Daily Archives: September 22, 2021

Periyar was one of the most underrated social revolutionaries and political philosophers of twentieth century. Indian political system and its north centric obsession placed him at the periphery more as a dissent than as an untiring crusader for social justice. This prejudice is due to the nature of political discourse revolving around the great divide based on Aryan-Dravidian identity, language, socio-religious and cultural ethos. Periyar challenged the foundations of Indian philosophy with its roots in the Brahmanical Hindu worldview of caste and karma.

Periyar remains hugely influential and relevant to the politics in Tamil Nadu because of his stance on caste, social justice and rationalist worldview of religion. One need not be an atheist to understand and appreciate Periyar. He continues to be the chief patriarch of Dravidian movement and parties committed to social justice.

It is important to cite here Article (15) (4) : Nothing in this Article or in clause (2) of Article 29 shall prevent the State from making any special provision for the advancement of any socially and educationally backward classes of citizens or for the Scheduled Caste and Scheduled Tribe. It is this amendment which enabled the appointment of the Mandal Commission whose recommendations mark a watershed in the social history of India. First Amendment to the Constitution of India was made on the appeal and initiatives undertaken by Periyar to defend reservations. It is therefore necessary to acknowledge that his birthday being declared as the Social Justice Day, by the Government of Tamil Nadu recently is a message in the right direction.

The Bharatiya Janata Party (BJP) underestimates the social impact and political influence of Periyar. He remains the chief patriarch of the Dravidian movement in the twentieth century and continues to inspire the youth in Tamil Nadu. The dynamics of Dravidian movement is still tractable and remains a livewire despite the decline in ideological commitment among major Dravidian parties like the Dravida Munnetra Kazhagam (DMK) and the All India Anna Dravida Munnetra Kazhagam (AIADMK). Given the massive erosion and capitulation of AIADMK to the manuvres of BJP, DMK appears like the main rival of BJP. Periyarism continues to be the real challenger for its entry and growth in the state. It is the social ideology of the Dravidian movement and struggle spearheaded by Periyar stands as the great barrier between the BJP and its claim to power in a state like Tamil Nadu.

It is important to observe that DMK has been on a steady decline since 2009 surrounded by mega corruption cases, political scams and succession dilemmas. DMK has virtually been revived by the challenges thrown up by the BJP because of the social and ideological foundations of the Dravidian movement. This has been demonstrated by the 2019 general elections as well as state assembly elections in May 2021. Today, Periyar remains the heart of battle between forces of Dravidian social ideology and Hindutva of the BJP more than ever before. DMK understands this reality more than ever before and therefore wants to consolidate the course and direction of politics in Tamil Nadu. In choosing to attack, humiliate and damage Periyar, BJP is hugely underestimating the social consolidation and political mobilisation that has been taking place in Tamil political society for over centuries in relation to caste, religion, language and identity.

Periyar deserves to be placed beyond the north south divide due to his lifelong struggle against the caste system in India and even dared to challenge Gandhi over his compromises. His leaving the Congress in 1927 was a momentous decision based on his political and ideological convictions rather than quest for power and personal glory. His heroic leadership and battle at Vaikom temple entry movement in 1924 and the lifelong resistance against caste based social order are distinct metaphors of his specific action and integral philosophy of his life. His departure from the Congress marked the beginning of the self-respect movement both as an inward journey and the course of politics in the Madras Presidency and later in Tamil Nadu.

Periyars reasoning and rationalism sprinkled with brutal arguments were based on scientific knowledge and lifelong quest for justice. Though Periyars political journey and personal life was subject to a public scrutiny due to his marriage to a much younger woman known as Maniyammai many years after the passing away of his first wife, he remained an ardent defender and advocate of womens rights over education, marriage, childbirth and property rights. He was first among those who wanted the women to join police and military services. His materialistic understanding of history, socialistic orientation and his attempts to integrate co-operative movement within the self respect movement has not received sufficient attention even among his followers.

Periyars discourse on non-party politics and his debate with his chief disciple C.N.Annadurai (Anna) are among the finest revelations of the contradictions and dilemmas of power politics. He was stunned by the dynamics of power politics when Anna and others chose to move away to form DMK in 1949 and again overwhelmed at the success of DMK in 1967. During this period of nearly two decades neither Periyar lost his influence nor DMK failed to pay its emotional tributes to the chief patriarch of the movement. DMK has since then both lost its way and made an impressive comeback because Periyar remains as the touchstone of politics in Tamil Nadu.

Prof.Ramu Manivannan is a scholar-social activist in areas of education, human rights and sustainable development through an initiative Multiversity.

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Periyar: A social justice champion and beyond - Hindustan Times

Express News Service

CHENNAI: In todays time, the term social justice is being used quite often. While its a refreshing change, how many of us those who arent from political or law backgrounds know its real meaning? asks Priyanka Ulaganathan of Revamp by Aaval-The Postcard Project. In an attempt to spread the tenets of social justice, which forms an important layer of Tamil Nadu and its politics, and to explore the thoughts of the leaders who sowed its idea, the creative, along with artists Hasif Khan, Shajan, Jainth and creators Vishnupriya and Shivaram, has curated a postcard campaign.

The postcard series aims to tap on the power of art to challenge issues, move people and bring about social change. The idea is to take forward the need for social justice in the current day context, through postcards. People can buy the cards, write what social justice means to them and send it out or keep them as a reminder, she shares.

Self-respect, equality and rationalism. From reimagined artworks, imageries treading on surrealism to those that tap on pop culture the creatives let us in on how they want to make a real-world social impact through their works. Set of 12 cards (3 of each) `175. Set of 24 (6 of each) costs `350. Cards will be delivered in 5-7 days. To order, visit Instagram@revamp_by_aaval orWhatsApp 9345372520

Vishnupriya Nanjappan & Shivaram SR, creators of My Dear ManoramaInstagram @My.Dear.ManoramaThe artists taleWhat are Tamil memes without Vadivelu?, Where are art memes in our regional context?, Why arent there enough regional memes with a universal approach? Such questions led agriculture and Viscom graduates Vishnupriya and Shivaram to start a page on Instagram last year. Named My Dear Manorama, the page has been starting dialogues around topics of social importance.

Journey to justiceMy Dear Manorama in its contribution to the postcard series features an image of Aringnar Anna. If he had felt that politics wasnt important then, what the social justice the leaders before him imagined would have remained theoretical and not become mainstream. Anna too needs to be celebrated. So, we chose to pick his image and superimposed it with a quote by him that is relevant, says Vishnupriya.

What is social justice?Social justice, to me, is equal rights and opportunities. Women representation is important and achieving thatis social justice.

Hasif Khan, artist-cartoonistInstagram: @hasifkhanThe artists taleA lot of my curiosity in the art field stemmed from my observations of a close childhood friend, who used to create wonderful art. That sparked something in me. And being an introvert, art helped me carve a space for myselfit was the tool, rather the key to solitude, shares artist Hasif Khan, who has also been the cartoonist for Tamil magazine, Vikatan, for a decade now.

Journey to justiceFor the postcard series, Hasif has rendered the image of social activist and politician Periyar EV Ramasamy in a different light. I was working on a series of artworks which primarily had the colours red, black and white in its palette and it was an exploration of the surrealism art movement. When Priyanka approached me for the project, I decided to create an artwork of Periyar that was beyond what we had already seen, shares Hasif. His creation features Periyar in a reimagined surreal space. The spark came from a suggestion that Priyanka offered. Though I had initial inhibitions, the creation process was enjoyable and the work too was well-received, he shares, adding that he hopes to advocate ideas of social justice through his creations.

What is social justice?There should be no discrimination. People who have been oppressed should be guided, should be made aware that their marginalisation isnt the norm. They should be brought out of their oppression. This education, and breaking this discrimination, are social justice to me.

Jainth, artistInstagram @Jainth_ &@nirami.colourizationThe artists taleA media student, Jainth, had been running a YouTube channel along with a group of friends and producing videos until he hit a roadblock in 2020 when the nationwide lockdown was announced. We couldnt continue our work. So, I was thinking of other ways and modes to put my work out, he recalls. While photo colourisation had always interested him, lack of time kept him away from dabbling with the laborious process. When the lockdown was announced, I was presented with an abundance of free time. And my journey began, narrates the creative, who, over the years has built an affinity towards Dravidian ideologies.

Journey to justiceWhen he stepped into the world of photo colourisation, he took the images of leaders who sowed, nurtured and took forward the legacy of social justice in the state. The colourised image that has found a place in this postcard series is one of my favourites, he says, pointing to the photograph of Periyar, smiling under his silver beard while holding a baby in his arms. When I posted this photo, many reached out to me and said that it brought them closer to Periyar and his ideas. It broke a certain barrier that the label of being a leader carried. It was an allegory he was one among us, he shares. Now, colourisation has become a medium of communication for the creator. Along with the images, I share historic tidbits about the people, events or the ideologies. It has become a medium where ideas are shared and conversations happen without prejudices, he says.

What is social justice?Anything that breaks patriarchal ideas, supports the marginalised/ minorities and amplifies the voices of the oppressed, aims for equality is social justice to me.

Shajan, artistInstagram @shajan_kafkaThe artists taleKalai makkalukanadhu (Art is for the people), begins Shajan, an aspiring filmmaker. So, to reach my goal, the resources I tapped into and the content I consumed were always political. While pencil sketches have always been part of my life, about two years back, I began digitally rendering them. The products of my art became a fusion of the ideologies that I read and grew up with and my art, which is personal, he shares. The idea, Shajan says is to take an idea and present it in a novel way for it to reach the masses.

Journey to justiceThe idea was to discuss social justice and take it to people. But there was another underlying theme to take the work of artists to the public through the illustrated cards and add value to it. Namma oorle, kalai, kalaingnar-galukkaana value kami ah dhan irukku. There is also this thought Why buy art? So through this series, while discussing social justice, we are also taking art to people and this art has the ideas and philosophies which people need, he explains. Shajans artwork for this features a contemporary interpretation of a picture from the 1950s of Ambedkar and Periyar in Rangoon for The World Buddhist Conference. I have been working on a series which fuses names of shows and movies, popular quotes and their imageries with political commentaries and ideologies. This too was in line with that. This image is a beacon of hope that they will always be there whenever and wherever there is oppression and injustice, he details.

What is social justice?Equality in all forms and systems is social justice to me. Ones identity, language, social and cultural ethos should not be detrimental to anyones place in society.

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The justice league: A campaign on cards - The New Indian Express

On Friday, September 17, Prime Minister Narendra Modi celebrated his 71st birthday. He also happens to share his birthday with social activist Periyar EV Ramaswamy and artist MF Husain.

Modi was born in Vadnagar on September 17, 1950, in a small town in the Mehsana district of North Gujarat. Modi grew up in an environment that instilled him with social service and values of generosity. His rise to the top has been phenomenal.

In his youth, he ran a tea stall at Ahemdabad bus terminus. His political journey started with his joining ABVP and later became an RSS pracharak. RSS sent him to BJP in 1987, where he became a key organiser for L.K Advani's Somnath-Ayodhya Rathyatra in 1990.

His Gujarat model was a development journey that has received tremendous praise across India and the entire world. When he became CM of Gujarat, he made it very clear that his government would be development-oriented. He said that people from all areas would be made active partners and stakeholders in the development journey.

In 2013, the BJP named Modi as its candidate for Prime Minister in the 2014 Lok Sabha elections.

A member of the Progressive Artist's Group, a group that was known to promote the avant-garde movement widely across India after Independence, Maqbool Fida Husain Husain was also born on September 17, 1915. Hussain's contribution to the development of modern Indian art is immense. He is, in fact, one of the strong and important pillars of India's Modern Art History. His art is undoubtedly contemporary, conforms to an international artistic language and yet endowing it with a touch of Indianness.

Nicknamed the 'Picasso of India', he was able to depict human circumstances in bold and vibrant colours and executed diverse topics in series. He treated his canvases in a very different Cubist style. He was also known as a brilliant photographer and filmmaker. He won several national awards as well for his brilliant artistic work.

His first painting teacher was NS Bendre, Husain met him in the Indore School of Art. He was later sent to Gujarat, where he started writing poetry. A big fan of Madhuri Dixit, he is said to have watched Hum Apke Hain Koun, which featured the actor, more than 50 times. He also reportedly booked an entire theatre in Dubai to watch Madhuri's Aja Nachle film.

He became the highest-paid painter in India as one of his canvases has fetched up to $2 million at a Christie's auctions. Husain won several awards like Padma Bhushan in 1973, Padma Vibhushan in 1991, and an award in 1947 at the annual exhibition of the Bombay art society. Many of the famous paintings of MF Husain was based on the British rule, Mahatma Gandhi, Mother Teresa, Mahabharata and Ramayana.

However, he was not a man without controversies. His portrayals of nude Hindu deities and a nude photo of Bharat Mata, earned the ire of many right-wing organisations, who called for his arrest, and many lawsuits were filed against him for hurting religious sentiments. He remained in self-imposed exile from 2006 until he died in 2011, accepting the citizenship of Qatar in 2010.

September 17 also happens to be the birth anniversary of social activist and father of Dravidian movement Erode Venkatappa Ramasamy popularly known as Thanthai Periyar. Ramaswamy was against caste and gender inequalities and Brahminical dominance. In 2021, the Tamil Nadu government decided to celebrate his birth anniversary 'Social Justice Day'. He promoted the principles of rationalism, self-respect and women rights. He opposed the exploitation of and marginalisation of the non-Brahmin Dravidian people of South India.

He began his political journey with the Indian National Congress. He then quit the party and participated in non-violent agitations in Tamil Nadu, Kerala, Europe and the Soviet Union.Periyar headed the Justice Party in 1939, and in 1944, he changed its name to Dravida Munnetra Kazhagam (DMK) and M G Ramachandran, forming the All India Anna Dravida Munnetra Kazhagam (AIADMK)

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The Patriot, The Picasso And The Reformer: Celebrating The Birth Anniversary Of PM Modi, MF Husain And Periyar - The Logical Indian

There isnot only one-way traffic between values and interests. Not only values asabasic category define interests asamore applied category. Onthe contrary, interests also influence values; they shape and reform them. Sometimes they completely alter the values that were inherent insociety before. So, the question which isprimary values orinterests here does not have such anunambiguous answer, writes Valdai Club Programme Director Oleg Barabanov.

The problem ofvalues inworld politics isone ofthe most acute. Virtually the entirety ofinternational relations inthe 21st century isclosely linked tothe discussion onvalues. Moreover, strategies topromote values have become key ones, aswell aspolicies based primarily, ifnot exclusively, onvalues, and only then oninterests. Inthe Lisbon Treaty, the European Union explicitly wrote that itpursues avalues-based policy. Thus, the previous interpretations ofinternational relations asastruggle for interests that form the basis ofthe classical theoretical school ofrealism, should beseem asathing ofthe past.

But isthis really the case? How unambiguously determined isthis process? Perhaps, ofall the values that somehow figure inpolitical discourse, there are only two that are definitely uncompromising and all-encompassing. These are religious values and national identity (ethnic, racial, caste, etc.). Itisclear that the willingness todefend these values and fight for them varies from religion toreligion and from ethnicity toethnicity. Itisclear that there are political strategies for the construction ofnational/religious identity and they are being implemented. Even ifweassume that acynical form ofsocial engineering played its role here, then wemust conclude that itfell onfertile soil. Issues ofethnicity and religiosity are just those topics that are primordial for anordinary person and mass society. Ifyou use Lev Gumilyovs term, then here the passionarity ismanifested especially quickly inaperson and society which isabsolutely necessary for the effective promotion ofavalue outside.

For all other values, honestly speaking, this isnot the case. Inaddition, the initiators ofthe discussion about values, about their universal character inaglobalised world and their promotion toall states and societies, hardly had inmind these two values (ethnic and religious). Itisunlikely that the European Union intends topursue apolicy that protects precisely ethnicity and religiosity. Moreover, lets behonest, asmany examples inhistory have shown, from national/religious identity tonational/religious exclusivity, there isoften only one small logical step left (especially inthe context ofthe struggle for the promotion ofvalues and the competition between them). This, Ithink, ishardly included inthe tasks ofthe programme tobuild ahomogeneous global society and asingle world policy based onuniversal values. Here ethnicity and religiosity should, ideally, become nothing more than anexotic highlight ofevery local society, something like cute stereotypes from tourist guides. Asamatter offact, the value oftolerance that isbeing actively promoted now isintended toachieve this (separate nuances ofthis value associated with positive discrimination and the priority ofminorities over the majority are aseparate issue, but for the purposes ofthis article itisnot soimportant). The only problem istowhat extent these globalist universal values are capable ofevoking inanordinary person and mass society aprimordial passionary response, atleast minimally comparable tothe values ofethnicity and religiosity? Ifthe answer isthat this extent isminimal (even for environmental values, which today, inour opinion, have the greatest potential for passionarity), then wouldnt itbecorrect tosay bluntly that these values are only apostmodern social construction, even ifthe entirety of21st century world politics are based onthem?

Animportant and practically controversial issue isthe relationship between values and interests. Onthe one hand, they are traditionally quite clearly separated from each other inconflictology and inother disciplines. The contraposition ofconflict ofvalues and conflict ofinterest isofgreat importance here. Attempts toresolve them should bebased onfundamentally different basic orientations and technological methods. Where the conflict isbased only onmismatched interests, then there isalmost always anopportunity tobring them closer together, tocome tosome kind ofatleast atemporary compromise, and therefore the potential tode-escalate these conflicts, oratleast tofreeze them, isquite high. Conflicts ofvalues, according tothe theory ofconflictology, are much more difficult toresolve, since there can benocompromise onvalues, they are all-encompassing and indivisible, and the struggle for them, ideally, should goonuntil complete victoryor, alas, until complete defeat and the undermining ofthe resource base.

Onthe other hand, world politics provides many examples where values and interests are intertwined. Inpart, this makes itpossible toactively use values inthe geopolitical struggle. For example, historical memory isundoubtedly avalue that can evoke aserious passionate response insociety. But the policy offorming (and modifying) historical memory, which isactively pursued bymany states, isasocial construct, implemented solely onthe basis ofinterests. And there are many examples ofthis kind. Thus, wecan conclude that there isnot only one-way traffic between values and interests. Not only values (asabasic category) define interests (asamore applied category). Onthe contrary, interests also influence values; they shape and reform them. Sometimes they completely alter the values that were inherent insociety before. So, the question which isprimary values orinterests here does not have such anunambiguous answer.

The alignment ofvalues and interests has adirect impact onthe relationship between morality and law inworld politics. Traditionally, within the framework ofthe Westphalian model ofthe world, the interests ofstates were regulated byinternational law. Interstate treaties made itpossible tofix the achieved interests and put abarrier inthe way oftoo-ambitious interests which were unacceptable toothers. One ofthese interests, shared bymany countries, is, for example, the legal principle ofnon-interference ininternal affairs, enshrined inthe UNCharter. Atthe same time, the established international law often became anobstacle precisely inthe way ofthe realisation ofvalues, since the task ofpromoting values abroad presupposes, first ofall, the need for intervention inthe affairs ofother states and societies, directly orindirectly. Asaresult, adiscussion unfolded that the laws of1945 are out-dated with respect tothe value challenges ofthe 21st century, that the out-dated right contradicts morality and therefore must bereplaced and supplanted bymorality. The notion that there isamoral duty toprotect values has become anargument that legalises interference inthe affairs ofothers, even ifthe law does not allowit. Itseems that this trend will continue todevelop.

Aseparate issue isthe problem ofthe universality ofvalues. Isitpossible orisitjust anillusion? For Russians, there isalso asubjective aspect here. For aperson and asociety that emerged from the Soviet model, educated oncommunist ideals and values, who survived their collapse, itshould belogically characterised byacertain nihilism inrelation toany new ideals. The post-communist legacyor, ifyou like, the post-communist social trauma leaves little room for other dreams, except perhaps for some nostalgia. Therefore, this type ofsociety apriori isoften characterised bycynicism inrelation tothe issue ofvalues inpolitics ingeneral and inworld politics inparticular. They are completely supplanted bypragmatism and interests.

Inthis case, the dichotomy between true and false values does not work either. Ifour previous values turned out tobefalse (orwere declared assuch), then why should these others necessarily betrue? Here, experiential scepticism plays animportant role inthe perception ofvalues and their implementation inpolitics. Ingeneral, from the point ofview oflogic, the term true values ismore amatter offaith and religion, and bynomeans rationalism. Inaddition, given the aforementioned interweaving ofvalues and interests, there isalways atemptation tosay that any discourse about values isjust apretext topromote crystal-clear geopolitical interests. Hence, negativism arises when, inthe perception ofvalues, the key meaning isnot areflection onones own values, but the negation ofexternal ones. Therefore, itwill not besuch agreat exaggeration tosay that for many both inRussia and inthe non-Western world asawhole, the following postulate will betrue: our only value isthat weare against your values. For all its external paradox, itworks and even politically unites the most diverse countries and forces inthe non-Western world. Between them there isoften very little incommon from the point ofview ofpositive shared values, but there isanegative denial ofWestern domination, which was previously carried out through resources and interests, understood byeveryone (and provoking, just asimportantly, apassionate response inthe mass society ofthese countries). Domination through values isalso added toit. Inpostcolonial societies, this isoften combined with the implementation ofthe universal values promoted bythe West asanew culture colonialism, asanotorious, toborrow from Kipling, white mans burden 2.0, when heagain carries the light ofenlightenment through values tonon-Western communities who donot want toaccept them. Most often itcauses rejection inthe mass society ofthese countries and isperceived asneo-colonialism. All ofthese trends should not beunderestimated.

Asaresult, the discussion ofvalues inworld politics entails anumber offairly deep theoretical questions. First ofall, this isthe question ofthe primordiality ofvalues, whether they are inherent insociety from the very beginning orthey are constructed bymeans ofsocial engineering. Ifthe first answer iscorrect, then how easy (ifany) isittochange them? Ifthe latter istrue, then the cynical conclusion suggests itself that values are only asocial construct used toadvance interests inageopolitical struggle. However, even when admitting this, itmust beemphasised that there isnothing wrong with the postulated universal values inthemselves, that they are most likely capable ofmaking our world abetter place. And that isprecisely why (and bynomeans only because ofthe geopolitical struggle) they will determine the agenda ofworld politics inthe 21st century.

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Values and Interests in World Politics Valdai Club - Valdai Discussion Club

The long-awaited adaptation of Isaac Asimovs classic sci-fi epic Foundation is nearly upon us the 10-episode series begins streaming on Apple TV+ next week. The author himself worked on the story for over 50 years, with the last volume in the saga being released posthumously in 1993. So to say theres a lot of characters, settings, and big ideas in play would be an understatement. Thankfully, those involved knew what they were getting themselves into.

As it unfolds in streaming form, Foundation begins with a mathematician named Hari Seldon (Jared Harris) confirming his intricately plotted theory that the Galactic Empire, which governs all of humanity, is on the verge of collapse. It then follows Seldon and his followers as theyre exiled to the edge of the galaxy, where they colonise a new planet and plan for the unsteady future ahead.

Thats barely scratching the surface of what the Apple TV+ series covers and even then, the series still leaves out plenty from the source material. This was something that showrunner, writer, and executive producer David S. Goyer (The Dark Knight, Batman Begins, Dark City) knew would be a necessity from the very beginning, and ended up helping him prioritise what he wanted to include in the show.

Whenever Im adapting something, I read it again or watch it again, and I try to write down what I think the core ideas are, the essential ingredients, he told Gizmodo over video chat. In this case, because Asimov wasnt alive, I was talking to his estate, to his daughter, and I said, I want to make sure that Ive identified the core ingredients that make Foundation, Foundation.

Fortunately, they said, yeah, we feel like youve zeroed in on the most important elements. And because were adapting it now, over 70 years after Asimov first wrote it you know, it was a metaphorical story back in the post-World War II environment some of the events, some of the things that were interrogating, were going to have to change because were speaking to an audience of today and not an audience post-World War II.

The first big, important change: diversifying the characters. Because there are virtually no female characters in the first book, I said to the Asimov estate, How would you how would you feel if we gender-flipped a couple of the characters? And they said, We love it. We think Asimov himself would have completely embraced that, Goyer said.

Overall, the characters became the anchor point for Foundations sprawling story. Its impossible to do a line-for-line, word-for-word adaptation of Foundation, especially 70 years later. So you try to make sure that you cleave to the core tenants but, lets be honest, people tune in for the characters. So you need to make sure that the characters have fully three-dimensional lives, that we care about their hopes and their dreams. The books are primarily books about ideas.

A lot of big events happen off-screen and kind of in-between sentences. We knew that we were going to dramatize some of those events. But the thing that I really tried to dig down into is the characters so I tried to figure out ways of creating characters that could inhabit the themes and ideas that Asimov was working with.

One of those characters, Goyer explained, is actually time itself something that helped shape Foundations structure, which viewers should know includes a lot of time shifts. The book series itself makes these massive leaps forward in time, and particularly the first book is very ontological, Goyer said. Very few characters continue from one story to the next. My very first meeting at Apple, I said to them, Guys, time is a character. Youre just going to have to embrace that. We do time jumps. Were going to jump forward. Were going to jump backwards. Sometimes were going to tell two parallel storylines that are operating at different times. We just have to embrace it. It would be insanity not to embrace it. And fortunately, everyone embraced it.

While Goyer hopes Foundation appeals to the diehard fans of the books, hes also aware that many potential viewers may not have read them, and may not even be familiar with the story. I count myself as someone who reveres the books, Goyer said.

But primarily I know that Im creating [the show] for an audience that hasnt read the books and may not even count themselves as fans of science fiction, which is a good thing. I think its important. So to my writers, my actors, my fellow directors I said with every scene, with every storyline, we need to be able to strip away the spaceships and the robots and the science fiction elements and make sure that this story works as if it were a contemporary drama. What is the real-world version of this storyline? Do we understand it? Can we ground it? If it doesnt work without the science fiction trappings, then thats not a story were going to tell. That was our true north for how we approached the show: this needs to be able to appeal to people who would not consider themselves fans of science fiction, in the same way that I think Game of Thrones brought people in who werent necessarily fans of fantasy.

Goyer also hat-tips Game of Thrones when reflecting on why now is the right time for a Foundation series. I think the medium is caught up to Asimov; I dont think it could have been done prior to these big, streaming novelistic shows, he said. The audience for these streaming shows is OK with something sort of unravelling at a novelistic pace again, thanks to shows like Game of Thrones with a lot of different characters, a generational saga.

However, Goyer also thinks that Foundations themes make it especially relevant, even decades after the first book was written. None of us could have predicted how prescient the show has become in the wake of a global pandemic. We were halfway through filming when the pandemic broke out and well, on one hand, its sobering, I would argue that the show is probably more relevant today than even when Asimov first wrote the books, Goyer said.

The thing that I cling to, that I think is important for the audience as well, is that Asimov was fundamentally a humanist. He believed in science. He believed in rationalism. He believed that it could see us through the dark times. And when I first pitched the show to Apple, thats what I pitched. I said, I fundamentally want to tell a show thats got a message of hope. And, you know, I think thats not a bad message to deliver right now.

Foundations first two episodes arrive on September 24 on Apple TV+ with weekly drops thereafter on Fridays.

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Foundations David S. Goyer on the Vital Changes Needed to Be Made for the Adaptation - Gizmodo Australia