Reimagining Resistance: The Appropriation of Tribal Heroes in Rajamouli's RRR

This pre-print explores the reimagining of tribal heroes Alluri Sitarama Raju and Komaram Bheem in S.S. Rajamouli's film RRR. The film appropriates these historical figures, known for their resistance against local forms of oppression, and reframes them as nationalistic symbols in the fight against British colonialism. While RRR succeeds in creating a compelling narrative of unity and resistance, it overlooks the specific struggles for land, water, and forest rights that defined Raju’s and Bheem’s legacies. By focusing on a broader nationalist agenda, the film misses the opportunity to address contemporary issues of displacement and environmental degradation that continue to affect indigenous communities in India. This analysis critiques the film's narrative choices, arguing that they dilute the historical significance of these figures and their relevance to ongoing movements for environmental justice and the rights of indigenous peoples.

Keywords: RRR, tribal resistance, displacement, environment, jal, jungle, jameen

The appropriation of Alluri Sitarama Raju and Komaram Bheem in S.S. Rajamouli's RRR raises critical questions about the role of popular cinema in representing historical figures and their struggles. Both Raju and Bheem are remembered for their resistance against oppressive regimes—Raju for his opposition to the British following the 1882 Madras Forest Act, which curtailed the rights of Adivasis to their traditional forest habitats, and Bheem for his struggle against the Nizam of Hyderabad, encapsulated in the slogan "Jal, Jangal, Zameen" (Water, Forest, Land). Rajamouli’s film, however, reimagines these figures as united freedom fighters against the British Raj, shifting the focus from their specific, localized battles to a broader nationalist narrative. While this makes for a compelling epic, it also glosses over the urgent contemporary issues of climate change and displacement that continue to affect tribal communities in India.

At the heart of both Raju's and Bheem's historical struggles were the rights to land, water, and forests—resources that are still under threat today due to industrialization, deforestation, and the expansion of corporate interests. The displacement of indigenous people from their ancestral lands has not only disrupted their way of life but also contributed significantly to environmental degradation. In this context, Rajamouli’s choice to focus on the fight against the British Raj rather than the ongoing struggles for environmental justice represents a missed opportunity to address these critical issues.

Displacement: A Broader Perspective

Displacement is often understood simply as the movement of people from one place to another, but as writer Annie Zaidi poignantly describes in Known Turf, it is a much more profound and devastating experience. Zaidi writes, "Displacement… is a very inadequate word that conveys nothing of its true meaning. Displacement is not about moving…(It) is about losing a river. Losing access to clean, safe, drinking water…losing land that is watered richly…losing the grass that your herds grazed on. Losing your cattle. Losing the milk that came from your cattle…losing honey and herbs…losing the right to protest when somebody in a uniform shows up to set fire to your home. What else was left to lose?"

Zaidi’s description underscores the deep loss and disconnection that come with displacement, particularly for indigenous communities. It’s not merely about physical relocation but about the loss of a way of life, of cultural and spiritual connections to the land, and of the basic resources needed for survival. This is the kind of displacement that Alluri Sitarama Raju and Komaram Bheem fought against, and it’s a displacement that continues to this day, as corporate interests encroach upon the forests and rivers that sustain tribal communities.

Climate Change and Environmental Justice

The connection between displacement and climate change is also critical. Indigenous communities, who have traditionally lived in harmony with their natural environments, are often the first to feel the impacts of environmental degradation. As forests are cleared for development, not only do these communities lose their homes and livelihoods, but the destruction of these ecosystems also accelerates climate change. Deforestation contributes to the increase in greenhouse gases, disrupts local climates, and reduces biodiversity—all of which have far-reaching consequences for the planet.

Rajamouli’s decision to frame RRR as a nationalist epic, focusing on the fight against the British Raj, sidesteps these urgent environmental issues. By doing so, the film misses an opportunity to connect the historical struggles of Raju and Bheem to contemporary movements for environmental justice. A film that recontextualized their resistance as a fight for the preservation of land, water, and forests—resources that are crucial not only for the survival of indigenous communities but for the health of the planet—could have had a significant impact on raising awareness about climate change. . . . 

If you're intrigued by how S.S. Rajamouli's RRR reimagines the legacy of tribal heroes Alluri Sitarama Raju and Komaram Bheem, and how this cinematic reinterpretation intersects with contemporary issues of nationalism, displacement, and environmental justice, you’ll find the full analysis here. Read the full article.

Education System: School in Forest

In Derridean discourse, it is believed that *Language bears within itself the necessity of its own critique*. The element to undermine the proposition or hypothesis lies within itself.

जो भी हम कहना चाहे
बर्बाद करे अल्फाज़ हमारे  (Irshad kaamil)

_When I pronounce the word Future,the first syllable already belongs to the past._
_When I pronounce the word Silence,I destroy it._
_When I pronounce the word Nothing,I make something no non-being can hold_
( Wislawa Szymborska)

When Chetan Bhagat makes his God say *medium amount* of Intelligence and *a bit* of Imagination, he is actually deconstructing himself.

उसके शव्द उसको बार्बाद कर रहे है।
How? Well, a good literature is not possible without proper use of intelligence and imagination. Intelligence helps to rationalize the events and imagination helps in connecting events with the philosophical thought.

The popular literature is not 'real literature' because it lacks depth of intellectual analysis. Its flight of Imagination is also without wings of philosophy.
Thus only these two adjectives for intelligence n imagination are enough for the critique popular literature. Anyhow, the popular literature has all capacities to transcend these boundaries. It all depends on how deeply the writer can penetrate while dealing with shallowness of its content. Thus, in Chetan Bhagat's use of these words undermines entire popular literature or a sort of 'dramadies' written by similar writers.

Well, we are here to look critically at a popular meme on education system.
Below is given a popular meme on a satire on education system. It is very interesting to see how it criticizes the 'standardization' of education system. To a greater extent it is very difficult to disagree with the statement of satire made by this popular meme.

Well, can we find anything in this image to deconstruct it?

If language bears within itself the necessity of its own critique, how can we find the aporia / loose stone in this meme to deconstruct its very existence. On what grounds can we undermine the signifier so us to make Sign have different signified? 

One of the ways of doing so is to deconstruct the metaphor. The literal reading of metaphor can help in presenting a critique of its sign. In this meme, the animals are used metaphorically. The animals suggest humans with varied capabilities. One animar is good in the skill which it is meant to perform and is utterly incapable of performing other skills. Similarly, it attempts to suggest that humans cannot do everything. All humans are born with a gift to do one or the other things.

That's fine. But this 'maxim' that humans cannot do everything is not aptly used in this meme. Rather, it is fact that humans can do whatever they want to. Though humans are animals, yet humans are intelligent animal. Only human beings have intelligence as well as imagination. This makes human beings capable to have philosophy as well as historical sense. These capacities makes humans far better than other animals. Especially, when it comes to education, there is no parallel between humans and animals. Yes, training is a different things. We can train animals into doing several things and can use them in Circus or domesticate to use them for agrarian works. But we cannot educate animals . We cannot teach language to animals. We cannot teach language to philosophise or have historical sense. Thus, this meme do not convey the right message. It may be good for the satire on 'standardization of tests' but not at all on 'education system'.

Do you have any other points to deconstruct this metaphor?