did try to write it herself, but couldn't move beyond a few sentences. She wrote this much in a notebook. ' I am Nalini. Was born at Kalloor near Amballoor. I am fourty-nine years old." This ended in her losing a client as he learned her real age after accidenatlly reading it!  Thgus lack of 'a room of one's own without cliends' foiled her attempt at becoming an author.

        Couple of weeks ago, when the English translation was released in Delhi, Nalini respnded to questions about authorship in an interesting way. most of the reporters refused to accept somebody who gets her autobiography written by others as an authentic author.Answering questions about her next literary venture Nalini sarcastically replied: You just mentioned how can I be an author. Therefore ,it will take time for me to write the next book. Let me become an author first!!"

        

      

     

 

   

--
Dileep R  I  thuravoor

[ranju radha]

"You die because you Think" seems the logic

wht more one can expect from a state where the major disocurse is on "How to patronise voices"

 

Nalini Jameela's agency could be acceptable now to DC, thnks to the neo-liberal acumen of Publishers, which the "pre"-liberal world could not offer to NAlini (our avowed leftist who do don-quixotian exercise against globalisation may not agree.. yea i do agree that don-quixote is too complicated a character to freeze inot a ideological time zone)

 

But dileep, u didn't mention the harsh criticsms that ur paper recieved in Hyderabad

that apart.. seems to be a quite intersting piece

so,

best wishes

[Dileep Raj]

"But dileep, u didn't mention the harsh criticsms that ur paper
recieved in Hyderabad
that apart.. seems to be a quite intersting piece"

That is an incorrect report Ranjith!! My "paper" [ unfortunately]
recieved no criticism!!
There were two comments. You might be referring to the second one by
Arun, a research scholar. Well, my 'transcript' of the comment and
response goes like this.
He asked me 'For whom do you translate violence?" I sought
clarification whether he raised this in connection with C.Ayyappan's
stories
He said,' no about both the texts.'
" I don't share your assumption that it is violence that is being
translated. In Nalini's text, she is playful, conscious of her several
identities though her painful experiences are also woven into the
text"
Then Arun vociferously shouted " You are a broker.. You are
translating it for OBCs. You are an OBC. You are a SHUDRA "
" Ok, now I got you! I don't take it as an abuse. Broker, pimp etc are
marginal positions which we should reclaim.I take it as a compliment."
"What is your political subjectivity?"
" You seem to be interested in fixing my identity. In connection with
these two authors I was transcriber to Nalini and instrumental in
bringing out Ayyappan's shortstory collection as editor"

Ranjith, taking the body language and volume of speaking, it could
qualify for being 'harsh' but not 'harsh criticism ' on my paper!
I know Arun personally, and am sure that he is capable of
substatciating his position further. Am waiting for him to do it.

Were you present there?
[ Hope they would have recorded the proceedings..]Do you share Arun's views?

After the presentation, I got a valuable comment from Suresh, a student who
told me that he being blind, always have to live under constant
suspicion. People thought it was not he, but the transcriber who was
responsible for his success in examinations.
The question of authentic authorship was re--presented to me by him in
an insightful manner.

Anyway, thanks for commenting on the abridged version..

[Anil Tharayath]

Dear Friends

I had always this question in mind

1) Who has the right to theorise?

The moral right to theorise is by taking the notion of lived
experience (word borrowed from Gopal Guru's talks). But what is lived
experience? What are the elements that constitute lived experience?
And most important is to look at what is the relation between lived
experience and theories about this experience?

2) Every time when one becomes instrumental in coming out with a work
(it can be anything for sg: getting a fellowship) the person who
actually gets it becomes irrelevant but the person being instumental
becomes valourised. How will one deal with this is another anxiety.
Where no qualities/ merits of the "subject" is taken into
consideration and this has happened throughout the histoey of
progressives.

> Dileep R I thuravoor- Hide quoted text -
>
> - Show quoted text -

[ranju radha]

hi dilip

 

i was not present there.

so i dont wanna comment

i heard abt and wanna know

so thanks for the report

 

yea  identities are complex and overlapping

howver, post-colonial shudra seems to be an interesting category

as u said, it may be difficult to fix, but the complexities and dilemmas of this category has to be addressed, of course beyond the limitations of binaries

 

i wanna know who published the english version of nalini jameelaji's book?wher t o get?

regards

 

[Dileep Raj]

Anil,

 

Why this question is raised only when somebody speaks?How do you relate it to the present situation? I am interested to know.

 

Let me share my personal convictions on the present subject.

 

1. I am speaking/ acting from my position in a particular institution without any claim of a universal intellectual. 

2. When an institution of which I was also a part did injustice to an author , 

I tried to stand by her and fight for her rights. 

3. I waited till the publication of English translation just because I was aware of the fact that translation rights was with the publisher and any issue in between  may harm the interests of the author.

4. As Nalini's and Ayyappan's oeuvre are public texts  , I think I also have the right to speak on them.

5.Though mine was an in between subject  position, those experiences which I recounted were mine , not Nalini's.

6. I never claimed any authority to speak on the subject. It is just that I decided not to remain silent.

7. The mainstream publishing/ literary institution neglected C.Ayyappan for four decades. Very few people [ like Sanni Kapikkad, K.K.Baburaj, M.B.manoj,V.P.sivakumar, V.C.Harris] wrote about it.

I have also wrote about his stories some time back innmatrubhoomi Azhchappathippu. I am trying to see his stories published in English and Malayalam by drawing on my present

professional subject position. My involvemnts are marginal, mundane and of little importance.

8. I am not theorising , but participating in an ongoing debate.

9. Just because somebody brands something as 'patronising', 'valorising' etc, will it become so? [ Kindly read what Nalini have to say on this subject before arriving at conclusions. She speaks on it in the interview appended to the English translation]

 

I really am eager to know how your concern touches my intervention..

[Dileep Raj]

Ranjith,

 

The Auobiobraphy of a Sexworker is brought out by 

Westland..

 

On political subjectivity, our standpoints do differ in fundamental ways.

As articulated in several discussions in this list, I see the difference in the following manner.

1. For me, it is the effect of practices. So, the personal history of a particular actor is immaterial while looking at her present intervention. Identity is something which is being formed and transformed through practices.  Your position at times appeared to me to be assuming identity apriory in order to imagine political practice.i.e; Identity precedes practice.

 Following Butler, I seek the possibility of political action without a foundational/ static identity. Dalit as well is not a given identity, but a political identity claimed through contestations.

2. while Bindu.K.C expressed concern over the effect of the discussions on you[r identity]

she was indirectly acknowledging that your Dalit identity is partly created [ in a particular shape] and modified through the happenings in this cyber space. Same with others.

3. For me it is one thing to be aware/ reflexive  of the privileges/ markers i am invested with [ through categorisations and other technologies by the state] and an altogether different thing to involve in political practices and [strategically] assume political subject positions. Thus when somebody provides a label from outside and try to limit me , I find it undemocratic and unacceptable. So i refuse to identify.. It is an ongoing process wherein resistences /

improvisations are taking place and possible..

 

I don't take [strategic] essentialsim as reactionary. But I am critical of it even when remainig sympathetic. I do consider it reactionary when somebody demands everybody to take it as the only form of political action 

[ranju radha]

a quick quip to dilip

 

i look at identity not only as practice, but as a complex overlapping mesh of various entities including prctice. Though, practice defines it, apriory could also determine the position pillars. it is better to seek de possibilities in its totality. and i agree that identities are not static. that's why i would like to look at the complexities of post-colonila shudra and address the dilemmas and positions... 

strategic essentialsim is part of identity assertion

but at the same time the dangers of  reactionary element  in it should be critiqued

 

rather looking at it as "somebody labelling from outside", i would suggest you to reflex upon it to evolve and trasform. it is not to satisfy others, but as a self critique. (I write it not as an advice but as an extended self critique of my self and action)

thnks

[C.K. Vishwanath]

From the period of stoics and aristotle to our age
thinkers and activists for whom
these are important questions.
In working class politics ,this problem tries to solve
through the vanguard role.after all,it gives a new
strata of elites.

The newest social movements(by immanuel walerstein)a
higly articulated middle class professional and
scholastic elites fill this gap.we know that this
ultimate result.

recently,Kenan malik has just pointed out this
question in other way--,following kenan malik,i like
to ask-Is it better to be represented/spoken by
someone whom you may share a common experience of
discrimination or by someone who has never experienced
such a discrimination but who shares your political
vision and agrees with you to fight out against this
discrimination.

=== message truncated ===

____________________________________________________________________________________
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[Dileep Raj]

"Is it better to be represented/spoken by
someone whom you may share a common experience of
discrimination or by someone who has never experienced
such a discrimination but who shares your political
vision and agrees with you  to fight out against this
discrimination."

 

Viswanath,

 

Do you think Nalini Jameela's experiences in representing herself in public sphere

have its own specificities and perhaps may enrich/ enhance the ongoing theoretical

discussions on the problem of identity and representation/ Or do you believe that

whatever problems raised by her entry have readymade solutions in the explorations already done?

 

I am asking this just because I fear we [ not excluding me] sometimes evade specific details and

fall into beaten tracks.

 

How would you connect the above remark to the discussion in this thread?  To repeat,

I was one among the interviewers and the transcriber of her autobiography.  Is that 'representation'?

are you imagining ideal situations? Or are you simply stating that whatever done/ written by ME/ MY FRIENDS are illegitimate?

 

 

 

[Dileep Raj]

" Or are you simply stating that whatever done/ written by ME/ MY FRIENDS are illegitimate?"

 

 

Sorry , I meant, whatever done / written by people other than YOU/ YOUR FRIENDS .......

 

 

 

[Dileep Raj]

"I look at identity not only as practice"

 

Let me qulaify it as POLITICAL identity once again.. I think we need different categories

like identity, political subjectivity, self etc to capture the nuances ...

 

I am not denying the ontological presence of Dalit .. Identitisation being a

continuing process, I fear that any deterministic aproach will end up in possibilities of resistence to the agents

[Dileep Raj]

Sorry, one more correction

 

 I fear that any deterministic aproach will end up in   DENYING   possibilities of resistence to the agents

 

[C.K. Vishwanath]

i am supporting your intervention.we have been going
through the period of negative identity politics
where identity and representation is absolute
what i wants is to break off this
reality for creating a positive democratic public
sphere.
--- Raj <del...@gmail.com> wrote:

____________________________________________________________________________________
Moody friends. Drama queens. Your life? Nope! - their life, your story. Play Sims Stories at Yahoo! Games.
http://sims.yahoo.com/

[Dileep Raj]

Am not quite sure whether our concerns converge....

but would like to share your spirit if it

encourages a proliferation of identities.....

 

[C.K. Vishwanath]

that's true,
i have a different opinion on politics of identity.

____________________________________________________________________________________
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[ranju radha]

determinism has possibilities as well as impossibilities

 

class identity politcs is a possibility (for some)

but we know its impossibilities now

 

similarly caste identity...

yea, i agree these are all part of an ongoing dynamic process

let us participate and play our historically important part

 

 

[C.K. Vishwanath]

especially,regarding nalini jameela and others in
indian context,i prefer the position of swati gosh
etc.you must have seen her article in EPW-the most
important problem -how is our liberal democratic
politics to accommodate the representation of nalini
jameela and others.contemporary democratic politics is
in deep crisis here. Many of my activist friends are
asking the same question.
--- "C.K. Vishwanath" <ck_vishw...@yahoo.com>
wrote:

____________________________________________________________________________________
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[Anil Tharayath]

Dear Dileep

My comments were on the person who first translated her book. I forgot
that person's name (gopinath). Well that was not directed to you in
person but my English might have sounded so.... The second point which I
mentioned is a general trend seen in all spheres.............So you
need not take it personal on you. Well your points put forward are
valid in making your positions clearer for me.

On Oct 15, 11:17 pm, "C.K. Vishwanath" <ck_vishwanath2...@yahoo.com>
wrote:

> especially,regarding nalini jameela and others in
> indian context,i prefer the position of swati gosh
> etc.you must have seen her article in EPW-the most
> important problem -how is our liberal democratic
> politics to accommodate the representation of nalini
> jameela and others.contemporary democratic politics is
> in deep crisis here. Many of my activist friends are
> asking the same question.

> --- "C.K. Vishwanath" <ck_vishwanath2...@yahoo.com>

> wrote:
>
>
>
>
>
>
>
> > that's true,
> > i have a different opinion on politics of identity.
> > --- Dileep Raj <del...@gmail.com> wrote:
>
> > > Am not quite sure whether our concerns
> > converge....
> > > but would like to share your spirit if it
> > > encourages a proliferation of identities.....
>
> > > On 10/15/07, C.K. Vishwanath

> ___________________________________________________________________________­_________

>
>
>
> > > > Moody friends. Drama queens. Your life? Nope! -
> > > their life, your story.
> > > > Play Sims Stories at Yahoo! Games.
> > > >http://sims.yahoo.com/
>
> > > --
> > > Dileep R I thuravoor
>

> ___________________________________________________________________________­_________

>
> > Need a vacation? Get great deals
> > to amazing places on Yahoo! Travel.
> >http://travel.yahoo.com/
>

> ___________________________________________________________________________­_________
> Looking for a deal? Find great prices on flights and hotels with Yahoo! FareChase.http://farechase.yahoo.com/- Hide quoted text -
>
> - Show quoted text -- Hide quoted text -

[Dileep Raj]

Anil,

 

Whether it be I.gopinath or me, the problems in

listening and transcribing are partly structural . So I won't claim

that transparent communication is possible. But we could be

reflexive and responsible in it, which make a difference. 

 

As memory, the frameworks through which that get narrativised also

have a history which is mediated through gender prejudices...Gopinath

refused to listen and reproduce Nalini's narrations. He filtered it through

a male framework and thus Nalini can't politically own it.[ that is my understanding]

 

[C.K. Vishwanath]

It seems to be that i have to clarify my position.
Firstly,i don't like to be a spoke person of someone
else.They have every right to express themselves very
freely.
When ghadhiji tried to be a spokeperson of Dalit
movement,He gave a new name HARIJAN.It was a clear cut
hijacking politics(thanks to ealinor zealot).He was
sabotaging the dalit uprising itself.
But, a non-dalit can give a solidarity to that
movement.He can help to raise their voice in various
ways.Look at ambedker's case.Here i can share their
politics of difference and identity.
While subaltern voices of india and their movements
are fighting for identity based politics for
recognition for themselves,i like to take this
position.

Of course,Nalini jameela has every right to express
her opinion freely.She has tried it now and she has
got a success in her attempt.

--- "C.K. Vishwanath" <ck_vishw...@yahoo.com>
wrote:

>
>
>
>

=== message truncated ===

____________________________________________________________________________________
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[C.K. Vishwanath]

It seems to be that i have to clarify my position.
Firstly,i don't like to be a spoke person of someone
else.They have every right to express themselves very
freely.
When ghadhiji tried to be a spokeperson of Dalit
movement,He gave a new name HARIJAN.It was a clear cut
hijacking politics(thanks to ealinor zealot).He was
sabotaging the dalit uprising itself.
But, a non-dalit can give a solidarity to that
movement.He can help to raise their voice in various
ways.Look at ambedker's case.Here i can share their
politics of difference and identity.
While subaltern voices of india and their movements
are fighting for identity based politics for
recognition for themselves,i like to take this
position.

Of course,Nalini jameela has every right to express
her opinion freely.She has tried it now and she has
got a success in her attempt.

--- "C.K. Vishwanath" <ck_vishw...@yahoo.com>
wrote:

>
>
>
>

[salimtk]

how is it possible to think of an imaginary position for purely transparent communication?

 

how far individual reflexivity and responsibility in a narration will crumble the prejudices of historical

frameworks?

 

is there a scope of individual reflexivity and responsibility if we use some external frameworks as a tool to understand and narrate?

 

[Dileep Raj]

Below an excerpt from "Memory, Alive and Clear" interview with Nalini by J.Devika pp134--143, The Autobiography of a Sexworker

 

...  You took the bold step of reclaiming your autobiography-- not a easy thig to do. Could you tell us how ad why this happeed?

... I could do this-- make the decisio to rewrite-- because I had may frieds, me ad wome, who were youg activists, of whom few are known to be 'feminists'! With them-- N.Baiju, Shaju V V., ShameenaPV, Reshma Bhaadwaj, S.Sanjeev, and Dileep Raj-- I have had very equal relationships.We were friends-- They didn't treat me as if I was an older sister or something. That was excellent, because when they

agreed to help me write, it was clear that they wouldn't tell me how to write.They never pretended to be more learned than me; I never felt I was less learned than them. I could express myself in my own style with them. And they worked as a group, which was very good for me, since their many questions reactivated my memories and allowed me to tell a good story.

     This wasn't the case with the first version. The person who worked with me didn't encourage the participation of others-- it was only his effort that counted. And I hardly ever participated in shaping the story. Whenever I made a suggestion about style , he'd tell me that this was not the way it was done, that the rules of an autobiography didn't allow it, or something else.

                      [ pp 142--143] 

[ranju radha]

in Pappapatti and Keerippatti panchayats 2005

 

elected dalit pachayat head resigns and says : "it shoud not made a reserved constituancy"

poor caste HIndus and their ideological cljutches ar e always hidden

poor papapattis repeats

sex worker no different...unfortunately

[Dileep Raj]

how far individual reflexivity and responsibility in a narration will crumble the prejudices of historical

frameworks?

Saleem,

From my experience/thinking there are at least three levels at which we should consider this question.

1. Sympathetic listening. [ Unlike malayalam news anchors] one should be ready to accept the narration as it is , reserving one's own critical opinions for future [public] articulations. memorising being reliving, such a political solidarity is inevitable , I suppose.

2. Transcribing. This is a process wherein three dimentional record is transformed into two dimentional one. all the contextual details are lost. The question, 'who writes' is crucial here.In Nalini's instance what was remarkable was the narrative structure she herself visualised and brought in her stories. She being a documentary

director and writer, deserve to be treated as an author.

3. All the questions regarding ' historical frameworks' remain to be addressed even after that. My only point is that though being an oral narration, her story deserve to be assigned the stature of written accounts. That doesn't mean that it is free of  problems about the veracity of memory, transparency, narrative structures etc ..

 

Hope I have made it more confused!

[salimtk]

where r dileep's big lies? v, dileep's FANS, are waiting for gopinath to come up with that lies. if it is so easy to be proved, why delayed this much :)

 

On 10/18/07, haritha gopi <harit...@gmail.com > wrote:

dear friends

happened to see the discussions based on the book nalini jameela. i am gopinath who has written that book first time. later i heard that some people made some modifications on it. reading the letters of dilip raj, i felt sympothy on him. the entire things he says about the book and his role on it are lies which i can prove easily. all discussions are based on these lies.  now i remember basheer's charactor ettukali mammunju.

thanku
i gopinath  

[ranju radha]

lies like truth are lying in front of us 

no need for anyone to come up and prove

"antha kalam poyennu" muttathu varki pande paranju kazhinju.... (courtsy:AP)

though, still expect more....

 

[salimtk]

i didnt know what muttathu varki said was about gopinath.. :)

anyway, ranju radha, gopinath has something to 'prove' lies. so let him do it.

[ranju radha]

muttathu varky was refering not Gopinath, but the culture of fanfare that still relished by mallus

'lies' and 'truth' are not to be proved, i think

but if u insist and if he also shares ur thought let it be...

allelum ettukalikentha mammonjinte kadayil karyam alle.. (..)

 

[salimtk]

hands up !!!!!!!!  i dont want the below relevant mail, thru which the discussion should move on, gets ignored by our mammoonji talk (though no offense to mammoonji).

 

On 10/19/07, aryakrishnan ramakrishnan <arya...@gmail.com> wrote:

Dear Gopinath and all friends

happened to see the discussions based on the book nalini jameela.

 

I havent come across a book 'nalini jameela'. Were there discussions in this list also?

i am
gopinath who has written that book first time.

 

If you are the writer of the book, you must be knowing of this, please let others know of this book which you have 'written'!

later i heard that some
people made some modifications on it.

 

Well, as a writer, you have all the right to oppose, if some one made some modifications. This is outrageous, don't you know of copyright? haven't you complained yet? I think you should do that, as a 'writer'.

 

reading the letters of dilip
raj, i felt sympothy on him. the entire things he says about the book
and his role on it are lies which i can prove easily.

 

As I understood, Dileepraj was talking of a different book, which is written by Nalini Jameela. The autobiography of a sex worker,   West Land Books,  ISBN  8189975110. Which got  two times transcribed by different people. And she herself, claims in the introduction to the second edition, why the first edition got misrepresented, and she thought of withdrawing the book, and why she went on rewriting the book, with the help of a group of people. This book, Autobiography of a sex worker, is available in the shops now, and the AUTHOR is NALINI JAMEELA.

all discussions
are based on these lies.  now i remember basheer's charactor ettukali
mammunju.

 

As I understand Ettukali Mammoonju claims 'fatherhood'. 'Author hood' as in 'father hood' is very reflective indeed.  I have also met Nalini after the book release, and I would like to believe her, as I always did. Also the readers, who read the book, WRITTEN by Nalini Jameela would do that as those are her memories. And I think any discussion on the book written by Nalini Jameela about her life should be based on her claims. 

 

Aryan
 

 

 

[Venugopalan K M]

Why should there be a controversy here at all ?
When same publisher  has brought out two versions of the same story,
with the protagonist's signature over both,
 quite many of us(perhaps without  justification too),
 think that there must be a reason for re-telling or not re-telling the story..
While the first account of Nalini's  story with I.Gopinath as narrator who was appointed by the protagonist herself could sell several impressions in quick succession ,
 it succeeded at least to some extent in bringing to focus many a problematic of sex work.
In this Malayalee literary world mostly defined  by the status-quoist left and feminist sympathizers, there needed  to be a break from the tradition to be  initiated by someone with a different political  conviction, political correctness apart.
 And in my opinion that was happening when the first script was caused to be published.
One could well have expected other version or versions to come in with all the differences.
One hopes that this were best done without personal prejudices toward the first narrator, criticisms including.
 Now it transpires as though criticism based on 'political correctness' is all right against X, and is not acceptable when it comes to the case of  Y,or Z !
Further, as if the criticism of the first text were not convincing enough, personal accusations referring to the alleged mal- appropriation of share of royalty has also been brought in.
One can see that cliques are being generated as though out of some default mechanism.
 These are obviously doing disservice to whatever common ground is there to defend in many hotly contested debates sympathetic to ways of assertions of marginalized subjects in sexuality.These appear to be schemed by one or many smart players in the publishing field, where individual's will  to be part of any such clique matters less.  
This is bad enough.
  Gopinath's ability to prove (as he has offered) or otherwise, the mendacity of the allegation by Dileep, of depriving  Nalini of the share of royalty due to her seems to be absolutely irrelevant to this discussion. Anyway, as he has offered to disprove this allegation, his doing it immediately is most welcome.

[ranju radha]

any discussion on the book written by Nalini Jameela about her life should be based on her claims. 

 

her claims.... ? need not or should not limited to the trascribed version alone... 

Mammoonji talk points at another possible book written by Nalini which will again refute the claims of dileep kinda... so it's equally important. why ? (ref" Pappapati )

 

it's rally intersting to see how various patronisi=ng agencies fight to claim "......hood"

for the 'subject' , it is time to relax and wait till that time to get opportunity to attack all patrons including those who fetishes, mammonjes and so on

thnks 

[haritha gopi]

dear friends

i am gopinath. my father is in critical condition. so iam very busy. any way i will clear my stand and facts within 3 or 4 days. but i am not ready for a discussion with dilleep, because he and his 'intellectual' friends hijacked the book undemocratically and with several lies.(ie THATTIPPARI) those days he didnt talk to me a single word. so why shoul i mind his words now????? but as i mentioned earlier, since the entire discussions are based on those lies, i will post my stand for the first and last time.

thanks

gopinath

On 10/21/07, ranju radha <ranju...@gmail.com> wrote: