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Shamseer stands firm, no apology given. CPM’s Govindan reiterates Ganesh as a myth.

In recent events, the controversy surrounding Speaker A N Shamseer’s comments during the inauguration of the Vidyajyothi Scheme in Ernakulam has ignited a heated debate. The accusations of insulting Hindu gods have led to a clash between different political factions and religious groups in Kerala.

Amidst this turmoil, the state secretary of the Communist Party of India (Marxist), M V Govindan, took a staunch stance, refusing to back down or issue an apology. He emphasized that the party would not yield to the demands of the Nair Service Society, BJP, or Congress, making it clear that they stood firmly behind Shamseer’s statements.

Shamseer, on his part, addressed the media in Thiruvananthapuram, asserting that his remarks were based on his constitutional duty and were not intended to hurt the sentiments of believers. He cited Article 51 A(h) of the Constitution, which calls for the promotion of scientific temper, as a justification for his statements. Furthermore, he argued that many others before him had made similar observations, and he had no intention of questioning anyone’s faith or secular credentials.

The core of the controversy lies in Shamseer’s comments, which referenced Prime Minister Narendra Modi’s speech in 2014. Shamseer highlighted Modi’s observations that attributed the origins of certain advancements, such as plastic surgery and aeroplanes, to Hindu deities like Lord Ganesha, the Kauravas, and the pushpaka vimana in Ramayana. These statements stirred controversy and received backlash from various groups.

The situation escalated further when Yuva Morcha issued what appeared to be a life threat against Shamseer, leading to a counter-death threat from CPM’s Kannur leader, P Jayarajan. Additionally, the Nair Service Society threatened to launch a Sabarimala-like mass agitation if Shamseer did not retract his words and apologize.

In response, M V Govindan unequivocally supported Shamseer’s observations, reiterating that Prime Minister Modi’s remarks were concerning and should not be used to propagate myths as scientific truths. He argued that myths should be regarded as myths, emphasizing the importance of scientific progress and rational thinking.

Moreover, Govindan pointed out that certain myths, like the creation of Kerala by Parasurama’s axe, perpetuated dangerous class consciousness by promoting the notion that Kerala was handed over to Brahmins. He asserted that such myths obscured historical facts and were the result of feudal degeneration.

Both Govindan and Shamseer accused the Hindutva brigade of fueling hate campaigns across the country, including in Manipur, Haryana, and Gujarat, and now attempting to sow discord in Kerala. They condemned these divisive tactics and reaffirmed their faith in the people’s ability to reject such attempts at communal polarization.

The situation continues to be tense, with political parties and religious groups taking strong stands on either side of the debate. As the issue unfolds, Kerala’s society grapples with the larger questions of balancing freedom of expression, religious sentiments, and the pursuit of scientific knowledge. The controversies surrounding this incident highlight the complexities of India’s diverse cultural and political landscape.


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