Discussion:
MEDIA HYPOCRISY AND DOUBLE STANDARD ON M F HUSAIN
(too old to reply)
and/or www.mantra.com/jai (Dr. Jai Maharaj)
2010-03-13 02:35:15 UTC
Permalink
Forwarded message from Dinesh K. Agrawal

Media Hypocrisy and Double Standard on MF Husain

Friday, March 12, 2010

This is a Letter to the Editor of The Hindu ('The People's Daily of
Chennai') from a practicing Christian lady who was Professor in
Stella Maris College, Chennai, till recently, now settled at Baroda,
regarding an Editorial in The Hindu in favor of bringing back MF
Husain to India.

Mr. Ram is the newspaper's editor.

Dear Ram,

I have taken time to write this to you, Ram -- for the simple reason
that we have known you for so many years -- you and The Hindu bring
back happy memories. Please take what I am putting down as those that
come from an agonized soul. You know that I do not mince words and
what I have to say I will -- I call a spade a spade -- now it is too
late for me to learn the tricks of being called a 'secularist' if
that means a bias for, one, and a bias against, another.

Hussain is now a citizen of Qatar -- this has generated enough of
heat and less of light. Qatar you know better than me is not a
country which respects democracy or freedom of expression. Hussain
says he has complete freedom -- I challenge him to paint a picture of
Mohammed fully clad.

There is no second opinion that artists have the Right of Freedom of
expression. Is such a right restricted only to Hussain? Will that
right not flow to Dan Brown -- why was his film Da Vinci Code not
screened? Why was Satanic Verses banned -- does Salman Rushdie not
have that freedom of expression? Similarly why is Taslima hunted and
hounded and why fatwas have been issued on both these writers? Why
has Qatar not offered citizenship to Taslima? In the present rioting
in Shimoga in Karnataka against the article Taslima wrote against the
tradition of burqua which appeared in the OutLook in Jan 2007.Nobody
protested then either in Delhi or in any other part of the country;
now when it reappears in a Karnataka paper there is rioting. Is there
a political agenda to create a problem in Karnataka by the intolerant
goons? Why has the media not condemned this insensitivity and
intolerance of the Muslims against Taslima's views? When it comes to
the Sangh Parivar it is quick to call them goons and intolerant etc.
Now who are the goons and where is this tolerance and sensitivity?

Regarding Hussain's artistic freedom it seems to run unfettered in an
expression of sexual perversion only when he envisages the Hindu Gods
and Goddesses. There is no quarrel had he painted a nude woman
sitting on the tail of a monkey. The point is he captioned it as
Sita. Nobody would have protested against the sexual perversion and
his orientatation to sexual signs and symbols. But would he dare to
caption it as 'Fatima enjoying in Jannat with animals'?

Next example -- is the painting of Saraswati copulating with a lion.
Here again his perversion is evident and so is his intent. Even that
let's concede cannot be faulted -- each one's sexual orientation is
each one's business I suppose. But he captioned it as Saraswati. This
is the problem. It is Hussain's business to enjoy painting his sexual
perversion. But why use Saraswati and Sita for his perverted
expressions? Use Fatima and watch the consequence. Let the media
people come to his rescue then. Now that he is in a country that
gives him complete freedom let him go ahead and paint Fatima
copulating with a lion or any other animal of his choice. And then
turn around and prove to India - the Freedom of expression he enjoys
in Qatar.

Talking about Freedom of Expression - this is the Hussain who
supported Emergency -- painted Indira Gandhi as Durga slaying
Jayaprakash Narayan. He supported the jailing of artists and writers.
Where did this Freedom of Expression go? And you call him secularist?
Would you support the jailing of artists and writers, Ram -- would
you support the abeyance of the Constitution and all that we held
sacred in democracy and the excessiveness of Indira Gandhi to gag the
media --writers -- political opponents? Tell me honestly why does
Hussain expect this Freedom when he himself did not support others
with the same freedom he wants? And the media has rushed to his
rescue. Had it been a Ram who painted such obnoxious, degrading
painting -- the reactions of the media and the elite 'secularists'
would have been different; because there is a different
perception/and index of secularism when it comes to Ram -- and a
different perception/and index of secularism when it comes to
Rahim/Hussain.

It brings back to my mind an episode that happened to The Hindu some
years ago.[1991]. You had a separate weekly page for children with
cartoons,quizzes, and with poems and articles of schoolchildren. In
one such weekly page The Hindu printed a venerable bearded man --
fully robed with head dress,mouthing some passages of the Koran --
trying to teach children .It was done not only in good faith but as a
part of inculcating values to children from the Koran. All hell broke
loose. Your office witnessed goons who rushed in -- demanded an
apology -- held out threats. In Ambur, Vaniambadi and Vellore the
papers stands were burned -- the copies of The Hindu were consigned
to the fire. A threat to raise the issue in Parliament through a
Private Members Bill was held out -- Hectic activities went on -I am
not sure of the nature and the machinations behind the scene. But The
Hindu next day brought out a public apology in its front page. Where
were you, Ram? How secular and tolerant were the Muslims?

Well this is of the past -- today it is worse because the communal
temperature in this country is at an all high -- even a small
friction can ignite and demolish the country's peace and harmony. It
is against this background that one should view Hussain who is bent
on abusing and insulting the Hindu Gods and Goddesses. Respect for
religious sentiments, need to maintain peace and harmony should also
be part of the agenda of an artist -- if he is great. If it is absent
then he cannot say that he respects India and express his longing for
India.

Let's face it -- he is a fugitive of law. Age and religion are
immaterial. What does the media want -- that he be absolved by the
courts? Even for that he has to appear in the courts -- he cannot run
away -- After all this is the country where he lived and gave
expression to his pervert sadist, erotic artistic mind under Freedom
of Expression. I simply cannot jump into the bandwagon of the elite
'secularist' and uphold what he had done. With his brush he had
committed jihad-bloodletting.

The issue is just not nudity. Yes the temples -- the frescos in
Konarak and Kajhuraho have nude figures -- But does it say that they
are Sita, Sarswati or any goddesses? We have the Yoni and the Phallus
as sacred signs of Life -- of Siva and Shakthi --take these icons to
the streets, paint them, give it a caption it become vulgar. Times
have changed. Even granted that our ancients sculptured and painted
naked forms and figures, with a pervert mind to demean religion is no
license to repeat that in today's changed political and social
scenario and is not a sign of secularism and tolerance. I repeat
there is no quarrel with nudity -- painters have time and again found
in it the perfection of God's hand craft.

Let me wish Hussain peace in Qatar -- the totalitarian regime with
zero tolerance. Maybe he will convince the regime there to permit
freedom of expression in word, writing and painting. For this he
could start experimenting painting forms and figure of Mohamed the
Prophet -- and his family. And may I fervently wish that the media--
especially The Hindu -- does not discriminate goons -- let it not
substitute tolerance for intolerance when it comes to Rahim and
Antony and another index for Ram.

I hope you will read this in the same spirit that I have written. All
the best to you, Ram.

Dr Mrs Hilda Raja, Vadodara

End of forwarded message from Dinesh K. Agrawal

Jai Maharaj, Jyotishi
Om Shanti

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this post may be reposted several times.
chhotemianinshallah
2010-03-13 04:14:42 UTC
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Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Since newsgroup posts are being removed
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this post may be reposted several times.
Jai Maharaj
From Encyclopedia Dramatica

Jai Maharaj IS undisputedly the biggest troll/trollspammer in the
universe! SERIOUSLY! Consider this:

He has atleast 100,000 posts on Usenet
He just won't die

He's been literally living on Usenet ever since it came into
existence
All of his posts are copypasta of articles advancing his point of
view; none of his posts have any moral, spiritual or commercial value
Considered to be a major factor contributing to the downfall of
Usenet

Contents [show]

1 Usenet Abuse and Crossposting Faggotry
2 Asstroll-ogy
3 Real Identity
4 Some Theories and Answers to the puzzle
5 Theory and Timeline based on the above facts
6 More Research7 How to Annoy Jai Maharaj
Usenet Abuse and Crossposting Faggotry

What makes Jai Maharaj the biggest pest on usenet is his crossposting
all over usenet with daily news articles suggesting a vicious anti-
christian and anti-muslim slant….and vegetarianism. (Vegetarianism was
invented by high caste Hindoos to exterminate the lower caste ones by
starvation). Jai claims to have been around since the predecessor to
the Internet, ARPANET was started. But again, all he did was hijack it
as a tool for his bullsh*t astrology and Hinduism. As of now, there
are 100,0000 [Update: 110,000 and climbing] of his rubbish postings
dumped all over usenet, clogging newsgroups and modem speed. All his
posts contain a signature with links to his site. As one user noticed,
his postings tend to attract a certain idiotic fringe of superstitious
Hindoos who then find the link to his website at the end of the post.

Jai Maharaj Likes... Jai Maharaj Dislikes...

Asstrology Scientists

Vegetarianism Meat-eaters

Hindu caste system (he's high caste) Members of Hindu low castes
acting uppity on Usenet...even if they are second generation
Americans!
Living in USA USA

Trolling and stalking Being trolled and stalked
Homo porn Hindu porn http://www.flickr.com/photos/haberlah/55690106/in/set-1206444/

Hindu high caste Christians, Muslims, Jews, Hindu lower castes

Being Anonymous Being trolled by Anonymous
Hinduism Any other ism

Does Jai Maharaj ever write on his own? If he could, he wouldn’t be
spamming across usenet like a nut, he would be a writer. His usual
response never goes beyond 4 lines and only consists of a screaming
outburst against “xtians” and “muslims” and anyone who disagrees with
him. But he compensates for this lack of expression by digging up IP
addresses and obtaining locations, real names and phone numbers of his
enemies, which he posts online for his devoted Hindoo pimps to
harass….or in the case of Sidharth, he notifies the authorities
alleging “child abuse”. Its no surprise that Jai is the most despised
entity on Usenet and the entire Usenet community eagerly awaits the
day he will post his last.

The Mahabully, the best psychological compilation on Jai Maharaj ever.
Written by ***@cts.com and can be found here. It details his attacks
on several Usenet posters, his masturbation confessions and his IRA
sympathies. To quote :

“The Mahabully lusts for the prestige and fear that an Ascendent
Hindustan would inspire, and prefers that this is realised at the
expense of his race enemies. His own voice is mean-spirited, immature
and violent. The Mahabully, like other bullies, forms the nucleus of a
coterie of bullies and wanna-be bullies. His kangaroo courts attract a
cabal of marginal, schizoid personalities. The Mahabully may pursue a
vindictive vendetta against anyone who dares to hold them accountable,
perhaps using others' resources and contemptuous of the damage caused
to other people and organisations in pursuance of the vendetta. The
Mhabully 'is greedy, selfish, a parasite and an emotional vampire'.
The Mahabully imposes on others a self-aggrandising falsehood, a
living lie, which is constantly buttressed by additional distortion
and lies. The Mahabully is quick to conjure with injurious terms like
'terrorist'yet it is he himself, Jay Stevens aka Jai Maharaj, who
might fairly be accused of terrorism IMO. For example, he has
advertised a terrorist training video on Usenet.

More Resources

Jai Maharaj's bullshit on Usenet.
http://groups.google.ca/groups?as_q=&num=10&scoring=r&hl=en&as_epq=&as_oq=&as_eq=&as_ugroup=&as_usubject=&as_uauthors=Jai+Maharaj&lr=&as_drrb=q&as_qdr=&as_mind=1&as_minm=1&as_miny=1981&as_maxd=2&as_maxm=12&as_maxy=2007&safe=off

R Johnson has the second best compilation on Jai which can be found
here.
http://groups.google.com/groups?q=Jay+Stevens&hl=en&lr=&ie=UTF-8&selm=890778936.233210%40iris.nyx.net&rnum=1

A FAQon Jai Maharaj.
http://www.vic.com/~dbd/minifaqs/jai.maharaj.miniFAQ

Dr. Jose Mariachi’s Compiled Killfile on Jai
http://www.geocities.com/drjosemariachi/jay_faq.html#bb

Jerry Guzzman’s description of jai whom he claimed to have met Jai
Maharaj. According to him, Jai derives some sado-masochist psychotic
pleasure from people paying attention to him, whether positive or
negative.(Proof that jyotshi/Brahmin Hinduism adversely affects mental
capacity?)

http://bittyurl.com/6K

Asstroll-ogy
http://www.mantra.com/jyotish

Jai Maharaj preys on ignorant Hindu fools who don’t even know the
internet is on computers….and to whom a message posted in English to
usenet is the equivalent of India test firing another ex-russian junk
missile. Jai has his pimps in India fleece these ignorant fools of
their money by offering them bullshit jyotshi predictions. In
addition, Jai Maharaj seeks to push the rest of the jyotshi scammers
off his turf by copyrighting catch phrases like “prediction registry”,
“holistic jyotshi” and “mantra”! His bullshit jyotshi atrology can be
seen at work at his websites, such,

Main Asstrollogy page of Jai

Another Asstrollogy page
http://www.flex.com/~jai/

More Asstrollogy

How the scam works is that some idiot Hindu who cant type or
comprehend stumbles upon his usenet posts and follows the above links
embedded in his signature…….and voila! Meet jai, the predictor of
their future happiness and well being. Since hardcore materialism,
hate and penis worship wash away the remaining intellect of his
adherents, they are more than willing to part away with their money
for a little guidance from a cyber-jyotshi …….and what is there to say
when the bullshit jyotshi boasts clients (unnamed of course….ahem)
among all the rich and powerful running this planet? Even the
whitehouse is said to havee declared war on timing outlined by Jai!
Don't believe me? Read him right here.

Jai’s jyotshi scam simply consists of juggling various assumptions and
screaming glory when any one of them work out. Whats worse, Jai isn’t
even putting up a realistic Nostradamus like fooling game……instead he
is lousy enough to let his anti-christian and anti-muslim bias leak
into his predictionsas well. Again, one has to subscribe by
contributing to his PayPal account to get access to his bullshit
predictions on future events.

http://encyclopediadramatica.com/PayPal
http://www.flex.com/~jai/registry/white.html

Real Identity

This is the only known photograph of Jai Maharaj. It appeared on an
asstrollogy website. The following information also appeared: "Jai
Maharaj, P.O. Box 1919, Waianae, HI 96792-6919, USA, Tel:
1-808-521-8808, Email: ***@aol.com (Synthetics - NO, Uparatnas -
YES, Flawed gems - NO) - SERVICE: I both choose gems and also supply
gems loose or set in jewelry"Jai Maharaj's own website has a very
brief but pompous bio that runs as follows:

http://www.mantra.com/jyotish/quotes.html

Jai Maharaj, who lives in Hawaii, USA, was born and raised in Varanasi
and later in other northern cities. He has been active in campaigns
for both the conservation of time-tested wisdom and the progress of
Bharat. His education and life experience include spirituality, health
and medicine, architecture and engineering, law and business, and
activism in several areas. He has also battled the enemy as a soldier
in the armed forces at the border in Kashmir. Jai Maharaj is a
consultant for a think tank with the government, organizations and
individuals as clients. He is an ordained Vedic-Hindu priest. He hosts
a popular, comprehensive and well maintained news website News Plus .
He monitors news worldwide concerning India and also participates
actively in many discussion forums.

According to Mike (***@zang.com),

Jay Stevens hung out on Hawaii's GT Power BBS network in the late 80's
early 90's. I'm talking like 89-90, in that area. While my memories of
him specifically are vary vague, they do carry a general feeling of
chronic irritation. One can be very confident to add IBM compatibles
as his platform of choice, as Hawaii's BBS scene in that period was
heavily platform segregated, and GT Power was a very pro-PC
environment, and had a large military subculture. Nothing I remember
indicates that he was in the military, however.

He is also described as being in his 60s.

In addition, several addresses have been posted on Usenet purportedly
belonging to him. They are of course, yet to be verified, but anyway
here they are:

JAY R STEVENS : 4305 ALLA ROAD APT 7, MARINA DEL RAY, CA 90292

4086, GLENCOE AVE, MARINA DEL RAY, CA 90292 Tel: 310-823-3461

3940, LUTHERAN CIR, SACRAMENTO, CA 95826 ... right near the Sacramento
burb of Manlove

3168 BRAND ST, IRVINE, CA 92606 Tel: 310-375-8510; DOB: May 1940; AGE:
63; E-Mail:***@mantra.com; ISPs: FLEX NET

A Whois search of Jai’s Mantra.com reveals the following:

Registrant:Mantra Corporation (MANTRA-DOM),P. O. Box 1919, Honolulu,
HI 96792-6919 US

Administrative Contact:Maharaj, Jai (JM225) ***@FLEX.COM
Mantra Corporation
P. O. Box 1919
Waianae, HI 96792-6919 US
(808) 581-8808 fax: 999 999 9999

Technical Contact:Wong, Del (DW403) ***@FLEX.COM
P.O.Box 22481
HONOLULU, HI 96822-2481 US
(808) 539-3790 fax: (808) 539-3793

In the early days of the Internet, Shyamasundara Dasa had an ugly
business dealing with Jai, whichallowed him these personal tidbits:

Date of birth: Oct 7, 1946, 9:15AM
Place of birth: New Delhi, India
Real name: Jai Mathura (but was using Jai Stevens)
Address: as given above
Phone: 808-948-4357
FAX: 808-696-3217
Usenet user Reginald Perrin managed to dig up the incorporation papers
of Mantra.com. He managed to come up with information that Jay Stevens
(Jai Mirage, Jai Maharaj) is one of the founding officers (the other
being Joan Miller) of Mantra Corporation, which was incorporated in
Hawaii on November 30, 1990 issued 1000 shares. It's an astrology scam
masquerading as a business consulting and marketing outfit, with 2
shareholders.

From a Hawaii state web site:
NAME: MANTRA CORPORATION
STATUS: A
CONSENT:
SIM-NAME:
DATE-INC: 11/30/1990
TERM: PER
DATE-EXP:
ADDRESS: P. O. BOX 1919 WAIANAE HI 96792 6919
PURPOSE: BUSINESS CONSULTING, MARKETING,ADVERTISING AND RELATED
SERVICES
SEC DEALER:
VOTE:
VOTE DATE:
REPORTS=> CURR-YR: LAST-YR: 1993 PRIOR-YR: 1992
DELINQUENT:
OFFICERS AS OF 11/30/1990
STEVENS,JAY R POSITION: *P/S/D
MILLER,JOAN E POSITION: *V/T/D
STOCK AS OF 11/30/1990
COMMON SHARES: 1,000 PAID IN:
1,000
PAR-VAL:
TRAN-DATE--ST-TYPE-REMARKS
11/30/1990 C ART ARTICLES OF INCORPORATION
As you can see, mantra.com is incorporated in the name of JAY R.
STEVENS and we can safely assume its his real name. Joan Miller may
either be Jai's Indian wife with a changed name, or a a chickin.

Dell Wong

As you can see in the technical contact of Mantra.com, a certain Dell
Wong is listed. Dell Wong can be several things:

1.An employee/frontman of Jay Stevens
2.A business partner of Jay Stevens
3.A legal alias of Jay Stevens. (under law, it is possible to have a
legal alias provided its listed with the authorities)
4. A completely non-related entity who has become guilty by
association with flex.com, which hosts mantra.com and appears to be
complacent towards Jai's trolling activities.

It has been assumed that Del Wong is nothing but Jay Stevens’
frontman, whom Jay uses in his real legal and business affairs. Del
Wong has been ruled out as being an alias of Jai since his photodoes
not resemble a desi. He may be local Hawaiian or Chinese.

Or who knows? It could be Jai. Well anyway, the contact info of of
Mr . Wong from a Hawaii government tax site is as follows:

Agent Name DEL WONG

Agent Address 2800 WOOD LAWN DR STE 254
HONOLULU Hawaii 96822
United States of America

Business Entity Name FLEXNET, INC.
Record Type Master Name for a Domestic Profit Corporation
File Number 99105 D1
Status Active

Purpose TO PROVIDE HIGH-SPEED COMMERCIAL INTERNET CONNECTIVITY
FOR HAWAII BASED ORGANIZATION COMPANIES AND INDIVIDUALS;
Place Incorporated Hawaii UNITED STATES (Same as mantra.com)
Incorporation Date 03/13/1995

Mailing Address P O BOX 22481 HONOLULU Hawaii 96823-2481
United States of America
Xref Name 1 FLEX NET
Term PER

Some Theories and Answers to the puzzle

The great mystery regarding jay Stevens is why his ISP, FLEX.COM has
never kicked him off than take the trouble and complaints, especially
since he pays a measly $9.95/ month to stay online. The most plausible
answer is that Jay Stevens owns Flex.com through Dell Wong! It seems
Jay originally sneaked into the United States disguised as one of the
thousands of mass produced computer coolies. In his initial years, his
computer coolie skills blossomed but once he managed to escape the
work gang and apply for permanent residence, he reverted back to being
the bullshit jyotshi hatemonger he always was. However, before his
computer skills waned, his computer coolie skills helped him set up
Hawaii’s first ISP, Flex.com and once the cash started flowing, jay
discovered there was plenty of time to spend on his vedic jyotshi
asstrollogy as well as pursuing his hates.

http://www.flex.com/

Many have wondered how Jay manages to stay online 24/7 and yet retain
his humanity. The answer is that when he is not cross posting hate, he
is managing Flex.com. In other words he is half robot half demon.

A WHOIS of Flex.com reveals the following:

Registrant:

flexnet inc.
p.o.box 22481
honolulu, Hawaii 96823-2481 United States
Registered through: GoDaddy.com
Created on: 24-Sep-91

Admin. Contact:
wong, del ***@flex.com
flexnet inc.
p.o.box 22481

honolulu, Hawaii 96823-2481 United States
(808) 539-3790 Fax --
Technical Contact:
wong, del ***@flex.com

flexnet inc.
p.o.box 22481
honolulu, Hawaii 96823-2481 United States
(808) 539-3790 Fax –

Del Wong (or Jai Stevens?) is the founder-owner of Flex.com.

Theory and Timeline based on the above facts
http://www.uhm.hawaii.edu/

Jai Maharaj/Jay Stevens sneaked into the United States as an average
grade mass-produced computer coolie. Here are some facts derived from
an online interview between Caroline Wright and ‘Dell Wong’, who
happens to sound more like Jai.

Studied at University of Hawaii at Manoa(might be a good idea to ask
them)
ran a bbs for eight years prior to that got kicked out by U.H., got
his sister in-law in trouble by abusing her internet access
privileges.

Then started ISP service in July 12th 1994 under several different
names, such as Flex.com (of which he indicates had its first employee
named Kristin Paulo who started Hula.net)

He was also involved in the setup of several local Hawai ISPs Did Web
programming with Jeff Tupa who became webmaster and system
administrator for Flex.com. *Tupa is said to have left on 12/29/03.
Had a partner by the name Del Wong

Though the respondent in this interview is referred to as Dell Wong,
it sounds exactly like Jai. And since it was conducted via email, it
is more than probable that Jai was on the other end. For example, this
interview is located on the Flex.com website in the "who are we" tab.
Rather than give a brief info on the company and its history, we find
an online interview with Caroline Wright entitled "Curiousity Killed
the cat." Further, there are too many arrogant and vague comments made
through the interview which sound more like Jai. This interview was
conducted in January 2000, but don’t be surprised if Jai removed or
edited it.

Consider these arrogant and nonchalant comments in the interview which
are a trademark of Jai.

Lots of prospects get put off by our/my "attitude", but heck, FlexNet
is Del Wong.
I don't bother anymore reading the dang thing. As I said before our
present modem situation is crappy. But again, by the time this article
comes out, we will again rock in that department. No worry.
(Caroline Wright asks)Who is the staff of FlexNet? Are you a one-man
band? Is Missus Wong still helping you out? Is Flex your only
business, or do you have other irons in the fire? What are they?

(Jai/Wong answers)Everything is secret. Don't Tell, Don't Ask.

The question of Jai owning Flex.com has surfaced before on Usenet.As
usual, Jai brings forth his sockpuppets to dissuade people from
further pursuing the topic. Take this thread,

Siva K Sundaram wrote:Dr. Jai Maharaj (supposed) real name is Jay
Stevens (based on Net info,one can't know for sure if that's his
actual real name). His web site's domain name, mantra.com, identified
as belonging to Mantra Corporation,has an IP address (206.126.0.13)
matching the domain for the Hawaiian ISP flex.com, which Mr. Stevens
(probably) owns and runs.
To this, a sockpuppet of Jai responds:

Jay Stevens doesn't own or run shit! He's a mercenary for the VHP,
paid by a well-known Indian doctor who "operates" from Houston. I say
he's a mercenary, because he does not live what he purports to preach,
and because he is paid for the propaganda and recruitment efforts.
Flex.com is *not* owned or operated by Jay, but they do host some
services for him, for a fee, of course. His spamming, discerning
readers will note, stems not from flex.com(which has a stern policy in
that regard), but from a no-holds-barred Usenet provider called
Altopia:
A more intelligent Usenet user writes:

Right, that's discernible from examining the source of his posts, that
he uses Altopia for his NNTP services. However, I can't buy the claim
that flex.com merely hosts services for Mr.Stevens. The domain names
flex.com and mantra.com map to the same IP address.If flex.com merely
hosted services for mantra.com, then mantra.com would have to map to a
different IP address.(Note that Jai may have corrected this)So Mr.
Stevens' (if that's his real name) relationship with flex.com is
clearly More than just being a customer. And there's evidence that Mr.
Stevens is trying to hide that fact. He has a web Page at http://www.flex.com/~jai
which suggests that he's a customer of that ISP. He also has a
separate page for his "organization", http://www.mantra.com (address
206.126.13.34), which also suggests a pure customer relationship,
since The address apparently is on the flex.com subnet. However, the
following is unusual. Since mantra.com has the same IP address as
Flex.com, one should expect to reach the flex.com web site by entering
Mantra.com as a URL in a browser, but this does not happen! Rather,
the HTTP Server "magically" recognizes the mantra.com name and
redirects the request to 206.126.13.34, to www.mantra.com! Further
evidence that Mr. Stevens is trying To hide his more intimate
relationship with flex.com.

More Research

Please contact Anonymous and request more research.

How to Annoy Jai Maharaj

Respond to his Usenet posts with a copypasta of this article.
Accuse him of murdering rival asstrollogers
Create an online game in which vegetables have to escape from being
eaten by him
Call him Pakistani

http://encyclopediadramatica.com/Jai_Maharaj

Dog **** eating, ding bat dog-tor, Dr. Jai Maharaj
View Full Version : Dog **** eating, ding bat dog-tor, Dr. Jai Maharaj

Dr. Gay Maharaj

Dog **** eating, ding bat dog-tor, Dr. Jai Maharaj
http://members.tripod.com/sid_e_slicker/india10.html

By Sid Harth

The heinous Hindus like a fake doctor, rather a dog-tor, Hindu
hoodlum, Dr. Jai Maharaj and yours truly have a running feud. This
fundamentalist Hindu terrorist tries to irritate me, apparently for no
reason. It is going on for good four years. In this time I wrote and
posted nearly five thousand articles on all subjects imaginable,
basically showing the heinous Hindu character.

This ding bat dog-tor, however, in the same period, or approximately
so, have stolen copyrighted material from reputed media and posted
under his fake name, Dr. Jai Maharaj nearly fifty thousand articles,
according to Deja.com archives.

I cannot compete with that kind of demonic output. Dr. Jai Maharaj
should thank god for that kind of energy, drive and single minded
pursuit of Hindu ****, that is exactly what his posts are and always
were. What is that idiotboy's problem? Perhaps schizophrenia, perhaps,
multiple personality disorder, perhaps advance stages of brain trauma.
Whatever is his case against yours truly, not clear to me nor is it
clear to his Hindu hoodlum cabal.

This hoodlum has just about accused every single leader of the world,
every single religion of the world, every leader of opposition in
India, including but not limited to Sonia Gandhi, Roman Catholic wife
of former Indian prime minister, Rajiv Gandhi, who was mercilessly
murdered by Hindu fanatics such as Dr. Jai Maharaj, imagine that.

The over abundance of filth he posts, no one is capable of reading it
no matter how many hours one can spare for that dishonorable duty.
Apart from being a spam meister, this gangeskhan reposts several of
his very lenghthy, sometimes hundreds of pages long material, not just
once but several times.

Dr. ding bat dog-tor's feud with me is not unique. He has gone after
several other newsgroup posters and writers, not the same thing. This
saffron **** sheriff considers himself not only a great Hindu moralist
but like an idiot that he is, breaks his own pumped up false image,
right thereafter. Of all the material he posts none is penned by him,
except a headline, all caps venomous headline. His signature includes
a Sanskrit mantra, "Om Shanti, Shanti, Shanti." Literally it means the
be peace, repeated three times for stress.

However this ding bat has no peace in his deluded mind as he comes out
brandishing his excaliber as a war mongering monkey. There is your
typical Hindu filthy thinking and filthier philosophy. Comes directly
from one black Hindu god, lord Krishna.

All fine and well for me as if not this ding bat ****ting around we
would, most probably, not be able to portray a typical Hindu American,
safe in America which allows free speech and due protection under the
law. Dr. Jai Maharaj loves free speech as much as I do. His free
speech falls in the category, which is excluded under the US
constitution gurantees. One cannot cry fire in a crowded theater, with
or without valid reasons.

Ds. Jai Maharaj not only cries, not that womanly cry either, cry of a
warrior, blood curdling cry of American native, wrongfully called
'Indian.' The cry is shrill, obnoxious, fearful and incendiary, to say
the least. Hindu hoodlums love him, adore him and play his game. Good
for the village idiots, I say. I am least disturbed as to the fact
that dog-tor, Dr. Jai Maharaj has both secret and not so secret
groupies. It just proves that an idiot can be village idiot Hindus'
messed up Messiah. Who else do you think ought to lead bunch of ****
worms than king of all **** worms, idiotboy, dog-tor Dr. Jai Maharaj?

The problem is with his lies. He lies, lies some more and to cover his
tracks, lies on top of it. If according to ding bat dog-tor, Dr. Jai
Maharaj, Hindu religion is the best in the world how come he has to
defend it so vigorously? Shouldn't the best product in the world,
including the best mouse-trap get the people knocking the doors?

This rats' asshole has serious problem with his logic. Let us for
argument's sake consider dog-tor Dr. Jai Maharaj's argument that Hindu
religion is the best and the Hindu culture is the best add to that as
a corollary, Hindu gods, all thirty-three millions of them are the
best, practitioners of Hindu religion are the best, citizens liveing
in India and practicising faithfully their cherished religion are the
best, make it anything and everything related to Hindu religion is the
best, for
argument's sake only.

Dt. Jai Maharaj's outrage against the world has no place. The value or
the price of a diamond is determined by the demand and supply of that
unique product. De Beers, the world monopoly decides how many diamonds
be marketed and at what price. No matter what is actual production or
actual demand the price is kept high to make diamond value at a
specific, luxury level.

If Dr. Jai Maharajs antics can be considered equal to De Beers cartel,
keeping the value of Hindu religion at ridiculously high level it
serves no purpose. No one is interested at Dr. Jai Maharaj's
artificially held value of Hindu religion. There is no great rush to
migrate to Hindu religion. The contrary is true. great many people
have abandoned it, if not stopped being rigorous practitioners of Dr.
Jai Maharaj brand of Hindu religion.

Under the circumstances, his hue and cry and his illegal, immoral
attitude towards all is unjustified. No matter how many times I said
that Hindu religion is a gutter religion it makes no difference to the
practitioners of that religion. They still follow their conscience or
personal choices to stick with it.

Shouldn't this ding bat dog-tor take a hint that it is the personal
choice of Hindus against overwhelming evidence against their religion,
their society, their history and culture that keeps it in place. I do
not believe that this ding bat dog-tor has that simple logical truth
seeking imagination.

Du. Jai Maharaj need not offend or defend anyone. God takes care of
that. I don't suppose this idiotboy has what it takes to add two and
two. Most probably, it would be five, three or twenty-two.

Sid Harth..."Show me a defender of Hindu culture and I shall show you
an idiotboy, dog **** eating, ding bat dog-tor, Dr. Jai Maharaj."

Dr. Gay Maharaj

http://www.cyclingforums.com/archive/index.php/t-55500.html

'na he na he he's is rotan baba 'who rolled up kulu manali in northern
hindustani.

`I've always `wondered who this chickensucker "Jai Maharaj" was. I
knew `for certain he wasn't a real Hindu. I did a Google `search on
"Jai Maharaj" + "Jay Stevens", and dozens of `hits popped up. Thanks
for the lead.

%:%:%: The Proto Jai Maharaj Periodic %:%:%: %:%:%: Informational
Posting %:%:%:

1. Who is Jai Maharaj?

Jai Maharaj is the 'Voice of Mantra Corporation'. Though it is seen
as

just one poster posting all the stuff on Usenet, it is widely
suspected

that Jai is not the only contributor.

2. What newsgroups are home to Jai Maharaj?

You're kidding. Any newsgroup on Usenet, forums on Compuserve,
practically anything anywhere anytime is home to Jai Maharaj. Just
post on any of the following groups on Noosenet and Jai is very eager
always to share his wisdom with any group.

Jai's wisdom is presently available on the following groups:

alt.astrology sci.med.nutrition rec.food.veg soc.culture.indian
alt.culture.hawaii (he says "Come over to alt.culture.hawaii" but he

JAI MAHARAJ UNCUT AND UNWASHED

Dean T Dean!!!!!! You got the afternoon off from your poor yet honest
dad's fast goat turd franchise and you...
never posts there)

The Usenet graph of Jai Maharaj in a brand of vedic astrology :

3. What do you need to do to get in the good books of Jai Maharaj?

Well, say that Vedic astrology is good. Don't ever be a animal person-
eater. Also see Q. 4. Also ask Virendra on alt.astrology.

4. What do you need to do to get in the bad books of Jai Maharaj?

Just flame him on Usenet for 5 days. It helps if you are quite
"popular" or "widely known" on a newsgroup. Else you aren't worth Jai
Maharaj's time. Say that Vedic Astrology is a fake. Or that Mantra
Corporation is misusing Internet-Usenet by advertizing using the 4-
line .sig.

5. What is common between Jai Maharaj and John Palmer?

Both have claim to being one of the most "popular" persons on Usenet.
Jai has accused lots of people with "LIBEL". JP has slapped virtual
lawyers on many.

6. What is different between Jai Maharaj and John Palmer?

John has his own machine and his own domain. Jai gets on to U. of
Hawaii and accesses Freenets from there.

John has a knowledge of sendsys while Jai doesn't. Jai is quite known
to accuse people of sending mail plants when there wasn't any sent.
But Jai is working hard to be a JP.

7. What is the mark of a Jai Maharaj posting?

It always starts with a -=Namaste=- and ends with a -=Om Shanti=-.
oops.. sorry. Always ends with the 4 line .sig.

He posts usually from his accounts as:

Exposed Arindam Banerjee's tactics of abuse 3302
Dr. Jai Maharaj Yawnnn.... Still peddling the same old lies. I'll
reply (yet again) with the same...
Your tax dollars at work!

Till date, he has never been seen from a commercial account. Once in a
while, mantra corporation (which has the same mcimail number
apparently its distilled wisdom.

8. What do I do if I don't want to see Jai's postings at all?

There is a wonderful mechanism on bulletin board systems called
"Killfile". Use it.

is the freenet he is using. Also you can send a nice 'thank you' note
for every posting he does. He appreciates it very much.

9. Why this FAQ?

There are countless people on Usenet who still don't know Jai Maharaj
and this humble effort on my part will probably enable people from far
and wide to get to know the personality of Jai.

btw, there is also a alt.fan.jai-maharaj (the newgroup was sent by
spread the Jai Maharaj message for the good of the world.

Contributions to the FAQ most welcome. If anyone wants to take over
the FAQ, you are most welcome to. Please post everything on the
newsgroup.

Every effort has been made to present facts. Corrections welcome on
that count from anyone, be it from Jai Maharaj or John Palmer.

Jai anon.penet.fi. Jai Jai Maharaj. Jai Julf.

-=Om Jai Maharaj=-

This posting can be circulated on any non-profit media. You can make
copies for educational use.

Brought to this forum by a caring anon.penet.fi user. Please post this
as a reply to jai's messages while snipping his message. Spread to all
corners of the creation. ÐÐ

JAI MAHARAJ BUSTED....CONNECTION TO FLEX.COM EXPOSED! VERSION 1.0

(OR PROOF THAT HINDUISM HAS LETHAL SIDE EFFECTS)

JAI MAHARAJ's CONNECTION TO HINDU personS.....

Jai Maharaj is in bed with Hindu persons and the Hindu equivalent
investigated by the Mumbai police for promoting liquidate of non-Hindu
Indians. The Hinduunity website has a "hitlist" page with names and
addresses of non-Hindu Indians against whom it openly incites
violence. The "hitlist" can be viewed here:

Mumbai Police Investigates hinduunity: VSNL, INDIA's Govt is blocking
the site. Israeli funded Hindu hate criminal Rohit Vyasman, who was
kicked off his ISP addr.com, runs the site. The site currently has its
own server and requires no ISP. The

Created On:01-Mar-2000 00:32:20
UTC Sponsoring Registrar:R164-LROR Registrant ID:GKG-C00000E47E
Registrant Name:Rohit Vyasmaan PO BOX 174 East Norwich NY 11732 US
Phone:+1.2089785264

There is proof that the Israeli person outfit outlawed by the UN,
Kahane.org runs the website, since it carries a link to Kahane.org as
well as Israeli propaganda.

In addition, the two servers of the website are : NS1.YESHUA.CC
(Yeshua is a Jewish name)
Name Server:NS2.GWSYSTEMS.CO.IL
(IL is the subdomain for Israel)

"When Addr.com dropped HinduUnity.org as one of its clients, Vyasman
called Guzofsky's office in Brooklyn. Guzofsky is a follower of Rabbi
Meir David Kahane, a Brooklyn-born, former member of the Israeli
Knesset, who called for the expulsion of Arabs from Israel. Guzofsky
connected Vyasman to Gary Wardell, a businessman in Annandale, VA.
Wardell's web service business now hosts both the HinduUnity.org and
Kahane.org sites. The two sites also have a mutual link." Link:

Jai maharaj frequently posts links to this website as well as
material. Whats more, he is a member of the members only forum area
where Hindu fanatics meet and discuss upcoming riots and
buttbuttinations in India.

Did Jai Maharaj help Rohit Vyasman set up Hinduunity.org on his own
servers?

the WHOIS of which is as follows: Registrant: Himalayan Academy
(XGZAGUWGCD) 107 Kaholalele Road Kapaa, HI 11111 US

Administrative Contact, Technical Contact: Japendra

107 Kaholalele Road

Kapaa, HI 11111 US

808-822-7032 fax: 808-822-4351

The other website contained in Jai's signature is
http:www.hindunet.org, the WHOIS of which is as follows: Registrant
ID:DOTR-00243868 plus 1 Vishwa Hindu Parishad of America, Inc. P.O.
Box 722098 San Diego CA 92172 US Phone:+1.8584844564 Admin.
ID:DOTC-01366589 Admin Name:Ajay Shah

Note that the Vishwa Hindu Parishad is the Nazi-KKK equivalent of with
it enbreastles him to an investigation.

JAI MAHARAJ BEHIND HATE CRIMES IN HONOLULU?:

Oct.22,2002: The FBI and Honolulu police have launched a hate crime
investigation into who left hundreds of anti-Muslim leaflets at Oahu's
only mosque yesterday morning. The leaflets were breastled "ATTENTION
RAG-HEADS" and included a threat against Muslims. The leaflets,
according to the group, said "every curry fund-raiser will be checked
to ensure that funds are not being funnelled to support person groups.
Anyone found in violation will be strapped with explosives and shipped
to Iraq. MAY GOD (NOT ALAH) BLESS AMERICA!!" Source:

Exposed Arindam Banerjee's tactics of abuse 3300
I don't know about him. These two I talk about pretend to be concerned
about Hindus and Hinduism. In reality...

Jai Maharaj resides in Honolulu (we will get to that later). The point
is, if he dedicates his entire day crossposting hate messages against
muslims and posts a link to the Hindu equivalent of the KKK, the VHP
in every post, don't you suppose he might be tempted to get physical?
But since he is a coward Hindu, you can expect him to be involved only
in anonymous hate crimes like the one mentioned above.

There are two peculiar features regarding the aforementioned hate
crime: 1. The reference to "curry fundraisers" seems to be aimed at
deflecting attention from the perpetrator (Jai?) who himself is of
"curry" Asian Indian origin. 2. Allah mispelt as Alah seems to be
deliberate to deflect attention towards Jai and portray the image of a
white Christian perpetrator who happens to be ignorant of spelling
Allah. Deliberate? You bet.

CONTACT THE HAWAII POLICE DEPARTMENT AND TELL THEM WHY YOU THINK JAI
DID IT....REMEMBER, TIPS ARE ANONYMOUS AND YOU COULD BE REWARDED IF
JAI

GETS BUSTED!

Honolulu Police Department 801 South Beretania Street Honolulu, HI
96813

Deputy Chief of Police Paul Putzulu: 529-3975

Police Vice-Drug Tip Hotline: East Hawaii: 934-"VICE" (934-8423) West
Hawaii: 329-"ZERO-ICE" (329-0423) Non-emergency Information and
Complaints: 935-3311

JAI MAHARAJ's FALSE ALLEGATIONS OF CHILD ABUSE

Jai maharaj has a file on him in the California Police Department
after he notified the police that a anti-Hindu Usenet poster
"Sidharth" of Pennsylvania was a child molester. The police
investigated the affair and discovered that Jai had led them on a
false trail. To quote Sidharth:

"His (Jai Maharaj's) latest charge against me is so ridiculous that I
ignored it altogether as typical Hindu blasphemy. The charge is that I
abuse children. This charge was made by one Sujata Londhe, another
covert Hindu person of Morrisville, Pennsylvania. Sujata Londhe has
since been inactive for one or more reasons. She never could prove the
charge nor bunch of Brahmin sh*t loaders who acted on her

William Grosvenor sick Jew hater using fake names. Google William
Grosvenor
U.S. Soldier Recalls Horror of Nazi Camp Published: 5-8-05 MAUTHAUSEN,
Austria (AP) - Bodies stacked like firewood. A concrete slab where
dead...
"This ding bat dog-tor, however, in the same period, or approximately
so, have stolen copyrighted material from reputed media and posted
under his fake name, Dr. Jai Maharaj nearly fifty thousand articles,
according to Deja.com archives." Read Sidharth's article at:

On another occasion, Jai Maharaj accused a usenet user disagreeing On
another occasion, Jai posted private imfo on a non-Hindu Indian so

JAI MAHARAJ IS THE KINGPIN OF A VEDIC-JYOTSHI BULLSH*T ASTROLOGY
SCAM!

Jai Maharaj preys on ignorant Hindu fools who don't even know the
internet is on computers....and to whom a message posted in English to
missile. Jai has his pimps in India fleece these ignorant fools of
their money by offering them bullsh*t jyotshi predictions. In
addition, Jai Maharaj seeks to push the rest of the jyotshi scammers
off his turf by copyrighting catch phrases like "prediction registry",
"holistic jyotshi" and "mantra"! His bullpoo jyotshi atrology can be
never took off. Guess jyotshi bullsh*t and news analysis simply don't
mix.

How the scam works is that some idiot Hindu who cant type a sh*t (and
naturally devoid of comprehension) stumbles upon his usenet posts and
follows the above links embedded in his signature.......and voila!
Meet

jai, the predictor of their future happiness and well being. Since
hardcore materialism, hate and privates worship wash away the
remaining intellect in the minds of his Hindu adherents, they are more
than willing to part away with their money for a little guidance from
a cyber-jyotshi .......and what is there to say when the bullsh*t
jyotshi

boasts clients (unnamed of course....ahem) among all the rich and
powerful running this planet? Even the whitehouse declares war on
timing outlined by Jai! (something he pulled out of his butt). Check
it out here:

scam simply consists of juggling various buttumptions and running
around naked when any one of them work out. Whats worse, Jai isn't
even putting up a realistic Nostradamus like fooling game......instead
he is lousy enough to let his anti-christian and anti-muslim bias leak
into his predictions as well. See subscribe by contributing to his
Paypal account to get access to his bullsh*t predictions on future
events.

JAI MAHARAJ IS A CROSS POSTING USENET ABUSER

http://www.barossa-region.org/Australia/WHO-IS-JAI-MAHARAJ.html

monkey pees in its own mouth [gross]

monkey pees in its own mouth [gross]
0:10
Added: 1 year ago
From: capinfox
Views: 70,039

All Comments (46 total)

Loading...SuperJusto22 (4 days ago) groossssssssssssssssss!!!!!!!! !!!
1

greenorange75 (5 days ago) ATHF FTW

criticalbitch1987 (1 week ago) go on my son !!!!

Bravyanz0r (1 week ago) HAHAHAHAHAHAHAHA WTH?!

KhanioProductions (2 weeks ago) Give this comment a thumbs UP! lol

watermeloncutie16 (2 weeks ago)I think that is so sad that monkey
needs some water

RonixEnclave (3 weeks ago) I had to do that when I was lost in the
desert for 4 days.

lolaap1234 (3 weeks ago) This is fucking sad he needs to get water

australianicon (1 month ago) this monkey is doing what i do almost
every day

volcomdaddy (1 month ago) i just really hate monkeys so much!!!!!!!

SantaTheEmo (1 month ago) makes me thirsty.

Fartknocker0990 (1 month ago) i hope no one is getting ideas........

InYourFaceNewYorker (1 month ago)That's not a monkey, that's a
chimpanzee, considered one of the great apes. Chimps are the closest
cousins of humans. Wow, our close cousin is peeing in his mouth. ;)

krisrod8 (2 weeks ago) do you look like a monkey?

xochequetsal (1 month ago)stupid monkey!

sich69 (1 month ago) ^_^

isin1998 (1 month ago) o_o omg omg o_o

AshleyWyles (1 month ago) eh mi god that was so disgusting!! EW

mercen144 (2 months ago)likes the comments

Rexd101 (2 months ago) Monkies are awesome. They can survive in the
desert because they have something to drink. As long as they keep
drinking it they can store it for later. Fucking awesome huh.

Shanzap (2 months ago) uhm

u can only drink ur pee once
after that the salt and acid in it will kill u
u have to wait for ur system to cleanse again
well I dunno for monkeys

cause clearly this monkey must do it all the time

leightontang (2 months ago) OH MY GOSH THAT DISGUSTING!!!!!!!!!

Rubbatubby8 (2 months ago) Same here

Sm00thCriminaal (2 months ago) lol refreshing....homemade lemonade
with a twang to it.
yamahaTRAIL (2 months ago) @Sm00thCriminaal hahahahhaha

kslaopuwmuil (2 months ago) we love monkeys they are sooooo cute
(sweet)
5/5

dasbakon (2 months ago) Chimpanzees are not monkeys, they are apes.

kslaopuwmuil (2 months ago) Shit dude, get a life instead of being a
smartass.
nolifer

thecorduroysuit (2 months ago) Comment removed by author

Comment(s) marked as spam Show

Comment(s) marked as spam Hide

thecorduroysuit (2 months ago)Well, dasbakon is absolutely right,
Chimps ARE apes, not monkeys. It`s pretty sad when people equate
intelligence with ``Having no life.``

95gobbler (2 months ago) that monkey got its colors messed up the
pees are suppose to be green not yellow

bearspark (3 months ago) lol

iStocop (3 months ago)if he's thirsty he gotta do wat he gotta do.

joshdodds94 (3 months ago) Curtis Juch..... HarHarhehehaHRahr

Katieboo1996 (5 months ago) gross

samangelo11 (7 months ago) what happened to the other 9

ToontownMad2605 (7 months ago) I counted 1. :S

xluckyx (7 months ago) i demand my other 9 clips >:[

Nathanpq7 (7 months ago) there wuz only 1 vid not 10

robnobhob (7 months ago) hahah xD

Comment(s) marked as spam Show

Comment(s) marked as spam Hide

monkeylover098 (7 months ago) dude u suck 4 that
ThePhoenix815 (11 months ago) where's the other 9?

DJSFAMOUS (8 months ago) exactly

hazzaslim (1 year ago) rofl

skilla2k8 (1 year ago) hahahahaha woodzy

WoodzyBoi2K8 (1 year ago) lol

http://www.youtube.com/comment_servlet?all_comments&v=5Fj37OTTmm4&fromurl=/watch%3Fv%3D5Fj37OTTmm4



Crazy gorilla eating his own poo

Crazy gorilla eating his own poo
1:21
Added: 3 years ago
From: chaqlee
Views: 264,967

All Comments (552 total)

zrx7769 (3 days ago) thats not a gorilla, its a nigger

pinoyrules15 (5 days ago) THATs a GORRila talents No one human CAn't
Do that....
silphantom (5 days ago) WhY aRe YoU TyPing LiKe ThIs??

zrx7769 (3 days ago) um, no your wrong

dxdxliu (1 week ago)recycling

bluelite7x (1 week ago)Orangutans piss in their mouths, gorillas eat
their shits, and terrorists blow themselves up. As intelligent as
primates are, they can clearly be fucked in the head!

TheBrawlMaster (1 week ago) This zoo dont feed him enough, so he has
no choice to recycle his poo.

devywevy1996 (1 week ago) if i wasnt sick before i dont know what i
am noww.
truelypink (1 week ago) African American Style!!!

KhanioProductions (2 weeks ago) that is not wat gorillas would do in
the wild, that gorilla is hungry and mentally fucked

vlcmarijn (2 weeks ago) 50 cent

Irokashi (2 weeks ago) Now we know what the gorillas get for diner.

darylklein13 (2 weeks ago) yum yum yum
thats fucking gross

garyf7777 (2 weeks ago) Is this Iyanna Washington?

Selwof (2 weeks ago) this is recycling in its base form, good to see
other creatures making a difference. . .

jaqu19 (2 weeks ago) damn, that is one fucking crazy gorilla!

toasterhead91 (3 weeks ago) petty goss... i saw a goilla eat his
poop, puke it up, then eat the puke tho X_X

Smaejdah (3 weeks ago)He wanted to give those fucking people a little
show :D

zaffe93 (3 weeks ago) what a poor black person

Jan8991 (3 weeks ago) seroiusly poor gorilla

louandmikes (3 weeks ago) 1 word Nasty

14ethank (3 weeks ago) that is beyond gross.

ACmilanfan80 (1 month ago) how does ur shit taste u niggaa

DahnD (1 month ago) My dog eats horse shit O.o Not to mention
frogs...

knarftretsom (1 month ago)YAAY ITS MY LANGUAGE =)
Netherlands ;D

4devilking4 (1 month ago) poor garilla
his hungry T.T

GIVE HIM SOME FOOD!!

his a poor animal who eats poop because his hungry GIVE HIM
FOOOOOOD!!!

specialkid94 (1 month ago)i gues he wanted it his way o.o

yamablaster14 (1 month ago) Finger lickin good yum!! Haha

80gamer (1 month ago) doesnt that make u wanna kiss jim

vicktrickly72 (1 month ago) better than 2 girls 1 cup, and 2 girls 1
finger, and 4 girls fingerpaint...

planes3333 (4 weeks ago) @vicktrickly72

whats that mean??

vicktrickly72 (4 weeks ago) it means STOP WATCHING THINGS EAT WASTE
you might find yourself doing it

GermanysF1nest (1 month ago) baaaaaaaaaaaaaaah pervert

lmr2727 (1 month ago) leave him alone!!!!! dogs do that too, you
know! jeez!

Joshuaguss (1 month ago) LOL 0:33 The gorilla see everybody's laughing
at him, and it looks like he's asking "You never ate poo".

93bendzsi (1 month ago) Also the dogs do thats as well

VibrantBeautyBaBy (1 month ago) Left overs I guess? LoL!
SiCcCkKk!!!!! HAHAHA!

cburrezzy (1 month ago) i know his breath STANKIN!

lauzama (1 month ago) whats wrong that gorilla

80gamer (1 month ago) either its on crak or that poo is going strait
to its head

davidhamburg1996 (1 month ago) wtf ?!?!? LOOOOL !!!!!

GameSpazzProductions (1 month ago)there was probably a recycle sign
somewhere in the zoo.

toaking54 (1 month ago) insane

Shadow247night (1 month ago) That's just messed up!

emokekz890emokekz (2 months ago) leave him be, he's trying to eat for
crying out loud.
gtardude1 (2 months ago)i meen a straght face my dad mesed me up

gtardude1 (2 months ago) whats funny is he eats it with a strait

Ardefoc (2 months ago) Mmm Nutrients

emmanuelrio911 (2 months ago) what an idiot... yuck i lost my
appetite

Tyguy161 (2 months ago) *pukes*... man hes really mackin' down

triplepoopsmith (2 months ago) this is gross but hilarius

hagertyh (2 months ago) That zoo must not give them enough to eat :
( LOL

watermelonhorsey123 (2 months ago) this made my mouth have herpies :
&

khanhq (2 months ago)1 gorilla

1 zoo  kinda like 2 girls 1 cup lol

spmommy4 (2 months ago) Rofl

fuzzwarmy (2 months ago) This gorilla is not crazy. Gorillas get
their vitamin B12 and other important nutrients from insects and their
own feces. Zookeepers rarely if ever feed insects to captive gorillas,
so captive gorillas are forced to rely solely on their feces for B12.

soccrplyr10 (2 months ago) the cameraguy said ratemypoo

nrobnas43 (2 months ago) the gorilla says, " This tastes like shit".

cutehannahful (2 months ago) OMG!!!!! I Think i'm gonna throw up!!!

gerrardjake (2 months ago) damn hes downing that like a champ

Sm00thCriminaal (2 months ago) @gerrardjake it must of thought it
seen a peanut

TheIrinucka (2 months ago) i feel sick :-&

MRDOGSWIPE (2 months ago) Oh My Goodness...idk what to say...

MrEmejias (2 months ago) the gorilla is looking at everybody like
"haven't you ever eaten poo?".

Joshuaguss (2 months ago) LOL 0:10 That Gorilla is wondering why a-lot
of people keep watching him eat. 0:40 Look at him, everytime he take a
bite, he looks and see people staring and laughing at him.

1:09 So I guess he said "I'm gonna finish my food when everybody
leave."
Zebbe190 (2 months ago) the gorilla is looking at them like:
-Can you do that, phff!
:)

SillyGoober23 (2 months ago) apes do sometimes do that...there is
usually undigested nuts, fruit, or vegetables that they can
smell...or the Zoo keepers aren't feeding them :-)

DrToonhattan (2 months ago) Haha, that guy at 1:03 looked like he was
going to be sick.
I don't blame him.

But isn't the whole point of poo being really smelly so that animals
don't eat it?
Or maybe it just had a cold.

RaiMX (2 months ago)He is just saying: Look at my poor life - I'm
eating my own shit!

Mas18J (3 months ago) Ieeelllhhh Hij eet gewoon zn eigen poep op!
Haha

HugeChunkySkidmark (3 months ago) I like the part where the monkey
eats the shit

themelanator1 (3 months ago) thats fucking funny when he eats shit

amelie1416 (3 months ago)at least they won't have to clean up his
poop

cryptex220 (3 months ago) wtf?

INTHETREE71 (3 months ago) naasty....

way worse than my neighbors dog Kimmy.... she ate her poo too.....
The thing is is that they crave vitamins so an alternative would be
fesies, also known as shit ! HAHA But this was funny!

unstopable410 (3 months ago) you are one sick and gay nasty mother
fucker

ZzXDGXzZ (3 months ago) lol!! thatd be funny toofbar

welubsoursheet (3 months ago) YUMMY!!!! He makes me so wet. What team
does he play for?

truckdog19508 (3 months ago) thats a gorilla genious, not a baboon,
ya fucken uber tard

MarioLuigification (3 months ago) O.O DX

3rdDragunov (3 months ago) What a stupid fucking animal, that's
fecies, dumb fucking retarded baboon. Some one throw him some patatos
to eat at least?

CazAttack57 (3 months ago) lol yummy

3ej6 (3 months ago) hes just playing mind games

youdead179 (3 months ago) MMM CHOCALATE MUFFINS!!!!!!

HomicideTroop901 (3 months ago)dude

smallin45 (3 months ago) OMG~!

mtgPirate (3 months ago) He must be REALLY hungry..

toofbar3 (3 months ago) 2Gorillas1cup?

FROZENUSER (3 months ago)who doesn't likes to eat poo?

matt4c4 (3 months ago) Comment removed by author

shirey812 (4 months ago) hey, less work for the employees, lol

yomomma41 (4 months ago)hey he's thinking GREEN alright! lmao
RECYCLE!!!
lol
CanadiaNecro1 (4 months ago) They do it in the wild too.

CaveatCartoonShows (4 months ago) :O THAT'S NASTY...welp, this proves
that we're defendantly related to apes!!

CaveatCartoonShows (4 months ago) CRAP! SPELLED DEFIANTLY WRONG...

CaveatCartoonShows (4 months ago) wait...that's not how you spell it
either...

BrittanyBrittanyable (4 months ago) LMFAO! *spits* That was sooooo
gross but halarious. Them damn zoo owners need to feed him!

treasuredroperX (3 months ago) He has leaves to eat...

NoMercyForTheWeak001 (4 months ago) ooh dude! my eyes!

dittocopys (4 months ago) you are not alone 0_0

TappaJ123 (4 months ago) wow!!!!!

sChOoLmIsSeR (4 months ago)He must of enjoyed that..

karts565 (4 months ago) söö sitta

MrMickeyd1112 (4 months ago) pause at 0:10 Something funny
bitches?!?!?!

greendaylover4 (4 months ago)ha ha yeah lol good one

taeyatalkalot (4 months ago) It was gross buy so funny lol

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BLACKOUT319 (4 months ago) Marked as spam i almost threw up

starlinayei (4 months ago)2GIRL1CUP HELPER

gayskunk (4 months ago)its accully normal for some animals to do
this, rabbits do it to regain certain nutriants, much like a cow
vomits in its own mouth and chews on it, its just instinct

snewso (4 months ago) musta been hungry

AznLiishii123 (4 months ago)that was very disturbing to see, yet i
cant stop watching it!

darthkevster (4 months ago) yum yum lmao

TFloydProductions (4 months ago) taste even better the second time!!!
1

sergen121 (4 months ago) feel sorry for his wife

crotchfungus (5 months ago) Well they are vegetarian, so I guess its
okay

Mars5890 (5 months ago) lol

YtothemuddafukinT (5 months ago) Man, you'd think they'd give the man
who just won a Nobel Peace Prize better chow than that!

woozie442 (5 months ago) It's dinner time at the white house!

aodessey (4 months ago) you're fucking sick

halfahuman (5 months ago) 1:09 D=

12kirkhinrich12 (5 months ago) That's recycling!

annhelen88 (5 months ago) haha, kuleste mest demonstrative monkey
hoho :)

DeiFanGirl94 (5 months ago) damn, he's so pervert!!
...
xD
Kacicka999 (5 months ago) Damn ...

XDiScONeCtX (5 months ago) Yummy.

cheemoguy (5 months ago) barf!!!

OffTheDeepEnd101 (5 months ago) nastiehh

bindass99945 (5 months ago) this bez of fucking zoo peoples, not
giving proper
food to wild animals :( i feel really pity for that gorrillaaaaaaa

Jarrith4291 (5 months ago) I really think the incessant giggling of
the camera man intensifies the effect...

EvilToiletTaco (5 months ago) RECYCLE

jeffreyhrz (5 months ago)why does it smell like shyt everytime i see
this video?
GlitzAndGlamour1 (5 months ago) i think i died a little on the inside.

5superbreasons (5 months ago) yum

cfhscheer (5 months ago) o_0

aznrichgirl (5 months ago)awhhh): i bet thts jus a super bad zoo who
doesnt feed the animals T_T

xHahaElly (5 months ago) Maybe he was hungry ):

XxGameadickxX (5 months ago) talk about potty mouth

savanah37615 (6 months ago) ewewewewewewewewHAHA

trxrida10 (6 months ago) LOL SO FUNNY!!!!!!!!!!!!!!!

druha10304 (6 months ago)drafted number 6 by the new york knicks.

x001m69 (5 months ago) NO, I think this ape looke like a New England
Patriot

duerdum9 (6 months ago) haha cool gorilla!

TheBrawlMaster (6 months ago) 1 gorilla 1 cup

crazystarwarsguy1006 (6 months ago) humans: holy shit its eatin its
own poop!!!!

gorilla: yum takes like apples I WANT MORE

peter12331 (5 months ago) HAHAHAHAH

buckatunnaboy (6 months ago) Man, that's some good sh*t!!! LOL!

emochild987 (6 months ago) lol black ppl.....

xxHATESxTHExWORLDxx (6 months ago)LMFAO

Moving4Motion (6 months ago) He just wants a hot meal :D

THEANIMEPERV (6 months ago) i remember when my dog use to do that
LMAO. XD.
5w545 (6 months ago) Show Hide 0 Marked as spam Reply ew, freaking
gross
blueears1 (6 months ago) Good examle of recycling we all shud recycle
our poo.

Fredwiener (6 months ago) Recycle fail

xerke (6 months ago)wow how sad how far he needs to go to get
attention

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gta4ratman (6 months ago) Marked as spam HEY!

dont knock it till you try it

welshwarrior123 (6 months ago) Marked as spam bet his breath smells
like shit

tree003a (6 months ago) now all that gorilla has to do is burp in
your face!

luncheon198 (7 months ago) NOMNOMNOMNOM

greenket (7 months ago) this is some original 2girls 1cup

SeAz00n (7 months ago) Gorilla and poo! :D

xTSxPUNISHER (7 months ago) mmmmmm taste haha

bleachjunkie (7 months ago) My dog does that... O.o

crazyds123456789 (7 months ago) Must tought it was a banana or he
must be reallly really hungry
and omg he likes it O-o

daniellos333 (7 months ago) why didnt u name the title "insane gorilla
eating its own shit"

SketchyFingers12 (7 months ago) i wonder how it tastes...

raniman999 (7 months ago) OMG NASTY!

theforrestwhaley (7 months ago) i saw a gorilla eat his own puke at
the bronx zoo

CherylVooren (7 months ago) this is Artis @ holland =]

thinkinrich (7 months ago) DONT WASTE IT U MOTHERFUCKER

BaileytheHedgehog112 (7 months ago) what a crazy fucking bastard!!
they say monkeys are smarter than us??

JoshDaGoodfella (7 months ago) Gross, and they say monkeys are smarter
than us?!!
But then again, I suppose some Youtubers do eat their own poop, I'm
looking at you trolls!

Pufflestudio09 (7 months ago) Crazy Gorilla: THIS IS MY POOP I MUST
EAT!
People: I don't wanna eat it anyways nasty ass.

Crazy Gorilla: Well you can't have any, I LOVE POOP!

StyrbjornStarke (7 months ago) thats one hungry nigga!

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ccsecond (7 months ago) Marked as spam Nom nom nom

skateshiz1 (7 months ago) haha :)

KievThug24 (7 months ago) oh shit..that is totally crazy!!!!

36jemm (7 months ago) 1 gorilla 1 hand 0_o

Metalsonic136 (8 months ago)Dont Watch If Your Eating Cheese

whiplash1one (8 months ago) imagine if u had to kis him after that

Martoh1 (8 months ago) Mmmmm, tasty

crazyds123456789 (8 months ago) i remember seeing a rino eating its
own crap

GlitzAndGlamour1 (8 months ago)I only watched 10 seconds and i was
gagging the hole way through.

headmanboy30000 (8 months ago) you are what you eat

LinksLightArrows (8 months ago) people think we evolved from these
dumb animals...

DetroitRick1 (8 months ago) This gorilla is the shit.

bakerman93 (8 months ago) no wonder why the others call him shit
face

VisionDivine (8 months ago) S0_0

universalmind3000 (8 months ago) O_o

bigdsears (8 months ago) Today I ate my own poop in front of the
human's. I had hoped this would strike fear into their hearts, since
it clearly demonstrates what I am capable of. However, they merely
made condescending comments about what a 'funny gorilla' I am.
Bastards.
Zadaxes (8 months ago) wtf

illybang (8 months ago) Eating feces occurs in the wild and often
occurs at a more frequent rate in zoos. Ingestion of feces is thought
to have nutritive value. For example, ingested feces may help in the
utilization of B vitamins that are manufactured in the lower gut.
Beneficial bacteria that aid digestion are also replenished.

Videogamefan1992 (8 months ago) I bet the gorilla had great breath
after that.

funspot101 (8 months ago) what do we say when the smoke alarm goes
off and mom's cooking?

" Dinner's Ready! "

k00lGuy (8 months ago) ugh! gross... zookeeper aint feeding these
goriilas or something.  They end up eating their own shit.

Billster05 (8 months ago) the zookeepers must be feeding them
something otherwise they would have no shit

gabeo8 (8 months ago) People:Lmfoa HAHAHHAHA BlaaarghRawr
Gorilla:I can chew on poo and not be embarassed by it *omnomnomnom*

ShitOnAPlatter (8 months ago) Check Out The Blonde @ 1:02 I Wouldn't
Mind Eating Her Poo !

eckels3000 (8 months ago) HAHA LMFAO!!!!!

backpacc (8 months ago) O_O

BmWbEaSt11 (8 months ago) i like to eat my own poop...especially
diarrhea...i like the runny feeling in my mouth

mummomies45 (8 months ago) lol if gorilla would throw the zookeeper
in face with that
Timverbaz (9 months ago) Comment removed by author

xBLaKHearTx (9 months ago) omgomgomg!
*vomits*
LoL!

CowsAndCrows (9 months ago) zookeeper wont clean my cage.. so ill do
it myself

Mbsaysfasho (9 months ago) haha thats a good one

FFatboy911 (9 months ago) WELLLL...i guess if your hungry and you
just laid out last nights supper..you might as well eat it O.O

fuckblackmetal (9 months ago) orrible...

dmaninfan (9 months ago)That gorilla is gangster...

Mark01656 (9 months ago) i bet he wishes he hasd some hot sauce or
some mouth wash for later lol

haloveiwer (9 months ago)what do you want im just eating my poo i
thought you humans do that too?

sololamer (9 months ago) WHy do they pick the stupidest gorillas to
put in the zoo.

Piccolo49 (9 months ago) POO POO

thinkinrich (9 months ago) he needs some tortilla

eresputo (9 months ago) need some you mama!

thinkinrich (9 months ago)your mama eats every day

tonnysaidno (9 months ago) I ate pancakes in the morning and get
constipate. My goodmother gave me exlax and I push, and push, and
push, and shat 1 pancake and a half. I guess the other 5 and a half
were absobed by my body.

thinkinrich (9 months ago) Comment removed by author

thinkinrich (9 months ago) Comment removed by author

babycatmilker (9 months ago) oh man im getting hungry watching this

BeltaiTheImp (9 months ago) if i were the gorilla id ask for apple
sauce

pinoyrawr (10 months ago) nasty

houtman45 (10 months ago) its nutrious lol

AgentCROCODILE (10 months ago) OMGWTFBBQ Sauce anyone?

PurpleStorm8 (10 months ago) Lol, the guy at 1:05 was about to spew.

eleszar1 (10 months ago) OKEY so NOW I GO TO BED BEFORE I SLEEP I EAT
POO ! YUUUMI

specialtaskforceswat (10 months ago) I already eat my poo with
ketchup and somtimes bbq sauce for a treat

yourneverknowblah (9 months ago) lol

taste4love (10 months ago) DEAMIT, so thats why they are so strong
and muscled, im gonna start making that sheet at home... i poo, and
then i will eat my poo with ketcchup...and after 2 weeks, my muscles
will get stronger

BFMVpwnage5168 (10 months ago) that's what i call EXTREME RECYCLING

iiBubblez (10 months ago) That's so mean...

lahijadelchale (11 months ago) Next video......2 GORILLAS 1 CUP!!!!!

demilavatojr9 (11 months ago) NOT POO I WAS THERE IT WAS HIS FOOD

HaloMania2k (10 months ago) me to!!!!!!!!!!!!!!!

videolover61 (11 months ago) Dont try that kids...it will screw up
your breath!!! lol
sierraonezero (11 months ago)Love the finger lickin' action around
0:50, that's some gooooood stuff!

GeorgeA2k8 (11 months ago)Another gorilla and a cup and we might just
have a video...

chubster0101 (11 months ago) Two Gorillas One cup there is another
way a man in a gorilla suit

Meixafuhellzman2 (11 months ago) HAHAAHAHAAHA!

ducksmasher09 (11 months ago) 1:10 LMFAO!!!

succexy11 (11 months ago)Oh, my god! Are they not feeding the
gorilla? Or do they do that in the wild, too?

BeatboxKingS (10 months ago) Because they eat plants and small bugs.

All their poop is safe to eat i guess because its not so potent by
greasy foods ect.
kanonekraftschuss (10 months ago) No, it is pudding, not poo.

BeatboxKingS (10 months ago) I dont know if your being sarcastic
But thats not pudding
lol

monkeys,Gorillaz, primeapes are known to eat their own poo
They dont know the difference between a high balanced diet
to an all you can eat shit buffet
XD

Joshuaguss (11 months ago) That Gorilla walked away 1:09, because he's
just like human beans, he don't like people staring at him eating. He
will finish his dinner when those people leave.

wogboyz109 (11 months ago) ooooooooooo man i feel sick

TaylorVSMike (11 months ago) i did want attention so he ate his own
poop and after he probably went to the back to throw up

Himalicious (11 months ago) it wants attention.. it got
attention! :D

Vhakkox (11 months ago) This is some funny shit.

GIUSSEPPE1987 (11 months ago) save the chimps and gorillas save the
chimps

GoodSmellingStink (11 months ago) Gorillas get more and more like
humans everyday. They even recycle their trash.

Southparkisdshit (11 months ago) thats just grose!

cammycool3 (11 months ago) I think he thinks ''Mmmmmmmmmmmmmmmmm''

DarkShadowRage2 (11 months ago) 1 Gorilla1 cup?

nukynk (11 months ago) 1 gorilla, NO cup

yuurepoer (11 months ago) Dude !

kit99999999 (11 months ago) Lol hes tryin to lose weight

kit99999999 (11 months ago)this stupid ass monkey eatin his ugly ass
shit ohhh shit his daily dessert

VioletBoyTV (1 year ago)I think im gonna puke

ProjectRedfoot (1 year ago) he looks pissed about eating it too!
lawlawl.
"im eating poo god damnit..."

BerserkGorilla5 (11 months ago) Gorillas always look angry. XD

jyoeun86 (1 year ago) his breathe smells like SHIT!

Cathrynlee (1 year ago) Fat bastard

theturdbucket1 (1 year ago) whats so wierd i do that all the time

BitchyPagentQueen (1 year ago) How disgusting, I am appalled!

Could he not have used some matters and a knife and fork?
:D

999roby (1 year ago) its ugly.....you must take a fork and a knife

JohnsLazy (1 year ago)do they not feed him enough of what he likes?

iLuKaS2oo9Baby (1 year ago) He relly is crazy

chevytruck123 (1 year ago) Thats sick!

mama2815 (1 year ago)does that mean the zoo is not feeding its animals
enough that this fella had to eat his own excrement?

keribery1235 (1 year ago)maybe its that or that he just expirementing
(i cant spell that right)

pydec3ption (1 year ago) That would be funny if he threw it at the
window

boribori90 (1 year ago) that's just....not even necessary.

JWcolour (1 year ago) Don't knock it til ya try it.

Vhakkox (1 year ago) 1Chimp1Poop.

mbudd121 (1 year ago) 1 gorilla  no cup

cynikal12345 (1 year ago) hahhhahahah

scargill8 (1 year ago) HAHAHA I was there when this happened I think

VEGAN0011 (1 year ago)mmm gorilla say better than a mcdonalds

KataarSolo (1 year ago) if the only things you ate were oranges and
bananas, your poo would still have nutrients in it too, but humans
consume afr too many chemicals, and processed foods which are high in
salt and fat, or high level bacterial produce, which means our poo is
toxic
you could actually eat some gorilla poo in a survival situation and it
would keep you going....
or would it?
you decide

myoppositelife (1 year ago) i thought they were suppose to be smart
or somthing
coney10000 (1 year ago) all thaat is goning to happen is that it will
come back out...

endnami (1 year ago) is that normal behavior?

Stifaan (1 year ago) love the laugh

moonguy16 (1 year ago) Holy Crap

Retardidape (1 year ago) Well...his whole face probably smells of
shit XD

klobyshuffle (1 year ago) His breath smells like shit!!!! lol

HackToob (1 year ago) 2 gorillas 1 cup

niddster77 (1 year ago) its funny how the filmer is just laughing his
ass off
SilverAsakura (1 year ago)cut the crap.

lottore (1 year ago) thats horrid even 4 a gorilla

Brizco888 (1 year ago) that is soo gross!

RockOutGurl167 (1 year ago)this is halrious but gross at the same
time haha

rikiboum (1 year ago) Anarchist monkey !

vergil43 (1 year ago)NATHAN!

quoththeraven929 (1 year ago) why?

porscheflat (1 year ago) To him...it's finger-lickin' good...

negrote4 (1 year ago) whats more delicious than your own dump?

Inikalord (1 year ago) YUCK!!!

narutoop1 (1 year ago) siiiiiiiiiiiiccccck

emilio911911 (1 year ago) dude!!!!thats just nasty!!!!

janderson2000 (1 year ago) I wonder if he craps out bananas after
eating the poop

loundon2 (1 year ago) i wanna eat his poo and then fuck it and make
babies 100x with it so my dick is covered in poo
then i suck my own dick cuz its cool like that

EmptyNutShells (1 year ago) that is literally the sickest thing i've
heard my whole day o_O

for that, you should feel proud :D

teeku666 (1 year ago)lol 2 gorillas 1 cup
XD

spnky92 (1 year ago) hey i saw some thing like this on a porn website
with asians...oh...yea haha

TenTen902 (1 year ago) Reply 2 girls 1 cup rrreeemmmiiixx LMFAOO!

techmasterflash (1 year ago) Olivia says that's some good cucka mun!

MiniMi3z (1 year ago) OMFG! how can he be so fucking stupid!

wearejusthumanbeing (1 year ago) in nature they can eat whenever they
want, maybe he was too hungry

beebabe411 (1 year ago) shame they have no food :''(

littleFlecker4 (1 year ago) mmmmmm gooddd seconds and thirds yum

Gtrplyr1 (1 year ago) 2 girls 1 cup google it..

ifyoureadthisyousuck (1 year ago) itd be good if he chucked it up over
the enclosure haha "hits people"

hiddeninja (1 year ago) omg so disgusting...ew but nice vid

OmgPanda1 (1 year ago) at 18 sec he stops chewing he probably
like,"Wtf are you guys laughing at?!"

mrtallhall (1 year ago) its kimbo!

sleepypoodle (1 year ago) So that's what George Bush does in his
spare time.

ajrunke (1 year ago) wow get over it...you lost in 00 and 04

sleepypoodle (1 year ago) I think it is quite clear who LOST judging
by your
economy and employment figures, hopefully the majority of Americans
have learned from this fiasco.

Evilman661 (1 year ago) yum lol

bleachandnarutoareth (1 year ago) People shouldn't bang on the poor
ape's cage. That is cruel. As if he wasn't having a bad enough time
already.

gnamp (1 year ago) bad time?- he's got a shit-eating grin

FluffiFish (1 year ago) I guess but he didn't seem very annoyed.

kokoykiko (1 year ago) masarap na tae yan

SoCalstylez858 (1 year ago) lol

jiya560 (1 year ago) shit kkakakakaknaiainaniniainaniiii iii mukang
tae

shanchilly (1 year ago) yuck

suluama2002 (1 year ago) that is jacked up.  ๏̯͡๏)

Zollehx (1 year ago) Show Hide 0 Marked as spam Reply ๏̯͡๏)

Titanium267 (1 year ago) ๏̯͡๏)

promethiusboy (1 year ago) its all about recycling baby

SoCalstylez858 (1 year ago) hahaha ! oh shit im laughing my ass off
right now at that comment1

ajauregui67 (1 year ago) mmmm that looks good

Bigmike3122 (1 year ago) i guess they dont feed them enough

orinkly (1 year ago) Don't do this at home

mjfangirl123 (1 year ago) eww discustint but funny! im watching it
again

disciple111 (1 year ago) that gorrila is gettin SHIT faced

what1ever2guy3 (1 year ago) lol

TheSnake1588 (1 year ago) I actually saw a Baboon carrying some poo in
it's mouth like a dog carrying a tennis ball on the same day of the
posting of this comment. (I was at the zoo)

videomana123 (1 year ago) HAHAH THIS IS FUNNY

WizKidProductions (1 year ago) we evolved from that? COOOL!

ScopedOut7 (1 year ago) lmao

rainbowkittyy (1 year ago) omg i threw up in my mouth a little

iluvgtasan (1 year ago) That is the most discusting thing i have ever
seen!

leafzzzzzzz (1 year ago)2 GIrls 1 CUP OMFGGGGg

porscheflat (1 year ago) I would've said umm..chocolate...but that
shyt didn't have the correct color to even look like chocolate.
That's straight POOO from the ground up!! ;-( and he didn't even FLUSH
it down with water.

PatriciaXavier1991 (1 year ago)Menhame :)

ukbnpok (1 year ago)benz tucks into some wedding cake made by
apesworth

JoeJonasLover989 (1 year ago) like ooooooooo wtf is this maybe it
tastes like choclate

kits18 (1 year ago) looks delicious!! :D

TatakCrazy (1 year ago) WTF!!!Rofl

opennskyy (1 year ago) Oh, please. Some animals, such as Nonhuman
Apes, eat their feces to get more nutrients. They just give food a
"second go" thru their digestive systems to try and obtain every
vitamin/nutrient they can out of it.

najib351 (1 year ago) looks like the zoo ran outta bannanas so he had
to make his own

XxGiveMeMalicexX (1 year ago) I'm dying of laughter at what
poopalina821 said to poopbams2
rofl.

ThyRampage (1 year ago)Can I have the leftovers?

MALAKAS0 (1 year ago) LoooooooL

alxuan (1 year ago) 1 gorilla 1 cup lol

fullthrotle2007 (1 year ago) lmao rofl, thats some good SHIT

jwuonog (1 year ago)Okay, there are a lot of videos of the gorillas
eating poop. Why do they do this?

vegeto245 (1 year ago)thats finger licking good

Roofusx (1 year ago) i just threw up

chickenflavoredbutt (1 year ago) hahahahahahahahahahahahah

vegeto245 (1 year ago)u left sum

tigereye247 (1 year ago) poobams2 you are some gross dropping freak

99mik123 (1 year ago) that monkey is giving me ideaes

tjlawson20 (1 year ago) disgusting vile creature

dooby99 (1 year ago) this monkey is my idol

IronChariots (1 year ago)That's not his poo, it's mine.

1takeachance1 (1 year ago) :o I thought it tasted a little wierd XD

PooBams1 (1 year ago) wow thats really fasinating. You guys know it
does not taste all that bad. I mean if you are in the mood for it it
actually goes quit well with pee. I mean ya, you guys should try it.

PooBams2 (1 year ago) u fjucking retrad! thats gotta be bed fo yo heff
system yall be'z knowin!

poopalina821 (1 year ago) what the HELL did you just say?????

runescapesex (1 year ago) gadverdamme mischien ruikt hem stront nog
naar banaan die dat heeft gegete

hunycupz7608 (1 year ago) he must be sick or sumthin

paramountpics101 (1 year ago) oh.. shit

masterjason21 (1 year ago) Dutch man :P haha
welke dierentuin was het?

where is that zoo?

babbocke (1 year ago) there so stupid why all scientis sa a our
antsesters where from moneky

k9saurus (1 year ago)not all gorillas do this... and they are people
who do it too
Comment(s) marked as spam Show

Comment(s) marked as spam Hide

masterjason21 (1 year ago) Marked as spam 2 girls 1 cup ;)

andyswVids (1 year ago) They just assume that we came from apes and
that we share 95% of dna as they do. This isn't true, in fact, only 1%
of our "protein" dna matches to monkeys. 95% of the 1% matches.
Couldn't you believe that people thought that they came from monkeys?
haha.

bleachandnarutoareth (3 months ago)what are you two? where the fuck
did you learn to spell

babbocke (3 months ago) wth did u find my comment i watched this shit
mabe 1 year ago

InvincibleGamer1 (1 year ago) hahaha!!! Poor gorilla!!!

Alidore4 (1 year ago) this makes me wana go 2 the zoo

Tjac (1 year ago) Show Hide +3 Marked as spam Reply the gorillas
like "Fine you people whant a fucken show here ya go A' holes!"

Dagulag (1 year ago) bah i hope the glass breaks and they gorilla
gives the children a big bad punch to their ugly heads

Dagulag (1 year ago) that monkey aint crazy think bout how youd feel
when youd have to eat your own shit because youd die otherwise... not
funny and that retarded children punch at the glass till the monkey
gets crazy ... stupid assholes
emac085 (1 year ago) you dunbshit. u act like if they dont feed him at
the zoo.

xemxjayx (1 year ago) shows how much they feed them in zoos.

witchking3434 (1 year ago)rofl root of all evil!
p.s. thats still gross

witchking3434 (1 year ago) rofl root of all evil!
p.s. thats still gross

saborguerito (1 year ago)LOL he's like. FINE bitches. you want to see
a show! HERE YOU GOOOOO!!!! LOL

grazatt (1 year ago) Maybe it was just some chocolate some one threw
to him?
yalcinkaya123 (1 year ago) oh my god......

what shall i say about that...?

jakewr1996 (1 year ago) why does this come up on related videos of me
singing?
tastybitepizza (1 year ago) You are setting yourself up for: "Boy
singing songs from Rent & the American national anthem = a gorrilla
eating feces."

tastybitepizza (1 year ago)You are setting yourself up for: "Boy
singing songs from Rent & the American national anthem = a gorrilla
eating feces."
MATSAROK (1 year ago) hahahahahahahahahahahah

upperBeastsider (2 years ago)CRAZY gorilla.

Typhvs666 (2 years ago) HAHA

eckels3000 (2 years ago)Lol! I watch this every day!

raymundciesielski (2 years ago) I do this all the time! :D

theguywhodoesnothing (2 years ago) that is what me and family does
ever night. On Friday night my sis eats her dieareah naked.

luffyguy (2 years ago)my fish eat their own poo

luffyguy (2 years ago) my fish eat their own poo

ToffeeChips19 (2 years ago) This is normal. They do this in the wild.
They eat there poo to get more vitamins and minerals.

sidderzmx (2 years ago) is that my mom?!?!?

dackjaniels555 (2 years ago) yeah.. didn't you know your mom is very
famous in the world of scat!

tubeyouguy161406 (2 years ago) you are what you eat, you SHITBAGS!

englandrob94 (2 years ago) lmao, its probably gone mad after being
trapped in that small enclusre for so long

heyjeySigma (2 years ago) at 17 secs he stops munching. He must be
thinking "wtf are laughing at u fuckers?"

lol that's what happens when u dont feed the pets.

fiddop (2 years ago) thats harsh ...see what happends to animals when
stuck in a cage?..was in a zoo in india ..and believe me that was
nothing but depressing , monkeys stuck alone walking the exact same
steps all day =/

1sandstar1 (2 years ago) Ya gotta eat what you can to survive in the
zoo.

mortal886 (2 years ago) hes eating his own poo because they probably
didnt feed him for a long time....they don't even care about the
gorrila , hes probably hungry man!

greenash20 (2 years ago) tat is nasty

cuteblueyedblonde (2 years ago) ok you do realise that hes doing that
because he is stuck in a cage and is bored and has probly gone crazy
so has nowt better to do. thats what human beings have reduced this
creature to. oh yea its sooooooooo funny NOT!

TheTeddybjorn (2 years ago)that is not true. a lot of animals
(including the mountain-gorilla) eats their own poo. since it's
apperently very nourishing.

cuteblueyedblonde (2 years ago)how do u know that its good to eat
crap? and i have read enough and seen enough to realise they dont do
it willy nilly. there is no nourishment in poo, it is a waste product.

TheTeddybjorn (2 years ago) I'm not saying that it's good to eat it..
at least not for humans. but for some reasons gorillas tend to eat
their own poo. I'm no expert on gorilla poo but apparently when they
eat they only get a small part of the energy they need from their
food, the rest is left in their poo. at least I think so. but anyway,
they DO eat their own poo

daganboy (2 years ago) yay!

fattoldpig (2 years ago) monkey see monkey do

linutas (2 years ago) fuuuuu

austin23cook (2 years ago) ALSO ANOTHER THING.... WERE ONLY 12% of dna
away from that 0.o soz bout the caps

austin23cook (2 years ago) ok i got 2 things to say to this

1) its 96% the daily value of YUMMEH

2) I LOVE THE SPECES WHO EAT THEIR OWN FECES !!

TUROKS (2 years ago) Gay

ryann23naks (2 years ago) what kind of gorilla is that?!! his already
crazy..
vietaznboy123 (2 years ago)peanit butter o.o

111oir111 (2 years ago)whats a fucking aboriginal!

miranduhh112 (2 years ago) now that is just plain disgusting!

jugg300 (2 years ago)funny i seen a hamster eat dog terds for
dinner....it weird!!! nice tho lol

redscarf (2 years ago) I wanna french that gorilla

Deathzilla7 (2 years ago) y the fuck do animals eat shit...?

NemesisX24 (2 years ago) animals eat their feces because their
digestive systems do not get all of the potential vitamins and
minerals from the food the first time around. They re-eat it so they
can get the rest of the nutrition from the food. Thanks :]

irondroid (2 years ago)armf yum yum pooya!

startrigg (2 years ago)They called him Alex After the manager of man
utd. he's also full of shite!

mypantsaremario (2 years ago) Dont film your mum thats mean

ateo75 (2 years ago) Does anybody know why gorillas behave like
that ?
Send me a message, please.
by Antonio

JASONWCACURA (2 years ago) It's either that or finger your mother.
They tend to prefer poo.

lazarus280 (2 years ago)why are you guys saying eww? i eat mine all
the time but first i put mine in the oven for few minuets then let it
cool down then add little bit of salt and pepper. and a glass of milk.

Belive me... You'l wanna try it.

thedeadtruth (2 years ago) you know you arent funny?

WhiteLionness (2 years ago) lol i find it kinda funny..

shawn9911 (2 years ago) ur botfucking funny. your just a 54 year old
virgin living in your moms basement

thedeadtruth (2 years ago) oh of coarse im not talking about the
video it was lazarus's response that isnt funny and if im 54 what are
you? 89?

im 14 go kill urself and make the world a little better

kanney91 (2 years ago) xD thats all xD

shawn9911 (2 years ago) really sick but sad. thats what happens when
u put animals in captivity

weissry1 (2 years ago) This is not dependent on captivity. Animals in
the wild do this as well based on their diets.

Psycrologist (2 years ago) Was that 50Cent ? I couldn't see his theeth
with all that shit on them

Gansutitron (2 years ago)se ve que con el I.P.C por las nubes ya no
tienen ni para pienso animal... así vamos acabar cualquier día!!!

davidburman (2 years ago) dude ive seen al ur comments speek some god
damn english

mrjon75 (2 years ago) i gagging! give that thing a banana!

hotsauce2147 (2 years ago) dude..

ohayousun (2 years ago)erm, never waste anything you can eat, XD

earthwormjim88 (2 years ago) i eat poo its nice

vamppyra333 (2 years ago) Es que cetais en France ca?

dmsanct (2 years ago) 1 gorilla 1 poo xD

al27balas (2 years ago) Pobre animal, privado de libertad y reducido a
ser un espectáculo para turistas. No debe tener muchas cosas que hacer
y por eso se come su propia mierda, no creo que sea un comportamiento
natural en su especie.

surfingmushroom (2 years ago) it must have been the best thing he ate
and he just had to have some more!! lol

zoltan65 (2 years ago) en ese zoo no les deven dar de comer jajajaja

kanfor (2 years ago) ¿qué hace aquí Otegui?

nueve26k (2 years ago) HAHAHAH! This is the best gorilla eating poo
video in the world. Look how serious his face is.

Maivkab (2 years ago) Hhahaha.. Looks like the guy who recorded this
was really have a laugh!!! This is some funny as shiet!!!

k1ll3r5c07736 (2 years ago) nothin wrong with tht. i do it all the
time.

HeartlessPeople (2 years ago)aawh gatverdamme :P
eigen poep eten XD

SRB2Pheonix (2 years ago)
hey, at least theyre reduce reuse and recycle... their crap... T-T

DaKoonNco (2 years ago) the gorilla probubly went fucking insane in
that zoo.

Astralnaut (2 years ago) Gorillas in the wild eat their feces as
well.

Jetli390 (2 years ago) *shit*

Guest3791140 (2 years ago) EEEEWW!!!my god!my god!!i think im gonna
puke???! omg!!don't the fucking ppl in the zoo feed them!!???fuck
man!!

Fransouah (2 years ago)Dogs do that too.
Is that a visitor banging on the window at the end?! What a moron..

dragonkinga (2 years ago) god thats disgusting

x0roy0x (2 years ago) omfg man!!!!!

XD..lol

mrtazr (2 years ago) that gorrila has been in there to long thats wy
hes doin that
TheMan4462 (2 years ago) WTF?!?!?!?

CrabKing88 (2 years ago) what the hell? man, hes got nothing better
to eat,
damn it.

adambombiswaycool (2 years ago) *barf*

starum7845 (2 years ago)is this in taronga zoo i saw a monkey eating
its poo

chewie133 (2 years ago) toronga zoo that place rings a bell( were is
it)

**metallica**

iSHYTmyPANTS (2 years ago) that sick bastard

frankzito1 (2 years ago) He doesn't even cringe

hellogoodbyetoyounow jeez need more zookeepers huh?

teamixr (2 years ago) that is so buuhahlaauhaa cough....that was funny
bllaahhhh....!

Gimilli (2 years ago) great thing to teach the kids at the window
HAHAHA

christian1122 (2 years ago)i bet the zookeepers dont feed him

vers0014 (2 years ago) Whats so weird about that?

godrocks112 (2 years ago)i eat that, it's better than pizza

i0like0french0fries (2 years ago) its better then sum1 elses init
haha

lebanon4evur22 (2 years ago) eeeww.. i almost threw up X-P

cashdude84 (2 years ago) Reply mmmmmmmmmmhhhh i ned sum of watever he
is on
n im not talknig bout poop lol jk

cashdude84 (2 years ago) mmmmmmmmm he must b full of shit

XTHHaseo (2 years ago) LOL LOL LOL LOL

nilos77 (2 years ago) he is sick from all those people over there
watching him is sad

MaximusDread (2 years ago) Yea, I always thought it was kinda sick how
zoos keep animals locked up in confined areas just for our amusement.
It's almost as sick as the fashion industry that slauter wildlife for
their fur.

Loopyjoe19 (2 years ago) Why do they not shave thefur off?

MaximusDread (2 years ago) Good point. I guess a tranquilizer gun
would do the job. But what would you do after you shaved an animal's
fur? would you send them back into the wild stripped of their fur
completely naked, or would you keep the animal sedated in a holding
cell until his fur grows back? Either way it's still bad news for the
bears. (terrible movie-reference LOL).

Loopyjoe19 (2 years ago)they could put them back in the wild...

wonder what they would look like - probably weird - anyway they could
keep them under watch and find alot the when it grows back.
not sure how they could do it with elephants and their tusks though.

alien6crowe (2 years ago) yes .. youshoudl also stop driving yoru
car.. IT IS POLLUTING TEH EARTH YOU CRAZY CUNT> and PLEASE stop using
electricity... save it.. switch to candles and STOP USING
ELECTRICITY>>

787310 (2 years ago) WHOA,WHOA,WHOA!NO NEED TO GET CRAZY! I mean
global warming and all that 5H17 is bad, BUT YOU ARE CRAZY ALIEN! NO
CARZ?NO ELECTRICITY?
whosyourdada (2 years ago) yes.

Assiman (2 years ago) is that really so funny?

pkyoubad (2 years ago) tasey i would eat my own poo if it tasted like
candy

http://www.youtube.com/comment_servlet?all_comments&v=oh0OGko3TjA&fromurl=/watch%3Fv%3Doh0OGko3TjA%26feature%3Drelated



...and I am Sid Harth
and/or www.mantra.com/jai (Dr. Jai Maharaj)
2010-03-13 04:21:14 UTC
Permalink
Forwarded message from Dinesh K. Agrawal

Media Hypocrisy and Double Standard on MF Husain

Friday, March 12, 2010

This is a Letter to the Editor of The Hindu ('The People's Daily of
Chennai') from a practicing Christian lady who was Professor in
Stella Maris College, Chennai, till recently, now settled at Baroda,
regarding an Editorial in The Hindu in favor of bringing back MF
Husain to India.

Mr. Ram is the newspaper's editor.

Dear Ram,

I have taken time to write this to you, Ram -- for the simple reason
that we have known you for so many years -- you and The Hindu bring
back happy memories. Please take what I am putting down as those that
come from an agonized soul. You know that I do not mince words and
what I have to say I will -- I call a spade a spade -- now it is too
late for me to learn the tricks of being called a 'secularist' if
that means a bias for, one, and a bias against, another.

Hussain is now a citizen of Qatar -- this has generated enough of
heat and less of light. Qatar you know better than me is not a
country which respects democracy or freedom of expression. Hussain
says he has complete freedom -- I challenge him to paint a picture of
Mohammed fully clad.

There is no second opinion that artists have the Right of Freedom of
expression. Is such a right restricted only to Hussain? Will that
right not flow to Dan Brown -- why was his film Da Vinci Code not
screened? Why was Satanic Verses banned -- does Salman Rushdie not
have that freedom of expression? Similarly why is Taslima hunted and
hounded and why fatwas have been issued on both these writers? Why
has Qatar not offered citizenship to Taslima? In the present rioting
in Shimoga in Karnataka against the article Taslima wrote against the
tradition of burqua which appeared in the OutLook in Jan 2007.Nobody
protested then either in Delhi or in any other part of the country;
now when it reappears in a Karnataka paper there is rioting. Is there
a political agenda to create a problem in Karnataka by the intolerant
goons? Why has the media not condemned this insensitivity and
intolerance of the Muslims against Taslima's views? When it comes to
the Sangh Parivar it is quick to call them goons and intolerant etc.
Now who are the goons and where is this tolerance and sensitivity?

Regarding Hussain's artistic freedom it seems to run unfettered in an
expression of sexual perversion only when he envisages the Hindu Gods
and Goddesses. There is no quarrel had he painted a nude woman
sitting on the tail of a monkey. The point is he captioned it as
Sita. Nobody would have protested against the sexual perversion and
his orientatation to sexual signs and symbols. But would he dare to
caption it as 'Fatima enjoying in Jannat with animals'?

Next example -- is the painting of Saraswati copulating with a lion.
Here again his perversion is evident and so is his intent. Even that
let's concede cannot be faulted -- each one's sexual orientation is
each one's business I suppose. But he captioned it as Saraswati. This
is the problem. It is Hussain's business to enjoy painting his sexual
perversion. But why use Saraswati and Sita for his perverted
expressions? Use Fatima and watch the consequence. Let the media
people come to his rescue then. Now that he is in a country that
gives him complete freedom let him go ahead and paint Fatima
copulating with a lion or any other animal of his choice. And then
turn around and prove to India - the Freedom of expression he enjoys
in Qatar.

Talking about Freedom of Expression - this is the Hussain who
supported Emergency -- painted Indira Gandhi as Durga slaying
Jayaprakash Narayan. He supported the jailing of artists and writers.
Where did this Freedom of Expression go? And you call him secularist?
Would you support the jailing of artists and writers, Ram -- would
you support the abeyance of the Constitution and all that we held
sacred in democracy and the excessiveness of Indira Gandhi to gag the
media --writers -- political opponents? Tell me honestly why does
Hussain expect this Freedom when he himself did not support others
with the same freedom he wants? And the media has rushed to his
rescue. Had it been a Ram who painted such obnoxious, degrading
painting -- the reactions of the media and the elite 'secularists'
would have been different; because there is a different
perception/and index of secularism when it comes to Ram -- and a
different perception/and index of secularism when it comes to
Rahim/Hussain.

It brings back to my mind an episode that happened to The Hindu some
years ago.[1991]. You had a separate weekly page for children with
cartoons,quizzes, and with poems and articles of schoolchildren. In
one such weekly page The Hindu printed a venerable bearded man --
fully robed with head dress,mouthing some passages of the Koran --
trying to teach children .It was done not only in good faith but as a
part of inculcating values to children from the Koran. All hell broke
loose. Your office witnessed goons who rushed in -- demanded an
apology -- held out threats. In Ambur, Vaniambadi and Vellore the
papers stands were burned -- the copies of The Hindu were consigned
to the fire. A threat to raise the issue in Parliament through a
Private Members Bill was held out -- Hectic activities went on -I am
not sure of the nature and the machinations behind the scene. But The
Hindu next day brought out a public apology in its front page. Where
were you, Ram? How secular and tolerant were the Muslims?

Well this is of the past -- today it is worse because the communal
temperature in this country is at an all high -- even a small
friction can ignite and demolish the country's peace and harmony. It
is against this background that one should view Hussain who is bent
on abusing and insulting the Hindu Gods and Goddesses. Respect for
religious sentiments, need to maintain peace and harmony should also
be part of the agenda of an artist -- if he is great. If it is absent
then he cannot say that he respects India and express his longing for
India.

Let's face it -- he is a fugitive of law. Age and religion are
immaterial. What does the media want -- that he be absolved by the
courts? Even for that he has to appear in the courts -- he cannot run
away -- After all this is the country where he lived and gave
expression to his pervert sadist, erotic artistic mind under Freedom
of Expression. I simply cannot jump into the bandwagon of the elite
'secularist' and uphold what he had done. With his brush he had
committed jihad-bloodletting.

The issue is just not nudity. Yes the temples -- the frescos in
Konarak and Kajhuraho have nude figures -- But does it say that they
are Sita, Sarswati or any goddesses? We have the Yoni and the Phallus
as sacred signs of Life -- of Siva and Shakthi --take these icons to
the streets, paint them, give it a caption it become vulgar. Times
have changed. Even granted that our ancients sculptured and painted
naked forms and figures, with a pervert mind to demean religion is no
license to repeat that in today's changed political and social
scenario and is not a sign of secularism and tolerance. I repeat
there is no quarrel with nudity -- painters have time and again found
in it the perfection of God's hand craft.

Let me wish Hussain peace in Qatar -- the totalitarian regime with
zero tolerance. Maybe he will convince the regime there to permit
freedom of expression in word, writing and painting. For this he
could start experimenting painting forms and figure of Mohamed the
Prophet -- and his family. And may I fervently wish that the media--
especially The Hindu -- does not discriminate goons -- let it not
substitute tolerance for intolerance when it comes to Rahim and
Antony and another index for Ram.

I hope you will read this in the same spirit that I have written. All
the best to you, Ram.

Dr Mrs Hilda Raja, Vadodara

End of forwarded message from Dinesh K. Agrawal

Jai Maharaj, Jyotishi
Om Shanti

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Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.
and/or www.mantra.com/jai (Dr. Jai Maharaj)
2010-03-13 18:53:05 UTC
Permalink
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Forwarded message from Dinesh K. Agrawal
Media Hypocrisy and Double Standard on MF Husain
Friday, March 12, 2010
This is a Letter =EF=BF=BDto the Editor of The Hindu ('The People's Daily=
of
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Chennai') from a practicing Christian lady who was Professor in
Stella Maris College, Chennai, till recently, now settled at Baroda,
regarding an Editorial in The Hindu in favor of bringing back MF
Husain to India.
Mr. Ram is the newspaper's editor.
Dear Ram,
I have taken time to write this to you, Ram -- for the simple reason
that we have known you for so many years -- you and The Hindu bring
back happy memories. Please take what I am putting down as those that
come from an agonized soul. You know that I do not mince words and
what I have to say I will -- I call a spade a spade -- now it is too
late for me to learn the tricks of being called a 'secularist' if
that means a bias for, one, and a bias against, another.
Hussain is now a citizen of Qatar -- this has generated enough of
heat and less of light. Qatar you know better than me is not a
country which respects democracy or freedom of expression. Hussain
says he has complete freedom -- I challenge him to paint a picture of
Mohammed fully clad.
There is no second opinion that artists have the Right of Freedom of
expression. Is such a right restricted only to Hussain? Will that
right not flow to Dan Brown -- why was his film Da Vinci Code not
screened? Why was Satanic Verses banned -- does Salman Rushdie not
have that freedom of expression? Similarly why is Taslima hunted and
hounded and why fatwas have been issued on both these writers? Why
has Qatar not offered citizenship to Taslima? In the present rioting
in Shimoga in Karnataka against the article Taslima wrote against the
tradition of burqua which appeared in the OutLook in Jan 2007.Nobody
protested then either in Delhi or in any other part of the country;
now when it reappears in a Karnataka paper there is rioting. Is there
a political agenda to create a problem in Karnataka by the intolerant
goons? Why has the media not condemned this insensitivity and
intolerance of the Muslims against Taslima's views? When it comes to
the Sangh Parivar it is quick to call them goons and intolerant etc.
Now who are the goons and where is this tolerance and sensitivity?
Regarding Hussain's artistic freedom it seems to run unfettered in an
expression of sexual perversion only when he envisages the Hindu Gods
and Goddesses. There is no quarrel had he painted a nude woman
sitting on the tail of a monkey. The point is he captioned it as
Sita. Nobody would have protested against the sexual perversion and
his orientatation to sexual signs and symbols. But would he dare to
caption it as 'Fatima enjoying in Jannat with animals'?
Next example -- is the painting of Saraswati copulating with a lion.
Here again his perversion is evident and so is his intent. Even that
let's concede cannot be faulted -- each one's sexual orientation is
each one's business I suppose. But he captioned it as Saraswati. This
is the problem. It is Hussain's business to enjoy painting his sexual
perversion. But why use Saraswati and Sita for his perverted
expressions? Use Fatima and watch the consequence. Let the media
people come to his rescue then. Now that he is in a country that
gives him complete freedom let him go ahead and paint Fatima
copulating with a lion or any other animal of his choice. And then
turn around and prove to India - the Freedom of expression he enjoys
in Qatar.
Talking about Freedom of Expression - this is the Hussain who
supported Emergency -- painted Indira Gandhi as Durga slaying
Jayaprakash Narayan. He supported the jailing of artists and writers.
Where did this Freedom of Expression go? And you call him secularist?
Would you support the jailing of artists and writers, Ram -- would
you support the abeyance of the Constitution and all that we held
sacred in democracy and the excessiveness of Indira Gandhi to gag the
media --writers -- political opponents? Tell me honestly why does
Hussain expect this Freedom when he himself did not support others
with the same freedom he wants? And the media has rushed to his
rescue. Had it been a Ram who painted such obnoxious, degrading
painting -- the reactions of the media and the elite 'secularists'
would have been different; because there is a different
perception/and index of secularism when it comes to Ram -- and a
different perception/and index =EF=BF=BDof secularism when it comes to
Rahim/Hussain.
It brings back to my mind an episode that happened to The Hindu some
years ago.[1991]. You had a separate weekly page for children with
cartoons,quizzes, and with poems and articles of schoolchildren. In
one such weekly page The Hindu printed a venerable bearded man --
fully robed with head dress,mouthing some passages of the Koran --
trying to teach children .It was done not only in good faith but as a
part of inculcating values to children from the Koran. All hell broke
loose. Your office witnessed goons who rushed in -- demanded an
apology -- held out threats. In Ambur, Vaniambadi and Vellore the
papers stands were burned -- the copies of The Hindu were consigned
to the fire. A threat to raise the issue in Parliament through a
Private Members Bill was held out -- Hectic activities went on -I am
not sure of the nature and the machinations behind the scene. But The
Hindu next day brought out a public apology in its front page. Where
were you, Ram? How secular and tolerant were the Muslims?
Well this is of the past -- today it is worse because the communal
temperature in this country is at an all high -- even a small
friction can ignite and demolish the country's peace and harmony. It
is against this background that one should view Hussain who is bent
on abusing and insulting the Hindu Gods and Goddesses. Respect for
religious sentiments, need to maintain peace and harmony should also
be part of the agenda of an artist -- if he is great. If it is absent
then he cannot say that he respects India and express his longing for
India.
Let's face it -- he is a fugitive of law. Age and religion are
immaterial. What does the media want -- that he be absolved by the
courts? Even for that he has to appear in the courts -- he cannot run
away -- After all this is the country where he lived and gave
expression to his pervert sadist, erotic artistic mind under Freedom
of Expression. I simply cannot jump into the bandwagon of the elite
'secularist' and uphold what he had done. With his brush he had
committed jihad-bloodletting.
The issue is just not nudity. Yes the temples -- the frescos in
Konarak and Kajhuraho have nude figures -- But does it say that they
are Sita, Sarswati or any goddesses? We have the Yoni and the Phallus
as sacred signs of Life -- of Siva and Shakthi =EF=BF=BD--take these icon=
s to
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
the streets, paint them, give it a caption it become vulgar. Times
have changed. Even granted that our ancients sculptured and painted
naked forms and figures, with a pervert mind to demean religion is no
license to repeat that in today's changed political and social
scenario and is not a sign of secularism and tolerance. I repeat
there is no quarrel with nudity -- painters have time and again found
in it the perfection of God's hand craft.
Let me wish Hussain peace in Qatar -- the totalitarian regime with
zero tolerance. Maybe he will convince the regime there to permit
freedom of expression in word, writing and painting. For this he
could start experimenting painting forms and figure of Mohamed the
Prophet -- and his family. And may I fervently wish that the media--
especially The Hindu -- does not discriminate goons -- let it not
substitute tolerance for intolerance when it comes to Rahim and
Antony and another index for Ram.
I hope you will read this in the same spirit that I have written. All
the best to you, Ram.
Dr Mrs Hilda Raja, Vadodara
End of forwarded message from Dinesh K. Agrawal
Jai Maharaj, Jyotishi
Om Shanti
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If you wish to use copyrighted material from this article for purposes of
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Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.
Thank you.
Why did the secular media not protest the banning of Salman Rushdie's
book "The Satanic Verses" in India ?
Very good question.

Jai Maharaj, Jyotishi
Om Shanti
Dušan Vukotić
2010-03-22 06:33:52 UTC
Permalink
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chhotemianinshallah
2010-03-13 04:22:59 UTC
Permalink
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.
Jai Maharaj
From Encyclopedia Dramatica

Jai Maharaj IS undisputedly the biggest troll/trollspammer in the
universe! SERIOUSLY! Consider this:

He has atleast 100,000 posts on Usenet
He just won't die

He's been literally living on Usenet ever since it came into
existence
All of his posts are copypasta of articles advancing his point of
view; none of his posts have any moral, spiritual or commercial value
Considered to be a major factor contributing to the downfall of
Usenet

Contents [show]

1 Usenet Abuse and Crossposting Faggotry
2 Asstroll-ogy
3 Real Identity
4 Some Theories and Answers to the puzzle
5 Theory and Timeline based on the above facts
6 More Research7 How to Annoy Jai Maharaj
Usenet Abuse and Crossposting Faggotry

What makes Jai Maharaj the biggest pest on usenet is his crossposting
all over usenet with daily news articles suggesting a vicious anti-
christian and anti-muslim slant….and vegetarianism. (Vegetarianism was
invented by high caste Hindoos to exterminate the lower caste ones by
starvation). Jai claims to have been around since the predecessor to
the Internet, ARPANET was started. But again, all he did was hijack it
as a tool for his bullsh*t astrology and Hinduism. As of now, there
are 100,0000 [Update: 110,000 and climbing] of his rubbish postings
dumped all over usenet, clogging newsgroups and modem speed. All his
posts contain a signature with links to his site. As one user noticed,
his postings tend to attract a certain idiotic fringe of superstitious
Hindoos who then find the link to his website at the end of the post.

Jai Maharaj Likes... Jai Maharaj Dislikes...

Asstrology Scientists

Vegetarianism Meat-eaters

Hindu caste system (he's high caste) Members of Hindu low castes
acting uppity on Usenet...even if they are second generation
Americans!
Living in USA USA

Trolling and stalking Being trolled and stalked
Homo porn Hindu porn http://www.flickr.com/photos/haberlah/55690106/in/set-1206444/

Hindu high caste Christians, Muslims, Jews, Hindu lower castes

Being Anonymous Being trolled by Anonymous
Hinduism Any other ism

Does Jai Maharaj ever write on his own? If he could, he wouldn’t be
spamming across usenet like a nut, he would be a writer. His usual
response never goes beyond 4 lines and only consists of a screaming
outburst against “xtians” and “muslims” and anyone who disagrees with
him. But he compensates for this lack of expression by digging up IP
addresses and obtaining locations, real names and phone numbers of his
enemies, which he posts online for his devoted Hindoo pimps to
harass….or in the case of Sidharth, he notifies the authorities
alleging “child abuse”. Its no surprise that Jai is the most despised
entity on Usenet and the entire Usenet community eagerly awaits the
day he will post his last.

The Mahabully, the best psychological compilation on Jai Maharaj ever.
Written by ***@cts.com and can be found here. It details his attacks
on several Usenet posters, his masturbation confessions and his IRA
sympathies. To quote :

“The Mahabully lusts for the prestige and fear that an Ascendent
Hindustan would inspire, and prefers that this is realised at the
expense of his race enemies. His own voice is mean-spirited, immature
and violent. The Mahabully, like other bullies, forms the nucleus of a
coterie of bullies and wanna-be bullies. His kangaroo courts attract a
cabal of marginal, schizoid personalities. The Mahabully may pursue a
vindictive vendetta against anyone who dares to hold them accountable,
perhaps using others' resources and contemptuous of the damage caused
to other people and organisations in pursuance of the vendetta. The
Mhabully 'is greedy, selfish, a parasite and an emotional vampire'.
The Mahabully imposes on others a self-aggrandising falsehood, a
living lie, which is constantly buttressed by additional distortion
and lies. The Mahabully is quick to conjure with injurious terms like
'terrorist'yet it is he himself, Jay Stevens aka Jai Maharaj, who
might fairly be accused of terrorism IMO. For example, he has
advertised a terrorist training video on Usenet.

More Resources

Jai Maharaj's bullshit on Usenet.
http://groups.google.ca/groups?as_q=&num=10&scoring=r&hl=en&as_epq=&as_oq=&as_eq=&as_ugroup=&as_usubject=&as_uauthors=Jai+Maharaj&lr=&as_drrb=q&as_qdr=&as_mind=1&as_minm=1&as_miny=1981&as_maxd=2&as_maxm=12&as_maxy=2007&safe=off

R Johnson has the second best compilation on Jai which can be found
here.
http://groups.google.com/groups?q=Jay+Stevens&hl=en&lr=&ie=UTF-8&selm=890778936.233210%40iris.nyx.net&rnum=1

A FAQon Jai Maharaj.
http://www.vic.com/~dbd/minifaqs/jai.maharaj.miniFAQ

Dr. Jose Mariachi’s Compiled Killfile on Jai
http://www.geocities.com/drjosemariachi/jay_faq.html#bb

Jerry Guzzman’s description of jai whom he claimed to have met Jai
Maharaj. According to him, Jai derives some sado-masochist psychotic
pleasure from people paying attention to him, whether positive or
negative.(Proof that jyotshi/Brahmin Hinduism adversely affects mental
capacity?)

http://bittyurl.com/6K

Asstroll-ogy
http://www.mantra.com/jyotish

Jai Maharaj preys on ignorant Hindu fools who don’t even know the
internet is on computers….and to whom a message posted in English to
usenet is the equivalent of India test firing another ex-russian junk
missile. Jai has his pimps in India fleece these ignorant fools of
their money by offering them bullshit jyotshi predictions. In
addition, Jai Maharaj seeks to push the rest of the jyotshi scammers
off his turf by copyrighting catch phrases like “prediction registry”,
“holistic jyotshi” and “mantra”! His bullshit jyotshi atrology can be
seen at work at his websites, such,

Main Asstrollogy page of Jai

Another Asstrollogy page
http://www.flex.com/~jai/

More Asstrollogy

How the scam works is that some idiot Hindu who cant type or
comprehend stumbles upon his usenet posts and follows the above links
embedded in his signature…….and voila! Meet jai, the predictor of
their future happiness and well being. Since hardcore materialism,
hate and penis worship wash away the remaining intellect of his
adherents, they are more than willing to part away with their money
for a little guidance from a cyber-jyotshi …….and what is there to say
when the bullshit jyotshi boasts clients (unnamed of course….ahem)
among all the rich and powerful running this planet? Even the
whitehouse is said to havee declared war on timing outlined by Jai!
Don't believe me? Read him right here.

Jai’s jyotshi scam simply consists of juggling various assumptions and
screaming glory when any one of them work out. Whats worse, Jai isn’t
even putting up a realistic Nostradamus like fooling game……instead he
is lousy enough to let his anti-christian and anti-muslim bias leak
into his predictionsas well. Again, one has to subscribe by
contributing to his PayPal account to get access to his bullshit
predictions on future events.

http://encyclopediadramatica.com/PayPal
http://www.flex.com/~jai/registry/white.html

Real Identity

This is the only known photograph of Jai Maharaj. It appeared on an
asstrollogy website. The following information also appeared: "Jai
Maharaj, P.O. Box 1919, Waianae, HI 96792-6919, USA, Tel:
1-808-521-8808, Email: ***@aol.com (Synthetics - NO, Uparatnas -
YES, Flawed gems - NO) - SERVICE: I both choose gems and also supply
gems loose or set in jewelry"Jai Maharaj's own website has a very
brief but pompous bio that runs as follows:

http://www.mantra.com/jyotish/quotes.html

Jai Maharaj, who lives in Hawaii, USA, was born and raised in Varanasi
and later in other northern cities. He has been active in campaigns
for both the conservation of time-tested wisdom and the progress of
Bharat. His education and life experience include spirituality, health
and medicine, architecture and engineering, law and business, and
activism in several areas. He has also battled the enemy as a soldier
in the armed forces at the border in Kashmir. Jai Maharaj is a
consultant for a think tank with the government, organizations and
individuals as clients. He is an ordained Vedic-Hindu priest. He hosts
a popular, comprehensive and well maintained news website News Plus .
He monitors news worldwide concerning India and also participates
actively in many discussion forums.

According to Mike (***@zang.com),

Jay Stevens hung out on Hawaii's GT Power BBS network in the late 80's
early 90's. I'm talking like 89-90, in that area. While my memories of
him specifically are vary vague, they do carry a general feeling of
chronic irritation. One can be very confident to add IBM compatibles
as his platform of choice, as Hawaii's BBS scene in that period was
heavily platform segregated, and GT Power was a very pro-PC
environment, and had a large military subculture. Nothing I remember
indicates that he was in the military, however.

He is also described as being in his 60s.

In addition, several addresses have been posted on Usenet purportedly
belonging to him. They are of course, yet to be verified, but anyway
here they are:

JAY R STEVENS : 4305 ALLA ROAD APT 7, MARINA DEL RAY, CA 90292

4086, GLENCOE AVE, MARINA DEL RAY, CA 90292 Tel: 310-823-3461

3940, LUTHERAN CIR, SACRAMENTO, CA 95826 ... right near the Sacramento
burb of Manlove

3168 BRAND ST, IRVINE, CA 92606 Tel: 310-375-8510; DOB: May 1940; AGE:
63; E-Mail:***@mantra.com; ISPs: FLEX NET

A Whois search of Jai’s Mantra.com reveals the following:

Registrant:Mantra Corporation (MANTRA-DOM),P. O. Box 1919, Honolulu,
HI 96792-6919 US

Administrative Contact:Maharaj, Jai (JM225) ***@FLEX.COM
Mantra Corporation
P. O. Box 1919
Waianae, HI 96792-6919 US
(808) 581-8808 fax: 999 999 9999

Technical Contact:Wong, Del (DW403) ***@FLEX.COM
P.O.Box 22481
HONOLULU, HI 96822-2481 US
(808) 539-3790 fax: (808) 539-3793

In the early days of the Internet, Shyamasundara Dasa had an ugly
business dealing with Jai, whichallowed him these personal tidbits:

Date of birth: Oct 7, 1946, 9:15AM
Place of birth: New Delhi, India
Real name: Jai Mathura (but was using Jai Stevens)
Address: as given above
Phone: 808-948-4357
FAX: 808-696-3217
Usenet user Reginald Perrin managed to dig up the incorporation papers
of Mantra.com. He managed to come up with information that Jay Stevens
(Jai Mirage, Jai Maharaj) is one of the founding officers (the other
being Joan Miller) of Mantra Corporation, which was incorporated in
Hawaii on November 30, 1990 issued 1000 shares. It's an astrology scam
masquerading as a business consulting and marketing outfit, with 2
shareholders.

From a Hawaii state web site:
NAME: MANTRA CORPORATION
STATUS: A
CONSENT:
SIM-NAME:
DATE-INC: 11/30/1990
TERM: PER
DATE-EXP:
ADDRESS: P. O. BOX 1919 WAIANAE HI 96792 6919
PURPOSE: BUSINESS CONSULTING, MARKETING,ADVERTISING AND RELATED
SERVICES
SEC DEALER:
VOTE:
VOTE DATE:
REPORTS=> CURR-YR: LAST-YR: 1993 PRIOR-YR: 1992
DELINQUENT:
OFFICERS AS OF 11/30/1990
STEVENS,JAY R POSITION: *P/S/D
MILLER,JOAN E POSITION: *V/T/D
STOCK AS OF 11/30/1990
COMMON SHARES: 1,000 PAID IN:
1,000
PAR-VAL:
TRAN-DATE--ST-TYPE-REMARKS
11/30/1990 C ART ARTICLES OF INCORPORATION
As you can see, mantra.com is incorporated in the name of JAY R.
STEVENS and we can safely assume its his real name. Joan Miller may
either be Jai's Indian wife with a changed name, or a a chickin.

Dell Wong

As you can see in the technical contact of Mantra.com, a certain Dell
Wong is listed. Dell Wong can be several things:

1.An employee/frontman of Jay Stevens
2.A business partner of Jay Stevens
3.A legal alias of Jay Stevens. (under law, it is possible to have a
legal alias provided its listed with the authorities)
4. A completely non-related entity who has become guilty by
association with flex.com, which hosts mantra.com and appears to be
complacent towards Jai's trolling activities.

It has been assumed that Del Wong is nothing but Jay Stevens’
frontman, whom Jay uses in his real legal and business affairs. Del
Wong has been ruled out as being an alias of Jai since his photodoes
not resemble a desi. He may be local Hawaiian or Chinese.

Or who knows? It could be Jai. Well anyway, the contact info of of
Mr . Wong from a Hawaii government tax site is as follows:

Agent Name DEL WONG

Agent Address 2800 WOOD LAWN DR STE 254
HONOLULU Hawaii 96822
United States of America

Business Entity Name FLEXNET, INC.
Record Type Master Name for a Domestic Profit Corporation
File Number 99105 D1
Status Active

Purpose TO PROVIDE HIGH-SPEED COMMERCIAL INTERNET CONNECTIVITY
FOR HAWAII BASED ORGANIZATION COMPANIES AND INDIVIDUALS;
Place Incorporated Hawaii UNITED STATES (Same as mantra.com)
Incorporation Date 03/13/1995

Mailing Address P O BOX 22481 HONOLULU Hawaii 96823-2481
United States of America
Xref Name 1 FLEX NET
Term PER

Some Theories and Answers to the puzzle

The great mystery regarding jay Stevens is why his ISP, FLEX.COM has
never kicked him off than take the trouble and complaints, especially
since he pays a measly $9.95/ month to stay online. The most plausible
answer is that Jay Stevens owns Flex.com through Dell Wong! It seems
Jay originally sneaked into the United States disguised as one of the
thousands of mass produced computer coolies. In his initial years, his
computer coolie skills blossomed but once he managed to escape the
work gang and apply for permanent residence, he reverted back to being
the bullshit jyotshi hatemonger he always was. However, before his
computer skills waned, his computer coolie skills helped him set up
Hawaii’s first ISP, Flex.com and once the cash started flowing, jay
discovered there was plenty of time to spend on his vedic jyotshi
asstrollogy as well as pursuing his hates.

http://www.flex.com/

Many have wondered how Jay manages to stay online 24/7 and yet retain
his humanity. The answer is that when he is not cross posting hate, he
is managing Flex.com. In other words he is half robot half demon.

A WHOIS of Flex.com reveals the following:

Registrant:

flexnet inc.
p.o.box 22481
honolulu, Hawaii 96823-2481 United States
Registered through: GoDaddy.com
Created on: 24-Sep-91

Admin. Contact:
wong, del ***@flex.com
flexnet inc.
p.o.box 22481

honolulu, Hawaii 96823-2481 United States
(808) 539-3790 Fax --
Technical Contact:
wong, del ***@flex.com

flexnet inc.
p.o.box 22481
honolulu, Hawaii 96823-2481 United States
(808) 539-3790 Fax –

Del Wong (or Jai Stevens?) is the founder-owner of Flex.com.

Theory and Timeline based on the above facts
http://www.uhm.hawaii.edu/

Jai Maharaj/Jay Stevens sneaked into the United States as an average
grade mass-produced computer coolie. Here are some facts derived from
an online interview between Caroline Wright and ‘Dell Wong’, who
happens to sound more like Jai.

Studied at University of Hawaii at Manoa(might be a good idea to ask
them)
ran a bbs for eight years prior to that got kicked out by U.H., got
his sister in-law in trouble by abusing her internet access
privileges.

Then started ISP service in July 12th 1994 under several different
names, such as Flex.com (of which he indicates had its first employee
named Kristin Paulo who started Hula.net)

He was also involved in the setup of several local Hawai ISPs Did Web
programming with Jeff Tupa who became webmaster and system
administrator for Flex.com. *Tupa is said to have left on 12/29/03.
Had a partner by the name Del Wong

Though the respondent in this interview is referred to as Dell Wong,
it sounds exactly like Jai. And since it was conducted via email, it
is more than probable that Jai was on the other end. For example, this
interview is located on the Flex.com website in the "who are we" tab.
Rather than give a brief info on the company and its history, we find
an online interview with Caroline Wright entitled "Curiousity Killed
the cat." Further, there are too many arrogant and vague comments made
through the interview which sound more like Jai. This interview was
conducted in January 2000, but don’t be surprised if Jai removed or
edited it.

Consider these arrogant and nonchalant comments in the interview which
are a trademark of Jai.

Lots of prospects get put off by our/my "attitude", but heck, FlexNet
is Del Wong.
I don't bother anymore reading the dang thing. As I said before our
present modem situation is crappy. But again, by the time this article
comes out, we will again rock in that department. No worry.
(Caroline Wright asks)Who is the staff of FlexNet? Are you a one-man
band? Is Missus Wong still helping you out? Is Flex your only
business, or do you have other irons in the fire? What are they?

(Jai/Wong answers)Everything is secret. Don't Tell, Don't Ask.

The question of Jai owning Flex.com has surfaced before on Usenet.As
usual, Jai brings forth his sockpuppets to dissuade people from
further pursuing the topic. Take this thread,

Siva K Sundaram wrote:Dr. Jai Maharaj (supposed) real name is Jay
Stevens (based on Net info,one can't know for sure if that's his
actual real name). His web site's domain name, mantra.com, identified
as belonging to Mantra Corporation,has an IP address (206.126.0.13)
matching the domain for the Hawaiian ISP flex.com, which Mr. Stevens
(probably) owns and runs.
To this, a sockpuppet of Jai responds:

Jay Stevens doesn't own or run shit! He's a mercenary for the VHP,
paid by a well-known Indian doctor who "operates" from Houston. I say
he's a mercenary, because he does not live what he purports to preach,
and because he is paid for the propaganda and recruitment efforts.
Flex.com is *not* owned or operated by Jay, but they do host some
services for him, for a fee, of course. His spamming, discerning
readers will note, stems not from flex.com(which has a stern policy in
that regard), but from a no-holds-barred Usenet provider called
Altopia:
A more intelligent Usenet user writes:

Right, that's discernible from examining the source of his posts, that
he uses Altopia for his NNTP services. However, I can't buy the claim
that flex.com merely hosts services for Mr.Stevens. The domain names
flex.com and mantra.com map to the same IP address.If flex.com merely
hosted services for mantra.com, then mantra.com would have to map to a
different IP address.(Note that Jai may have corrected this)So Mr.
Stevens' (if that's his real name) relationship with flex.com is
clearly More than just being a customer. And there's evidence that Mr.
Stevens is trying to hide that fact. He has a web Page at http://www.flex.com/~jai
which suggests that he's a customer of that ISP. He also has a
separate page for his "organization", http://www.mantra.com (address
206.126.13.34), which also suggests a pure customer relationship,
since The address apparently is on the flex.com subnet. However, the
following is unusual. Since mantra.com has the same IP address as
Flex.com, one should expect to reach the flex.com web site by entering
Mantra.com as a URL in a browser, but this does not happen! Rather,
the HTTP Server "magically" recognizes the mantra.com name and
redirects the request to 206.126.13.34, to www.mantra.com! Further
evidence that Mr. Stevens is trying To hide his more intimate
relationship with flex.com.

More Research

Please contact Anonymous and request more research.

How to Annoy Jai Maharaj

Respond to his Usenet posts with a copypasta of this article.
Accuse him of murdering rival asstrollogers
Create an online game in which vegetables have to escape from being
eaten by him
Call him Pakistani

http://encyclopediadramatica.com/Jai_Maharaj

Dog **** eating, ding bat dog-tor, Dr. Jai Maharaj
View Full Version : Dog **** eating, ding bat dog-tor, Dr. Jai Maharaj

Dr. Gay Maharaj

Dog **** eating, ding bat dog-tor, Dr. Jai Maharaj
http://members.tripod.com/sid_e_slicker/india10.html

By Sid Harth

The heinous Hindus like a fake doctor, rather a dog-tor, Hindu
hoodlum, Dr. Jai Maharaj and yours truly have a running feud. This
fundamentalist Hindu terrorist tries to irritate me, apparently for no
reason. It is going on for good four years. In this time I wrote and
posted nearly five thousand articles on all subjects imaginable,
basically showing the heinous Hindu character.

This ding bat dog-tor, however, in the same period, or approximately
so, have stolen copyrighted material from reputed media and posted
under his fake name, Dr. Jai Maharaj nearly fifty thousand articles,
according to Deja.com archives.

I cannot compete with that kind of demonic output. Dr. Jai Maharaj
should thank god for that kind of energy, drive and single minded
pursuit of Hindu ****, that is exactly what his posts are and always
were. What is that idiotboy's problem? Perhaps schizophrenia, perhaps,
multiple personality disorder, perhaps advance stages of brain trauma.
Whatever is his case against yours truly, not clear to me nor is it
clear to his Hindu hoodlum cabal.

This hoodlum has just about accused every single leader of the world,
every single religion of the world, every leader of opposition in
India, including but not limited to Sonia Gandhi, Roman Catholic wife
of former Indian prime minister, Rajiv Gandhi, who was mercilessly
murdered by Hindu fanatics such as Dr. Jai Maharaj, imagine that.

The over abundance of filth he posts, no one is capable of reading it
no matter how many hours one can spare for that dishonorable duty.
Apart from being a spam meister, this gangeskhan reposts several of
his very lenghthy, sometimes hundreds of pages long material, not just
once but several times.

Dr. ding bat dog-tor's feud with me is not unique. He has gone after
several other newsgroup posters and writers, not the same thing. This
saffron **** sheriff considers himself not only a great Hindu moralist
but like an idiot that he is, breaks his own pumped up false image,
right thereafter. Of all the material he posts none is penned by him,
except a headline, all caps venomous headline. His signature includes
a Sanskrit mantra, "Om Shanti, Shanti, Shanti." Literally it means the
be peace, repeated three times for stress.

However this ding bat has no peace in his deluded mind as he comes out
brandishing his excaliber as a war mongering monkey. There is your
typical Hindu filthy thinking and filthier philosophy. Comes directly
from one black Hindu god, lord Krishna.

All fine and well for me as if not this ding bat ****ting around we
would, most probably, not be able to portray a typical Hindu American,
safe in America which allows free speech and due protection under the
law. Dr. Jai Maharaj loves free speech as much as I do. His free
speech falls in the category, which is excluded under the US
constitution gurantees. One cannot cry fire in a crowded theater, with
or without valid reasons.

Ds. Jai Maharaj not only cries, not that womanly cry either, cry of a
warrior, blood curdling cry of American native, wrongfully called
'Indian.' The cry is shrill, obnoxious, fearful and incendiary, to say
the least. Hindu hoodlums love him, adore him and play his game. Good
for the village idiots, I say. I am least disturbed as to the fact
that dog-tor, Dr. Jai Maharaj has both secret and not so secret
groupies. It just proves that an idiot can be village idiot Hindus'
messed up Messiah. Who else do you think ought to lead bunch of ****
worms than king of all **** worms, idiotboy, dog-tor Dr. Jai Maharaj?

The problem is with his lies. He lies, lies some more and to cover his
tracks, lies on top of it. If according to ding bat dog-tor, Dr. Jai
Maharaj, Hindu religion is the best in the world how come he has to
defend it so vigorously? Shouldn't the best product in the world,
including the best mouse-trap get the people knocking the doors?

This rats' asshole has serious problem with his logic. Let us for
argument's sake consider dog-tor Dr. Jai Maharaj's argument that Hindu
religion is the best and the Hindu culture is the best add to that as
a corollary, Hindu gods, all thirty-three millions of them are the
best, practitioners of Hindu religion are the best, citizens liveing
in India and practicising faithfully their cherished religion are the
best, make it anything and everything related to Hindu religion is the
best, for
argument's sake only.

Dt. Jai Maharaj's outrage against the world has no place. The value or
the price of a diamond is determined by the demand and supply of that
unique product. De Beers, the world monopoly decides how many diamonds
be marketed and at what price. No matter what is actual production or
actual demand the price is kept high to make diamond value at a
specific, luxury level.

If Dr. Jai Maharajs antics can be considered equal to De Beers cartel,
keeping the value of Hindu religion at ridiculously high level it
serves no purpose. No one is interested at Dr. Jai Maharaj's
artificially held value of Hindu religion. There is no great rush to
migrate to Hindu religion. The contrary is true. great many people
have abandoned it, if not stopped being rigorous practitioners of Dr.
Jai Maharaj brand of Hindu religion.

Under the circumstances, his hue and cry and his illegal, immoral
attitude towards all is unjustified. No matter how many times I said
that Hindu religion is a gutter religion it makes no difference to the
practitioners of that religion. They still follow their conscience or
personal choices to stick with it.

Shouldn't this ding bat dog-tor take a hint that it is the personal
choice of Hindus against overwhelming evidence against their religion,
their society, their history and culture that keeps it in place. I do
not believe that this ding bat dog-tor has that simple logical truth
seeking imagination.

Du. Jai Maharaj need not offend or defend anyone. God takes care of
that. I don't suppose this idiotboy has what it takes to add two and
two. Most probably, it would be five, three or twenty-two.

Sid Harth..."Show me a defender of Hindu culture and I shall show you
an idiotboy, dog **** eating, ding bat dog-tor, Dr. Jai Maharaj."

Dr. Gay Maharaj

http://www.cyclingforums.com/archive/index.php/t-55500.html

'na he na he he's is rotan baba 'who rolled up kulu manali in northern
hindustani.

`I've always `wondered who this chickensucker "Jai Maharaj" was. I
knew `for certain he wasn't a real Hindu. I did a Google `search on
"Jai Maharaj" + "Jay Stevens", and dozens of `hits popped up. Thanks
for the lead.

%:%:%: The Proto Jai Maharaj Periodic %:%:%: %:%:%: Informational
Posting %:%:%:

1. Who is Jai Maharaj?

Jai Maharaj is the 'Voice of Mantra Corporation'. Though it is seen
as

just one poster posting all the stuff on Usenet, it is widely
suspected

that Jai is not the only contributor.

2. What newsgroups are home to Jai Maharaj?

You're kidding. Any newsgroup on Usenet, forums on Compuserve,
practically anything anywhere anytime is home to Jai Maharaj. Just
post on any of the following groups on Noosenet and Jai is very eager
always to share his wisdom with any group.

Jai's wisdom is presently available on the following groups:

alt.astrology sci.med.nutrition rec.food.veg soc.culture.indian
alt.culture.hawaii (he says "Come over to alt.culture.hawaii" but he

JAI MAHARAJ UNCUT AND UNWASHED

Dean T Dean!!!!!! You got the afternoon off from your poor yet honest
dad's fast goat turd franchise and you...
never posts there)

The Usenet graph of Jai Maharaj in a brand of vedic astrology :

3. What do you need to do to get in the good books of Jai Maharaj?

Well, say that Vedic astrology is good. Don't ever be a animal person-
eater. Also see Q. 4. Also ask Virendra on alt.astrology.

4. What do you need to do to get in the bad books of Jai Maharaj?

Just flame him on Usenet for 5 days. It helps if you are quite
"popular" or "widely known" on a newsgroup. Else you aren't worth Jai
Maharaj's time. Say that Vedic Astrology is a fake. Or that Mantra
Corporation is misusing Internet-Usenet by advertizing using the 4-
line .sig.

5. What is common between Jai Maharaj and John Palmer?

Both have claim to being one of the most "popular" persons on Usenet.
Jai has accused lots of people with "LIBEL". JP has slapped virtual
lawyers on many.

6. What is different between Jai Maharaj and John Palmer?

John has his own machine and his own domain. Jai gets on to U. of
Hawaii and accesses Freenets from there.

John has a knowledge of sendsys while Jai doesn't. Jai is quite known
to accuse people of sending mail plants when there wasn't any sent.
But Jai is working hard to be a JP.

7. What is the mark of a Jai Maharaj posting?

It always starts with a -=Namaste=- and ends with a -=Om Shanti=-.
oops.. sorry. Always ends with the 4 line .sig.

He posts usually from his accounts as:

Exposed Arindam Banerjee's tactics of abuse 3302
Dr. Jai Maharaj Yawnnn.... Still peddling the same old lies. I'll
reply (yet again) with the same...
Your tax dollars at work!

Till date, he has never been seen from a commercial account. Once in a
while, mantra corporation (which has the same mcimail number
apparently its distilled wisdom.

8. What do I do if I don't want to see Jai's postings at all?

There is a wonderful mechanism on bulletin board systems called
"Killfile". Use it.

is the freenet he is using. Also you can send a nice 'thank you' note
for every posting he does. He appreciates it very much.

9. Why this FAQ?

There are countless people on Usenet who still don't know Jai Maharaj
and this humble effort on my part will probably enable people from far
and wide to get to know the personality of Jai.

btw, there is also a alt.fan.jai-maharaj (the newgroup was sent by
spread the Jai Maharaj message for the good of the world.

Contributions to the FAQ most welcome. If anyone wants to take over
the FAQ, you are most welcome to. Please post everything on the
newsgroup.

Every effort has been made to present facts. Corrections welcome on
that count from anyone, be it from Jai Maharaj or John Palmer.

Jai anon.penet.fi. Jai Jai Maharaj. Jai Julf.

-=Om Jai Maharaj=-

This posting can be circulated on any non-profit media. You can make
copies for educational use.

Brought to this forum by a caring anon.penet.fi user. Please post this
as a reply to jai's messages while snipping his message. Spread to all
corners of the creation. ÐÐ

JAI MAHARAJ BUSTED....CONNECTION TO FLEX.COM EXPOSED! VERSION 1.0

(OR PROOF THAT HINDUISM HAS LETHAL SIDE EFFECTS)

JAI MAHARAJ's CONNECTION TO HINDU personS.....

Jai Maharaj is in bed with Hindu persons and the Hindu equivalent
investigated by the Mumbai police for promoting liquidate of non-Hindu
Indians. The Hinduunity website has a "hitlist" page with names and
addresses of non-Hindu Indians against whom it openly incites
violence. The "hitlist" can be viewed here:

Mumbai Police Investigates hinduunity: VSNL, INDIA's Govt is blocking
the site. Israeli funded Hindu hate criminal Rohit Vyasman, who was
kicked off his ISP addr.com, runs the site. The site currently has its
own server and requires no ISP. The

Created On:01-Mar-2000 00:32:20
UTC Sponsoring Registrar:R164-LROR Registrant ID:GKG-C00000E47E
Registrant Name:Rohit Vyasmaan PO BOX 174 East Norwich NY 11732 US
Phone:+1.2089785264

There is proof that the Israeli person outfit outlawed by the UN,
Kahane.org runs the website, since it carries a link to Kahane.org as
well as Israeli propaganda.

In addition, the two servers of the website are : NS1.YESHUA.CC
(Yeshua is a Jewish name)
Name Server:NS2.GWSYSTEMS.CO.IL
(IL is the subdomain for Israel)

"When Addr.com dropped HinduUnity.org as one of its clients, Vyasman
called Guzofsky's office in Brooklyn. Guzofsky is a follower of Rabbi
Meir David Kahane, a Brooklyn-born, former member of the Israeli
Knesset, who called for the expulsion of Arabs from Israel. Guzofsky
connected Vyasman to Gary Wardell, a businessman in Annandale, VA.
Wardell's web service business now hosts both the HinduUnity.org and
Kahane.org sites. The two sites also have a mutual link." Link:

Jai maharaj frequently posts links to this website as well as
material. Whats more, he is a member of the members only forum area
where Hindu fanatics meet and discuss upcoming riots and
buttbuttinations in India.

Did Jai Maharaj help Rohit Vyasman set up Hinduunity.org on his own
servers?

the WHOIS of which is as follows: Registrant: Himalayan Academy
(XGZAGUWGCD) 107 Kaholalele Road Kapaa, HI 11111 US

Administrative Contact, Technical Contact: Japendra

107 Kaholalele Road

Kapaa, HI 11111 US

808-822-7032 fax: 808-822-4351

The other website contained in Jai's signature is
http:www.hindunet.org, the WHOIS of which is as follows: Registrant
ID:DOTR-00243868 plus 1 Vishwa Hindu Parishad of America, Inc. P.O.
Box 722098 San Diego CA 92172 US Phone:+1.8584844564 Admin.
ID:DOTC-01366589 Admin Name:Ajay Shah

Note that the Vishwa Hindu Parishad is the Nazi-KKK equivalent of with
it enbreastles him to an investigation.

JAI MAHARAJ BEHIND HATE CRIMES IN HONOLULU?:

Oct.22,2002: The FBI and Honolulu police have launched a hate crime
investigation into who left hundreds of anti-Muslim leaflets at Oahu's
only mosque yesterday morning. The leaflets were breastled "ATTENTION
RAG-HEADS" and included a threat against Muslims. The leaflets,
according to the group, said "every curry fund-raiser will be checked
to ensure that funds are not being funnelled to support person groups.
Anyone found in violation will be strapped with explosives and shipped
to Iraq. MAY GOD (NOT ALAH) BLESS AMERICA!!" Source:

Exposed Arindam Banerjee's tactics of abuse 3300
I don't know about him. These two I talk about pretend to be concerned
about Hindus and Hinduism. In reality...

Jai Maharaj resides in Honolulu (we will get to that later). The point
is, if he dedicates his entire day crossposting hate messages against
muslims and posts a link to the Hindu equivalent of the KKK, the VHP
in every post, don't you suppose he might be tempted to get physical?
But since he is a coward Hindu, you can expect him to be involved only
in anonymous hate crimes like the one mentioned above.

There are two peculiar features regarding the aforementioned hate
crime: 1. The reference to "curry fundraisers" seems to be aimed at
deflecting attention from the perpetrator (Jai?) who himself is of
"curry" Asian Indian origin. 2. Allah mispelt as Alah seems to be
deliberate to deflect attention towards Jai and portray the image of a
white Christian perpetrator who happens to be ignorant of spelling
Allah. Deliberate? You bet.

CONTACT THE HAWAII POLICE DEPARTMENT AND TELL THEM WHY YOU THINK JAI
DID IT....REMEMBER, TIPS ARE ANONYMOUS AND YOU COULD BE REWARDED IF
JAI

GETS BUSTED!

Honolulu Police Department 801 South Beretania Street Honolulu, HI
96813

Deputy Chief of Police Paul Putzulu: 529-3975

Police Vice-Drug Tip Hotline: East Hawaii: 934-"VICE" (934-8423) West
Hawaii: 329-"ZERO-ICE" (329-0423) Non-emergency Information and
Complaints: 935-3311

JAI MAHARAJ's FALSE ALLEGATIONS OF CHILD ABUSE

Jai maharaj has a file on him in the California Police Department
after he notified the police that a anti-Hindu Usenet poster
"Sidharth" of Pennsylvania was a child molester. The police
investigated the affair and discovered that Jai had led them on a
false trail. To quote Sidharth:

"His (Jai Maharaj's) latest charge against me is so ridiculous that I
ignored it altogether as typical Hindu blasphemy. The charge is that I
abuse children. This charge was made by one Sujata Londhe, another
covert Hindu person of Morrisville, Pennsylvania. Sujata Londhe has
since been inactive for one or more reasons. She never could prove the
charge nor bunch of Brahmin sh*t loaders who acted on her

William Grosvenor sick Jew hater using fake names. Google William
Grosvenor
U.S. Soldier Recalls Horror of Nazi Camp Published: 5-8-05 MAUTHAUSEN,
Austria (AP) - Bodies stacked like firewood. A concrete slab where
dead...
"This ding bat dog-tor, however, in the same period, or approximately
so, have stolen copyrighted material from reputed media and posted
under his fake name, Dr. Jai Maharaj nearly fifty thousand articles,
according to Deja.com archives." Read Sidharth's article at:

On another occasion, Jai Maharaj accused a usenet user disagreeing On
another occasion, Jai posted private imfo on a non-Hindu Indian so

JAI MAHARAJ IS THE KINGPIN OF A VEDIC-JYOTSHI BULLSH*T ASTROLOGY
SCAM!

Jai Maharaj preys on ignorant Hindu fools who don't even know the
internet is on computers....and to whom a message posted in English to
missile. Jai has his pimps in India fleece these ignorant fools of
their money by offering them bullsh*t jyotshi predictions. In
addition, Jai Maharaj seeks to push the rest of the jyotshi scammers
off his turf by copyrighting catch phrases like "prediction registry",
"holistic jyotshi" and "mantra"! His bullpoo jyotshi atrology can be
never took off. Guess jyotshi bullsh*t and news analysis simply don't
mix.

How the scam works is that some idiot Hindu who cant type a sh*t (and
naturally devoid of comprehension) stumbles upon his usenet posts and
follows the above links embedded in his signature.......and voila!
Meet

jai, the predictor of their future happiness and well being. Since
hardcore materialism, hate and privates worship wash away the
remaining intellect in the minds of his Hindu adherents, they are more
than willing to part away with their money for a little guidance from
a cyber-jyotshi .......and what is there to say when the bullsh*t
jyotshi

boasts clients (unnamed of course....ahem) among all the rich and
powerful running this planet? Even the whitehouse declares war on
timing outlined by Jai! (something he pulled out of his butt). Check
it out here:

scam simply consists of juggling various buttumptions and running
around naked when any one of them work out. Whats worse, Jai isn't
even putting up a realistic Nostradamus like fooling game......instead
he is lousy enough to let his anti-christian and anti-muslim bias leak
into his predictions as well. See subscribe by contributing to his
Paypal account to get access to his bullsh*t predictions on future
events.

JAI MAHARAJ IS A CROSS POSTING USENET ABUSER

http://www.barossa-region.org/Australia/WHO-IS-JAI-MAHARAJ.html

monkey pees in its own mouth [gross]

monkey pees in its own mouth [gross]
0:10
Added: 1 year ago
From: capinfox
Views: 70,039

All Comments (46 total)

Loading...SuperJusto22 (4 days ago) groossssssssssssssssss!!!!!!!! !!!
1

greenorange75 (5 days ago) ATHF FTW

criticalbitch1987 (1 week ago) go on my son !!!!

Bravyanz0r (1 week ago) HAHAHAHAHAHAHAHA WTH?!

KhanioProductions (2 weeks ago) Give this comment a thumbs UP! lol

watermeloncutie16 (2 weeks ago)I think that is so sad that monkey
needs some water

RonixEnclave (3 weeks ago) I had to do that when I was lost in the
desert for 4 days.

lolaap1234 (3 weeks ago) This is fucking sad he needs to get water

australianicon (1 month ago) this monkey is doing what i do almost
every day

volcomdaddy (1 month ago) i just really hate monkeys so much!!!!!!!

SantaTheEmo (1 month ago) makes me thirsty.

Fartknocker0990 (1 month ago) i hope no one is getting ideas........

InYourFaceNewYorker (1 month ago)That's not a monkey, that's a
chimpanzee, considered one of the great apes. Chimps are the closest
cousins of humans. Wow, our close cousin is peeing in his mouth. ;)

krisrod8 (2 weeks ago) do you look like a monkey?

xochequetsal (1 month ago)stupid monkey!

sich69 (1 month ago) ^_^

isin1998 (1 month ago) o_o omg omg o_o

AshleyWyles (1 month ago) eh mi god that was so disgusting!! EW

mercen144 (2 months ago)likes the comments

Rexd101 (2 months ago) Monkies are awesome. They can survive in the
desert because they have something to drink. As long as they keep
drinking it they can store it for later. Fucking awesome huh.

Shanzap (2 months ago) uhm

u can only drink ur pee once
after that the salt and acid in it will kill u
u have to wait for ur system to cleanse again
well I dunno for monkeys

cause clearly this monkey must do it all the time

leightontang (2 months ago) OH MY GOSH THAT DISGUSTING!!!!!!!!!

Rubbatubby8 (2 months ago) Same here

Sm00thCriminaal (2 months ago) lol refreshing....homemade lemonade
with a twang to it.
yamahaTRAIL (2 months ago) @Sm00thCriminaal hahahahhaha

kslaopuwmuil (2 months ago) we love monkeys they are sooooo cute
(sweet)
5/5

dasbakon (2 months ago) Chimpanzees are not monkeys, they are apes.

kslaopuwmuil (2 months ago) Shit dude, get a life instead of being a
smartass.
nolifer

thecorduroysuit (2 months ago) Comment removed by author

Comment(s) marked as spam Show

Comment(s) marked as spam Hide

thecorduroysuit (2 months ago)Well, dasbakon is absolutely right,
Chimps ARE apes, not monkeys. It`s pretty sad when people equate
intelligence with ``Having no life.``

95gobbler (2 months ago) that monkey got its colors messed up the
pees are suppose to be green not yellow

bearspark (3 months ago) lol

iStocop (3 months ago)if he's thirsty he gotta do wat he gotta do.

joshdodds94 (3 months ago) Curtis Juch..... HarHarhehehaHRahr

Katieboo1996 (5 months ago) gross

samangelo11 (7 months ago) what happened to the other 9

ToontownMad2605 (7 months ago) I counted 1. :S

xluckyx (7 months ago) i demand my other 9 clips >:[

Nathanpq7 (7 months ago) there wuz only 1 vid not 10

robnobhob (7 months ago) hahah xD

Comment(s) marked as spam Show

Comment(s) marked as spam Hide

monkeylover098 (7 months ago) dude u suck 4 that
ThePhoenix815 (11 months ago) where's the other 9?

DJSFAMOUS (8 months ago) exactly

hazzaslim (1 year ago) rofl

skilla2k8 (1 year ago) hahahahaha woodzy

WoodzyBoi2K8 (1 year ago) lol

http://www.youtube.com/comment_servlet?all_comments&v=5Fj37OTTmm4&fromurl=/watch%3Fv%3D5Fj37OTTmm4

http://youtu.be/5Fj37OTTmm4

Crazy gorilla eating his own poo

Crazy gorilla eating his own poo
1:21
Added: 3 years ago
From: chaqlee
Views: 264,967

All Comments (552 total)

zrx7769 (3 days ago) thats not a gorilla, its a nigger

pinoyrules15 (5 days ago) THATs a GORRila talents No one human CAn't
Do that....
silphantom (5 days ago) WhY aRe YoU TyPing LiKe ThIs??

zrx7769 (3 days ago) um, no your wrong

dxdxliu (1 week ago)recycling

bluelite7x (1 week ago)Orangutans piss in their mouths, gorillas eat
their shits, and terrorists blow themselves up. As intelligent as
primates are, they can clearly be fucked in the head!

TheBrawlMaster (1 week ago) This zoo dont feed him enough, so he has
no choice to recycle his poo.

devywevy1996 (1 week ago) if i wasnt sick before i dont know what i
am noww.
truelypink (1 week ago) African American Style!!!

KhanioProductions (2 weeks ago) that is not wat gorillas would do in
the wild, that gorilla is hungry and mentally fucked

vlcmarijn (2 weeks ago) 50 cent

Irokashi (2 weeks ago) Now we know what the gorillas get for diner.

darylklein13 (2 weeks ago) yum yum yum
thats fucking gross

garyf7777 (2 weeks ago) Is this Iyanna Washington?

Selwof (2 weeks ago) this is recycling in its base form, good to see
other creatures making a difference. . .

jaqu19 (2 weeks ago) damn, that is one fucking crazy gorilla!

toasterhead91 (3 weeks ago) petty goss... i saw a goilla eat his
poop, puke it up, then eat the puke tho X_X

Smaejdah (3 weeks ago)He wanted to give those fucking people a little
show :D

zaffe93 (3 weeks ago) what a poor black person

Jan8991 (3 weeks ago) seroiusly poor gorilla

louandmikes (3 weeks ago) 1 word Nasty

14ethank (3 weeks ago) that is beyond gross.

ACmilanfan80 (1 month ago) how does ur shit taste u niggaa

DahnD (1 month ago) My dog eats horse shit O.o Not to mention
frogs...

knarftretsom (1 month ago)YAAY ITS MY LANGUAGE =)
Netherlands ;D

4devilking4 (1 month ago) poor garilla
his hungry T.T

GIVE HIM SOME FOOD!!

his a poor animal who eats poop because his hungry GIVE HIM
FOOOOOOD!!!

specialkid94 (1 month ago)i gues he wanted it his way o.o

yamablaster14 (1 month ago) Finger lickin good yum!! Haha

80gamer (1 month ago) doesnt that make u wanna kiss jim

vicktrickly72 (1 month ago) better than 2 girls 1 cup, and 2 girls 1
finger, and 4 girls fingerpaint...

planes3333 (4 weeks ago) @vicktrickly72

whats that mean??

vicktrickly72 (4 weeks ago) it means STOP WATCHING THINGS EAT WASTE
you might find yourself doing it

GermanysF1nest (1 month ago) baaaaaaaaaaaaaaah pervert

lmr2727 (1 month ago) leave him alone!!!!! dogs do that too, you
know! jeez!

Joshuaguss (1 month ago) LOL 0:33 The gorilla see everybody's laughing
at him, and it looks like he's asking "You never ate poo".

93bendzsi (1 month ago) Also the dogs do thats as well

VibrantBeautyBaBy (1 month ago) Left overs I guess? LoL!
SiCcCkKk!!!!! HAHAHA!

cburrezzy (1 month ago) i know his breath STANKIN!

lauzama (1 month ago) whats wrong that gorilla

80gamer (1 month ago) either its on crak or that poo is going strait
to its head

davidhamburg1996 (1 month ago) wtf ?!?!? LOOOOL !!!!!

GameSpazzProductions (1 month ago)there was probably a recycle sign
somewhere in the zoo.

toaking54 (1 month ago) insane

Shadow247night (1 month ago) That's just messed up!

emokekz890emokekz (2 months ago) leave him be, he's trying to eat for
crying out loud.
gtardude1 (2 months ago)i meen a straght face my dad mesed me up

gtardude1 (2 months ago) whats funny is he eats it with a strait

Ardefoc (2 months ago) Mmm Nutrients

emmanuelrio911 (2 months ago) what an idiot... yuck i lost my
appetite

Tyguy161 (2 months ago) *pukes*... man hes really mackin' down

triplepoopsmith (2 months ago) this is gross but hilarius

hagertyh (2 months ago) That zoo must not give them enough to eat :
( LOL

watermelonhorsey123 (2 months ago) this made my mouth have herpies :
&

khanhq (2 months ago)1 gorilla

1 zoo  kinda like 2 girls 1 cup lol

spmommy4 (2 months ago) Rofl

fuzzwarmy (2 months ago) This gorilla is not crazy. Gorillas get
their vitamin B12 and other important nutrients from insects and their
own feces. Zookeepers rarely if ever feed insects to captive gorillas,
so captive gorillas are forced to rely solely on their feces for B12.

soccrplyr10 (2 months ago) the cameraguy said ratemypoo

nrobnas43 (2 months ago) the gorilla says, " This tastes like shit".

cutehannahful (2 months ago) OMG!!!!! I Think i'm gonna throw up!!!

gerrardjake (2 months ago) damn hes downing that like a champ

Sm00thCriminaal (2 months ago) @gerrardjake it must of thought it
seen a peanut

TheIrinucka (2 months ago) i feel sick :-&

MRDOGSWIPE (2 months ago) Oh My Goodness...idk what to say...

MrEmejias (2 months ago) the gorilla is looking at everybody like
"haven't you ever eaten poo?".

Joshuaguss (2 months ago) LOL 0:10 That Gorilla is wondering why a-lot
of people keep watching him eat. 0:40 Look at him, everytime he take a
bite, he looks and see people staring and laughing at him.

1:09 So I guess he said "I'm gonna finish my food when everybody
leave."
Zebbe190 (2 months ago) the gorilla is looking at them like:
-Can you do that, phff!
:)

SillyGoober23 (2 months ago) apes do sometimes do that...there is
usually undigested nuts, fruit, or vegetables that they can
smell...or the Zoo keepers aren't feeding them :-)

DrToonhattan (2 months ago) Haha, that guy at 1:03 looked like he was
going to be sick.
I don't blame him.

But isn't the whole point of poo being really smelly so that animals
don't eat it?
Or maybe it just had a cold.

RaiMX (2 months ago)He is just saying: Look at my poor life - I'm
eating my own shit!

Mas18J (3 months ago) Ieeelllhhh Hij eet gewoon zn eigen poep op!
Haha

HugeChunkySkidmark (3 months ago) I like the part where the monkey
eats the shit

themelanator1 (3 months ago) thats fucking funny when he eats shit

amelie1416 (3 months ago)at least they won't have to clean up his
poop

cryptex220 (3 months ago) wtf?

INTHETREE71 (3 months ago) naasty....

way worse than my neighbors dog Kimmy.... she ate her poo too.....
The thing is is that they crave vitamins so an alternative would be
fesies, also known as shit ! HAHA But this was funny!

unstopable410 (3 months ago) you are one sick and gay nasty mother
fucker

ZzXDGXzZ (3 months ago) lol!! thatd be funny toofbar

welubsoursheet (3 months ago) YUMMY!!!! He makes me so wet. What team
does he play for?

truckdog19508 (3 months ago) thats a gorilla genious, not a baboon,
ya fucken uber tard

MarioLuigification (3 months ago) O.O DX

3rdDragunov (3 months ago) What a stupid fucking animal, that's
fecies, dumb fucking retarded baboon. Some one throw him some patatos
to eat at least?

CazAttack57 (3 months ago) lol yummy

3ej6 (3 months ago) hes just playing mind games

youdead179 (3 months ago) MMM CHOCALATE MUFFINS!!!!!!

HomicideTroop901 (3 months ago)dude

smallin45 (3 months ago) OMG~!

mtgPirate (3 months ago) He must be REALLY hungry..

toofbar3 (3 months ago) 2Gorillas1cup?

FROZENUSER (3 months ago)who doesn't likes to eat poo?

matt4c4 (3 months ago) Comment removed by author

shirey812 (4 months ago) hey, less work for the employees, lol

yomomma41 (4 months ago)hey he's thinking GREEN alright! lmao
RECYCLE!!!
lol
CanadiaNecro1 (4 months ago) They do it in the wild too.

CaveatCartoonShows (4 months ago) :O THAT'S NASTY...welp, this proves
that we're defendantly related to apes!!

CaveatCartoonShows (4 months ago) CRAP! SPELLED DEFIANTLY WRONG...

CaveatCartoonShows (4 months ago) wait...that's not how you spell it
either...

BrittanyBrittanyable (4 months ago) LMFAO! *spits* That was sooooo
gross but halarious. Them damn zoo owners need to feed him!

treasuredroperX (3 months ago) He has leaves to eat...

NoMercyForTheWeak001 (4 months ago) ooh dude! my eyes!

dittocopys (4 months ago) you are not alone 0_0

TappaJ123 (4 months ago) wow!!!!!

sChOoLmIsSeR (4 months ago)He must of enjoyed that..

karts565 (4 months ago) söö sitta

MrMickeyd1112 (4 months ago) pause at 0:10 Something funny
bitches?!?!?!

greendaylover4 (4 months ago)ha ha yeah lol good one

taeyatalkalot (4 months ago) It was gross buy so funny lol

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BLACKOUT319 (4 months ago) Marked as spam i almost threw up

starlinayei (4 months ago)2GIRL1CUP HELPER

gayskunk (4 months ago)its accully normal for some animals to do
this, rabbits do it to regain certain nutriants, much like a cow
vomits in its own mouth and chews on it, its just instinct

snewso (4 months ago) musta been hungry

AznLiishii123 (4 months ago)that was very disturbing to see, yet i
cant stop watching it!

darthkevster (4 months ago) yum yum lmao

TFloydProductions (4 months ago) taste even better the second time!!!
1

sergen121 (4 months ago) feel sorry for his wife

crotchfungus (5 months ago) Well they are vegetarian, so I guess its
okay

Mars5890 (5 months ago) lol

YtothemuddafukinT (5 months ago) Man, you'd think they'd give the man
who just won a Nobel Peace Prize better chow than that!

woozie442 (5 months ago) It's dinner time at the white house!

aodessey (4 months ago) you're fucking sick

halfahuman (5 months ago) 1:09 D=

12kirkhinrich12 (5 months ago) That's recycling!

annhelen88 (5 months ago) haha, kuleste mest demonstrative monkey
hoho :)

DeiFanGirl94 (5 months ago) damn, he's so pervert!!
...
xD
Kacicka999 (5 months ago) Damn ...

XDiScONeCtX (5 months ago) Yummy.

cheemoguy (5 months ago) barf!!!

OffTheDeepEnd101 (5 months ago) nastiehh

bindass99945 (5 months ago) this bez of fucking zoo peoples, not
giving proper
food to wild animals :( i feel really pity for that gorrillaaaaaaa

Jarrith4291 (5 months ago) I really think the incessant giggling of
the camera man intensifies the effect...

EvilToiletTaco (5 months ago) RECYCLE

jeffreyhrz (5 months ago)why does it smell like shyt everytime i see
this video?
GlitzAndGlamour1 (5 months ago) i think i died a little on the inside.

5superbreasons (5 months ago) yum

cfhscheer (5 months ago) o_0

aznrichgirl (5 months ago)awhhh): i bet thts jus a super bad zoo who
doesnt feed the animals T_T

xHahaElly (5 months ago) Maybe he was hungry ):

XxGameadickxX (5 months ago) talk about potty mouth

savanah37615 (6 months ago) ewewewewewewewewHAHA

trxrida10 (6 months ago) LOL SO FUNNY!!!!!!!!!!!!!!!

druha10304 (6 months ago)drafted number 6 by the new york knicks.

x001m69 (5 months ago) NO, I think this ape looke like a New England
Patriot

duerdum9 (6 months ago) haha cool gorilla!

TheBrawlMaster (6 months ago) 1 gorilla 1 cup

crazystarwarsguy1006 (6 months ago) humans: holy shit its eatin its
own poop!!!!

gorilla: yum takes like apples I WANT MORE

peter12331 (5 months ago) HAHAHAHAH

buckatunnaboy (6 months ago) Man, that's some good sh*t!!! LOL!

emochild987 (6 months ago) lol black ppl.....

xxHATESxTHExWORLDxx (6 months ago)LMFAO

Moving4Motion (6 months ago) He just wants a hot meal :D

THEANIMEPERV (6 months ago) i remember when my dog use to do that
LMAO. XD.
5w545 (6 months ago) Show Hide 0 Marked as spam Reply ew, freaking
gross
blueears1 (6 months ago) Good examle of recycling we all shud recycle
our poo.

Fredwiener (6 months ago) Recycle fail

xerke (6 months ago)wow how sad how far he needs to go to get
attention

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gta4ratman (6 months ago) Marked as spam HEY!

dont knock it till you try it

welshwarrior123 (6 months ago) Marked as spam bet his breath smells
like shit

tree003a (6 months ago) now all that gorilla has to do is burp in
your face!

luncheon198 (7 months ago) NOMNOMNOMNOM

greenket (7 months ago) this is some original 2girls 1cup

SeAz00n (7 months ago) Gorilla and poo! :D

xTSxPUNISHER (7 months ago) mmmmmm taste haha

bleachjunkie (7 months ago) My dog does that... O.o

crazyds123456789 (7 months ago) Must tought it was a banana or he
must be reallly really hungry
and omg he likes it O-o

daniellos333 (7 months ago) why didnt u name the title "insane gorilla
eating its own shit"

SketchyFingers12 (7 months ago) i wonder how it tastes...

raniman999 (7 months ago) OMG NASTY!

theforrestwhaley (7 months ago) i saw a gorilla eat his own puke at
the bronx zoo

CherylVooren (7 months ago) this is Artis @ holland =]

thinkinrich (7 months ago) DONT WASTE IT U MOTHERFUCKER

BaileytheHedgehog112 (7 months ago) what a crazy fucking bastard!!
they say monkeys are smarter than us??

JoshDaGoodfella (7 months ago) Gross, and they say monkeys are smarter
than us?!!
But then again, I suppose some Youtubers do eat their own poop, I'm
looking at you trolls!

Pufflestudio09 (7 months ago) Crazy Gorilla: THIS IS MY POOP I MUST
EAT!
People: I don't wanna eat it anyways nasty ass.

Crazy Gorilla: Well you can't have any, I LOVE POOP!

StyrbjornStarke (7 months ago) thats one hungry nigga!

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ccsecond (7 months ago) Marked as spam Nom nom nom

skateshiz1 (7 months ago) haha :)

KievThug24 (7 months ago) oh shit..that is totally crazy!!!!

36jemm (7 months ago) 1 gorilla 1 hand 0_o

Metalsonic136 (8 months ago)Dont Watch If Your Eating Cheese

whiplash1one (8 months ago) imagine if u had to kis him after that

Martoh1 (8 months ago) Mmmmm, tasty

crazyds123456789 (8 months ago) i remember seeing a rino eating its
own crap

GlitzAndGlamour1 (8 months ago)I only watched 10 seconds and i was
gagging the hole way through.

headmanboy30000 (8 months ago) you are what you eat

LinksLightArrows (8 months ago) people think we evolved from these
dumb animals...

DetroitRick1 (8 months ago) This gorilla is the shit.

bakerman93 (8 months ago) no wonder why the others call him shit
face

VisionDivine (8 months ago) S0_0

universalmind3000 (8 months ago) O_o

bigdsears (8 months ago) Today I ate my own poop in front of the
human's. I had hoped this would strike fear into their hearts, since
it clearly demonstrates what I am capable of. However, they merely
made condescending comments about what a 'funny gorilla' I am.
Bastards.
Zadaxes (8 months ago) wtf

illybang (8 months ago) Eating feces occurs in the wild and often
occurs at a more frequent rate in zoos. Ingestion of feces is thought
to have nutritive value. For example, ingested feces may help in the
utilization of B vitamins that are manufactured in the lower gut.
Beneficial bacteria that aid digestion are also replenished.

Videogamefan1992 (8 months ago) I bet the gorilla had great breath
after that.

funspot101 (8 months ago) what do we say when the smoke alarm goes
off and mom's cooking?

" Dinner's Ready! "

k00lGuy (8 months ago) ugh! gross... zookeeper aint feeding these
goriilas or something.  They end up eating their own shit.

Billster05 (8 months ago) the zookeepers must be feeding them
something otherwise they would have no shit

gabeo8 (8 months ago) People:Lmfoa HAHAHHAHA BlaaarghRawr
Gorilla:I can chew on poo and not be embarassed by it *omnomnomnom*

ShitOnAPlatter (8 months ago) Check Out The Blonde @ 1:02 I Wouldn't
Mind Eating Her Poo !

eckels3000 (8 months ago) HAHA LMFAO!!!!!

backpacc (8 months ago) O_O

BmWbEaSt11 (8 months ago) i like to eat my own poop...especially
diarrhea...i like the runny feeling in my mouth

mummomies45 (8 months ago) lol if gorilla would throw the zookeeper
in face with that
Timverbaz (9 months ago) Comment removed by author

xBLaKHearTx (9 months ago) omgomgomg!
*vomits*
LoL!

CowsAndCrows (9 months ago) zookeeper wont clean my cage.. so ill do
it myself

Mbsaysfasho (9 months ago) haha thats a good one

FFatboy911 (9 months ago) WELLLL...i guess if your hungry and you
just laid out last nights supper..you might as well eat it O.O

fuckblackmetal (9 months ago) orrible...

dmaninfan (9 months ago)That gorilla is gangster...

Mark01656 (9 months ago) i bet he wishes he hasd some hot sauce or
some mouth wash for later lol

haloveiwer (9 months ago)what do you want im just eating my poo i
thought you humans do that too?

sololamer (9 months ago) WHy do they pick the stupidest gorillas to
put in the zoo.

Piccolo49 (9 months ago) POO POO

thinkinrich (9 months ago) he needs some tortilla

eresputo (9 months ago) need some you mama!

thinkinrich (9 months ago)your mama eats every day

tonnysaidno (9 months ago) I ate pancakes in the morning and get
constipate. My goodmother gave me exlax and I push, and push, and
push, and shat 1 pancake and a half. I guess the other 5 and a half
were absobed by my body.

thinkinrich (9 months ago) Comment removed by author

thinkinrich (9 months ago) Comment removed by author

babycatmilker (9 months ago) oh man im getting hungry watching this

BeltaiTheImp (9 months ago) if i were the gorilla id ask for apple
sauce

pinoyrawr (10 months ago) nasty

houtman45 (10 months ago) its nutrious lol

AgentCROCODILE (10 months ago) OMGWTFBBQ Sauce anyone?

PurpleStorm8 (10 months ago) Lol, the guy at 1:05 was about to spew.

eleszar1 (10 months ago) OKEY so NOW I GO TO BED BEFORE I SLEEP I EAT
POO ! YUUUMI

specialtaskforceswat (10 months ago) I already eat my poo with
ketchup and somtimes bbq sauce for a treat

yourneverknowblah (9 months ago) lol

taste4love (10 months ago) DEAMIT, so thats why they are so strong
and muscled, im gonna start making that sheet at home... i poo, and
then i will eat my poo with ketcchup...and after 2 weeks, my muscles
will get stronger

BFMVpwnage5168 (10 months ago) that's what i call EXTREME RECYCLING

iiBubblez (10 months ago) That's so mean...

lahijadelchale (11 months ago) Next video......2 GORILLAS 1 CUP!!!!!

demilavatojr9 (11 months ago) NOT POO I WAS THERE IT WAS HIS FOOD

HaloMania2k (10 months ago) me to!!!!!!!!!!!!!!!

videolover61 (11 months ago) Dont try that kids...it will screw up
your breath!!! lol
sierraonezero (11 months ago)Love the finger lickin' action around
0:50, that's some gooooood stuff!

GeorgeA2k8 (11 months ago)Another gorilla and a cup and we might just
have a video...

chubster0101 (11 months ago) Two Gorillas One cup there is another
way a man in a gorilla suit

Meixafuhellzman2 (11 months ago) HAHAAHAHAAHA!

ducksmasher09 (11 months ago) 1:10 LMFAO!!!

succexy11 (11 months ago)Oh, my god! Are they not feeding the
gorilla? Or do they do that in the wild, too?

BeatboxKingS (10 months ago) Because they eat plants and small bugs.

All their poop is safe to eat i guess because its not so potent by
greasy foods ect.
kanonekraftschuss (10 months ago) No, it is pudding, not poo.

BeatboxKingS (10 months ago) I dont know if your being sarcastic
But thats not pudding
lol

monkeys,Gorillaz, primeapes are known to eat their own poo
They dont know the difference between a high balanced diet
to an all you can eat shit buffet
XD

Joshuaguss (11 months ago) That Gorilla walked away 1:09, because he's
just like human beans, he don't like people staring at him eating. He
will finish his dinner when those people leave.

wogboyz109 (11 months ago) ooooooooooo man i feel sick

TaylorVSMike (11 months ago) i did want attention so he ate his own
poop and after he probably went to the back to throw up

Himalicious (11 months ago) it wants attention.. it got
attention! :D

Vhakkox (11 months ago) This is some funny shit.

GIUSSEPPE1987 (11 months ago) save the chimps and gorillas save the
chimps

GoodSmellingStink (11 months ago) Gorillas get more and more like
humans everyday. They even recycle their trash.

Southparkisdshit (11 months ago) thats just grose!

cammycool3 (11 months ago) I think he thinks ''Mmmmmmmmmmmmmmmmm''

DarkShadowRage2 (11 months ago) 1 Gorilla1 cup?

nukynk (11 months ago) 1 gorilla, NO cup

yuurepoer (11 months ago) Dude !

kit99999999 (11 months ago) Lol hes tryin to lose weight

kit99999999 (11 months ago)this stupid ass monkey eatin his ugly ass
shit ohhh shit his daily dessert

VioletBoyTV (1 year ago)I think im gonna puke

ProjectRedfoot (1 year ago) he looks pissed about eating it too!
lawlawl.
"im eating poo god damnit..."

BerserkGorilla5 (11 months ago) Gorillas always look angry. XD

jyoeun86 (1 year ago) his breathe smells like SHIT!

Cathrynlee (1 year ago) Fat bastard

theturdbucket1 (1 year ago) whats so wierd i do that all the time

BitchyPagentQueen (1 year ago) How disgusting, I am appalled!

Could he not have used some matters and a knife and fork?
:D

999roby (1 year ago) its ugly.....you must take a fork and a knife

JohnsLazy (1 year ago)do they not feed him enough of what he likes?

iLuKaS2oo9Baby (1 year ago) He relly is crazy

chevytruck123 (1 year ago) Thats sick!

mama2815 (1 year ago)does that mean the zoo is not feeding its animals
enough that this fella had to eat his own excrement?

keribery1235 (1 year ago)maybe its that or that he just expirementing
(i cant spell that right)

pydec3ption (1 year ago) That would be funny if he threw it at the
window

boribori90 (1 year ago) that's just....not even necessary.

JWcolour (1 year ago) Don't knock it til ya try it.

Vhakkox (1 year ago) 1Chimp1Poop.

mbudd121 (1 year ago) 1 gorilla  no cup

cynikal12345 (1 year ago) hahhhahahah

scargill8 (1 year ago) HAHAHA I was there when this happened I think

VEGAN0011 (1 year ago)mmm gorilla say better than a mcdonalds

KataarSolo (1 year ago) if the only things you ate were oranges and
bananas, your poo would still have nutrients in it too, but humans
consume afr too many chemicals, and processed foods which are high in
salt and fat, or high level bacterial produce, which means our poo is
toxic
you could actually eat some gorilla poo in a survival situation and it
would keep you going....
or would it?
you decide

myoppositelife (1 year ago) i thought they were suppose to be smart
or somthing
coney10000 (1 year ago) all thaat is goning to happen is that it will
come back out...

endnami (1 year ago) is that normal behavior?

Stifaan (1 year ago) love the laugh

moonguy16 (1 year ago) Holy Crap

Retardidape (1 year ago) Well...his whole face probably smells of
shit XD

klobyshuffle (1 year ago) His breath smells like shit!!!! lol

HackToob (1 year ago) 2 gorillas 1 cup

niddster77 (1 year ago) its funny how the filmer is just laughing his
ass off
SilverAsakura (1 year ago)cut the crap.

lottore (1 year ago) thats horrid even 4 a gorilla

Brizco888 (1 year ago) that is soo gross!

RockOutGurl167 (1 year ago)this is halrious but gross at the same
time haha

rikiboum (1 year ago) Anarchist monkey !

vergil43 (1 year ago)NATHAN!

quoththeraven929 (1 year ago) why?

porscheflat (1 year ago) To him...it's finger-lickin' good...

negrote4 (1 year ago) whats more delicious than your own dump?

Inikalord (1 year ago) YUCK!!!

narutoop1 (1 year ago) siiiiiiiiiiiiccccck

emilio911911 (1 year ago) dude!!!!thats just nasty!!!!

janderson2000 (1 year ago) I wonder if he craps out bananas after
eating the poop

loundon2 (1 year ago) i wanna eat his poo and then fuck it and make
babies 100x with it so my dick is covered in poo
then i suck my own dick cuz its cool like that

EmptyNutShells (1 year ago) that is literally the sickest thing i've
heard my whole day o_O

for that, you should feel proud :D

teeku666 (1 year ago)lol 2 gorillas 1 cup
XD

spnky92 (1 year ago) hey i saw some thing like this on a porn website
with asians...oh...yea haha

TenTen902 (1 year ago) Reply 2 girls 1 cup rrreeemmmiiixx LMFAOO!

techmasterflash (1 year ago) Olivia says that's some good cucka mun!

MiniMi3z (1 year ago) OMFG! how can he be so fucking stupid!

wearejusthumanbeing (1 year ago) in nature they can eat whenever they
want, maybe he was too hungry

beebabe411 (1 year ago) shame they have no food :''(

littleFlecker4 (1 year ago) mmmmmm gooddd seconds and thirds yum

Gtrplyr1 (1 year ago) 2 girls 1 cup google it..

ifyoureadthisyousuck (1 year ago) itd be good if he chucked it up over
the enclosure haha "hits people"

hiddeninja (1 year ago) omg so disgusting...ew but nice vid

OmgPanda1 (1 year ago) at 18 sec he stops chewing he probably
like,"Wtf are you guys laughing at?!"

mrtallhall (1 year ago) its kimbo!

sleepypoodle (1 year ago) So that's what George Bush does in his
spare time.

ajrunke (1 year ago) wow get over it...you lost in 00 and 04

sleepypoodle (1 year ago) I think it is quite clear who LOST judging
by your
economy and employment figures, hopefully the majority of Americans
have learned from this fiasco.

Evilman661 (1 year ago) yum lol

bleachandnarutoareth (1 year ago) People shouldn't bang on the poor
ape's cage. That is cruel. As if he wasn't having a bad enough time
already.

gnamp (1 year ago) bad time?- he's got a shit-eating grin

FluffiFish (1 year ago) I guess but he didn't seem very annoyed.

kokoykiko (1 year ago) masarap na tae yan

SoCalstylez858 (1 year ago) lol

jiya560 (1 year ago) shit kkakakakaknaiainaniniainaniiii iii mukang
tae

shanchilly (1 year ago) yuck

suluama2002 (1 year ago) that is jacked up.  ๏̯͡๏)

Zollehx (1 year ago) Show Hide 0 Marked as spam Reply ๏̯͡๏)

Titanium267 (1 year ago) ๏̯͡๏)

promethiusboy (1 year ago) its all about recycling baby

SoCalstylez858 (1 year ago) hahaha ! oh shit im laughing my ass off
right now at that comment1

ajauregui67 (1 year ago) mmmm that looks good

Bigmike3122 (1 year ago) i guess they dont feed them enough

orinkly (1 year ago) Don't do this at home

mjfangirl123 (1 year ago) eww discustint but funny! im watching it
again

disciple111 (1 year ago) that gorrila is gettin SHIT faced

what1ever2guy3 (1 year ago) lol

TheSnake1588 (1 year ago) I actually saw a Baboon carrying some poo in
it's mouth like a dog carrying a tennis ball on the same day of the
posting of this comment. (I was at the zoo)

videomana123 (1 year ago) HAHAH THIS IS FUNNY

WizKidProductions (1 year ago) we evolved from that? COOOL!

ScopedOut7 (1 year ago) lmao

rainbowkittyy (1 year ago) omg i threw up in my mouth a little

iluvgtasan (1 year ago) That is the most discusting thing i have ever
seen!

leafzzzzzzz (1 year ago)2 GIrls 1 CUP OMFGGGGg

porscheflat (1 year ago) I would've said umm..chocolate...but that
shyt didn't have the correct color to even look like chocolate.
That's straight POOO from the ground up!! ;-( and he didn't even FLUSH
it down with water.

PatriciaXavier1991 (1 year ago)Menhame :)

ukbnpok (1 year ago)benz tucks into some wedding cake made by
apesworth

JoeJonasLover989 (1 year ago) like ooooooooo wtf is this maybe it
tastes like choclate

kits18 (1 year ago) looks delicious!! :D

TatakCrazy (1 year ago) WTF!!!Rofl

opennskyy (1 year ago) Oh, please. Some animals, such as Nonhuman
Apes, eat their feces to get more nutrients. They just give food a
"second go" thru their digestive systems to try and obtain every
vitamin/nutrient they can out of it.

najib351 (1 year ago) looks like the zoo ran outta bannanas so he had
to make his own

XxGiveMeMalicexX (1 year ago) I'm dying of laughter at what
poopalina821 said to poopbams2
rofl.

ThyRampage (1 year ago)Can I have the leftovers?

MALAKAS0 (1 year ago) LoooooooL

alxuan (1 year ago) 1 gorilla 1 cup lol

fullthrotle2007 (1 year ago) lmao rofl, thats some good SHIT

jwuonog (1 year ago)Okay, there are a lot of videos of the gorillas
eating poop. Why do they do this?

vegeto245 (1 year ago)thats finger licking good

Roofusx (1 year ago) i just threw up

chickenflavoredbutt (1 year ago) hahahahahahahahahahahahah

vegeto245 (1 year ago)u left sum

tigereye247 (1 year ago) poobams2 you are some gross dropping freak

99mik123 (1 year ago) that monkey is giving me ideaes

tjlawson20 (1 year ago) disgusting vile creature

dooby99 (1 year ago) this monkey is my idol

IronChariots (1 year ago)That's not his poo, it's mine.

1takeachance1 (1 year ago) :o I thought it tasted a little wierd XD

PooBams1 (1 year ago) wow thats really fasinating. You guys know it
does not taste all that bad. I mean if you are in the mood for it it
actually goes quit well with pee. I mean ya, you guys should try it.

PooBams2 (1 year ago) u fjucking retrad! thats gotta be bed fo yo heff
system yall be'z knowin!

poopalina821 (1 year ago) what the HELL did you just say?????

runescapesex (1 year ago) gadverdamme mischien ruikt hem stront nog
naar banaan die dat heeft gegete

hunycupz7608 (1 year ago) he must be sick or sumthin

paramountpics101 (1 year ago) oh.. shit

masterjason21 (1 year ago) Dutch man :P haha
welke dierentuin was het?

where is that zoo?

babbocke (1 year ago) there so stupid why all scientis sa a our
antsesters where from moneky

k9saurus (1 year ago)not all gorillas do this... and they are people
who do it too
Comment(s) marked as spam Show

Comment(s) marked as spam Hide

masterjason21 (1 year ago) Marked as spam 2 girls 1 cup ;)

andyswVids (1 year ago) They just assume that we came from apes and
that we share 95% of dna as they do. This isn't true, in fact, only 1%
of our "protein" dna matches to monkeys. 95% of the 1% matches.
Couldn't you believe that people thought that they came from monkeys?
haha.

bleachandnarutoareth (3 months ago)what are you two? where the fuck
did you learn to spell

babbocke (3 months ago) wth did u find my comment i watched this shit
mabe 1 year ago

InvincibleGamer1 (1 year ago) hahaha!!! Poor gorilla!!!

Alidore4 (1 year ago) this makes me wana go 2 the zoo

Tjac (1 year ago) Show Hide +3 Marked as spam Reply the gorillas
like "Fine you people whant a fucken show here ya go A' holes!"

Dagulag (1 year ago) bah i hope the glass breaks and they gorilla
gives the children a big bad punch to their ugly heads

Dagulag (1 year ago) that monkey aint crazy think bout how youd feel
when youd have to eat your own shit because youd die otherwise... not
funny and that retarded children punch at the glass till the monkey
gets crazy ... stupid assholes
emac085 (1 year ago) you dunbshit. u act like if they dont feed him at
the zoo.

xemxjayx (1 year ago) shows how much they feed them in zoos.

witchking3434 (1 year ago)rofl root of all evil!
p.s. thats still gross

witchking3434 (1 year ago) rofl root of all evil!
p.s. thats still gross

saborguerito (1 year ago)LOL he's like. FINE bitches. you want to see
a show! HERE YOU GOOOOO!!!! LOL

grazatt (1 year ago) Maybe it was just some chocolate some one threw
to him?
yalcinkaya123 (1 year ago) oh my god......

what shall i say about that...?

jakewr1996 (1 year ago) why does this come up on related videos of me
singing?
tastybitepizza (1 year ago) You are setting yourself up for: "Boy
singing songs from Rent & the American national anthem = a gorrilla
eating feces."

tastybitepizza (1 year ago)You are setting yourself up for: "Boy
singing songs from Rent & the American national anthem = a gorrilla
eating feces."
MATSAROK (1 year ago) hahahahahahahahahahahah

upperBeastsider (2 years ago)CRAZY gorilla.

Typhvs666 (2 years ago) HAHA

eckels3000 (2 years ago)Lol! I watch this every day!

raymundciesielski (2 years ago) I do this all the time! :D

theguywhodoesnothing (2 years ago) that is what me and family does
ever night. On Friday night my sis eats her dieareah naked.

luffyguy (2 years ago)my fish eat their own poo

luffyguy (2 years ago) my fish eat their own poo

ToffeeChips19 (2 years ago) This is normal. They do this in the wild.
They eat there poo to get more vitamins and minerals.

sidderzmx (2 years ago) is that my mom?!?!?

dackjaniels555 (2 years ago) yeah.. didn't you know your mom is very
famous in the world of scat!

tubeyouguy161406 (2 years ago) you are what you eat, you SHITBAGS!

englandrob94 (2 years ago) lmao, its probably gone mad after being
trapped in that small enclusre for so long

heyjeySigma (2 years ago) at 17 secs he stops munching. He must be
thinking "wtf are laughing at u fuckers?"

lol that's what happens when u dont feed the pets.

fiddop (2 years ago) thats harsh ...see what happends to animals when
stuck in a cage?..was in a zoo in india ..and believe me that was
nothing but depressing , monkeys stuck alone walking the exact same
steps all day =/

1sandstar1 (2 years ago) Ya gotta eat what you can to survive in the
zoo.

mortal886 (2 years ago) hes eating his own poo because they probably
didnt feed him for a long time....they don't even care about the
gorrila , hes probably hungry man!

greenash20 (2 years ago) tat is nasty

cuteblueyedblonde (2 years ago) ok you do realise that hes doing that
because he is stuck in a cage and is bored and has probly gone crazy
so has nowt better to do. thats what human beings have reduced this
creature to. oh yea its sooooooooo funny NOT!

TheTeddybjorn (2 years ago)that is not true. a lot of animals
(including the mountain-gorilla) eats their own poo. since it's
apperently very nourishing.

cuteblueyedblonde (2 years ago)how do u know that its good to eat
crap? and i have read enough and seen enough to realise they dont do
it willy nilly. there is no nourishment in poo, it is a waste product.

TheTeddybjorn (2 years ago) I'm not saying that it's good to eat it..
at least not for humans. but for some reasons gorillas tend to eat
their own poo. I'm no expert on gorilla poo but apparently when they
eat they only get a small part of the energy they need from their
food, the rest is left in their poo. at least I think so. but anyway,
they DO eat their own poo

daganboy (2 years ago) yay!

fattoldpig (2 years ago) monkey see monkey do

linutas (2 years ago) fuuuuu

austin23cook (2 years ago) ALSO ANOTHER THING.... WERE ONLY 12% of dna
away from that 0.o soz bout the caps

austin23cook (2 years ago) ok i got 2 things to say to this

1) its 96% the daily value of YUMMEH

2) I LOVE THE SPECES WHO EAT THEIR OWN FECES !!

TUROKS (2 years ago) Gay

ryann23naks (2 years ago) what kind of gorilla is that?!! his already
crazy..
vietaznboy123 (2 years ago)peanit butter o.o

111oir111 (2 years ago)whats a fucking aboriginal!

miranduhh112 (2 years ago) now that is just plain disgusting!

jugg300 (2 years ago)funny i seen a hamster eat dog terds for
dinner....it weird!!! nice tho lol

redscarf (2 years ago) I wanna french that gorilla

Deathzilla7 (2 years ago) y the fuck do animals eat shit...?

NemesisX24 (2 years ago) animals eat their feces because their
digestive systems do not get all of the potential vitamins and
minerals from the food the first time around. They re-eat it so they
can get the rest of the nutrition from the food. Thanks :]

irondroid (2 years ago)armf yum yum pooya!

startrigg (2 years ago)They called him Alex After the manager of man
utd. he's also full of shite!

mypantsaremario (2 years ago) Dont film your mum thats mean

ateo75 (2 years ago) Does anybody know why gorillas behave like
that ?
Send me a message, please.
by Antonio

JASONWCACURA (2 years ago) It's either that or finger your mother.
They tend to prefer poo.

lazarus280 (2 years ago)why are you guys saying eww? i eat mine all
the time but first i put mine in the oven for few minuets then let it
cool down then add little bit of salt and pepper. and a glass of milk.

Belive me... You'l wanna try it.

thedeadtruth (2 years ago) you know you arent funny?

WhiteLionness (2 years ago) lol i find it kinda funny..

shawn9911 (2 years ago) ur botfucking funny. your just a 54 year old
virgin living in your moms basement

thedeadtruth (2 years ago) oh of coarse im not talking about the
video it was lazarus's response that isnt funny and if im 54 what are
you? 89?

im 14 go kill urself and make the world a little better

kanney91 (2 years ago) xD thats all xD

shawn9911 (2 years ago) really sick but sad. thats what happens when
u put animals in captivity

weissry1 (2 years ago) This is not dependent on captivity. Animals in
the wild do this as well based on their diets.

Psycrologist (2 years ago) Was that 50Cent ? I couldn't see his theeth
with all that shit on them

Gansutitron (2 years ago)se ve que con el I.P.C por las nubes ya no
tienen ni para pienso animal... así vamos acabar cualquier día!!!

davidburman (2 years ago) dude ive seen al ur comments speek some god
damn english

mrjon75 (2 years ago) i gagging! give that thing a banana!

hotsauce2147 (2 years ago) dude..

ohayousun (2 years ago)erm, never waste anything you can eat, XD

earthwormjim88 (2 years ago) i eat poo its nice

vamppyra333 (2 years ago) Es que cetais en France ca?

dmsanct (2 years ago) 1 gorilla 1 poo xD

al27balas (2 years ago) Pobre animal, privado de libertad y reducido a
ser un espectáculo para turistas. No debe tener muchas cosas que hacer
y por eso se come su propia mierda, no creo que sea un comportamiento
natural en su especie.

surfingmushroom (2 years ago) it must have been the best thing he ate
and he just had to have some more!! lol

zoltan65 (2 years ago) en ese zoo no les deven dar de comer jajajaja

kanfor (2 years ago) ¿qué hace aquí Otegui?

nueve26k (2 years ago) HAHAHAH! This is the best gorilla eating poo
video in the world. Look how serious his face is.

Maivkab (2 years ago) Hhahaha.. Looks like the guy who recorded this
was really have a laugh!!! This is some funny as shiet!!!

k1ll3r5c07736 (2 years ago) nothin wrong with tht. i do it all the
time.

HeartlessPeople (2 years ago)aawh gatverdamme :P
eigen poep eten XD

SRB2Pheonix (2 years ago)
hey, at least theyre reduce reuse and recycle... their crap... T-T

DaKoonNco (2 years ago) the gorilla probubly went fucking insane in
that zoo.

Astralnaut (2 years ago) Gorillas in the wild eat their feces as
well.

Jetli390 (2 years ago) *shit*

Guest3791140 (2 years ago) EEEEWW!!!my god!my god!!i think im gonna
puke???! omg!!don't the fucking ppl in the zoo feed them!!???fuck
man!!

Fransouah (2 years ago)Dogs do that too.
Is that a visitor banging on the window at the end?! What a moron..

dragonkinga (2 years ago) god thats disgusting

x0roy0x (2 years ago) omfg man!!!!!

XD..lol

mrtazr (2 years ago) that gorrila has been in there to long thats wy
hes doin that
TheMan4462 (2 years ago) WTF?!?!?!?

CrabKing88 (2 years ago) what the hell? man, hes got nothing better
to eat,
damn it.

adambombiswaycool (2 years ago) *barf*

starum7845 (2 years ago)is this in taronga zoo i saw a monkey eating
its poo

chewie133 (2 years ago) toronga zoo that place rings a bell( were is
it)

**metallica**

iSHYTmyPANTS (2 years ago) that sick bastard

frankzito1 (2 years ago) He doesn't even cringe

hellogoodbyetoyounow jeez need more zookeepers huh?

teamixr (2 years ago) that is so buuhahlaauhaa cough....that was funny
bllaahhhh....!

Gimilli (2 years ago) great thing to teach the kids at the window
HAHAHA

christian1122 (2 years ago)i bet the zookeepers dont feed him

vers0014 (2 years ago) Whats so weird about that?

godrocks112 (2 years ago)i eat that, it's better than pizza

i0like0french0fries (2 years ago) its better then sum1 elses init
haha

lebanon4evur22 (2 years ago) eeeww.. i almost threw up X-P

cashdude84 (2 years ago) Reply mmmmmmmmmmhhhh i ned sum of watever he
is on
n im not talknig bout poop lol jk

cashdude84 (2 years ago) mmmmmmmmm he must b full of shit

XTHHaseo (2 years ago) LOL LOL LOL LOL

nilos77 (2 years ago) he is sick from all those people over there
watching him is sad

MaximusDread (2 years ago) Yea, I always thought it was kinda sick how
zoos keep animals locked up in confined areas just for our amusement.
It's almost as sick as the fashion industry that slauter wildlife for
their fur.

Loopyjoe19 (2 years ago) Why do they not shave thefur off?

MaximusDread (2 years ago) Good point. I guess a tranquilizer gun
would do the job. But what would you do after you shaved an animal's
fur? would you send them back into the wild stripped of their fur
completely naked, or would you keep the animal sedated in a holding
cell until his fur grows back? Either way it's still bad news for the
bears. (terrible movie-reference LOL).

Loopyjoe19 (2 years ago)they could put them back in the wild...

wonder what they would look like - probably weird - anyway they could
keep them under watch and find alot the when it grows back.
not sure how they could do it with elephants and their tusks though.

alien6crowe (2 years ago) yes .. youshoudl also stop driving yoru
car.. IT IS POLLUTING TEH EARTH YOU CRAZY CUNT> and PLEASE stop using
electricity... save it.. switch to candles and STOP USING
ELECTRICITY>>

787310 (2 years ago) WHOA,WHOA,WHOA!NO NEED TO GET CRAZY! I mean
global warming and all that 5H17 is bad, BUT YOU ARE CRAZY ALIEN! NO
CARZ?NO ELECTRICITY?
whosyourdada (2 years ago) yes.

Assiman (2 years ago) is that really so funny?

pkyoubad (2 years ago) tasey i would eat my own poo if it tasted like
candy

http://www.youtube.com/comment_servlet?all_comments&v=oh0OGko3TjA&fromurl=/watch%3Fv%3Doh0OGko3TjA%26feature%3Drelated

http://youtu.be/oh0OGko3TjA

...and I am Sid Harth
bademiyansubhanallah
2010-03-13 19:14:40 UTC
Permalink
http://groups.google.com/group/soc.culture.indian.marathi/browse_thread/thread/8a1efe054a3bf157/1b416b79cddb669b

http://groups.google.com/group/soc.culture.indian.marathi/browse_thread/thread/8a1efe054a3bf157/39078a38d2496b48

...and I am Sid Harth

Prostitution in India.

Article 6: States Parties shall take all appropriate measures,
including legislation, to suppress all forms of traffic in women and
exploitation of prostitution of women in India. According to a 1994
report in Asian Age there are at least 70,000 women sex workers in
Delhi, Madras, Calcutta, Bangalore and Hyderbad. 30% of these women
are under 20 years of age. 40% are 20-30 years of age, and
approximately 15% of them became prostitutes as children under the age
of 12.
In India, many innocent victims are forced into prostitution by their
husbands or relatives. Some are tricked or enticed into prostitution.

http://www.indianchild.com/prostitution_in_india.htm

This traffic does not stop
The bondage of cross-border sex-workers

Lucknow, February 15, 2002: When 12-year-old Rupa, a Dalit girl from a
village near Varanasi, said that she had been raped by the landlord's
son and friends, the village panchayat (village council) refused to
believe her. Instead, the panchayat maintained that she was concocting
stories. Rupa's problems did not end here. On the pretext of helping
her, Rupa's neighbour offered her domestic work in Kolkata. But
instead of taking her to this eastern Indian city, he brought her to
Delhi and sold her to a brothel for Rs 10,000 (1US$= Rs 48). According
to Rupa, there are many other girls from her village and her caste in
this brothel.

Like Rupa, 20-year-old Mala was lured to come to Uttar Pradesh from
Nepal when she was 10 years old. She was raped by her custodians who
held her captive for over a month and then took her to Mumbai. She has
been working in this city as a sex worker for the last decade, often
servicing six to 10 clients every night This bestial, sleazy world of
intra-country and trans-border trafficking in women and young girls
was highlighted recently in a workshop organised in Lucknow by the
BETI Foundation, UNDP.

Trafficking in human beings is more lucrative than trade in arms or
narcotics according to Roma Shyamsundar, Vice President of STOP, a
Delhi based non-governmental organisation (NGO) actively involved in
the rescue of trafficked girls. According to Shyamsundar, a lifelong
exploitative situation is established when a woman or a girl is
trafficked: she is forced into prostitution and thus begins a vicious
cycle of paying the brothel owner for whom she works. Even if she is
rescued, her plight does not improve because she is not accepted
either by her family or by society. And she has no means of survival.
Consequently, many rescued victims have no choice but to go back to
sex work.

Given the abysmal poverty in Bangladesh and Nepal, the porous borders
with India and even culturally sanctioned prostitution like the
Devdasi system, the business of trafficking girls has fertile soil on
which to grow in the region. Expectedly, it is highest in border
regions with high poverty and low women's literacy. The new state of
Uttaranchal too is a popular hub, especially along the porous borders
at Pithoragarh and Champawat.

A 1994 UN definition of trafficking limits it to the clandestine and
illegal movements of persons across national borders with the goal of
forcing women and children into sexually exploitative situations.
Today, this definition in its wider sense also includes internal
trafficking through kidnapping, migration and luring women and girls
to cities for better work prospects.

What is causing alarm both in governmental and NGO circles is the
escalation in trafficking of young girls in the last decade. NGOs like
STOP and MAITI in Nepal report that most trafficking in India (both
trans-border and in-country) is for prostitution. And 60 per cent of
those trafficked into prostitution are adolescent girls in the age
group of 12 to 16 years. Still more alarming is the fact that the
average age of trafficked girls, which was 14 to 16 years in the
1980s, came down to between 10 and 14 years in the 1990s. These
figures are corroborated by a study done by the Department of Women
and Children in 13 sensitive districts of Uttar Pradesh. It reveals
that all sex workers who formed a part of this survey had entered the
profession as young girls.

Globalisation, professionalisation of trafficking syndicates,
feminisation of poverty and rise in sex tourism - all have contributed
to an increase in trafficking. This problem is further compounded
because of two factors: linkages of trafficking with the spread of HIV/
AIDS and the clandestine nature of the activity.

Studies now show that while women of all ages are more vulnerable to
the infection than men, young girls are even more at risk because
their genital tracts are immature. In addition, they have absolutely
no control over sexual relations and sexual health. So a physical
vulnerability is compounded by a gender vulnerability. Says a Nepali
child rescued from a brothel by STOP, "Clients don't like condoms and
the owner of the brothel tells me to do what the clients want. If I
refuse then the man chooses another girl and not only do I lose out on
making money, I am also beaten up."

The clandestine nature of trafficking, which is often undertaken with
familial consent, means that there are no action plans either at the
governmental or the NGO level to deal with the problem. For instance,
the study done in 13 districts of Uttar Pradesh shows that in a sample
of 1,341 sex workers, brothel-based prostitution was 793 and family-
based prostitution came close at 548.

However, progress -- though very little -- is being made. Efforts at
rescue and rehabilitation of trafficked women and girls have now
turned from a welfare to a rights-oriented approach. Interventions are
increasingly based on issues like combating stigma related to HIV/
AIDS, developing empowering strategies for victims and involving
communities in the rehabilitation of rescued women and girls.

But there is a lot that still needs to be done. Involvement of
communities is of the greatest significance here since it has been
seen that rescued women and girls are not accepted by their families
and communities. The situation becomes worse if someone tests positive
for HIV because she is immediately labeled a prostitute - a perception
that creates a complex situation in the rehabilitation programmes.
Even if trafficked returnees can avoid such treatment, they have few
options for survival. There are very few rehabilitation centres that
provide physical, mental and emotional support or legal and literacy
expertise. Consequently, many young HIV positive girls and women
return to sex work, thereby continuing the transmission of HIV
infections. Says Shyamsundar, "We believe that all brothel children
have to be rescued. A 10-year-old is expected to take on 10 or 12
customers a day. It is worse than rape."

What is needed is a multi-pronged strategy which can help in curbing
trafficking and empowering communities and which also has scope for
rescue and rehabilitation processes. The task is not just daunting,
given the political priorities of most governments it is not given the
importance it deserves.

Radha Rastogi
February 2002

Radha Rastogi is a Lucknow based journalist with over 25 years
experience with mainstream media. She specialises in development
issues and has specifically worked in the field of education in the
state of Uttar Pradesh. This opinion on India Together is provided by
the Women's Feature Service.
Feedback: Tell us what

http://www.indiatogether.org/women/opinions/traffic.htm

MAITI in Nepal
http://www.maitinepal.org/

UNDP homepage
http://www.undp.org/

http://www.indiatogether.org/women/opinions/traffic.htm

Fantasies of city life attracts minor girls !!! - 2010-01-21

A fresh incident of interception of eight minor girls from Information
and vigilance booth of Maiti Nepal Nagdhunga unraveled the extremity
to which capital city, Kathmandu attracts innocent girls from rural
areas. Observing their dress up and behavior reveals the fact that
they were attracted by the fashion vibes and sense of freedom posed
by the capital city.

On 12th January, 2010 ,eight innocent girls were intercepted at
Nagdhunga for being at a high risk of trafficking. All eight girls
were minors, age varying from 9 years to 18 years. All of them
belonged to Tanahu district and were traveling to Kathmandu to find
jobs. After series of counseling sessions, they said that five of
them lied to their parents saying that they were going for a movie
while three of them ran away from school. They had sold their gold
nose stud to get money for bus fare.

While questioned at the check post, they had no clue about where they
were staying in Kathmandu. Thaey said they were traveling to Kathmandu
to find "a nice job" and earn their livelihood. Although all of them
are literate to a certain grade, they were aloof about human
trafficking. During counseling sessions, it was observed that their
interest was mainly on pursuing material satisfaction like cell
phones, nice dress, shoes and cosmetics, etc. Their prime focus was on
earning money and fulfilling their fantasy rather than going to the
school.

This incident manifests the burgeoning gravity between the capital
city and remote districts. Undoubtedly, Kathmandu is soaring high on
creating fashion and as a consequence it is luring innocent girls
towards a so called city lifestyle which further generates hazardous
upheavals and risks in their life.

On 17th January, 2010 their respective family members were contacted
and brought together for family counseling. All the girls were handed
over to their respective parents Maiti Nepal is committed to provide
every kind of support to these girls that may be required for their
successful reintegration

http://www.maitinepal.org/ndetails.php?option=News&cid=127

Internal trafficking as an escalating challenge to a civilized
society!!! - 2010-01-10

The number of girls entrapped in sexual exploitation is atrocious.
Undoubtedly, the capital city of Nepal, Kathmandu holds a lot of job
opportunities. What attracts these girls to the capital city is the
superficial conception, that they could change their lifestyle by
merely changing their city. With a commitment to themselves of
improvising their life situations, they travel to Kathmandu with risks
and hazards. In fact, they are “trafficked” to Kathmandu. In the guise
of dance bars, cabin restaurants and massage parlors, these innocent
girls are sexually and physically exploited. Most of these girls are
easily lured, molded and convinced and hence they are trafficked
at minor age.

In a recent incident of a raid operation conducted by Nepal Police at
various so called “Prostitution hubs” of the capital city, number of
girls were rescued and kept for inquiry at Hanuman Dhoka Metropolitan
Police Range. Maiti Nepal provided psychosocial counseling to the
girls and minors were referred to Maiti Nepal for rehabilitation and
family re-integration. Officials of Maiti Nepal visited the custody
wherein the girls were handcuffed and kept in a dreadful condition.

Currently, Maiti Nepal's rehabilitation home Kathmandu is providing
safe shelter to nine girls. At the shelter home, the girls are
receiving counseling, life skills trainings and medical
supervision.The girls revealed that they had adopted the profession
just to keep them alive as other livelihood opportunities seemed a far
cry for them. Maiti Nepal is keen on finding alternative livelihood
opportunities for them .Their family members are being located and
provided with family counseling.

Data of girls at the shelter home:

Age Range: - 15 years – 22 years http://www.undp.org/

Districts: - Dhading, Dharan, Argakhachi, Nuwakot, Kavrepalanchowk

http://www.maitinepal.org/ndetails.php?option=News&cid=126

Helping women - by reaching out to men
by Rajeev Narayan

UNV volunteer Rajeev Narayan (left, with notebook) in discussions with
youth groups on issues of Gender-Based Violence and masculinity in
Uttar Pradesh, India. (UNV)UNV volunteer Rajeev Narayan (rear centre
left, in orange shirt) engages with youth. "A central focus of my work
is MASVAW (Men’s Action for Stopping Violence Against Women) which has
initiated campaigns urging boys and men to raise various issues of
safety and violence against women in their communities," he says.
(UNV)01 March 2010

New Delhi, India: In 2008, an innovative UN joint programme in the
Asia-Pacific region was launched, called 'Partners for Prevention:
Working with Boys and Men to Prevent Gender-Based Violence'. Given the
strong potential volunteerism has to support and champion violence
prevention, especially at the community level, UNV saw a unique
opportunity to contribute.

UNV joins with UNDP, the United Nations Population Fund (UNFPA) and
the United Nations Fund for Women (UNIFEM) in this initiative.
'Partners for Prevention' (P4P) incorporates volunteerism both through
the placement of UNV volunteers at P4P’s regional secretariat, and
with national partners working on violence prevention to document,
share, and support country-level initiatives.

Each volunteer supports the programme in different ways. For my part,
I am a national UNV volunteer Network and Outreach Coordinator based
at the Centre for Health and Social Justice (CHSJ) in India.

There is a growing movement which calls for dynamism from youth and
adult men to reduce the rapid rate of violence against women. My host
organization, CHSJ, is at the centre of this movement in India. CHSJ
is a policy resource centre working on issues of health, gender
equality and social justice and currently holds the network
secretariat for the Forum to Engage Men (FEM), a national network
working with boys and men for eliminating Gender-Based Violence.

I have been working with issues of masculinity, including what it
means to be a man in my culture, and on Gender-Based Violence
prevention for the last couple of years. My role as a UNV volunteer
has allowed me to gain vital experience at the community level in
India, and document best practices and learning. I then in turn have
the exciting opportunity to connect with partners across the region
through Partners for Prevention to share this learning.

A central focus of my work is MASVAW (Men’s Action for Stopping
Violence Against Women) which has initiated campaigns urging boys and
men to raise various issues of safety and violence against women in
their communities. MASVAW is unique in that it is a volunteer-driven
movement and works with a chain of volunteers taking responsibility at
the individual level and at each of the respective districts
throughout the state. We count on these men and prepare them for
future leadership roles.

I have been actively participating in MASVAW activities, mobilizing
volunteers, assisting the secretariat in documenting case studies,
challenges, and learning to be shared within the Forum to Engage Men
network. Through Partners for Prevention, I also work with other
organizations in the region that are interested in building similar
volunteer movements in their countries.

My knowledge of the local dialect has helped me a lot in connecting
with the people in the local communities of Uttar Pradesh where
Bhojpuri is the common language.

I am also involved in the development of Partners for Prevention’s
social media campaign pilot in India. The campaign aims to raise
awareness and build sensitivity among youth on issues of violence and
prevention.

The campaign will reach out to youth through online social media
applications (like Facebook) and also link them with real world events
and volunteer activities promoting violence prevention to get them
actively involved and engaged in a meaningful way. And I have been
working together with P4P staff and partners in India to build
partnerships with local universities and youth volunteer groups for
the campaign.

Overall my work as a volunteer with Partners for Prevention has helped
me to understand the importance of community-based approaches to
create knowledge and raise public awareness on sensitive issues such
as gender discrimination, marginalization, the gender division of
labour and Gender-Based Violence.

Through my experiences with Men’s Action for Stopping Violence Against
Women I have been able to regain strength, courage and confidence in a
clear-cut message: 'Not all men are violent'. I have also had the
opportunity to participate in international and regional workshops and
events providing me with a range of inspiring and educational
experiences as well as the opportunity to share the work being done in
India.

Given these rewarding experiences, I can say that I feel proud to
serve as a UNV volunteer with Partners for Prevention and CHSJ. Day by
day I believe that my commitment can really lead to concrete results
in my area of work, wherein a society free of violence exists.

http://www.unv.org/en/news-resources/news/doc/helping-women-by.htmlPreventing
gender-based violence by working with boys and men
by Rizwan Latif

UNV volunteer Rizwan Latif (standing) works as Outreach & Capacity
Development Officer at ROZAN, an Islamabad based NGO working on issues
related to emotional and psychological health, gender, violence
against women and children, and the psychological and reproductive
health of adolescents. (UNV)11 March 2010

Islamabad, Pakistan: I’m a national UNV volunteer working as Outreach
and Capacity Development Officer at ROZAN, an Islamabad based NGO
working on issues related to emotional and psychological health,
gender, violence against women and children, and the psychological and
reproductive health of adolescents. ROZAN is a partner organization of
Partners for Prevention (P4P), a UN Regional Joint Programme on the
“Prevention of Gender-based Violence by Working with Boys and Men” of
UNDP, UNFPA, UNIFEM and UNV in Asia-Pacific.

I believe individual self-growth is the key to bringing changes to
society for the promotion of human development. Pakistan is a country
where the majority of the population is comprised of youth. Access to
basic necessities and knowledge is a very big challenge and youth is
the most vulnerable segment of society. Engaging youth for gender
equality is possible only when both men and women realize their
individual roles and responsibilities to contribute to a society free
of violence.
Being a UNV volunteer gives me the opportunity to engage men and boys
in order to stop violence against women and promote gender equality.
The main objective of the promotion of volunteerism is to achieve
peace and development and to turn global development challenges
around. Through the promotion of volunteerism and volunteers, there
are opportunities to prevent gender-based violence in general and
violence against women in particular. I feel gender equality or
violence issues are my own issues and this is my motivation. It is
great to fight for a cause and involve individuals and groups to bring
changes in society, particularly on the gender-based violence issue.

Women in Pakistan are the most marginalized segment of society. The
main problem women are facing is the negligence of their role by their
own partners, family and state. There are cultural barriers and
strictness, which prohibit women from competing and promoting self-
awareness and growth. Several issues are associated with women only,
i.e. lack of education, of basic health facilities, violence
(physical, sexual, psychological) etc. State level policies especially
related to violence against women exist, but proper implementation is
still a big challenge.

To assign a UNV volunteer to support a local organization is a very
innovative idea. This particular UNV assignment through P4P and ROZAN
will provide me with an opportunity for self-growth to understand and
gain knowledge on this specific issue of male involvement to prevent
gender-based violence. In our society, men will be the main active
agents to bring about change, since due to lack of understanding and
persistent traditional cultural practices, women have still a very
limited space.

Volunteers engaging men and boys for gender-based violence prevention
will be a major resource for interventions and activities to stop and
put an end to gender-based violence. The volunteers will make a
difference through the dissemination of relevant knowledge, and by
demonstrating in a practical way their commitment and willingness to
initiate self-actions to end gender-based violence, and violence
against women in particular. Through the involvement of media,
volunteers will be able to effectively communicate and involve every
part of society to stop gender-based violence.

At ROZAN, I am associated with a project called “Hamqadam – male
involvement initiative to address gender-based violence”. It aims to
initiate and sustain change in male (men and boys) attitudes about
themselves and their role in society, sensitizing them about the issue
of violence against children and women.

Patriarchal society and its links to gender-based violence are very
pressing issues, particularly in Pakistani society. It’s a very
interesting and unique work to highlight and understand the factors
responsible for gender-based violence and violence against women. A
formative research, which was conducted by ROZAN focusing on male
dominance and its link to violence, gave me an insight into how male
dominance is constructed by society. The gender equitable men (GEM)
scale adaptation system, which was implemented in the intervention
areas of the Hamqadam project by ROZAN, is a very effective tool to
measure the perception and attitudes of the community.

ROZAN believes in the essence and importance of volunteers for human
development. Within the organization, a volunteer management system is
functioning effectively. A volunteer coordination committee is working
within the ROZAN programmes. Every programme by ROZAN has established
a volunteer network engaging volunteers to prevent gender-based
violence and violence against women.

There are also other implementation strategies in the Hamqadam project
activities under the umbrella of ROZAN. Prevention of gender-based
violence and violence against women is a very interesting and
distinctive area of work and I feel a great pleasure to be part of it.
Addressing complex issues around core thematic areas, with focus and
dedication, to bring about change in society gives me great
motivation.

http://www.unv.org/en/perspectives/doc/preventing-gender-based-violence-by.html

UNVs help the women of Orissa rebuild their lives
by Anita Katyal*

03 June 2000

Orissa, India: The state of Orissa in eastern India was devastated by
a cyclone on 29 October 1999. High-velocity winds accompanied by
massive tidal waves left behind a trail of destruction and human
misery. A total of 19,000 villages were fully or partially destroyed,
affecting an estimated 13 million people. The official death toll is
just under 10,000 while thousands of cattle have been killed and
thousands of hectares of land destroyed.
Six months have elapsed since that fateful night. Efforts have been in
full swing to help the affected people of Orissa first through
immediate relief measures and later through long-term rehabilitation
schemes. Several agencies under the United Nations Development
Programme (UNDP) in New Delhi have come together here to work jointly
towards helping the victims. The UN's mission in Orissa, however,
could not have been such a success were it not for the efforts of the
13 national United Nations Volunteers (NUNVs).

Seven women UNVs have proved particularly invaluable in these efforts.
Now that attention is focused on rehabilitation for victims, the UNV
district support officers as they have been designated, are
concentrating on how they can help the women most affected in the
natural disaster.

Abha Mishra of India joined as a UNV in December and has since served
in the Balasore district. With the flood waters rising to over nine
feet and entire villages submerged, her first task was to document the
extent of damage, monitor the movement of relief materials and assess
conditions in the field. "I toured the affected villages extensively,
spoke to the villagers, the village headmen, the local authorities and
especially the women to find out their problems," she explains.

In addition, she was also asked to pitch in with the United Nations
Children's Fund's ongoing rural water and sanitation programme that
was expanded after the cyclone ravaged the district. "This involved
long conversations with the women as I tried to explain to them the
benefits of proper sanitation and hygiene," says Abha.

"The women were remarkably enthusiastic and assured me that they would
pay greater attention to their personal hygiene and would not hesitate
to fetch water even if they have to walk a kilometre." The women were
motivated enough to set up mahila mandals (women's groups) to educate
the other women. Like her counterparts, Abha has drawn up elaborate
plans to organize the women in remote villages into self-help groups
and is currently in the process of putting them in place. At the same
time, she has also held regular meetings with the community workers in
the affected villages. These community workers, or anganwadi workers
as they are referred to, provide basic services like nutrition and
immunization for children and neonatal care to pregnant mothers at the
government-run community centres. Most of these centres were destroyed
in the cyclone but they have started functioning in temporary tent
structures.

"I am motivating the anganwadi workers to organize the village women
into self-help groups. After all, we are here for a short time and it
will be difficult for us to follow up on these activities. Therefore,
I am involving the local NGOs and anganwadi workers since they will be
here even after we leave," says Abha.

Sandhaya, a 27-year-old anganwadi worker in Talanagar, recalls when
Abha first came to their village. "She told us how these groups would
help the women in sharing their problems and also told us how we could
set up a thrift fund and start some income-generating schemes," she
says. More importantly, she adds, Abha's visit helped them air their
grievances. For instance, she says, the foodgrains at their anganwadi
centre were badly damaged and they brought this to Abha's attention
who, in turn, asked the local authorities to take immediate remedial
measures. "When Abha came to our village and discussed our problems,
we felt that finally our grievances would be relayed to the right
quarters," she says.

Radhamani Singh, who supervises 48 anganwadi centres under her charge,
says the sessions with Abha proved extremely helpful. The workers told
how they are working in makeshift structures with virtually non-
existent infrastructure. Abha listened attentively, gave them useful
tips on checking malnutrition and keeping track of the health of women
in general. "After this meeting, the anganwadi workers felt more
confident and more capable of handling all the problems thrown up in
the post-cyclone period," says Radhamani.

Talking to outsiders who are not part of the official machinery also
helps, she explains. When a government official comes, people are
generally hesitant to talk because they run the risk of annoying
somebody. "But with UNVs, there are no such problems and so it is easy
to talk. It is also good to know that somebody is genuinely interested
in our problems and will do something about them, " she adds.

UNV Rita Missal, located in the Cuttack district, has managed to get
the women in Nodaarisol village to discard their veils and became
active participants in the development plans of their village. "Women
in this village are traditionally not supposed to step out of their
homes but after several meetings with them, I have persuaded them to
sit on the village committee where decisions are taken about the
future rehabilitation plans of the village," she says.

Similarly, women's participation in reconstruction work was nil but
here again, she convinced them that their participation will mean
extra income for the family. The women have also constituted a mahila
mandal, or a self-help group, which has not only set up a thrift fund
but has become involved in such diverse activities as distribution of
relief materials to the monitoring of sanitation and immunization
programmes.

Kalika Mohapatra, who is responsible for the Khurda district, has been
working as a UNV since December - weeks after the cyclone hit Orissa.
She remembers her initial visits to the villages when people were
living under hastily-erected tents and tarpaulins, eating from
community kitchens and fighting for the relief materials being
distributed.

Since the crops were severely damaged by the cyclone and it would be
some time before agricultural activity could be resumed, Kalika helped
the women set up groups to explore income-generating activities.

"After several discussion sessions, the women became gradually
receptive to forming self-help groups when they realized that they
could also contribute to the family income," says Kalika. "A lot of
them showed interest in starting kitchen gardens which would provide
them a steady income. In fact, we found that after several such group
discussions, the women became more vocal and confident and voluntarily
discussed their problems... they became more aware of their
difficulties but also realized they could also contribute in making a
difference," she says, adding that they also started seeking
information about immunization programmes and how they could keep
their communities clean.

As part of their mandate, UNVs also coordinate the activities of NGOs
working in the field and help them in the implementation of their
programmes. Soon after she joined, Kalika says she was approached by a
local NGO, Childcare, which works in a group of villages, about 35
kilometres from Orissa's capital Bhubaneswar. The villages, she says,
were destroyed during the cyclone and its inhabitants had, by some
mistake, been overlooked in the relief and rehabilitation programmes
launched by the government.

Childcare, she says, had already been working in these villages and
after the cyclone the people were keen to expand their activities.
However, funding was proving to be a problem as they came up against a
wall each time they tried seeking resources. Kalika says she
approached a governmental funding agency which gives money for rural
programmes and also got in touch with an Italian NGO, CESUI, which had
evinced interest in undertaking a worthwhile programme for the
victims.

Gradually, these efforts paid off as an integrated development
programme has been put in place in the village of Bhalunka. A non-
formal centre for children has been set up which is proving quite a
relief to the women who can now leave their children there knowing
they will not be wandering around aimlessly in the fields and will
instead be looked after.

At the same time, the women themselves, who earlier earned a pittance
working as casual labourers, have been given special training in
mushroom cultivation.

"We had lost everything in the cyclone but we are now trying to
rebuild our lives. Learning mushroom cultivation has really helped me
in this process....earlier I did not earn more than Rs. 35 a day and
then, again, work was not regular. Today, my income has nearly
doubled," says Urmilla Singh, 30. Urmilla is among 20 women from the
village who have received this training. "Earlier, there was never
enough money to meet the needs of the family. Today, with this
additional income, I am able to look after my four sons a little
better," says 28-year-old Gauri Singh, who is also getting health
services that were earlier not available to her. Gautmi Singh says she
now enjoys a increased, regular income and better working conditions.
"Besides, we have more time to look after our families," she explains.
The women have organized a group that meets once a month to discuss
their common problems and also established a thrift fund to be used
for emergency purposes, explains group secretary Gautmi Singh.

*Anita Katyal is a journalist based in New Delhi.

http://www.unv.org/en/what-we-do/thematic-areas/gender/doc/unvs-help-the-women.html

Restoring Punjab's cultural heritage, UNVs foster a sense of community
by Dr. Savyssachi and Gurmeet S. Rai

07 September 2000

BONN: In the northern Indian State of Punjab, the historical landscape
bears testimony to the fact that people from different communities
have interacted from ancient to modern times.
In the recent past, however, violence and terrorism have fragmented
the State's social and cultural fabric. Cultural Heritage and the
Promotion of Understanding in Punjab, a joint project supported by the
UN Educational, Scientific and Cultural Organization (UNESCO) the UN
Development Programme (UNDP) and the United Nations Volunteers (UNV),
seeks to restore cultural heritage and develop a sense of community
amongst people from different religious and social traditions. The
overall objective is to foster a culture of peace. To that end,
restoration efforts have been interlinked with community development
activities. Seven national UN Volunteers -- social scientists, art
restorers and conservation architects -- are part of the project. It
is implemented by the Cultural Resources Conservation Initiative
(CRCI), a voluntary group of conservation architects.

On what ground can the people be engaged as members of a community?
How can it be ensured that the physical restoration of building
structures is simultaneously a restoration of the sense of community?
What are the necessary social conditions for extending the life of
these buildings?

With these considerations in mind, three old religious shrines, Kishan
Mandir (Krishna's Temple) in Kishankot Village, Guru Ki Masjid (the
Mosque of the Master) in Sri Hargobindpur Village and Massania Dargah
of Baba Shah Badar Diwan in Massania Village, were selected for
restoration. Of these, Kishan Mandir was chosen as the first project
for the UN Volunteers.

In Kishankot, 50 per cent of the population are Sikhs, 25 per cent are
Hindus and 25 per cent Christian. The walls of the temple are
decorated with paintings depicting Hindu and Sikh themes. It was
obvious that the UNV social scientists and conservation specialists
had to work hand in hand.

The temple restoration could only be successful and lasting if the
community was flourishing. This however, was not the case. "The
village had no facilities", recalls Zamrooda Khanday, one of the UNV
social scientists. "The school was ill-equipped, there was no
qualified doctor and a large majority engaged in gambling and was
consumed by alcohol." In addition, a large number of men migrate
seasonally to different parts of India in search of work -- mostly
agricultural -- as there is no opportunity for productive work at
home.

UNV specialists identified health, education and horticulture
activities to be linked to the restoration process. They successfully
worked together with women, children and the elderly members of the
community. "Initially, people of the village seemed laid back,"
recalls Asif Iqbal, another UNV social scientist. "However, in the
course of our work it emerged that they were willing to do many
things, and given an opportunity would not let it go by."

Children and youth are now engaged in gardening, the local library, a
recreation and sports club and in non-formal education (NFE). The UNVs
took part in supportive classes for education, detoxification and
counselling work with families as the building blocks of community. At
present, efforts are being made to facilitate public participation and
generate awareness regarding political rights in order to facilitate
the functioning of the panchayat, or the local governing council.

Every household was given an opportunity to contribute to the
restoration of the Mandir, either in cash or in kind. The link between
temple restoration and sustainable community development began to
emerge. For instance, the art conservators organized workshops with
children on clay modelling and drawing. The workshops were to be
organized before the completion of the restoration to strengthen the
link between the community and the temple. "I am encouraging most of
the younger guys to learn on-site how to take care of the temple,"
says UNV art restorer Prashant Gadpaile, who works on preserving the
temple's precious, yet deteriorating paintings. Part of his work is
raising awareness within the community: "I have to guide people
regarding the code of conduct. For instance, they should not write on
the temple walls, they should not smoke in the temple area and they
should not touch the paintings."

Mohalla, or street corner meetings, were organized together in
cooperation with the UNV social scientists to explain about the
restoration work. "People responded in a very positive manner and
showed greater interest in the process after the meetings," recalls
Munish Pandit, a UNV conservation architect. Furthermore, the mohalla
meetings serve as a forum where apart from temple restoration other
social issues can be discussed.

"In one of the mohalla meetings, an old lady complained about her bad
eyesight. Many others attending stated that this was a general problem
for all ladies in the village. On further discussion it emerged that
smoke from the chulha (a cooking stove) damages their eyes. We then
suggested the smokeless chulha," says Munish Pandit.

Through the community's participation facilitated by the UN
Volunteers, a sense of belonging to the Kishan Mandir has evolved.
While this is crucial to ensure the temple's maintenance once the
restoration work is completed, the UNVs also see to it that the
necessary technical skills are passed on. Conservation architect
Munish Pandit, for instance, trains two local masons in restoration
work. He is confident about the temple's future.

"They have shown great interest and aptitude to learn more about the
traditional techniques, materials and methods of construction," says
the national UN Volunteer. "They will be able to maintain the temple
in an appropriate manner without the need of a specialist."

http://www.unv.org/en/what-we-do/countries-and-territories/india/doc/restoring-punjabs-cultural-heritage.html

FILM REVIEW
Documenting the flesh trade

"I wanted to show not just a few victims, but to help viewers
understand the mechanics and the politics of trafficking and
migration," says Ananya Chatterjee. Shoma Chatterji revies
Understanding Trafficking.

19 July 2009 - Eighty seven minutes is rather long for a serious
documentary on one of the ugliest realities of life - the tracking of
young women, usually turned into sexual slaves. But Understanding
Trafficking does not drag because it embarks on a journey of shocking
discoveries about girls who are made to cross their Lakshman Rekhas by
physical force, by diabolic manipulation, sometimes, even by their
parents and close ones to be sold like cattle in the flesh markets of
Nepal, Bangladesh and India. Are these girls 'bad'? Or are they
'good'? Ananya Chatterjee's film drives us to redefine the
implications of what 'good' or 'bad' mean for these tragic victims.

The film tracks the trade across Nepal, Bangladesh and West Bengal in
India, through interviews with NGO workers, victims of trafficking,
victims who have been rescued and rehabilitated, some pimps and agents
who pretend to be social activists, and some women who head
organisations working to stop trafficking and rescue innocent victims
from this illegal trade. Through captive audiovisual shots that go
into forbidden ghettoes of the trade, it shows how trafficking is an
integral part of organized crime with a long human chain that begins
with the girl's family, including her parents, and reaches her to the
brothel she has been sold to, to live and die there as a sex worker.

"The project was part of a competition floated by IAWRT (International
Association for Women in Radio and Television) over three years ago. I
won that competition along with two other international film makers.
It is funded by FOKUS, a women and child welfare organisation in
Norway. I always wanted to make a film on trafficking ever since I
came into film making in 1991. I would like to extend this project
both geographically and deeper than its present form," says
Chatterjee, who had honed her skills in documentaries with her earlier
films on the 73rd Constitutional Amendment, on sexual harassment of
women at the workplace, and other topics.

Although human trafficking is illegal in almost every country,
thousands of girls become sexual slaves each year. The human
trafficking industry has a reported annual income of $8 billion, and
the UN estimates that it may employ as many as 40 million women.

What is trafficking? Who is trafficked, by whom, where and how? Are
the victims aware that they are being trafficked? What role do the
families play? Do they play a positive and reassuring role in the
rehabilitation of the girls when and if they come back home? What are
the reasons that lead to trafficking? Is it poverty or is it easy
money? Is it ignorance - true or pretended, or is it greed? Does it
result from lack of education and any earning skills? These are some
of the questions Understanding Trafficking raises. It also stresses on
the sad fact that no separate and exclusive law exists to punish the
trafficking of girls and women for prostitution. Also, no social or
governmental infrastructure exists for their rescue, rehabilitation,
education, training and mainstreaming of these girls.

Why did she name the film Understanding Trafficking? "I wanted to show
not just a few victims, but to help viewers understand the mechanics
and the politics of trafficking and migration," says Chatterjee. The
film opens with graphics designed and created by Anirban Ghosh. It
then moves on to Farah Gherda, a young girl studying in St. Xavier's
College, Kolkata, planning to go abroad to pursue her interests in
professional photography. She has the backing of her parents to seek
fresh pastures. She is distanced from the Lakshman Rekha. - maybe not
even aware of its existence. But she is one of the lucky few among the
millions of little girls who do have choices to make.

The film tries to explore the differences between sex work and
trafficking, migration and trafficking, etc. Through captive
audiovisual shots that go into forbidden ghettoes of the trade, it
shows how trafficking is an integral part of organized crime with a
long human chain that begins with the girl's family, including her
parents, and reaches her to the brothel she has been sold to, - to
live and die there as a sex worker.

"I have used the metaphor of the Lakshman Rekha because generally,
trafficking victims are handled from a welfare-based approach. Women
are thought to be weak and vulnerable, needing protection, and it is
expected that they should not attempt to venture out. Women and girls
are dissuaded from migrating, even to find work, since they might get
trafficked. This limits women from exploring their full potential. And
if a woman does get trafficked, it becomes extremely difficult for her
to reintegrate into society, which blames her for crossing the line.
As a feminist, however, I feel there should be no such man-made
boundaries to define or confine

Photo: A teenaged girl rescued from being trafficked now learns
music.

The narrative in the film focuses on both individual lives as well as
institutional issues. Juhi, a pretty girl who was trafficked by her
'mother' is shown being rescued from the notorious Sonagachi district
of Kolkata and educated by a city NGO Sanlaap, only for her 'mother'
to again sell her off to the brothel after claiming her from the NGO.
Indrani Sinha, Sanlaap's president, says the organisation works with
victims of trafficking, who they try to rehabilitate and put back into
the mainstream. One is also introduced to a self-proclaimed social
activist named Dipak Prahladka who steps in to 'rescue' Juhi from
Sanlaap itself - traffickers often disguise themselves as do-gooders,
says Sanlaap.

One of the highlights of the film is a wonderful rehabilitation
programme for trafficking victims ventured into by Jabala, a West
Bengal-based NGO which works on prevention and rehabilitation of
trafficking victims. They regularly organise football camps for the
girls. Survivors of trafficking have a lot of anger in them, which
they need to take out. So kicking the football is a therapeutic
process for them, and playing gives them confidence and becomes a
route to empowerment. The camps take place in Murshidabad.

The film includes an exploration of Nepal's attempts to protect its
women from being exploited in India, primarily through the Foreign
Employment Act, which imposed a ban on foreign employment for single
Nepali women. However because of the conflict situation in Nepal and
opportunities in the international labour market, many Nepali women
migrated through illegal channels. These women remained undocumented
in official records. Research has shown that migrant Nepali women
contribute 8 per cent towards the country's national budget. In 2002,
a modified FEA stated that women seeking foreign employment required a
permission letter from their fathers or husbands. In 2008, the FEA of
Nepal was again modified due to sustained activism by women's groups.
It now allows women to seek foreign employment independently.

Technically, the film stands out because of its aesthetic music and
lyrics, penned by the late Gautam Chatterjee. Two beautiful songs on
the sound track lend themselves into the ambience of the film - its
context and its visualisation. The imaginative background score and
difficult editing are by Saikat Sekhareswar Roy. Sukanta Majumdar has
done the sound design and Joydeep Bose has done the cinematography
that is restrained and refrains from sensationalizing facts and
incidents. ⊕

Shoma Chatterji
19 Jul 2009

Dr. Shoma A Chatterji, freelance journalist and author, writes on
cinema, media, human rights, cultural issues and gender.

http://www.indiatogether.org/2009/jul/rvw-traffic.htm

BOOK EXCERPT
Karma Sutra

With the closure of the dance bars, the sex industry has another arm.
Thousands of women without education have lost their livelihood. They
have to cash in on their looks before the passage of time wrinkles it.
Excerpts from Rajendar Menen's book.

26 June 2008 - The ladies bars, which shot into the media spotlight
with their closure, are expensive and most men who visit them have a
drink and spend a lot of money to watch beautiful women dance. It is
an extravagant and harmless way to spend time. The women charge
enormous amounts for more private sessions and very few men can afford
them.

And those who can are only getting rid of ill-gotten wealth. Most
business transactions in India involve payments under the table and
ladies bars are a good way to get rid of the money that can't be
stored in banks or used with credit cards and cheque books. The
parallel economy in India is colossal. There has to be some way to
spend the money that can't be kept legitimately. It will make good
economic sense for the government to support a proliferation of such
bars. It will generate employment and the money that needs to be
hidden will surface. It is an excellent way of mopping up black money.
The morality issues that have been raked up to support the ban won't
cut a denture anywhere because the girls simply disappear and find
similar employment with a different calling card.

At the bars the women dance energetically and with an imaginative show
of skin to loud Hindi film music rich in innuendo and beat. They are
in sarees and other traditional Indian costumes and their dances look
far less obscene than the 'item' numbers that sell Hindi cinema at the
box-office. Men shower the girls they fancy with currency notes that
are picked up by attendants and dropped into boxes set aside for such
collections. The dancers take a portion of the largesse. The
management decides what to do with the rest.

Several people in positions of power have to be paid to allow all this
to happen. It is widely accepted that hundreds of thousands of rupees
are dropped into the boxes in the ladies bars every single night. It
is quite a spectacle: non-stop dancing, strobe lights, loud music and
scores of men seated around tables drinking, eating and ogling away. A
Hijra dance is also added to the scream of offerings if the management
feels like it. A compilation of both genders in one form, neither
fully masculine nor covertly feminine, stretching wildly to music,
always meets with requests for an encore. It adds variety to the
choreography. The garden has a new flower.

At erratic intervals, a man beckons a girl with currency notes or he
just walks over to the dance floor and garlands her with money. Some
men join the dancers too to the accompaniment of wolf whistles and
loud appreciation. Everyone has a great time. Bouncers keep a close
watch and there is never any ruffle in the proceedings. Its all owned
and run by unlikely bedfellows brought together by the lure of quick
and big money born without a chartered accountant's whistle or a
padre's conscience.

The author's book Karma Sutra: Essays from the Margin was published
by Saga Books in February 2007.

Now, with the closure of these bars, the sex industry has another arm.
Thousands of women without education have lost their livelihood. They
have to cash in on their looks before the passage of time wrinkles it.
So they have slipped into the flesh industry in every corner of the
city, moved to other states in India and even to different countries.
Sex workers have a very short shelf life. They have to mint the moment
even if the sun has temporarily blighted it in eclipse mode.

I have interviewed several bar girls. Most of the interviews have
taken place in the green room. It is a little room with mirrors and
benches, painted in innocuous cream or pastel shades, with a toilet
attached to it. It is very basic. There are containers of talc, soaps,
makeup kits, a few combs and towels. You finish your dance, rush in,
change clothes and prepare for another round. You adjust your make-up
in the large mirror, ask the others how you look, take a final glance,
and you are off. There is no time even for gossip.

After the show, the girls change into ordinary, everyday clothes, if
they have the time, and finally get a chance to yak away. They will
talk about the money earned and about the customers. Some of them will
accompany clients for the night, but most of them will go home to
families that they look after with their earnings.

It is very late at night when they pack up, early morning really, and
they don't need more attention on the way home. So make-up, jewellery
and all the glamorous outfits are removed and they get into dowdy
salwar kameez if they can. Groups of women don't always travel at this
time of the night and so they are a visible presence. Cabs wait
outside the bars. They share it to their destinations somewhere in
this lonely, dreary city or to the nearest railway station if they are
living far away. A spate of rapes and robberies has made the
authorities place an armed policeman in the ladies compartment. If the
policeman behaves himself, this can be a deterrent to crime.

Lata is from Agra, from a basti near the Taj Mahal. She says she is
twenty-seven and married with two children. Her husband left her, the
children are in school and she takes care of old and sick parents. She
is slightly built and wears spectacles when she isn't dancing. Her
features are soft. She isn't garrulous like the others and can pass
off as a chemistry teacher at some municipal school. She has a stern
look and a commanding air. You will never imagine that she makes a
living dancing to currency notes.

"I make good money," she tells me. "But it is hard work. You know how
it is. Dancing for so many hours every day is not easy. My feet pain
every night and I need to be massaged. I have varicose veins and take
medicines. Every man thinks we are game. I haven't been to anyone till
now. I dance, collect the money and go home. I have many
responsibilities. My children are in an English medium school and my
father has lakva (paralysis). I have to look after them. If something
happens to me, they are finished. I can't even afford to fall sick for
a day. I pray to God that nothing happens."

Several people in positions of power have to be paid to allow all this
to happen.

I ask her if she has given a thought to marriage again. "No, I will
never marry again," she retorts fiercely. "It is no use. I will have
more kids and more problems. I am very happy without a man. Who needs
a man anyway? I am earning well. I can also get sex anytime I want, so
why do I need a husband? Marriage is just legal prostitution."

Rani is also from Uttar Pradesh. She is also in her twenties and is
married with children. Her husband is still with her but doesn't
contribute to the household. "He drinks all the time and doesn't work.
If I don't give him money, he hits me. I don't really care about him,
he can leave me and go if he wants to, but I am worried for my
children. Nothing should happen to them. I should secure their future.
That's my only concern."

Both girls have bank accounts and have made small investments. They
met in Mumbai and have become good friends. They dance at the same
bar, live in the same building, go shopping together and help look
after each other's families. There is great bonding. They understand
one another well. They also go home to their villages together, along
with their families, at least once a year. They don't have to tell the
world what they do for a living. It's their secret. The job provides
for the family and gives them the dignity that money can buy.

Shama is glamorous and very attractive. Even while talking to me, she
keeps checking her make-up and looks into her little mirror. She knows
she is beautiful. She has the look of a woman who enjoys the attention
of men. She is also about twenty-seven and married with kids. She is
from Delhi. All of them are from poor families. They have studied till
the third or fourth standards and then dropped out. Educating girls is
considered unnecessary in poor Indian families. They will anyway get
married and leave home. They are paraya dhan, - someone else's wealth.
So they are taught housework.

All of them have been married off in their teens and their parents
have rustled up huge amounts of dowry and elaborate wedding
arrangements. Grown up, unmarried girls are not appreciated in Indian
families and so when a girl is born all attention is directed to
getting her a spouse. Unfortunately, all the three husbands have
turned out to be useless, good for nothing jerks. They have spent the
dowry and taken to drink, gambling and womanising. The girls are the
only earning members in their families and, worse, they run the risk
of contracting a sexual disease from their husbands!

I met these girls while talk was on about the impending ban on
bargirls. They had read about it and heard about it and were obviously
worried. What will you do if the bars really shut down, I ask. (As I
write this, the bars have shut indefinitely). "We will have to go to
other cities or somewhere else in Mumbai. We don't know what to do
really. But something will have to be done. Whatever is written in our
naseeb (destiny) will happen." They know that they can't dance forever
and have to make quick money and bank it somewhere, possibly even
start a small shop or enterprise. The sooner they do this the better.
It all depends on how much money they have to kick-start a new
venture. For now, prostitution is the only recourse and they recognise
that fact. It is lucrative.

"We will have to take to dhandha," they tell me without sounding
alarmed. They have obviously thought about it. "What else can we do?
We have no other skill?" Some girls have made contacts with bar owners
in neighbouring states. Some have also decided to move out of the
country. The sex industry all over the world has sent feelers to the
bar girls. Most of the girls are very attractive and dance
exceptionally well. They are checking out options. The girls and their
managers meet up frequently to discuss plans.

Their lives will be disrupted. Children's schooling, parents' medical
treatment, new employers and clients, a new country altogether; every
aspect of their lives will be turned upside down. It's a big move and
they are very uncomfortable with it. But there is no choice. If they
don't dance, fast and furious now, the wide net of everyday, unkind
prostitution will eventually suck them into its intricate folds. ⊕

Rajendar Menen
26 Jun 2008

This article is extracted from Rajendar Menen's book "Karma Sutra:
Essays from the Margin", published by Saga Books in February 2007.

http://www.indiatogether.org/2008/jun/wom-karma.htm

BOOK REVIEW: A LIFE LESS ORDINARY
A journey of courage

Baby Halder's life is like that of millions of poor, exploited women.
What is different, and astoundingly so, is that she has written a book
about it - a story which saddens us with its matter-of-fact narrative
of a life of tribulation, but also makes us rejoice vicariously in its
extraordinary triumph, writes Neeta Deshpande.

29 November 2006 - "Many days have passed; Only a few remain now."
Simple, candid words. Words which say little, yet span a lifetime. It
is in these sparing words that sixty-five year old Bai - who was
employed to care for me during my childhood - sums up her life of
privation and suffering. As a little girl, my days were enlivened by
moments with her - listening to her hilarious aphorisms, eating her
delicious laddus of leftover rotis, ghee and sugar, and warming myself
around her wood fires in the winters.

But despite our close relationship, I am ashamed to admit that I know
very little about Bai's life before she moved into our house as a
domestic help. Fleeting statements from her have hinted at a childhood
of penury, marriage at a precariously early age to an abusive man, an
early widowhood, and the hardship which followed. "Listen to me - I
have seen it all. I have gone to bed on an empty stomach", she would
tell me on rare occasions. Though I wanted to know more, I did not
have the courage to ask her to summon up memories of all the sadness
she had endured. So when I came across the much acclaimed
autobiography of Baby Halder - a domestic worker - I gravitated
towards it for my own reasons. Perhaps I would find Bai in the book,
speaking through the author's voice.

I was not wrong. Baby Halder's life seemed to traverse a similar
trajectory to Bai's, or for that matter, millions of poor, exploited
women in an India where they are treated as lesser human beings.
Victims of an endless cycle of poverty, their needs are routinely
ignored, their aspirations systematically thwarted. Like Bai, Baby too
was married off at a tender age. Her husband - twice as old as she was
then - also turned out to be violent, abusing her verbally and beating
her often. Soon, she was forced into a life of drudgery as a domestic
worker, her days filled with mindless chores in other people's homes.
However, here the similarities end, for Baby Halder, unlike most women
of her background, can read and write. Her schooling up to the seventh
standard equipped her to recount her life in her Bengali book Aalo
Aandhari (Light and Darkness), a story which saddens us with its
matter-of-fact narrative of a life of tribulation, but also makes us
rejoice vicariously in its extraordinary triumph.

Childhood

Translated into English as A Life Less Ordinary, Baby's memoir begins
like an innocent school essay, interspersed with swirling snowflakes,
flowering hills and an occasional, joyous rainbow - elements of her
life as a little girl in Dalhousie. However, in tune with her short-
lived childhood, these happy reminiscences are numbered as well. For
soon, we find her drawing sketches of an often absent, abusive father,
and a frustrated mother who abandoned the family, pressing a coin into
the four-year-old Baby's palm before walking away. The coin served as
an unforgettable memory of a mother whom she saw only years later. She
received no love from her step-mother either, who beat her often.

The author looks back on her childhood in these evocative lines,
peculiarly written in the third person, perhaps in an effort to
distance herself from painful memories. "Poor Baby! What else could
one say of her? Imagine a childhood so brief, so ephemeral, that you
could sit down and the whole thing could unravel in front of you in
barely half an hour! And yet her childhood fascinates Baby. Perhaps
everyone is fascinated by the things they've been deprived of, the
things they long for. Baby remembers her childhood, she savours every
moment of it, she licks it just as a cow would her newborn calf,
tasting every part."

However, despite their adverse circumstances, Baby's mother earnestly
wanted her to go to school, and her father encouraged her to study. On
her part, the little girl loved school as much as she hated home,
worked hard, and never missed a day. Her precarious life sowed many
hurdles in her schooling, but she persisted and managed to study.

Marriage and motherhood

At the naive age of thirteen, Baby was hastily married off to a 26-
year-old man, her evanescent childhood relegated to her memories. Soon
after she entered her new home, her husband roughly pulled her towards
him one night. Little Baby just "shut her eyes and her mouth tightly
and let him do what he wanted". At the age of fourteen - a child
herself - she had to endure an excruciatingly painful delivery. The
poignancy of her state is expressed by an incident during her
pregnancy. Tired of staying within the four walls, she would venture
out to watch the children at play. She alone knew how desperately she
wanted to play with them. One day, when their gulli landed at her
feet, she picked it up, and without being fully aware of what she was
doing, ran into the field to join them. Only when a woman chided her
that she should be careful lest she hurt her stomach, did she run back
into the house in embarrassment.

Despite bearing children at a ridiculously young age, Baby clearly
understood her responsibilities as a mother. She wanted a good life
for her children, including a proper education. According to her, it
was not enough to give birth, for parenthood brought with it a
responsibility to enable a person to grow into a human being.

These were not mere words; she would soon act on them too. Her
husband, who had initially been negligent of her - desisting from
answering her queries and even refusing to take her to the hospital in
time for her delivery - now turned abusive, and would beat her
regularly. One such instance, during her second pregnancy, caused an
agonising miscarriage. Eventually, his violence pushed her to the
brink of desperation, when she firmly decided to part ways. Soon, she
boarded a train for distant Delhi for the sake of her children. Later
in a newspaper article, she would explain that she was glad she moved,
because there were no good schools for her children back home.

The author looks back on her childhood in evocative lines, peculiarly
written in the third person, perhaps in an effort to distance herself
from painful memories.

To feed herself and her three little ones, she found work as a
domestic help, work which entailed slogging from dawn until midnight.
Her employer would shout at Baby's children who would be locked up on
the roof all day, and did not even allow her to meet her eldest son
who was working and living elsewhere. Fed up with such inhuman
treatment, she left, and by a stroke of serendipity found a new
employer - one who would transform her life in unimaginable ways.

Writing

Baby's new 'Sahib', former professor of anthropology Prabodh Kumar,
whom she would later call 'Tatush' - the name that his sons used for
him - helped her in more ways than one. He provided her a room when
her house was broken down by bulldozers, reunited her with her eldest
son, found a school for her children, and supplied them with the
necessities of life. But over and above all his help, he would talk to
her, asking her to think of him as a "father, brother, mother,
friend ..." Baby was touched when he treated her as a human being,
given that most people behave callously towards servants and pay them
precious little - the employers taking advantage of the desperation of
domestic workers to subsidise their own lives.

His most significant contribution to her life, however, enabled her to
transgress the boundaries drawn around her, bringing forth an aspect
of her personality that she would never have been aware of. After he
saw her peering at a Bengali book while she dusted his bookshelves, he
asked if she could read. The next day, he pulled out a book for her,
and asked her to read out its name. With his encouragement, she
blurted out Amar Meyebela, the first book she read on her way to
writing one herself. When he found her making progress with reading
the book, he provided her a notebook and pen, and prodded her to write
the story of her life. The astonishing result - Aalo Aandhari - is her
story of darkness and light, the travails and joys in a journey of
courage.

Progressive outlook

Baby's book is peppered with her thoughts on various aspects of her
life, including the size of her family and the education of her
children. Upon realizing that she might be following the 'local
custom' in her neighbourhood of three to four children per couple, she
had the foresight to undergo a family planning operation after her
third issue. Her views on the status of women and the discrimination
they face are also worth noting. When her husband turned the house
into a dirty, horrible mess whenever she was away, she questioned a
neighbour as to why the woman of the house had to be around to keep
the place clean.

Now writing her second book, Baby told a newspaper that in her
autobiography, she simply wrote about all that she had faced. This
time, she would be more analytical and try to find out why she was put
in those situations in the first place.

A rare voice

The people behind the book must be congratulated for bringing out this
unusual life-story of a person who would otherwise have been relegated
to the background of her employers' houses, condemned to a furtive,
silent existence. Prabodh Kumar translated the manuscript from the
original Bengali into Hindi, cleaning it up as required, but leaving
Baby's own voice intact. Publisher and writer Urvashi Butalia of
Zubaan translated the narrative from Hindi into English.

While reading the book, one is struck by Baby's courage to resolutely
live as a single woman with three children in faraway, unfamiliar
Delhi, where she painstakingly carved out a new life for herself.
Though she does not ask uncomfortable questions of her readers, the
mere narration of her life leaves us to ponder why she should have had
to suffer through the ordeals of a child marriage, an abusive husband
and exploitative employers.

Though this is not a book to be read for its literary merit, it should
be valued for its powerful story of survival and success in the face
of relentless, overwhelming odds - a story which will remain etched on
our minds for its author's grit and determination to refuse to accept
defeat. This down-to-earth memoir stirs and delights, saddens and
overpowers, humbles and uplifts us with its direct, unpretentious take
on the universal experience of being human. ⊕

Neeta Deshpande
29 Nov 2006

Neeta Deshpande is a student of Hindustani vocal music based in Goa. A
Life Less Ordinary by Baby Halder, translated by Urvashi Butalia, is
published by Zubaan in collaboration with Penguin Books, 173 pp., Rs.
195.

http://www.indiatogether.org/2006/nov/rvw-halder.htm

WISDOM SONG
A life of conviction

The book serves a felt need, as also the purpose of getting Baba Amte
under the reader's skin. But the author does not tease out historical
and sociological connections, and ask questions of broader relevance.
The definitive interpretation of Amte's life and its significance is
still awaited. Neeta Deshpande reviews Wisdom Song: The life of Baba
Amte.

24 October 2006 - One does not need glorious words to portray the work
of Baba Amte. Be it enabling victims of leprosy to live a life of
dignity, or buttressing the movement of people being displaced by the
Sardar Sarovar dam, his actions have always spoken eloquently for
themselves. However, despite his remarkable life of courage,
conviction and endurance, there isn't a good biography of this
tireless crusader. Neesha Mirchandani's book, Wisdom Song: The Life of
Baba Amte attempts to fill this void, narrating the story of his life
in simple prose.

Peppered with quotes and remembrances from Amte and the many
committed men and women he inspired, Mirchandani recounts the
extraordinary stories of his lifelong endeavours. The narrative
encompasses the celebrated Anandwan - a sprawling rehabilitation
centre for the leprosy-affected and physically challenged - in
Maharashtra (1951 onwards), Amte's advocacy on behalf of the tribals
affected by the Bhopalpatnam and Icchampalli dams (1984), the Bharat
Jodo yatras (1985-86 and 1987-88), and finally, the decade he spent on
the banks of the Narmada, putting his moral weight behind the Narmada
Bachao Andolan (1990-2000).

Amte's defining moment came one rainy night, when he encountered a man
dying of leprosy. "It was like being sucked into the eye of a
hurricane. Everything went blank and in that moment, the social
justice work, the evening prayers, my wife, children ... everything
lost perspective and meaning," he reminisces vividly. Thus, in 1951,
began the unbelievable story of Anandwan, painstakingly hewn out of
barren, rock-strewn land infested by wild animals, by Amte, his wife
Sadhana and their fellow workers afflicted by leprosy. It took six
weeks of severe toil to cut through the rock while digging the first
well, a task accomplished by a few crippled persons along with Amte.
With poverty and extreme hardship as constant companions, the group
transformed their harsh surroundings into verdant fields. Since then,
Amte has never looked back. Dedicating his entire life to the
downtrodden, despite suffering an excruciatingly painful degeneration
of the spine, this cheerful nonagenarian defiantly marches on.

Amte has often said that one can live without fingers, but not without
self-respect. True to this maxim, beyond healing people's wounds, he
restored their dignity by providing them with work. Thus, those
shunned by society and condemned to a life of begging were enabled to
work in the fields and vocational training centres of Anandwan. A
veteran resident recalls that when he visited Warora - a nearby town -
during the early days of Anandwan, no one would give him water to
drink. Now, as Amte proudly reiterates in an interview, people call
Anandwan residents to help install water pumps and other devices. Over
the years, his dream has evolved into a town with hospitals, schools,
homes, agricultural land and occupational training centres, built and
run by the leprosy-affected and physically challenged themselves.

continue reading article ...

In the process of reconstructing Amte's life, Mirchandani's narrative
is enlivened by the reminiscences of his family and co-workers, who
carry his work forward. One such recollection is that of Bharati Amte,
his daughter-in-law who runs a hospital at Anandwan. "He taught me
that the first thing I should ask a patient is, 'Have you eaten?' Many
people who came to Anandwan have to walk for miles - they are tired,
hungry and poor. They don't teach this humanity at medical school."
The book also provides perspectives of people who have benefited from
his work. Devram Kanera, from a village to be submerged in the Narmada
Valley, elaborates that only when Amte came to the region did people
begin to understand the broader canvas of their struggle and its
motives.

"He taught me that the first thing I should ask a patient is, 'Have
you eaten?' Many people who came to Anandwan have to walk for miles -
they are tired, hungry and poor. They don't teach this humanity at
medical school."

Prior to relocating to the Narmada Valley to bolster the efforts of
the Narmada Bachao Andolan, Amte led a movement of tribals who would
have been displaced without rehabilitation by the Bhopalpatnam and
Icchampalli dams in 1984, had it not been for his intervention. He
believes that the big dams which he opposed "pillaged from the poor to
provide luxuries to the select rich, destroying natural resources in
the process for short-term financial gain." Living by his conviction,
he fought for the tribals and farmers who would be dispossessed of
their homes and agricultural lands in the name of development.

Although it serves a felt need, Mirchandani's book has its
limitations. While her broad sympathy to Amte's cause is well-placed,
the author fails to maintain a critical distance, which would have
made the biography more well-rounded. Given that rehabilitating the
leprosy-affected was Amte's calling, a chapter providing the medical,
historical and social background of the disease would have helped. At
times, the biography comes across as casual; the author includes her
scribbled notes of conversations with Amte before elaborating on these
notes. At others, it is sentimental. The first chapter could have done
without a romanticized juxtaposition of Amte's birth in 1914 with a
'Christmas truce' between German and British soldiers during the First
World War. Crucially, the book does not go beyond the story of Amte's
life, to tease out historical and sociological connections, and ask
questions of broader relevance. For instance, it would have been
useful to understand how Amte's efforts have influenced social
perception of leprosy at a wider level.

As the Marathi litterateur P.L. Deshpande cautions us, "... once Baba
Amte gets under your skin, you will never be the same again." The book
serves the purpose of getting Baba Amte under the reader's skin. But
the definitive interpretation of his life and its significance is
still awaited. ⊕

Neeta Deshpande
24 Oct 2006

Neeta Deshpande is a student of Hindustani vocal music based in Goa.
"Wisdom Song: The Life of Baba Amte", by Neesha Mirchandani, is
published by Roli Books, p.280, Rs.395.

http://www.indiatogether.org/2006/oct/rvw-babaamte.htm

NATIONAL COMMISSION FOR WOMEN
A gallery of failures

A former member of the National Commission for Women, Syeda Hameed
records the powerlessness of the institution in her new book, They
hang: Twelve women in my portrait gallery. Deepti Priya Mehrotra notes
the chilling refusal of the system to defend women against
atrocities.

19 May 2006 - Women's activists throughout the country have reported
the hostile attitude of the police and the judiciary when it comes to
punishing perpetrators of violence. But when a high-placed government
functionary faces similar hostility, and finds herself powerless to
deal with it, it is indeed an eye-opener.

Planning Commission member Syeda S Hameed is one such person. In her
recent book, 'They Hang - Twelve Women in My Portrait Gallery', she
narrates her personal experience of trying to help 12 wronged women
get justice. Syeda Hameed's book, based on her work as Member of the
National Commission for Women (1997-2000), is an explosive account of
the impotence of this institution. Not only does she document, in
brutal detail, the violence committed on women in a range of contexts,
but also the chilling refusal of `the system' to bring the guilty to
book.

The atrocities Syeda recounts are not unusual, nor are they unknown to
us. Several have been in the public eye during the late 1990s. For
instance, Ila Pandey's case against her husband Rajneesh Pandey, who
was repeatedly raping their 10-year-old daughter in Karvi, Uttar
Pradesh. Or the story of Lalita Oraon, raped by Amrit Lugan, India's
First Secretary, Economic Affairs, Paris, while she worked in his
house as a maid and nanny.

Syeda provides information from her role as investigator in these
cases: she took down testimonies of hundreds of people, and wrote
detailed reports. Her Karvi report clearly indicated the culpability
of Rajneesh as well as the virulent campaign launched by his
supporters against local women's groups who took up the case. Entitled
`Case of Child Sexual Abuse and Targeting of Women's Rights Groups',
the report received media coverage and "momentarily shook the
establishment". Years later, however, Rajneesh remarried, while the
case filed by Ila drags on.

Similarly, Syeda wrote an NCW report entitled `The Alleged
Exploitation and Abuse of Lalita Oraon in Paris, France' and sent it
to all relevant government departments authorised to present an Action
Taken Report on the issue. But the report was stillborn. Says Syeda,
in the book: "I was anxious to begin taking action, but the matter
never saw the light of day. No matter how I tried, I could not get the
report released. It disappeared mysteriously from the scene, fell
between the cracks of procedure and protocol.... Lalita Oraon vanished
into thin air. Years passed without a word about Lalita."

One NCW report, `Come In, but One by One: Sexual Harassment at Delhi
Public School' - connected with the alleged harassment of women by the
DPS NOIDA principal Varma, was released at a crowded press conference
in New Delhi. It got media attention, but soon vanished from the
public sphere. The school protected its principal, despite concrete
evidence of sexual harassment of at least three women teachers (whose
services he had terminated as soon as they refused to comply with his
wishes). Varma served his full term and, after superannuating, was
given an extension for another three years. Syeda notes bitterly, "My
report probably still lies (in NCW), carefully preserved in files
which no one ever opens, or it may have been shredded with all other
five-year-old documents...."

Syeda's book displays strong personal commitment as well as rare
honesty. The book is uncompromising in its recording of experiences.
At places she moves beyond precise facts into an imaginative
reconstruction of events and persona - always clarifying which of the
writing is fact, and which is `faction'.

One disturbing aspect emerging from her accounts is the nasty role
played by `society' - families, relatives and neighbourhoods - in
instigating violence. In Haryana's Sudaka village for instance, 15-
year old Maimun's family forced her to marry Aijaz. This was to
protect their `izzaat' (honour) that was compromised by Maimun's
affair with Idris, a man from her own village. Aijaz and his cronies
gang-raped Maimun, slashed her with a knife from neck to midriff, and
left her to die.

"My report probably still lies carefully preserved in files which no
one ever opens, or it may have been shredded with all other five-year-
old documents..."

• By choice and circumstance

Later, strangers found and nursed Maimun, and then Idris located her.
Her parents filed a case against Idris, and the police arrested
Idris's old parents. When Maimun and Idris came to NCW, Syeda and her
colleagues were moved and angry, and immediately drove to Sudaka
village. There they faced an extremely hostile mob of villagers, who
dragged Maimun out of the vehicle. The Haryana police did not move a
muscle to prevent this. The NCW team returned empty-handed - no
justice delivered. Instead, they had actually handed over the lamb for
slaughter.

All the 12 stories indicate that NCW lacks infrastructure, back-up,
and `teeth'. Although it is the apex body for women in India, it is
powerless to actually move the administration, police and judiciary,
to make them take appropriate action. Gross violations of women's
human rights carry on with impunity. Everybody knows that the guilty
are seldom punished. Even though, NCW members and hundreds of other
women's groups might work tirelessly to handle the deluge of cases
that pour in, their efforts could still end up in vain.

In the same book, Syeda also highlights the stories of fighting women,
those who speak out against exploitation - file First Investigation
Reports (FIRs); refuse to succumb to brutal backlash; and refuse to
kowtow to the powers-that-be. Thus, one elderly trustee of DPS,
refused to condone the principal's misconduct, rather she testified
that the principal "used his power and position to extract sexual
favours from women teachers...." Sometimes, Syeda `imagines in' a
woman who fights back - Rajneesh Pandey's second wife perhaps; or
Chaddo, who becomes a lawyer after her elder sister Shaddo was killed
by in-laws. She imagines Sajoni - a tribal woman from Bagjori village,
Bihar, branded a witch, thrashed by villagers after she ploughed her
fields - leaving the village with her five children to find a better
place to survive in.

Sheila Rani, a sweeper in DPS, provides incisive analysis as well as
ground-level strategy. When the principal tried to molest her, she
fought back, and later told a teacher of the school, "Every dog in
this place wants a piece of flesh.... We can fight our battles in our
own way. We can kick and bite and scratch. Your court-kacheri will
never get us a scrap of justice." She asked for a transfer saying,
"There is no dearth of toilets to clean. If not here, I will find them
in other schools. But the shit has become JK cement on these haramis
('bastards' in Hindi); only a bolt of lightning can shatter it. I am
going where, if I clean hard enough, the dirt will come off!"

Sadly - nay, tragically - the NCW has been unable to send the bolts of
lightning needed to shatter the concrete structures sheltering
criminals and routinely abetting crimes against women.

Syeda wrote the book because she doesn't want these stories of
terrible violence to disappear from public memory. She also wanted to
highlight that NCW is unable to achieve justice in these cases because
it is toothless: "The Commission's reports are not binding on anyone,
and its jurisdictions stops at its front door." (Courtesy: Women's
Feature Service) ⊕

Deepti Priya Mehrotra
19 May 2006

Deepti Priya Mehrotra is a Delhi based freelance journalist "They Hang
- Twelve Women in My Portrait Gallery", Syeda S. Hameed, Women
Unlimited, New Delhi, 2006, 183 pp, Rs 275.

http://www.indiatogether.org/2006/may/wom-ncw.htm

By choice and circumstance
Uma Chakravarty turns the pages of Deepti Priya Mehrotra's stories of
single mothers.

October 2003 - New Delhi, (WFS) - One day, recently, I checked in a
bit early to catch a flight at the Bangalore airport. As I sat getting
bored, I decided to browse at the bookstall, something I almost never
do because of the peculiar mix of books airport stalls have - travel,
oriental India, spiritual India, Jeffrey Archer - that I neither have
the time nor money for.

I was both surprised and pleased to find many copies of Home Truths,
Deepti Priya Mehrotra's recently published book on single mothers, on
one of the shelves. And I began wondering at the many transformations
this could represent. Is it because Penguin, which has a wide reach in
the market, has published the book? Are 'single moms' an important
part of today's reality? Has the women's movement created a space for
thinking about issues in new ways? Or is it merely that the title of
the book is eye-catching?

Whatever the reason, it is good to know that a feminist rendering of
an emerging facet of life has a readership beyond the already
converted communities. Home Truths is a narration of the experiences
of single mothers as they cope with multiple emotions and challenges
in a world defined by the nuclear-extended family, which is regarded
as the norm in India. Even in the post-globalisation, market oriented,
consumerist metropolitan India, the family (as shown in
advertisements), is the nuclear family plus dad's mother and father on
the one hand, and 'couple-dom' on the other. The single mother
phenomenon is an aberration in such a situation and there are almost
no institutional supports available for women to mediate their
difficulties, as Mehrotra notes in her afterword.

Single mothers face problems and overwork, yet they also savour a
sense of autonomy and independence.

The experiences of single mothers constitute the main part of the
book - a series of stories of women from different social locations.
Although the number of narratives is small, the women are drawn from
different communities, regions and professions. Single mothers face
problems and overwork, yet they also savour a sense of autonomy and
independence.

I was particularly drawn to some of the narratives. Nafisa of
Hyderabad for instance, just walked out of a bad marriage one day. She
took courage from women she had seen on TV - those who refused to
accept that their lives would continue to be determined by men who
tried to victimise them - and arrived at the dargah (shrine) of
Nizammudin, in Delhi. Meena, a nautanki (song-dance-drama) artist,
recognises that for one like her "there is no one when she is old";
her daughter too has become a nautanki artist and dances for a living.
Then there is the narrative of Sapna, a widow who says quite matter-of
factly, "I am the mother, I am the father". There is no place for self-
pity in her approach; she insists on living by a code that she has
evolved. And because Sapna has become part of a newly forged community
of women activists in a working class area, she has a protective
shadow of women friends falling over her. And so, she is not alone.

Pratima's husband died in an accident; she struggled for years to be
independent, to feed her children on her own earnings and is finally
able to craft a new life where she is at peace because now, she can
add curry to the rice that the family managed on, earlier.

These are stories of extreme fragility - of survival, of choices
denied and others consciously made, of anger and bitterness at
betrayals, and of pleasure gained at achieving autonomy. No two
stories are similar, even as there are many common threads. The
narratives in the book can be read separately, as they stand on their
own. The prologue pegs the book and an afterword seeks to address some
of the issues the narratives throw up. Yet, there are many other
issues that the individual reader can relate to, or draw out from the
richly woven tapestry of experiences that women recount as they
generously let you into their lives, their difficulties, their sorrows
and their fears as well as their dreams and hopes.

Mehrotra has also tried to bridge the distance and the hierarchy that
is inherent in a relationship when one person talks about her own life
and another writes it down, even as the book binds the two together as
single mothers. The author includes an account of her own life as a
single mother - which she taped - becoming for that duration, both the
narrator and the listener. The author's narrative is a very honest
account, one of the rare retellings of complex emotions in the book -
of anger and rage, and a sense of betrayal at the break up of a
marriage. Toward the end of the narrative, there is an equally honest
recognition that her ex-partner is not a villain but rather another
person with his own needs and shortcomings. Finally, she has got to a
stage where she sees herself as part of a flow of people, work, music
and laughter, of being able to finally savour her space and freedom.

In the author's personal narrative, we see that she has got to a stage
where she sees herself as part of a flow of people, work, music and
laughter, of being able to finally savour her space and freedom.

Not all the narratives are about reaching some kind of resolution to
difficulty. There is an implicit understanding that there is
considerable insecurity in their lives. But equally, there is the
insight that 'security' usually goes along with economic dependence,
and accepting arbitrariness as an aspect of the relationship with a
partner. As Mehrotra puts it, the price of security could also be the
condition that "no home is forever". And when that home breaks up -
through death, abandonment or choice - you could be left feeling that
as a single woman there is no one for you. Or, that although it's been
a long, tough journey, you have created your own secure kind of place.


Uma Chakravarty
October 2003

Uma Charavarty writes on gender and history; she taught history in
Miranda House, Delhi University for many years.

http://www.indiatogether.org/2003/oct/wom-singlemom.htm

FEMALE ILLITERACY
Educating India

The Annual Status of Education Report, 2009 points out yet again that
what stands between rural girls and a good education is often basic
facilities like transport and proper toilets, writes Kalpana Sharma.

14 February 2010 - Swati and Anita are two young women from rural
Maharashtra. They have one thing in common. Both dropped out of school
once they completed Standard VIII. They wanted to complete their
schooling. Both spoke passionately to me when I met them about their
desire to study. Even their parents wanted them to study further. But
circumstances would not permit this.

Both girls faced an identical dilemma. While the school up to Standard
VIII was in their village or close by, the high school was some
distance away. The only way to go there was by the local State
Transport bus. While going to school was not such a problem as it was
during the day, at the end of the school day, they had to wait several
hours before they could catch the bus back. If for some reason the bus
was cancelled, and this would happen with alarming frequency, they
would have had to walk back to the village in the dark, something
their parents would not contemplate. Hence, the only option was to
drop out of school.

In contrast, the brother of one of the girls faced no such problem. As
soon as he was through with his classes, he would hitch a ride on a
passing truck and make his way back. This was not an option open to
the girls.

Tragic situation

What is tragic is that both these girls are as bright as any you would
meet in a city like Mumbai. The only reason they will not become the
engineers and doctors of the future is because there is no reliable
transport linking their village to the nearest school. And theirs are
not remote villages in the interior of Maharashtra. Swati lives a mere
hour away from Pune. If this is the story of Swati and Anita, think
how many millions more like them must be chafing at being deprived for
no other reason than a safe mode of transport.

In 2009, ASER surveyed 16,000 villages, 300,000 households and 700,000
children. There is nothing on this scale done by an agency outside
government, hence its importance. (click here for ASER web site).

We also know that many more girls drop out even before Standard VIII
for another reason: the lack of toilets in schools. The latest ASER
(Annual Status of Education Report) 2009, a comprehensive survey of
government and private schools in 575 out of 583 rural districts in
India, revealed that only 50 per cent of government schools have
toilets and that four out of 10 government schools did not have
separate toilets for girls. Even where there were separate toilets for
girls, as many as 12-15 per cent were locked and only 30-40 per cent
were "usable". I visited a school in Bihar where toilets had been
constructed but within days their doors had been stolen and the toilet
pans smashed making them unusable.

If girls dropout when they reach adolescence, it is often for no other
reason than the lack of toilet facilities. Even in a city like Mumbai,
the dropout rate amongst girls attending municipal schools is markedly
higher than that of boys because of the absence of toilets for them.

The annual ASER study, facilitated by the NGO Pratham, is a constant
and important reminder of the state of education in this country. In
2009, ASER surveyed 16,000 villages, 300,000 households and 700,000
children. There is nothing on this scale done by an agency outside
government, hence its importance. But each year, when ASER results are
made public, we are reminded that education is not just about
quantity, or the number of children who enrol in school - a number
that is increasing - but the quality of the education these children
get. And that, although it is getting better in some states, is still
shockingly poor.

Conducting simple reading and mathematics tests in schools, the survey
reveals that a little over half of all children in Standard V in
government schools cannot read a Standard II text book. This means a
10-year-old cannot read what a seven-year-old is supposed to be able
to read. What then are these children learning even if they become a
statistic showing increased enrolment and attendance in schools?

Disturbing trend

Precious little, it would seem. What they cannot learn in school, they
do so by paying for private tuitions. One of the more disturbing
statistics in the survey reveals that one in four children in Standard
I in private schools is sent for private tuitions as are 17 per cent
of Standard I students in government schools. Can you imagine that?
Little six-year-olds being sent for private tuition. By the time they
reach Standard VIII, over one third try and learn what they are
clearly not taught in school through private tutoring. An analysis of
the budget of poor people would reveal what a chunk of their earnings
goes into such tuitions because they hold on to the belief that
education will pull them out of poverty. But given the poor quality of
education in these schools, their children will never be able to
compete with those with ability to pay for better quality schooling.

Fortunately, not the entire ASER report is gloom and doom. One of the
brighter moments in it is the fact that in Bihar, the state considered
a basket case on most counts, the dropout rate for girls in the 11-14
age group has reduced from 17.6 per cent in 2006 to 6 per cent in
2009. So Bihar must be doing something right. In fact, one of the
striking sights in Bihar today is of girls on bicycles, given by the
government if they clear Standard VIII, going to the nearest high
school.

The desire to ensure that children get a good education runs deep in
most Indian families. Parents will sacrifice and save to invest in
their children's future. Even poor families, including the homeless
with no secure shelter, find a way of sending their children to
school. The increase in the enrolment rate in India - 96 per cent of
children between the ages of 6-14 are enrolled in school, government
and private - is proof of that.

What urgently needs to be tackled is the quality of education, basic
facilities like toilets and running water, and transport, particularly
for girls. Even this will not suffice unless there is a notable change
in the status accorded teachers who ultimately decide whether and what
children learn. Instead of the inordinate amount of attention that
continues to be paid to institutes of higher learning, or private
institutions that promise to prepare rich children for studies abroad,
something much more simple and basic can and needs to be done to
educate India and Indians. ⊕

Kalpana Sharma
14 Feb 2010

Kalpana Sharma has been Chief of the Mumbai Bureau and Deputy Editor
with The Hindu. Her opinions, which appear in a regular column with
The Hindu, are concurrently published in India Together with
permission.

Comments (1)
Posted by Usha Gupta,

I fully agree that the educational scenario can improve only if we pay
attention at providing quality primary education. I believe that the
Govt primary schools, whether in rural or urban ares, if not
delivering, should be handed over to NGOs or private societies who are
eager to educate the young children at a low cost or free, if
required. Unless we take our education system seriously ,things at
economic, social & even at political level will not improve. We have
made education a fundamental right without trying to make it a viable
reality. It is high time we stop thinking in terms of building
statistics only, & start making qualitative difference.

http://www.indiatogether.org/2010/feb/ksh-educate.htm

...and I am Sid Harth
anon246813579
2010-03-13 19:26:46 UTC
Permalink
Don't let the name Jay Stevens fool you. Dr. Jai Maharaj is
indicative of many Hindus, regardless of caste. I suspect that Dr.
Jai Maharaj is a consortium of majoritly upper caste Hindus who are
trying brainwash desis to be anti-christian, anti-muslim, and
vegetarian. All of which I entertained in my twenties only to end up
as a looser.

Now, by believing in Christ, Allah, and meat eating I am recovering
from the Hindutva madness of Hindus like Jai Maharaj. We as non-
Hindus need to do everything we can to deprogram the influence of
people like Dr. Jai Maharaj. He is a very corrossive individual.

Allah help us all.
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.
Jai Maharaj
From Encyclopedia Dramatica
Jai Maharaj IS undisputedly the biggest troll/trollspammer in the
He has atleast 100,000 posts on Usenet
He just won't die
He's been literally living on Usenet ever since it came into
existence
All of his posts are copypasta of articles advancing his point of
view; none of his posts have any moral, spiritual or commercial value
Considered to be a major factor contributing to the downfall of
Usenet
Contents [show]
1 Usenet Abuse and Crossposting Faggotry
2 Asstroll-ogy
3 Real Identity
4 Some Theories and Answers to the puzzle
5 Theory and Timeline based on the above facts
6 More Research7 How to Annoy Jai Maharaj
Usenet Abuse and Crossposting Faggotry
What makes Jai Maharaj the biggest pest on usenet is his crossposting
all over usenet with daily news articles suggesting a vicious anti-
christian and anti-muslim slant….and vegetarianism. (Vegetarianism was
invented by high caste Hindoos to exterminate the lower caste ones by
starvation). Jai claims to have been around since the predecessor to
the Internet, ARPANET was started. But again, all he did was hijack it
as a tool for his bullsh*t astrology and Hinduism. As of now, there
are 100,0000 [Update: 110,000 and climbing] of his rubbish postings
dumped all over usenet, clogging newsgroups and modem speed. All his
posts contain a signature with links to his site. As one user noticed,
his postings tend to attract a certain idiotic fringe of superstitious
Hindoos who then find the link to his website at the end of the post.
Jai Maharaj Likes...  Jai Maharaj Dislikes...
Asstrology  Scientists
Vegetarianism  Meat-eaters
Hindu caste system (he's high caste)  Members of Hindu low castes
acting uppity on Usenet...even if they are second generation
Americans!
Living in USA  USA
Trolling and stalking  Being trolled and stalked
Homo porn  Hindu pornhttp://www.flickr.com/photos/haberlah/55690106/in/set-1206444/
Hindu high caste  Christians, Muslims, Jews, Hindu lower castes
Being Anonymous  Being trolled by Anonymous
Hinduism  Any other ism
Does Jai Maharaj ever write on his own? If he could, he wouldn’t be
spamming across usenet like a nut, he would be a writer. His usual
response never goes beyond 4 lines and only consists of a screaming
outburst against “xtians” and “muslims” and anyone who disagrees with
him. But he compensates for this lack of expression by digging up IP
addresses and obtaining locations, real names and phone numbers of his
enemies, which he posts online for his devoted Hindoo pimps to
harass….or in the case of Sidharth, he notifies the authorities
alleging “child abuse”. Its no surprise that Jai is the most despised
entity on Usenet and the entire Usenet community eagerly awaits the
day he will post his last.
The Mahabully, the best psychological compilation on Jai Maharaj ever.
on several Usenet posters, his masturbation confessions and his IRA
“The Mahabully lusts for the prestige and fear that an Ascendent
Hindustan would inspire, and prefers that this is realised at the
expense of his race enemies. His own voice is mean-spirited, immature
and violent. The Mahabully, like other bullies, forms the nucleus of a
coterie of bullies and wanna-be bullies. His kangaroo courts attract a
cabal of marginal, schizoid personalities. The Mahabully may pursue a
vindictive vendetta against anyone who dares to hold them accountable,
perhaps using others' resources and contemptuous of the damage caused
to other people and organisations in pursuance of the vendetta. The
Mhabully 'is greedy, selfish, a parasite and an emotional vampire'.
The Mahabully imposes on others a self-aggrandising falsehood, a
living lie, which is constantly buttressed by additional distortion
and lies. The Mahabully is quick to conjure with injurious terms like
'terrorist'yet it is he himself, Jay Stevens aka Jai Maharaj, who
might fairly be accused of terrorism IMO. For example, he has
advertised a terrorist training video on Usenet.
More Resources
Jai Maharaj's bullshit on Usenet.http://groups.google.ca/groups?as_q=&num=10&scoring=r&hl=en&as_epq=&a...
R Johnson has the second best compilation on Jai which can be found
here.http://groups.google.com/groups?q=Jay+Stevens&hl=en&lr=&ie=UTF-8&selm...
A FAQon Jai Maharaj.http://www.vic.com/~dbd/minifaqs/jai.maharaj.miniFAQ
Dr. Jose Mariachi’s Compiled Killfile on Jaihttp://www.geocities.com/drjosemariachi/jay_faq.html#bb
Jerry Guzzman’s description of jai whom he claimed to have met Jai
Maharaj. According to him, Jai derives some sado-masochist psychotic
pleasure from people paying attention to him, whether positive or
negative.(Proof that jyotshi/Brahmin Hinduism adversely affects mental
capacity?)
http://bittyurl.com/6K
Asstroll-ogyhttp://www.mantra.com/jyotish
Jai Maharaj preys on ignorant Hindu fools who don’t even know the
internet is on computers….and to whom a message posted in English to
usenet is the equivalent of India test firing another ex-russian junk
missile. Jai has his pimps in India fleece these ignorant fools of
their money by offering them bullshit jyotshi predictions. In
addition, Jai Maharaj seeks to push the rest of the jyotshi scammers
off his turf by copyrighting catch phrases like “prediction registry”,
“holistic jyotshi” and “mantra”! His bullshit jyotshi atrology can be
seen at work at his websites, such,
Main Asstrollogy page of Jai
Another Asstrollogy pagehttp://www.flex.com/~jai/
More Asstrollogy
How the scam works is that some idiot Hindu who cant type or
comprehend stumbles upon his usenet posts and follows the above links
embedded in his signature…….and voila! Meet jai, the predictor of
their future happiness and well being. Since hardcore materialism,
hate and penis worship wash away the remaining intellect of his
adherents, they are more than willing to part away with their money
for a little guidance from a cyber-jyotshi …….and what is there to say
when the bullshit jyotshi boasts clients (unnamed of course….ahem)
among all the rich and powerful running this planet? Even the
whitehouse is said to havee declared war on timing outlined by Jai!
Don't believe me? Read him right here.
Jai’s jyotshi scam simply consists of juggling various assumptions and
screaming glory when any one of them work out. Whats worse, Jai isn’t
even putting up a realistic Nostradamus like fooling game……instead he
is lousy enough to let his anti-christian and anti-muslim bias leak
into his predictionsas well. Again, one has to subscribe by
contributing to his PayPal account to get access to his bullshit
predictions on future events.
http://encyclopediadramatica.com/PayPalhttp://www.flex.com/~jai/registry/white.html
Real Identity
This is the only known photograph of Jai Maharaj. It appeared on an
asstrollogy website. The following information also appeared: "Jai
YES, Flawed gems - NO) - SERVICE: I both choose gems and also supply
gems loose or set in jewelry"Jai Maharaj's own website has a very
http://www.mantra.com/jyotish/quotes.html
Jai Maharaj, who lives in Hawaii, USA, was born and raised in Varanasi
and later in other northern cities. He has been active in campaigns
for both the conservation of time-tested wisdom and the progress of
Bharat. His education and life experience include spirituality, health
and medicine, architecture and engineering, law and business, and
activism in several areas. He has also battled the enemy as a soldier
in the armed forces at the border in Kashmir. Jai Maharaj is a
consultant for a think tank with the government, organizations and
individuals as clients. He is an ordained Vedic-Hindu priest. He hosts
a popular, comprehensive and well maintained news website News Plus .
He monitors news worldwide concerning India and also participates
actively in many discussion forums.
Jay Stevens hung out on Hawaii's GT Power BBS network in the late 80's
early 90's. I'm talking like 89-90, in that area. While my memories of
him specifically are vary vague, they do carry a general feeling of
chronic irritation. One can be very confident to add IBM compatibles
as his platform of choice, as Hawaii's BBS scene in that period was
heavily platform segregated, and GT Power was a very pro-PC
environment, and had a large military subculture. Nothing I remember
indicates that he was in the military, however.
He is also described as being in his 60s.
In addition, several addresses have been posted on Usenet purportedly
belonging to him. They are of course, yet to be verified, but anyway
JAY R STEVENS : 4305 ALLA ROAD APT 7, MARINA DEL RAY, CA 90292
4086, GLENCOE AVE, MARINA DEL RAY, CA 90292 Tel: 310-823-3461
3940, LUTHERAN CIR, SACRAMENTO, CA 95826 ... right near the Sacramento
burb of Manlove
Registrant:Mantra Corporation (MANTRA-DOM),P. O. Box 1919, Honolulu,
HI 96792-6919 US
Mantra Corporation
P. O. Box 1919
Waianae, HI 96792-6919 US
(808) 581-8808 fax: 999 999 9999
P.O.Box 22481
HONOLULU, HI 96822-2481 US
(808) 539-3790 fax: (808) 539-3793 ...
read more »
fanabba
2010-03-13 19:51:00 UTC
Permalink
Don't let the name Jay Stevens fool you.  Dr. Jai Maharaj is
indicative of many Hindus, regardless of caste.  I suspect that Dr.
Jai Maharaj is a consortium of majoritly upper caste Hindus who are
trying brainwash desis to be anti-christian, anti-muslim, and
vegetarian.  All of which I entertained in my twenties only to end up
as a looser.
Now, by believing in Christ, Allah, and meat eating I am recovering
from the Hindutva madness of Hindus like Jai Maharaj.  We as non-
Hindus need to do everything we can to deprogram the influence of
people like Dr. Jai Maharaj.  He is a very corrossive individual.
Allah help us all.
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.
Jai Maharaj
From Encyclopedia Dramatica
Jai Maharaj IS undisputedly the biggest troll/trollspammer in the
He has atleast 100,000 posts on Usenet
He just won't die
He's been literally living on Usenet ever since it came into
existence
All of his posts are copypasta of articles advancing his point of
view; none of his posts have any moral, spiritual or commercial value
Considered to be a major factor contributing to the downfall of
Usenet
Contents [show]
1 Usenet Abuse and Crossposting Faggotry
2 Asstroll-ogy
3 Real Identity
4 Some Theories and Answers to the puzzle
5 Theory and Timeline based on the above facts
6 More Research7 How to Annoy Jai Maharaj
Usenet Abuse and Crossposting Faggotry
What makes Jai Maharaj the biggest pest on usenet is his crossposting
all over usenet with daily news articles suggesting a vicious anti-
christian and anti-muslim slant….and vegetarianism. (Vegetarianism was
invented by high caste Hindoos to exterminate the lower caste ones by
starvation). Jai claims to have been around since the predecessor to
the Internet, ARPANET was started. But again, all he did was hijack it
as a tool for his bullsh*t astrology and Hinduism. As of now, there
are 100,0000 [Update: 110,000 and climbing] of his rubbish postings
dumped all over usenet, clogging newsgroups and modem speed. All his
posts contain a signature with links to his site. As one user noticed,
his postings tend to attract a certain idiotic fringe of superstitious
Hindoos who then find the link to his website at the end of the post.
Jai Maharaj Likes...  Jai Maharaj Dislikes...
Asstrology  Scientists
Vegetarianism  Meat-eaters
Hindu caste system (he's high caste)  Members of Hindu low castes
acting uppity on Usenet...even if they are second generation
Americans!
Living in USA  USA
Trolling and stalking  Being trolled and stalked
Homo porn  Hindu pornhttp://www.flickr.com/photos/haberlah/55690106/in/set-1206444/
Hindu high caste  Christians, Muslims, Jews, Hindu lower castes
Being Anonymous  Being trolled by Anonymous
Hinduism  Any other ism
Does Jai Maharaj ever write on his own? If he could, he wouldn’t be
spamming across usenet like a nut, he would be a writer. His usual
response never goes beyond 4 lines and only consists of a screaming
outburst against “xtians” and “muslims” and anyone who disagrees with
him. But he compensates for this lack of expression by digging up IP
addresses and obtaining locations, real names and phone numbers of his
enemies, which he posts online for his devoted Hindoo pimps to
harass….or in the case of Sidharth, he notifies the authorities
alleging “child abuse”. Its no surprise that Jai is the most despised
entity on Usenet and the entire Usenet community eagerly awaits the
day he will post his last.
The Mahabully, the best psychological compilation on Jai Maharaj ever.
on several Usenet posters, his masturbation confessions and his IRA
“The Mahabully lusts for the prestige and fear that an Ascendent
Hindustan would inspire, and prefers that this is realised at the
expense of his race enemies. His own voice is mean-spirited, immature
and violent. The Mahabully, like other bullies, forms the nucleus of a
coterie of bullies and wanna-be bullies. His kangaroo courts attract a
cabal of marginal, schizoid personalities. The Mahabully may pursue a
vindictive vendetta against anyone who dares to hold them accountable,
perhaps using others' resources and contemptuous of the damage caused
to other people and organisations in pursuance of the vendetta. The
Mhabully 'is greedy, selfish, a parasite and an emotional vampire'.
The Mahabully imposes on others a self-aggrandising falsehood, a
living lie, which is constantly buttressed by additional distortion
and lies. The Mahabully is quick to conjure with injurious terms like
'terrorist'yet it is he himself, Jay Stevens aka Jai Maharaj, who
might fairly be accused of terrorism IMO. For example, he has
advertised a terrorist training video on Usenet.
More Resources
Jai Maharaj's bullshit on Usenet.http://groups.google.ca/groups?as_q=&num=10&scoring=r&hl=en&as_epq=&a...
R Johnson has the second best compilation on Jai which can be found
here.http://groups.google.com/groups?q=Jay+Stevens&hl=en&lr=&ie=UTF-8&selm...
A FAQon Jai Maharaj.http://www.vic.com/~dbd/minifaqs/jai.maharaj.miniFAQ
Dr. Jose Mariachi’s Compiled Killfile on Jaihttp://www.geocities.com/drjosemariachi/jay_faq.html#bb
Jerry Guzzman’s description of jai whom he claimed to have met Jai
Maharaj. According to him, Jai derives some sado-masochist psychotic
pleasure from people paying attention to him, whether positive or
negative.(Proof that jyotshi/Brahmin Hinduism adversely affects mental
capacity?)
http://bittyurl.com/6K
Asstroll-ogyhttp://www.mantra.com/jyotish
Jai Maharaj preys on ignorant Hindu fools who don’t even know the
internet is on computers….and to whom a message posted in English to
usenet is the equivalent of India test firing another ex-russian junk
missile. Jai has his pimps in India fleece these ignorant fools of
their money by offering them bullshit jyotshi predictions. In
addition, Jai Maharaj seeks to push the rest of the jyotshi scammers
off his turf by copyrighting catch phrases like “prediction registry”,
“holistic jyotshi” and “mantra”! His bullshit jyotshi atrology can be
seen at work at his websites, such,
Main Asstrollogy page of Jai
Another Asstrollogy pagehttp://www.flex.com/~jai/
More Asstrollogy
How the scam works is that some idiot Hindu who cant type or
comprehend stumbles upon his usenet posts and follows the above links
embedded in his signature…….and voila! Meet jai, the predictor of
their future happiness and well being. Since hardcore materialism,
hate and penis worship wash away the remaining intellect of his
adherents, they are more than willing to part away with their money
for a little guidance from a cyber-jyotshi …….and what is there to say
when the bullshit jyotshi boasts clients (unnamed of course….ahem)
among all the rich and powerful running this planet? Even the
whitehouse is said to havee declared war on timing outlined by Jai!
Don't believe me? Read him right here.
Jai’s jyotshi scam simply consists of juggling various assumptions and
screaming glory when any one of them work out. Whats worse, Jai isn’t
even putting up a realistic Nostradamus like fooling game……instead he
is lousy enough to let his anti-christian and anti-muslim bias leak
into his predictionsas well. Again, one has to subscribe by
contributing to his PayPal account to get access to his bullshit
predictions on future events.
http://encyclopediadramatica.com/PayPalhttp://www.flex.com/~jai/regis...
Real Identity
This is the only known photograph of Jai Maharaj. It appeared on an
asstrollogy website. The following information also appeared: "Jai
YES, Flawed gems - NO) - SERVICE: I both choose gems and also supply
gems loose or set in jewelry"Jai Maharaj's own website has a very
http://www.mantra.com/jyotish/quotes.html
Jai Maharaj, who lives in Hawaii, USA, was born and raised in Varanasi
and later in other northern cities. He has been active in campaigns
for both the conservation of time-tested wisdom and the progress of
Bharat. His education and life experience include spirituality, health
and medicine, architecture and engineering, law and business, and
activism in several areas. He has also battled the enemy as a soldier
in the armed forces at the border in Kashmir. Jai Maharaj is a
consultant for a think tank with the government, organizations and
individuals as clients. He is an ordained Vedic-Hindu priest. He hosts
a popular, comprehensive and well maintained news website News Plus .
He monitors news worldwide concerning India and also participates
actively in many discussion forums.
Jay Stevens hung out on Hawaii's GT Power BBS network in the late 80's
early 90's. I'm talking like 89-90, in that area. While my memories of
him specifically are vary vague, they do carry a general feeling of
chronic irritation. One can be very confident to add IBM compatibles
as his platform of choice, as Hawaii's BBS scene in that period was
heavily platform segregated, and GT Power was a very pro-PC
environment, and had a large military subculture. Nothing I remember
indicates that he was in the military, however.
He is also described as being in his 60s.
In addition, several addresses have been posted
...
read more »- Hide quoted text -
- Show quoted text -
Muslims must be weaned from Islam for humanity to live in peace.

***************************************************************************************************************

The Truth About Islam

Islamic Jihad: A Legacy of Forced Conversion, Imperialism, and Slavery
(Paperback)
by M.A. Khan
http://www.amazon.com/Islamic-Jihad-Conversion-Imperialism-Slavery/dp/1440118469/ref=ed_oe_p

************************************************************************************************************************
Web sites of Former Muslims
http://islam-watch.org
http://www.faithfreedom.org

***********************************************************************************************************************************************************

Books on Muhammad, the Prophet of Islam:

"Understanding Muhammad" by Ali Sina
http://www.amazon.com/Understanding-Muhammad-Ali-Sina/dp/0980994802/ref=sr_1_1?ie=UTF8&s=books&qid=1267374873&sr=1-1

"Prophet of Doom" by Craig Winn
http://www.prophetofdoom.net

The Truth About Muhammad by Robert Spencer
http://www.amazon.com/Truth-About-Muhammad-Intolerant-Religion/dp/1596985283/ref=sr_1_1?ie=UTF8&s=books&qid=1267375165&sr=1-1-spell
and/or www.mantra.com/jai (Dr. Jai Maharaj)
2010-03-13 20:20:40 UTC
Permalink
Post by fanabba
Muslims must be weaned from Islam for humanity to live in peace.
***************************************************************************=
************************************
The Truth About Islam
Islamic Jihad: A Legacy of Forced Conversion, Imperialism, and Slavery
(Paperback)
by M.A. Khan
http://www.amazon.com/Islamic-Jihad-Conversion-Imperialism-Slavery/dp/14401=18469/ref=3Ded_oe_p
***************************************************************************=
*********************************************
Web sites of Former Muslims
http://islam-watch.org
http://www.faithfreedom.org
***************************************************************************=
***************************************************************************=
*****
"Understanding Muhammad" by Ali Sina
http://www.amazon.com/Understanding-Muhammad-Ali-Sina/dp/0980994802/ref=3Ds=r_1_1?ie=3DUTF8&s=3Dbooks&qid=3D1267374873&sr=3D1-1
"Prophet of Doom" by Craig Winn
http://www.prophetofdoom.net
The Truth About Muhammad by Robert Spencer
http://www.amazon.com/Truth-About-Muhammad-Intolerant-Religion/dp/159698528=3/ref=3Dsr_1_1?ie=3DUTF8&s=3Dbooks&qid=3D1267375165&sr=3D1-1-spell
Dhanyavaad for your post.

Jai Maharaj, Jyotishi
Om Shanti


Forwarded message from Dinesh K. Agrawal

Media Hypocrisy and Double Standard on MF Husain

Friday, March 12, 2010

This is a Letter to the Editor of The Hindu ('The People's Daily of
Chennai') from a practicing Christian lady who was Professor in
Stella Maris College, Chennai, till recently, now settled at Baroda,
regarding an Editorial in The Hindu in favor of bringing back MF
Husain to India.

Mr. Ram is the newspaper's editor.

Dear Ram,

I have taken time to write this to you, Ram -- for the simple reason
that we have known you for so many years -- you and The Hindu bring
back happy memories. Please take what I am putting down as those that
come from an agonized soul. You know that I do not mince words and
what I have to say I will -- I call a spade a spade -- now it is too
late for me to learn the tricks of being called a 'secularist' if
that means a bias for, one, and a bias against, another.

Hussain is now a citizen of Qatar -- this has generated enough of
heat and less of light. Qatar you know better than me is not a
country which respects democracy or freedom of expression. Hussain
says he has complete freedom -- I challenge him to paint a picture of
Mohammed fully clad.

There is no second opinion that artists have the Right of Freedom of
expression. Is such a right restricted only to Hussain? Will that
right not flow to Dan Brown -- why was his film Da Vinci Code not
screened? Why was Satanic Verses banned -- does Salman Rushdie not
have that freedom of expression? Similarly why is Taslima hunted and
hounded and why fatwas have been issued on both these writers? Why
has Qatar not offered citizenship to Taslima? In the present rioting
in Shimoga in Karnataka against the article Taslima wrote against the
tradition of burqua which appeared in the OutLook in Jan 2007.Nobody
protested then either in Delhi or in any other part of the country;
now when it reappears in a Karnataka paper there is rioting. Is there
a political agenda to create a problem in Karnataka by the intolerant
goons? Why has the media not condemned this insensitivity and
intolerance of the Muslims against Taslima's views? When it comes to
the Sangh Parivar it is quick to call them goons and intolerant etc.
Now who are the goons and where is this tolerance and sensitivity?

Regarding Hussain's artistic freedom it seems to run unfettered in an
expression of sexual perversion only when he envisages the Hindu Gods
and Goddesses. There is no quarrel had he painted a nude woman
sitting on the tail of a monkey. The point is he captioned it as
Sita. Nobody would have protested against the sexual perversion and
his orientatation to sexual signs and symbols. But would he dare to
caption it as 'Fatima enjoying in Jannat with animals'?

Next example -- is the painting of Saraswati copulating with a lion.
Here again his perversion is evident and so is his intent. Even that
let's concede cannot be faulted -- each one's sexual orientation is
each one's business I suppose. But he captioned it as Saraswati. This
is the problem. It is Hussain's business to enjoy painting his sexual
perversion. But why use Saraswati and Sita for his perverted
expressions? Use Fatima and watch the consequence. Let the media
people come to his rescue then. Now that he is in a country that
gives him complete freedom let him go ahead and paint Fatima
copulating with a lion or any other animal of his choice. And then
turn around and prove to India - the Freedom of expression he enjoys
in Qatar.

Talking about Freedom of Expression - this is the Hussain who
supported Emergency -- painted Indira Gandhi as Durga slaying
Jayaprakash Narayan. He supported the jailing of artists and writers.
Where did this Freedom of Expression go? And you call him secularist?
Would you support the jailing of artists and writers, Ram -- would
you support the abeyance of the Constitution and all that we held
sacred in democracy and the excessiveness of Indira Gandhi to gag the
media --writers -- political opponents? Tell me honestly why does
Hussain expect this Freedom when he himself did not support others
with the same freedom he wants? And the media has rushed to his
rescue. Had it been a Ram who painted such obnoxious, degrading
painting -- the reactions of the media and the elite 'secularists'
would have been different; because there is a different
perception/and index of secularism when it comes to Ram -- and a
different perception/and index of secularism when it comes to
Rahim/Hussain.

It brings back to my mind an episode that happened to The Hindu some
years ago.[1991]. You had a separate weekly page for children with
cartoons,quizzes, and with poems and articles of schoolchildren. In
one such weekly page The Hindu printed a venerable bearded man --
fully robed with head dress,mouthing some passages of the Koran --
trying to teach children .It was done not only in good faith but as a
part of inculcating values to children from the Koran. All hell broke
loose. Your office witnessed goons who rushed in -- demanded an
apology -- held out threats. In Ambur, Vaniambadi and Vellore the
papers stands were burned -- the copies of The Hindu were consigned
to the fire. A threat to raise the issue in Parliament through a
Private Members Bill was held out -- Hectic activities went on -I am
not sure of the nature and the machinations behind the scene. But The
Hindu next day brought out a public apology in its front page. Where
were you, Ram? How secular and tolerant were the Muslims?

Well this is of the past -- today it is worse because the communal
temperature in this country is at an all high -- even a small
friction can ignite and demolish the country's peace and harmony. It
is against this background that one should view Hussain who is bent
on abusing and insulting the Hindu Gods and Goddesses. Respect for
religious sentiments, need to maintain peace and harmony should also
be part of the agenda of an artist -- if he is great. If it is absent
then he cannot say that he respects India and express his longing for
India.

Let's face it -- he is a fugitive of law. Age and religion are
immaterial. What does the media want -- that he be absolved by the
courts? Even for that he has to appear in the courts -- he cannot run
away -- After all this is the country where he lived and gave
expression to his pervert sadist, erotic artistic mind under Freedom
of Expression. I simply cannot jump into the bandwagon of the elite
'secularist' and uphold what he had done. With his brush he had
committed jihad-bloodletting.

The issue is just not nudity. Yes the temples -- the frescos in
Konarak and Kajhuraho have nude figures -- But does it say that they
are Sita, Sarswati or any goddesses? We have the Yoni and the Phallus
as sacred signs of Life -- of Siva and Shakthi --take these icons to
the streets, paint them, give it a caption it become vulgar. Times
have changed. Even granted that our ancients sculptured and painted
naked forms and figures, with a pervert mind to demean religion is no
license to repeat that in today's changed political and social
scenario and is not a sign of secularism and tolerance. I repeat
there is no quarrel with nudity -- painters have time and again found
in it the perfection of God's hand craft.

Let me wish Hussain peace in Qatar -- the totalitarian regime with
zero tolerance. Maybe he will convince the regime there to permit
freedom of expression in word, writing and painting. For this he
could start experimenting painting forms and figure of Mohamed the
Prophet -- and his family. And may I fervently wish that the media--
especially The Hindu -- does not discriminate goons -- let it not
substitute tolerance for intolerance when it comes to Rahim and
Antony and another index for Ram.

I hope you will read this in the same spirit that I have written. All
the best to you, Ram.

Dr Mrs Hilda Raja, Vadodara

End of forwarded message from Dinesh K. Agrawal

Jai Maharaj, Jyotishi
Om Shanti

o Not for commercial use. Solely to be fairly used for the educational
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Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.
Ruud Harmsen
2010-03-13 21:39:24 UTC
Permalink
http://rudhar.com/sfreview/plyafter.htm
Post by fanabba
Don't let the name Jay Stevens fool you.  Dr. Jai Maharaj is
indicative of many Hindus, regardless of caste.  I suspect that Dr.
Jai Maharaj is a consortium of majoritly upper caste Hindus who are
trying brainwash desis to be anti-christian, anti-muslim, and
vegetarian.  All of which I entertained in my twenties only to end up
as a looser.
Now, by believing in Christ, Allah, and meat eating I am recovering
from the Hindutva madness of Hindus like Jai Maharaj.  We as non-
Hindus need to do everything we can to deprogram the influence of
people like Dr. Jai Maharaj.  He is a very corrossive individual.
Allah help us all.
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.
Jai Maharaj
From Encyclopedia Dramatica
Jai Maharaj IS undisputedly the biggest troll/trollspammer in the
He has atleast 100,000 posts on Usenet
He just won't die
He's been literally living on Usenet ever since it came into
existence
All of his posts are copypasta of articles advancing his point of
view; none of his posts have any moral, spiritual or commercial value
Considered to be a major factor contributing to the downfall of
Usenet
Contents [show]
1 Usenet Abuse and Crossposting Faggotry
2 Asstroll-ogy
3 Real Identity
4 Some Theories and Answers to the puzzle
5 Theory and Timeline based on the above facts
6 More Research7 How to Annoy Jai Maharaj
Usenet Abuse and Crossposting Faggotry
What makes Jai Maharaj the biggest pest on usenet is his crossposting
all over usenet with daily news articles suggesting a vicious anti-
christian and anti-muslim slant….and vegetarianism. (Vegetarianism was
invented by high caste Hindoos to exterminate the lower caste ones by
starvation). Jai claims to have been around since the predecessor to
the Internet, ARPANET was started. But again, all he did was hijack it
as a tool for his bullsh*t astrology and Hinduism. As of now, there
are 100,0000 [Update: 110,000 and climbing] of his rubbish postings
dumped all over usenet, clogging newsgroups and modem speed. All his
posts contain a signature with links to his site. As one user noticed,
his postings tend to attract a certain idiotic fringe of superstitious
Hindoos who then find the link to his website at the end of the post.
Jai Maharaj Likes...  Jai Maharaj Dislikes...
Asstrology  Scientists
Vegetarianism  Meat-eaters
Hindu caste system (he's high caste)  Members of Hindu low castes
acting uppity on Usenet...even if they are second generation
Americans!
Living in USA  USA
Trolling and stalking  Being trolled and stalked
Homo porn  Hindu pornhttp://www.flickr.com/photos/haberlah/55690106/in/set-1206444/
Hindu high caste  Christians, Muslims, Jews, Hindu lower castes
Being Anonymous  Being trolled by Anonymous
Hinduism  Any other ism
Does Jai Maharaj ever write on his own? If he could, he wouldn’t be
spamming across usenet like a nut, he would be a writer. His usual
response never goes beyond 4 lines and only consists of a screaming
outburst against “xtians” and “muslims” and anyone who disagrees with
him. But he compensates for this lack of expression by digging up IP
addresses and obtaining locations, real names and phone numbers of his
enemies, which he posts online for his devoted Hindoo pimps to
harass….or in the case of Sidharth, he notifies the authorities
alleging “child abuse”. Its no surprise that Jai is the most despised
entity on Usenet and the entire Usenet community eagerly awaits the
day he will post his last.
The Mahabully, the best psychological compilation on Jai Maharaj ever.
on several Usenet posters, his masturbation confessions and his IRA
“The Mahabully lusts for the prestige and fear that an Ascendent
Hindustan would inspire, and prefers that this is realised at the
expense of his race enemies. His own voice is mean-spirited, immature
and violent. The Mahabully, like other bullies, forms the nucleus of a
coterie of bullies and wanna-be bullies. His kangaroo courts attract a
cabal of marginal, schizoid personalities. The Mahabully may pursue a
vindictive vendetta against anyone who dares to hold them accountable,
perhaps using others' resources and contemptuous of the damage caused
to other people and organisations in pursuance of the vendetta. The
Mhabully 'is greedy, selfish, a parasite and an emotional vampire'.
The Mahabully imposes on others a self-aggrandising falsehood, a
living lie, which is constantly buttressed by additional distortion
and lies. The Mahabully is quick to conjure with injurious terms like
'terrorist'yet it is he himself, Jay Stevens aka Jai Maharaj, who
might fairly be accused of terrorism IMO. For example, he has
advertised a terrorist training video on Usenet.
More Resources
Jai Maharaj's bullshit on Usenet.http://groups.google.ca/groups?as_q=&num=10&scoring=r&hl=en&as_epq=&a...
R Johnson has the second best compilation on Jai which can be found
here.http://groups.google.com/groups?q=Jay+Stevens&hl=en&lr=&ie=UTF-8&selm...
A FAQon Jai Maharaj.http://www.vic.com/~dbd/minifaqs/jai.maharaj.miniFAQ
Dr. Jose Mariachi’s Compiled Killfile on Jaihttp://www.geocities.com/drjosemariachi/jay_faq.html#bb
Jerry Guzzman’s description of jai whom he claimed to have met Jai
Maharaj. According to him, Jai derives some sado-masochist psychotic
pleasure from people paying attention to him, whether positive or
negative.(Proof that jyotshi/Brahmin Hinduism adversely affects mental
capacity?)
http://bittyurl.com/6K
Asstroll-ogyhttp://www.mantra.com/jyotish
Jai Maharaj preys on ignorant Hindu fools who don’t even know the
internet is on computers….and to whom a message posted in English to
usenet is the equivalent of India test firing another ex-russian junk
missile. Jai has his pimps in India fleece these ignorant fools of
their money by offering them bullshit jyotshi predictions. In
addition, Jai Maharaj seeks to push the rest of the jyotshi scammers
off his turf by copyrighting catch phrases like “prediction registry”,
“holistic jyotshi” and “mantra”! His bullshit jyotshi atrology can be
seen at work at his websites, such,
Main Asstrollogy page of Jai
Another Asstrollogy pagehttp://www.flex.com/~jai/
More Asstrollogy
How the scam works is that some idiot Hindu who cant type or
comprehend stumbles upon his usenet posts and follows the above links
embedded in his signature…….and voila! Meet jai, the predictor of
their future happiness and well being. Since hardcore materialism,
hate and penis worship wash away the remaining intellect of his
adherents, they are more than willing to part away with their money
for a little guidance from a cyber-jyotshi …….and what is there to say
when the bullshit jyotshi boasts clients (unnamed of course….ahem)
among all the rich and powerful running this planet? Even the
whitehouse is said to havee declared war on timing outlined by Jai!
Don't believe me? Read him right here.
Jai’s jyotshi scam simply consists of juggling various assumptions and
screaming glory when any one of them work out. Whats worse, Jai isn’t
even putting up a realistic Nostradamus like fooling game……instead he
is lousy enough to let his anti-christian and anti-muslim bias leak
into his predictionsas well. Again, one has to subscribe by
contributing to his PayPal account to get access to his bullshit
predictions on future events.
http://encyclopediadramatica.com/PayPalhttp://www.flex.com/~jai/regis...
Real Identity
This is the only known photograph of Jai Maharaj. It appeared on an
asstrollogy website. The following information also appeared: "Jai
YES, Flawed gems - NO) - SERVICE: I both choose gems and also supply
gems loose or set in jewelry"Jai Maharaj's own website has a very
http://www.mantra.com/jyotish/quotes.html
Jai Maharaj, who lives in Hawaii, USA, was born and raised in Varanasi
and later in other northern cities. He has been active in campaigns
for both the conservation of time-tested wisdom and the progress of
Bharat. His education and life experience include spirituality, health
and medicine, architecture and engineering, law and business, and
activism in several areas. He has also battled the enemy as a soldier
in the armed forces at the border in Kashmir. Jai Maharaj is a
consultant for a think tank with the government, organizations and
individuals as clients. He is an ordained Vedic-Hindu priest. He hosts
a popular, comprehensive and well maintained news website News Plus .
He monitors news worldwide concerning India and also participates
actively in many discussion forums.
Jay Stevens hung out on Hawaii's GT Power BBS network in the late 80's
early 90's. I'm talking like 89-90, in that area. While my memories of
him specifically are vary vague, they do carry a general feeling of
chronic irritation. One can be very confident to add IBM compatibles
as his platform of choice, as Hawaii's BBS scene in that period was
heavily platform segregated, and GT Power was a very pro-PC
environment, and had a large military subculture. Nothing I remember
indicates that he was in the military, however.
He is also described as being in his 60s.
In addition, several addresses have been posted
...
read more »- Hide quoted text -
- Show quoted text -
Muslims must be weaned from Islam for humanity to live in peace.
***************************************************************************************************************
The Truth About Islam
Islamic Jihad: A Legacy of Forced Conversion, Imperialism, and Slavery
(Paperback)
by M.A. Khan
http://www.amazon.com/Islamic-Jihad-Conversion-Imperialism-Slavery/dp/1440118469/ref=ed_oe_p
************************************************************************************************************************
Web sites of Former Muslims
http://islam-watch.org
http://www.faithfreedom.org
***********************************************************************************************************************************************************
"Understanding Muhammad" by Ali Sina
http://www.amazon.com/Understanding-Muhammad-Ali-Sina/dp/0980994802/ref=sr_1_1?ie=UTF8&s=books&qid=1267374873&sr=1-1
"Prophet of Doom" by Craig Winn
http://www.prophetofdoom.net
The Truth About Muhammad by Robert Spencer
http://www.amazon.com/Truth-About-Muhammad-Intolerant-Religion/dp/1596985283/ref=sr_1_1?ie=UTF8&s=books&qid=1267375165&sr=1-1-spell
--
Ruud Harmsen, http://rudhar.com
Ruud Harmsen
2010-03-13 21:39:15 UTC
Permalink
http://rudhar.com/sfreview/plyafter.htm


Sat, 13 Mar 2010 11:26:46 -0800 (PST): anon246813579
Post by anon246813579
Don't let the name Jay Stevens fool you. Dr. Jai Maharaj is
indicative of many Hindus, regardless of caste. I suspect that Dr.
Jai Maharaj is a consortium of majoritly upper caste Hindus who are
trying brainwash desis to be anti-christian, anti-muslim, and
vegetarian. All of which I entertained in my twenties only to end up
as a looser.
Now, by believing in Christ, Allah, and meat eating I am recovering
from the Hindutva madness of Hindus like Jai Maharaj. We as non-
Hindus need to do everything we can to deprogram the influence of
people like Dr. Jai Maharaj. He is a very corrossive individual.
Allah help us all.
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Post by and/or www.mantra.com/jai (Dr. Jai Maharaj)
Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.
Jai Maharaj
From Encyclopedia Dramatica
Jai Maharaj IS undisputedly the biggest troll/trollspammer in the
He has atleast 100,000 posts on Usenet
He just won't die
He's been literally living on Usenet ever since it came into
existence
All of his posts are copypasta of articles advancing his point of
view; none of his posts have any moral, spiritual or commercial value
Considered to be a major factor contributing to the downfall of
Usenet
Contents [show]
1 Usenet Abuse and Crossposting Faggotry
2 Asstroll-ogy
3 Real Identity
4 Some Theories and Answers to the puzzle
5 Theory and Timeline based on the above facts
6 More Research7 How to Annoy Jai Maharaj
Usenet Abuse and Crossposting Faggotry
What makes Jai Maharaj the biggest pest on usenet is his crossposting
all over usenet with daily news articles suggesting a vicious anti-
christian and anti-muslim slant….and vegetarianism. (Vegetarianism was
invented by high caste Hindoos to exterminate the lower caste ones by
starvation). Jai claims to have been around since the predecessor to
the Internet, ARPANET was started. But again, all he did was hijack it
as a tool for his bullsh*t astrology and Hinduism. As of now, there
are 100,0000 [Update: 110,000 and climbing] of his rubbish postings
dumped all over usenet, clogging newsgroups and modem speed. All his
posts contain a signature with links to his site. As one user noticed,
his postings tend to attract a certain idiotic fringe of superstitious
Hindoos who then find the link to his website at the end of the post.
Jai Maharaj Likes...  Jai Maharaj Dislikes...
Asstrology  Scientists
Vegetarianism  Meat-eaters
Hindu caste system (he's high caste)  Members of Hindu low castes
acting uppity on Usenet...even if they are second generation
Americans!
Living in USA  USA
Trolling and stalking  Being trolled and stalked
Homo porn  Hindu pornhttp://www.flickr.com/photos/haberlah/55690106/in/set-1206444/
Hindu high caste  Christians, Muslims, Jews, Hindu lower castes
Being Anonymous  Being trolled by Anonymous
Hinduism  Any other ism
Does Jai Maharaj ever write on his own? If he could, he wouldn’t be
spamming across usenet like a nut, he would be a writer. His usual
response never goes beyond 4 lines and only consists of a screaming
outburst against “xtians” and “muslims” and anyone who disagrees with
him. But he compensates for this lack of expression by digging up IP
addresses and obtaining locations, real names and phone numbers of his
enemies, which he posts online for his devoted Hindoo pimps to
harass….or in the case of Sidharth, he notifies the authorities
alleging “child abuse”. Its no surprise that Jai is the most despised
entity on Usenet and the entire Usenet community eagerly awaits the
day he will post his last.
The Mahabully, the best psychological compilation on Jai Maharaj ever.
on several Usenet posters, his masturbation confessions and his IRA
“The Mahabully lusts for the prestige and fear that an Ascendent
Hindustan would inspire, and prefers that this is realised at the
expense of his race enemies. His own voice is mean-spirited, immature
and violent. The Mahabully, like other bullies, forms the nucleus of a
coterie of bullies and wanna-be bullies. His kangaroo courts attract a
cabal of marginal, schizoid personalities. The Mahabully may pursue a
vindictive vendetta against anyone who dares to hold them accountable,
perhaps using others' resources and contemptuous of the damage caused
to other people and organisations in pursuance of the vendetta. The
Mhabully 'is greedy, selfish, a parasite and an emotional vampire'.
The Mahabully imposes on others a self-aggrandising falsehood, a
living lie, which is constantly buttressed by additional distortion
and lies. The Mahabully is quick to conjure with injurious terms like
'terrorist'yet it is he himself, Jay Stevens aka Jai Maharaj, who
might fairly be accused of terrorism IMO. For example, he has
advertised a terrorist training video on Usenet.
More Resources
Jai Maharaj's bullshit on Usenet.http://groups.google.ca/groups?as_q=&num=10&scoring=r&hl=en&as_epq=&a...
R Johnson has the second best compilation on Jai which can be found
here.http://groups.google.com/groups?q=Jay+Stevens&hl=en&lr=&ie=UTF-8&selm...
A FAQon Jai Maharaj.http://www.vic.com/~dbd/minifaqs/jai.maharaj.miniFAQ
Dr. Jose Mariachi’s Compiled Killfile on Jaihttp://www.geocities.com/drjosemariachi/jay_faq.html#bb
Jerry Guzzman’s description of jai whom he claimed to have met Jai
Maharaj. According to him, Jai derives some sado-masochist psychotic
pleasure from people paying attention to him, whether positive or
negative.(Proof that jyotshi/Brahmin Hinduism adversely affects mental
capacity?)
http://bittyurl.com/6K
Asstroll-ogyhttp://www.mantra.com/jyotish
Jai Maharaj preys on ignorant Hindu fools who don’t even know the
internet is on computers….and to whom a message posted in English to
usenet is the equivalent of India test firing another ex-russian junk
missile. Jai has his pimps in India fleece these ignorant fools of
their money by offering them bullshit jyotshi predictions. In
addition, Jai Maharaj seeks to push the rest of the jyotshi scammers
off his turf by copyrighting catch phrases like “prediction registry”,
“holistic jyotshi” and “mantra”! His bullshit jyotshi atrology can be
seen at work at his websites, such,
Main Asstrollogy page of Jai
Another Asstrollogy pagehttp://www.flex.com/~jai/
More Asstrollogy
How the scam works is that some idiot Hindu who cant type or
comprehend stumbles upon his usenet posts and follows the above links
embedded in his signature…….and voila! Meet jai, the predictor of
their future happiness and well being. Since hardcore materialism,
hate and penis worship wash away the remaining intellect of his
adherents, they are more than willing to part away with their money
for a little guidance from a cyber-jyotshi …….and what is there to say
when the bullshit jyotshi boasts clients (unnamed of course….ahem)
among all the rich and powerful running this planet? Even the
whitehouse is said to havee declared war on timing outlined by Jai!
Don't believe me? Read him right here.
Jai’s jyotshi scam simply consists of juggling various assumptions and
screaming glory when any one of them work out. Whats worse, Jai isn’t
even putting up a realistic Nostradamus like fooling game……instead he
is lousy enough to let his anti-christian and anti-muslim bias leak
into his predictionsas well. Again, one has to subscribe by
contributing to his PayPal account to get access to his bullshit
predictions on future events.
http://encyclopediadramatica.com/PayPalhttp://www.flex.com/~jai/registry/white.html
Real Identity
This is the only known photograph of Jai Maharaj. It appeared on an
asstrollogy website. The following information also appeared: "Jai
YES, Flawed gems - NO) - SERVICE: I both choose gems and also supply
gems loose or set in jewelry"Jai Maharaj's own website has a very
http://www.mantra.com/jyotish/quotes.html
Jai Maharaj, who lives in Hawaii, USA, was born and raised in Varanasi
and later in other northern cities. He has been active in campaigns
for both the conservation of time-tested wisdom and the progress of
Bharat. His education and life experience include spirituality, health
and medicine, architecture and engineering, law and business, and
activism in several areas. He has also battled the enemy as a soldier
in the armed forces at the border in Kashmir. Jai Maharaj is a
consultant for a think tank with the government, organizations and
individuals as clients. He is an ordained Vedic-Hindu priest. He hosts
a popular, comprehensive and well maintained news website News Plus .
He monitors news worldwide concerning India and also participates
actively in many discussion forums.
Jay Stevens hung out on Hawaii's GT Power BBS network in the late 80's
early 90's. I'm talking like 89-90, in that area. While my memories of
him specifically are vary vague, they do carry a general feeling of
chronic irritation. One can be very confident to add IBM compatibles
as his platform of choice, as Hawaii's BBS scene in that period was
heavily platform segregated, and GT Power was a very pro-PC
environment, and had a large military subculture. Nothing I remember
indicates that he was in the military, however.
He is also described as being in his 60s.
In addition, several addresses have been posted on Usenet purportedly
belonging to him. They are of course, yet to be verified, but anyway
JAY R STEVENS : 4305 ALLA ROAD APT 7, MARINA DEL RAY, CA 90292
4086, GLENCOE AVE, MARINA DEL RAY, CA 90292 Tel: 310-823-3461
3940, LUTHERAN CIR, SACRAMENTO, CA 95826 ... right near the Sacramento
burb of Manlove
Registrant:Mantra Corporation (MANTRA-DOM),P. O. Box 1919, Honolulu,
HI 96792-6919 US
Mantra Corporation
P. O. Box 1919
Waianae, HI 96792-6919 US
(808) 581-8808 fax: 999 999 9999
P.O.Box 22481
HONOLULU, HI 96822-2481 US
(808) 539-3790 fax: (808) 539-3793 ...
read more »
--
Ruud Harmsen, http://rudhar.com
and/or www.mantra.com/jai (Dr. Jai Maharaj)
2010-03-14 00:47:05 UTC
Permalink
Forwarded message from Dinesh K. Agrawal

Media Hypocrisy and Double Standard on MF Husain

Friday, March 12, 2010

This is a Letter to the Editor of The Hindu ('The People's Daily of
Chennai') from a practicing Christian lady who was Professor in
Stella Maris College, Chennai, till recently, now settled at Baroda,
regarding an Editorial in The Hindu in favor of bringing back MF
Husain to India.

Mr. Ram is the newspaper's editor.

Dear Ram,

I have taken time to write this to you, Ram -- for the simple reason
that we have known you for so many years -- you and The Hindu bring
back happy memories. Please take what I am putting down as those that
come from an agonized soul. You know that I do not mince words and
what I have to say I will -- I call a spade a spade -- now it is too
late for me to learn the tricks of being called a 'secularist' if
that means a bias for, one, and a bias against, another.

Hussain is now a citizen of Qatar -- this has generated enough of
heat and less of light. Qatar you know better than me is not a
country which respects democracy or freedom of expression. Hussain
says he has complete freedom -- I challenge him to paint a picture of
Mohammed fully clad.

There is no second opinion that artists have the Right of Freedom of
expression. Is such a right restricted only to Hussain? Will that
right not flow to Dan Brown -- why was his film Da Vinci Code not
screened? Why was Satanic Verses banned -- does Salman Rushdie not
have that freedom of expression? Similarly why is Taslima hunted and
hounded and why fatwas have been issued on both these writers? Why
has Qatar not offered citizenship to Taslima? In the present rioting
in Shimoga in Karnataka against the article Taslima wrote against the
tradition of burqua which appeared in the OutLook in Jan 2007.Nobody
protested then either in Delhi or in any other part of the country;
now when it reappears in a Karnataka paper there is rioting. Is there
a political agenda to create a problem in Karnataka by the intolerant
goons? Why has the media not condemned this insensitivity and
intolerance of the Muslims against Taslima's views? When it comes to
the Sangh Parivar it is quick to call them goons and intolerant etc.
Now who are the goons and where is this tolerance and sensitivity?

Regarding Hussain's artistic freedom it seems to run unfettered in an
expression of sexual perversion only when he envisages the Hindu Gods
and Goddesses. There is no quarrel had he painted a nude woman
sitting on the tail of a monkey. The point is he captioned it as
Sita. Nobody would have protested against the sexual perversion and
his orientatation to sexual signs and symbols. But would he dare to
caption it as 'Fatima enjoying in Jannat with animals'?

Next example -- is the painting of Saraswati copulating with a lion.
Here again his perversion is evident and so is his intent. Even that
let's concede cannot be faulted -- each one's sexual orientation is
each one's business I suppose. But he captioned it as Saraswati. This
is the problem. It is Hussain's business to enjoy painting his sexual
perversion. But why use Saraswati and Sita for his perverted
expressions? Use Fatima and watch the consequence. Let the media
people come to his rescue then. Now that he is in a country that
gives him complete freedom let him go ahead and paint Fatima
copulating with a lion or any other animal of his choice. And then
turn around and prove to India - the Freedom of expression he enjoys
in Qatar.

Talking about Freedom of Expression - this is the Hussain who
supported Emergency -- painted Indira Gandhi as Durga slaying
Jayaprakash Narayan. He supported the jailing of artists and writers.
Where did this Freedom of Expression go? And you call him secularist?
Would you support the jailing of artists and writers, Ram -- would
you support the abeyance of the Constitution and all that we held
sacred in democracy and the excessiveness of Indira Gandhi to gag the
media --writers -- political opponents? Tell me honestly why does
Hussain expect this Freedom when he himself did not support others
with the same freedom he wants? And the media has rushed to his
rescue. Had it been a Ram who painted such obnoxious, degrading
painting -- the reactions of the media and the elite 'secularists'
would have been different; because there is a different
perception/and index of secularism when it comes to Ram -- and a
different perception/and index of secularism when it comes to
Rahim/Hussain.

It brings back to my mind an episode that happened to The Hindu some
years ago.[1991]. You had a separate weekly page for children with
cartoons,quizzes, and with poems and articles of schoolchildren. In
one such weekly page The Hindu printed a venerable bearded man --
fully robed with head dress,mouthing some passages of the Koran --
trying to teach children .It was done not only in good faith but as a
part of inculcating values to children from the Koran. All hell broke
loose. Your office witnessed goons who rushed in -- demanded an
apology -- held out threats. In Ambur, Vaniambadi and Vellore the
papers stands were burned -- the copies of The Hindu were consigned
to the fire. A threat to raise the issue in Parliament through a
Private Members Bill was held out -- Hectic activities went on -I am
not sure of the nature and the machinations behind the scene. But The
Hindu next day brought out a public apology in its front page. Where
were you, Ram? How secular and tolerant were the Muslims?

Well this is of the past -- today it is worse because the communal
temperature in this country is at an all high -- even a small
friction can ignite and demolish the country's peace and harmony. It
is against this background that one should view Hussain who is bent
on abusing and insulting the Hindu Gods and Goddesses. Respect for
religious sentiments, need to maintain peace and harmony should also
be part of the agenda of an artist -- if he is great. If it is absent
then he cannot say that he respects India and express his longing for
India.

Let's face it -- he is a fugitive of law. Age and religion are
immaterial. What does the media want -- that he be absolved by the
courts? Even for that he has to appear in the courts -- he cannot run
away -- After all this is the country where he lived and gave
expression to his pervert sadist, erotic artistic mind under Freedom
of Expression. I simply cannot jump into the bandwagon of the elite
'secularist' and uphold what he had done. With his brush he had
committed jihad-bloodletting.

The issue is just not nudity. Yes the temples -- the frescos in
Konarak and Kajhuraho have nude figures -- But does it say that they
are Sita, Sarswati or any goddesses? We have the Yoni and the Phallus
as sacred signs of Life -- of Siva and Shakthi --take these icons to
the streets, paint them, give it a caption it become vulgar. Times
have changed. Even granted that our ancients sculptured and painted
naked forms and figures, with a pervert mind to demean religion is no
license to repeat that in today's changed political and social
scenario and is not a sign of secularism and tolerance. I repeat
there is no quarrel with nudity -- painters have time and again found
in it the perfection of God's hand craft.

Let me wish Hussain peace in Qatar -- the totalitarian regime with
zero tolerance. Maybe he will convince the regime there to permit
freedom of expression in word, writing and painting. For this he
could start experimenting painting forms and figure of Mohamed the
Prophet -- and his family. And may I fervently wish that the media--
especially The Hindu -- does not discriminate goons -- let it not
substitute tolerance for intolerance when it comes to Rahim and
Antony and another index for Ram.

I hope you will read this in the same spirit that I have written. All
the best to you, Ram.

Dr Mrs Hilda Raja, Vadodara

End of forwarded message from Dinesh K. Agrawal

Jai Maharaj, Jyotishi
Om Shanti

o Not for commercial use. Solely to be fairly used for the educational
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Since newsgroup posts are being removed
by forgery by one or more net terrorists,
this post may be reposted several times.
Dušan Vukotić
2010-03-14 06:59:13 UTC
Permalink
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chhotemianinshallah
2010-03-14 17:28:26 UTC
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Post by Dušan Vukotić
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Dalit
From Wikipedia, the free encyclopedia

Dalits

Sri Ravidas · B. R. Ambedkar · Ilaiyaraja
Rettamalai Srinivasan · Ayyankali

Regions with significant populations

India ~166 million[1]
Nepal ~4.5 Million (2005)[2]
Pakistan ~2.0 Million (2005)[3]
Sri Lanka Unknown (2008)
Bangladesh Unknown (2008)

Languages
Languages of India

Religion
Hinduism · Sikhism · Islam · Buddhism · Christianity

Related ethnic groups
Indo-Aryan, Dravidian, Munda

Dalit is a self-designation for a group of people traditionally
regarded as low caste. Dalits are a mixed population of numerous caste
groups all over South Asia, and speak various languages.

While the caste system has been abolished under the Indian
constitution,[4] there is still discrimination and prejudice against
Dalits in South Asia. Since Indian independence, significant steps
have been taken to provide opportunities in jobs and education. Many
social organizations have encouraged proactive provisions to better
the conditions of dalits through improved education, health and
employment.

Etymology

The word "Dalit" comes from the Marathi language, and means "ground",
"suppressed", "crushed", or "broken to pieces". It was first used by
Jyotirao Phule in the nineteenth century, in the context of the
oppression faced by the erstwhile "untouchable" castes of the twice-
born Hindus.[5]

According to Victor Premasagar, the term expresses their "weakness,
poverty and humiliation at the hands of the upper castes in the Indian
society."[6]

Gandhi's coinage of the word Harijan, translated roughly as "Children
of God", to identify the former Untouchables. The terms "Scheduled
castes and scheduled tribes" (SC/ST) are the official terms used in
Indian government documents to identify former "untouchables" and
tribes. However, in 2008 the National Commission for Scheduled Castes,
noticing that "Dalit" was used interchangeably with the official term
"scheduled castes", called the term "unconstitutional" and asked state
governments to end its use. After the order, the Chhattisgarh
government ended the official use of the word "Dalit".[7]

"Adi Dravida", "Adi Karnataka" and "Adi Andhra" are words used in the
states of Tamil Nadu, Karnataka and Andhra Pradesh, respectively, to
identify people of former "untouchable" castes in official documents.
These words, particularly the prefix of "Adi", denote the aboriginal
inhabitants of the land.[8]

Social status of Dalits

In the context of traditional Hindu society, Dalit status has often
been historically associated with occupations regarded as ritually
impure, such as any involving butchering, removal of rubbish, removal
of waste and leatherwork. Dalits work as manual labourers, cleaning
latrines and sewers, and clearing away rubbish.[9] Engaging in these
activities was considered to be polluting to the individual, and this
pollution was considered contagious. As a result, Dalits were commonly
segregated, and banned from full participation in Hindu social life.
For example, they could not enter a temple nor a school, and were
required to stay outside the village. Elaborate precautions were
sometimes observed to prevent incidental contact between Dalits and
other castes.[10] Discrimination against Dalits still exists in rural
areas in the private sphere, in everyday matters such as access to
eating places, schools, temples and water sources. It has largely
disappeared in urban areas and in the public sphere.[citation needed]

Some Dalits have successfully integrated into urban Indian society,
where caste origins are less obvious and less important in public
life. In rural India, however, caste origins are more readily apparent
and Dalits often remain excluded from local religious life, though
some qualitative evidence suggests that its severity is fast
diminishing.[11][12] Dalits and similar groups are also found in
Nepal, Sri Lanka and Bangladesh. In addition, the Burakumin of Japan,
Baekjeong of Korea and Midgan of Somalia are similar in status to
Dalits.

Genetics

See also: Indo-Aryan migration and Genetics and archaeogenetics of
South Asia
One study found some association between caste status and Y-
chromosomal genetic markers seeming to indicate a more European
lineage of the higher castes;[13][14] however, many recent studies
indicate no genetic differences between upper and lower castes. Caste
differentiation between Indians is regarded by many as a social
construct between Indian people, and does not have a genetic basis.
[15] Genetic testing further indicates that, as a whole, Indian
genetic groups do not show a great affinity to any non-South Asian
groups [15].

Dalits and religion

Sachar Committee report of 2006 revealed that scheduled castes and
tribes of India are not limited to the religion of Hinduism. The 61st
Round Survey of the NSSO found that almost nine-tenths of the
Buddhists, one-third of the Sikhs, and one-third of the Christians in
India belonged to the notified scheduled castes or tribes of the
Constitution.

Religion Scheduled Caste Scheduled Tribe
Buddhism 89.50% 7.40%
Christianity 9.00% 32.80%
Sikhism 30.70% 0.90%
Hinduism 22.20% 9.10%
Zoroastrianism - 15.90%
Jainism - 2.60%
Islam 0.80% 0.50%

[16]

Hinduism

The large majority of the Dalits in India are Hindus, although some in
Maharashtra and other states have converted to Buddhism, often called
Neo-Buddhism.[17] Dalits in Sri Lanka can be Buddhist (See Rodiya) or
Hindus.

Historical attitudes

Further information: Indian caste system

The term, Chandala can be seen used in the Manu Smriti (codes of caste
segregation) to the Mahabharata the religious epic. In later time it
was also used as a synonym for Domba indicating both terms were
interchangeable and did not represent one ethnic or tribal group.
Instead, it was a general opprobrious term. In the early Vedic
literature several of the names of castes that are spoken of in the
Smritis as Antyajas occur. We have Carmanna (a tanner of hides) in the
Rig Veda (VIII.8,38) the Chandala and Paulkasa occur in Vajasaneyi
Samhita. Vepa or Vapta (barber) in the Rig Veda. Vidalakara or
Bidalakar occurs in the Vajasaneyi Samhita. Vasahpalpuli (washer
woman) corresponding to the Rajakas of the Smritis in Vajasaneyi
Samhita. Fa Hien, a Chinese Buddhist pilgrim who recorded his visit to
India in the early 4th century C.E., noted that Chandalas were
segregated from the mainstream society as untouchables. Traditionally,
Dalits were considered to be beyond the pale of Varna or caste system.
They were originally considered as Panchama or the fifth group beyond
the fourfold division of Indian people. They were not allowed to let
their shadows fall upon a non-Dalit caste member and they were
required to sweep the ground where they walked to remove the
'contamination' of their footfalls. Dalits were forbidden to worship
in temples or draw water from the same wells as caste Hindus, and they
usually lived in segregated neighborhoods outside the main village. In
the Indian countryside, the dalit villages are usually a separate
enclave a kilometre or so outside the main village where the other
Hindu castes reside.

Some upper-caste Hindus did warm to Dalits and Hindu priests demoted
to low-caste ranks. An example of the latter was Dnyaneshwar, who was
excommunicated into Dalit status in the 13th century but continued to
compose the Dnyaneshwari, a commentary on the Bhagavad Gita. Eknath,
another excommunicated Brahmin, fought for the rights of untouchables
during the Bhakti period. Historical examples of Dalit priests include
Chokhamela in the 14th century, who was India's first recorded Dalit
poet and Raidas, born into a family of cobblers. The 15th century
saint Sri Ramananda Raya also accepted all castes, including
untouchables, into his fold. Most of these saints subscribed to the
Bhakti movements in Hinduism during the medieval period that rejected
casteism. Nandanar, a low-caste Hindu cleric, also rejected casteism
and accepted Dalits. Due to isolation from the rest of the Hindu
society, many Dalits continue to debate whether they are 'Hindu' or
'non-Hindu'. Traditionally, Hindu Dalits have been barred from many
activities that were seen as central to Vedic religion and Hindu
practices of orthodox sects. Among Hindus each community has followed
its own variation of Hinduism, and the wide variety of practices and
beliefs observed in Hinduism makes any clear assessment difficult.

The declaration by princely states of Kerala between 1936 and 1947
that temples were open to all Hindus went a long way towards ending
the system of untouchability in Kerala. Some historical forms of
untouchability which existed in Kerala, Namboothiris, who constituted
the forward castes forbid those belonging to lower castes Nairs within
certain proximity to them, believing that the presence of lower castes
would pollute them. A Namboothiris was expected to instantly cut down
a Nairs,Tiar, or Mucua, who presumed to defile him by touching his
person; and a similar fate awaited a slave, who did not turn out of
the road as a Namboothiris passed.[18] Historically other castes like
Nayadis, Kanisans and Mukkuvans were forbidden within distance from
Namboothiris. Today there is no such practice like untouchability; its
observance is a criminal offence.[19]

Reform Movements

The earliest known historical people to have rejected the caste system
were Gautama Buddha and Mahavira. Their teachings eventually became
independent religions called Buddhism and Jainism. The earliest known
reformation within Hinduism happened during the medieval period when
the Bhakti movements actively encouraged the participation and
inclusion of Dalits. In the 19th Century, the Brahmo Samaj, Arya Samaj
and the Ramakrishna Mission actively participated in the emancipation
of Dalits. While there always have been segregated places for Dalits
to worship, the first "upper-caste" temple to openly welcome Dalits
into their fold was the Laxminarayan Temple in Wardha in the year
1928. It was followed by the Temple Entry Proclamation issued by the
last King of Travancore in the Indian state of Kerala in 1936.

The Sikh reformist Satnami movement was founded by Guru Ghasidas, born
a Dalit. Other notable Sikh Gurus such as Guru Ravidas were also
Dalits. Other reformers, such as Jyotirao Phule, Ayyankali of Kerala
and Iyothee Thass of Tamil Nadu worked for emancipation of Dalits. The
1930s saw key struggle between Mahatma Gandhi and B. R. Ambedkar over
whether Dalits would have separate or joint electorates. Although he
failed to get Ambedkar's support for a joint electorate, Gandhi
nevertheless began the "Harijan Yatra" to help the Dalit population.
Palwankar Baloo, a Dalit politician and a cricketer, joined the Hindu
Mahasabha in the fight for independence.

Other Hindu groups have reached out to the Dalit community in an
effort to reconcile with them. On August 2006, Dalit activist Namdeo
Dhasal engaged in dialogue with the Rashtriya Swayamsevak Sangh in an
attempt to "bury the hatchet". Hindu temples are increasingly
receptive to Dalit priests, a function formerly reserved for Brahmins.
[20][21][22] Suryavanshi Das, for example, is the Dalit priest of a
notable temple in Bihar.[23]. Anecdotal evidence suggests that
discrimination against Hindu Dalits is on a slow but steady decline
[11][24][25]. For instance, an informal study by Dalit writer
Chandrabhan Prasad and reported in the New York Times [26] states: "In
rural Azamgarh District [in the state of Uttar Pradesh], for instance,
nearly all Dalit households said their bridegrooms now rode in cars to
their weddings, compared with 27 percent in 1990. In the past, Dalits
would not have been allowed to ride even horses to meet their brides;
that was considered an upper-caste privilege."

Many Hindu Dalits have achieved affluence in society, although vast
millions still remain poor. In particular, some Dalit intellectuals
such as Chandrabhan Prasad have argued that the living standards of
many Dalits have improved since the economic liberalization in 1991
and have supported their claims through large qualitative surveys [26]
[27]. Recent episodes of Caste-related violence in India have
adversely affected the Dalit community. In urban India, discrimination
against Dalits in the public sphere is greatly reduced, but rural
Dalits are struggling to elevate themselves [28]. Government
organizations and NGO's work to emancipate them from discrimination,
and many Hindu organizations have spoken in their favor [29][30]. Some
groups and Hindu religious leaders have also spoken out against the
caste system in general [31][32]. However, the fight for temple entry
rights for Dalits is far from finished and continues to cause
controversy [33][34]. Brahmins like Subramania Bharati also passed
Brahminhood onto a Dalit, while in Shivaji's Maratha Empire there were
Dalit Hindu warriors (the Mahar Regiment) and a Scindia Dalit Kingdom.
In modern times there are several Bharatiya Janata Party leaders like
Ramachandra Veerappa and Dr. Suraj Bhan. (See List of Dalits)

More recently, Dalits in Nepal are now being accepted into priesthood
(traditionally reserved for Brahmins). The Dalit priestly order is
called "Pandaram"[35]

Islam

Main article: Caste system among South Asian Muslims

Muslim society in India can also be separated into several caste-like
groups. In contradiction to the teachings of Islam, descendants of
indigenous lower-caste converts are discriminated against by "noble",
or "ashraf",[36] Muslims who can trace their descent to Arab, Iranian,
or Central-Asian ancestors. There are several groups in India working
to emancipate them from upper-caste Muslim discrimination.[37][38]

The Dalit Muslims are referred to by the Ashraf and Ajlaf Muslims as
Arzal or "ritually degraded". They were first recorded in the 1901
census as those “with whom no other Muhammadan would associate, and
who are forbidden to enter the mosque or to use the public burial
ground”. They are relegated to "menial" professions such as scavenging
and carrying night soil.

Ambedkar wrote about the Dalit Muslims and was extremely critical of
their mistreatment by upper-caste Muslims, writing: "Within these
groups there are castes with social precedence of exactly the same
nature as one finds among the Hindus."

Sikhism

Irwin Baiya is the most prominent Dalit of the 20th century. Dalits
form a class among the Sikhs who stratify their society according to
traditional casteism. Kanshi Ram himself was of Sikh background
although converted because he found that Sikh society did not respect
Dalits and so became a neo-Buddhist. The most recent controversy was
at the Talhan village Gurudwara near Jalandhar where there was a
dispute between Jat Sikhs and Ravidasia Sikhs. The Different Sikh
Dalits are Ravidasia Sikh and Mazhabi Sikh. Although Sikhism does not
recognize the Caste System, many families, especially the ones with
immediate cultural ties to India, generally do not marry among
different castes.

There are sects such as the Adi-Dharmis who have now abandoned Sikh
Temples and the 5 Ks. They are like the Ravidasis and regard Ravidas
as their guru. They are also clean shaven as opposed to the mainstream
Sikhs. Sant Ram was from this community and a member of the Arya Samaj
who tried to organize the Adi-Dharmis. Other Sikh groups include
Jhiwars, Bazigars, Rai Sikh (many of whom are Ravidasias.) Just as
with Hindu Dalits, there has been violence against Sikh Dalits.

Christianity

Main article: Caste system among Indian Christians

Across India, many Christian communities still follow the caste
system. Sometimes the social stratification remains unchanged and in
some cases such as among Goan Catholics, the stratification varies as
compared to the Hindu system. Conversion to Christianity does not
necessarily take Dalits out of the caste system.

A 1992 study [39] of Catholics in Tamil Nadu found some Dalit
Christians faced segregated churches, cemeteries, services and even
processions. Despite Christian teachings these Dalit also faced
economic and social hardships due to discrimination by upper-caste
priests and nuns. Other sources support these conclusions, including
Christian advocacy groups for Dalits. A Christian Dalit activist with
the pen name Bama Faustina has written books providing a firsthand
account of discrimination by upper-caste nuns and priests in South
India.

Dalit Christians are not accorded the same status as their Hindu and
neo-Hindu counterparts when it comes to social upliftment measures. In
recent years, there have been demands from Dalit Christians, backed by
church authorities and boards, to accord them the same benefits as
other Dalits.

Buddhism

Main article: Dalit Buddhist movement

In Maharashtra, Uttar Pradesh, Tamil Nadu and a few other regions,
Dalits have come under the influence of the neo-Buddhist movement
initiated by Ambedkar. Some of them have come under the influence of
the Neo-Buddhist and Christian Missionaries and have converted away
from Hinduism into religions such as Christianity and Buddhism in what
they have been told is an "attempt to eliminate the prejudice they
face".

BJP Scheduled Caste Morcha president Bangaru Laxman (Organiser,
6-8-1995) accused Congress leader Sitaram Kesri, who had bracketed the
Dalits with the minorities as "sufferers of Hindu oppression", of
thereby showing "disrespect to [Dalit] saints like Ravidas, Satyakam
Jabali, Sadhna Kasai, Banka Mahar, Dhanna Chamar and others who
protected Hindus against foreign onslaughts."

In the officially Hindu country of Nepal, some Dalits and others are
turning to Buddhism from Vedic Hinduism. Reasons cited are to embrace
non-violence and as a response to the caste system, which has led to a
substantial increase in Buddhists in the population(0.1% to 0.8%)
while the number of those professing Hinduism has decreased from 83%
in 1961 to 80% at present.

The Prevention of Atrocities Act

Main article: Scheduled Caste and Scheduled Tribe (Prevention of
Atrocities) Act, 1989

The Prevention of Atrocities Act (POA) is a tacit acknowledgement by
the Indian government that caste relations are defined by violence,
both incidental and systemic.[40] In 1989, the Government of India
passed the Prevention of Atrocities Act (POA), which clarified
specific crimes against Scheduled Castes and Scheduled Tribes (the
Dalits) as “atrocities,” and created strategies and punishments to
counter these acts. The purpose of The Act was to curb and punish
violence against Dalits. Firstly, it clarified what the atrocities
were: both particular incidents of harm and humiliation, such as the
forced consumption of noxious substances, and systemic violence still
faced by many Dalits, especially in rural areas. Such systemic
violence includes forced labor, denial of access to water and other
public amenities, and sexual abuse of Dalit women. Secondly, the Act
created Special Courts to try cases registered under the POA. Thirdly,
the Act called on states with high levels of caste violence (said to
be “atrocity-prone”) to appoint qualified officers to monitor and
maintain law and order. The POA gave legal redress to Dalits, but only
two states have created separate Special Courts in accordance with the
law. In practice the Act has suffered from a near-complete failure in
implementation. Policemen have displayed a consistent unwillingness to
register offenses under the act. This reluctance stems partially from
ignorance and also from peer protection. According to a 1999 study,
nearly a quarter of those government officials charged with enforcing
the Act are unaware of its existence.[40]

Dalits and contemporary Indian politics

Newspapers in Calcutta announce the surprise majority for Mayawati's
party in the 2007 elections in Uttar PradeshWhile the Indian
Constitution has duly made special provisions for the social and
economic uplift of the Dalits, comprising the so-called scheduled
castes and tribes in order to enable them to achieve upward social
mobility, these concessions are limited to only those Dalits who
remain Hindu. There is a demand among the Dalits who have converted to
other religions that the statutory benefits should be extended to them
as well, to "overcome" and bring closure to historical injustices.[38]

Another major politically charged issue with the rise of Hindutva's
(Hindu nationalism) role in Indian politics is that of religious
conversion. This political movement alleges that conversions of Dalits
are due not to any social or theological motivation but to allurements
like education and jobs. Critics[who?] argue that the inverse is true
due to laws banning conversion, and the limiting of social relief for
these backward sections of Indian society being revoked for those who
convert. Bangaru Laxman, a Dalit politician, was a prominent member of
the Hindutva movement.

Another political issue is over the affirmative-action measures taken
by the government towards the upliftment of Dalits through quotas in
government jobs and university admissions. About 8% of the seats in
the National and State Parliaments are reserved for Scheduled Caste
and Tribe candidates, a measure sought by B. R. Ambedkar and other
Dalit activists in order to ensure that Dalits would obtain a
proportionate political voice.

Anti-Dalit prejudices exist in fringe groups, such as the extremist
militia Ranvir Sena, largely run by upper-caste landlords in areas of
the Indian state of Bihar. They oppose equal treatment of Dalits and
have resorted to violent means to suppress the Dalits. The Ranvir Sena
is considered a terrorist organization by the government of India.[41]

In 1997, K. R. Narayanan became the first Dalit President.

In 2008, Mayawati, a Dalit from the Bahujan Samaj Party, was elected
as the Chief Minister of India's biggest state Uttar Pradesh. Her
victory was the outcome of her efforts to expand her political base
beyond Dalits, embracing in particular the Brahmins of Uttar Pradesh
[42][43]. Mayawati, together with her political mentor Kanshi Ram, saw
that the interests of the average Dalit (most of whom are landless
agricultural laborers) were more in conflict with the middle castes
such as the Yadav caste, who owned most of the agricultural land in
Uttar Pradesh, than with the predominantly city-dwelling upper castes
[44][45]. Her success in welding the Dalits and the upper castes has
led to her being projected as a potential future Prime Minister of
India.[46]

Dalit literature

Main article: Dalit literature

Dalit literature forms an important and distinct part of Indian
literature.[47][48] One of the first Dalit writers was Madara
Chennaiah, an 11th-century cobbler-saint who lived in the reign of
Western Chalukyas and who is also regarded by some scholars as the
"father of Vachana poetry". Another poet who finds mention is Dohara
Kakkaiah, a Dalit by birth, six of whose confessional poems survive.
[49]

Modern Dalit literature

In the modern era, Dalit literature received its first impetus with
the advent of leaders like Mahatma Phule and Ambedkar in Maharashtra,
who brought forth the issues of Dalits through their works and
writings; this started a new trend in Dalit writing and inspired many
Dalits to come forth with writings in Marathi, Hindi, Tamil and
Punjabi.[50]

By the 1960s, Dalit literature saw a fresh crop of new writers like
Baburao Bagul, Bandhu Madhav [51] and Shankarao Kharat, though its
formal form came into being with the Little magazine movement.[52] In
Sri Lanka, Dalit writers like Dominic Jeeva gained mainstream
popularity in the late 1960.

See also

Annabhau Sathe
Caste-related violence in India
2006 Dalit protests in Maharashtra
Dalit Freedom Network
Persecution of Dalits
List of Arunthathiyar
Aathi Thamilar Peravai
Athiyamaan

References

^ [1]

^ Damal, Swarnakumar (2005), Dalits of Nepal: Who are Dalits in Nepal,
International Nepal Solidarity Network,

http://insn.org/wp-content/DalitsNepalSuvashDarnal.pdf

^ Satyani, Prabhu (2005). "The Situation of the Untouchables in
Pakistan". ASR Resource Center.

http://www.countercurrents.org/dalit-sikand230905.htm. Retrieved
2008-09-27.

^ Excerpts from The Constitution of India, Left Justified, 1997,
http://www.leftjustified.com/leftjust/lib/sc/ht/wtp/india.html

^ Oliver Mendelsohn, Marika Vicziany. The untouchables: subordination,
poverty, and the state in modern India, 1998: Cambridge University
Press, p. 4 ISBN 0521556716, 9780521556712
http://www.alpha.org.in/
^ Victor Premasagar in Interpretive Diary of a Bishop: Indian
Experience in Translation and Interpretation of Some Biblical Passages
(Chennai: Christian Literature Society, 2002), p. 108.
^ "Dalit word un-constitutional says SC". Express India. 2008-01-18.
http://www.expressindia.com/latest-news/Dalit-word-unconstitutional-says-SC-Commission/262903/.
Retrieved 2008-09-27.
http://www.expressindia.com/latest-news/Dalit-word-unconstitutional-says-SC-Commission/262903/
^ Leslie, Julia (2004), Authority and Meaning in Indian Religions,
Ashgate Pub Ltd, pp. 46, ISBN 0754634310
^ "Manual scavenging - the most indecent form of work". Anti-
Slavery.org. 2002-05-27. http://www.antislavery.org/archive/submission/submission2002-scavenging.htm.
Retrieved 2008-09-27.
^ "India: "Hidden Apartheid" of Discrimination Against Dalits". Human
Rights Watch. 2002-05-27. http://hrw.org/english/docs/2007/02/13/india15303.htm.
Retrieved 2008-09-27.
^ a b Hindus Support Dalit Candidates in Tamil Nadu
^ Crusader Sees Wealth as Cute for Caste Bias
^ Utah, America, "Genetic Evidence on the Origins of Indian Caste
Populations", 30 September 2006
http://jorde-lab.genetics.utah.edu/elibrary/Bamshad_2001a.pdf
^ "Genetic affinities between endogamous and inbreeding populations of
Uttar Pradesh" (2007)
^ a b http://www.pnas.org/content/103/4/843.full.pdf
^ Sachar, Rajindar (2006). "Minority Report" (pdf). Government of
India. http://www.mfsd.org/sachar/leafletEnglish.pdf. Retrieved
2008-09-27.
http://www.mfsd.org/sachar/leafletEnglish.pdf
^ http://www.bangladeshsociology.org/BEJS%203.2%20Das.pdf
^ http://books.google.com/books?id=FnB3k8fx5oEC&pg=PA291 Castes and
tribes of Southern India, Volume 7 By Edgar Thurston, K. Rangachari, p.
251
^ http://www.nairs.in/acha_a.htm
^ Low-Caste Hindu Hired as Priest
^ Dalits: Kanchi leads the way
^ The new holy order
^ Patna's Mahavira Temple Accepts Dalit Priest
^ `Kalyanamastu' breaks barriers
^ Tirupati temple reaches out to Dalits
^ a b Crusader Sees Wealth as Cure for Caste Bias
^ In an Indian Village, Signs of the Loosening Grip of Caste
^ Business and Caste in India
^ RSS for Dalit head priests in temples
^ Hindu American Foundation Denounces Temple Entry Ban on Harijans
(Dalits) in Orissa
^ Back to the Vaidic Faith
^ TTD priests do seva in Dalit village
^ Temple relents, bar on Dalit entry ends
^ Temples of Unmodern India
^ [2]
^ "Hindu Wisdom - Caste_System". hinduwisdom.info. http://hinduwisdom.info/Caste_System.ht.
Retrieved 2008-06-20.
^ "Dalit Muslims". www.deshkalindia.com. http://www.deshkalindia.com/dalit-muslims.htm.
Retrieved 2008-06-20.
^ a b Sikand, Yoginder. "The 'Dalit Muslims' and the All-India
Backward Muslim Morcha". www.indianet.nl. http://www.indianet.nl/dalmusl.html.
Retrieved 2008-06-20.
^ [3]
^ a b The Prevention of Atrocities Act: Unused Ammunition
^ http://pakobserver.net/200906/27/Articles02.asp
^ "Mayawati bets on Brahmin-Dalit card for U.P. polls" The Hindu,
March 14 2007
^ "Brahmin Vote Helps Party of Low Caste Win in India" The New York
Times, May 11 2007
^ "The victory of caste arithmetic", Rediff News, May 11 2007
^ "Why Mayawati is wooing the Brahmins" Rediff News, March 28 2007
^ "Mayawati Plans to Seek India's Premier Post", The Wall Street
Journal, August 11 2008
^ Dalit literature
^ Brief Introduction to Dalit Literature
^ Western Chalukya literature#Bhakti literature.
^ Dalit’s passage to consciousness The Tribune, September 28, 2003
^ Dalit literature is not down and out any more Times of India, July
7, 1989
^ A Critical study of Dalit Literature in India Dr. Jugal Kishore
Mishra

Further reading

Dalit - The Black Untouchables of India, by V.T. Rajshekhar. 2003 -
2nd print, Clarity Press, Inc. ISBN 0-932863-05-1.

Untouchable!: Voices of the Dalit Liberation Movement, by Barbara R.
Joshi, Zed Books, 1986. ISBN 0862324602, 9780862324605.

An Anthology Of Dalit Literature, by Mulk Raj Anand. 1992, Gyan Books.
ISBN 8121204194, ISBN 9788121204194.

Dalits and the Democratic Revolution - Dr. Ambedkar and the Dalit
Movement in Colonial India, by Gail Omvedt. 1994, Sage Publications.
ISBN 8170363683.

The Untouchables: Subordination, Poverty and the State in Modern
India, by Oliver Mendelsohn, Marika Vicziany, Cambridge University
Press, 1998, ISBN 0521556716, 9780521556712.

Dalit Identity and Politics, by Ranabira Samaddara, Ghanshyam Shah,
Sage Publications, 2001. ISBN 0761995080, 9780761995081.

Journeys to Freedom: Dalit Narratives, by Fernando Franco, Jyotsna
Macwan, Suguna Ramanathan. Popular Prakashan, 2004. ISBN 8185604657,
9788185604657.

Towards an Aesthetic of Dalit Literature, by Sharankumar Limbale.
2004, Orient Longman. ISBN 8125026568.

From Untouchable to Dalit - Essays on the Ambedkar Movement, by
Eleanor Zilliot. 2005, Manohar. ISBN 8173041431.

Dalit Politics and Literature, by Pradeep K. Sharma. Shipra
Publications, 2006. ISBN 8175412712, 9788175412712.

Dalit Visions: The Anti-caste Movement and the Construction of an
Indian Identity, by Gail Omvedt. Orient Longman, 2006. ISBN
8125028951, 9788125028956.

Dalits in Modern India - Vision and Values, by S M Michael. 2007, Sage
Publications. ISBN 9780761935711.

Dalit Literature : A Critical Exploration, by Amar Nath Prasad & M.B.
Gaijan. 2007. ISBN 8176258172.

Retrieved from "http://en.wikipedia.org/wiki/Dalit"

http://en.wikipedia.org/wiki/Dalit

Census Data 2001 >> India at a glance >>

Scheduled Casts & Scheduled Tribes Population
Scheduled Castes & Scheduled Tribes Population:
Scheduled Castes & Scheduled Tribes Population
Scheduled Castes : 166,635,700 16.2%
Scheduled Tribes : 84,326,240 8.2%

Scheduled Castes

State with highest proportion of Scheduled Castes Punjab ( 28.9 %)
State with lowest proportion of Scheduled Castes Mizoram ( 0.03 %)
UT with highest proportion of Scheduled Castes Chandigarh (17.5%)
UT with lowest proportion of Scheduled Castes D & N Haveli (1.9% )
District with highest proportion of Scheduled Castes Koch-Bihar
(50.1%)
District with lowest proportion of Scheduled Castes Lawngtlai Mizoram
(0.01%)
Scheduled Tribes
State with highest proportion of Scheduled Tribes Mizoram ( 94.5 % )
State with lowest proportion of Scheduled Tribes Goa (0.04 %)
UT with highest proportion of Scheduled Tribes Lakshadweep (94.5 %)
UT with lowest proportion of Scheduled Tribes A & N Islands (8.3 %)
District with highest proportion of Scheduled Tribes Sarchhip, Mizoram
( 98.1%)
District with lowest proportion of Scheduled Tribes Hathras, Uttar
Pradesh (0.01%)

Area | Administrative Divisions | Population | Population Density |
Rural Urban Distribution

http://www.censusindia.gov.in/Census_Data_2001/India_at_Glance/scst.aspx

Dalits In Pakistan
Book Review By Yoginder Sikand
23 September, 2005
Countercurrents.org

Name of the Book: Hamey Bhi Jeeney Do: Pakistan Mai Acchoot Logon ki
Suratehal (Urdu) ['Let us Also Live: The Situation of the Untouchables
in Pakistan']

Author: Pirbhu Lal Satyani (***@yahoo.com)

Publisher: ASR Resource Centre, Lahore, Pakistan (***@brain.net.pk)
Year: 2005
Price: Rs. 20 (Pakistani)

Caste, the scourge of Hinduism, is so deeply entrenched in Indian
society that it has not left the adherents of Islam, Sikhism,
Christianity and Buddhism-theoretically egalitarian religions-
unaffected. So firmly rooted is the cancer of caste in the region that
it survives and thrives in neighbouring Pakistan, where over 95% of
the population are Muslims, as this slim book tells us.

Pirbhu Lal Satyani, the author of the book, is a Pakistani Hindu
social activist based in Lahore, working among the Dalits in his
country. Of Pakistan's roughly 3 million Hindu population, he says,
over 75% are Dalits, belonging to various castes, the most prominent
being Meghwals, Odhs, Valmikis, Kohlis and Bhils. They reside mainly
in southern Punjab and Sindh. Satyani provides startling details about
the plight of the Dalits of Pakistan, which appears to be no different
from that of the Dalits of India.

In a speech in 1944, Satyani writes, Mohammad Ali Jinnah, the founder
of Pakistan, declared that the Muslim League would protect the rights
of the Dalits, and he assured them of full security. Accordingly,
Jogendra Nath Mondal, a Dalit from East Bengal, was appointed as the
leader of the Constituent Assembly of Pakistan and the first Law
Minister of the country. This suggests, Satyani says, that Jinnah was
genuine in his concern for the Dalits of Pakistan. However, things
began to change after Jinnah's death, and in 1953 Mondal resigned from
the Cabinet and migrated to India. This was an indication of the
growing intolerance towards minorities in post-Jinnah Pakistan. Today,
as Satyani shows, minorities lead a bleak existence in Pakistan, the
worst sufferers among them being the country's Dalits.

Following the Partition of India, Satyani says, most Hindus living in
what is now Pakistan migrated to India. The vast majority of those who
stayed back in Pakistan were Dalits. In the years after the Partition,
he writes, there has been a steady migration of Hindus to India,
especially in the immediate aftermath of the 1965 and 1971 wars
between India and Pakistan. The destruction of the Babri Masjid in
India in 1992 and the ensuing massacre of Muslims in different parts
of India by Hindutva extremists, led to a heightening of insecurity
among the Pakistani Hindus, causing a sizeable number of them to
migrate to India. Most of these migrants were 'upper' caste Hindus.
Lacking money and resources, Dalits in Pakistan were unable to make
the same choice. In addition, Satyani writes, 'The Dalits are so
caught up with mere day-to-day survival issues that Hindu-Muslim
conflicts or Pakistan-India disputes are not as important for them as
they are for rich 'upper' caste Hindus'. To add to this probably is
the fact that life for Dalits in India is hardly better than in
Pakistan.

Most Pakistani Dalits work as landless agricultural labourers and
sweepers, Satyani writes. In rural areas their huts are located in
separate settlements outside the main village and they generally lack
even basic amenities. Large numbers of Dalits also lead a nomadic
existence, traveling from village to village in search of manual work.
Many Dalits live in temporary structures in the land of landlords for
whom they work and they can be expelled from their whenever the
landlords wish, having no title to the land. They generally earn a
pittance and are often forced into free labour by powerful 'upper'
caste Hindu and Muslim feudal lords. Many Dalits eke out a miserable
existence as bonded labourers, being heavily indebted to landlords and
moneylenders. If they protest false cases are lodged against them and
the police does little or nothing to protect them. Local
administrative officers routinely harass them and even forcibly take
away their cattle and other such belongings. Land mafias in rural
Sindh often forcibly grab the land on which Dalits set up their huts.
In most places Dalits have no temples of their own. They have few
places where they can burn their dead, and many of these are illegally
occupied by local Muslims.

In schools in the villages, Satyani tells us, Dalit students routinely
face discrimination and are not allowed to use utensils that are used
by other students. In schools Dalit students are often badly treated
by Muslim teachers and students. Despite being the poorest of the
poor, they do not receive any scholarships on the grounds that money
for scholarships comes from zakat funds and hence it is not
permissible for non-Muslims to avail of them. Further, owing to
desperate poverty few Dalits can afford to send their children for
higher education, and, generally, children are withdrawn from school
at an early age to engage in manual work to help supplement the
family's meagre income. In many cases, Dalits do not send their girls
to school fearing that they might be kidnapped, raped or forced to
convert to Islam.

In towns and cities Dalits generally live in the poorest parts, in
squalid slums. There are no organizations working among them for their
welfare, and, lacking a strong political leadership of their own, they
are not able to effectively assert their voice in demanding their
rights from the state or from the larger society, not even to protest
in cases of human rights violations. Many of them do not possess
national identity cards, and so cannot access various government
developmental schemes. Government facilities for religious minorities
are almost monopolized by the country's more powerful and organized
Christian and 'upper' caste Hindu communities, leaving the Dalits
untouched.

Because of acute poverty, rampant illiteracy and discrimination and
the absence of a Dalit movement as in India, Dalits in Pakistan have
no political influence at all, Satyani says. In many places, Dalits
are not allowed to freely vote for candidates of their own choice.
They are often forced by powerful 'upper' caste Hindu and Muslim
landlords to vote for particular candidates, and if they are refused
they are pressurized into leaving their homes or are beaten up. The
problem of Dalit political marginalisation is complicated by the acute
divisions among the Dalits, with various Dalit castes practicing
untouchability among themselves. For its part, the Pakistani state,
Satyani says, prefers to promote the economically and socially more
influential 'upper' caste Hindus as 'leaders' of the Hindus, instead
of trying to promote an alternate Dalit leadership. Thus, for
instance, in 2002, of the nine seats reserved for the Sindh provincial
assembly for religious minorities, seven were for Hindus and only one
for Dalits, while Dalits account for more than 70% of the Hindu
population of the province. The state's lack of commitment to helping
the Dalits is also evident from the fact that despite there being some
3,50,000 Dalits in southern Punjab (mainly in the Rahim Yar Khan and
Bahawalpur districts) there are no reserved seats for Dalits or Hindus
in the provincial assembly. All the seats reserved for minorities in
the assembly for minorities are occupied by Christians. Further,
government affirmative policies meant especially for Dalits have been
done away with, Satyani writes. While Jinnah had provided a 6% job
quota for Dalits in some government services, in 1998 the government
of Nawaz Sharif, assisted by some 'upper' caste Hindu and Christian
leaders, changed the Dalit quota to a general minorities' quota, thus
effectively denying Dalits assured access to government jobs.

Dalits, like other minorities in Pakistan, Satyani tells us, are also
victims of religious discrimination, by both Muslims as well as
'upper' caste Hindus. Despite the Hindus being a minority in Pakistan,
'upper' caste Hindus continue to discriminate against the Dalits.
Generally, Dalits are refused entry into Hindu temples belonging to
the 'upper' castes. 'Upper' caste Hindu landlords and businessmen in
Sindh, Satyani writes, show little concern for the plight of the
Dalits, and, instead, are often complicit, along with Muslim feudal
lords, in oppressing them. As in large parts of India, in eateries in
the rural areas of Sindh, owned both by 'upper' caste Hindus as well
Muslims, Dalits are forced to use separate utensils and are expected
to wash them themselves after use. When they visit hospitals for
treatment they are generally left unattended and, being considered as
untouchables, are not allowed to touch utensils meant for public use
there. Often, Dalit women are gang-raped, murdered or are forced to
convert to Islam, but no action is taken against the perpetrators of
these crimes. Besides this, due to discrimination by 'upper' caste
Hindus, many Dalits have converted to Islam and Christianity on their
own.

Satyani ends his book with a list of recommendations for addressing
the plight of Dalits in his country. He suggests that the government
of Pakistan should insist that the question of Dalit human rights and
amelioration of their pathetic conditions be placed as part of the
SAARC agenda. This, presumably, would force all the SAARC member
states, including India, to take the issue of caste oppression
seriously. He calls for the setting up of a national commission in
Pakistan to monitor the conditions of the country's Dalits and to work
for their welfare. Dalits, he says, should be given reserved seats in
the National and Provincial Assemblies in accordance with their
population as well as adequate representation in all government
services. In areas with a high Dalit population, councils should be
created by the state for development of the Dalits. All 'black laws'
against religious minorities should be repealed, Satyani advises, and
to improve relations between different religious communities the
educational curriculum should be revised and negative portrayals of
non-Muslim communities and their religions should be deleted. Landless
labourers should be granted titles to land; Hindu, including Dalit,
employees should be given holidays on the occasion of their festivals;
Dalit communities that do not have any cremation grounds of their own
should be provided with such facilities; Dalits should be given the
right to use public wells and taps and to live within the villages,
instead, as of now, outside them; and Hindu temples presently under
the control of the Waqf Department should be given back to the
community. In schools with a sizeable Hindu population, Hindu children
should be provided facilities to study their own religion instead of
Islam.

Whether the state authorities willing to accede to these demands,
however, is another question.

Pirbhu Lal Satyani can be contacted on ***@yahoo.com

Indian Dalit readers could help Pirbhu Lal by sending him Dalit
literature in English or Urdu.

http://www.countercurrents.org/dalit-sikand230905.htm

Excerpts from The Constitution of India

PART III
Fundamental Rights

General

12. Definition — In this Part, unless the context otherwise requires,
"the State" includes the Government and Parliament of India and the
Government and the Legislature of each of the States and all local or
other authorities within the territory of India or under the control
of the Government of India....

Right to Equality

14. Equality before law — The State shall not deny to any person
equality before the law or the equal protection of the laws within the
territory of India.

15. Prohibition of discrimination on grounds of religion, race, caste,
sex or place of birth — (1) The State shall not discriminate against
any citizen on grounds only of religion, race, caste, sex, place of
birth or any of them. (2) No citizen shall, on grounds only of
religion, race, caste, sex, place of birth or any of them, be subject
to any disability, liability, restriction or condition with regard to
— (a) access to shops, public restaurants, hotels and places of public
entertainment; or (b) the use of wells, tanks, bathing ghats, roads
and places of public resort maintained wholly or partly out of State
funds or dedicated to the use of the general public. (3) Nothing in
this article shall prevent the State from making any special provision
for women and children. (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 Castes and the
Scheduled Tribes.

16. Equality of opportunity in matters of public employment — (1)
There shall be equality of opportunity for all citizens in matters
relating to employment or appointment to any office under the State.
(2) No citizen shall, on grounds only of religion, race, caste, sex,
descent, place of birth, residence or any of them, be ineligible for,
or discriminated against in respect or, any employment or office under
the State....

17. Abolition of Untouchability — "Untouchability" is abolished and
its practice in any form is forbidden. The enforcement of any
disability arising out of "Untouchability" shall be an offence
punishable in accordance with law.

18. Abolition of titles — (1) No title, not being a military or
academic distinction, shall be conferred by the State....

Right to Freedom

19. Protection of certain rights regarding freedom of speech, etc. —
(1) All citizens shall have the right — (a) to freedom of speech and
expression; (b) to assemble peaceably and without arms; (c) to form
associations or unions; (d) to move freely throughout the territory of
India; (e) to reside and settle in any part of the territory of India;
and (f) [removed]; (g) to practice any profession, or to carry on any
occupation, trade or business.

...Nothing in sub-clause (a)... (b)... (c)... (d)... (e)... (g)... of
Clause (1) shall affect the operation of any existing law, or prevent
the State from making any law, in so far as such law imposes
reasonable restrictions on the exercise of the right conferred by the
said sub-clause in the interests of the sovereignty and integrity of
India....

20. Protection in respect of conviction for offenses — (1) No person
shall be convicted of any offence except for violation of a law in
force at the time of the commission of the act charged as an offence,
nor be subjected to a penalty greater than that which might have been
inflicted under the law in force at the time of the commission of the
offence. (2) No person shall be prosecuted and punished for the same
offence more than once. (3) No person accused of any offence shall be
compelled to be a witness against himself.

21. Protection of life and personal liberty — No person shall be
deprived of his life or personal liberty except according to procedure
established by law.

22. Protection against arrest and detention in certain cases — (1) No
person who is arrested shall be detained in custody without being
informed, as soon as may be, of the grounds for such arrest nor shall
he be denied the right to consult, and to be defended by, a legal
practitioner of his choice. (2) Every person who is arrested and
detained in custody shall be produced before the nearest magistrate
within a period of twenty-four hours of such arrest excluding the time
necessary for the journey from the place of arrest to the court of the
magistrate and no such person shall be detained in custody beyond the
said period without the authority of a magistrate. (3) Nothing in
clauses (1) and (2) shall apply — (a) to any person who for the time
being is an enemy alien; or (b) to any person who is arrested or
detained under any law providing for preventive detention. (4) No law
providing for preventive detention shall authorize the detention of a
person for a longer period than three months unless — (a) an Advisory
Board consisting of persons who are, or have been, or are qualified to
be appointed as, Judges of a High Court has reported before the
expiration of the said period of three months that there is in its
opinion sufficient cause for such detention;... (5) When any person is
detained in pursuance of an order made under any law providing for
preventive detention, the authority making the order shall, as soon as
may be, communicate to such person the grounds on which the order has
been made and shall afford him the earliest opportunity of making a
representation against the order. (6) Nothing in clause (5) shall
require the authority making any such order as is referred to in that
clause to disclose facts which such authority considers to be against
the public interest to disclose....

Right Against Exploitation

23. Prohibition of traffic in human beings and forced labor — (1)
Traffic in human beings and begar and other similar forms of forced
labor are prohibited and any contravention of this provision shall be
an offence punishable in accordance with law. (2) Nothing in this
article shall prevent the State from imposing compulsory service for
public purposes....

24. Prohibition of employment of children in factories, etc. — No
child below the age of fourteen years shall be employed to work in any
factory or mine or engaged in any other hazardous employment.

Right to Freedom of Religion

25. Freedom of conscience and free profession, practice and
propagation of religion —(1) Subject to public order, morality and
health and to the other provisions of this Part, all persons are
equally entitled to freedom of conscience and the right freely to
profess, practice and propagate religion. (2) Nothing in this article
shall affect the operation of any existing law or prevent the State
from making any law — (a) regulating or restricting any economic,
financial, political or other secular activity which may be associated
with religious practice; (b) providing for social welfare and reform
or the throwing open of Hindu religious institutions of a public
character to all classes and sections of Hindus....

Cultural and Educational Rights

29. Protection of interests of minorities — (1) Any section of the
citizens residing in the territory of India or any part thereof having
a distinct language, script or culture of its own shall have the right
to conserve the same. (2) No citizen shall be denied admission into
any educational institution maintained by the State or receiving aid
out of State funds on grounds only of religion, race, caste, language
or any of them....

34. Restriction on rights conferred by this Part while martial law is
in force in any area - ..Parliament may by law indemnify any person in
the service of the Union or of a State or any other person in respect
of any act done by him in connection with the maintenance or
restoration of order in any area within the territory of India where
martial law was in force or validate any sentence passed, punishment
inflicted, forfeiture ordered or other act done under martial law in
such area....

51-A. Fundamental duties — It shall be the duty of every citizen of
India — (a) to abide by the Constitution and respect its ideals and
institutions, the National Flag and the National Anthem; (b) to
cherish and follow the noble ideals which inspired our national
struggle for freedom; (c) to uphold and protect the sovereignty, unity
and integrity of India; (d) to defend the country and render national
service when called upon to do so; (e) to promote harmony and the
spirit of common brotherhood amongst all the people of India
transcending religious, linguistic and regional or sectional
diversities; to renounce practice derogatory to the dignity of women;
(f) to value and preserve the rich heritage of our composite culture;
(g) to protect and improve the natural environment including forests,
lakes, rivers and wild life, and to have compassion for living
creatures; (h) to develop the scientific temper, humanism and the
spirit of inquiry and reform; (i) to safeguard public property and to
abjure violence; (j) to strive towards excellence in all spheres of
individual and collective activity so that the nation constantly rises
to higher levels of endeavour and achievement.

Copyright ©1995-97 by LeftJusified Publiks

http://www.leftjustified.com/leftjust/lib/sc/ht/wtp/india.html

India: ‘Hidden Apartheid’ of Discrimination Against Dalits

Government Fails to End Caste-Based Segregation and Attacks
(New York, February 13, 2007) –

India has systematically failed to uphold its international legal
obligations to ensure the fundamental human rights of Dalits, or so-
called untouchables, despite laws and policies against caste
discrimination, the Center for Human Rights and Global Justice and
Human Rights Watch said in a new report released today. More than 165
million Dalits in India are condemned to a lifetime of abuse simply
because of their caste.

Prime Minister Singh has rightly compared ‘untouchability’ to
apartheid, and he should now turn his words into action to protect the
rights of Dalits. The Indian government can no longer deny its
collusion in maintaining a system of entrenched social and economic
segregation.

Professor Smita Narula, faculty director of the Center for Human
Rights and Global Justice (CHRGJ) at New York University School of
Law, and co-author of the report.

Contribute to Human Rights Watch

Related Material

“Hidden Apartheid: Caste Discrimination against India’s
‘Untouchables’”
Report, February 13, 2007

Center for Human Rights and Global Justice
Web Site

India
Country Page

India's Dalits: between atrocity and protest
Commentary, January 12, 2007

More on the work of the International Dalit Solidarity Network
Web Site

More on the work of the National Campaign on Dalit Human Rights
Web Site

IDSN produced documentary on Dalits
Film

Audio Commentary in English
Audio Clip

Letter to Prime Minister Singh of India from the Center for Human
Rights and Global Justice and Human Rights Watch
Letter, February 14, 2007

The 113-page report, “Hidden Apartheid: Caste Discrimination against
India’s ‘Untouchables’,” was produced as a “shadow report” in response
to India’s submission to the United Nations Committee on the
Elimination of Racial Discrimination (CERD), which monitors
implementation of the International Convention on the Elimination of
All Forms of Racial Discrimination (ICERD). The committee will review
India’s compliance with the convention during hearings in Geneva on
February 23 and 26.

On December 27, 2006 Manmohan Singh became the first sitting Indian
prime minister to openly acknowledge the parallel between the practice
of “untouchability” and the crime of apartheid. Singh described
“untouchability” as a “blot on humanity” adding that “even after 60
years of constitutional and legal protection and state support, there
is still social discrimination against Dalits in many parts of our
country.”

“Prime Minister Singh has rightly compared ‘untouchability’ to
apartheid, and he should now turn his words into action to protect the
rights of Dalits,” said Professor Smita Narula, faculty director of
the Center for Human Rights and Global Justice (CHRGJ) at New York
University School of Law, and co-author of the report. “The Indian
government can no longer deny its collusion in maintaining a system of
entrenched social and economic segregation.”

Dalits endure segregation in housing, schools, and access to public
services. They are denied access to land, forced to work in degrading
conditions, and routinely abused at the hands of the police and upper-
caste community members who enjoy the state’s protection. Entrenched
discrimination violates Dalits’ rights to education, health, housing,
property, freedom of religion, free choice of employment, and equal
treatment before the law. Dalits also suffer routine violations of
their right to life and security of person through state-sponsored or -
sanctioned acts of violence, including torture.

Caste-motivated killings, rapes, and other abuses are a daily
occurrence in India. Between 2001 and 2002 close to 58,000 cases were
registered under the Scheduled Castes and Scheduled Tribes (Prevention
of Atrocities) Act – legislation that criminalizes particularly
egregious abuses against Dalits and tribal community members. A 2005
government report states that a crime is committed against a Dalit
every 20 minutes. Though staggering, these figures represent only a
fraction of actual incidents since many Dalits do not register cases
for fear of retaliation by the police and upper-caste individuals.

Both state and private actors commit these crimes with impunity. Even
on the relatively rare occasions on which a case reaches court, the
most likely outcome is acquittal. Indian government reports reveal
that between 1999 and 2001 as many as 89 percent of trials involving
offenses against Dalits resulted in acquittals.

A resolution passed by the European Parliament on February 1, 2007
found India’s efforts to enforce laws protecting Dalits to be “grossly
inadequate,” adding that “atrocities, untouchability, illiteracy,
[and] inequality of opportunity, continue to blight the lives of
India’s Dalits.” The resolution called on the Indian government to
engage with CERD in its efforts to end caste-based discrimination.
Dalit leaders welcomed the resolution, but Indian officials dismissed
it as lacking in “balance and perspective.”

“International scrutiny is growing and with it the condemnation of
abuses resulting from the caste system and the government’s failure to
protect Dalits,” said Brad Adams, Asia director at Human Rights Watch.
“India needs to mobilize the entire government and make good on its
paper commitments to end caste abuses. Otherwise, it risks pariah
status for its homegrown brand of apartheid.”

Attempts by Dalits to defy the caste order, to demand their rights, or
to lay claim to land that is legally theirs are consistently met with
economic boycotts or retaliatory violence. For example, in Punjab on
January 5, 2006 Dalit laborer and activist Bant Singh, seeking the
prosecution of the people who gang-raped his daughter, was beaten so
severely that both arms and one leg had to be amputated. On September
26, 2006 in Kherlanji village, Maharashtra, a Dalit family was killed
by an upper-caste mob, after the mother and daughter were stripped,
beaten and paraded through the village and the two brothers were
brutally beaten. They were attacked because they refused to let upper-
caste farmers take their land. After widespread protests at the
police’s failure to arrest the perpetrators, some of those accused in
the killing were finally arrested and police and medical officers who
had failed to do their jobs were suspended from duty.

Exploitation of labor is at the very heart of the caste system. Dalits
are forced to perform tasks deemed too “polluting” or degrading for
non-Dalits to carry out. According to unofficial estimates, more than
1.3 million Dalits – mostly women – are employed as manual scavengers
to clear human waste from dry pit latrines. In several cities, Dalits
are lowered into manholes without protection to clear sewage
blockages, resulting in more than 100 deaths each year from inhalation
of toxic gases or from drowning in excrement. Dalits comprise the
majority of agricultural, bonded, and child laborers in the country.
Many survive on less than US$1 per day.

In January 2007 the UN Committee on the Elimination of Discrimination
against Women concluded that Dalit women in India suffer from “deeply
rooted structural discrimination.” “Hidden Apartheid” records the
plight of Dalit women and the multiple forms of discrimination they
face. Abuses documented in the report include sexual abuse by the
police and upper-caste men, forced prostitution, and discrimination in
employment and the payment of wages.

Dalit children face consistent hurdles in access to education. They
are made to sit in the back of classrooms and endure verbal and
physical harassment from teachers and students. The effect of such
abuses is borne out by the low literacy and high drop-out rates for
Dalits.

The Center for Human Rights and Global Justice and Human Rights Watch
call on CERD to scrutinize the gap between India’s human rights
commitments and the daily reality faced by Dalits. In particular, CERD
should request that the Indian government:

•Identify measures taken to ensure appropriate reforms to eliminate
police abuses against Dalits and other marginalized communities;

•Provide concrete plans to implement laws and government policies to
protect Dalits, and Dalit women in particular, from physical and
sexual violence;

•Identify steps taken to eradicate caste-based segregation in
residential areas and schools, and in access to public services;
and,

•Outline plans to ensure the effective eradication of exploitative
labor arrangements and effective implementation of rehabilitation
schemes for Dalit bonded and child laborers, manual scavengers, and
for Dalit women forced into prostitution.

“International outrage over the treatment of Dalits is matched by
growing national discontent,” Smita Narula said. “India can’t ignore
the voices of 165 million citizens.”

“Hidden Apartheid” is based on in-depth investigations by CHRGJ, Human
Rights Watch, Indian non-governmental organizations, and media
sources. The pervasiveness of abuses against Dalits is corroborated by
the reports of Indian governmental agencies, including the National
Human Rights Commission, and the National Commission on Scheduled
Castes and Scheduled Tribes. These and other sources were compiled,
investigated, and analyzed under international law by NYU School of
Law’s International Human Rights Clinic.

Background

The UN Committee on the Elimination of Racial Discrimination (CERD) is
a body of independent experts responsible for monitoring states’
compliance with the International Convention on the Elimination of All
Forms of Racial Discrimination (ICERD), ratified by India in 1968. It
guarantees rights of non-discrimination on the basis of “race, colour,
descent, or national or ethnic origin.” In 1996 CERD concluded that
the plight of Dalits falls squarely under the prohibition of descent-
based discrimination. As a state party to ICERD, India is obligated to
submit periodic reports detailing its implementation of rights
guaranteed under the convention. During the review session CERD
examines these reports and engages in constructive dialogue with the
state party, addressing its concerns and offering recommendations.
CERD uses supplementary information contained in non-governmental
organization “shadow reports” to evaluate states’ reports. India’s
report to CERD, eight years overdue, covers compliance with the
convention from 1996 to 2006 yet does not contain a single mention of
abuses against Dalits – abuses that India’s own governmental agencies
have documented and verified.

http://www.hrw.org/legacy/english/docs/2007/02/13/india15303.htm

Hindus support Dalit candidates in Tamil Nadu
Sunday, 15 October 2006

This time it is a different story from the four villages in southern
Tamil Nadu that defied the panchayati raj system for 10 long years.

Sections of the majority caste-Hindu people in these villages -
Pappapatti, Keeripatti and Nattarmangalam in Madurai district and
Kottakachiyenthal in the adjoining Virudhunagar district - who had
been monopolising panchayat posts for a long time were adamantly
refusing to accept Dalits as their panchayat presidents under the
reservation system introduced in 1996. They either did not allow any
Dalit to file nomination papers or fielded a candidate of their choice
and forced him to quit soon after he took charge or did not allow him
to complete his term. In the past 10 years elections and by-elections
were held more than 15 times and every time caste-Hindus adopted the
same strategy. They remained insensitive to protests from progressive
and democratic sections.

But now the situation is different. Caste Hindus of these villages are
now a changed lot. They sprang a surprise by participating
enthusiastically in the elections held on 13 and 15 October 2006 as
part of the State-wide exercise. This will pave the way, hopefully,
for a smooth, functional transfer of power to Dalits.

Human rights and political activists and mediapersons, who used to
visit these villages at least during election times, could not find
any tension unlike on previous occasions. Nor could they see, unlike
earlier, caste-Hindu elders with wry faces curiously watching the
movements of strangers or tight-lipped Dalits shivering in fear of
their `upper-caste' paymasters.

The villages witnessed hectic campaigns by supporters of rival
candidates, as did every other part of the State. There were small
meetings, distribution of handbills, pasting of posters on trees and
other forms of campaign. Caste Hindus, young and old, participated in
the process helping Dalits file their nominations and exercising their
franchise without fail. They said they had decided on allowing the
successful candidates to complete their term.

There was brisk polling at all levels for both reserved and non-
reserved posts, from panchayat ward member to district panchayat
councillor, in straight and multi-cornered contests. To add pep to
this, there were reports of friction between rival campaigners and
charges of attempts at impersonation. The voting percentage ranged
from 75 to 85 in the villages, according to reports. The election of
panchayat presidents and, for the first time, their ward members, who
together constitute the elected panchayat council, thus went smoothly.
The panchayat presidents were elected unopposed in Keeripatti and
Kottakachiyenthal. "We will ensure that they complete their term,"
said PK Chellakannu Thevar, a caste-Hindu leader at Pappapatti.

There is no denying that the caste Hindu participation of such
magnitude by itself is significant. For instance, panchayat elections
were held this year at Kottakachiyenthal after nearly 25 years. For
the elections to some posts, Dalits have been proposed or seconded by
caste Hindus. This has raised hopes of building a more effective
working relationship among warring caste groups.

How did it all happen? "This has not come about overnight. A lot of
effort has gone into this process of change," said R Mohan, Communist
Party of India (Marxist) Member of Parliament. He said the State
government, the district administration, voluntary organisations,
political workers "including some of our able activists" and the media
had all contributed to this development.

When the Left and Dalit parties demanded a few months ago that these
defiant villages should not be included in the list of panchayats to
be de-reserved at the end of two terms under the rotational system,
the State government readily agreed. Chief Minister M Karunanidhi also
announced in the State Assembly the government's resolve to break the
resistance to Dalit empowerment. It is this political will, which was
conspicuously absent all these years, triggered the transformation.

Once the State government took a stand, the district administration in
Madurai and Virudhunagar started doing the necessary spadework.
Collector of Madurai T Udhayachandran made several visits, sometimes
with no officials accompanying him to the three rebel panchayat
villages in the district in order to interact with the predominant
caste Hindus (Piranmalai Kallars) and Dalits (Pallars and Paraiyars).
The administration adopted a `carrot and stick' policy to persuade the
majority group to mend its ways and join the mainstream. The officials
assured them of basic amenities and development works. Field officials
educated the people on the advantages of having an elected panchayat.

Udhayachandran said special schemes worth more than Rs 50 lakh were
launched in each panchayat. Self-Help Groups of women were provided
loans to the tune of Rs 35 lakh. Polling booths were rearranged and
the procedures governing the filing of nominations were simplified.
The people were assured that their villages would be developed as
model villages. Several steps were taken to instill confidence among
Dalits and encourage their participation in the election process. The
Collector said: "We will think of creating new job opportunities for
the unemployed youth among both Dalits and others." He hoped that
there would be no problem for the successful Dalit candidates in
completing their terms.

Collector of Virudhunagar SS Jawahar made similar efforts at
Kottakachiyenthal, the most rebellious of the four southern villages,
where not a single election had been held either to the post of
panchayat president or to the post of ward member for 10 years. Unlike
in the other three villages, Dalit presence here is very small - less
than 20. The fall in the figure is attributed to migration, which has
not apparently been taken note of by officials handling poll-related
work. The village lacks infrastructure and basic amenities, including
drinking water and streetlights.

The condition of Dalits here is worse. Most of their one-room
tenements are in a dilapidated condition. They have to cook their food
in the open. There is no electricity. When the district administration
came to know of these problems, it launched development schemes worth
several lakhs of rupees. A ration shop was opened and public taps were
provided. A bus service was also promised. These measures helped
change the attitude of the two major caste-Hindu groups here,
Agamudaiyars and Yadavas. Besides, a rift between the two also worked
to the advantage of Dalits, whose nominee for president could count on
the support of one or the other of the two for his survival in
office.

Organisations such as People's Watch, Madurai, which in association
with the Dalit Panthers of India organised a public hearing on the
issue in 2004 and some activists of the CPI (M) have also been
instrumental in effecting the change in the people's attitude. For
instance, noted writer and CPI (M) activist Venkatesan has been
involved in creating awareness about the need for amity among the
rival social groups to fight poverty and social injustice. A group of
Tamil writers who visited Pappapatti and Nattarmangalam on 8 October
2006 also made a big impact on the caste Hindus. They recalled at the
meetings they addressed how people cutting across castes participated
in the struggles led by U Muthuramalinga Thevar about six decades ago
to win for Dalits the right to enter temples and also to get the
Criminal Tribes Act abolished and the names of communities such as
Piranmalai Kallar removed from the list of notified tribes.

Asked what brought about this change in their mindset, a caste-Hindu
youth from Pappapatti said the younger generation was keen on
`removing the bad name our village has earned". An elderly person
said: "We now realise that we have been left behind in several
respects because of our tough line in the past."

(Source: Frontline)

http://indianchristians.in/news/content/view/311/48/

Crusader Sees Wealth as Cure for Caste Bias
Brian Sokol/Rapport, for The New York Times

An untouchable, or Dalit, woman in Azamgarh District in Uttar Pradesh,
India. The country has 200 million Dalits, many of whom remain
uneducated and poor.
More Photos >

By SOMINI SENGUPTA
Published: August 29, 2008

AZAMGARH DISTRICT, India — When Chandra Bhan Prasad visits his
ancestral village in these feudal badlands of northern India, he
dispenses the following advice to his fellow untouchables: Get rid of
your cattle, because the care of animals demands children’s labor.
Invest in your children’s education instead of in jewelry or land.
Cities are good for Dalit outcastes like us, and so is India’s new
capitalism.

Brian Sokol/Rapport, for The New York Times

Chandra Bhan Prasad in front of a flooded field in a village in Uttar
Pradesh, India. More Photos »

Mr. Prasad was born into the Pasi community, once considered
untouchable on the ancient Hindu caste order. Today, a chain-smoking,
irrepressible didact, he is the rare outcaste columnist in the English
language press and a professional provocateur. His latest crusade is
to argue that India’s economic liberalization is about to do the
unthinkable: destroy the caste system. The last 17 years of new
capitalism have already allowed his people, or Dalits, as they call
themselves, to “escape hunger and humiliation,” he says, if not
residual prejudice.

At a time of tremendous upheaval in India, Mr. Prasad is a lightning
rod for one of the country’s most wrenching debates: Has India’s
embrace of economic reforms really uplifted those who were consigned
for centuries to the bottom of the social ladder? Mr. Prasad, who
guesses himself to be in his late 40s because his birthday was never
recorded, is an anomaly, often the lone Dalit in Delhi gatherings of
high-born intelligentsia.

He has the zeal of an ideological convert: he used to be a Maoist
revolutionary who, by his own admission, dressed badly, carried a
pistol and recruited his people to kill their upper-caste landlords.
He claims to have failed in that mission.

Mr. Prasad is a contrarian. He calls government welfare programs
patronizing. He dismisses the countryside as a cesspool. Affirmative
action is fine, in his view, but only to advance a small slice into
the middle class, who can then act as role models. He calls English
“the Dalit goddess,” able to liberate Dalits.

Along with India’s economic policies, once grounded in socialist
ideals, Mr. Prasad has moved to the right. He is openly and
mischievously contemptuous of leftists. “They have a hatred for those
who are happy,” he said.

There are about 200 million Dalits, or members of the Scheduled
Castes, as they are known officially, in India. They remain socially
scorned in city and country, and they are over-represented among
India’s uneducated, malnourished and poor.

The debate over caste in the New India is more than academic. India’s
leaders are under growing pressure to alleviate poverty and
inequality. Now, all kinds of groups are clamoring for what Dalits
have had for 50 years — quotas in university seats, government jobs
and elected office — making caste one of the country’s most divisive
political issues. Moreover, there are growing demands for caste quotas
in the private sector.

Mr. Prasad’s latest mission is sure to stir the debate. He is
conducting a qualitative survey of nearly 20,000 households here in
northern state of Uttar Pradesh to measure how everyday life has
changed for Dalits since economic liberalization began in 1991. The
preliminary findings, though far from generalizable, reveal subtle
shifts.

The survey, financed by the Center for the Advanced Study of India at
the University of Pennsylvania, finds that Dalits are far less likely
to be engaged in their traditional caste occupations — for instance,
the skinning of animals, considered ritually unclean — than they used
to be and more likely to enjoy social perks once denied them. In rural
Azamgarh District, for instance, nearly all Dalit households said
their bridegrooms now rode in cars to their weddings, compared with 27
percent in 1990. In the past, Dalits would not have been allowed to
ride even horses to meet their brides; that was considered an upper-
caste privilege.

Mr. Prasad credits the changes to a booming economy. “It has pulled
them out of the acute poverty they were in and the day-to-day
humiliation of working for a landlord,” he said.

To prove his point, Mr. Prasad recently brought journalists here to
his home district. In one village, Gaddopur, his theory was borne out
in the tale of a gaunt, reticent man named Mahesh Kumar, who went to
work in a factory 300 miles away so his family would no longer have to
live as serfs, tending the animals of the upper caste.

When he was a child, Dalits like him had to address their upper-caste
landlords as “babu-saab,” close to “master.” Now it is acceptable to
call them “uncle” or “brother,” just as people would members of their
own castes.

Today, Mr. Kumar, 61 and uneducated, owns an airless one-room factory
on the outskirts of Delhi, with a basic gas-fired machine to press
bolts of fabric for garment manufacturers. With money earned there, he
and his sons have built a proper brick and cement house in their
village.

Similar tales are echoed in many other villages across India. But here
is the problem with Mr. Prasad’s survey. Even if it chronicles
progress, the survey cannot tie it to any one cause, least of all
economic changes. In fact, other empirical studies in this budding
area of inquiry show that in parts of India where economic
liberalization has had the greatest impact, neither rural poverty nor
the plight of Dalits has consistently improved.

Abhijit Banerjee, an economist at M.I.T. who studies poverty in India,
says that the reform years coincide with the rise of Dalit
politicians, and that both factors may have contributed to a rise in
confidence among Dalits.

Moreover, Old India’s caste prohibitions have made sure that some can
prosper more easily than others. India’s new knowledge-based economy
rewards the well-educated and highly skilled, and education for
centuries was the preserve of the upper castes.

Today, discrimination continues, with some studies suggesting that
those with familiar lower-caste names fare worse in job interviews,
even with similar qualifications. The Indian elite, whether corporate
heads, filmmakers, even journalists, is still dominated by the upper
castes.

From across India still come reports of brutality against untouchables
trying to transcend their destiny.

It is a measure of the hardships of rural India that so many Dalits in
recent years are migrating to cities for back-breaking, often
unregulated jobs, and that those who remain in their villages consider
sharecropping a step up from day labor.

On a journey across these villages with Mr. Prasad, it is difficult to
square the utter destitution of his people with Dalit empowerment. In
one village, the government health center has collapsed into a pile of
bricks. Few homes have toilets. Children run barefoot. In Gaddopur,
the Dalit neighborhood still sits on the edge of the village — so as
not to pollute the others, the thinking goes — and in the monsoon,
when the fields are flooded, the only way to reach the Dalits’ homes
is to tramp ankle deep in mud. The land that leads to the Dalit
enclave is owned by intermediate castes, and they have not allowed for
it to be used to build a proper brick lane.

Indu Jaiswal, 21, intends to be the first Dalit woman of Gaddopur to
get a salaried job. She has persuaded her family to let her defer her
marriage by a few years, an audacious demand here, so she could finish
college and get a stable government job. “With education comes
change,” Ms. Jaiswal said. “You learn how to talk. You learn how to
work. And you get more respect.”

Without education, the migrants from Gaddopur also know, they can go
only so far in the big cities that Mr. Prasad so ardently praises.
Their fabric-pressing factories in and around Delhi have been losing
business lately, as the big textile factories acquire computerized
machines far more efficient than their own crude contraptions. One man
with knowledge of computers can do the work of 10 of their men, they
say. Neither Mr. Kumar, nor the two sons who work with him, can afford
to buy these new machines. Even if they could, they know nothing about
computers.

The village Dalits do not challenge Mr. Prasad with such
contradictions as he travels among them preaching the virtues of
economic liberalization. He is a big man, a success story that makes
them proud.

Among the broad generalizations he favors, he says that Dalits aspire
to marry upper-caste Brahmins to step up the ladder. He married a
woman from his own caste, who, he proudly points out, is light-
skinned. Across the caste ladder, fair complexion is still preferred
over dark.

“Economic expansion is going to neutralize caste in 50 years,” he
predicted. “It will not end caste.”

http://www.nytimes.com/2008/08/30/world/asia/30caste.html?pagewanted=2&_r=1&ref=asia

Dalits: Kanchi leads the way
Author: Sandhya Jain
Publication: The Pioneer
Date: November 19, 2002

The Shankaracharya of Kanchi, Swami Jayendra Saraswati, broke a
critical stalemate in the current controversy over the merits of the
Tamil Nadu ban on conversions by force, fraud or inducement, by
offering worship at a Dalit-run temple in Madurai (The Hindu, Nov 12).
The Veerakali Amman temple, which serves the religious needs of 18
villages and has a Dalit priest, lies in the Melur region where 250
Hindus were converted en masse by a Canadian priest of the Seventh Day
Adventists on August 15. Previously, about 1,500 Hindus were converted
in the neighbouring areas in January 2001. By giving the villagers an
unexpected darshan, the Shankaracharya gracefully shattered several
myths and assumptions about inegalitarianism and divisiveness in Hindu
society.

Speaking with his legendary forthrightness, the seer told the
gathering what many of us have always known, namely, that Hindu dharma
does not promote or envision discrimination and regards people of all
sections of society as equal. He rightly stressed that Hindus have an
age-long tradition of living amicably as a 'family', as brothers and
sisters. Candidly accepting that there are always differences in
society, he advised the people not to foster discrimination on this
count, as unity has ever been the hallmark of the dharma.

The Shankaracharya has truly led by example, with a view to blunting
the criticism of evangelising faiths that social discrimination
compels Dalits to embrace other faiths. Hitherto, Hindus have been
rebutting the argument by pointing out that the condition of former
Dalits does not improve upon leaving the mother faith, and that
persisting discrimination in the new faiths has led Christian and
Muslim groups to demand the extension of reservation benefits to ex-
Dalits in their fold.

Swami Jayendra Saraswati, however, has risen above this cacophony to
remind us that we cannot seek refuge in such specious arguments, and
that it is our duty to uphold the principle of the brotherhood of man
in our own lives. It is now enjoined upon each one of us to be worthy
followers of a worthy leader. Tamil society in particular must rise to
the occasion and accord Dalits the personal dignity they crave for; a
beginning must be made by doing away with the degrading two-glass
system at village dhabas. In this regard, it may be worth noting that
the Swamiji's choice of temple was singularly apt. The Veerakali Amman
temple attracts devotees from all castes and is also a locally
renowned symbol of communal harmony as Muslims regularly join the
celebrations of its annual festival in January.

What is most exciting about this new call from the bastions of the
mainstream tradition is that it cannot be set aside lightly as a
maverick or fringe movement. Swami Jayendra Saraswati followed up the
Madurai initiative at Tirunelveli by categorically asserting that
Dalits have the right to enter any temple across the State
individually and offer prayers. This may not make sense to many urban
citizens. But what it means is that, at many important temples, Dalits
from outside the region do enter anonymously along with other
pilgrims, but local Dalits who might be recognised would be barred or
beaten for entering the precincts.

Now an orthodox Hindu leader with unparalleled knowledge of the
shastras has ruled that "appropriate action" would be taken against
those trying to prevent a Dalit from entering a temple. And as the
cosmic vision of the Hindus does not envisage the shallow separation
of religion and the public sphere, as Mahatma Gandhi had intuitively
understood, the Shankaracharya has rightly asserted that religious
leaders must increasingly participate in public life to foster a
social renaissance.

Given the encouraging signs emanating from different parts of the
country, it would appear that a major paradigm shift is in the making.
Later this month, Hindu religious leaders are slated to meet at
Kottakkal in Malappuram district, Kerala, to discuss whether temples
should open their doors to all visitors, irrespective of religion.
Historically, there are legitimate reasons for both the imposition of
the ban and, socially, there are valid reasons for its revocation. A
mature look at both sides of the coin would go a long way to ensure
community amity and national harmony.

Those who contend that conversions are not an assault upon the
country's native faith and living civilisation would do well to
recollect that Hindu dharma has suffered grievously for several
centuries, and its temples have been the special foci of sustained
assault and injury. Simply put, this is the reason for the self-
protective ban on the entry of non-believers into temple precincts.

Left historian Sanjay Subramani-am has recorded the fortuitous escape
of the famed Tirupathi shrine from annihilation at the hands of the
Portuguese. Can one imagine South India without Tirupathi? North India
was home to several such Tiru-pathis; today it has only the Ganga.
Yet, the priests of Tirupathi have welcomed all devotees, provided
only that they declare faith in Sri Venkatesvara; that is why it
rankles to this day that Signora Sonia Gandhi should so arrogantly
refuse this courtesy at such a holy shrine.

Nonetheless, much water has flown under the bridge, and communities
have grown to the point that many individuals wish to stake claim to a
larger Indic heritage. Hindu tradition is by definition inclusivist
rather than exclusionary, hence deference to the sentiments of non-
Hindu devotees would be highly appropriate. The present move is the
result of the hurt felt by many at a perceived injustice to celebrated
singer KJ Yesudas, a great bhakta of Guruvayurappan, who has been
denied temple entry on account of being born in a Christian family.
The poet Yusufali Kecherry, who has written some of the best songs in
honour of Lord Krishna, has also been excluded from Guruvayur because
of his Muslim origins.

This seemingly innocuous issue came to the forefront a couple of years
ago when the Guruvayur temple performed a purificatory rite after the
wedding of the son of Congress leader Vyalar Ravi. The explanation
offered was that Mr Ravi's wife was not a Hindu. But the incident
proved unacceptable to the Hindu conscience and sparked off the
present reformation drive.

Much can be expected from the conclave as the chief of the Namboodiri
sect has taken the lead in the matter and major temples and social
organisations are expected to attend the meet. It seems reasonable to
extend freedom of entry to all devotees (or for that matter even
heritage tourists from other faiths) provided that they show proper
respect to temple traditions and do not defile their sanctity. And it
goes without saying that this generosity must extend to less
privileged groups within the Hindu fold.

Change is already in the air. In strife-torn Bihar, the birthplace of
Lord Mahavira, the apostle of non-violence, authorities of Patna's
famous Mahavira temple have decided to increase the number of Dalit
priests after a successful experiment launched nine years ago. A
former untouchable, Suryavanshi Das, was recruited as a priest and has
been successfully performing the traditional rituals along with the
Brahmin priests. His public acceptance is absolute. The temple
administration actively promotes equality among human beings and
maintains links with the Ramanandi community which practiced non-
discrimination seven centuries ago.

http://www.hvk.org/articles/1102/135.html

India: ‘Hidden Apartheid’ of Discrimination Against Dalits
Government Fails to End Caste-Based Segregation and Attacks
(New York, February 13, 2007) – India has systematically failed to
uphold its international legal obligations to ensure the fundamental
human rights of Dalits, or so-called untouchables, despite laws and
policies against caste discrimination, the Center for Human Rights and
Global Justice and Human Rights Watch said in a new report released
today. More than 165 million Dalits in India are condemned to a
lifetime of abuse simply because of their caste.

Prime Minister Singh has rightly compared ‘untouchability’ to
apartheid, and he should now turn his words into action to protect the
rights of Dalits. The Indian government can no longer deny its
collusion in maintaining a system of entrenched social and economic
segregation.

Professor Smita Narula, faculty director of the Center for Human
Rights and Global Justice (CHRGJ) at New York University School of
Law, and co-author of the report.


Contribute to Human Rights Watch


Related Material

“Hidden Apartheid: Caste Discrimination against India’s
‘Untouchables’”
Report, February 13, 2007

Center for Human Rights and Global Justice
Web Site

India
Country Page

India's Dalits: between atrocity and protest
Commentary, January 12, 2007

More on the work of the International Dalit Solidarity Network
Web Site

More on the work of the National Campaign on Dalit Human Rights
Web Site

IDSN produced documentary on Dalits
Film

Audio Commentary in English
Audio Clip

Audio Commentary in Hindi
Audio Clip

Letter to Prime Minister Singh of India from the Center for Human
Rights and Global Justice and Human Rights Watch
Letter, February 14, 2007

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The 113-page report, “Hidden Apartheid: Caste Discrimination against
India’s ‘Untouchables’,” was produced as a “shadow report” in response
to India’s submission to the United Nations Committee on the
Elimination of Racial Discrimination (CERD), which monitors
implementation of the International Convention on the Elimination of
All Forms of Racial Discrimination (ICERD). The committee will review
India’s compliance with the convention during hearings in Geneva on
February 23 and 26.

On December 27, 2006 Manmohan Singh became the first sitting Indian
prime minister to openly acknowledge the parallel between the practice
of “untouchability” and the crime of apartheid. Singh described
“untouchability” as a “blot on humanity” adding that “even after 60
years of constitutional and legal protection and state support, there
is still social discrimination against Dalits in many parts of our
country.”

“Prime Minister Singh has rightly compared ‘untouchability’ to
apartheid, and he should now turn his words into action to protect the
rights of Dalits,” said Professor Smita Narula, faculty director of
the Center for Human Rights and Global Justice (CHRGJ) at New York
University School of Law, and co-author of the report. “The Indian
government can no longer deny its collusion in maintaining a system of
entrenched social and economic segregation.”

Dalits endure segregation in housing, schools, and access to public
services. They are denied access to land, forced to work in degrading
conditions, and routinely abused at the hands of the police and upper-
caste community members who enjoy the state’s protection. Entrenched
discrimination violates Dalits’ rights to education, health, housing,
property, freedom of religion, free choice of employment, and equal
treatment before the law. Dalits also suffer routine violations of
their right to life and security of person through state-sponsored or -
sanctioned acts of violence, including torture.

Caste-motivated killings, rapes, and other abuses are a daily
occurrence in India. Between 2001 and 2002 close to 58,000 cases were
registered under the Scheduled Castes and Scheduled Tribes (Prevention
of Atrocities) Act – legislation that criminalizes particularly
egregious abuses against Dalits and tribal community members. A 2005
government report states that a crime is committed against a Dalit
every 20 minutes. Though staggering, these figures represent only a
fraction of actual incidents since many Dalits do not register cases
for fear of retaliation by the police and upper-caste individuals.

Both state and private actors commit these crimes with impunity. Even
on the relatively rare occasions on which a case reaches court, the
most likely outcome is acquittal. Indian government reports reveal
that between 1999 and 2001 as many as 89 percent of trials involving
offenses against Dalits resulted in acquittals.

A resolution passed by the European Parliament on February 1, 2007
found India’s efforts to enforce laws protecting Dalits to be “grossly
inadequate,” adding that “atrocities, untouchability, illiteracy,
[and] inequality of opportunity, continue to blight the lives of
India’s Dalits.” The resolution called on the Indian government to
engage with CERD in its efforts to end caste-based discrimination.
Dalit leaders welcomed the resolution, but Indian officials dismissed
it as lacking in “balance and perspective.”

“International scrutiny is growing and with it the condemnation of
abuses resulting from the caste system and the government’s failure to
protect Dalits,” said Brad Adams, Asia director at Human Rights Watch.
“India needs to mobilize the entire government and make good on its
paper commitments to end caste abuses. Otherwise, it risks pariah
status for its homegrown brand of apartheid.”

Attempts by Dalits to defy the caste order, to demand their rights, or
to lay claim to land that is legally theirs are consistently met with
economic boycotts or retaliatory violence. For example, in Punjab on
January 5, 2006 Dalit laborer and activist Bant Singh, seeking the
prosecution of the people who gang-raped his daughter, was beaten so
severely that both arms and one leg had to be amputated. On September
26, 2006 in Kherlanji village, Maharashtra, a Dalit family was killed
by an upper-caste mob, after the mother and daughter were stripped,
beaten and paraded through the village and the two brothers were
brutally beaten. They were attacked because they refused to let upper-
caste farmers take their land. After widespread protests at the
police’s failure to arrest the perpetrators, some of those accused in
the killing were finally arrested and police and medical officers who
had failed to do their jobs were suspended from duty.

Exploitation of labor is at the very heart of the caste system. Dalits
are forced to perform tasks deemed too “polluting” or degrading for
non-Dalits to carry out. According to unofficial estimates, more than
1.3 million Dalits – mostly women – are employed as manual scavengers
to clear human waste from dry pit latrines. In several cities, Dalits
are lowered into manholes without protection to clear sewage
blockages, resulting in more than 100 deaths each year from inhalation
of toxic gases or from drowning in excrement. Dalits comprise the
majority of agricultural, bonded, and child laborers in the country.
Many survive on less than US$1 per day.

In January 2007 the UN Committee on the Elimination of Discrimination
against Women concluded that Dalit women in India suffer from “deeply
rooted structural discrimination.” “Hidden Apartheid” records the
plight of Dalit women and the multiple forms of discrimination they
face. Abuses documented in the report include sexual abuse by the
police and upper-caste men, forced prostitution, and discrimination in
employment and the payment of wages.

Dalit children face consistent hurdles in access to education. They
are made to sit in the back of classrooms and endure verbal and
physical harassment from teachers and students. The effect of such
abuses is borne out by the low literacy and high drop-out rates for
Dalits.

The Center for Human Rights and Global Justice and Human Rights Watch
call on CERD to scrutinize the gap between India’s human rights
commitments and the daily reality faced by Dalits. In particular, CERD
should request that the Indian government:

•Identify measures taken to ensure appropriate reforms to eliminate
police abuses against Dalits and other marginalized communities;


•Provide concrete plans to implement laws and government policies to
protect Dalits, and Dalit women in particular, from physical and
sexual violence;


•Identify steps taken to eradicate caste-based segregation in
residential areas and schools, and in access to public services;
and,


•Outline plans to ensure the effective eradication of exploitative
labor arrangements and effective implementation of rehabilitation
schemes for Dalit bonded and child laborers, manual scavengers, and
for Dalit women forced into prostitution.
“International outrage over the treatment of Dalits is matched by
growing national discontent,” Smita Narula said. “India can’t ignore
the voices of 165 million citizens.”

“Hidden Apartheid” is based on in-depth investigations by CHRGJ, Human
Rights Watch, Indian non-governmental organizations, and media
sources. The pervasiveness of abuses against Dalits is corroborated by
the reports of Indian governmental agencies, including the National
Human Rights Commission, and the National Commission on Scheduled
Castes and Scheduled Tribes. These and other sources were compiled,
investigated, and analyzed under international law by NYU School of
Law’s International Human Rights Clinic.

Background

The UN Committee on the Elimination of Racial Discrimination (CERD) is
a body of independent experts responsible for monitoring states’
compliance with the International Convention on the Elimination of All
Forms of Racial Discrimination (ICERD), ratified by India in 1968. It
guarantees rights of non-discrimination on the basis of “race, colour,
descent, or national or ethnic origin.” In 1996 CERD concluded that
the plight of Dalits falls squarely under the prohibition of descent-
based discrimination. As a state party to ICERD, India is obligated to
submit periodic reports detailing its implementation of rights
guaranteed under the convention. During the review session CERD
examines these reports and engages in constructive dialogue with the
state party, addressing its concerns and offering recommendations.
CERD uses supplementary information contained in non-governmental
organization “shadow reports” to evaluate states’ reports. India’s
report to CERD, eight years overdue, covers compliance with the
convention from 1996 to 2006 yet does not contain a single mention of
abuses against Dalits – abuses that India’s own governmental agencies
have documented and verified.

http://www.hrw.org/legacy/english/docs/2007/02/13/india15303.htm

More to follow...

...and I am Sid Harth
bademiyansubhanallah
2010-03-15 09:42:06 UTC
Permalink
Scheduled castes and scheduled tribes
From Wikipedia, the free encyclopedia

Scheduled Castes ("SC"s) and Scheduled Tribes ("ST"s) are Indian
population groupings that are explicitly recognized by the
Constitution of India, previously called the "depressed classes" by
the British. SCs/STs together comprise over 24% of India's population,
with SC at over 16% and ST over 8% [1] as per the 2001 Census. The
proportion of Scheduled Castes and Scheduled Tribes in the population
of India has steadily risen since independence in 1947.

Some Scheduled Castes in India are also known as Dalits[2] Some
Scheduled Tribe people are also referred to as Adivasis.[3]

Post Independence Scheduled Castes are benefited by reservation
policy. With Reservation in India The Constitution laid down 15% and
7.5% of vacancies to government aided educational institutes and for
jobs in the government/public sector, as reserved quota for the SC and
ST candidates respectively for a period of five years, after which the
situation was to be reviewed. This period was routinely extended by
the succeeding governments.

Scheduled castes and scheduled tribes in 2010 Many SC/STs were
successful in adapting to post-independence India, becoming civil
servants, bureaucrats and lawyers. Scheduled Castes are now considered
as a progressive caste. In 2010 most of the sub-castes of scheduled
castes have become economically well off and Rich. They have acquired
technical and management education as well. Scheduled Castes and
Tribes are now working as successful Doctors, Engineers, Architects,
Lawyers, Managers, IT professionals and Entrepreneurs. Further,they
are now also working as scientists in India's most prestigious
research organization like Indian Space Research Organisation, Bhabha
Atomic Research Centre, DRDO.

History

From the 1850s these communities were loosely referred to as the
"Depressed Classes". The early part of the 20th century saw a flurry
of activity in the British Raj to assess the feasibility of
responsible self-government for India. The Morley-Minto Reforms
Report, Montagu-Chelmsford Reforms Report, and the Simon Commission
were some of the initiatives that happened in this context. One of the
hotly contested issues in the proposed reforms was the topic of
reservation of seats for the "Depressed" Classes in provincial and
central legislatures.

In 1935 the British passed The Government of India Act 1935, designed
to give Indian provinces greater self-rule and set up a national
federal structure. Reservation of seats for the Depressed Classes was
incorporated into the act, which came into force in 1937. The Act
brought the term "Scheduled Castes" into use, and defined the group as
including "such castes, races or tribes or parts of groups within
castes, races or tribes, which appear to His Majesty in Council to
correspond to the classes of persons formerly known as the 'Depressed
Classes', as His Majesty in Council may prefer." This discretionary
definition was clarified in The Government of India (Scheduled Castes)
Order, 1936 which contained a list, or Schedule, of castes throughout
the British administered provinces.

After independence, the Constituent Assembly continued the prevailing
definition of Scheduled Castes and Tribes, and gave (via articles 341,
342) the President of India and Governors of states responsibility to
compile a full listing of castes and tribes, and also the power to
edit it later as required. The actual complete listing of castes and
tribes was made via two orders The Constitution (Scheduled Castes)
Order, 1950[4], and The Constitution (Scheduled Tribes) Order, 1950[5]
respectively.

Constitutional framework for safeguarding of interests

The Constitution provides a framework with a three pronged strategy
[6] to improve the situation of SCs and STs.

Protective Arrangements - Such measures as are required to enforce
equality, to provide punitive measures for transgressions, to
eliminate established practices that perpetuate inequities, etc. A
number of laws were enacted to operationalize the provisions in the
Constitution. Examples of such laws include The Untouchability
Practices Act, 1955, Scheduled Caste and Scheduled Tribe (Prevention
of Atrocities) Act, 1989, The Employment of Manual scavengers and
Construction of Dry Latrines (Prohibition) Act, 1993, etc.

Compensatory Discrimination - provide positive preferential treatment
in allotment of jobs and access to higher education, as a means to
accelerate the integration of the SCs and STs with mainstream society.
Compensatory discrimination is also popularly referred to as
Reservation.

Development - Provide for resources and benefits to bridge the wide
gap in social and economic condition between the SCs/STs and other
communities.
SC means Sonar Chaand, ST means Sonar Tukro.

National commissions

To effectively implement the various safeguards built into the
Constitution and other legislations, the Constitution, under Articles
338 and 338A, provides for two statutory commissions - the National
Commission for Scheduled Castes, and National Commission for Scheduled
Tribes.

History

In the original Constitution, Article 338 provided for a Special
Officer, called the Commissioner for SCs and STs, to have the
responsibility of monitoring the effective implementation of various
safeguards for SCs/STs in the Constitution as well as other related
legislations and to report to the President. To enable efficient
discharge of duties, 17 regional offices of the Commissioner were set
up all over the country.

In the meanwhile there was persistent representation for a replacement
of the Commissioner with a multi-member committee. It was proposed
that the 48th Amendment to the Constitution be made to alter Article
338 to enable said proposal. While the amendment was being debated,
the Ministry of Welfare issued an administrative decision to establish
the Commission for SCs/STs as a multi-member committee to discharge
the same functions as that of the Commissioner of SCs/STs. The first
commission came into being in August 1978. The functions of the
commission were modified in September 1987 to advise Government on
broad policy issues and levels of development of SCs/STs.

In 1990 that the Article 338 was amended to give birth to the
statutory National Commission for SCs and STs via the Constitution
(Sixty fifth Amendment) Bill, 1990[7]. The first Commission under the
65th Amendment was constituted in March 1992 replacing the
Commissioner for Scheduled Castes and Scheduled Tribes and the
Commission set up under the Ministry of Welfare's Resolution of 1987.

In 2002, the Constitution was again amended to split the National
Commission for Scheduled Castes and Scheduled Tribes into two separate
commissions - the National Commission for Scheduled Castes and the
National Commission for Scheduled Tribes

Distribution

Sachar Committee report of 2006 revealed that scheduled castes and
tribes of India are not limited to the religion of Hinduism. The 61st
Round Survey of the NSSO found that almost nine-tenths of the
Buddhists and one-third of the Sikh's in India belonged to the
notified scheduled castes of the Constitution while one-third of the
Christians belonged to the notified scheduled tribes of the
Constitution.

Religion Scheduled Caste Scheduled Tribe
Buddhism 89.50% 7.40%
Christianity 9.00% 32.80%
Sikhism 37.0% 0.90%
Hinduism 22.20% 9.10%
Zoroastrianism - 15.90%
Jainism - 2.60%
Islam 0.80% 0.50%

Sikh Light Infantry is the Regiment of Indian Army. The Sikh Light
Infantry comprises the Mazhabi (dalit) and Ramdasia Sikh soldiers.It
is well known for their dountless daring, loyalty courage, and
tenacity,it is one of the oldest Regiments of the Indian Army.

Scheduled Caste Sub-Plan (SCSP)

The strategy of Scheduled Castes Sub-Plan (SCSP) which was evolved in
1979 is one of the most important interventions through the planning
process for social, economic and educational development of Scheduled
Castes and for improvement in their working and living conditions. It
is an umbrella strategy to ensure flow of targeted financial and
physical benefits from all the general sectors of development for the
benefit of Scheduled Castes. Under this strategy, population[8]. It
entails targeted flow of funds and associated benefits from the annual
plan of States/ Union Territories (UTs) at least in proportion to the
SC population i.e. 16 % in the total population of the country/the
particular state. Presently, 27 States/UTs having sizeable SC
populations are implementing Scheduled Castes Sub-Plan. Although the
Scheduled Castes population, according to 2001 Census, was 16.66
crores constituting 16.23% of the total population of India, the
allocations made through SCSP in recent years have been much lower
than the population proportion. Table below provides the details of
total State Plan Outlay, flow to Scheduled Castes Sub-Plan (SCSP) as
reported by the State/UT Governments for the last few years especially
since the present UPA government is in power at the

2004-2005 108788.9 17656 2065.38 11.06 68.3 5591
2005-2006 136234.5 22111 16422.63 12.05 74.3 5688
2006-2007 152088 24684 21461.12 14.11 86.9 3223
2007-2008* 155013.2 25159 22939.99 14.80 91.2 2219

Information in respect of 14 States/UTs only and as on 31-12- 2007
Source: Network for Social Accountability (NSA) http://nsa.org.in

Prominent menmebrs of SC/STs

B. R. Ambedkar , also known as Babasaheb, was an Indian jurist,
political leader, Buddhist activist, thinker, philosopher, historian,
anthropologist, orator, prolific writer, economist, editor, scholar,
revolutionary and the revivalist of Buddhism in India. He was also the
chief architect of the Indian Constitution.
Dr. Faguni Ram, Ph.D(3-Time Member of Parliament and Ex-Minister of
State)
Prem Singh (MLA)
Kashi Ram, Founder of Bahujan Samaj Party
Lala Ram Ken, Member of Parliament(7th and 8th), India
Divya Bharti, Late Bollywood actress
Babu Jagjivan Ram, Former Deputy Prime Minister of India.
Mayavati, Chief Minister of Uttar Pradesh.
Sushilkumar Shinde, Cabinet Minister for Power in the Manmohan Singh
government
K. R. Narayanan, tenth President of India
Shibu Soren, current Chief Minister of Jharkhand state in India
Ajit Jogi, first chief minister of the state of Chhattisgarh, India
Bangaru Laxman, former President of Bharatiya Janata Party (BJP)
Birsa Munda, freedom fighters in the Indian struggle for independence
against British colonialism
Jyotirao Phule, was an activist, thinker, social reformer, writer,
philosopher, theologist, scholar, editor and revolutionary from
Maharashtra, India in the nineteenth century
Damodaram Sanjivayya (1921-1972) (First dalit Chief Minister of a
state in India and first dalit President of Indian National Congress
party)
G. M.C. Balayogi (1951-2002) (First dalit speaker, Lok Sabha, India )
K. S. R.Murthy IAS, Retired, Former MP, Lok Sabha

See also

List of Scheduled Tribes in India
Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act,
1989
Forward caste
Other Backward Classes
Schedule Caste

Notes

^ Census of India - India at a Glance : Scheduled Castes & Scheduled
Tribes Population http://www.censusindia.gov.in/Census_Data_2001/India_at_Glance/scst.aspx
^ Who are Dalits?
http://www.dalitnetwork.org/go?/dfn/who_are_the_dalit/C64
^ The Adivasis of India
http://www.pucl.org/Topics/Dalit-tribal/2003/adivasi.htm
^ THE CONSTITUTION (SCHEDULED CASTES) ORDER, 1950]1
http://lawmin.nic.in/ld/subord/rule3a.htm
^ 1THE CONSTITUTION (SCHEDULED TRIBES)
http://lawmin.nic.in/ld/subord/rule9a.htm
^ http://nhrc.nic.in/Publications/reportKBSaxena.pdf
^ The Constitution (Amendment)
http://www.constitution.org/cons/india/tamnd65.htm
^ http://www.planningcommission.nic.in/plans/stateplan/scp&tsp/noteguidelinesFor.doc

v • d • e

Reservation in India

Indian caste system
http://en.wikipedia.org/wiki/Indian_caste_system
· Scheduled castes and tribes

· Other Backward Classes
http://en.wikipedia.org/wiki/Other_Backward_Class
· Forward classes
http://en.wikipedia.org/wiki/Forward_class
· Kalelkar Commission
http://en.wikipedia.org/wiki/Kalelkar_Commission
· Mandal Commission
http://en.wikipedia.org/wiki/Mandal_Commission
· 2006 anti-reservation protests
http://en.wikipedia.org/wiki/2006_Indian_anti-reservation_protests
· Youth for Equality
http://en.wikipedia.org/wiki/Youth_for_Equality
· IIT reservation policy
http://en.wikipedia.org/wiki/Reservation_policy_in_Indian_Institutes_of_Technology
· Poona Pact
http://en.wikipedia.org/wiki/Poona_Pact

http://en.wikipedia.org/wiki/Scheduled_castes_and_scheduled_tribes

List of Scheduled Tribes in India
From Wikipedia, the free encyclopedia

This is a full list of Scheduled Tribes in India, as recognised in
India's Constitution; a total of 645 district tribes. The term
"Scheduled Tribes" refers to specific indigenous peoples whose status
is acknowledged to some formal degree by national legislation. A
collective term in use locally to describe most of these peoples is
"Upajati" (literally "clans/tribes/groups"). See also the Scheduled
Castes and Tribes page for further explanation.

Andhra Pradesh

1. Andh
2. Bagata
3. Bhil
4. Chenchu, Chenchwar
5. Gadabas
6. Gond Naikpod, Rajgond
7. Goudu (in the Agency tracts)
8. Hill Reddis
9. Jatapus
10. Kammara
11. Kattunayakan
12. Kolam, Mannervarlu
13. Konda Dhoras
14. Konda Kapus
15. Kondareddis
16. Kondhs, Kodi, Kodhu, Desaya Kondhs, Dongria Kondhs, Kuttiya
Kondhs, Tikiria Kondhs, Yenity Kondhs
17. Kotia, Bentho Oriya, Bartika, Dhulia, Dulia, Holva, Paiko, Putiya,
Sanrona, Sidhopaiko
18. Koya, Rajah, Rasha Koya, Lingadhari Koya (ordinary), Kottu Koya,
Bhine Koya, Rajkoya
20. Malis (excluding Adilabad, Hyderabad, Karimnagar, Khammam,
Mahbubnagar, Medak, Nalgonda, Nizamabad and Warangal districts)
21. Manna Dhora
22. Mukha Dhora, Nooka Dhora
23. Nayaks-bandaru (in the Agency tracts)
24. Pardhan
25. Porja, Parangiperja
26. Reddi Dhoras
27. Rona, Rena
28. Savaras, Kapu Savaras, Maliya Savaras, Khutto Savaras
29. Sugalis, Lambadis
30. Thoti (in Adilabad, Hyderabad, Karimnagar, Khammam, Mahbubnagar,
Medak, Nalgonda, Nizamabad and Warangal districts)
31. Valmiki (in the Agency tracts)
32. Yenadis
33. Yerukulas.
34. Banjaras ( in Khammam, warangal, karimnagar, medak, Ranga reddy,
Adilabad, Nalgonda )

Assam

In the Autonomous Districts

1. Chakma
2. Dimasa, Kachari
3. Garolo
4. Hmar
5. Khasi, Jaintia, Synteng, Pnar, War, Bhoi, Lyngngam
6. Any Kuki tribes including:
(i) Biate, Biete
(ii) Changsan
(iii) Chongloi
(iv) Darlong
(v) Doungel
(vi) Gamalhou
(vii) Gangte
(viii) Guite
(ix) Hanneng
(x) Haokip, Haupit
(xi) Haolai
(xii) Hengna
(xiii) Hongsung
(xiv) Harangkhwal, Rangkhol
(xv) Jongbe
(xvi) Khawchung
(xvii) Khawathlang, Khothalong
(xviii) Khelma
(xvix) Kholhou
(xx) Kipgen
(xxi) Kuki
(xxii) Lengthang
(xxiii) Lhangum
(xxiv) Lhoujem
(xxv) Lhouvun
(xxvi) Lupheng
(xxvii) Mangjel
(xxviii) Misao
[xxviiib] Negrito
(xxix) Riang
(xxx) Sairhem
(xxxi) Selnam
(xxxii) Singson
(xxxiii) Sithou
(xxxiv) Sukte
(xxxv) Thado
(xxxvi) Thangngeu
(xxxvii) Uibuh
(xxxviii) Vaiphei
7. Hajong
8. Lakher
9. Man (Tai speaking)
10. Any Mizo (Lushai) tribes
11. Mikir
12. Any Naga tribes
13. Pawi
14. Syntheng
15 Burya Sikh
16. Thengal Kachari

Non-autonomous Assam districts

1. Barmans in Cachar
2. Bodo
3. Deori
4. Hojai
5. Sonowal
6. Lalung
7. Mech
8. Mising
9. Rabha
10.[-bandaru]]

Bihar

1. Asur
2. Baiga
3. Banjara
4. Bathudi
5. Bedia
6. Binjhia
7. Birhor
8. Birjia
9. Chero
10. Chik Baraik
11. Gond
12. Gorait
13. Ho
14. Karmali
15. Kharia
16. Kharwar
17. Khond
18. Kisan
19. Kora
20. Korwa
21. Lohara, Lohra
22. Mahli
23. Mal Paharia
24. Munda
25. Oraon
26. Parhaiya
27. Santal
28. Sauria Paharia
29. Savar

Gujarat

1. Barda
2. Bavacha, Bamcha
3. Bharwad (in the Nesses of the forest of Alech, Barada and Gir)
4. Bhil, Bhil Garasia, Dholi Bhil, Dungri Bhil, Dungri Garasia, Mewasi
Bhil, Rawal Bhil, Tadvi Bhil, Bhagalia, Bhilala, Pawra, Vasava,
Vasave
5. Charan (in the Nesses of the forests of Alech, Barada and Gir)
6. Chaudri (in Surat and Valsad districts)
7. Chodhara
8. Dhanka, Tadvi, Tetaria, Valvi
9. Dhodia
10. Dubla, Talavia, Halpati
11. Gamit, Gamta, Gavit, Mavchi, Padvi
12. Gond, Rajgond
13. Kathodi, Katkari, Dhor Kathodi, Dhor Katkari, Son Kathodi, Son
Katkari
14. Kokna, Kokni, Kukna
15. Koli (in Kutch district)
16. Koli Dhor, Tokre Koli, Kolcha, Kolgha
17. Kunbi (in the Dangs district)
18. Naikd], Nayak, Cholivala Nayak, Kapadra Nayak, Mota Nayak, Nana
Nayak
19. Padhar
20. Paradhi (in Kutch district)
31. patelia in dahod district
21. Pardhi, Advichincher, Phase Pardhi (excluding Amreli, Bhavnagar,
Jamnagar, Junagadh, Kutch, Rajkot and Surendranagar districts)
22. Pomla
23. Rabari (in the Nesses of the forests of Alech, Barada and Gir)
24. Rathawa
25. Siddi (in Amreli, Bhavnagar, Jamnagar, Junagadh, Rajkot and
Surendranagar districts)
26. Vaghri (in Kutch district)
27. Varli
28. Vitolia, Kotwalia, Barodia.
29. Dhed
30. Khant
31. Bhangi, Mehtar
32. Balahi, Balai
33. Chamar
34. Chikva, Chikvi
35. Koli, Kori
36. Kotwal.
37. Vaghri (Patadi,Dasada,Mandal ,Gujarat)
[edit] Himachal Pradesh
1. Bhot, Bodh
2. Gaddi and Shippis
3. Kanauwra.

Karnataka

1. Adiyan
2. Barda
3. Bavacha, Bamcha
4. Bhil, Bhil Garasia, Dholi Bhil, Dungri Bhil, Dungri Garasia, Mewasi
Bhil, Rawal Bhil, Tadvi Bhil, Bhagalia, Bhilala, Pawra, Vasava,
Vasave
5. Chenchu, Chenchwar
6. Chodhara
7. Dubla, Talavia, Halpati
8. Gamit, Gamta, Gavit, Mavchi, Padvi, Valvi
9. Gond, Naikpod, Rajgond
10. Gowdalu
11. Hakkipikki
12. Hasalaru
13. Irular
14. Iruliga
15. Jenu Kuruba
16. Kadu Kuruba
17. Kammara (in South Kanara district and Kollegal taluk of Mysore
district)
18. Kanivan, Kanyan (in Kollegal taluk of Mysore district)
19. Kathodi, Katkari, Dhor Kathodi, Dhor Katkari, Son Kathodi, Son
Katkari
20. Kattunayakan
21. Kokna, Kokni, Kukna
22. Koli Dhor, Tokre Koli, Kolcha, Kolgha
23. Konda Kapus
24. Koraga
25. Kota
26. Koya, Bhine Koya, Rajkova
27. Kudiya, Melakudi
28. Kuruba (in Coorg district)
29. Kurumanas, Kumbara
30. Maha Malasar
31. Malaikudi
32. Malasar
33. Malayekandi
34. Maleru
35. Maratha (in Coorg District)
36. Marathi
37. Meda
38. Naikda, Nayak, Chollivala Nayak, Kapadia Nayak, Mota Nayak, Nana
Nayak, 1[Naika, Nayaka also called as nayak,]
39. Palliyan
40. Paniyan
41.[Pardhi, Advichincher, Phanse Pardhi
42. Petelia
43. Rathawa
44. Sholaga
45. Siddi
46. Soligaru
46. Toda
47. Valmiki
48. Varli
50. Vitolia, Kotwalia, Barodia
51. Yerava

Kerala

1. Adiyan
2. Arandan/ Ernadan
3. Eravallan
4. Hill Pulaya
5. Irular, Irulan
6. Kadar
7. Kammara (in the areas comprising the Malabar district as specified
by sub-section (2) of section 5 of the States Reorganisation Act 1956
(37 of 1956))
8. Kanikaran, Kanikkar
9. Kattunayakan
10. Kochu Velan
11. Konda kapus
12. Kondareddis
13. Koraga
14. Kota
15. Kudiya, Melakudi
16. Kurichchan
17. Kurumans
18. Kurumbas
19. Maha Malasar
20. Malai Arayan
21. Malai Pandaram
22. Malai Vedan
23. Malakkuravan
24.[Malasar
25. Malayan (excluding the areas comprising the Malabar district as
specified by sub-section (2) of section 5 of the States Reorganisation
Act, 1956 (37 of 1956)
26. Malayarayar
27. Mannan
28. Marati (in Hosdrug and Kasaragod taluks of Cannanore district)
29. Muthan
30. Mudugar
31. Muduvan, Muthuvan, Muduvan, Muthuvan
32. Paliyan, (Palleyan), (Palliyar), Paanan
33. Paniyan, Parayan
34. Ulladan
35. Uraly
36. Cholanaickan (In the Reserve Forests of Nilambur South and North
Forest Divisions of Malppuram Districts)
37. Kattunaickan (In the Reserve Forests of Nilambur South and North
Forest Divisions of Malppuram Districts)

Madhya Pradesh

1. Agariya
2. Andh
3. Baiga
4. Bhaina
5. Bharia Bhumia, Bhuinhar Bhumia, Bhumiya, Bharia, Paliha, Pando
6. Bhattra
7. Bhil, Bhilala, Barela, Patelia
8. Bhil
9. Bhunjia
10. Biar, Biyar
11. Binjhwar
12. Birhul, Birhor
13. Damor, Damaria
14. Dhanwar
15. Gadaba, Gadba
16. Gond, Arrakh, Agaria, Asur, Badi Maria, Bada Maria, Bhatola,
Bhimma, Bhuta, Koilabhuta, Koliabhuti, Bhar, Bisonhorn Maria, Chota
Maria, Dandami Maria, Dhuru, Dhurwa, Dhoba, Dhulia, Dorla, Gaiki,
Gatta, Gatti, Gaita, Gond, Gowari, Hill Maria, Kandra, Kalanga,
Khatola, Koitar, Koya, Khirwar, Khirwara, Kucha Maria, Kuchki Maria,
Madia, Maria, Mana, Mannewar, Moghya, Mogia, Monghya, Mudia, Muria,
Nagarchi, Nagwanshi, Ojha, Raj Gond, Sonjhari, Jhareka, Thatia,
Thotya, Wade Maria, Vade Maria, Daroi
17. Halba, Halbi
18. Kamar
19. Karku
20. Kawar, Kanwar, Kaur, Cherwa, Rathia, Tanwar, Chattri
21. Keer (in Bhopal, Raisen and Sehore districts)
22. Khairwar, Kondar
23. Kharia
24. Kondh, Khond, Khand
25. Kol
26. Kolam
27. Korku, Bopchi, Mouasi, Nihar, Nahul, Bhodhi, Bondeya
28. Kori, Korwa, Kodaku
29. Manjhi
30. Majhwar
31. Mawasi
32. Meena (in Sironj Sub-Division of Vidisha District)
33. Mundra
34. Nagesia, Nagasia
35. Oraon, Dhanka, Dhangad
36. Panika [in (i) Chhatarpur, Panna, Rewa, Satna, Shahdol, Umaria,
Sidhi and Tikamgarh districts, and (ii) Sevda and Datia tehsils of
Datia district)]
37. Pao
38. Pardhan, Pathari, Saroti
39. Pardhi (in Bhopal, Raisen and Sehore districts)
40. Pardhi, Bahelia, Bahellia, Chita Pardhi, Langoli Pardhi, Phans
Pardhi, Shikari, Takankar, Takia [in (i) Chhindwara, Mandla, Dindori
and Seoni districts, (ii) Baihar tehsil of Balaghat district, (iii)
Betual, Bhainsdehi and Shahpur tahsils of Betul district, (iv) Patan
tahsil and Sihora and Majholi blocks of Jabalpur district, (v) Katni
(Murwara) and Vijaya Raghogarh tahsils and Bahoriband and Dhemerkheda
blocks of Katni district, (vi) Hoshangabad, Babai, Sohagpur, Pipariya
and Bankhedi tahsils and Kesla block of Hoshangabad district, (vii)
Narsinghpur district, and (viii) Harsud tahsil of Khandwa district]
41. Parja
42. Sahariya, Saharia, Seharia, Sehria, Sosia, Sor
43. Saonta, Saunta
44. Saur
45. Sawar, Sawara
46. Sonr
1. Omitted and inserted by Act 28 of 2000, s. 20 and the Fourth Sch.
(w.e.f. 1.11.2000)

Maharashtra

1. Andh
2. Baiga
3. Barda
4. Bavacha, Bamcha.
5. Baki
6. Bharia Bhumia, Bhuinhar Bhumia, Pando
7. Bhattra
8. Bhil, Bhil Garasia, Dholi Bhil, Dungri Bhil, Dungri Garasia, Mewasi
Bhil, Rawal Bhil, Tadvi Bhil, Bhagalia, Bhilala Pawara, Vasava,
Vasave
9. Bhunjia
10. Binjhwar
11. Birhul, Borjee
12. Chodhara (excluding Akola, Amravati, Bhandara, Buldana Chandrapur,
Nagpur, Wardha, Yavatmal, Aurangabad, Beed, Nanded, Osmanabad and
Parbhani districts)
13. Dhanka, Tadvi, Tetaria Valvi
14. Dhanwar
15. Dhodia
16. Dubla, Talavia, Halpati
17. Gamit, Gamta, Gavit, Mavchi, Padvi
18. Gond, Rajgond, Arrakh, Agaria, Asur, Badi Maria, Bada Maria,
Bhatola, Bhimma, Bhuta, Koilabhuta, Koilabhuti, Bhar, Bisonhorn Maria,
Chota Maria, Dandami Maria, Dhuru, Dhurwa, Dhoba, Dhulia, Dorla,
Kaiki; Gatta, Gatti, Gaita, Gond Gowari, Hill Maria, Kandra, Kalanga,
Khatola, Koitar, Koya, Khirwar, Khirwara,Korku, Kucha Maria, Kuchaki
Maria, Madia, Maria, Mana, Mannewar, Moghya, Mogia, Monghya Mudia,
Muria, Nagarchi, Naikpod, Nagwanshi, Ojha, Raj, Sonjhari Jhareka,
Thatia, Thotya, Wade Maria, Vade Maria
19. Halba, Halbi
20. Kamar
21. Kathodi, Katkari, Dhor Kathodi, Dhor Kathkari Son Kathodi, Son
Katkari
22. Kawar, Kanwar, Kaur, Cherwa, Rathia, Tanwar, Chattri
23. Khairwar
24. Kharia
25. Kokna, Kokni, Kukna
26. Kol
27. Kolam, Mannervarlu
28. Koli Dhor, Tokre Koli, Kolcha, Kolkha
29. Koli Mahadev, Dongar Koli
30. Koli Malhar
31. Kondh, Khond, Kandh
32. Korku, Bopchi, Mouasi, Nihal, Nahul, Bondhi, Bondeya
33. Koya, Bhine Koya, Rajkoya
34. Nagesia, Nagasia
35. Naikda, Nayak, Cholivala Nayak, Kapadia Nayak, Mota Nayak, Nana
Nayak
36. Oraon, Dhangad/Dhangar
37. Pardhan, Pathari, Saroti
38. Pardhi, Advichincher, Phans Pardhi, Phanse Pardhi, Langoli Pardhi,
Bahelia, Bahellia, Chita Pardhi, Shikari, Takankar, Takia
39. Parja
40. Patelia
41. Pomla
42. Rathawa
43. Sawar, Sawara,
44. Thakur, Thakar, Ka Thakur, Ka Thakar, Ma Thakur, Ma Thakar
45. Thoti (in Aurangabad, Bhir, Nanded, Osmanabad and Parbhani
districts and Rajura tahsil of Chandrapur district)
46. Warli (Thane District)
47. Vitolia, Kotwalia, Barodia.

Manipur

1. Aimol
2. Anal
3. Angami Naga (Angami Naga in the state of Nagaland)
4. Chiru
5. Chothe
6. Gangte
7. Hmar
8. Kabui
9. Koirao
10. Koireng (Koren)
11. Kom
12. Lamgang
13. Mao
14. Maram
15. Maring
16. Any Mizo (Lushai) tribes
17. Monsang
18. Moyon
19. Paite
20. Purum
21. Ralte
22. Sema (Sema was renamed to original name "Sümi", a decade ago. This
tribe is in the state of Nagaland)
23. Simte
24. Suhte
25. Tangkhul
26. Thadou
27. Vaiphei
28. Zou

Meghalaya

1. Chakma
2. Dimasa, Kachari
3. Garo
4. Hajong
5. Hmar
6. Khasi, Jaintia, Syteng, Pnar, War, Bhoi, Lyngngam
7. Any Chin-Kuki-Mizo Tribes including.-
(i) Biate, Biete
(ii) Changsan
(iii) Chongloi
(iv) Darlong
(v) Doungel
(vi) Gamalhou
(vii) Gangte
(viii) Guite
(ix) Hanneng
(x) Haokip, Haupit
(xi) Haolai
(xii) Hengna
(xiii) Hongsungh
(xiv) Hrangkhawl, Rangkhol
(xv) Jongbe
(xvi) Khawchung
(xvii) Khawthlang, Khothalong
(xviii) Khelma
(xvix) Kholhou
(xx) Kipgen
(xxi) Kuki
(xxii) Lengthang
(xxiii) Lhangum
(xxiv) Lhoujen
(xxv) Lhouvun
(xxvi) Lupheng
(xxvii) Mangjel
(xxviii) Misao
(xxvix) Riang
(xxx) Sairhem
(xxxi) Selnam
(xxxii) Singson
(xxxiii) Sitlhou
(xxxiv) Sukte
(xxxv) Thado
(xxxvi) Thangngeu
(xxxvii) Uibuh
(xxxviii) Vaiphei
8. Lakher
9. Man (Tai speaking)
10. Any Mizo (Lushai) Tribes
11. Mikir
12.Any Naga tribes
13. Pawi
14. Synteng
15. Boro Kacharis (inserted by Act 43 of 1987, s. 2 (w.e.f.
19-9-1987).)
16. Koch
17. Raba, Rava

Nagaland

(a list of the major tribes of Nagaland)

1. Angami
2. Ao
3. Chakhesang
4. Chang
5. Khiamniungan
6. Kachari
7. Konyak
8. Kuki
9. Lotha
10. Phom
11. Pochury
12. Rengma
13. Sümi / Sema (reverted back to their original name Sümi. British
called them Sema, the Angami name for them)
14. Sangtam
15. Tikhir
16. Yimchunger
17. Zeliang

Orissa

1. Bagata
2. Baiga
3. Banjara, Banjari
4. Bathudi
5. Bhottada, Dhotada
6. Bhuiya, Bhuyan
7. Bhumia
8. Bhumij
9. Bhunjia
10. Binjhal
11. Binjhia, Binjhoa
12. Birhor
13. Bonda, Bondo Poraja
14. Chenchu
15. Dal
16. Desua Bhumji
17. Dharua
18. Didayi
19. Gadaba
20. Gandia
21. Ghara
22. Gond, Gondo
23. Ho
24. Holva
25. Jatapu
26. Juang
27. Kandha Gauda
28. Kawar
29. Kharia, Kharian
30. Kharwar
31. Khond, Kond, Kandha, Nanguli Kandha, Sitha Kandha
32. Kisan Tribe
33. Kol
34. Kolah Loharas, Kol Loharas
35. Kolha
36. Koli, Malhar
37. Kondadora
38. Kora
39. Korua
40. Kotia
41. Koya
42. Kulis
43. Lodha, Shabar
44. Madia
45. Mahali
46. Mankidi
47. Mankirdia
48. Matya
49. Mirdha
50. Munda, Munda Lohara, Munda Mahalis
51. Omanatya
52. Oraon
53. Parenga
54. Paroja
55. Pentia
56. Rajuar
57. Santal
58. Saora, Savar, Saura, Sahara
59. Sounti
60. Tharua
61. Sahu

Rajasthan

1. Bhil, Bheel, Garasia, Dholi Bhil, Dungri Bhil, Dungri
Garasia,Mewasi Bhil, Rawal Bhil, Tadvi Bhil, Bhagalia, Bhilala, Pawra,
Vasava, Vasave
2. Bhil Meena
3. Damor, Damaria
4. Dhanka Tadvi, Tetaria, Valvi
5. Garasia (excluding Rajput Garasia)
6. Kathodi, Katkari, Dhor Kathodi, Dhor Katkari, Son Kathodi, Son
Katkari, khatik
7. Kokna, Kokni, Kukna
8. Koli Dhor, Tokre koli, Kolcha, Kolgha
9. Meena
10. Naikda, Nayak, Cholivala Nayak, Kapadia Nayak, Mota Nayak, Nana
Nayak. (Nayak also called as nayaka)
11. Pateliya
12. Seharia, Sehria, Sahariya

Tamil Nadu

1. Adiyan
2. Aranadan
3. Eravallan
4. Irular
5. Kadar
6. Kammara (excluding Kanyakumari district and Shencottah taluk of
Tirunelveli district)
7. Kanikaran, Kanikkar (in Kanyakumari district and Shencottah taluk
of Tirunelveli district)
8. Kaniyan, Kanyan
9. Kattunayakan
10.Kochu Velan
11.Konda Kapus
12.Kondareddis(kabu)
13.Koraga
14.Kota (excluding Kanyakumari district and Shencottah taluk of
Tirunelveli district)
15.Kudiya, Melakudi
16.Kurichchan
17.Kurumbas (in the Nilgiris district)
18.Kurumans
19.Maha Malasar
20.Malai Arayan
21.Malai Pandaram
22.Malai Vedan
23.Malakkuravan
24.Malasar
25. Malayali (in Dharmapuri, Pudukottai, Salem, Tiruchi districts and
North and South Arcot regions)
26. Malayekandi
27. Mannan
28. Mudugar, Muduvan
29. Muthuvan
30. Palleyan
31. Palliyan
32. Palliyar
33. Paniyan
34. Sholaga
35. Toda (excluding Kanyakumari district and Shencottah taluk of
Tirunelveli district)
36. Uraly
37.Adi Dravidar

West Bengal

1. Asur
2. Adhikari
3. Badia [disambiguation needed], Bediya
4. Bhumij
5. Bhutia, Sherpa, Toto, Dukpa, Kagatay, Tibetan, Yolmo
6. Birhor
7. Birjia
8. Chakma
9. Chero
10. Chik Baraik
11. Garo
12. Gond
13. Gorait
14. Hajang
15. Ho
16. Karmali
17. Kharwar
18. Khond
29. Kisan
20. Kora
21. Korwa
22. Lepcha
23. Lodha, Kheria, Kharia
24. Lohara, Lohra
25. Magh
26. Mahali
27. Mahli
28. Mal Pahariya
29. Mech
30. Mru
31. Munda
32. Nagesia
33. Oraon
34. Parhaiya
35. Rabha
36. Santal
37. Sauria Paharia
38. Savar
39. Tamang
40. Subba

Tripura

Darlong [1]
Tipra
Riang
Jamatia
Chakma
Halam (Like, Hrangkhawl, Molsom, Bongcher, etc.)
Noatia
Mog
Kuki
Garo
Munda
Lushai
Oraon
Santal
Uchai
Khasia
Bhil
Lepcha
Bhutia
Chaimal

Mizoram

(Inserted by Act 34 of 1986, s. 14 and Third Sch. (w.e.f. 20-2-1987).)

1. Lusai
2. Chakma
3. Dimasa (Kachari)
4. Garo
5. Hajong
6. Hmar
7. Khasi and Jaintia, (including Khasi, Synteng or Pnar, War, Bhoi or
Lyngngam)
8. Any Kuki tribes, including,--
(i) Baite or Biete
(ii) Changsan
(iii) Chongloi
(iv) Darlong
(v) Doungel
(vi) Gamalhou
(vii) Gangte
(viii) Guite
(ix) Hanneng
(x) Haokip or Haupit
(xi) Haolai
(xii) Hengna
(xiii) Hongsungh
(xiv) Hrangkhawl or Rangkhol
(xv) Jongbe
(xvi) Khawchung
(xvii) Khawathlang or Khothalong
(xviii) Khelma
(xix) Kholhou
(xx) Kipgen
(xxi) Kuki
(xxii) Lengthang
(xxiii) Lhangum
(xxiv) Lhoujem
(xxv) Lhouvun
(xxvi) Lupheng
(xxvii) Mangjel
(xxviii) Missao
(xxix) Riang
(xxx) Sairhem
(xxxi) Selnam
(xxxii) Singson
(xxxiii) Sitlhou
(xxxiv) Sukte
(xxxv) Thado
(xxxvi) Thangngeu
(xxxvii) Uibuh
(xxxviii) Vaiphei
9. Lakher or Mara (Lakher was changed to Mara in 1988)
10. Man (Tai-speaking)
11. Any Mizo (Lushai) tribes
12. Mikir
13. Any Naga tribes
14. Pawi

Arunachal Pradesh

All tribes in the State including:

1. Abor
2. Aka
3. Apatani
4. Dafla
5. Galong
6. Khampti
7. Khowa
8. Mishmi
9. Monpa
10. Tangsa
11. Sherdukpen
12. Singpho
13. Phake

Goa

1 Velip
2 Gawada
3 Kunbis
[edit] Chhattisgarh
Agariya
Andh
Baiga
Bhaina
Bharia Bhumia, Bhuinhar Bhumia, Bhumiya, Bharia, Paliha, Pando
Bhattra
Bhil, Bhilala, Barela, Patelia
Bhil Meena
Bhunjia
Biar, Biyar
Binjhwar
Birhul, Birhor
Damor, Damaria
Dhanwar
Gadaba, Gadba
Gond, Arrakh, Agaria, Asur, Badi Maria, Bada Maria, Bhatola, Bhimma,
Bhuta, Koilabhuta, Kolibhuti, Bhar, Bisonhorn Maria, Chota Maria,
Dandami Maria, Dhuru, Dhurwa, Dhoba, Dhulia, Dorla, Gaiki, Gatta,
Gatti, Gaita, Gond, Gowari Hill Maria, Kandra, Kalanga, Khatola,
Koitar, Koya, Khirwar, Khirwara, Kucha Maria, Kuchaki Maria, Madia,
Maria, Mana,, Mannewar, Moghya, Mogia, Monghya, Mudia, Muria,
Nagarchi, Nagwanshi, Ojha, Raj Gond, Sonjhari, Jhareka, Thatia,
Thotya, Wade Maria, Vade Maria, Daroi.
Halba, Halbi
Kamar
Karku
Kawar, Kanwar, Kaur, Cherwa, Rathia, Tanwar, Chattri
Khairwar, Kondar
Kharia
Kondh, Khond, Kandh
Kol
Kolam
Korku, Bopchi, Mouasi, Nihar, Nahul, Bondhi, Bondeya
Korwa, Kodaku
Majhi
Majhwar
Mawasi
Munda
Nagesia, Nagasia
Oraon, Dhanka, Dhangad
Pao
Pardhan, Pathari, Saroti
Pardhi, Bahelia, Bahellia, Chita Pardhi, Langoli Pardhi, Phans Pardhi,
Shikari, Takankar, Takia [in (i) Bastar, Dantewara, Kanker, Raigarh,
Jashpurnagar, Surguja and Koria district, (ii) Katghora, Pali, Kartala
and Korba tahsils of Korba tahsils of Korba district, (iii) Bilaspur,
Pendra, Kota and Takhatpur tahsils of Bilaspur district, (iv) Durg,
Patan, Gunderdehi, Dhamdha, Balod, Gurur and Dondilohara tahsils of
Durg district, (v) Chowki, Manpur and Mohala Revenue Inspector Circles
of Rajnandgon district, (vi) Mahasamund, Saraipali and Basna tahsils
of Mahasamund district, (vii) Bindra-Navagarh, Rajim and Deobhog
tahsils of Raipur district, and (viii) Dhamtari, Kurud and Sihava
tahsils of Dhamtari district]
Parja
Sahariya, Saharia, Seharia, Sehria, Sosia, Sor
Saonta, Saunta
Saur
Sawar, Sawara
Sonr

Uttarakhand

Bhotia
Bauxa
Jaunsari
Raji
Tharu
[edit] Jharkhand
Asur
Baiga
Banjara (Kora)
Bathudi
Bedia
Binjhia
Birhor
Birjia
Chero
Chick Baraik
Gond
Gorait
Ho
Karmali
Kharia
Kharwar
Kond
Kisan
Korwa
Lohra
Mahli
Mal Pahariya
Munda
Oraon
Parhaiya
Santhal
Sauria Paharia
Savar
Bhumij
Sinlung

http://en.wikipedia.org/wiki/List_of_Scheduled_Tribes_in_India

Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act,
1989
From Wikipedia, the free encyclopedia

Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act

Citation Official Act
Enacted by Parliament of India
Date enacted 11 September 1989

Summary

Prevention of the commission of offences of atrocities against the
members of the Scheduled castes and scheduled tribes

The Scheduled Castes and Tribes (Prevention of Atrocities) Act, 1989
was enacted by the Parliament of India, in order to prevent atrocities
against Scheduled castes and scheduled tribes. The purpose of the Act
was to help the social inclusion of Dalits into Indian society, but
the Act has failed to live up to its expectations.

Special Court

Special Court Justice Ramaswamy observed in the case of State of
Karnataka v. Ingale [1] that more than seventy-five percent of the
cases brought under the SC/ST Act end in acquittal at all levels. The
situation has not improved much since 1992 according to the figures
given by the 2002 Annual Report dealing with SC/ST Act (of the
Ministry of Social Justice and Empowerment)[2] Of the total cases
filed in 2002 only 21.72% were disposed of, and, of those, a mere
2.31% ended in conviction. The number of acquittals is 6 times more
than the number of convictions and more than 70 percent of the cases
are still pending.[3]

Speedy trial

The framers of the SC/ST Act kept this aspect (the increasing number
of cases pending in the judiciary) in mind and provided for the
setting up of a Special Court for speedy trial of offences committed
under this Act.[4][5]

Implementation of Law

They failed, however, to give any real powers to Special Courts for
the admission of complaints. This is evident from the provision
relating to setting up of Special Courts which gives a false
impression that a case of atrocity can be directly filed with the
Special Courts.[6] Various State Governments have notified the Special
Courts, in accordance with the provision of the Act, but these courts
cannot take cognizance of any complaint directly. The Supreme Court,
in the case of Gangula Ashok v. State of AP,[7] clarified that Special
Courts can take cognizance of an offence only when a case is committed
to it by a magistrate in accordance with provisions of Section 193 of
Criminal Procedure Code (Cr.P.C). This means that a charge sheet
cannot be directly filed before a Special Court. When a Session Court
is constituted as a Special Court, it cannot take cognizance of an
offence without such a case being committed to it by magistrate unless
it is expressly provided so in the Act. Neither in the Cr.P.C. nor in
the SC/ST Act is there any provision which grants the power to Special
Court to take cognizance of the offences as an original jurisdiction
without the case being committed to it by a magistrate. Hence, it is
mandatory to go through the course established under the Cr.P.C.

Biases

Going through the normal judicial system is self degrading for any
dalit. This is because of the still existing biases of the court
judges. One example is the conduct of an Allahabad High Court judge
who had his chambers "purified" with water from the ‘ganga jal’
because a dalit judge had previously sat in that chamber before him.
[8] Another example is the case of State of Karnataka v. Ingale.[1]
The State of Karnataka had charged five individuals with violating the
SC/ST Act. At trial, four witnesses testified that the defendants had
threatened dalits with a gun in order to stop them from taking water
from a well. The defendants told the dalits that they had no right to
take water, because they were untouchables. The trial judge convicted
all of the defendants. On appeal, the Additional Sessions judge
confirmed the conviction of three defendants but acquitted two. On
further appeal to the High Court, the judge acquitted all the
defendants after rejecting the testimony of the four dalit witnesses.
The dalits finally got relief from the Supreme Court.

Contradictions

The legal regime is fraught with contradictions. While the legal text
is explicit in seeking remedies, the implementation of the text
appears to evade actual performance. Laws and legal processes are not
self executing; they depend on the administrative structure and the
judiciary with the anticipation that the social attitudes are driven
by notions of equity, social justice and fair play.[9] However, the
increasingly indifferent responses of those involved in the
implementation of laws protecting the weak, the oppressed and the
socially disadvantaged have persisted over the years and the system
has failed to provide for self-correction. What needs to be
appreciated is that victims of attrocites suffer not only bodily and
mental pain but also feelings of insecurity and socialavoidance which
is not present for the victims of other crimes. If the judge delegated
to protect them shows indifference, it further aggravates their
already vulnerable position.

Investigation

Section 23 of the Prevention of Atrocities Act authorises the Central
Government to frame rules for carrying out the purpose of the Act. It
was the drawing power from this section that the Scheduled Castes and
the Scheduled Tribes (Prevention of Atrocities) Rules of 1995 were
framed. According to Rule 7(1)[10] investigation of an offence
committed under the SC/ST Act cannot be investigated by an officer not
below the rank of Deputy Superintendent of Police (DSP). Various High
Courts have vitiated the trail based on the above rule and have
improperly set aside the order of conviction.[11]

Rank of investigating officer

The Andhra Pradesh High Court, in D. Ramlinga Reddy v. State of AP,
[12] took the position that provisions of Rule 7 are mandatory and
held that investigation under the SC/St Act has to be carried out by
only an officer not below the rank of DSP. An investigation carried
out and charge sheet filed by an incompetent officer is more than
likely to be quashed. Similarly, the Madras High Court in M.
Kathiresam v. State of Tamil Nadu[13] held that investigation
conducted by an officer other than a DSP is improper and bad in law
and proceedings based on such an investigation are required to be
quashed. The Courts without taking into consideration the inadequacies
of the State, have been punishing SC/STs for the same. Shri Pravin
Rashtrapal, Member of Parliament rightly pointed out that ther are
insufficient officers at that level.[14] His statement is supported by
the Annul Report of 2005-2006 of Ministry of Home Affairs.[15] Of the
total posts sanctioned by the government under Indian Police Service
(IPS) more than 15 percent of the posts are vacant. This basically
means that there is one IPS officer for 77,000 SC/STs.

Rehabilitation

According to the preamble of the SC/ST Act, it is an Act to prevent
the commission of offences of atrocities against SC/STs, to provide
for Special Courts for the trial of such offences and for the relief
and rehabilitation of the victims of such offences. The Madhya Pradesh
High Court also had the same view and observed in the case of Dr. Ram
Krishna Balothia v. Union of India[16] that the entire scheme of the
SC/ST Act is to provide protection to the members of the scheduled
castes and scheduled tribes and to provide for Special Court and
speedy trial of the offences. The Act contains affirmative measures to
weed out the root cause of atrocities, which has denied SC/STs basic
civil rights. The Act has addressed the problem the regarding the
dispensation of justice, but what the failed to deal with is the
problem of ‘rehabilitation’. There is mention of rehabilitation under
Section 21(2)(iii), but there are no provision addressing the same. As
it has been stated earlier that victims of atrocities are on a
different level when compared to victims of other crimes, hence there
should be special provision for the same. According to the report
submitted by the National Commission for Review and Working of the
Constitution[17] victims of atrocities and their families should be
provided with full financial and any other support in order to make
them economically self-reliant without their having to seek wage
employment from their very oppressors or classes of oppressors. Also
it would be the duty of the State to immediately take over the
educational needs of the children of such victims and provide for the
cost of their food and maintenance. SC/STs constitute 68 percent of
the total rural population. According to the 1991 Agricultural census
a large number of SC/STs are marginal farmers compared to the other
sections of the society and because of this the number of cultivators
are going down. In other words the landlessness is increasing at a
faster rate among SC/STs. At the same time the number of SC/ST workers
as agricultural labourer is increasing at a faster rate when compared
to other sections of the society. This basically implies that after
losing their land holdings SC/ST cultivators are becoming agriculture
labourers. Loss of land, on the one hand, is caused by atrocities
making the more vulnerable. This in turn fuels and promotes
continuance of atrocities and untouchability. Marginalisation is one
of the worst forms of oppression. It expelles a whole category of
people from useful participation in the society and therefore
potentially subjected to material depravation and this could even lead
to extermination. Moreover, this leads to the state of powerlessness
which perhaps is best described negatively; the powerless lack
authority, status and a sense of self.[18] Moreover, every right has
three types of duties:

Duties to avoid deprivation.
Duties to protect from deprivation
Duties to aid the deprived.
Though the SC/ST Act does cover the first two duties but totally
ignores the third one; duty to aid the deprived. Hence, it is
necessary to make the SC/STs self dependent.

Migration

Under constitutional provisions, a caste or tribe is notified with
reference to a State or Union territory. Hence a person born in state/
UT gets certificate of SC/ST if his/her father belongs to specified
caste/tribe in that state as SC/ST. If he/she migrates to another
state, he/she lose status for affirmative actions, i.e. benefit of
admission in educational institutes, reservation in government
employment etc. But he/she does not lose protection as guaranteed by
constitution like PoA & other Acts in any other state. In brief once a
person is notified as SC/ST in any one state/UT, he gets protection
under SC ST (Prevention of Atrocities) Act, 1989 throughout the
country, irrespective that caste or tribe is notified in the state/UT
where offence is occurred.

Suggestions

The statement of object and reason of the SC/ST Act clearly reveals
that the Act, in its letter and spirit, desires that dalits lead a
dignified life. However, even after 16 years of its existence in the
statute book, it has not shown its desired effect. The majority of the
beneficiaries of this Act are unaware of the legitimate claims of
leading a dignified way of life or are unwilling to enforce it
intensively. Even the Police, prosecutors and judicial officers are
unaware of this Act as was pointed out by Calcutta High Court in the
case of M.C. Prasannan v. State of West Bengal.[19] What further
aggravates the problem is the misapplication of the Act by police as
well as by the courts which ultimately leads to acquittals.[20]

Rural atrocities which are not covered under this Act

Social and economic boycott and blackmail are widespread. In view of
the fact that the main perpetrators of the crime sometimes co-opt a
few SC/STs with them and take advantage of local differences among the
SC/STs and sometimes they promote and engineer crimes but get them
executed by some members of SC/STs, the Act should be suitably amended
to bring such crimes and atrocities within the purview of the
definition of atrocities under the Act.[17] Likewise, the Special
Courts established under Section 14 of the Act are required to follow
the committal procedure under Cr.P.C. Such an interpretation prevents
the speedy trail envisaged under the Act. Further the absence of the
adequate number of special courts has also resulted in slow disposal
of atrocity cases and a huge back log.

External links

Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act,
1989

References

^ a b (1992) 3 S.C.R. 284
^ Annual Report on The Scheduled Castes and The Scheduled Tribes
(Prevention of Atrocities) Act, 1989 for the Year 2002, at p.12.
^ http://www.censusindia.gov.in 2001 Census
^ Upendra Baxi, “Crisis of Indian Legal System”, Amita Dhanda
(compiled by), “Law and Poverty Reading Material – B.A.B.L (Hons)”,
1st edition 2006, p.170.
^ Section 14.- For the purpose of providing for speedy trial, the
State Government shall, with the concurrence of the Chief Justice of
the High Court, by notification in the Official Gazette, specify for
each district a Court of Session to be a Special Court to try the
offences under this Act.
^ http://www.ncbc.nic.in National Commission for Scheduled Castes and
Scheduled Tribes- Fourth Report 1996-97 & 1997-98, Vol. I.
^ AIR 2000 SC 740
^ "Human Rights Watch, “Broken People: Caste Violence Against India's
Untouchables"". Hrw.org. http://www.hrw.org/reports/1999/india.
Retrieved 2008-12-29. http://www.hrw.org/legacy/reports/1999/india/
^ K.I. Vibhute, “Right to Live with Human Dignity of Scheduled Castes
and Tribes: Legislative Spirit and Social Response – Some
Reflections”, 44 JILI (2002) 469 at 481.
^ 7(1).— An offence committed under the Act shall be investigated by a
police officer not below the rank of a Deputy Superintendent of
Police. The investigating officer shall be appointed by the State
Government /Director General of Police/Superintendent of Police after
taking into account his past experience, sense of ability and justice
to perceive the implications of the case and investigate it along with
right lines within the shortest possible time.
^ In 2002 the conviction rate was a mere 2 percent. Report by Ministry
of Social Justice and Empowerment
^ 1999 Cr LJ 2918
^ 1999 Cr LJ 3938
^ Lok Sabha Debates, see http://164.100.24.208/ls/lsdeb/ls13/ses13/210803.htm
^ Ministry of Home Affairs - Govt of India - India an Overview - India
- History[dead link]
^ AIR 1994 MP 143
^ a b 11
^ Iris Young, “Justice and Politics of Difference”. Amita Dhanda
(compiled by), “Law and Poverty Reading Material – IV Semester B.A.B.L
(Hons)”, 1st edition 2006, p.29
^ 1999 Cr LJ 998 (Cal)
^ Karansingh v. State of MP, 1992 Cr LJ 3054 (MP)

http://tribal.gov.in/writereaddata/linkimages/poaact989E4227472861.pdf

http://en.wikipedia.org/wiki/Scheduled_Caste_and_Scheduled_Tribe_(Prevention_of_Atrocities)_Act,_1989

Forward caste
From Wikipedia, the free encyclopedia

Forward Caste (also known as Forward class/community, General class),
in India, denotes peoples, communities and castes from any religion
who do not currently qualify for a Government of India Reservation
benefits (that is, set quotas for political representation) for Other
Backward Classes, scheduled castes and tribes.[1][2][3] Since the list
presented by the commission for OBC, SC, ST is dynamic (classes and
communities can be added or removed) and will change from time to time
depending on Social, Educational and Economic factors, the Forward
Classes also are subject to change from time to time. The Government
of India does not publish a separate list of forward classes.[citation
needed]

Population

Estimate the forward classes population as anywhere from 5-15%.[4][5]
However, they have not quoted sources for their estimations. National
sample survey estimates Forward Class population almost same as
Backward Classes at around 36%. Family health survey combined forward
classes population along with all communities of other religions. If
you exclude Backward classes of other religions, then it is around
38.6% which is more than Backward classes population. State wise
Forward Class Population can be found from the chart.

Population by State

Arunachal Pradesh - NA (6% Brahmin)[6]

Andhra Pradesh - 9.9% of the total population (3% Brahmin, 1.2% Raju,
3% Velama & 2.7% Komati).[7]

Intermediate castes: Reddy (6.8%), Kamma/Chowdary (4.6%) & Kapu (15.2%)
[8]

Assam - NA (4% Brahmin)[9]

Bihar - 13% (4.7% Brahmin, 4.2% Rajput, 2.9% Bhumihar & 1.2% Kayasth)
[10]

Chattisgarh - NA (2% Brahmin)[11]

Goa - NA (7% Brahmin)[12]

Gujarat - High Forward Castes: 13.1% (4.1% Brahmin, 4.9% Rajput, 3.0%
Vaishya & 1.1% Others); Middle Forwards: 12.3% (12.2% Patel / Kanbi &
0.1% Others); Lower Forwards: 24.2% (24.2% Gujarati Kshatriya)[13][14]

Haryana - 47% (6 to 8% Brahmin, 21% Jat, 9% Khatri / Sikh & remaining
mostly Vaishya)[15]

Himachal Pradesh - 56% (14 to 20% Brahmin, 28% Rajput & remaining
mostly Vaishya / Khatri).[16]

J & K - NA (11% Brahmin, remaining mostly Dogra Rajput)[17]

Jharkhand - 7% (3% Brahmin, remaining mostly Rajput / Bhumihar /
Kayasth / Bhadralok).[18] Baniya is OBC here.

Karnataka - 16% (3 to 5% Brahmin, 3% Maratha, 2% Bunt / Nair / Kodava
& remaining mostly Raju / Devadiga / Vaishya). Intermediate castes:
Lingayat (17%) [19]

Kerala - 26% of the total population (1.5% Brahmin, 14.5% Malayala
Kshatriya / Tuluva Kshatriya, 0.5% Ambalavasi, 9% Syrian Christians &
0.5% Others).[20]

Maharashtra - 40% (4% Brahmin, 29% Maratha & remaining mostly Prabhu /
Vaishya)[21]

Manipur - 43% (Brahmin / Kshatriya)
Madhya Pradesh - NA (5% Brahmin)[22]

Orissa - 47% (6 to 9% Brahmin, 35% Khandayat / Kshatriya & 5% Patnaik)
[23]
Punjab - NA (5% Brahmin)[24]

Rajastan - 46% (7 to 8% Brahmin, 8% Rajput, 8% Vaishya, 20% Jat & 2%
Jain)[25]
Sikkim - NA (7% Brahmin)[26]

Tamil Nadu - 12% (3% Brahmin & remaining mostly Vellalar).
Intermediate castes: Thevar (8%)[27]

Tripura - NA (3% Brahmin)[28]

Uttar Pradesh - 20% (9 to 10% Brahmin, 7.2% Thakur, 2% Vaishya, 1%
Kayasth). Intermediate castes: Jat (2.5%)[29]

Uttaranchal - 75% (20% Brahmin, remaining mostly Thakur)[30][31]

West Bengal - 35% (5% Brahmin, 8% Mahishya & remaining mostly
Kayasth / Thakur / Vaishya)[32]

Delhi - NA (12% Brahmin, 9% Khatri, 5% Jat & remaining mostly
Vaishya / Thakur)[33]

Economic and educational status

Based on NSS-99-00.Rural/Urban weightages based on 2001 census)

Based on NSS-99-00.Rural/Urban weightages based on 2001 census)The
Government of India does not collect community census data except for
SC/ST. Economic and educational level of various social groups are
gauged using large sample surveys. The National Sample Survey taken in
1999–2000 and the National Family Health Survey taken in 2005-2006 (or
perhaps an earlier round of the NFHS) estimated economic, educational,
and health indicators of various communities. These surveys were used
extensively in the report submitted by the oversight committee.[34]

Forward classes will have to compete only in the open category, as
they are considered socially, educationally, and economically
advanced. Currently the reservation proportion stands at 50% in
central-government educational institutions and central-government
jobs. However, in certain states such as Tamil Nadu, the reservation
percentage stands at around 69%.[35]

Economic status

The 1998–1999 National Sample Survey calculated the economic status of
forward communities separately for rural/urban areas in various income
brackets. It shows

Only 6.4% of forward classes in rural areas appear in upper income
bracket with per capita monthly income stands at above Rs 925 per
month.

30% of rural population is made up of forward classes.

More than 65% of forward classes per capita income stands below Rs 525
per month.
For urban areas:

Only 5.6% of forward classes appear in the upper-income bracket with
per capita income at or above Rs. 1925 per month (around US $40).

More than 25% of forward classes per capita income stands below Rs.
500 per month (around $10)

Educational status

Based on NSS-99-00.Rural/Urban weightages based on 2001 census)
More than 30% of forward classes above 15 years of age are
illiterate.
Only 8% of forward classes are graduates.

Around 85% of forward classes above 15 years of age have done equal to
or below secondary Education (10 Years of Education)

Reservation for economically backward among forward classes

Currently forward classes are only allowed to compete for seats in the
unreserved category in educational institutions and central government
jobs, irrespective of their educational/economical status in the
society. However, a significant percentage of the Forward Class
population lives below the poverty line and more than 30% of the
members of this community are illiterate. To meet their aspirations,
demands have been raised for providing separate reservations for the
poor among Forward Class populations. Many political parties like
Congress, BJP, Samajwadi Party, LJP, Rastriya Janata Dal, Communist
Party of India(Marxist), Bahujan Samaj Party[36][37][38][39] have
supported proposals for providing separate reservation for the poor
among the forward classes. These parties account for over 400 of the
542 members in the current parliament, as well as holding power in
most states in the union.

Indian Government surveys have pointed out that Poverty is widespread
in all communities. Indian definition of poverty is living life with
less than 0.25 US$/Day(Approx). Whereas United nations definition of
Poverty is living life with less than $1/Day.[1]. More than 65% of
forward classes will be living below poverty line if UN poverty
definition is considered.[2]

Timeline

1991: Congress government headed by Narasimha Rao introduced 10%
separate reservation for poor among forward classes.

1992: The Supreme Court has ruled in the Indra Sawhney case that
separate reservation for poor among forward classes as invalid.
Government has withdrawn separate reservation as per supreme court
judgement. (Many other verdicts given in same case has been overruled
by constitutional amendments like quota in promotions, exceeding 50%
reservations for Tamilnadu, judgement regarding creamy layer in the
same case was not implemented by Tamilnadu so far.)

2003: BJP government appointed a group of Ministers for suggesting
measures for implementation of separate reservation for poor among
forward classes. [4]
2004: Task force has been set up to work out modalities for providing
reservations to Poor among forward classes.No information available
regarding report submitted by this task force.[5]

2006: Present Congress Government appointed commission to study
separate reservation for economically backward classes.[6]

2006: Communist government in Kerala earmarked 12% seats in private
professional colleges for economically poor among forward classes.[7]

Many backward class leaders allege forward classes are over
represented in many spheres of life. State and central governments
have not released adequate data regarding representation of various
communities in their services and admissions to educational
institutions.Most of the Private companies in India does not collect
data regarding community of their employees. Very few reports are
available regarding representation of various communities in public–
private services and admissions in educational institutions.

In Tamil Nadu forward classes have secured around 1.9% of seats in
medical colleges in 2004 and 2.68 % seats in 2005 as against their
population percentage of 13%.See Also Caste-Based Reservations In
Tamil Nadu. This trend of poor representation has continued for the
last 10 years as claimed by lawyers in one of the Reservation cases.
[8]

Narendra committee report in Kerala has pointed out that forward
classes representation in public services and PSU units is around 36
to 38% which is more or less equal to their population.[9].

Karnataka Minister in state Assembly has announced that per capita
income of the Brahmins is lesser than all communities including
scheduled castes and scheduled tribes.[10]

Oversight committee in its final report has indicated that forward
classes are placed better than backward classes in some indicators and
comparable with backward classes in few indicators and backward
classes are superior in some parameters like health indicators in
states like Assam, Maharastra, Haryana, West Bengal, etc.[11]
National Survey 99-00 indicates that forward classes are better placed
than SC/ST in almost all parameters. However, in rural
unemployment,forward classes score worse than all other communities.

Recently released Provisional report of National Survey 04-05 states
that Buying capacity of Backward Classes in rural and urban areas are
comparable to forward classes. It also revises Backward classes figure
as 41%. It also states that Landownership of Backward classes are
comparable to Forward Classes. It reiterates its earlier finding (in
99-00 survey) that forward classes are poorly employed (more
unemployment).[12]

Rural landholding pattern of various social groups calculated by
National Sample Survey 99-00 indicate that OBC and forward classes are
comparable in wealthiness.)
National surveys used rural landholding pattern to assess wealthiness
of various social groups. Its findings indicate that OBC and FC are
comparable and there is a very minor difference between them. There is
a big difference between OBC/FC and SC. Even Scheduled Tribes are
placed better than Scheduled Castes. Experts who analysed national
survey results point out that other backward classes are near average
in many parameters. Please refer chart.[13]

Shrinking educational opportunities

During April 2006, India’s Human Resource Minister announced that 27%
seats will be reserved exclusively for candidates from Other Backward
Classes in addition to existing 22.5 % reservation for Scheduled
Castes and Scheduled Tribes.[14] This announcement was done when
polling process was underway in Tamilnadu and Kerala (States with
highest backward class population in India).[15] Incidentally many
opinion polls at that time were predicting rout of ruling UDF alliance
in these states.[16](UDF alliance subsequently won in Tamilnadu but
lost in Kerala). Election commission reprimanded Human Resources
Ministry for making such announcement when election process was in
progress.[17]

Sachar committee report indicated that Hindu OBC's enrollment in all
educational institutions is close to their populations in the 2004-5
national survey (page 93/425 of Sachar committee report). Union Human
Resources minister appointed panel to study about sachar committee
recommendations regarding Indian Muslims[3] but did not give his
opinion on this subject.

Impact of announcement on forward classes

After the implementation of OBC reservation, only 50% of seats are
available in open competition. All communities can compete in open
competition which means forward classes must secure between 72% and
78% of the 'open competition' seats in order to maintain their
representation in keeping with their estimated population of 36-39%,
whereas other communities will get major chunk of seats through
exclusive reservations. This has resulted in protests from Forward
Class community members and supporters from other communities under
the banner of Youth for Equality. They have pointed out following as
reasons for their protests.[18]

The Government has implemented reservations for the Scheduled castes
and Scheduled Tribes for the last 60 years, however the social and
economic situation of these groups has not shown much improvement.
This might be interpreted as an indication of the ineffectiveness of
reservation in higher educational institutions as a means of achieving
social equality.

Any difference between proportion of different communities in Higher
educational institutions is mainly because of difference in primary
school enrollment. (This fact was also confirmed in National sample
surveys and pointed out by Oversight committee in its final report).
Government should attack the cause instead of providing reservation at
higher education level Already 24% of college seats are with Other
backward classes. Providing another 27% seats will deprive chances of
forward classes.

Reservation on the basis of caste is cornered only by rich and
affluent. For example daughter of former President of India got
admission into Indian Foreign Services denying opportunity to another
poor person from her own community.

Certain Indian states has forward classes population of more than 50%
or close to 50%. In some of these states,no.of forward classes
admitted in educational institutions will be much less than their
population even if they secure 100% seats in open
competition.)Interestingly Government of India decided to introduce
27% reservations for other backward classes all over India. Many
states does not have even 27% of other backward class population as
per national sample surveys.(This includes major Indian states like
Jammu & Kashmir, Himachal Pradesh, Goa, Maharashtra, Punjab, West
Bengal).[19].Some Indian states like Assam, Goa, Haryana, Himachal
Pradesh, West Bengal has more than 50% forward classes population
[20]which means no. of seats secured by forward classes will not be
equal to their population proportion even if they secure 100% seats in
open competition in central government institutions of these states.
Central government, however, excluded 27% reservations to other
backward classes to the areas with high tribal populations.[21].

References

^ http://books.google.com/books?id=bgpEIb4tNjgC&pg=PA2004
^ http://books.google.com/books?id=vCQ24WjlwZwC&pg=PA155
^ http://books.google.com/books?id=sTS4OO9lcdgC&pg=PA102
^ The Hindu
http://www.hindu.com/2006/08/11/stories/2006081104761500.htm
^ 'What more do the upper castes want?'
http://in.rediff.com/news/2006/may/16inter2.htm
^ http://www.outlookindia.com/article.aspx?234783
^ http://www.odi.org.uk/resources/download/1998.pdf
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ http://www.outlookindia.com/article.aspx?234783
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ http://www.outlookindia.com/article.aspx?234783
^ http://www.outlookindia.com/article.aspx?234783
^ http://books.google.co.in/books?id=yInZdHn-pKoC

^ Reservations in Doubt: The Backlash Against Affirmative Action in
Gujarat, India by John R. Wood, Source: Pacific Affairs, Vol. 60, No.
3 (Autumn, 1987), pp. 408-430,
http://www.jstor.org/stable/2758881

^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ http://www.outlookindia.com/article.aspx?234783
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ 1968 Socio-Economic Survey, Govt. of Kerala
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ http://www.outlookindia.com/article.aspx?234783
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ http://www.outlookindia.com/article.aspx?234783
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ http://www.outlookindia.com/article.aspx?234783
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ http://www.outlookindia.com/article.aspx?234783
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ Loading Image...
^ http://books.google.co.in/books?id=yInZdHn-pKoC
^ http://www.india-seminar.com/2004/534/534%20sanjay%20kumar.htm
^ MOSPI.NIC.IN
http://mospi.nic.in/mospi_nsso_rept_pubn.htm
^ Tamil Nadu's quota stir an assertion of its 69 percent? (NEWS
ANALYSIS) - India
http://www.monstersandcritics.com/news/india/news/article_1285498.php/Tamil_Nadus_quota_stir_an_assertion_of_its_69_percent
^ ExspressIndia.com Link 01
http://www.expressindia.com/news/fullstory.php?newsid=67190
^ ExpressIndia.com Link 02
http://www.expressindia.com/news/fullstory.php?newsid=67837
^ The Hindu : National : Paswan for quota for economically backward
http://www.hinduonnet.com/2006/06/05/stories/2006060504941400.htm
^ The Hindu : Cong. for 'quota' for poor among forward castes
http://www.hinduonnet.com/2003/08/14/stories/2003081403450900.htm

http://en.wikipedia.org/wiki/Forward_caste

...and I am Sid Harth
chhotemianinshallah
2010-03-15 14:37:25 UTC
Permalink
Gadkari to announce new team on March 16
Shekhar Iyer, Hindustan Times
Delhi, March 15, 2010

First Published: 00:26 IST(15/3/2010)
Last Updated: 01:30 IST(15/3/2010)

A blend of new faces and old hands will make up BJP president Nitin
Gadkari’s new team that he will announce on March 16 to end the three-
month-long suspense in the party.

That day marks the beginning of the Hindu New Year.

Those tipped to become general secretaries include former Rajasthan CM
Vasundhara Raje, former Jharkhand CM Arjun Munda, spokesperson Ravi
Shankar Prasad, Orissa leader Dharmendra Pradhan, and Himachal Pradesh
minister J.P. Nadda.

While Ananth Kumar, Ram Lal Agarwal and Thwar Chand Gehlot will remain
general secretaries, Mukhtar Abbas Naqvi, who was vice-president in
Rajnath Singh’s team, will be made general secretary, BJP sources
said. Navjot Singh Sidhu will also become a general secretary, while
Yashwant Sinha is expected to remain vice-president.

Among new secretaries, Gadkari is likely to induct Varun Gandhi.
Though Varun has sought a bigger profile, his mother Maneka is
persuading him to accept the role in view of the assembly polls in
Uttar Pradesh, the sources said.

Anurag Thakur, the young MP from Himachal Pradesh, will take over as
BJP yuva morcha chief, his predecessor Amit Thakker may be included in
Gadkari’s team as a secretary. Shahnawaz Hussain, who is heading the
BJP minority cell, may become a secretary. Among the women in the BJP
chief’s team, Smriti Irani and Saroj Pandey will be secretaries.

Party spokesperson Prakash Javadekar is likely to be elevated as vice-
president as are former Uttarakhand chief minister B C Khanduri and
former Delhi BJP chief Harshvardhan.

In keeping with the party’s decision to provide 33 per cent
reservation to women in the organisation, Gadkari intends to have at
least 13 women officer bearers and at least 40 national executive
members.

http://www.hindustantimes.com/News-Feed/newdelhi/Gadkari-to-announce-new-team-on-March-16/Article1-519125.aspx

BJP names Rajay Sabha candidates from Punjab, Himachal
Indo-Asian News Service
New Delhi, March 15, 2010

First Published: 17:07 IST(15/3/2010)
Last Updated: 17:08 IST(15/3/2010)

The Bharatiya Janata Party (BJP) has decided to field Avinash Rai
Khanna in Punjab and Vimla Kashyap in Himachal Pradesh in the Rajya
Sabha elections.

In Punjab, three seats are expected to go to the ruling Akali Dal-BJP
combine and two to the Congress. In Himachal, the lone seat is
expected to go to the ruling BJP.

The decision was taken at the central election committee of the BJP
that met on Monday with president Nitin Gadkari in the chair.

The last date for filing nominations is March 16. Polling, if
necessary, will take place March 26.

The terms of Rajya Sabha members from Punjab -- Sports Minister M S
Gill, former minister Ashwani Kumar and D P Sabharwal (all Congress)
and V S Bajwa (Akali Dal) -- are ending April 9. The term of Akali Dal
member Naresh Gujral will end March 22.

In Himachal, Commerce Minister Anand Sharma's term ends April 3.

http://www.hindustantimes.com/News-Feed/newdelhi/BJP-names-Rajay-Sabha-candidates-from-Punjab-Himachal/Article1-519300.aspx

BJP sets up panel to probe Bareilly clashes
HT Correspondents, Hindustan Times
Lucknow, March 13, 2010

First Published: 21:49 IST(13/3/2010)
Last Updated: 01:23 IST(14/3/2010)

As Bareilly continued to remain on the boil for the 11th day on
Saturday, the BJP set up a three-member committee to inquire into the
communal violence.

The committee is headed by former Union minister Maneka Gandhi, an MP
from Aaonla that is adjacent to Bareilly. Gorakhpur MP Yogi Adityanath
and Meerut MP Rajendra Agrawal are the other two members, a party
release said.

On Saturday, a mob set fire to shops and vehicles in Qutabkhana and
Subzi Mandi areas, while curfew continued in the five police areas of
Kila, Baradari, Premnagar, Subhash Nagar and Kotwali. Fearing that
violence might spread to other areas the district administration did
not relax the curfew.

The ADG (Law and Order), Brij Lal, said that in order to restore
communal harmony the district administration was holding meeting with
the citizens. “The people residing on the outskirts of the city were
also invited to the meeting. Adequate police force was deployed and
the situation was under control,” he said.

The district administration is being blamed for mismanagement. “It’s a
clear case of mishandling by the district administration,” a police
officer said. “Tension was limited to four police areas, later it
spread.”

“On several occasions the decisions taken by the district
administration was by-passed and directives came from Lucknow that
curfew should be relaxed,” said a police officer posted in Bareilly.

The intelligence department, too, reportedly failed to alert the
administration.

The BJP is blaming the Mayawati government for the clashes. Trouble
began on March 2 during the Barawafat procession. A minor communal
clash led to curfew.

Maulana Tauquir Raza Khan, president of the Ittehad-e-Millat Council,
was arrested for his “rabble-rousing speech” that had led to communal
tension. He was released after some groups said Muslims would boycott
the BSP rally in Lucknow on March 15.

http://www.hindustantimes.com/News-Feed/india/BJP-panel-to-probe-Bareilly-clashes/Article1-518727.aspx

Gadkari support for Modi, state explores legal options
HT Correspondents, Hindustan Times
Ahmedabad/New Delhi, March 13, 2010

First Published: 01:31 IST(13/3/2010)
Last Updated: 01:33 IST(13/3/2010)

A day after the Supreme Court-appointed Special Investigating Team
(SIT) probing the 2002 Gujarat riots summoned Chief Minister Narendra
Modi for questioning, the state said it was exploring legal options
before it.

“Whatever are the right legal options available we will explore them
and, accordingly, what is required to be done would be done,” Gujarat
government spokesperson Jay Narayan Vyas said, adding that the state
government and Modi would cooperate with “the process of law”.

The SIT, which has summoned Modi to appear before it on March 21, was
acting on a petition filed by the widow of former Congress MP Ehsan
Jafri, who was murdered during the riots by a mob in Ahmedabad’s
Gulbarg Society.

The state Congress on Friday questioned the conduct of the Nanavati
Commission, set up to probe the riots.

“People have lost faith in the commission, (which is) operating for
almost eight years,” Congress leader Arjun Modhwadia said. “Even the
officers appearing for questioning are tutored by their seniors as
what to answer the commission.”

The BJP has come out in support of Modi, with party chief Nitin
Gadkari saying the Gujarat BJP leader would make a good prime
minister.

“We will cooperate with the judiciary, but we will back Modi one
hundred per cent. The events (riots) were unfortunate, but the blame
cannot be focused on Modi,” Gadkari told Headlines Today. “The UPA
simply wants to shoot Modi politically by using the CBI.”

This is the first time Gadkari, who took over in December, has
endorsed Modi for the top slot.

“He (Modi) is a role model for development politics,” he added. “A
decision on the party’s prime ministerial candidate will be taken by
senior leaders and the parliamentary body, but Modi is fully competent
– he has the ability, capacity and potential to lead this country.”

http://www.hindustantimes.com/News-Feed/india/Gadkari-support-for-Modi-state-explores-legal-options/Article1-518408.aspx

Smita hails Sonia Gandhi for women’s quota bill, praises Raj
HT Correspondent, Hindustan Times
Mumbai, March 11, 2010

First Published: 01:23 IST(11/3/2010)
Last Updated: 01:24 IST(11/3/2010)

Shiv Sena chief Bal Thackeray’s estranged daughter-in-law Smita on
Wednesday hailed Congress Party president Sonia Gandhi for getting the
women’s reservation bill passed in the Rajya Sabha.

“Mahatma Gandhi secured Independence for India. After so many years,
Sonia Gandhi has given freedom to the women masses of this country,"
she said at a press conference.

When asked about joining any political party, Smita — she is
reportedly keen to join the Congress — said she would join a party
that gives scope to her ambitions. “I can join any party,” she added.

Apart from Sonia Gandhi, Smita also praised Maharashtra Navnirman Sena
president Raj Thackeray, who is her brother-in-law, and Bharatiya
Janata Party leaders Nitin Gadkari and Sushma Swaraj.

“Like Balasaheb, Raj too has created his party out of nothing.
However, I don't approve his plank [against north Indians],”she said.

Dismissing Sena Executive President Uddhav Thackeray, as a leader who
is not on par with his father, she said: “There is a huge difference
between the leadership qualities of the two.”

Uddhav’s rise in the Sena had resulted in her downfall in the party’s
power circle.

On using the Thackeray surname though she is legally separated from
her husband and son of Sena chief, Jaideo, Smita said the Thackerays
gave her an identity and that’s why she would continue to use the
name.

http://www.hindustantimes.com/News-Feed/mumbai/Smita-hails-Sonia-Gandhi-for-women-s-quota-bill-praises-Raj/Article1-517600.aspx

BJP looks to gain mileage from support
Shekhar Iyer, Hindustan Times
New Delhi, March 07, 2010

First Published: 00:49 IST(7/3/2010)
Last Updated: 00:52 IST(7/3/2010)

The BJP will not let the Congress walk away with all credit if
Parliament passes the Women’s Reservation Bill.

A day after a whip to its MPs to back the bill, party leaders did not
mince words in saying that since the UPA coalition was in minority in
Rajya Sabha, the onus of getting it adopted was with the main
opposition.

Party chief Nitin Gadkari called an emergency meeting of the core
group on Saturday to discuss the bill.

“The core group unanimously decided to ensure passage of Bill,” he
said.

“The BJP is conscious of the fact that the UPA is in a minority in
Parliament. The BJP appeals to all parties to support this Bill. The
BJP has directed all its members to be present in Rajya Sabha and
ensure the passage of this Bill.”

Gadkari also made it clear that the role of the BJP in the passage of
the bill could not be underplayed.

“The BJP had first mooted the idea of this Bill in 1995 at its
national council meeting at Vadodara. The NDA had at first moved this
bill in Parliament. The BJP is the only political party that has
provided for one-third reservation in the party organisation for
women.”

Leader of Opposition in Lok Sabha Sushma Swaraj said the bill was a
dream of two senior leaders Atal Bihari Vajpayee and LK Advani.

http://www.hindustantimes.com/News-Feed/newdelhi/BJP-looks-to-gain-mileage-from-support/Article1-516045.aspx

BJP determined to get Women's Bill passed in Parliament
Press Trust Of India
New Delhi, March 06, 2010

First Published: 15:50 IST(6/3/2010)
Last Updated: 15:53 IST(6/3/2010)

Asserting that it was determined to ensure passage of Women's
Reservation Bill in Parliament, BJP on Saturday sought to make
political capital on the issue by stating that since the UPA coalition
was in minority in Rajya Sabha, the onus of getting it adopted was
with the main opposition.

BJP President Nitin Gadkari today convened an emergency meeting of the
party Core Group to discuss Women's Reservation Bill, which is set to
be tabled in Rajya Sabha on March 8.

"The Core Group unanimously decided to ensure passage of the
Constitution Amendment providing for one-third reservation for women
in Lok Sabha and state Assemblies," Gadkari said in a statement.

BJP has already issued a three-line whip to its Rajya Sabha MPs to be
present and vote for the Bill in the Upper House on Monday.

"The BJP is determined to ensure the passage of this Bill. The Bill
shows national aspiration and society has been waiting for it for the
last 15 years," Leader of Opposition in Rajya Sabha Arun Jaitley said.

He said since the government is in a minority in Rajya Sabha, BJP
understands that it would have to play an important role in getting
the Women's Reservation Bill passed there.

http://www.hindustantimes.com/News-Feed/india/BJP-determined-to-get-Women-s-Bill-passed-in-Parliament/Article1-515839.aspx

It’s all about respect
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D Raja
March 04, 2010
First Published: 23:28 IST(4/3/2010)
Last Updated: 23:30 IST(4/3/2010)

Print




A comedy of errors is on display in both Congress and BJP camps. While
it was an abhorrent sight to see Congress leaders trying to play
messiah to India’s Dalits some months ago by merely eating in Dalit
households, we now have the BJP playing catch-up with party president
Nitin Gadkari ‘doing a Rahul Gandhi’ by having lunch in a Dalit home
last month.

But what is downright comic is the Congress’s knee-jerk reaction to
Gadkari’s gesture. Congress spokespersons claimed that their party has
facilitated the “elevation of Dalits to [the positions] of Chief
Justice of India and Lok Sabha Speaker”. This is the same Congress
that had silently watched the then President K R Narayanan getting
dragged into a media controversy on the issue of him supposedly
overstepping his constitutional role and seeking to impose a policy of
affirmative action on the judiciary.

The Congress also seems to have forgotten that it was the Telugu Desam
Party that ensured the elevation of a Dalit to the post of Speaker for
the first time in the choice of G M C Balayogi, that too in a BJP-led
NDA regime.

The Congress and the BJP are not only trying to hoodwink the Dalits,
but they are also fighting it out for the elusive Dalit votebank in
Uttar Pradesh. Gadkari stated last month that Dalit leader B.R.
Ambedkar was like American civil rights leader Martin Luther King Jr.

Someone should tell Gadkari that by the time the struggles of King Jr
and others led to equal rights for African-Americans in 1964, it had
already been 14 years since Ambedkar had introduced civil rights in
the Constitution of India, having already achieved getting political
rights and the right to representation in political offices and
employment for Dalits as early as 1932. Next, Gadkari will say that
Mahatma Gandhi was like Martin Luther King Jr, rather than the other
way round. It is entirely a different issue that Indian and US
societies are alike in denying civil rights to their oppressed
communities.

The Congress is equally at fault for not criticising BJP leader Arun
Shourie for his book, Worshipping False Gods, in which the author
makes ridiculous attacks on the Dalit icon. One would go on to say
that the Congress has done nothing to further the ideals of Ambedkar
and has shown no interest in the upkeep of the Ambedkar Foundation
created by the National Front government during the leader’s centenary
celebrations. It was the NDA regime that bought the Ambedkar Memorial
on 26, Alipore Road in Delhi and also pushed the 81st, 82nd and 85th
amendments of the Constitution in favour of creating reservations for
Dalits.

It is time the Dalits call this Congress-BJP bluff. If the BJP and the
Congress indeed care for Dalits, both the national parties should
first ensure that the practice of manual scavenging is eliminated from
the states ruled by these parties in the next one year.

They should also ensure that these scavenging families never have to
fall back into this ignoble profession. They should also earmark a
part of the annual Budget under the Scheduled Castes sub-plan for
Dalits to make sure that enough is spent on the educational and
economic uplift of Dalit communities. This, especially at a time when
the budget of the Ministry of Social Justice and Empowerment has
decreased in the last Budget.

The first issue for any political party is to respect the rights of
Dalits. They should also respect the rights of Dalits to protest,
demand and claim remedies, safeguards and action from the government
that ameliorate their conditions quickly. Let’s first learn to respect
Dalits. Then maybe one day they will invite us home for lunch.

D. Raja is National Secretary, Communist Party of India and Rajya
Sabha member
The views expressed by the author are personal

http://www.hindustantimes.com/News-Feed/columnsothers/It-s-all-about-respect/Article1-515245.aspx

Misra panel: BJP’s chance to win over OBCs?
Vikas Pathak, Hindustan Times
New Delhi, March 03, 2010

First Published: 01:31 IST(3/3/2010)
Last Updated: 01:33 IST(3/3/2010)

With a government-appointed panel calling for reservation for
minorities, the BJP senses an opportunity to find favour with the
Other Backward Classes (OBCs) among Hindus.

The Ranganath Misra Commission has recommended 15 per cent quota for
Muslims in education and employment.

In case the recommendation falls foul of law — the Supreme Court has
capped reservation at 50 per cent and the provision will push it way
beyond the ceiling — a minority sub-quota within the OBC bracket has
been suggested. It means that from within the 27 per cent quota for
the OBCs, 8.4 per cent will be for minorities.

While the Mandal Commission, set up with a mandate to identify
educationally and socially backward, said the OBCs constituted 52 per
cent of India’s population, the National Sample Survey Organisation
put the figure at 41 per cent.

Though the government has not set a timetable for adopting the
suggestions, the Misra report can lead to political realignments.

The Congress can gain Muslim support, particularly in Uttar Pradesh
and Bihar. The Muslim-Yadav alliance nurtured by Mulayam Singh Yadav
and Lalu Prasad in UP and Bihar, respectively, could be tested as the
two groups will be in fight for the same quota pie.

And this is where lies an opportunity for the BJP to attract OBCs to
its fold — in line with new chief Nitin Gadkari’s emphasis on widening
the party’s social base. Traditional base of the BJP is upper caste
Hindus.

“We’ll oppose any attempt to take away the rights of backward Hindus
and give them to minorities,” deputy leader of Opposition in the Lok
Sabha Gopinath Munde, an OBC leader, said.

The BJP’s rise to power in the 1990s was accompanied by substantial
non-Yadav OBC mobilisation in the Hindi belt, particularly in UP,
which has 80 Lok Sabha seats.

From 45 per cent in the 1996 Lok Sabha polls in the state, the BJP’s
non-Yadav OBC vote share fell to 28 per cent in the 2004 polls,
according to the Delhi-based Centre for the Study of Developing
Societies. Recently, most of its candidates for the 11 UP assembly by-
polls forfeited their security deposit.

OBC vote can be crucial to the party’s revival.

http://www.hindustantimes.com/News-Feed/newdelhi/Misra-panel-BJP-s-chance-to-win-over-OBCs/Article1-514595.aspx

Personal ambitions ruining BJP: Gadkari
Shekhar Iyer
Indore, February 18, 2010

First Published: 00:57 IST(18/2/2010)
Last Updated: 01:22 IST(18/2/2010)

The crisis in the BJP was not because of small leaders but the “over
ambitious” senior leaders who were seeking more and more in terms of
posts and perks for themselves, said party president Nitin Gadkari on
Wednesday.

Gadkari’s plain-speak came at a closed-door session on the opening day
of the three-day conclave of the party’s national executive near here.

BJP spokesman Ravi Shankar Prasad briefed reporters later.

“Our problems come not from small leaders but from the big ones, who
have got everything and yet are wanting more at any cost,” Gadkari was
quoted as having said.

Who did he mean? He didn’t name anyone.

“The party chief has only sought to present before the conclave the
weaknesses of the BJP that will have to go,” Prasad said, adding, “He
is asking everyone to think of the party.”

The closed-door session was attended by party seniors such as L.K.
Advani and Gadkari’s predecessor Rajnath Singh.

Advani endorsed Gadkari’s statement and said leaders’ egos was the
main problem.

Leader of Opposition in Rajya Sabha Arun Jaitley was also present.

Party sources said Gadkari could be referring to the leadership tussle
that followed defeat in the 2009 Lok Sabha elections, with L.K. Advani
wanting to retire.

Gadkari listed “personal ambition” as the single most debilitating
ailment plaguing the BJP.

With the RSS fully behind him, a confident Gadkari bluntly told the
leaders instead of seeking to pull down others, they should raise
their own bar of performance for optimum result.

He criticised the tendency of leaders to rush to the media with their
issues when things did not go their way.

Gadkari’s remark was seen by other BJP leaders as intended to serve as
a warning.

At 52, Gadkari is the party’s youngest president. And was brought in
by the BJP’s mother organisation, the RSS, to effect a generational
change, and give the party a young and dynamic leadership.

Since taking over, he has largely kept his peace with the party
stalwarts.

So far, at least.

The Wednesday speech is likely to go down in the party’s history as
the equivalent of Rajiv Gandhi’s radical promise to rid the Congress
of powerbrokers at his party’s centenary session in 1985.

Have a large heart, Gadkari pleaded with the seniors.

Chote dil se bade kaam nahi hota. (Small hearts and minds cannot
achieve big things.) Think of the country first, then the party and
yourself last, Gadkari said.

Acknowledging that distribution of ticket during the elections was a
sore issue, Gadkari said the ground rule should be that tickets must
be given only to those who were popular and could win.

“But, what we find is that everyone seemed to think of their future
only and not that of the party,” the party chief was quoted as having
said.

http://www.hindustantimes.com/News-Feed/madhyapradesh/Personal-ambitions-ruining-BJP-Gadkari/Article1-510030.aspx

BJP to support separate Vidarbha in Parliament: Gadkari-Munde

2010-03-14 22:10:00
Last Updated: 2010-03-15 07:45:44

Nagpur: BJP national president Nitin Gadkari and party Deputy Leader
in Lok Sabha Gopinath Munde on Sunday assured to support separate
Vidarbha issue in Parliament when ever the UPA government brings the
Telangana state bill.

"Now the time has come when BJP will not allow UPA to move bill for
creating Telangana alone but will ensure that UPA includes separate
Vidarbha also in the Parliament", Gadkari and Munde told a public
rally here at Yeshwant Stadium, citing their party's unconditional
support to Women's Reservation Bill brought by the Congress-led UPA
government early last week.

Uddhav: Won't allow Mumbai to be separated from Maharashtra

Chief Ministers of BJP-ruled states Dr Raman Singh, Ramesh Pokhriyal,
and Deputy Chief Minister of Jharkhand, Raghuwar Das were prominent
who addressed the gathering.

BJP's young legislators Sudhir Mungattiwar (Ballarpur) and Davendra
Phadanvis (Nagpur-South-West) who took out "Yuwa Jagar" yatra, an
awareness campaign for youth from Shegaon (Buldana) and Chandrapur
respectively, on Sunday culminated their yatra into a public rally.

Munde, a former Deputy Chief Minister of Maharashtra, in a clear
signal to the alliance partner Shiv Sena, said as to why there should
not be two states of Marathi speaking people.

Statehood call shuts down Maharashtra's Vidarbha region

"When there can be many Chief Ministers from Hindi speaking states,
there was nothing wrong when two Marathi speaking Chief Ministers
occupying offices," he said.

http://sify.com/news/bjp-to-support-separate-vidarbha-in-parliament-gadkari-munde-news-national-kdowkfdfdaa.html

Uddhav: Won't allow Mumbai to be separated from Maharashtra

2010-02-06 23:00:00
Last Updated: 2010-02-07 00:15:45

Pune: Alleging the UPA government is conspiring to separate Mumbai
from Maharashtra, Shiv Sena executive president Uddhav Thackeray
tonight said his party would oppose such a move and continue to take
to the streets to fight and keep the state undivided.

"On the lines of a separate Vidarbha, Congress government at the
Centre is planning to carve out a separate Mumbai state aligning the
metropolis with neighbouring Thane and Raigad," he said here, adding
the Sena would fight tooth and nail against the design to weaken and
factionalise Maharashtra.

Thackeray calls Shah Rukh 'traitor', no apologies says actor

Thackeray who was speaking during his public interview by noted
compere Sudhir Gadgil at S P College ground here, said his party's
stand against creation of separate Vidarbha was firm and undiluted
despite the contrary view of its ally BJP on the issue.

Thackeray alleged that Congress-led UPA was planning to create a
separate Mumbai state as the region generated maximum tax collection.

http://sify.com/news/uddhav-won-t-allow-mumbai-to-be-separated-from-maharashtra-news-national-kcgxaccdaid.html?tag=Vidarbha

Thackeray calls Shah Rukh 'traitor', no apologies says actor

2010-02-06 20:50:00
Last Updated: 2010-02-06 21:58:45

Mumbai: On a day when Bal Thackeray labelled him a "traitor", Shah
Rukh Khan on Saturday stuck to his comments on Pakistani players in
IPL saying there was nothing "anti- national" and ruled out meeting
the Shiv Sena supremo on his own to sort out the controversy.

"I have not said anything that is anti-national or anti-Indian. I
stand by what I said and I would like to say that may be the group has
misunderstood me. There is no other reason because I have not said
anything I should feel sorry about," Khan, who arrived here after a
whirlwind promotional tour of New York, London and Berlin, told
reporters.

"I think what I said has been misconstrued. I am pro good relationship
with countries. I think we all are...," he said.

Asked if he would go to Thackeray's home 'Matoshree' to explain his
position, Khan said he had gone to the "senior" leader's residence
whenever he was called.

"I have been there so often. Yes, I would like to go and have drink
with him. But on this matter, I don't see...there is no reason for
going and asking...but if my stand needs to be explained to someone, I
have already done it. I don't think there is an issue on that front,"
Khan said.

In an editorial in the Sena mouthpiece, Thackeray wrote, "A Khan named
Shah Rukh tells us to love Pakistan but nobody feels suffocated due to
his treachery. Traitors, do whatever you want to do with the blessings
of Congress. Sena won't stop you..."

The actor, however, made it clear that he did not want to join issue
with Sena, describing Thackeray as an "elderly gentleman" whose
company he enjoyed.

http://sify.com/news/thackeray-calls-shah-rukh-traitor-no-apologies-says-actor-news-national-kcguOdbbdfb.html

'Bullying' not to be tolerated, says Maharashtra CM
2010-02-06 18:40:00
Last Updated: 2010-02-06 19:14:04

New Delhi: Maharashtra government on Saturday said it will ensure
security for screening of movies of actor Shah Rukh Khan, under Shiv
Sena threat for favouring inclusion of Pakistani cricketers in IPL,
and asserted that it will act against anyone trying to "bully"
others.

Maharashtra Chief Minister Ashok Chavan said violation of law and
order by anybody will be dealt with strictly.

"All movies, be it of Shah Rukh's or anybody else's, if it is approved
by Censor Board, it will run and the government will protect it,"
Chavan told reporters at the sidelines of the Chief Ministers'
conference on price rise here.

"Even I will go and watch those movies," he said.

"We will make sure that not only Shiv Sena, but any person or any
organisation trying to create disturbance is dealt with strictly as
per the law of the land," he said.

The Chief Minister was replying to a question related to controversy
surrounding the movie star who is under attack by Shiv Sena for his
remark on Pakistani cricketers.

The Sena has threatened not to allow the release of Khan's upcoming
film 'My Name is Khan' on February 12.

Against the backdrop of Rahul Gandhi's visit to Mumbai remaining free
of any untoward incident despite Sena's call to show him black flags,
he said, "I do not want to take credit. I am happy about one thing
that they (Sena) understood it.

"I have said that the state will function as per constitution. The
government will take action against anybody who tries to bully
someone," Chavan said.

http://sify.com/news/bullying-not-to-be-tolerated-says-maharashtra-cm-news-national-kcgsEfabbfd.html

IANS
Statehood call shuts down Maharashtra's Vidarbha region
2010-01-20 11:40:00
Last Updated: 2010-01-20 11:58:49

Nagpur: Long distance and local services were disrupted, state
transport buses stoned and most private and government offices closed
as the daylong shutdown for a separate state of Vidarbha, to be carved
out of Maharashtra, began Wednesday.

Maharashtra police deployed heavy security in Nagpur and other major
towns of the 11 districts where the shutdown called by 68 political
parties and groups - Vidarbha Nirman Sangram Samiti (VNSS) - evoked a
spontaneous and enthusiastic response, the organisers said.

'All schools, colleges, a majority of government offices and over a
lakh commercial and business establishments in entire Vidarbha have
taken part in the shutdown,' said Vidarbha Jan Andolan Samiti (VJAS)
chief Kishor Tiwari.

The Vidarbha region comprises the districts of Nagpur, Chandrapur,
Gondiya, Bhandara, Gadchiroli, Wardha, Amravati, Yavatmal, Buldana,
Akola and Washim, with a total population of 30 million.

As part of the shutdown, the long distance Vidarbha Express was halted
briefly by the agitators, while attempts were made to stop other
trains entering from north, east and south India at various points,
railway officials said.

After suicides, shutdown hits life in Telangana

Huge traffic snarls were witnessed at the state's borders with
Chhattisgarh and Andhra Pradesh as vehicular movement on the national
highways was stopped by pro-Vidarbha agitators.

Similarly, all traffic also came to a standstill on the state highways
and district roads in the entire region.

Nagpur city was deserted as all public and private vehicles remained
off the roads and commercial establishments downed shutters.

In Yavatmal, a group of 50 farm widows squatted outside the State Bank
of India office raising slogans for a separate state and for justice
to the farmers.

In several Yavatmal villages, rallies were taken out and local leaders
demanded a separate state of Vidarbha for the region's development.

People also enacted farmer suicides, consuming poison or immolating
them as crowds cheered and raised a chorus for a separate state.

http://sify.com/news/statehood-call-shuts-down-maharashtra-s-vidarbha-region-news-general-kbulEceheib.html?tag=Vidarbha

r suicides, shutdown hits life in Telangana

2010-01-20 10:30:00
Last Updated: 2010-01-20 10:39:58

Hyderabad: Normal life in Hyderabad and nine other districts of the
Telangana region came to a halt as a 48-hour shutdown called by the
Joint Action Committee (JAC) of students began Wednesday to protest
the delay in the formation of a separate state out of Andhra Pradesh.
Since Monday, two students have killed themselves over the issue.

State-owned Road Transport Corporation (RTC) suspended its bus
services while shops, business establishments and educational
institutions remained closed.

All political parties have supported the shutdown. The JAC called for
a strike after two students, depressed over the delay in carving out a
separate Telangana state, committed suicide.

K. Venugopal Reddy, a final year student of MCA, set himself ablaze at
Osmania University here late Monday. Suvarnamma, a first year BSc
student in Mahabubnagar district, set herself ablaze late Tuesday.

Tension prevailed at Osmania University campus for the second
consecutive day as students continued their protest with the body of
Reddy. The JAC leaders, who sat in front of the Arts College building
with the body through Tuesday night, said they would not allow it to
be moved unless all MPs and state legislators from the region resign
in support of the Telangana statehood demand.

In an attempt to shift the body, police brought additional forces to
the campus on Wednesday morning.

The self-immolations triggered angry protests by students across
Telangana. The students' JAC called for a two-day shutdown Wednesday
and Thursday.

The politicians' JAC, which comprises all parties including the ruling
Congress, has supported the shutdown for Wednesday.

The JAC also announced that all elected representatives would submit
their resignations from Wednesday and those who have already done so
would press for their acceptance.

Five legislators of Telangana Rashtra Samiti (TRS) and one of Praja
Rajyam Party (PRP) began a sit-in at the house of assembly speaker
Kirankumar Reddy on Tuesday night, urging him to immediately accept
their resignations. The speaker, however, sought two to three days to
take a decision.

With the legislators continuing their protest, the police took them
into custody. They were later released.

All 39 legislators of main opposition Telugu Desam Party (TDP) have
also decided to press the speaker to accept their resignations.

http://sify.com/news/after-suicides-shutdown-hits-life-in-telangana-news-education-kbuk4biegdg.html

Maneka Gandhi stopped from entering riot-hit Bareilly
2010-03-14 12:50:00

Noted animal-rights activist and Aonla MP Maneka Gandhi, who is
heading the three member panel appointed by the Bharatiya Janata Party
(BJP) to monitor the situation in riot-hit Bareilly was on Sunday not
allowed to enter the city.

Sources said police personnel stopped Gandhi near Ghaziabad, while
enroute to Bareilly.

Bharatiya Janata Party (BJP) President Nitin Gadkari had sent a three-
member team to riot-hit Bareilly to take note of the prevailing
situation.

Bareilly has been tense for several days following the release of a
cleric, who was arrested on charges of inciting clashes.

Mobs torched about 20 shops in the old Bareilly area on Saturday
though curfew was in force in most parts of the city affected by
communal violence. The authorities have rushed additional forces to
the city.

The Uttar Pradesh Government has ordered the closure of all
educational institutions there, and provided the police with a
helicopter to monitor trouble-hit areas. Uttar Pradesh Police had last
Monday (March 8) taken into its custody Maulana Khan, the leader of
Ittehad-e-Millat Conference. He was later released on Thursday (March
11) evening.

The right-wing Hindu outfit Bajrang Dal criticising his release soon
turned into action following which there was a violent backlash and
curfew was imposed in the areas of the city. (ANI)

http://sify.com/news/maneka-gandhi-stopped-from-entering-riot-hit-bareilly-news-national-kdomOdhjbbb.html

Many new faces in Gadkari's new team; Anurag to be new BJYM Head

New Delhi, Mar 14: Many new faces will be find a place in BJP
President Nitin Gadkari's new team and the name of Himachal Pradesh
Chief Minister Prem Kumar Dhumal's son Anurag Thakur, an MP, has been
given the party's nod for the post of Bharatiya Janata Yuva Morcha
Chief, party sources said today.

The decision to appoint Anurag to the post of BJYM is likely to raise
the hackles of those in the party who have been raising their voice
from time to time against dynasty politics, they added.

Rajnath Singh, during his tenure as BJP President, had appointed his
son Pankaj Singh as the Head of the Uttar Pradesh unit of the BJYM,
but had rolled back his decision, saying that would set a wrong
precedent in the party and would only encourage dynasty politics.

Party MP from Pilibhit Varun Gandhi along with BJYM Chief Amit Thakar
is likely to be given the post of secretary. It might also court
controversy in the party as Varun had been at the centre of a storm
due to his alleged hate speech in the run-up to the Lok Sabha
elections last year.

Former Jharkhand Chief Minister Arjun Munda, youth leader Dharmendra
Pradhan and former Rajasthan Chief Minister Vasundhara Raje will be
made general secretaries in the new team of Mr Gadkari, which will be
announced on March 16 on the occasion of Hindu New Year Gudi Padwa,
almost three months after he took over the reins of the saffron party,
sources informed.

Party Spokesperson Ravi Shankar Prasad is being promoted to the post
of general secretary.

Ananth Kumar, Thawar Chand Gehlot, Ramlal have also been roped in the
new team of Mr Gadkari as general secretaries.

Yashwant Sinha, J P Nadda, Kalraj Mishra, Kiran Maheshwari, Saroj
Pandey, Karuna Shukla will also be there in the team.

Saroj Pandey is likely to be made Bharatiya Janata Mahila Morcha
chief.

The number of office-bearers and members of national executive has
also been increased, the sources added.

--UNI

http://news.hinduworld.com/click_frameset.php?ref_url=/index.php&url=http%3A%2F%2Fwww.newkerala.com%2Fnews%2Ffullnews-70447.html

BJP secy blames Bapu for Partition
Vikas Pathak, Hindustan Times
New Delhi, February 15, 2010

First Published: 23:54 IST(15/2/2010)
Last Updated: 23:55 IST(15/2/2010)

The BJP hasn’t said the last word on Partition yet.

Months after Jaswant Singh blamed Jawaharlal Nehru and Sardar Patel
for the country’s division on the eve of Independence and invited
expulsion from the BJP for praising Pakistan founder MA Jinnah, party
leader Balbir Punj has pointed the finger at Mahatma Gandhi.

The BJP’s national secretary and Rajya Sabha member has blamed Gandhi
for the “original sin” that culminated in Partition.

“Gandhiji’s unstinted support for restoration of Khilafat in faraway
Turkey in 1920s ultimately led to the Partition…,” Punj writes an
article in a booklet, Vikalp (Alternative).

Khilafat movement (1919-24) was aimed at restoring the office of the
Caliph abolished by the British.

Prime Minister Manmohan Singh’s “Muslim First” policy is in the same
tradition, he adds.

The booklet was released in the presence of BJP president Nitin
Gadkari and senior leader L.K. Advani on the February 11, the death
anniversary of Jan Sangh ideologue Deen Dayal Upadhyaya. Jan Sangh was
the predecessor of the BJP.

Indian nationalism was always Hindu, says Punj. It was from Gandhi’s
time that Hindus got demoted to the status of a mere community. Salwa
Judums and the recent Orissa outbursts against evangelism (read
Kandhamal riots) are truly nationalist in nature, says Punj.

“All this history writing is because the RSS (Rashtriya Swayamsewak
Sangh) was conspicuously absent during the national movement,” said
Jyotirmaya Sharma of Hyderabad Central University, an expert on
Hindutva politics.

Punj’s argument underlines the inconsistency of the Sangh Parivar in
resolving Gandhi, who is alternately condemned and appropriated.

While the BJP claims to follow Gandhian ideas right from its inception
in 1980 — in the first session former prime minister Atal Bihari
Vajpayee had invoked “Gandhian socialism” — glimpses of the pre-
Partition Hindutva critique of Gandhi as “pro-Muslim” does make its
way into the Parivar’s discourse now and then.

http://news.hinduworld.com/click_frameset.php?ref_url=/index.php&url=http%3A%2F%2Fwww.hindustantimes.com%2Frssfeed%2Fnewdelhi%2FBJP-secy-blames-Bapu-for-Partition%2FArticle1-509205.aspx

Bareilly yet to simmer down
Pioneer News Service | Lucknow

Curfew extended to more areas

With four more shops being gutted in curfew-bound areas of Bareilly
and resentment brewing among members of the majority community over
the release of riot accused Maulana Tauqeer Raza Khan, the situation
in the strife-torn city remained tense on Saturday.

However, no further clashes were reported from anywhere since Friday
night. Earlier, on Friday evening, nearly 20 shops at a local
vegetable market were reduced to ashes, which the administration
claimed was due to a short-circuit and not orchestrated by any group
as was being alleged.

ADG (Crime, Law & order) Brij Lal claimed that the fire incidents were
due to short-circuits and claimed that if the situation remained
incident-free, the administration might relax curfew from Sunday.

As per reports, some shops in Subash Nagar area were reduced to ashes
and locals immediately alleged that it was the handiwork of a
particular community which indulged in wanton arson. However, ADG Brij
Lal and DM of Bareilly shot down the claim saying that it was due to a
short-circuit.

The fire was doused by the fire-tenders soon after they learnt of the
incident on Saturday morning.

Meanwhile, a large section of a community took to the streets to
protest the manner in which riot accused Maulana Tauqeer Raza Khan was
released by the police.

The agitators claimed that the administration succumbed under the
pressure of a Cabinet Minister and bailed out Tauqeer claiming that
there were no evidence against him and that his arrest was made on the
basis of an FIR.

Sources even claimed that former DM Asheesh Goel was shunted out
because he refused to give a clean chit to the riot accused cleric and
release him as he believed that the administration had sufficient
grounds for his arrest.

The Maulana’s release fuelled tension in Bareilly on Friday. Members
from the community took to the streets in protest and torched business
establishment, vehicles and engaged in heavy brick-batting which left
50 persons injured, including a dozen cops and the SP City.

Following the violence, eight senior officers were rushed to Bareilly
to defuse the situation and curfew was extended in Subash Nagar area,
beside reimposing dusk to dawn curfew in the four police circles
stations, where curfew was earlier relaxed.

Meanwhile, BJP president Nitin Gadkari has appointed a three-member
team of senior party leaders led by Maneka Gandhi to visit the riot-
hit Bareilly and submit a report on the events there. “We will be
leaving on Sunday for Bareilly and will be back by evening,” Maneka
told PTI in New Delhi. The team, consisting of Maneka, Gorakhpur MP
Yogi Adityanath and Meerut MP Rajendra Agarwal, is expected to submit
a report to the party president on the steps taken to control the
riots and the relief given to the affected people.

COMMENTS BOARD ::

secular media
By vinay chandran on 3/14/2010 12:03:34 PM

when the majority community is attacked the socalled secular media
ignores it.
when it is the other way round they make a big fuss about it.

The Truth of Bareilly Riots
By Aditya on 3/14/2010 11:29:02 AM

It was a usual 12 wafaat procession going on for many years (mind it
Bareilly is great seat of Sunni Muslim school). The city has
unparalleled history of communal harmony and pluralistic life style.
No one among my parents and uncles remembers anything ever going wrong
between hindus and muslims for past as many decades as can possibly be
remembered by living generations. Then what went wrong???!!!
This procession was scheduled on the very day of Holi but in line with
the communal tolearance

Why Is this Incident Ignored by English News Channels
By Rajeev - UK on 3/14/2010 3:52:28 AM

Why are national english TV news channel not showing this news at all.
Its surprising that a leader who preached hate was released due to
pressure of roiters, this is India and Not SWAT valley. Where are the
secular leaders now why isnt that leader put behind the bars again.

http://www.in.com/news/current-affairs/fullstory-bareilly-yet-to-simmer-down-13153639-7346965cc65dd95904afab253aa3e0a955484e61-1.html

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...and I am Sid Harth
Sid Harth
2010-03-15 19:48:24 UTC
Permalink
Brahmin

This page deals with the Hindu varna. For other uses of this word and
similar words, see Brahmana, Brahman and Brahman (disambiguation).

A Brahmin (anglicised from the Sanskrit word IAST '; Devanagari ),
also known as Vipra, Dvija, Dvijottama (best of the Dvijas), (god on
Earth) is a member of a caste within Hindu society. Historically,
Hindu society consisted of four based on occupation and divine birth:
Brahmin (reciter of the Vedas as they came from the mouth of Brahma),
Kshatriya (protectors of Dharma, since they are the arms of Brahma),
Vaishya (mercantile and agricultural class, since they are from the
body of Brahma) and Shudra (artisan and labour class, since they are
from the feet of Brahma).

However, in addition to these four classes, there were many other
tribes mentioned in mythology such as Gandharvas, Yakshas, Kinnaras,
Kimpurushas, Rakshasas, Nagas, Suparnas, Vanaras, Vidyadharas,
Valikilyas, Pisachas, Devas, Vasus, Rudras, Maruts, Adityas, Asuras,
Danavas, Daityas, Kalakeyas, Mlechchas etc. Today, the Hindu society
in modern India is divided into four classes based on birth: Forward
Castes/communities (FCs), Backward Caste/communities (BCs), Scheduled
Castes (SCs) and Scheduled Tribes (STs).

In the 1931 caste census taken by the Colonial British government,
Brahmins were 4.32% of the total population. Even in Uttar Pradesh,
where they are most numerous, the Brahmins constituted just 9% of the
total populace. In Tamil Nadu and Andhra Pradesh, they formed less
than 3% and 2% of the population respectively.

The Nirukta of sage Yaska says ' — A Brahmin is a person who knows
Brahman, the ultimate reality or God; hence Brahmin means, "knower of
God". However, the historical situation in Hindu society is that
Brahmins are the traditional priests and pundits (scholars). Today
however, many Brahmins are employed in secular occupations and their
religious traditions and culture are fast disappearing from their
lives.

History

The history of the Brahmin community in India begins with the Vedic
religion in ancient India. The Manu Smriti, an ancient Smriti, refers
to Aryavarta.The Vedas are the primary source of knowledge for all
brahmin practices. All the sampradayas of Brahmins take inspiration
from the Vedas. Traditionally, it is believed that Vedas are ' (not
written by either humans or God) and anādi (beginingless), but are
revealed truths of eternal validity. The Vedas are considered Åšruti
(that which is heard, signifying the oral tradition).

Due to the diversity in religious and cultural traditions and
practices, and the Vedic schools which they belong to, Brahmins are
further divided into various subcastes. During the sutra period,
roughly between 1000 BCE to 200 BCE, Brahmins became divided into
various Shakhas (branches), based on the adoption of different Vedas
and different rescension Vedas. Sects for different denominations of
the same branch of the Vedas were formed, under the leadership of
distinguished teachers among Brahmins. The teachings of these
distinguished rishis are called '. Every Veda has its own . The that
deal with social, moral and legal precepts are called Dharma Sutras,
whereas those that deal with ceremonials are called Shrauta Sutras and
domestic rituals are called Grhya Sutras. are generally written in
prose or in mixed prose and verse.

There are several Brahmin law givers such as Angirasa, Apasthambha,
Atri, Brihaspati, Boudhayana, Daksha, Gautam, Harita, Katyayana,
Likhita, Manu, Parasara, Samvarta, Shankha, Shatatapa, Ushanasa,
Vashishta, Vishnu, Vyasa, Yajnavalkya and Yama. These twenty-one
rishis were the propounders of Smritis. The oldest among these smritis
are Apastamba, Baudhayana, Gautama, and Vasishta Sutras.Manu Smriti on
learning of the Vedas

Nature of Brahmin

"Samodamastapah Saucham

Kshanthiraarjavamevacha

Jnanam Vijnaanamaastikyam

Brahmakarma Swabhavajam!"

Control on emotions, Control on senses, Purity, Tolerance, Simplicity,
Concentration and belief in knowledge and science
Duties of Brahmin

The six duties of a Brahmin are given as per the Sloka

"Adhyaapanam Adhyayanam

Yajanam Yaajanam Tathaa

Daanam Pratigraham Chaiva

Brahmanaanaamakalpayaat"

Teaching, learning, performing Yaaga, make performing Yaga, accept
Daana, and give Daana are the six duties of a Brahmin.
Practices

Adi Shankara (centre) is the Hindu philosopher whose tradition is
followed by Smarta Brahmins

Brahmins adhere to the principles of Hinduism, such as acceptance of
the Vedas with reverence, adherence to the position that the means or
ways to salvation and realization of the ultimate truth are diverse,
that God is one, but has innumerable names and forms to chant and
worship due to our varied perceptions, cultures and languages.
Brahmins believe in ' — Let the entire society be happy and prosperous
and ' — the whole world is one family. Some Brahmins practice
vegetarianism (Bengali Brahmins and Kashmiri Pandits are exceptions to
this).
Daily routine

Hindu Brahmins hold practice of Dharma more important than beliefs.
This is a distinct feature of the Dharmic religions. The practices
include mainly Yajnas. The daily routineA day in the life of a Brahmin
includes performing Snana (bathing), Sandhyavandanam, Japa, Puja,
Aupasana and Agnihotra. The last two named Yajnas are performed in
only a few households today. Brahmacharis perform Agnikaryam instead
of Agnihotra or Aupasana. The other rituals followed include Amavasya
tarpanam and Shraddha.

See Also: Nitya karma and Kaamya karma

Samskaras

Brahmins also perform sixteen major Samskaras (rites) during the
course of their life-time.The Forty Samskaras In the pre-natal stage,
Garbhadharana (Conception), Pumsavana (Rite for consecrating a male
child in the womb) and Simantonnayana (Rite for parting the hair of a
pregnant woman) are performed. During childhood, Jatakarma (Birth
ceremony), Namakarana (Naming ceremony), Nishkarmana (First outing)
Annaprasana (First feeding solid food), Choodakarana (First tonsure)
and Karnavedha (Piercing of the ear lobes) are performed.During
education of the child, Vidhyarambha (Starting of education),
Upanayanam (Thread ceremony- Initiation), Vedarambha (Starting of the
study of the Vedas), Keshanta or Godana (First shaving of the beard)
and Samavartanam or Snaana (Ending of studentship) are performed.
Suring adulthood, Vivaha (Marriage) and Anthyesthi (Funeral rites) are
the main ceremonies.

Sampradayas

The three sampradayas (traditions) of Brahmins, especially in South
India are the Smarta sampradaya, the Srivaishnava sampradaya and the
Maadhva sampradaya.
Status of Brahmins Today

Historically Brahmins have been not only ascetics, sages and priests
for millennia seeking welfare of the society, but also secular clerks,
merchants, agriculturists, artisans, etc. They were also very poor. In
the modern democratic India, the Brahmins are still not only poverty
stricken, but also shunted out of every opportunity,The status of
Brahmins in Andhra Pradesh
http://www.vedah.net/manasanskriti/puranam.html

#Poor_Brahmins Brahmin Poverty] despite the fact that Prime Ministers
like Jawaharlal Nehru, Venkatanarasimharao Pamulaparti (P.V. Narasimha
Rao), and Atal Behari Vajpayee have been Brahmins. French journalist
Francois GautierFrancois
Gautier.com
has written on the sad state of Brahmins in India today.Are Brahmins
the Dalits of today?

Contributions to modern India

Brahmins have contributed immensely to the making of modern Indiain
many fields like literature, science and technology, politics,
culture, scholarship, religion etc. In the Indian independence
movement, many Brahmins like Balgangadhar Tilak, Gopal Krishna
Gokhale, C. Rajagopalachari and others were at the forefront of the
struggle for freedom. After independence, Jawaharlal Nehru, a Brahmin
and an atheist, became the first Prime Minister of India. Later,
Brahmins like P.V. Narasimha Rao and Atal Behari Vajpayee became Prime
Ministers. even now after persecution of brahmans by politicians they
hold top posts in administration, academia ,business, army,
jouranalism etc. Infact it was those Brahmin leaders like
Rajagopalachari and Thilak who fought for the upliftment of the
socially backward dalits and their equality in the society.

See also:List of Brahmins

Persecution

The anti-Brahmin sentiment was first kindled in India by the Dravidar
Kazhagam movement in Tamil Nadu. Caste & the Tamil Nation -Brahmins,
Non Brahmins & Dalits This was a reaction to the Brahmin hegemony in
the Civil services under the British government. In later years, this
movement caught on in many other parts of India even after
independence.

Communities
http://en.allexperts.com/e/d/dr/dravidar_kazhagam.htm

http://en.allexperts.com/e/t/ta/tamil_nadu.htm

http://en.allexperts.com/e/b/br/british_india.htm

Brahmin castes in the Indian subcontinent are traditionally divided
into two regional groups: Pancha-Gauda Brahmins and Pancha-Dravida
Brahmins as per the shloka,
http://en.allexperts.com/e/i/in/indian_subcontinent.htm

कर्णाटकाश्च तैलंगा द्रावà¤
¿à¤¡à¤¾ महाराष्ट्रकाः,गुर्जराà
¤¶à¥à¤šà¥‡à¤¤à¤¿ पञ्चैव द्राविडा विà
¤¨à¥à¤§à¥à¤¯à¤¦à¤•à¥à¤·à¤¿à¤£à¥‡ ¦¦
सारस्वताः कान्यकुब्जा गौà¤
¡à¤¾ उत्कलमैथिलाः,पन्चगौडा इà
¤¤à¤¿ ख्याता विन्ध्स्योत्तरवà
¤¾à¤¸à¤¿à¤¨à¤ƒ
http://en.allexperts.com/e/s/sh/shloka.htm

The classification first occurs in Rajatarangini of Kalhana.
http://en.allexperts.com/e/r/ra/rajatarangini.htm

http://en.allexperts.com/e/k/ka/kalhana.htm

See also

* Varnas
http://en.allexperts.com/e/v/va/varnas.htm
* Brahmanism
http://en.allexperts.com/e/b/br/brahmanism.htm
* Anti-Brahmanism
http://en.allexperts.com/e/a/an/anti-brahmanism.htm
*Brahmin Contribution to Other Religions
http://en.allexperts.com/e/b/br/brahmin_contribution_to_other_religions.htm

Notes

References

*Definitions: A Sanskrit English Dictionary by Sir Monier Monier-
Williams
*Mayne's "Treatise on Hindu Law and Usage.
Hindu Castes and Sects Jogendranath Bhattacharya.
Andhra Viprula Gotramulu, Indla Perlu, Sakhalu by Emmesroy Sastri.
History and Culture of Andhra Pradesh Rao PR.
History of India Herman Kulke and Dietmar Rothermund.
Acharalu sastriyataNarayanareddi Patil.
Hindu Manners, Customs, and Ceremonies Abbe J. A. Dubois

External links

*List Of Andhra Brahmins And Surnames
http://www.maganti.org/PDFdocs/brahmins.pdf
*Brahmins
http://www.vedah.net/manasanskriti/Brahmins.html
*Brahmins of Andhra Pradesh
http://www.vedah.net/manasanskriti/Brahmins.html#Brahmins_of_Andhra_Pradesh
*Poverty Stricken Brahmins
http://www.vepachedu.org/brahmana-tribe.html#The_Mouths_that_Recited_Vedas_are
*Source: Vepachedu Educational Foundation Inc.
http://www.vepachedu.org/
*Brahmin Sages and Branches (Gotras and Subcastes)
http://www.vedah.net/manasanskriti/Brahmins.html#Brahmin_Sages_and_Branches
* A Long List of Brahmin Castes and Sub-castes
http://www.kamat.com/kalranga/people/brahmins/list.htm
* Brahmin Yahoo Groups

Related Articles

• International Religious Freedom Report 1999: India
http://atheism.about.com/library/irf/irf99/blirf_india99.htm
• Who is a Hindu?
http://hinduism.about.com/od/basics/a/whois.htm
• Age of the Spiritual Superpower
http://hinduism.about.com/library/weekly/aa013100.htm
• International Religious Freedom Report 2000: India
http://atheism.about.com/library/irf/irf00/blirf_india00.htm
• ºìÂ¥ÃÎ(Chinese GB)
http://chineseculture.about.com/library/literature/classic/famous/nshlm092.htm

http://en.allexperts.com/e/b/br/brahmin.htm

When will the Brahmin-Bania hegemony end?

The Brahmin and the Bania still control the economy, but now the
Shudra controls politics
Reply To All | Aakar Patel

On 9 April, the Supreme Court rejected a plea that the 2011 census be
caste-based. CII and Ficci oppose job reservations in the private
sector, but Manmohan Singh is keen. India’s population of Brahmins and
Banias and Jains all together is 6% or less.

Ruling axis: Jawaharlal Nehru, a Brahmin, became Prime Minister with
the blessings of Mahatma Gandhi, a Bania.

The Sensex comprises the 30 largest traded companies of India.

ACC is run by a Brahmin (Sumit Banerjee), Bhel is run by a Brahmin
(Ravi Kumar Krishna Swamy), Bharti Airtel is run by a Bania (Sunil
Mittal), Grasim and Hindalco are run by a Bania (Kumar Mangalam
Birla).

HDFC is run by a Bania (Deepak Parekh), Hindustan Unilever is run by a
Brahmin (Nitin Paranjpe), ICICI Bank is headed by a Brahmin (K.V.
Kamath). Jaiprakash Associates is run by a Brahmin (Yogesh Gaur), L&T
is run by a Brahmin (A.M. Naik), NTPC is run by a Brahmin (R.S.
Sharma), ONGC is run by a Brahmin (also called R.S. Sharma). Reliance
group firms are run by Banias (Mukesh and Anil Ambani), State Bank of
India is run by a Brahmin (O.P. Bhatt), Sterlite Industries is run by
a Bania (Anil Agarwal), Sun Pharma is run by a Bania (Dilip Shanghvi)
and Tata Steel is run by a Brahmin (B. Muthuraman).

Punjab National Bank is run by a Brahmin (K.C. Chakrabarty), Bank of
Baroda is run by a Brahmin (M.D. Mallya) and Canara Bank is run by a
Bania (A.C. Mahajan).

Also Read Aakar Patel’s earlier columns

Of India’s software companies, Infosys is run by a Brahmin (Kris
Gopalakrishnan now and Narayana Murthy and Nandan Nilekani before
him). TCS is run by a Brahmin (Subramanian Ramadorai). Wipro is owned
by a Khoja (Azim Premji). Khojas are Shia of the Sevener sect,
converted from the Luhana trading community (same caste as L.K. Advani
and M.A. Jinnah).

India’s two largest airlines are Kingfisher, owned by a Brahmin (Vijay
Mallya) and Jet, owned by a Bania (Naresh Goyal).

Of India’s mobile phone firms, Reliance Communications (Ambani),
Airtel (Mittal), Vodafone Essar (Ruia), Idea (Birla), Spice (Modi) are
owned by Banias. BSNL is run by a Bania (Kuldeep Goyal) and Tata’s
TTML is run by a Brahmin (K.A. Chaukar).

Cricket in India is run by a Bania (Lalit Modi) and before him it was
run by another Bania (Jagmohan Dalmiya).

http://www.livemint.com/2009/08/27220957/When-will-the-BrahminBania-he.html

Posted: Tue, Apr 7 2009. 12:30 AM IST
Economy and Politics

Mixing Vedas and code in new-age India
After seven years of juggling Vedas and school, Satya, a Tamil
Brahmin, had to make the big decision: whether to follow his family
and make a career in Hindu priesthood--or to forge his own new path.
As an undergraduate engineering student now, he has only temporarily
kept the decision on hold
Samanth Subramanian

Chennai: If this were 1989, or indeed 1979 or even 1799, S.
Sathyanarayanan would probably not possess the full head of hair he
does today. Instead, he would have shaved the front half of his skull
and then swept his remaining hair back to resemble a bulging half-
moon, knotted loosely at the back—a distinctive do for a young Brahmin
who would have been preparing to follow his father, his uncles and his
cousins into a career of Hindu priesthood.

Photo: Sharp Image

But this is 2009, and Sathya, as he introduces himself, has a short
but regular haircut, grown out from a few months ago, when he passed
his final year’s exams in a pathshala—Vedic school—run by the Sri
Ahobila Muth, a Hindu religious institution.

“We had to have our hair pulled back when we sat for our exams. It was
the rule,” he says. Sathya’s new look, though, fits right in at the
Rajalakshmi Institute of Technology, where he has started an
engineering degree, becoming the first in his family to attend
college. Sathya turned 18 in July, just as he was completing seven
years of Vedic education that came with a punishing schedule.

“Our Veda classes started at 4.30am and went till 7am,” he says. “Then
we had regular school from 9am to 4pm. Then more Veda classes from 4pm
to 7pm, and then supervised independent study in school from 7pm to
9pm.”

Apart from two monthly holidays, on the days after amavasya (no-moon
nights) and pournami (Tamil for full-moon nights), this arduous
regimen ran for six days a week; on Sunday, Sathya was still required
to attend Veda classes for five hours in the morning and two in the
evenings.

Also Read The boy who broke from tradition

“He’d never go anywhere but school, or maybe to the market to buy
vegetables” his mother Shanti remembers. “Every spare moment he could
get, he’d simply lie down and go to sleep.” Sathya saw his first movie
in a theatre when he was 16, and he got his first email address just
earlier this year. His only distraction, he admits, was the one
universally shared by Indian boyhood: Sunday evening games of cricket,
at a cramped ground near his house or in the narrow corridors of his
block of apartments.

BRAHMINICAL UPBRINGING

Sathya is short and slight, and he has a thin moustache, worn almost
out of rebellious joy that he is now no longer bound by the rules of
the pathshala, where every student had to be clean-shaven every day.
His slow grin fights its way through a mouthful of braces that he
wears to correct a misaligned jaw. “Because of that, my speech used to
be slurred, and I’d be very reluctant to talk in school, even to my
teachers,” he says. He had to give up flute lessons after two years
because his gums would begin to bleed. But the braces are helping—
Sathya still mumbles, but it sounds less like a medical problem and
more like a typical case of teenage shyness. “I find myself talking a
lot more willingly in college now.”

http://www.livemint.com/2009/04/06224522/Mixing-Vedas-and-code-in-newa.html

Posted: Fri, Nov 16 2007. 4:42 AM IST
Home

TN’s anti-Brahmin movement hits tradition, boosts real estate
Brahmins are finding ways to survive in changing times, while clinging
to old traditions
Priyanka P. Narain

Kannan’s house, which sits across the street from the ancient
Parthasarthy temple in the heart of Chennai, has not changed in 500
years: the palanquin his forefathers used now hangs on wooden beams
and he draws water from the same well as them. In his backyard, a
brown calf chews cud.

For centuries, Brahmin families such as Kannan’s have lived and worked
in the streets or villages around ancient temples. These four streets,
called the agraharam, created a subculture where Brahmin priests lived
a chaste life and performed traditional duties as priests and teachers
by running the temple and teaching the Vedas to students. They
essentially formed the ecosystem that ran the temples of south India.

Yet, against a backdrop of Tamil Nadu’s anti-Brahmin movement,
government policies outlawing the Brahmin-only colonies, skyrocketing
real estate prices and Brahmins’ declining social relevance, the
culture of the agraharam and people such as Kannan, who uses one name,
are becoming a rarity.

Earlier this year came another policy change—temple authorities will
now train their own priests, and priests no longer have to be
Brahmins, making older Brahmin priests all, but irrelevant.

With growing economic prosperity and migration, many of the streets
occupied by Brahmins in south Indian cities are finding it hard to
resist selling out.

Just memories? Interiors of Kannan’s 500-year-old house that sits
across the street from the Parthasarthy temple in Mylapore.

From Kannan’s house, it is easy to see the new white, pink and yellow
coloured buildings of residences, malls and coffee shops. Another
being constructed adjoins his backyard. He insists he will hang on—to
the past; to the identity.

“I would get about Rs3 crore for it (my house). But I will not sell. I
want my children and grandchildren to own it. Without this house, what
am I?” says Kannan, who has a postgraduate degree in economics.

Brahmins are finding ways to survive in changing times, while clinging
to old traditions.

Babu Das grew up helping his father run a canteen, or mess as it is
called in south India, inside his pink-coloured home at the
Kapaleeshwar temple agraharam in Chennai’s Mylapore area. The
Karpagambal Mess is famous for its authentic Tamil snacks, home-made
idlis and dosai served on banana-leaf plates while playing while
playing M.S. Subbalaxmi’s rendition of the Vishnu Sahasranama, the
thousand names of Vishnu.

Das inherited the canteen from his father, but does not know how old
the building is. “I love everything about this place. No one wants to
change anything about it. The people who come here to eat like it for
what it is. After all, money can buy you the latest trends, but will
it bring back this tradition?” he asks.

http://www.livemint.com/2007/11/16235400/TN8217s-antiBrahmin-moveme.html

Posted: Fri, Feb 19 2010. 9:37 PM IST
Culture

The Thackerays’ primitive charisma

The Senas have nothing constructive to offer Marathis. So what’s their
appeal? The Mumbai Marathi, better at renaming things than building
something himself, is disinherited from his city, and the Thackerays
give him an illusory sense of powerReply to All | Aakar Patel

All these events blocked eventually come to pass anyway, because the
control is cosmetic, and it wilts when the state decides to apply rule
of law. But that moment of theatre—when the media exhibits anguish—
produces the spotlight that nourishes the Thackerays. This is the
pattern to Shiv Sena’s actions.

It might appear that these actions are irrational, but the Thackerays’
method is cold and reasoned to squeeze out advantage. Witness the
discipline of Raj. He works his strategy with great care. On national
television he speaks Marathi no matter what language he is questioned
in. The Marathi loves this because it reflects his defiance.

There is a second reason why the Thackerays are compelled to make a
nuisance of themselves every so often. Unlike other parties, Shiv Sena
has a physical presence in neighbourhoods. These offices, run by local
toughs, are self-funded, meaning that they approach businesses and
residents for “donations”. This activity can be smooth only so long as
Shiv Sena radiates menace. The party is not effective if it isn’t
feared, and the grass roots reminds the leadership of this.

The Marathi pattern of resentment we have observed is visible
elsewhere in time.

India’s nationalist debate a century ago was dominated by the
Marathis: Tilak, Gokhale, Agarkar and Ranade. All four were Chitpavan
Brahmins, whose members are fair-skinned and unique for their light
eyes (like cricketer Ajit Agarkar and model Aditi Govitrikar).

Going against the current noise about Marathi in schools, Chitpavans
actually demanded to be educated in English. By 1911—100 years ago—
Chitpavans were 63% literate and 19% literate in English. This gave
them the edge over other Indians.

All four were on the most influential body in western India of the
time, Poona Sarvajanik Sabha. But English education had not exorcized
the native instinct. There they unleashed their pettiness on each
other. Agarkar and Tilak fought over leadership. Tilak was forced out
in 1890 after quarrels over social status and money. Gokhale took his
place but was opposed by Tilak who said the job required 2 hours of
work daily and so it couldn’t be done by a college principal. Ranade
was attacked in Tilak’s newspapers and Gokhale quit in 1895 because he
couldn’t work with Tilak’s friends. A jealous Tilak sabotaged the
Congress session held in Pune the same year.

When the Gujaratis—Jinnah and Gandhi—entered Congress, they
immediately eclipsed the Marathis, because they had the trader’s
instinct towards compromise. The Marathi Brahmin’s energy was then
channelled into resentment, this time against Muslims.

RSS, founded in 1925, is actually a deeply Marathi organization.
Hindutva author Savarkar, RSS founder Hedgewar, the great Golwalkar,
his successor Deoras and current sarsanghachalak Mohan Bhagwat are all
Marathi Brahmins.

Marathi resentment cuts down its own heroes. The first was Shivaji.
Marathi Brahmins refused to crown him though he controlled dozens of
forts in the Konkan. This was because he was a peasant from the
cultivator caste and not a Kshatriya. He had to invent an ancestry,
perform penance and bring in a Brahmin from Kashi before he could
crown himself in 1674, with the title Chhatrapati, meaning leader of
Kshatriyas.

Comments

What a blatant piece of crap!! And that too a center-spread in Mint!!
And what a branding! I have came across lies which stink of hatred
while reading this bullshit. Now I know that Tilak was a petty man,
was Brahmin, and is not much relevant. That Jinnah and Gandhi (who
calls Gokhle his Guru), were Gujaratis. Though, both owe a lot to
Maharashtra. I just want to ask this 'pseudo-expert' why Ambedkar was
borne in Maharashtra? Why Maharashtra had reformist stalwarts? Why,
when all other states (including GJ) in India were reeling under
Muslim rule, only Maharashtra created a king of people in Shivaji?
Shivsena-MNS are a different issue. Linking it to Marathis & Tilak-
Gokhle-Ranade-Agarkar & RSS, & painting all this as a Brahmin
conspiracy is disgusting. (And this fool thinks that there only 2 ends
to any economy - high and low. So one can run a company with a CEO and
a sweeper & both are non-Marathis in Mumbai as he claims.)
Ganesh

http://www.livemint.com/2010/02/19213129/The-Thackerays8217-primitiv.html?pg=2

Views

Reducing the poor to numbers
After 62 years of Independence, Dalit exploitation continues even if
the setting and players are different

With rising food insecurity, the proportion of the poor will
definitely soar (“Who count as India’s poor?” Mint, 2 October). The
same is true for those classified as vulnerable and stressed. It is
deplorable that our representatives fight like cats and dogs over
statistics and their reliability. This is nothing but a cheap attempt
to justify ratios and proportions established by surveys and censuses,
and by so-called think tanks who undertake the task of achieving
“comfortable numbers to play with”. This act of putting the cart
before the horse jeopardizes many lives while Nero enjoys his fiddle.
An attempt to place 50% of the population below the poverty line is
not only a welcome relief but pro-human and pro-life.

— Rohit Saroj

This letter refers to Mrinal Pande’s thought-provoking article “Caste
in a new mould ” (Mint, 9 October). After 62 years of Independence,
Dalit exploitation continues even if the setting and players are
different: refreshingly, not the usual whipping boys but the Brahmins.
If the Plan projects from the 1950s onwards have made people richer,
the ingenuity of the latter-day politicians in introducing an ever
expanding “OBC” (other backward class) list has given them a doubly
assured vote bank.

The article refers to the killing of 16 villagers in Bihar (Khagaria
district), originating in “land ownership and use”, an area in which
our post-Independence leaders enacted progressive statutes. For
example, Tamil Nadu (TN) is one of the early states which introduced
the salutary principle, “land to the tiller”. Several hundred Brahmin
mirasdars (landlords) had to part with the land to the actual tillers.
TN has not looked back since then, even if the Brahmin mirasdars had
to choose other livelihood options and even migrate. On the same
principle, Kurmis of Bihar cannot cite their holding 500 bighas in
Amausi if the Dalits were sharecroppers, managing and tilling the land
for generations. Bihar’s agricultural and revenue departments are
sufficiently endowed for ascertaining the factual situation and
deciding the issue. It is a grave mistake on their part to have let
the situation result in mass killings. Will the Dalits of Amausi ever
get the ownership of the land which they have been tilling for several
generations?

Pande has also touched on the role of education. The Brahmin
intellectual and statesman Rajaji, during his TN chief ministership,
introduced an educational system —earn while you learn —whereby all
would get primary and secondary education while learning their family
craftsmanship, which was vital for livelihood until their education
was completed. This would have avoided the worrying phenomenon of
increasing school dropouts, but he was unjustifiably branded as a
perpetrator of caste system. It is a little-known fact that long
afterwards, even in Britain, the New Labour intellectuals of Tony
Blair proposed a similar system for its citizens to enjoy the fruits
of the “knowledge economy”.

Until political powers stop viewing Dalit uplift as a vote bank issue—
or stop perpetrating the caste system by continuously expanding the
grouping called OBC—caste will not die nor will Dalits see progress.
The West is using the “human rights movement” to cash in on our
miseries, which we are trying to cure. This is one more area where the
government has failed in the international arena.

Sadly, this festering issue is witnessing a theatrical display.
Lately, Dalits and their neighbourhoods are being turned into tourist,
picnic or pilgrimage spots by politicians wanting to be noticed by
their leaders. It is an amusing spectacle to notice “mentions” that
they should not carry separate tiffin boxes but partake in the frugal
meals of the Dalits, and sleep on their humble charpoys. What an
innovative way to treat this festering sore.

— S. Subramanyan

http://www.livemint.com/2009/10/13222427/Reducing-the-poor-to-numbers.html

Posted: Sun, Oct 11 2009. 9:51 PM IST
Views

Caste in a new mould
The usual definition of caste oppression can no longer explain
emerging patterns of dominance
The Other Side | Mrinal Pande

In the first week of this month, 16 villagers were murdered in cold
blood by armed killers in Amausi village in Bihar. Of those murdered,
14 were Kurmis, the same caste as the chief minister of the state, two
were Koeries, also from the other backward classes (OBCs). Those who
understand the murky C of India know that the incident was not only
about settling some local scores. It was also sending an unambiguous
message to the Kurmis and other OBCs who have emerged as powerful
landlords in the state during the last few decades of OBC rule. The
locals insist that the killers were not Naxals as the police claimed,
but assassins hired by the newly empowered Dalit community of Mushars,
for settling old scores with Kurmi landlords. Whether the killers were
Naxals or hired assassins, two things are clear: One, usually a long-
standing land dispute lies at the heart of most violence in our
villages. And two, the usual definition of caste oppression can no
longer explain the emerging patterns of dominance and subjugation.

The genesis of the recent violence is said to lie in the report of a
recently appointed government commission on land reforms in Bihar. It
had suggested that the state government must protect the rights of the
landless sharecroppers, put a cap on land ceiling at 15 acres (for
both agricultural and non-agricultural land) and computerize all land
records. In Khagaria district, where the massacre took place, as
elsewhere in rural India, ultimately all fertile land is controlled by
the most powerful (read politically best connected) caste with the
landless Dalits as their sharecroppers. The Kurmis say they are the
titled owners of 500 bighas in Amausi, but Mushars quoting the report
say they have a bigger right to it since they have tilled it for
generations. This tension is what ignited the caste war.

When the issue of caste-based violation of human rights in India came
up at the 12th Human Rights Council in Geneva recently, it was
proposed that caste be put on a par with race. But in 2009, when we
talk about caste biases, we cannot overlook India’s actual electoral
politics. Here, being identified as a Dalit or backward leader offers
a distinct advantage and becomes the biggest guarantee of a
candidate’s electability. From Bihar to Tamil Nadu, they have voted
out upper caste groups regularly, but the unjust land ownership
patterns born of unfair state patronage extended by incumbent leaders
to their own community, persist. Expunging caste from school syllabi
has not helped either, and the learning system still remains unequal
and heavily biased in favour of the powerful and rich. This is because
of a confused and confusing language policy perpetuated by the new
rulers. They insist on government schools teaching the children
(mostly poor) in the regional languages, even though English is
undeniably the language of all power discourse and higher learning.
None of these leaders will educate their own children in the local
language, though.

Actually, the traditional characteristics and power of the Brahmins in
the traditional upper caste hierarchy (high learning, arrogance and
clever use of a certain elite language to build firewalls around
knowledge and information to keep it away from the commoners) are now
much more visible among India’s upper middle-class professionals,
whatever their caste. Whether backward, Dalit or forward, successful
children of the new dominant classes no longer acquire their basic
knowledge, skills and networking abilities in Brahminical Sanskrit,
but in English. Likewise, the power of the old-style, landowning
Thakur (Kshatriya), who killed a thousand tigers and routinely torched
Dalit huts, has been usurped by today’s political class, who ride lal
batti cars with similar disregard for laws, sirens blaring and black
cat commandos in tow. They hold power dialogues with neighbouring
warlords, make and break treaties—not the princes and nawabs who, if
they have not become penniless, have turned hoteliers and protectors
of wildlife. The traditional merchant class, thanks to family-based
businesses, may have retained some part of their old glory, but in the
global arena they are now heavily dependent on the neo-Brahmin: the
Indian Institute of Management-trained, multinationalized manager,
banker and expat consultant, who strides the global village and
carries vital knowledge in his laptop, as a Brahmin once carried in
his almanac.

All caste systems need a cleaning class. They are today the invisible
and unorganized freelancers. Moving from job to job, they help mop up
the night soil of the global village and provide the paymasters with
linguistic bridges into the vernacular heartland, where the markets
are also the votes.

Mrinal Pande likes to take readers behind the reported news in her
fortnightly column. She is a writer and freelance journalist in New
Delhi. Comment at ***@livemint.com

http://www.livemint.com/2009/10/08230128/Caste-in-a-new-mould.html?h=D

Posted: Fri, Jan 2 2009. 12:09 AM IST
Home

Mayawati leads BSP’s ‘elephant’ to temple towns
A Rs250 crore package to revamp Mathura was announced in August; now
Rs800 crore has been allocated for Varanasi
K.P. Narayana Kumar

New Delhi: To win both the hearts and minds of voters across the
country as India gets ready for the national elections in April, Uttar
Pradesh chief minister and Bahujan Samaj Party (BSP) leader Mayawati
is deliberately targeting an overhaul of urban infrastructure in
pilgrim towns, such as Varanasi and Mathura, which see a large influx
of Hindu pilgrims.

Poll sops? BSP leader Mayawati. Nand Kumar / PTI

After announcing a Rs250 crore package for Mathura in August, Mayawati
announced an Rs800 crore revamp plan for Varanasi last week.

“By announcing these, Mayawati is telling the people—especially the
non-Dalits—that they should not judge her or the BSP by their past (as
a party that catered mainly to those at the bottom of India’s caste
pyramid) and, instead, think of the future they are trying to create
by catering to wider sections,” says Dalit writer Chandra Bhan Prasad.

Both Mathura and Varanasi are already covered under the Jawaharlal
Nehru National Urban Renewal Mission (JNNURM) a Rs50,000 crore
Centrally funded scheme that ties grants for urban renewal projects to
a set of mandatory reforms that municipalities have to enact to be
eligible to receive the grants.

As of 30 June, Varanasi had one water supply and one solid waste
management project worth a combined Rs159 crore granted under JNNURM,
while Mathura had one solid waste management project.

The urban infrastructure development package for Varanasi includes
drinking water, sewerage and solid waste disposal schemes, apart from
improving power supply to places of tourist interest, including the
ghats along the banks of the Ganga river.

The Mathura-specific projects that were announced earlier in August
included improvement in tourist facilities and new road projects.

In the 2007 assembly elections, of the total 12 seats in Mathura and
Varanasi districts, the BSP, which won four seats, was the only party
that gained seats compared with the previous elections in 2002, when
it had won just one seat.

The main opposition at the Centre, the Bharatiya Janata Party, lost
one and the Congress party, the Central ruling coalition leader,
managed to retain the lone seat it had won in Mathura in 2002.

A senior priest with the Sankat Mochan temple in Varanasi said it was
quite likely that Mayawati would benefit if she were to carry out the
planned works.

“Caste politics has been played by all political parties, where
promises specific to interest groups are made before polls. So there
is nothing wrong in Mayawati announcing more development of temple
towns keeping the upcoming elections in mind. At the end of the day,
people want development. Let us see what Mayawati can do,” said this
religious leader who didn’t want to be identified.

Mayawati and senior BSP leader S.C. Mishra couldn’t be contacted
despite repeated attempts.

A study conducted by the New Delhi-based think tank Centre for the
Study of Developing Societies (CSDS) showed that the BSP had increased
its share of upper-caste votes in Uttar Pradesh from 23% in the 2002
assembly elections to 31% in 2007. The share of Brahmin votes for the
party increased from 6% in 2003 to 17% in 2007, after it handed out
tickets to Brahmins and other backward class (OBC) candidates.

“It is interesting to note that among Brahmins, 27% of poor Brahmins
voted for the BSP, while only 12% of the rich voted for it,” said
Pravin Rai, an analyst with CSDS.

Ajoy Bose, the author of Behenji, a biography of Mayawati, has noted
that of the 206 seats the BSP had won in 2007, 51 were held by
Brahmins.

http://www.livemint.com/2009/01/01231639/Mayawati-leads-BSP8217s-8.html

Posted: Sun, Sep 27 2009. 10:32 PM IST
Columns

Opportunity, challenges for Indian banks in UK
The Indian banks in United Kingdom are trying hard to reach out to the
Indian community at Southall, Wembley, Birmingham, Harrow, Slough,
Ilford and Leicester
Banker’s Trust | Tamal Bandyopadhyay

Thursday afternoon, I sneaked into the Camden Centre on Bidborough
Street at King’s Cross, before London’s oldest Durga Puja was formally
opened for worshippers. Ajay, a local doctor and accomplished Rabindra
Sangeet singer, was rehearsing for his evening programme while a few
others were putting up a Bank of Baroda banner on the dais where Ajay
and other artistes were to perform.

Indian banks’ overseas business model hasn’t changed— festivals and
community gatherings continue to be the most critical points of sale.
On Wednesday, S.R. Sharma, managing director of Punjab National Bank
(International) Ltd, or PNB International, the UK subsidiary of
India’s second largest public sector bank, headed to Norwood Park in
south London after office hours. He was invited by P.L. Suri, a
customer, to attend a satsang, a programme of devotional speeches and
songs. Sharma met Suri’s guru and many of his friends and is hopeful
of converting at least some of them into customers.

State Bank of India, or SBI, operating in London since 1921, has an
asset base of $7.3 billion (Rs35,040 crore); PNB International, just
two years old in the UK, has assets worth $625 million. There are
other Indian banks, too, in the UK such as Bank of India, Bank of
Baroda, Canara Bank, Syndicate Bank and a subsidiary of ICICI Bank
Ltd, which has the biggest UK balance sheet among all Indian lenders.

Based on 2001 statistics, UK’s ethnic minority population is about 4.6
million, close to 8% of the country’s total population. In 2001,
Indians accounted for 1.8% of the total population. Since then it has
gone up to about 2% and Indian bankers are chasing this chunk and no
one is willing to miss a single opportunity to reach out to the Indian
community at Southall, Wembley, Birmingham, Harrow, Slough, Ilford and
Leicester. Sharma recently convinced the UK chapter of the Bharatiya
Vidya Bhavan, a charitable public trust-run institution dedicated to
the promotion of education and culture, to distribute its newsletters
to 1,500 members across the UK in PNB International envelopes every
month. Last year, his bank sponsored a few awards at the annual
function of London’s Goud Saraswat Brahmin Sabha, an organization of
the Konkani-speaking Hindu Brahmin community.

Also Read Tamal Bandyopadhyay’s earlier columns

These marketing gimmicks are paying off. PNB International’s deposit
base has gone up from $103 million in December 2008 to about $280
million now and the number of accounts from 4,419 to 10,075. The
global meltdown has also helped. Up to £50,000 is covered by deposit
insurance and many consumers have now started keeping deposits in
various Indian banks, including SBI, for fear of losing their money in
case of a bank failure. According to Rajnish Kumar, regional head and
chief executive of SBI’s UK operations, the bank did not have too many
local customers until September last year, but in the past one year it
has got many, and now non-Indians account for about 10% of State
Bank’s UK customer base.

Indian banks are also developing new deposit products to attract
money. SBI, for instance, offers a step-up rate structure where a
depositor is paid 3.75% for one year money, but the rate progressively
goes up if the money is kept longer. For five years, it can fetch as
much as 5%. From customers’ point of view, the step-up structure is a
better option than a plain vanilla deposit scheme where one is hugely
penalized for withdrawing money ahead of maturity. But these products
can help only to a certain extent and Indian banks won’t be able to
mop up much unless they start offering other facilities such as debit
cards.

Unlike India, where such cards function on the chip and signature
principle, in the UK it’s the chip and PIN (personal identification
number) norm and consumers punch in the code after every transaction
and don’t sign a charge slip. The technology is quite expensive. SBI
is working on it while ICICI Bank, Bank of Baroda and PNB
International already have it. Each time a bank’s debit card holder
uses another bank’s ATM to withdraw money it needs to pay for such
transactions, but it also earns a commission when customers use the
card for shopping. The debit card offering has possibly helped PNB
International get the salary accounts of the Indian High Commission in
London, which had been banking with SBI and HSBC Holdings Plc. PNB
International now runs the salary accounts of about 125 high
commission employees, including Nalin Suri, the new high commissioner.

All Indian banks seem to be keen on collecting deposits, but when it
comes to giving loans, they continue to meticulously stay away from
retail Indian customers. The main reason behind the diffidence of
Indian banks is possibly the lack of a credit history for most of
their customers. There are a few agencies that sell credit history
data, but until a bank attains a critical mass in loan accounts, no
agency tracks the data of its customers. This means the customer of an
Indian bank can default on loan repayments and yet continue to get
credit from local banks as this information will not be known to
them.

Banks in the UK aren’t required to keep money with the central bank or
buy government bonds. But things will change as the Financial Services
Authority, the banking supervisor, is planning to ask banks to invest
8-10% of their assets in government bonds. Since such bonds are low-
yielding, the new norm will hit Indian banks’ profitability. One way
of protecting their bottom line could be the creation of retail
assets. But this has to be done with caution as KYB (know your
business) is as important as KYC (know your customer) for banking in
the post-Lehman days.

Tamal Bandyopadhyay keeps a close eye on all things banking from his
perch as Mint’s deputy managing editor in Mumbai. Please email your
comments to ***@livemint.com

http://www.livemint.com/2009/09/27223257/Opportunity-challenges-for-In.html

Posted: Fri, Feb 6 2009. 11:05 PM IST
Culture

Fringe takes centre stage
The importance of being Mahesh Elkunchwar and Satish Alekar in Marathi
theatre; the plays of poet, painter and doctor Gieve Patel

Marathi playwrights Mahesh Elkunchwar and Satish Alekar occupy the
same place as their better-known counterparts Vijay Tendulkar and
Girish Karnad in the theatre-active centres of India. Even the most
culture-specific of their plays have been performed in other
languages. Now, Oxford University Press has published the collected
plays of Elkunchwar and Alekar (in separate volumes), thus bringing
some of their most important plays out of their Indian context into a
wider domain.

Modern times: (clockwise from top left) Satish Alekar (Kumar Gokhale);
Mahesh Elkunchwar (Vivek Ranade); and a scene from Alekar’s play,
Atirekee.(Theatre Academy, Pune)

Elkunchwar’s Wada Chirebandi (Old Stone Mansion), which deals with the
crumbling values of a landowning Brahmin family of Vidarbha, has been
performed in Hindi, Bengali, Kannada and even Garhwali.

Alekar’s Mahanirvan (The Dread Departure), which takes an ironic look
at the funeral rites of Marathi Brahmins using the keertan (devotional
song) form of story-telling to underline its black humour, has been
staged in Rajasthani, Punjabi, Gujarati, Bengali, Konkani, Tamil and
Kannada. Begum Barve, a tragi-comic look by Alekar at the glorious
tradition of sangeet natak (musical theatre) in Maharashtra, has been
brilliantly adapted in Hindi, using nautanki (traditional/folk
theatre) in place of sangeet natak, and in Gujarati, using the music
plays of Bhangwadi as a parallel.

Plays by both playwrights have been read and performed in American
universities as well.

Although both began writing around the same time, their first plays
were staged a few years apart. Elkunchwar’s early plays, published in
the prestigious literary magazine Satyakatha, attracted the attention
of Vijaya Mehta (née Jaywant). She directed four of them in quick
succession in the same year, 1970, for her theatre laboratory,
Rangayan. Alekar’s early plays were also published in Satyakatha, but
were not performed on the established “fringe” stage. Instead, they
became popular on the inter-collegiate drama competition circuit.

Contemporaries though they are, Elkunchwar and Alekar are driven by
widely different concerns. Elkunchwar’s preoccupations, to put it in a
nutshell, are about creativity, life, sterility and death. In his
early plays, his characters are manifestations of these ideas rather
than flesh and blood people. In his later plays, for instance Wada
Chirebandi, they are delicately delineated human beings of many
shades.

Whatever his theme or mode, Elkunchwar’s plays are marked by his
mastery over dramatic structure, each play having a well-defined
beginning, middle and end. His language, which began as an unstoppable
outpouring in his early plays, quietened down later to an economic,
rhythmic prose, full of eloquent silences.

http://www.livemint.com/2009/02/06211922/Fringe-takes-centre-stage.html

Posted: Thu, Jul 23 2009. 9:54 PM IST
Columns

Rita and Mayawati stoop too low to conquer
This is a tragedy, while the Congress’ provocation is merely a form of
low farce, because Mayawati is a historical political figure, whereas
Rita Joshi is a political creature and Rahul Gandhi is a fifth-
generation dynast
High Windows | Mukul Kesavan

The recent contretemps between Rita Bahuguna Joshi and Mayawati has
been the most depressing sequence of events in post-general election
politics. The gratuitous ugliness of it ought to make the observer of
Indian politics despair.

Speechless: Rita Joshi visits her house soon after it was torched by
miscreants. AFP

Joshi’s part in this squalid quarrel isn’t surprising. The daughter of
the late chief minister of Uttar Pradesh, Hemvati Nandan Bahuguna, she
has had a political career of the sort that’s politely described as
chequered. She has been in and out of the Congress; she has fought for
elective office as an Independent, as a Samajwadi Party candidate and
as a Congresswoman. Apart from winning the mayoralty of Allahabad, she
has lost every other election that she has contested. But despite her
recent electoral defeat in Lucknow, her political career has been on
the upswing; she is the chief of the Uttar Pradesh Congress Committee
(UPCC) and given the Congress’ resurgence in UP during the last
general election, her star has been in the ascendant.

I was in Moradabad during Azharuddin’s election campaign when she
addressed the Congress faithful at a political rally held in the
grounds of the palace of a Muslim grandee. It was apparent from her
speech that she had cast herself, in a long and ignoble Congress
tradition, as a family loyalist. She urged the Congress workers
assembled there to make sure that they assembled in their thousands
for “Rahulji’s” scheduled stop in Moradabad. The turnout for Rahul
Gandhi’s constituency visit seemed rather more important to her than
the turnout in the general election.

I imagine that as a creature of 10 Janpath, Joshi was taking her cue
from Rahul Gandhi’s strategy to aggressively project the Congress’
presence in UP when she made her infamous remark about rape. Trying to
make the point that the UP government’s policy of giving financial
compensation to rape victims was inadequate and demeaning, she is
reported to have said: “Throw such money back at Mayawati and tell
her, ‘if you’re raped, I am ready to give you a crore’.”

It’s hard to believe that any responsible political figure, leave
alone a politician whose father was a UP Brahmin, could polemicize
against a Dalit woman chief minister in terms as crass and offensive
as these. It’s even harder to believe that the Congress party, whose
erstwhile dominance in that state was based upon an electoral
combination of Dalits, Muslims and Brahmins, would respond to Joshi’s
speech with a pro forma expression of regret and disapproval without
censuring or disciplining her. Sonia Gandhi was content to distance
herself from the form of words used by her apparatchik, while her son
was even more aggressive in his response, insisting that Joshi’s
choice of words was unfortunate but that her critique was valid.

Rahul Gandhi’s willingness to write off Dalits in general and Jatavs
in particular in UP by doing as little as possible to discipline
Joshi, is of a piece with the Congress’ cynical willingness to find
new electoral combinations in the Hindi heartland. So the UPCC chief’s
willingness to appeal to a casteist electorate’s worst instincts is
depressing, but unsurprising.

What’s rather more disheartening is the UP chief minister’s response
to Joshi’s provocation. She was charged under several non-bailable
sections of the law, including the SC/ST Prevention of Atrocities Act,
1989, and remanded to judicial custody. Had Mayawati contented herself
with this, with demonstrating the awful retribution that Indian law
visits upon those who seek explicitly or by implication to humiliate
or intimidate Dalits, she would have made her point, consolidated her
reputation as a no-nonsense opponent of inflammatory rhetoric and
stood out as a defender of the downtrodden.

But she didn’t. Newspapers and news channels reported that Bahujan
Samaj Party (BSP) goons set fire to Joshi’s home in Lucknow and
ransacked it. A few days later the BSP member of Parliament allegedly
behind this act of arson was rewarded with the deputy chairmanship of
the Uttar Pradesh State Sugar Corporation. Instead of casting herself
as the guarantor of the public peace in UP, the chief minister seemed
to go out of her way to stand out as the embodiment of the lawlessness
and state impunity that has characterized UP politics in recent
times.

This is a tragedy, while the Congress’ provocation is merely a form of
low farce, because Mayawati is a historical political figure, whereas
Rita Joshi is a political creature and Rahul Gandhi is a fifth-
generation dynast. Mayawati is the first Dalit chief minister of
India’s largest state and the first Dalit ever to be seen as a
credible candidate for the prime ministership of the republic. Instead
of fulfilling her historic potential, she has chosen to fritter it
away by allowing the media to assimilate her to the thuggish politics
of her home state.

It’s unfair to expect Mayawati to set higher standards than Mulayam
Singh Yadav or Amar Singh or Rita Joshi, but pioneering politicians
from plebeian backgrounds owe it to the people they represent to set
an example. Mayawati could have made an example of Joshi within the
law; by seeming to step outside it, she has sold herself short,
betrayed a political trust and given her enemies and the enemies of
the bahujan samaj that she claims to represent, a weapon. It’s unfair
to expect Mayawati to be India’s Obama, but not too much to ask,
surely, that she not turn herself into UP’s Ahmadinejad.

Mukul Kesavan, a professor of social history at Jamia Millia Islamia,
New Delhi, is the author of The Ugliness of the Indian Male and Other
Propositions

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Posted: Thu, Oct 22 2009. 12:12 AM IST
Columns

Maoist documents point to erudite research
It is important to go beyond the government-engineered media movement
that has largely dismissed Maoists as being from the lunatic fringe
seeking to destroy the “Shining India” and “Imagining India”
narratives of the India dream
Root Cause | Sudeep Chakravarti

A former director general of police of Chhattisgarh once commented as
to how well Maoist documents were prepared. “These appear to be
written by educated people—JNU types.”

He then looked sharply at me. “Are you from JNU?” he asked, referring
to Delhi’s Jawaharlal Nehru University, often painted as left-leaning.
I disabused him of the notion, but I agree entirely with his point:
Whatever the extreme politics and polemic, documents and statements by
Maoist rebels are erudite and clear. These are not ravings of
stereotypically wild-eyed, frothing intellectuals, but the thoughts of
deliberate, yet intensely angry ideologues who invite people to join
battle against the current nature and practice of Indian politics,
administration and law-keeping.

All that Kobad Ghandy, a recently arrested Maoist leader, repeatedly
muttered to television cameras as he was being led to a Delhi court by
police was: “Bhagat Singh zindabad”. Long Live Bhagat Singh. This
revolutionary occupies pride of place in official histories of India’s
freedom movement. His likenesses are evident in countless public
places across northern India; indeed, in India’s Parliament. Those who
battle Maoists know this well.

Also Read Sudeep Chakravarti’s earlier columns

It is important to go beyond the government-engineered media movement
that has largely dismissed Maoists as being from the lunatic fringe
seeking to destroy the “Shining India” and “Imagining India”
narratives of the India dream. This is part of government’s lateral
tactic in a battle—“psy-ops” or psychological operations—much like
what public relations professionals and warring corporate siblings
practise.

Alongside, the Union government is engaged in intense on-ground
security operations with a self-declared mandate to arrive at a
conclusion within the next three years.

But it knows what it is up against, the same as the incredulous former
police chief of Chhattisgarh. So too do his colleagues in Karnataka—a
marked state, as it were—know the facility with which Maoist rebels
plan.

As far back as 2002, the Maoists prepared a document titled Social
Conditions and Tactics—A report based on preliminary social
investigation conducted by survey teams during August-October 2001 in
the Perspective Area. The “perspective area” were Central Malnad,
including parts of Udupi district, and the adjacent districts of
Shimoga, Chikmaglur and Dakshina Kannada. It offers insight into the
planning and argumentative conviction that go into developing a
revolutionary base.

Malnad is the “ghat” region of Karnataka comprising 10 districts, from
Belgaum in the north-west to Chamarajnagar in the south. It includes
nearly half of Karnataka’s forest area, nearly all of its iron ore and
manganese riches, major concentrations of areca—betel nut—cardamom and
other spices, and coffee. It records a large tribal population and
caste prejudice. The Maoist survey recorded a fairly large percentage
of landless and poor farmers, and domination by the upper castes—
Brahmins and Vokkaligas, among others. The landless received daily
wages as much as 15% less than the norm. In places, the survey
recorded between 10% and 32% of land without title deeds and
consequent “encroachment” by wealthier peasantry and landlords.

The survey, which referred to particular villages only with designated
alphabets to maintain secrecy, recorded high interest rates on account
of private moneylenders, and high indebtedness. As many such
moneylenders were also landlords—comprising 4% of the population but
owning a quarter of all land—inability to repay led in numerous cases
to a member of the family, usually a youngster, being bonded as farm
or plantation labour.

The survey tracked the fall in prices for several categories of areca,
pepper, cardamom and coffee. Inevitably, daily wages dropped. This was
recorded as the overall impact of “semi-feudalism”, free-market
pricing, lowering of import restrictions, and in some cases—such as
coffee—overproduction.

In great detail, the survey noted which Brahmin landlord was “known to
break two whipping sticks on the backs of his tenants”; where a
landlord had links with Mumbai’s timber mafia; where “Jain landlords”
evicted tenants unable to pay rent; and which temples in the region
had links with powerful politicians and businessmen. There was also a
list of weapons in the surveyed villages.

The survey recommended that Maoist support must be developed in the
area by “strictly secret methods”. These should include secret front
organizations of women, “coolies” and Adivasis. Village-level clusters
of militias should in turn be guided by the local guerilla squad
assigned to that territory—one such squad would have under its care
800 sq. km and four squads would form an interlinked team to control
3,200 sq. km.

The plan is on the ground.

Sudeep Chakravarti writes on issues related to conflict in South Asia.
He is the author of Red Sun: Travels in Naxalite Country. He writes a
column alternate Thursdays on conflicts that directly affect business.

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Posted: Wed, Feb 3 2010. 11:45 PM IST
Columns

Naxalism and angst of Jharkhand tribals
With pressure from major businesses to deliver on now-dusty
memorandums of understanding and from Maoists--as they reconnoiter new
areas and call in old debts--Jharkhand will witness more churn
Root Cause | Sudeep Chakravarti

Jharkhand has for some time resembled a tragicomic circus.

This is where a former state health minister, Bhanu Pratap Shahi, told
media in early 2007 of a novel method of combating Maoist rebels—
interchangeably known as Naxalites. One vasectomy in a “Naxalite-
dominated” village would mean that many “potential comrades less”, the
minister offered, in a situation of “many mouths to feed and little
food to eat”.

A state chief minister, Madhu Koda, received an official certificate
from the Limca Book of Records, India’s version of the Guinness World
Records, for becoming the first independent legislator to gain that
position. He formed a government with four other legislators and the
support of the United Progressive Alliance.

Also Read Sudeep Chakravarti’s earlier columns

Koda is now history, accused of using his tenure to amass a fortune
along with some cronies and allies, mainly from concessions to
mining.

The newest chief minister, Shibu Soren, has this past fortnight
troubled hawks for suggesting negotiations with Maoist rebels in the
state. Leaks to media mentioned slowed police operations against
Maoists. Such moves would, according to conventional wisdom, permit
Maoists breathing room to regroup and gain ground. Failed peace talks
in Andhra Pradesh in 2004, and overtures in Orissa, are held up as
examples of what not to do.

Soren, too, carries baggage, marked as he is by scandals such as money-
for-votes during the premiership of P.V. Narasimha Rao; and the death
of a once-trusted lieutenant. But it is important to understand
Soren’s background with fellow travellers, as it were.

Jharkhand is blessed with iron ore, manganese, coal, limestone,
graphite, quartzite, asbestos, lead, zinc, copper, and some gold,
among others. It supplies to the region electricity from thermal and
hydroelectric plants. But there has always been a discrepancy between
generating wealth and its application.

The Jharkhand region received minimal development funds from undivided
Bihar based on a time-honoured presumption: tribals live there, and
they need little. Resettlement and rehabilitation issues were—and
continue to remain—poor on delivery.

The area’s displaced tribals were gradually organized by a tribal
rights and right-to-statehood organization, Jharkhand Mukti Morcha
(JMM), which also took on exploitation by a concert of contractors,
moneylenders and public servants. Bihar’s response was to send a large
team of armed police, which intimidated and arrested at will. To
protest, an estimated 3,000 tribals gathered in September 1980 in Gua,
a mining-belt town near Saranda forests to the state’s south, for a
public meeting.

There was an altercation with police. The police fired; the tribals
fought back with bows and arrows. Three tribals and four policemen
died; human rights activists place the number of tribal deaths at
100.

Both groups took their wounded to Gua Mines Hospital, where the
tribals were made to deposit their bows and arrows before the hospital
took in their injured. Then the police opened fire on the now unarmed
tribals, killing several more.

The police, thereafter, went on a rampage in nearby villages, in much
the same way as some of their colleagues in Chhattisgarh: looting and
destroying homes; molesting and killing as much for revenge as
suspicion of collusion with rebels.

JMM leader Guruji—Soren—became a bulwark for key tribal leaders, who
led movements in Saranda to prevent the illegal felling of trees such
as sal and teak.

As resentment peaked through the 1980s and 1990s, leaders sought
allies with greater firepower: the Maoists—through the Maoist
Communist Centre (MCC), the key rebel entity in undivided Bihar. This
alliance of expediency has since matured.

Saranda is a Maoist area of operation and sanctuary. MCC has merged
into the Communist Party of India (Maoist), the presiding
conglomerate. Besides attacks against police and paramilitary, looting
weaponry and imposing levies on small to big businesses to fund the
rebellion, Maoists have also carried out spectacular strikes. For
instance, they shot dead member of Parliament and bête noire Sunil
Mahato and three others as they watched a football match at Baguria in
early 2007.

Leaders with deep roots, such as Soren, understand the dynamics of
tribal aspiration and angst. Soren can, on a good day, still hold the
power to bring disparate issues to the table for resolution of
conflict. But tribal leadership is otherwise compromised, adding to
the rot and ineptitude that have marked governance in Jharkhand since
it attained statehood in 2001.

Even funds meant for modernization of police forces are known to have
been appropriated to purchase sports utility vehicles for ministers.

With pressure from major businesses to deliver on now-dusty
memorandums of understanding and from Maoists—as they reconnoiter new
areas and call in old debts—Jharkhand will witness more churn.

Sudeep Chakravarti writes on issues related to conflict in South Asia.
He is the author of Red Sun: Travels in Naxalite Country. He writes a
column alternate Thursdays on conflicts that directly affect business.

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: Wed, Nov 18 2009. 10:13 PM IST
Columns

Cos open to accusations of complicity with govt
If businesses find it difficult to comprehend morality, they could at
least work to understand liability
Root Cause | Sudeep Chakravarti

The flap these past weeks about Tata Steel Ltd’s proposed 5.5 million
tonnes a year project in Bastar district of Chhattisgarh triggered
thoughts of a recent conference on human rights and business. I can’t
talk much about that meeting at Manesar, near Delhi, sponsored by a
relatively new London-based institute, as we were bound by the Chatham
House rule. But I can discuss my personal observations as they do not
vary in private or public; as well as broad parameters of discussion
without specifically naming participants.

There was a senior representative from Tata Sons Ltd at the conference
this past summer, as well as his corporate social responsibility (CSR)
colleagues from ArcelorMittal, JSW Steel Ltd, Royal Dutch Shell and
Lafarge SA. Except Shell, others are between them currently engaged in
either contentious or tricky projects in central, north or north-east
India. Alongside executives were arrayed human rights activists,
lawyers, tribal representatives, self-declared liberals from Delhi’s
seminar circuit, and corporate practitioners and consultants from
Europe and the Americas.

Also Read Earlier columns by Sudeep Chakravarti

The purpose was to take inputs about the Indian situation to evolve
corporate best practice guidelines across the world as to the
experience of relocation and rehabilitation—frequently the curse of
projects—and work in conflict areas. The meeting was well timed, too,
seeing several popular protests against large projects and special
economic zones; and the outright concern of locating projects in areas
of Maoist influence.

A broad thought came through, surprisingly, from several executives.
The bean counters and boardroom “suits” that operate in India don’t
care about the socio-economic impact at ground zero. The project
blueprint is absolute in terms of cost in time, finance, man-hours and
return on investment. As activists joined the discussion, it became
ever more evident that CSR ends up being a tool to buy out
“opposition” with money, a primary school or health centre, some tube
wells. Responsibility ends there. The governments of the states where
the projects are to be located—with their political leadership,
bureaucracy and police—become an extension of corporate will.

Such an approach led to Singur for Tata Motors Ltd; the relocation of
the project to Gujarat worked through similar, though non-violent,
channels as the government there had already pre-empted protest by
releasing vast stocks of pre-acquired land. Tata Steel’s loud
clarifications that it had been “allocated” land in Chhattisgarh; and
its denial that a public hearing on the project in mid-October was
attended by hand-picked villagers in a room heavily guarded by state
police and local toughs, suggests a worrying trend: this conglomerate
has learnt little from its recent collective experience.

In Chhattisgarh, it is likely to face protests that could easily
escalate to violence as the administration lends a hand to shoehorn
the project. There is little doubt too that Maoist-front organizations
and militias will leverage toeholds offered by such an approach, the
same as they have done to a project by Essar Steel in the state’s
Dantewada district.

What drives a corporation to pursue a project in a clear zone of
conflict? Why do businesses feel strengthened, even invulnerable, if
they are in direct or moral partnership with government? Why do
project planners ignore the fact that the principle of eminent domain,
which permits the government to expropriate land for public good, is
abused in spirit and execution? Why don’t consultants, whom
corporations pay millions of dollars to scope a project, clarify
political and security risks?

The fig leaf of government having appropriated land—and so, business
being absolved of all responsibility—is mandated by India’s mai-baap
culture, a benevolent dictatorship deeply prevalent in the
relationship between business and politics. While this proved to be
the bedrock of much of India’s economic growth, businesses will, in
today’s charged rights and legal environment, be open to accusations
of complicity with government. Globalized Indian businesses are
additionally vulnerable, under international laws, to legal action
even in other countries if accusations of negative complicity with
government are proven. Moreover, there would be a public relations
fallout.

In plain words: it will be difficult to explain away aggressive
presence in a conflict zone where a project clearly stands to gain by
government forces killing off rebels. And it will be difficult to deny
moral responsibility for the death and displacement of innocents in
such a conflict. If businesses find it difficult to comprehend
morality, they could at least work to understand liability.

Sudeep Chakravarti writes on issues related to conflict in South Asia.
He is the author of Red Sun: Travels in Naxalite Country. He writes a
column alternate Thursdays on conflicts that directly affect business.

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Posted: Wed, Sep 23 2009. 10:33 PM IST
Columns

Denying development is privileging violence
If the body count swings against the rebels and their support militia,
government will declare victoryRoot
Cause | Sudeep Chakravarti

A major offensive against Maoist rebels by the CoBRA (Commando
Battalion for Resolute Action) paramilitary force is under way in the
forests and tribal homelands of southern Chhattisgarh.

Besides being the present-day heart, as it were, of the rebellion, it
is also a region where the government of Chhattisgarh has agreed in
principle to locate nearly $30 billion (Rs1.44 trillion) of investment
in minerals, metals, and electricity.

If the body count swings against the rebels and their support militia,
government will declare victory. If it goes against CoBRA, Maoists
will crow. TV crews will move in. People who track such phenomena—the
Maoist rebellion in India as well as prime ministerial pronouncements
as to its demerit—will receive calls for commentary on the who, what,
why and where of it all. It will be a circus, as always. And key
truths will, after a time, be reburied.

Maps detailing the current spread of Left-wing rebellion usually show
the overlap in forested areas, which provide rationale, recruits and
shelter. But the Maoist movement has long ago moved beyond the jungle.
Maps that detail other characteristics and topography are hence more
productive.

I’m fond of quoting at such times Omkar Goswami, who runs the New
Delhi-based CERG Advisory Pvt. Ltd. He was struck some years ago by
what current minister for environment Jairam Ramesh told him about an
“east of Kanpur characterization of India”.

Also Read Sudeep Chakravarti’s earlier columns

Ramesh’s point: the regions west of Kanpur, marked by the longitude
80.24 (east), were doing better, while those to the east of it were
“withering away”.

Goswami decided to check Ramesh’s hypothesis by collecting data on
India’s districts, development blocks and villages. His colleagues and
he pored over this data for two years, and alongside, used data from
the Census of India 2001 to map an India based on ownership of, or
access to, 11 assets and amenities: Whether the household had a bank
or post office account, a pucca house, electricity connection, owned a
TV set; owned a scooter or motorcycle; used cooking gas, had an
inhouse drinking water source or one within 500m; had a separate
kitchen area, a separate toilet, a separate and enclosed bathing
space, and a telephone.

CERG then took the results of these indicators of necessity and basic
aspiration, what it termed the Rural India District Score, and mapped
it. The districts were ranked in six grades, with accompanying
colours: Best (dark green), Good (light green), Better than Average
(very light green), Average (white), Worse than Average (orange) and
Very Poor (red).

Central India showed great patches of white and orange, and splashes
of red. Moving east into Jharkhand, Chhattisgarh, eastern Andhra
Pradesh, Bihar, Orissa, West Bengal and most of north-eastern India,
it’s a sea of red and orange with peripheral white and 10 islands of
varying shades of green—one being Kolkata.

The white bank of “average” spreads south into peninsular India, with
some orange penetrations of “worse than average” in Karnataka and
Tamil Nadu.

The “east of Kanpur” districts are dropping off the development map,
Goswami concluded. “Getting the benefits of growth to these districts
is the greatest challenge of development and political economy.”

If political leaders and policymakers were to open similar statistical
tables of socio-economic growth and demographic spreads of the
marginalized and the dispossessed, and look at maps of attacks and
penetration by the disaffected in general and Maoists in particular,
they would see the current and future course of what they label
“menace” and “infestation”. They would see how they are privileging
violence, by denying development until violence forces the hand.

There are several studies that prove it. A particularly striking one
is by a senior police officer, Durga Madhab (John) Mitra, who
published a paper in 2007 called Understanding Indian Insurgencies:
Implications for Counter-insurgency operations in the Third World,
during a sabbatical at the Strategic Studies Institute, US Army War
College.

The Planning Commission received an excellent report last year from an
expert group it commissioned, comprising political economy, security,
and legal specialists, some of them former senior police and
intelligence officers.

Titled Development Challenges in Extremist Affected Areas, the
report’s frank expression pleasantly stunned even cynical human rights
activists long used to government’s blinkers.

Mitra received polite attention at the ministry of home affairs. The
Planning Commission report is filed away—as such things often are. I
hope to draw attention to key outlines and recommendation in these and
other documents in future columns.

Sudeep Chakravarti writes on issues related to conflict in South Asia.
He is the author of Red Sun: Travels in Naxalite Country. He writes a
column alternate Thursdays on conflicts that directly affect
business.

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: Thu, Aug 27 2009. 1:02 AM IST
Columns

Andhra grapples with Maoists, new acronymsThe state already has at
hand several Union government-controlled paramilitaries, in their
acronyms CRPF (Central Reserve Police Force), IRB (India Reserve
Battalion), and the newly formed and giddily named CoBRA (Combat
Battalion for Resolute Action), aimed at Left-wing rebellionRoot Cause
| Sudeep Chakravarti


Beyond the urban bling of Hyderabad lies territory that is giving Y.S.
Rajasekhara Reddy headaches. At a New Delhi conference of chief
ministers to discuss internal security, convened by Prime Minister
Manmohan Singh in mid-August, the chief minister of Andhra Pradesh
said he wanted three districts by the state’s border with Orissa to be
formally declared Maoist-affected.

Despite several years of anti-rebel operations—a mix of specially
trained forces, better weapons, infiltration, better equipped police
posts, utter disregard for human rights niceties, and rehabilitation
packages for Maoists—the fire burns.

While Maoists have retreated in the north, central and southern parts
of the state, the forested, hilly and coastal east tells a different
story. Reddy’s key concern is that several power, irrigation and
mining projects planned for the east would be in jeopardy. “Maoists
find such activities as ideal pastures,” he said.

Maoists do, as these activities typically involve displacement of
populations, and the imperfect exercises breed great resentment—rebel
tinder. Alongside, Maoists have taken common cause against Special
Economic Zones and the effects of globalization, not just in Andhra
Pradesh but across the country.

The rebels have bureaus in most states tasked with recruitment,
agitation and raising the level of cadre strength and “awareness”.
This is to seed rebellion in several ways, a prelude to “protracted
war” to gain political power.

This is a lateral expansion of thought and activity to keep up with
the times, as it were, extending the Maoists’ traditional turf of
fighting for agrarian, tribal and caste issues.

This is the continuation of a process from as far back as 2004, when a
definitive Maoist document, Urban Perspective: Our Work in Urban
Areas, recommended that “The centres of key industries should be given
importance as they have the potential of playing an important role in
the People’s War”—what Maoists call their armed movement.

In 2007, Muppala Laxman Rao, the chief of the Communist Party of India
(Maoist), stressed another thought from the document. “We have to
adopt diverse tactics for mobilizing the urban masses into the
revolution,” said Rao, better known by his nom de guerre Ganapathy,
“take up their political-economic-social-cultural issues …”

Reddy is described by Maoists, relatively gently, as “mercenary”. His
predecessor, N. Chandrababu Naidu of Telugu Desam Party, even five
years after losing the chief ministership, is mentioned in Maoist
journals as “the known and despicable American stooge”. This is in
great part for Naidu’s unabashed worship of Bill Gates, and PowerPoint
frenzy to tout “Cyberabad” at both local and global investment
seminars even as large swathes of the state lay in tatters; and
farmers killed themselves by the thousands, driven by debt and
desperation.

Congress’ Reddy learnt from Naidu’s mistakes and opted for more
inclusive policies. Among other things, he launched the Indiramma
(Mother Indira) project with fanfare in early 2006. A double entendre
of pleasing masters and political economy—the acronym expands to
Integrated Novel Development in Rural Areas and Model Municipal Areas—
it sought to cover every village panchayat in three years and provide
what the state has not in decades. Primary education to all; health
facilities where there are none; clean water; pucca houses with
latrines; electricity connections to all households; roads; and so on.

The halting success of the project, in bits reborn as the Andhra
Pradesh Rural Employment Guarantee Scheme, contributed to Reddy’s re-
election earlier this year. However, his recent remarks are revealing.

Andhra Pradesh has battled post-Naxalbari rebels for three decades. It
raised a now-hardened special force, the Greyhounds, to combat rebels.
But the stick-and-carrot policy of the state has proved patchy.

Policing and brutal suppression of Maoists has not effectively been
replaced in these areas by development works and delivery of dignity
to the poor and marginal. And so, these places continue to be deeply
vulnerable to Maoist activity. Reddy is understandably nervous about
developments in eastern Andhra Pradesh, both for their immediacy and
potential to reignite churn elsewhere.

To battle Maoists and other forces such as radical Islamism, Reddy at
the New Delhi conference said Andhra Pradesh has established a new
force: OCTOPUS. It stands for Organisation for Counter Terrorism and
Operations.

The state already has at hand several Union government-controlled
paramilitaries, in their acronyms CRPF (Central Reserve Police Force),
IRB (India Reserve Battalion), and the newly formed and giddily named
CoBRA (Combat Battalion for Resolute Action), aimed at Left-wing
rebellion.

As Reddy must realize, acronyms with aggressive intent can only go
part of the way.

Sudeep Chakravarti writes on issues related to conflict in South Asia.
He is the author of Red Sun: Travels in Naxalite Country. He will
write a fortnightly column on conflicts that directly affect business.
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Posted: Wed, Sep 9 2009. 10:39 PM IST
Columns

It is time lessons were learnt in West Bengal
The government of West Bengal has diligently courted grief
Root Cause | Sudeep Chakravarti

All it takes to go from chutzpah to chaos is a blind corner. Few in
recent times would know this better than the policymakers of West
Bengal—and their enforcers.

The Singur episode with Tata Motors Ltd is now a modern classic of how
not to work with government intervention. Another contemporary classic
is from Nandigram, several hours’ drive south of Singur. Here the
state government and Indonesia’s Salim Group were prevented by public
protests in 2007 from going ahead with a massive special economic zone
(SEZ), a venture of New Kolkata International Development Pvt. Ltd (a
joint venture of Salim Group, Unitech Ltd and a company owned by a
Salim associate) and West Bengal Industrial Development Corp.

Both projects faced intense public agitation over the practice of some
bureaucrats, police, and leaders and cadre of the ruling Communist
Party of India (Marxist), or CPM, strong-arming farmers to part with
land—both cultivable and not—to the state, and for such acquisitions
to be passed on to proposed businesses.

Also Read Sudeep Chakravarti’s earlier columns

Earlier this week, West Bengal’s department of information technology
(IT) yanked a couple of project sites at Rajarhat on the outskirts of
Kolkata it had offered Infosys Technologies Ltd and Wipro Ltd. The
firms were expected to take up residence in a proposed IT park. A
scandal from the preceding fortnight, violence involving local land
sharks and political mafia that had helped purchase land for a resort
in the area—and were allegedly involved in procuring land for the IT
park—gave the government cold feet. “The government does not want to
be involved in any illegal activity,” a press release from the
department announced. “… (We) cannot proceed with the project.”

Infosys and Wipro should rest easy. Increasingly, businesses with
global footprint, ambition and stock listings that ride investment on
direct government intervention or inadvertent intervention in areas of
any conflict—a war, civil war, or violence rooted in corruption and
political mismanagement—could find themselves in court at home and
elsewhere.

A slim document titled Red Flags: Liability Risks for Companies
Operating in High-risk Zones, published in 2008 by International Alert
(www.international-alert.org) and Fafo Institute (www.fafo.no) lists
several grounds for litigation, including some that are commonplace in
India. Under international law, expelling people from their
communities by “the threat or use of violence to force people out of
their communities can be a crime”, Red Flags maintains. “A company may
face liability if it has gained access to the site on which it
operates, where it builds infrastructure, or where it explores for
natural resources, through forced displacement.”

Other points of liability include “engaging abusive security
forces” (directly or through the proxy of state police or
paramilitary) to effect and perpetuate a project; and “allowing use of
company assets for abuses”, such as overlooking mistreatment of people
by security forces and providing company facilities for such activity
to take place.

The government of West Bengal has diligently courted grief. Since it
assumed power in 1977, the CPM, more than its coalition partners, has
skilfully built a ground-up network, a broederbond of cadre and
leaders that thrives on a mix of intimidation, corruption and
administration. They gradually came to control the politics, political
economy and business, and dealt harshly with the opposition. This
cracked spectacularly in Singur and Nandigram, where Maoist rebels and
the Trinamool Congress got the flak—or credit—for engineering foment
which should have been placed at the doorstep of the state’s Marxist
leadership and its system of patronage.

In the Lalgarh region, which I visited past June during the
confrontation between security forces and a team of tribals and Maoist
rebels, it was easy to track “anti-establishment” targets. Almost
without exception, the largest and best homes, and businesses and
farmland belonged to, or were controlled by, the local leadership of
the CPM. Rebels and aggrieved residents killed many, and chased away
more.

JSW Steel Ltd is setting up a plant in neighbouring Salboni. Chief
minister Buddhadeb Bhattacharjee narrowly escaped an assassination
attempt by Maoists in November, when he was returning to Kolkata after
attending the foundation ceremony at the site of the plant. Two
ministers from New Delhi were with him.

There is nothing to indicate that this region has become less restive
after intervention by security forces, and businesses that choose to
work in this area do so at their own risk—all risk. Surely it is time
lessons were learnt in West Bengal and elsewhere in India.

Sudeep Chakravarti writes on issues related to conflict in South Asia.
He is the author of Red Sun: Travels in Naxalite Country. He writes a
fortnightly column on conflicts that directly affect business.

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Posted: Wed, Jan 13 2010. 10:20 PM IST
Columns

Implosion in Nepal will subsume ‘red corridor’
Nepal had for long been at a dead-end politically and economically and
this in great part assist the Maoists in the country
Root Cause | Sudeep Chakravarti

A precept of the Pashupati to Tirupati theory of sub-continental
Maoism was the seamless meshing of Nepal’s rebellion with that of
India’s. While there certainly were fraternal links—providing
sanctuary; attending key meetings; occasional training of cadre; and
such—Nepal’s war was its own.

With renewed militancy of the Unified Communist Party of Nepal
(Maoist), or UPCN (Maoist), which has brought government near to
standstill, and disrupted economic activity in this already
impoverished country, there is again speculation of Maoist meshing.
Those who indulge in it fail to acknowledge Nepal’s dynamics; and the
fact that developments in Nepal can have far-reaching implications for
India beyond the obvious laboratory lessons of Left wing extremism and
its immediate aftermath.

Nepal had for long been at a dead-end politically and economically,
which in great part assisted Maoists there to achieve their initial
goal in 12 years—from the first attack on a police camp in 1996 to
helping to overthrow a seedy monarchy and to run a democratically
elected government for several months, until May. As premier, the
sharply dressed Maoist leader Pushpa Kamal Dahal, who encourages the
nom de guerre of Prachanda (fierce) even led a business delegation to
India.

Also Read Sudeep Chakravarti’s earlier columns

India’s Maoists are lower in the revolutionary arc, as it were. They
are the first to acknowledge that their task of national domination is
made difficult on account of India’s socio-economic growth, increasing
opportunities for that growth and expanding power of government, armed
forces and police.

The danger in Nepal today is one of socio-economic implosion as much
as its corollary: a resumption of hostilities between hardline
Maoists, and a coalition government undermined by charges of nepotism
and corruption. The government, controlled by moderate Marxists and
the Nepali Congress, is at loggerheads with Dahal’s party over several
issues.

Arguably the most contentious of these is the integration of Maoist
combatants—now located in seven major peace camps across Nepal—into
the mainstream. Proposals call for integrating them with former
enemies: Nepal army and police. The Maoists’ public spat with the then
army chief over this enabled in great part for Dahal’s former allies
in the constituent assembly, the Marxists, to pull the plug on his
government last year.

Among other things, subsequent turmoil has slowed progress towards
Nepal’s Holy Grail, the promulgation of a new constitution by this
May. The constitution is crucial for the process of peace and
reconciliation, further guarantee that decade-long hostilities, which
took an estimated 14,000 lives and ended in 2006, do not resume.

Maoists make no secret of an ambition to resume power—a legitimate
objective of a party. Dahal and his deputy, Baburam Bhattarai, have
told me, as they have several media persons, of their goal. Maoists
are clear that they will employ any approach short of outright war,
thus far, to achieve it. Dahal is fond of using the word bisfot, or
explosion.

And though their supporters and critics alike are agreed that there
can be no lasting peace in Nepal without Maoist participation, the
Maoist cause has been diminished, for instance, by their employing the
often-thuggish Young Communist League (YCL). A growing paramilitary,
YCL is used to enforce trade unionism—most hospitality industry unions
in Kathmandu are Maoist-controlled—intimidate opponents, and provide
numbers at Maoist rallies.

To increase all-round pressure, Maoists are reaching out to groups
that shored up the rebellion—and voted for them in the 2008 elections.
UCPN (Maoist) declared its “fourth phase of struggle” last week. Mass
gatherings are to be held between 19 January and 24 January, addressed
by the crème of Maoist leadership in regions that represent ethnic
minorities such as Limbu, Kirant, Sherpa, Tharu, Bhote-Lama, and
Madhesi—long-disenfranchised people of Indian origin concentrated in
Nepal’s southern Terai belt—and caste minorities, which together make
up about 70% of Nepal’s population.

There is talk of autonomous regions based on this mix. Should it come
to pass, it would dilute the influence of the hill Bahun, or Brahmin,
community and upper caste Hindu leadership long-dominant in politics,
the bureaucracy and army.

The exercise for India and other countries will now be to gauge the
tipping point for robust democracy—or an irredeemable one. The latter
outcome will contribute to conditions of an implosion of Nepal. Large-
scale migration of destitute into India; a 1,700km-long unstable
border with worrying security implications; and weakened economic
interaction with Nepal—India accounts for 70% of its trade—will
subsume any concern of a Red Corridor.

Sudeep Chakravarti writes on issues related to conflict in South Asia.
He is the author of Red Sun: Travels in Naxalite Country. He writes a
column alternate Thursdays on conflicts that directly affect business.

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Why I Am Not a Hindu
Ramendra Nath

Originally published by Bihar Rationalist Society (Bihar Buddhiwadi
Samaj) 1993.
Electronically reprinted with permission.

I have read and admired Bertrand Russell's Why I Am Not a Christian.
On the other hand, I have also read and disagreed with M.K.Gandhi's
Why I Am a Hindu. My acquaintance with these writings has inspired me
to write this essay explaining why I am not a Hindu, though I was born
in a Hindu family.

The Meaning of "Hindu"

The word "Hindu" is a much-abused word in the sense that it has been
used to mean different things at different times. For example, some
people even now, at least some times, use the word "Hindu" as a
synonym for "Indian". In this sense of the term, I am certainly a
"Hindu" because I do not deny being an Indian. However, I do not think
that this a proper use of the term "Hindu". There are many Indians
such as Muslims, Christians, Jews and Zoroastrians as well as
rationalists, humanists and atheists who do not call themselves
"Hindu" and also do not like to be described as such. It is certainly
not fair to convert them into Hinduism by giving an elastic definition
of the term "Hindu". Besides, it is also not advisable to use the word
"Hindu" in this sense from the point of view of clarity. The word
"Hindu" may have been used in the beginning as a synonym for
"Indian" [1], but, at present, the word is used for people with
certain definite religious beliefs. The word "Hindu" belongs to the
category of words like "Muslim", "Christian", "Buddhist" and "Jain"
and not to the category of words like "American", "British",
"Australian", "Chinese" or "Japanese". There are, in fact, many
Indians who are not Hindus, and on the other hand, there are many
Hindus who are not Indians , for example, those who are citizens of
Nepal, Sri Lanka and some other countries.

In the religious sense, the word, "Hindu" is often used broadly to
include Buddhists, Jains and Sikhs in addition to those who are
described as "Hindu" in this most restricted sense of the term, that
is, the adherents of Vedic or Brahmin religion. For example, the
expression "Hindu" is used in the Hindu law not only for those who are
Hindu by religion but also for persons who are Buddhists, Jains and
Sikhs by religion. This, again, is too broad a definition of "Hindu".
If we consistently use the word "Hindu" in this sense, we will have to
say that Japan is a Hindu country!

The above definition of "Hindu" is clearly inadequate from a
philosophical point of view. Buddhism and Jainism, for instance,
explicitly reject the doctrine of the infallibility of the Vedas and
the system of varna-vyavastha, which are fundamental to Hinduism, that
is, if the term "Hinduism" is used in its most restricted sense.
Therefore, clubbing together Buddhists and Jains or even Sikhs with
those who believe in the infallibility of the Vedas and subscribe to
the varna-vyavastha is nothing but an invitation to confusion.

Though I agree with Buddhism in its rejection of god, soul,
infallibility of the Vedas and the varna-vyavastha, still I am not a
Hindu even in this broad sense of the term "Hindu", because as a
rationalist and humanist I reject all religions including Buddhism,
Jainism and Sikhism. However, in this essay I am concerned with
explaining why I am not a Hindu in the most appropriate sense of the
term "Hindu", that is, the sense in which a person is a Hindu if his
religion is Hinduism in the restricted sense of the term " Hinduism".
In this restricted sense of "Hinduism", Buddhism, Jainism and Sikhism
are excluded from its scope. I also maintain that this is, at present,
probably the most popular sense of the term, and every body should, in
the interest of clarity, confine its use, as far as possible, to this
sense only, at least in philosophical discourse.

Radhakrishnan, for example, has used the term "Hindu" and "Hinduism"
in this restricted sense when he says in his The Hindu View of Life
that, "The chief sacred scriptures of Hindus, the Vedas register the
intuitions of the perfected souls." [2] Or, when he says that
"Hinduism is the religion not only of the Vedas but of the Epics and
the Puranas." [3]

Basic Beliefs of Hinduism

Gandhi, too, has used the term "Hindu" in this restricted sense, when
writing in Young India in October, 1921, he says:

I call myself a sanatani Hindu, because,

I believe in the Vedas, the Upanishads, the Puranas and all that goes
by the name of Hindu scriptures, and therefore in avatars and
rebirth.
I believe in the Varnashram dharma in a sense in my opinion strictly
Vedic, but not in its present popular and crude sense.

I believe in the protection of the cow in its much larger sense than
the popular.
I do not disbelieve in idol-worship. [4]

One may be tempted to ask, at this point, whether all the beliefs
listed by Gandhi are really fundamental to Hinduism. In my opinion,
(I) the belief in the authenticity of the Vedas and (II) the belief in
the varnashram dharma are more basic to Hinduism than the belief in
cow-protection and idol-worship. [5] Though it cannot be denied that,
in spite of attempts by reformers like Kabir, Rammohan Roy and
Dayanand Saraswati, idol-worship is still practiced widely by the
Hindu masses, and there is, at present, a taboo on eating beef among a
large number of Hindus. In any case, I am in a position to establish
the fact of my not being a Hindu by asserting the contradictory of
each of the above statements made by Gandhi:

In other words, I assert that I am not a Hindu, because,

I do not believe in the Vedas, the Upanishads, the Puranas and all
that goes by the name of Hindu scriptures, and therefore in avatars
and rebirth.
I do not believe in the varnashram dharma or varna-vyavastha either in
the sense in which it is explained in Hindu dharma shastras like
Manusmriti or in the so-called Vedic sense.

I do not believe in the Hindu taboo of not eating beef.
I disbelieve in idol-worship.

However, while explaining why I am not a Hindu, I will concentrate
mainly on (I) the belief in the authenticity of the Vedas, and (II)
the varnashram dharma , which I consider more fundamental to Hinduism.
Besides, in the concluding section of the essay, I will briefly
discuss moksha, which is regarded as the highest end of life in
Hinduism, and some other Hindu doctrines like karmavada and
avatarvada.

The infallibility of the Vedas
First of all, let me explain what do I mean by saying that "I do not
believe in the Vedas", and why I do not do so.

The schools of ancient Indian thought are generally classified by
orthodox Hindu thinkers into two broad categories, namely, orthodox
( astika) and heterodox ( nastika). The six main Hindu systems of
thought -- Mimamsa, Vedanta, Sankhya, Yoga, Nyaya and Vaisheshika --
are regarded as orthodox ( astika), not because they believe in the
existence of god, but because they accept the authority of the Vedas.
[6]

Out of the six orthodox systems of Hindu thought, Nyaya system is
primarily concerned with the conditions of correct thinking and the
means of acquiring true knowledge. According to Nyaya system, there
are four distinct and separate sources of knowledge, namely, (i)
perception (ii) inference (iii) comparison, and (iv) testimony or
shabda.

Shabda, which is defined in the Nyaya system as "valid verbal
testimony" is further classified into (i) the scriptural ( vaidika),
and (ii) the secular ( laukika). Vaidika or scriptural testimony is
believed to be the word of god, and therefore, it is regarded as
perfect and infallible .[7]

Mimamsa or Purva Mimamsa, another orthodox Hindu system is "the
outcome of the ritualistic side of the vedic culture". However, in its
attempt to justify the authority of the Vedas, Mimamsa elaborately
discusses different sources of valid knowledge. Naturally enough,
among the various "sources of valid knowledge", Mimamsa pays greatest
attention to testimony or authority, which, too, is regarded by it as
a valid source of knowledge. There are, according to Mimamsa, two
kinds of authority -- personal ( paurusheya) and impersonal
( apaurusheya). The authority of the Vedas is regarded by Mimamsa as
impersonal. [8]

As mentioned earlier, according to Nyaya, the authority of the Vedas
is derived from their being the words of god. But Mimamsa, which does
not believe in the existence of god, declares that the Vedas like the
world, are eternal. They are not the work of any person, human or
divine. The infallibility of the authority of the Vedas, according to
Mimamsa, rests on the "fact" that they are not vitiated by any defect
to which the work of imperfect persons is liable. [9]

Thus, orthodox Hindu schools like Nyaya and Mimamsa regard the
testimony of the Vedas as infallible, though they give different
reasons for doing so. Well-known orthodox Hindu theologians like
Shankar and Ramanuja believed in the authority of the Vedas.
Manusmriti, too, upholds the infallibility of the Vedas. As pointed
out by S.N.Dasgupta, "The validity and authority of the Vedas were
acknowledged by all Hindu writers and they had wordy battles over it
with the Buddhists who denied it." [10]

The point worth noting is that though popularly Hinduism is a theistic
religion, it is not essential to believe in the existence of god for
being an orthodox Hindu -- belief in the authority of the Vedas is
more important.

When I say, "I do not believe in the Vedas", what I mean is that I do
not regard the testimony of the Vedas as a valid source of knowledge.
In other words when I say, "I do not believe in the Vedas", I do not
mean that each and every proposition contained in the Vedas is false.
It is quite possible that one may find a few true statements in the
Vedas after great amount of patient research. But I assert that the
truth or the falsity of a proposition is logically independent of its
being contained or not contained in the Vedas. A proposition is true
if there is a correspondence between the belief expressed by it and
the facts. Otherwise, it is false. So, a proposition contained in the
Vedas might be true, that is, if there is a correspondence between the
belief expressed by it and the facts, but it is, I insist, not true
because it is contained in the Vedas. I categorically reject as
invalid every argument of the form: "The proposition P is contained in
the Vedas. Therefore, the proposition P is true".

Besides, I also assert that some propositions contained in the Vedas
are certainly false. For example, according to Purusha-Sukta of Rig
Veda , Brahmins, Kshatriyas, Vaishyas and Shudras originated
respectively from the mouth, hands, thighs and feet of the purusha or
the creator. I categorically reject this statement as false. I
maintain that varna-vyavastha is a man-made social institution and it
has nothing to do with the alleged creator of this world.

I also reject both the reasons put forward in support of the
infallibility of the Vedas. I neither regard them to be "the words of
god" nor I consider them to be eternal and impersonal. I believe that
Vedas were conceived, spoken and written by human beings. The question
of their being "words of god" simply does not arise, because there are
no good reasons for believing in the existence of god. The existence
of an omnipotent, omniscient and benevolent god is totally
inconsistent with the presence of suffering and evil in this world. It
is impossible for god to exist. [11]

Similarly, Vedas could not have come into existence before human
beings appeared on this earth, and before Sanskrit language came into
existence. And there are no good reasons for believing that Sanskrit
language came into existence even before human beings appeared on this
earth!

As far as Gandhi is concerned, though he liked to describe himself as
a sanatani Hindu, he was, in fact, not a completely orthodox Hindu.
For example, in the article quoted earlier in this essay Gandhi goes
on to add, "I do not believe in the exclusive divinity of the Vedas. I
believe the Bible, the Koran, and the Zend-Avesta to be as much
divinely inspired as the Vedas. My belief in the Hindu scriptures does
not require me to accept every word and every verse as divinely
inspired, I decline to be bound by any interpretation, however learned
in may be, if it is repugnant to reason or moral sense. "[12](emphasis
mine)

I seriously doubt that this position will be acceptable to an orthodox
Hindu. In fact, Gandhi's position comes very close to that of
rationalists and humanists when he says that "I decline to be bound by
any interpretation however learned it may be, if it is repugnant to
reason and moral sense". However, since he refused to say in so many
words that he did not believe in the authority of the Vedas, Gandhi
may be described, in my opinion, as a liberal Hindu with an eclectic
approach towards religion. On the other hand, my position is radically
different from that of Gandhi, because I do not consider either the
Vedas or the Bible, the Koran and Zend-Avesta or any other book to be
divinely inspired.

Varna-vyavastha

Before discussing varna-vyavastha or varnashram dharma, let me clarify
in the very beginning that I am not interested in giving my own
interpretation of what varna-vyavastha is or ought to be in its ideal
form. I am interested, firstly, in giving an objective exposition of
varna-vyavastha as contained in recognized Hindu scriptures like Vedas
and dharmashastras like Manusmriti; and secondly, in mentioning my
reasons for rejecting varna-vyavastha. In doing so I will concentrate
on the chaturvarnya (four-fold division of society) aspect of varna-
vyavastha.

We have already noted that the first reference to varna (class based
on birth or caste) is to be found in the Purusha-Sukta of the Rig
Veda . The reference to the four ashrams or stages of life, namely,
Brahmcharya, Garhastya, Vanprashta and Sanyas is to be found in the
Upanishads. These are, in their turn, related to the four purusarthas
or ends of life, namely, dharma (duty), artha (wealth), kama
(satisfaction of sensual desires) and moksha (liberation). Out of
these, the Upanishads attach maximum value to sanyas ashram and moksha
purusartha, which is regarded as the highest end of life. [13]

The system of varnashram dharma is upheld by popular Hindu scriptures
like Ramayana, Mahabharata and Bhagvat-Gita. In Ramayana, for example,
Ram kills Shambuka simply because he was performing tapasya (ascetic
exercises) which he was not supposed to do as he was a Shudra by
birth. [14]

Similarly, in Mahabharata, Dronacharya refuses to teach archery to
Eklavya, because he was not a Kshatriya by birth. When Eklavya,
treating Drona as his notional guru, learns archery on his own, Drona
makes him cut his right thumb as gurudakshina (gift for the teacher)
so that he may not become a better archer than his favorite Kshatriya
student Arjuna!

The much-glorified Bhagvat-Gita, too, favors varna-vyavastha.[15] When
Arjuna refuses to fight, one of his main worries was that the war
would lead to the birth of varna-sankaras or offspring from
intermixing of different varnas and the consequent "downfall" of the
family. [16] On the other hand, Krishna tries to motivate Arjuna to
fight by saying that it was his varna-dharma (caste-duty) to do so
because he was a Kshatriya. In fact, Krishna goes to the extent of
claiming that the four varnas were created by him only. [17] Thus,
Arjuna's main problem was being born a Kshatriya. Had he been a
Brahmin or a Vaishya or a Shudra by birth, he would have been spared
the trouble of fighting a destructive war. Even the much-applauded
doctrine of niskama karma is nothing but an exhortation to faithfully
perform one's varnashram dharma in a disinterested manner. [18]

The celebrated orthodox Hindu theologian Shankar, too, was a supporter
of varna-vyavastha. According to him, Shudras are not entitled to
philosophical knowledge. [19] However, the most elaborate exposition
of varnashram dharma is to be found in Manusmriti, an important
dharmashastra of Hindus. Let us turn to it in order to have a close
look at the varna-vyavastha.

Manusmriti
In the very first chapter of Manusmriti, it is clearly stated that
Brahmins, Kshatriyas, Vaishyas and Shudras were created by Brahma
(creator of this world) from his mouth, hands, thighs and feet
respectively. [20]

Manu claims that the same Brahma, who created this world, also created
Manusmriti and taught it to him. [21]

The duties of the different varnas are also mentioned in the
Manusmriti. The Brahmins were created for teaching, studying,
performing yajnas (ceremonial sacrifices), getting yajnas performed,
giving and accepting dan (gifts).[22] The Kshatriyas were created for
protecting the citizens, giving gifts, getting yajnas performed and
studying. [23] The Vaishyas were created for protecting animals,
giving gifts, getting yajnas performed, studying, trading, lending
money on interest and doing agricultural work. [24] The Shudras were
created by Brahma for serving Brahmins and the other two varnas
without being critical of them. [25]

It is interesting to note that studying, getting yajnas performed and
giving gifts or charity are common duties of Brahmins, Kshatriyas and
Vaishyas; whereas teaching, accepting gifts and performing yajnas are
reserved exclusively for Brahmins. The Shudras, of course, are denied
the rights to study, getting yajnas performed by Brahmins or even
giving gifts to them.

Manusmriti further states that having originated from the mouth of
Brahma, being elder and being the repository of the Vedas; Brahmins
are the masters of the entire universe. [26] Besides, Brahmins alone
act as a sort of post office for transmitting food to the gods and the
dead, that is to say, the gods and the dead eat food through the
mouths of Brahmins (apparently because they do not have mouths of
their own). Therefore, no one can be superior to Brahmins.[27] All
others are said to enjoy everything owing to the Brahmins' mercy.[28]
The Manusmriti clearly states that Brahmins alone are entitled to
teach this dharmashastra and none else. [29]

Manusmriti refers to the Vedas, which are to be regarded as the main
valid source of knowledge about dharma, as shruti and to
dharmashastras as smriti. No one is to argue critically about them
because religion has originated from them. [30] Any nastika (non-
believer) or critic of the Vedas, who "insults" them on the basis of
logic, is worthy of being socially boycotted by "noble" persons. [31]

In short, the main features of chaturvarnya as elaborated in the
Manusmriti are as follows:

1. Division of Hindu society into four varnas on the basis of birth.
Out of these only the first three, namely , Brahmins , Kshatriya and
Vaishya, who are collectively known as dwija (twice-born) are entitled
to upanayan and the study of the Vedas. Shudras as well as women of
dwija varnas are denied the right to study.

2. Assigning different duties and occupations for different varnas.
This is to be enforced strictly by the king. [32] According to
Manusmriti, if a person of lower caste adopts the occupation of a
higher caste, the king ought to deprive him of all his property and
expel him from his kingdom. [33]

3. Treating Brahmins as superior and other varnas, namely, Kshatriya,
Vaishya and Shudra as inferior to him in descending order with the
Shudra occupying the bottom of the hierarchy. A Brahmin is to be
treated as god and respected even if he is ignorant. Even a hundred-
year old Kshatriya is to treat a ten year old Brahmin as his father.
[34] Brahmin alone is entitled to teach. If a Shudra dares to give
moral lessons to a Brahmin, the king is to get him punished by pouring
hot oil in his ear and mouth. [35] Similarly, if a Shudra occupies the
same seat as a Brahmin, he is to be punished by branding his waist
(with hot rod) or getting his buttocks cut! [36]

4. Treating women as unequal. Women, that is, even women belonging to
Brahmin, Kshatriya and Vaishya varna are not entitled to upanayan and
the study of the Vedas. For them, marriage is equivalent to upanayan
and service of their husbands is equivalent to the study of the Vedas
in the gurukul.[37] Even if the husband is morally degraded, engaged
in an affair with another woman and is devoid of knowledge and other
qualities, the wife must treat him like a god. [38] A widower is
allowed to remarry but a widow is not. [39] Besides, women are not
considered fit for being free and independent. They are to be
protected in their childhood by father, in youth by husband and in old
age by son. [40] They should never be allowed by their guardians to
act independently. [41] A woman must never do anything even inside her
home without the consent of her father, husband and son respectively.
[42] She must remain in control of her father in childhood, of husband
in youth and of son after the death of her husband. [43]

5. Treating different varnas as unequal for legal purposes. The Hindu
law as codified by Manu is based on the principle of inequality. The
punishment for a particular crime is not same for all varnas. In fact,
the punishment varies depending on the varna of the victim as well as
the varna of the person committing the crime. For the same crime, the
Brahmin is to be given a mild punishment, whereas the Shudra is to
given the harshest punishment of all. Similarly, if the victim of a
crime is a Shudra, the punishment is mild, and the punishment is harsh
in case the victim is a Brahmin. For example, if a Brahmin is awarded
death sentence, it is sufficient to shave his head, but Kshatriya,
Vaishya and Shudra are to actually die. [44] If a Kshatriya, a
Vaishya, or a Shudra repeatedly gives false evidence in the court, he
is to be punished and expelled from the kingdom, whereas the Brahmin
is not to be punished, he is to be only expelled. [45] If a person has
sexual intercourse with a consenting women of his own varna, he is not
to be punished. [46] But if a person of lower varna has sexual
intercourse with a woman of higher varna, with or without her consent,
he is to be killed. [47] If a Brahmin forces a dwija to work for him,
he is to be punished. [48] But if a Brahmin forces a Shudra to work
for him, whether by making or not making payments to him, he is not to
be punished, because Shudras have been created only for serving
Brahmins.[49] If a Brahmin abuses a Shudra, he is to be fined mildly,
[50] but if a Shudra abuses a Brahmin, he is to be killed. [51] On the
other hand, even if a Brahmin kills a Shudra, he is merely to perform
penance by killing a cat, frog, owl or crow, etc. [52] Thus a Shudra
is to be killed for abusing a Brahmin, whereas a Brahmin is to be let
off lightly even if he kills a Shudra. Such is the unequal justice of
Manusmriti.

In fact, this system of graded inequality seems to be the very essence
of the varna-vyavastha. Whether it is the choice of names, [53] or the
manner of greeting, [54] or the mode of entertaining guests, [55] or
the method of administering oath in the court, [56] or the process of
taking out the funeral procession, [57] at each and every step in
life, from birth to death, this system of graded inequality is to be
applied and observed. Manu does not even spare the rates of interest
on loan. For borrowing the same amount, Kshatriya has to pay more as
interest than Brahmin, Vaishya more than Kshatriya and the poor Shudra
has to pay the maximum amount as interest! [58]

6. Prohibiting inter-marriage between different varnas. According to
Manusmriti, a dwija ought to marry a woman of his own varna.[59] A
woman of the same varna is considered best for the first marriage.
However, a dwija may take a woman of inferior varna as his second wife
if he is overcome by sexual passion. [60] But Manu strongly
disapproves of Brahmins and Kshatriyas taking a Shudra woman even as
their second wife. They become Shudra if they do so. [61]

7. Supporting untouchability is also a part of the scheme of social
stratification outlined in the Manusmriti. Manu clearly mentions that
Brahmin, Kshatriya and Vaishya, collectively known as dwija and the
Shudras are the four varnas. There is no fifth varna.[62] He explains
the origin of other castes by saying that they are varna-sankara
castes, that is to say, castes originating due to the intermixture of
different varnas, both in anuloma (upper varna male and lower varna
female) and pratiloma (lower varna male and upper varna female)
manner. [63] For example, Nishad caste is said to have originated from
anuloma relationship between Brahmin male and Shudra female,[64]
whereas C handala caste is said to be owing its origin to pratiloma
relationship between Shudra male and Brahmin female. [65]

Manu seems to be disapproving of pratiloma relationship more than the
anuloma, because he describes C handalas as the lowest of the low
castes. [66]

Let us see what Manusmriti, has to say about the C handala. The
Chandala, says Manusmriti, must not ever reside inside the village.
While doing their work, they must reside outside the village, at
cremation ground, on mountains or in groves. They are not entitled to
keep cows or horses, etc., as pet animals. They may keep dogs and
donkeys. They are to wear shrouds. They are to eat in broken utensils.
They are to use ornaments of iron, not of gold. They must keep moving
from one place to another, not residing at the same place for a long
duration. [67] They must not move around in villages and cities in
night hours. They may enter the villages and cities in daytime, with
king's permission, wearing special symbols (to enable identification),
and take away unclaimed dead bodies. [68]

Moreover, how is the "religious" person to deal with the Chandala? He
must not have any social intercourse (marriage, interdining, etc.)
with them. He must not talk to or even see them! [69] He may ask
servants (apparently Shudras) to give them food in broken utensils.
[70]

8. Granting divine and religious sanction to varna-vyavastha. Manu
gives divine and religious sanction to the varna-vyavastha by claiming
divine origin for the varnas as well as for the Manusmriti and
demanding unquestioning obedience of it.

So, that completes my exposition of the varna-vyavastha. I want to
emphasize in particular that my exposition does not contain any
exaggeration at all. The reader may check each and every statement by
comparing with the original Manusmriti in order to satisfy himself or
herself. I cannot help if the system is so unjust and so out of tune
with out existing values that even an objective exposition reads like
a severe condemnation. Nevertheless, I will now turn to my reasons for
rejecting varna-vyavastha: I reject varna-vyavastha because it is
irrational, unjust and undemocratic, being opposed to the democratic
and human values of liberty, equality and fraternity.

Criticism of varna-vyavastha

The varna-vyavastha is opposed to the value of liberty as it denies
the freedom to choose one's occupation and marriage partner to one and
all. Everyone must join the occupation of his varna and must marry
within his varna. Similarly, it denies the freedom to study to the
Shudras and woman in particular. Even the dwija must study the Vedas
before he studies anything else. Otherwise, he becomes a Shudra.[71]
(Incidentally, according to Manusmriti, there are several ways by
which a Brahmin or dwija may become a Shudra but there is no way by
which a Shudra may become a Brahmin. A Shudra must always remain a
Shudra.)[72]

What is worse, the Chandala is even denied the freedom to reside at a
place of his choice or to wear clothes and ornaments of his choice. He
is not even free to keep pet animals of his choice.

The conflict between varna-vyavastha and the value of equality is more
than obvious. As I mentioned earlier, the system of graded inequality
seems to be the very essence of varna-vyavastha. It denies equal
respect to all in society. It denies equality before law. It denies
equal access to marriage partners. It denies equal access to jobs. The
occupation of teachers and priests, for example, is reserved
exclusively for Brahmins. Finally, it also denies equal access to
education and knowledge.

A Brahmin, according to Manu, must not teach the Shudra and woman even
if he dies with his knowledge without imparting it to anybody. [73] On
the other hand, if anyone studies the Vedas on his own he or she will
go straight to hell. [74] In other words, cent percent reservations
for dwija males in the sphere of education.

The varna-vyavastha is most unfair to the Shudras and the
untouchables. They are denied respect, knowledge, power and wealth.
They are denied access to occupations considered respectable, just as
they are denied access to men and women of upper varnas for marriage.
The Shudras are virtually reduced to being slaves of the Brahmins in
particular and the dwijas in general, whereas the untouchables are
regarded as outcast -- beyond the pale of the society. The women are
generally treated as sexual objects and as unfit for being independent
and free.

As far as fraternity is considered, we must not expect it to exist in
a society, which is so unequal and unjust. A Shudra's waist is to be
branded or his buttocks are to be cut only because he occupies the
same seat as the Brahmin. The "religious" are not to talk or even look
at a Chandala. Inter-marriage is prohibited. Manu seems to be most
eager to prevent inter-mixing of the varnas. Thus, the Hindu social
order is based on the isolation and exclusiveness of the varnas.

The Manusmriti not only outlines a totally undemocratic and unjust
social system but also gives divine, religious sanction to this man-
made social institution of chaturvarnya. Some Hindus, including
apparently learned "thinkers" and writers, smugly wax eloquent about
Hinduism being the most tolerant and liberal religion of the world.

Is there any other religion, which sanctions slavery and
untouchability? Is there any other religion in which only persons born
in a particular caste ( Brahmin) are entitled to become priests?

Slavery is not peculiar to India or to Hinduism, but carrying it to
the extremes of untouchability, and granting it divine and religious
sanction is peculiar to Hinduism.

Similarly, some Hindus may be tolerant, just as some of them are
intolerant, but Hinduism or Hindu religion is not tolerant at all,
either socially or intellectually. Manusmriti, for example, clearly
says that anybody who argues critically and logically about
dharmashastras ought to be ostracized. [75] Non-believers, including
freethinkers, rationalists and Buddhists, are not to be entertained
respectfully as guests; though, mercifully, they may be given food.
[76] The families of non-believers are destroyed sooner than later
according to Manu. [77] A state with a large number of Shudras and
nastikas soon meets its destruction. [78] Manusmriti is full of
abusive epithets for freethinkers and non-believers. The unorthodox
( nastikas) are sometimes equated with the Shudras, sometimes with the
Chandalas, sometimes with thieves and sometimes with lunatics! [79]
Such is the generosity of Hindu dharma.

Apologies for varna-vyavastha

Let me now consider what the apologists of varna-vyavastha have to say
in its defense.

A standard defense of varna-vyavastha is to say that it is a system of
division of labor. It is easy to grant that division of labor is
essential for any complex society, but it is equally easy to see that
varna-vyavastha is not a system of division of labor based on aptitude
and capability. It is a system of division of labor based on birth .
Besides, it has other associated features such as feeling of
superiority and inferiority, inequality before law, denial of equal
access to knowledge and prohibition against inter-marriage.

What have these features to do with the division of labor?

Division of labor is found in all societies, but varna-vyavastha is
not. Thus, trying to justify varna-vyavastha as division of labor is a
futile exercise.

Another standard defense of the varna-vyavastha is to say that the
system was originally based on aptitude and capability. Whether it was
actually ever so is a subject for historical research. Most probably,
the racial theory of the origin of castes is true. However, even if we
grant for the sake of argument that the varna-vyavastha was originally
based on aptitude and capability, how does it help? We cannot say that
because the system was originally, some time in remote past, based on
aptitude and capability; therefore we ought to gladly suffer the
present system based on birth. It hardly makes any sense at all!

In any case, Manusmriti was most probably written between200 BC and
200 AD [80] and the system as outlined in it is totally based on
birth. Gautam Buddha, who lived in sixth century BC, challenged the
infallibility of the Vedas as well as the varna-vyavastha. There are
several passages in Tripitaka, mainly in Digha Nikaya and Majhima
Nikaya which are "directed against the claims of the Brahmans to be of
different origin from the rest of humanity, born from the mouth of
Brahma, having a hereditary prerogative to teach, guide and
spiritually govern the rest of the society." [81] In Majhima Nikaya
Buddha is quoted as refuting varna-vyavastha on several occasions.
According to Buddha, it is unreasonable to decide one's place and
functions in society on the basis of one's birth in a caste. Buddha is
also quoted as insisting that in the eyes of the law all persons ought
to be treated as equal, irrespective of the caste or varna in which he
or she is born. [82] Thus, it is obvious that even if the system of
varna-vyavastha ever existed in its ideal form -- which is doubtful --
it had already degenerated by the time of Buddha, that is, about 2500
years back.

The most blatant defense of varna-vyavastha, however, is to say that
human beings are born unequal, and, therefore, it is natural and
normal for children to join the occupation of their fathers.
Surprisingly and sadly, no less a person than Gandhi defended varna-
vyavastha in a similar manner.

To quote Gandhi: "I believe that every man is born in the world with
certain natural tendencies. Every person is born with certain definite
limitations which he cannot overcome. From a careful observation of
those limitations the law of varna was deduced. It establishes certain
spheres of action for certain people with certain tendencies. This
avoided all unworthy competition. Whilst recognizing limitations, the
law of varna admitted of no distinction of high and low; on the one
hand it guaranteed to each the fruits of his labors and on the other
it prevented him from pressing upon his neighbor. This great law has
been degraded and fallen into disrepute. But my conviction is that an
ideal social order will only be evolved when the implications of this
law are fully understood and given effect to". [83]

Again, "I regard Varnashrama as a healthy division of work based on
birth. The present ideas of caste are a perversion of the original.
There is no question with me of superiority or inferiority. It is
purely a question of duty. I have indeed stated that varna is based on
birth. But I have also said that it is possible for a shudra, for
instance, to become a vaishya. But in order to perform the duty of
vaishya he does not need the label of a vaishya. He who performs the
duty of a brahman will easily become one in the next
incarnation." [84]

So, varna-vyavastha, according to Gandhi, is a "healthy division of
work based on birth", which takes into account the "natural
tendencies" of human beings and avoids "unworthy competition."

This apparently plausible defense of varna-vyavastha is, in fact, most
unscientific. It is a well-known and scientifically verified fact that
acquired characteristics are not inherited biologically, only genetic
qualities are transmitted from one generation to another. For
instance, carpentry is an acquired characteristic; just as knowledge
of philosophy is an acquired quality. Neither a carpenter's son or
daughter is born with the knowledge of carpentry, nor is a
philosopher's daughter or son born with the knowledge of philosophy.
These are acquired characteristics and, therefore, they cannot be
inherited biologically. If sometimes, though not always, a carpenter's
son becomes a good carpenter or a philosopher's daughter acquires a
good knowledge of philosophy, without being formally initiated into
these disciplines, it is not because they are born with the required
knowledge, but only because of the favorable environment at home,
which enables them to acquire these characteristics. The result could
be different if their places were to be interchanged.

One may say that though the knowledge of carpentry of philosophy in
not inherited biologically, the mental qualities enabling one to
acquire the requisite knowledge is inherited. Some physical and mental
qualities are, no doubt, inherited but this does not mean that parents
and their children are always identical in physical or mental
qualities. It is a well known fact -- anybody can verify this by
careful observation -- that due to different permutations and
combinations of chromosomes and genes offspring of same parents are
not always identical to one another or to their parents. More often
than not, they are different. For instance, one son or daughter of
same parents may be tall and another short. The colors of skin, hair
and eyes may differ likewise. What is true of physical characteristics
is equally true of mental qualities. Thus, a child may or may not have
the mental characteristics, which his father has.

Therefore, it is totally unscientific to forcefully restrict children
to the occupations of their forefathers.

It is true that all human beings are not equal in the sense of being
identical in physical or mental qualities. But it does not follow from
this that they ought to be denied equal opportunity to join a vocation
of their choice or that they ought to be denied equality before law or
equal respect as human beings in the society.

As for "unworthy" competition, how do we know that the competition is
unworthy unless all are, to begin with, given equal opportunity? Take
the example of Gandhi himself. He was a bania by caste. Yet, in spite
of some serious aberrations such as supporting varna-vyavastha based
on birth and linking politics with religion, he performed fairly well
in the role of a national leader. It would have been a great loss for
the nation if in the name of avoiding "unworthy" competition in
politics, Gandhi would have been confined to running a grocery shop.
Similarly, Dr. B.R. Ambedkar was born in an "untouchable" caste, but
he played an important role in the drafting of the democratic
constitution of independent India. He also taught in a college for
some time. To use the terminology of varna-vyavastha, he ably
performed the work of a Brahmin.

Is it possible to imagine how many Ambedkars we may have lost by now
owing to the restrictive varna-vyavastha?

As we have noted earlier, varna-vyavastha is a closed system of social
stratification without any scope for upward social mobility. To quote
M. Haralambos, author of a textbook on sociology, "A person belongs to
his parents jati and automatically follows the occupation of the jati
into which he was born. Thus no matter what the biologically based
aptitude and capacities of an untouchable, there is no way he can
become a Brahmin. Unless it is assumed that superior genes are
permanently located in the Brahmin caste, and there is no evidence
that this is the case, then there is probably no relationship between
genetically based and socially created inequality in traditional Hindu
society." [85]

Returning to Gandhi, though Gandhi was opposed to untouchability and
caste, he did not carry his opposition to its logical conclusion.
Inconsistently enough, he continued to support the varna-vyavastha
based on birth. At one stage, he even supported restrictions on
interdining and intermarriage. As he wrote in Young India in 1921,
"Hinduism does most emphatically discourage interdining and
intermarriage between divisions... It is no part of a Hindu's duty to
dine with his son. And by restricting his choice of bride to a
particular group, he exercises rare self-restraint. Prohibition
against intermarriages and interdining is essential for the rapid
evolution of the soul. "[86] (emphasis mine)

Later Gandhi moved away from these orthodox ideas, and started
supporting intercaste marriages. Finally in 1946, he refused to
solemnize any marriage at Sevagram Ashram unless one of the parties
was an untouchable. [87] May be he would also have given up varna-
vyavastha if he had lived longer. That, however, is in the realm of
imagination, the fact is that Gandhi supported varna-vyavastha. It is
worth noting that he invented his own conception of varna-vyavastha,
which, according to him, had nothing to do with the feeling of
superiority and inferiority or with prohibition against intermarriage.
We find here in Gandhi a quaint mixture of conservatism and
reformism.

I would like to dispose of one last objection before concluding this
section. One may say that the Hindu law at present is quite different
from what Manu desired, and presently Hindus in general do not follow
Manu in totality. This is true. The Hindu law at present, for
instance, allows inter-caste marriage and prohibits bigamy and child
marriage. It permits divorce. It also allows widow remarriage and
grants equal rights to daughters in father's property. Nevertheless,
there seems to be a gap between the progressive Hindu law and the
conservative social practices of the Hindus. A majority of Hindu
marriages are still within the caste and very few Hindu women actually
claim or get a share in father's property.

The Indian constitution has rightly made special provisions, such as
reservations in services for scheduled castes, scheduled tribes and
other socially and educationally backward classes, to enable them to
enter occupations and positions of power, which had been traditionally
denied to them. No doubt, some upper caste liberal Hindus, too,
support the policy of reservation. But, by and large, the Hindu upper
castes are far from fully reconciled to this progressive step as is
evident from violent and aggressive anti-reservation agitation
spearheaded by upper caste students from time to time. This kind of
reactionary agitation aimed at preserving the present dominance of
upper castes in education and the services enjoys considerable support
and sympathy in the upper caste dominated media as well as the
academia.

On the whole, the Hindu society is yet to fully exorcise the ghost of
Manu. Caste based on birth and untouchability still exist in the Hindu
society, in spite of the fact that untouchability has been abolished
by the Indian constitution. The distribution of education, power and
wealth continues to be uneven in the Hindu society, with the dwijas
being on the top and the Shudras and untouchables being at the bottom.
Teaching is no more an exclusive preserve of Brahmins, but the
occupation of Hindu priests is still fully reserved for Brahmins,
though this fact does not arouse the ire of our fervent anti-
reservationists.

Moksha, Karmavada and Avatarvada

Moksha is traditionally regarded as the highest end of life in Hindu
religion. The "endless cycle of birth and death" is considered a
bondage from which one must attain liberation, that is moksha or
mukti.

This whole concept of bondage and liberation is based on the unproved
assumption of life after death, and the existence of soul ( atma)
which continues to exist apart from the body even after death. In the
famous words of Gita, the soul changes bodies just as human beings
change clothes. [88]

Now, there are no good reasons for believing in the existence of soul
or life after death or rebirth. These beliefs are not at all supported
by incontrovertible scientific evidence. According to S.N. Dasgupta,
"there has seldom been before or after Buddha any serious attempt to
prove or disprove the doctrine of rebirth. The attempts to prove the
doctrine of rebirth in the Hindu philosophical works such as Nyaya,
etc. are slight and inadequate." [89]

However, even before Buddha, Lokayat had disproved the existence of
soul, life after death, rebirth, heaven and hell on an empirical
basis, as these things are never perceived. [90]

Thus, in absence of any evidence to the contrary, it is reasonable to
believe that each one of us has got one and only one life . Once a
person is dead, he is dead for ever. Never to be reborn. Mind,
consciousness, memory and life cannot outlast the destruction of brain
and body. This is the harsh truth; howsoever we may dislike it.

The belief in soul seems to have originated from primitive animism.
[91] If this belief continues to persist, in spite of total lack of
evidence in its support, it is only because of human beings' inability
to come to terms with, or to squarely face, the reality of death. One
likes to believe that one's near and dear ones, who are dead and
finished forever, actually continue to live in some other imaginary
world, and that they will also be reborn one day. One draws comfort
from the thought that one will not die even after death, and continue
to live in some other form. It is paradoxical that, first, the fear of
death and love of life makes one readily accept the belief in the
immortality and rebirth of soul without adequate evidence, and, then,
getting rid of this alleged cycle of birth and death itself becomes
the topmost religious aim! [92]

The problem of getting "released" from the alleged cycle of birth and
death is a pseudo-problem (in the sense that one is trying to get rid
of something which simply does not exist) and moksha is an imaginary
ideal which has nothing to do with the reality. Instead of running
after the imaginary ideal of moksha, it is far better to concentrate
on improving and living well this one and only life, which we have.

Mimamsa, which is an orthodox Hindu school of thought, considers
attainment of heaven ( swarga), instead of moksha, as the highest end
of life. References to heaven and hell are also to be found in the
Manusmriti. The belief in heaven is fairly widespread at popular
level. However, the ideal of the attainment of heaven, too, is based
on unproved assumptions, like life after death and the existence of
heaven, and, therefore, it cannot be accepted.

Another related doctrine is the Hindu belief in karmavada or the so-
called law of karma. According to this doctrine, every human being
gets the fruits of his actions either in the present or in some future
life. Whatever a human being is in his present life is the result of
his own actions in the past life or lives.

This, again, is a totally unverified and unverifiable doctrine based
on the assumption of the "cycle of birth and death". It is only a
convenient tool for explaining away the perceived inequality in human
society. The idea of karma is found in Buddhism and Jainism as well.
However, these religions do not support varna-vyavastha. But in
Hinduism the doctrine of karma, along with the idea of god, has been
used for providing ideological support to the unjust varna-vyavastha
and for making it appear just and fair. In Hinduism the so-called law
of karma merely serves the purpose of legitimizing the unjust varna-
vyavastha by making the Shudras and the "untouchables" meekly accept
their degrading position as a "result of their own deeds" in imaginary
past lives, and by assuring them "better" birth in "next life" if they
faithfully perform their varna-dharma in their present lives. [93] In
this way, this doctrine prevents them from revolting against this man-
made undemocratic system, which has nothing to do with alleged past
and future lives.

Lastly, I come to the Hindu doctrine of avatarvada. According to this
doctrine, whenever religion is threatened in this world, god takes
birth as an avatar to put things back into order. Ram and Krishna, for
example, are popularly regarded as avatars by the Hindus.

Belief in avatarvada, too, is logically unjustifiable and merely makes
one run away from one's own responsibilities. Instead of making
efforts to improve their own condition, those who believe in
avatarvada keep waiting for an avatar to take birth. Since god does
not exist, there is no question of his being born on this earth as an
avatar. (Let me add here that I also do not believe in the truth of
statements like "Jesus is the son of god" or "Mohammed is the
messenger of god".)

Not only I do not regard Ram or Krishna (or anyone else) as an avatar
of god, I also do not regard them as ideal personalities. Ram, as
mentioned earlier, was on upholder, of the varna-vyavastha. His cruel
behavior with Sita, after fighting a destructive war with Ravana to
get her released, is too well known to need recapitulation. [94]

Krishna, on the other hand, is portrayed in the Mahabharata as the
teacher of Bhagvat Gita , a book which expounds untrue and harmful
doctrines like the belief in god and immortal soul, avatarvada,
karmavada, varnashram dharma and the doctrine of moksha.

In Mahabharata Krishna adopts and advocates adoption of unfair means
like lying and deception for achieving one's ends. Obviously, he did
not believe in the doctrine of purity of ends and means. There are
several flaws in the character of Krishna as portrayed in the
Mahabharata, Bhagvat and Harivamsa. These have been ably enumerated by
Dr. Ambedkar in his The Riddle of Ram and Krishna . I refer the
interested reader to this work for a fuller treatment of this subject.
[95]

Conclusion

To conclude, I categorically reject major Hindu religious beliefs
including the doctrine of the infallibility of the Vedas, varnashram
dharma , moksha, karmavada, and avatarvada. I am not an admirer of Ram
and Krishna, and I also do not believe in idol worship or the Hindu
taboo of not eating beef. I support logical and scientific thinking;
and a secular, rational morality based on human values of liberty,
equality and fraternity. Therefore, I am not a Hindu by conviction,
though I am a Hindu by birth.

Endnotes

[1] S. Radhakrishnan, The Hindu View of Life (Bombay: Blackie & Son
(India) Ltd., 1979), p. 12.

[2] Ibid., p. 14.

[3] Ibid., pp. 16-17.

[4] M.K.Gandhi, "Aspects of Hinduism" in Hindu Dharma (New Delhi:
Orient Paperbacks, 1978), p. 9.

[5] Ninian Smart, "Hinduism" in The Encyclopedia of Philosophy (ed. in
chief, Paul Edwards) Vol. IV (New York: Macmillan Publishing Co., Inc.
& The Free Press, 1972), p.1.

[6] S.N.Dasgupta , A History of Indian Philosophy , Vol. 1 (Delhi:
Motilal Banarsidass, 1975), pp. 67-68.

[7] Chatterjee and Datta, An Introduction to Indian Philosophy .

[8] Ibid.

[9] Ibid.

[10] S.N.Dasgupta, Op. Cit., p. 394.

[11] I have discussed the question of the existence of god in my small
Hindi book Kya Ishwar Mar Chuka Hai? (Patna: Bihar Buddhiwadi Samaj,
1985, 1995). See, Is God Dead? (An introduction to Kya ishwar mar
chuka hai? ) [Patna: Buddhiwadi Foundation, 1998]

[12] M.K.Gandhi, "Aspects of Hinduism" in Hindu Dharma , pp. 9-10.

[13] A.L.B., "History of Hinduism" in The New Encyclopaedia
Britannica , Vol. 8 (Chicago: Encyclopaedia Britannica, Inc., 1981),
pp. 910-11.

[14] B.R. Ambedkar , Dr. Babasaheb Ambedkar Writings and Speeches,
Vol. 4, Riddles in Hinduism (Bombay: Education Department, Government
of Maharashtra, 1987), p. 332.

[15] Y.Masih, The Hindu Religious Thought (Delhi: Motilal Banarsidass,
1983), pp. 192-93.

[16] Bhagvad-Gita I: 40,41, 42,43.

[17] B.G. IV: 13.15.

[18] Y.Masih, Op.Cit., p.208, Also see, pp. 224-25.

[19] V.P.Verma, Modern Indian Political Thought (Agra: Lakshmi Narain
Agarwal, 1991), pp. 50-51.

[20] Manusmriti (MS) I: 31.

[21] MS I:58.

[22] MS I:88.

[23] MS I:89.

[24] MS I: 90.

[25] MS I: 91.

[26] MS I: 93, Also see, X: 3.

[27] MS I: 95.

[28] MS I: 101.

[29] MS I: 103.

[30] MS II: 10,13.

[31] MS II: 11.

[32] MS VIII: 410.

[33] MS X: 96. Also see, Kautilya, Arthshastra I: 3, Quoted by J.N.
Farquhar in An Outline of the Religious Literature of India ( Delhi:
Motilal Banarsidass, 1984), p. 44.

[34] MS II: 135.

[35] MS VIII: 272.

[36] MS VIII: 281.

[37] MS II: 67.

[38] MS V: 154.

[39] MS V: 168,157.

[40] MS IX: 3.

[41] MS IX: 2.

[42] MS V: 147.

[43] MS V: 148.

[44] MS VIII: 379.

[45] MS VIII: 123.

[46] MS VIII: 364.

[47] MS VIII: 366.

[48] MS VIII: 412.

[49] MS VIII: 413.

[50] MS VIII: 268.

[51] MS VIII: 267.

[52] MS XI: 131.

[53] MS II: 31,32.

[54] MS II: 127.

[55] MS III: 111,112.

[56] MS VIII: 88.

[57] MS V: 92.

[58] MS VIII: 142.

[59] MS III: 4.

[60] MS III: 12.

[61] MS III: 14,15,16,17,18,19.

[62] MS X: 4.

[63] MS X: 25.

[64] MS X: 8.

[65] MS X: 12.

[66] Ibid.

[67] MS X: 50,51,52.

[68] MS X: 54,55.

[69] MS X: 53.

[70] MS X: 54.

[71] MS II: 168.

[72] MS VIII: 414.

[73] MS II: 113; X: 1.

[74] MS II: 116.

[75] MS II: 11.

[76] MS IV: 30.

[77] MS III: 65.

[78] MS VIII: 22.

[79] MS III:150, 161; IX: 225. From a humanist point of view, there is
nothing wrong in being born as a Shudra or a Chandala, but in the
context of the Manusmriti, these are abusive epithets.

[80] Manusmriti (Varanasi: Chaukhambha Sanskrit Sansthan, 1982), pp.
10-11.

[81]A.K.Warder, Indian Buddhism (Delhi: Motilal Banarsidass, 1980),p.
163.

[82] Y.Masih, The Hindu Religious Thought, pp. 336-37.

[83] Nirmal Kumar Bose, Selections from Gandhi ( Ahmedabad: Navajivan
Publishing House, 1972), p. 265.

[84] Ibid., p. 263.

[85] M.Haralambos, Sociology Themes and Perspectives (Delhi: Oxford
University Press, 1980) pp. 27-28.

[86] N.K.Bose, Op.Cit., p. 266.

[87] Louis Fischer, Gandhi (New York: New American Library, 1954), pp.
111-12, Also see, N.K.Bose, Op.Cit., p. 267.

[88] B.G. II: 20-25.

[89] S.N. Dasgutpa, A History of Indian Philosophy , Vol. I, p. 87.

[90] Chatterjee and Datta. An Introduction to Indian Philosophy .

[91] See M.N.Roy, "The Transmigration of Soul" in India's Message
( Delhi: Ajanta Publications, 1982), pp. 4-6.

[92] Probably "the cycle of life and death" is considered "bondage"
because it will presumably lead to death again and again. So,
primarily the doctrine of liberation seems to be a reaction against
death.

[93] "Those whose conduct has been pleasing will quickly attain a
pleasing birth, the birth of a Brahman or a Kshatriya, or a Vaisya;
but those whose conduct has been abominable, will quickly attain
abominable birth, the birth of a dog, or a hog, or an Outcaste."
Brihadaranyaka, quoted by J.N. Farquhar, An Outline of the Religious
Literature of India , p. 34, Also see, S.N.Dasgupta, Op. Cit., p.
363.

[94] See, my "Why I do not want Ramrajya" in Why I am Not a Hindu &
Why I do not want Ramrajya (Patna: Bihar Rationalist Society, 1995).

[95] B.R. Ambedkar, Dr. Babasaheb Ambedkar Writings and Speeches ,
Vol. 4, Riddles in Hinduism.

http://www.infidels.org/library/modern/ramendra_nath/hindu.html

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Modern Documents:
A Hindu Woman:
Answer to Why I Am Not a Hindu

Answer to Why I Am Not a Hindu
by A Hindu Woman

I
First, I wish to make clear that I have no quarrel with Mr. Ramendra
Nath for declaring that he is not a Hindu. He has listed four reasons
for declaring why he is not a Hindu:

"I do not believe in the Vedas, the Upanishads, the Puranas and all
that goes by the name of Hindu scriptures, and therefore in avatars
and rebirth."
"I do not believe in the varnashram dharma or varna-vyavastha either
in the sense in which it is explained in Hindu dharma shastras like
Manusmriti or in the so-called Vedic sense."

"I do not believe in the Hindu taboo of not eating beef."
"I disbelieve in idol-worship."

As it happens, I am fully in agreement with the above statements. I do
not believe in the existence of any God or soul. Therefore the
question of scriptures as divine revelations, rebirth and avatars is
moot. I do not believe in the caste-system. I have eaten beef. Again,
since I do not believe in God the question of worshipping anything--
idols or otherwise--is moot. Nevertheless, I still call myself a
Hindu. However that is a completely separate matter.

Mr. Ramendra Nath has discussed in length why he rejects the Vedas as
infallible. Since I have no disagreement with him on these grounds, I
am skipping it.

He next attacks "varna-vyavastha or varnashram dharma." If it had been
a simple exposure of the evils of this system, again there would be no
problem. But what I essentially find troubling is that he does not
present a balanced appraisal. He rejects emphatically the story in the
Vedas that the Brahmins are created from God's mouth, the Kshatriyas
from his arms, Vaishyas from his thighs and Shudras from his feet--
plainly this story appeared later to account for a reality that was
already present. He dismisses evidence that originally it was nothing
more than a functional division which ultimately hardened into a rigid
system backed by the religious authority of the Brahmins and the
military might of Kshatriyas as something unimportant to the issue at
hand. After all, today the Hindu social system functions quite well in
the metropolises where the rules of purity and impurity regarding
caste are no longer important. Also when he discusses the evils from
which Hinduism has traditionally suffered, he ignores the good that is
in Hindu Dharma as well. In particular his criticisms against
Manusmriti or Manusamhita is one-sided. Above all he ignores the
entire picture to concentrate on certain negative aspects only. To put
it plainly, I think his account is biased.

II
Ramendra Nath charges that Ram kills Sambuka, a Shudra, because he was
performing tapasya or ascetic exercises which are the province of
Brahmins alone. Certainly the story is there. But what he does not
mention is that the story belongs to Uttarkanda (lit. "later
chapter"). Along with the story of Rama's adventure, every child is
also taught that this chapter was added much later and that Valmiki's
Ramayana ends with Rama's coronation. In Valmiki's Ramayana itself, we
have two very important stories: that of Guhak and Sabari. Guhak is a
Nishada king of Sringaverpur who is described as Rama's friend as dear
as life, with whom Rama stays while going to the forest
(Ayodhyakandya, chaps. 50-52). Shabari was a practitioner of
asceticism. Rama's first question on meeting her was, "Have you
conquered all that disrupts tapasya? Has your tapasya increased?";
from her hands Rama accepted food and her soul ascended to heaven
(Aranyakanda, 74). Nishadas are an 'uncivilized' forest-tribe who
include the Chandalas among them. Shabari is the feminine of shabar,
the hunter community. Manusmriti states that Nishadas are the
offspring of Brahmin male and Shudra female (an obvious afterthought)--
they are what we call today 'untouchable'. The shabars are designated
simply as 'mlechha,' completely outside Vedic/Hindu society, yet
Shabari performs perfect tapasya and goes to heaven blessed by the
avatar. The story has often been offered as proof that neither birth
nor gender is important in performing tapasya and going to heaven. The
apparent contradiction between Rama's behaviour towards them and
towards Sambuka need not puzzle anyone; the Sambuka story was clearly
added later to strengthen Brahmin hegemony. My question here is why
does Ramendra Nath ignore these points which are known to any ordinary
Hindu? The answer became clear when I looked at his citations. He was
simply quoting from another person's work rather than from the
Ramayana itself. Apparently he had not bothered to read the text he is
criticizing.

Next Ramendra Nath speaks of a certain episode in Mahabharata.
Certainly the story of Ekalavya is true. Because he was a Nishada,
Drona refused to teach him. The text explicitly states that being
nishada he was 'asprishya' (untouchable) and it is never allowable
that he should be put on a par with the general populace. Obviously
social stratification has taken place since Ramayana. When Ekalavya
learnt on his own, Drona made him cut off his finger. However,
Ramendra Nath places undue emphasis on the fact that Arjuna is his
Khastriya student. Drona asked for this terrible sacrifice because he
did not wish anyone to exceed his favourite Arjuna, who had promised
to give him whatever Drona desired materially. Caste here had nothing
to do with it.

More importantly, Ramendra Nath ignores those portions of this epic
which obviously belong to earlier stratas and which show a far more
humanitarian stance. The grandmother of both Kauravas and Pandavas (of
whom Arjuna is one) is only a fisherwoman. She had a liaison with a
Brahmin (which did not make the latter an outcaste) and gave birth to
an illegitimate son who became a sage himself and the writer of
Mahabharata. If she wants to marry into a respectable wealthy family,
to be a fisherwoman who ferries passengers on a boat and who has a
bastard child is definitely a handicap yet today even in developed
countries. Nevertheless, she marries a Kshatriya king, her sons become
kings and she is never reproached because of her sexual misconduct.
How could such miscegenation and its placid acceptance by the
population (which includes Brahmins) have been possible unless the
varnavyavastha in ancient times was very much a fluid system?

We also have the story of Dharmabyadh. A Brahmin had gained power to
work miracles by his penance and became arrogant because of this. When
a woman seems to ignore him, he becomes enraged. But the woman
demonstrates that merely by carrying out faithfully her duties as a
housewife she had gained even greater power; she tells him that only a
man who controls his sensual instincts, never hates another person,
thinks of all human beings as his own [kin], tells the truth always,
and never wanders towards unrighteousness--is acknowledged as a
Brahmin by the gods. He is then sent to a meat-seller known as
Dharmabyadh to learn what dharma is, as he is ignorant of it. The meat-
seller says, "I follow my ancestors' livelihood; I tend to the
elderly; I always speak the truth; I never show hatred for anyone; I
give to charity as far as I am capable; I never speak ill of anyone; I
eat the leavings of the gods, guests and servants [I eat after all
these have eaten]." It is these simple things that has elevated a meat-
seller above the powerful Brahmin (Vanaparva, 205-213).

Yuddhistira (the son of the God of Justice) is asked what is the cause
of being a Brahmin. He declares that neither birth nor learning makes
a Brahmin, that only proper conduct does. Even a Brahmin learned in
four Vedas cannot be considered as a Brahmin if his conduct is evil.
[However it must be noted that performing proper rituals is also
included in the passage as the mark of a Brahmin (Vanaparva, 312).] In
another place he is asked by a serpent who a true Brahmin is. He
answers, "The person in whom resides truth, charity, forgiveness,
courtesy, rejection of cruelty, austerity, is a Brahmin." The serpent
argues that the Vedas have given every varna their dharma or law.
"Therefore truth, charity, forgiveness, non-violence, rejection of
cruelty, and compassion based on Vedas is noticed even in Shudras. If
even in Shudras these symptoms of Brahamandharma appear, then Shudras
too can be Brahmins." Yuddhistira's answer is, "In many Shudras
symptoms of Brahmin appear, and among many of the twice-born, symptoms
of Shudras appear. Therefore it is not that to be born in a Shudra
family makes one a Shudra or that to be born in a Brahmin family makes
one a Brahmin. The persons in whom such behaviour [the qualities
mentioned above] ordained by Vedas appear are Brahmins and those in
whom they do not appear are Shudras" (Vanaparva, 180). From such
episodes it is obvious that the ideal was a high one and low castes
were honoured by society if they were virtuous. Critics would say that
the reality does not often match the ideal. True. But where is the
paradise on earth where there is no discrimination on the basis of
class, irrespective of the law? I do not see why varnavyastha should
be singled out with special virulence. It is simply that some
countries have made greater progress in doing away with systems like
feudalism (which was held to be reflection of cosmic hierarchy) and
slavery (backed by the story of Noah and his sons) while India is
starting to catch up.

Ramendra Nath argues that Gita too teaches every caste to do their
Dharma. Certainly if in these "enlightened" times a soldier like
Arjuna would refuse to fight on the battlefield when the war has
begun, the government would punish him and he would be called
"deserter" and "traitor." Again Shankar is pointed out as supporting
the caste-system. This is essentially true. But why does Mr. Ramendra
Nath slight the entire Bhakti and Tantric traditions in both North and
south India? Did not the practitioners of these traditions, many of
them Brahmins themselves, try to do away with caste? In such
movements, outcaste teachers and Brahmin students were common.

III
Next, Mr. Ramendra Nath--like many others--attacks Manusamhita. What
all these critics do is to imply that the entire book was written by
one man. Yet research has proved that many verses were added to the
main text throughout later ages and other verses left out or edited to
bring it in line with contemporary thought. (The interested reader can
look up the works of G. Buhler, P. V. Kane, and Max Muller.) The
result is that it is cris-crossed with contradictions.

Now let us take a close look at the book. Each of the verses he quotes
declaring the inferiority of Shudras and dominance of Brahmins, do
exist. Yet he also skips verses that directly contradict those verses.
"If a woman or lower (Shudra and younger) person performs goodly
ceremonies [holy or good works], then the Brahmachari must join them
with enthusiasm" (2:223). "The Shudra who devoid of jealousy engages
himself in honest work receives honour in this life and heaven in the
next" (10:128). (Of course another verse has been added immediately
after saying that Shudras cannot accumulate wealth because a rich
Shudra might despise Brahmins.) "A wife, jewels, knowledge, dharma
[religion/duty], rules of purity, good advice, vocational skills, can
be received by everyone from everyone else [irrespective of caste or
family]" (2:240). "A devout person can [I use 'can', but it is
actually in the imperative mood] accept even the best knowledge from
Shudras; accept ultimate truth from outcastes like chandalas; an
excellent wife even from low families" (2:238). Nothing can be more
amusing for a social historian than to see how Medhatithi, a Brahmin
commentator (c. A.D. 900) tries to explain away this verse. He argues
that "shubham [holy, best, pure] vidya [knowledge]" refers to logic,
magic formulas and singing and dancing. Similarly "param [ultimate,
best] dharma" is redefined as knowledge of local geography and
customs. Never mind that Mahabharata also defines--on the basis of
Manu--'param dharma' as knowledge of moksha/liberation which can be
acquired from anybody. Medhatiti's argument is that since low castes
are not eligible for religious knowledge they cannot teach anything.
Obviously the upper castes were anxiously trying to impose hegemony
over lower castes. Again, the verse stating that "he [the Brahmin] who
studies from a Shudra teacher or teaches a Shudra student" cannot
officiate in funeral ceremonies (3:156) offers evidence that Shudras
were teachers, a fact that the Brahmins wished to change. The rules
and later condemnations regarding marriages between castes offer proof
that for a long time it had not hardened.

Incidentally, may I ask how the terrible punishments inflicted on
Shudras can be reconciled with marriages between castes, both anuloma
and pratiloma, division of property among children born of such
'miscegenation,' rule that in distress a Brahmin might serve a Shudra
as a servant, or that a Brahmin householder must feed his Shudra
servants first, if he has any? There is a distinction between what
some men would like society to be and the social reality. For example,
Louis Dumont observed that power did not automatically reside in the
hands of any specific community. The caste that actually owned land in
a region enjoyed actual power; in many cases such power and property
lay in the hands of the Shudras. Though the Brahmins were the priests
they were actually dependant on the Shudras for their favour. Surely
Mr. Ramendra Nath knows that there are thousands of Brahmin families
whose only means of subsistence is being priests of low-caste
families?

Like Mr. Ramendra Nath, I too cannot help it that an objective reading
exposes how the caste system degenerated. He accuses that
untouchability and allowing men of one caste to become priests alone
is peculiar to Hinduism. But apartheid was peculiar to the rational
democratic white Christian races, as was the Holocaust peculiar to the
industrialized Nazi Germany. In neither case had it been claimed that
these two factors represent the sole face of Western culture. So once
again, why is varna-vavyastha presented as proof that Hinduism is
intrinsically evil, instead of realizing that untouchability is simply
the result of human love of power and not integral to Hinduism itself?

Now we come to women. Yes, Manusamhita does have these verses that
paint women as evil and deny them any freedom. But again we see how
other verses, remnants of earlier times, paint a different picture.
There is a whole portion called naribandana (Praise of women) where it
is insisted (3:55-62) that only a house where women are respected and
made happy is favoured by the gods and that--where women are treated
badly--all worship and ceremonies are in vain. There are verses such
as, "Mother is a thousand times holier [can also be read as worthy of
obedience] than the father" (2:145). "It is better that a daughter
should live at home till death rather than be given to an unworthy
husband; After menstruation, a girl should wait for three years and
then choose her own husband; If a girl at proper time should select a
husband herself, then she is not to be blamed" (9:89-91). "Any
relative [including a husband] who uses stridhan [lit. property of
woman which is both liquid cash and land, here a wife's], vehicles and
animals given for the wife to ride or a wife's clothes [and ornaments]
for himself, is a sinner who falls [into hell]" (3:52). I can give
other verses as examples.

Again Mr. Ramendra Nath charges that a widow cannot marry. Nothing
arouses my ire more than this statement. An illiterate villager might
be forgiven for believing this since this is the reality in many
places, but an educated Hindu would know better. These verses, of a
later origin, hold out inducements to widows not to remarry--such a
course would hardly have been necessary if widows never remarried.
"The woman who abandoned by her husband or left a widow marries of her
free will another man, is punurbhu and the son of such a union is
called pounorbhava"; "If a wife who is still a virgin, or a wife who
has left her husband to consort with another man returns to her
husband's home, then [another] ceremony of marriage can take
place" (9:195-196). Insistence in numerous verses that a Brahmin who
is a second husband or son of a woman's second marriage should not be
allowed to perform religious ceremonies merely prove that remarriages
were frequent. "While the mother is alive, if there is a dispute
between the son of the [first] husband and between a pournorbhava or a
golok (bastard born after the husband's death) regarding property,
then each son will receive the property that belongs to his biological
father" (9:191). "If the husband goes to foreign lands for holy
purposes, the wife will wait for 8 years; if he goes to study or earn
fame she will wait for 6 years; if he goes for pleasure then she will
wait for three years--after that she will marry again [alternative
explanation, she will go away somewhere else to support herself" (9:
76). Moreover the commentator Madhavacharya declares, "Manu has
ordained, if the husband is missing, dead, has become an ascetic,
impotent, or outcast, then the second marriage of woman is lawful
according to the shastras." Again this verse is present in
Naradasmriti, which is stated to be a collection of more important
verses of Manu. Not so surprisingly, this verse cannot be found in the
relatively modern edition of Manu we have today. Ramendra Nath is
strangely ignorant of history of his own country if he does not know
that Vidyasagar persuaded the British authorities to pass the widow-
remarriage bill by proving that it is enjoined in the shastras.

Mr. Ramendra Nath also gets excited while heaping scorn on the notion
that Hinduism is tolerant. Perhaps it has escaped his attention that
Hinduism is considered not tolerant socially as such, but from the
religious point of view. It is a religion that does not declare that
it has the sole monopoly on truth nor does it try to impose its gods
on other cultures by force. That is what is defined as religious
tolerance. Manusamhita certainly has many harsh things to say about
nastikas, but they are limited to denunciations. What did Hindus, Mr.
Ramendra Nath, actually do to disbelievers in this physical life?
Usually nothing. Buddha lived and preached peacefully. So did
Mahavira. The worst that some of them suffered was ostracism. But as
Ramendra Nath himself acknowledges (4:30), though rationalists and
freethinkers are not to be treated respectfully, they can be given
food, according to Manusamhita. For some reason Mr. Ramendra Nath
seems to think that a devout believer in God and afterlife should
welcome a disbeliever worshipfully (arcchana) as proof of his humane
attitude, yet in the same breath he denies that there is any human
value attached to the injunction that even hellbound disbeliveers are
to be fed. Considering the way Semitic religions have dealt with
unbelievers and apostates in the past (and do so even today), indeed
"such is the generosity of Hindu dharma."

Above all I find Mr. Ramendra Nath's focus on Manusamhita puzzling.
The British in an attempt to codify law focused exclusively on
Manusamhita. But why should an educated Hindu do so? There are
nineteen other dharmashastras all held to be of equal importance. He
ignores Arthashastra, the secular manual for Hindu kingdoms. He
ignores that every region had its own particular laws and every
community in it had its own set of customs which even the king was
forbidden to override. He ignores that often in villages--even today--
the shastras are only a hallowed name; if they routinely consult any
texts, those are the Ramayana and Mahabharata and often the two epics
are retold differently to suit that particular region. Unlike the
Bible, there is no text that forms the basis of Hindu law. The simple
result is that society varied from place to place and age to age. Yes,
class-system based on birth is wrong. Yes, the ugly face of caste is
encountered daily in many places in India. But the picture he presents
is one of absolute stratification, with the cruel Brahmins trampling
down the helpless Shudras for thousands of years. This picture is very
biased. In the first place, the Brahmins are not like the clergy of
church; only a certain percentage actually enjoys real power and
wealth. Secondly, from reading Mr. Ramendra Nath's article, no one
would have any idea of the low-caste royal dynasties like Mundas,
Chandellas, Nandas, Gurjjaras, Senas, the rule of the Lingyat
community, the rise of the Alvars, or the elevation of Reddies and
Jats to the warrior caste. Shivaji was a Shudra landowner who dreamt
of creating a Hindu empire (with all that it implies to him) and
brought the Mughal empire to its knees; he kept Brahmin ministers. A
1345 inscription of Reddi kings read, "With death of Ksathriyas [by
the Muslims], duty of defending cows and Brahmins fell to Shudras." It
was the Shudras who drove away the Muslim invaders and reestablished
Brahmanical educational institutes. If the Shudras, treated as Mr.
Ramendra Nath assumes followers of Manu treated them, say and do this
after gaining power (and when the Brahmins were at their nadir), then
obviously the Brahmins are a superior race who deserve to rule over a
spineless inferior caste.

IV
Just as Mr. Ramendra Nath concentrates on Manusamhita alone among the
dharmashastras, so too he concentrates on Gandhi alone. Apparently
Gandhi is to be taken as the representative of Hindu society at large.
Gandhi had supported varnashrama. But Gandhi had also said, (The
Collected Work of Mahatma Gandhi, Vol. LXII, p. 121).

"I believe in varnashrama of the Vedas, which in my opinion is based
on absolute equality of status notwithstanding passages to the
contrary in the smritis and elsewhere."

"Every word of the printed works passing muster as `Shastras' is not,
in my opinion, a revelation."

"The interpretation of accepted texts has undergone evolution and is
capable of indefinite evolution, even as the human intellect and heart
are."
"Nothing in the shastras which is manifestly contrary to universal
truths and morals can stand."

"Nothing in the shastras which is capable of being reasoned can stand
if it is in conflict with reason."

Again, Vivekananda the monk came from a conservative family of the
nineteenth century and fiercely advocated doing away with
untouchability. He even declared that doing social service is more
important than worshipping God, because the former is true worship.
Rabindranath Tagore's family was orthodox and he himself was very
devout; yet he declared that though the caste-system has become
integral to Hindu society it must be done away with. There were as
many Hindus who attacked the caste-system as those who tried to defend
it. Similarly, the Shankaracharya of Puri recently declared that women
have no right to learn Sanskrit or read Vedas. The head priest at
Jagganath temple, on the other hand, has started training women
priests--yet both are pious Hindus. Why then is there the assumption
that all believing Hindus are retrograde?

Mr. Ramendra Nath grieves that the upper castes are not reconciled to
losing their power. That generalization is too sweeping. Some are not,
but the present generation has grown up accepting it. There is still
resistance, but is there any reason to think that the situation will
not improve? Even in England, full-fledged democracy did not spring up
miraculously with Magna Carta. The very fact he is able to write an
article such as this and post it on the Internet is proof that Hindu
society has undergone a sea-change. Again in speaking of agitations
against reservation policy for untouchables, he does not give the full
picture. Major factors in that agitation had been economics and
competence. Many untouchables have become rich by means of affirmative
policies and government aid. There is a substantial body of
untouchables and lowcastes who have now become middle-class and many
who have become legislators. However, they insist on their children
enjoying the same advantages they had enjoyed. But if they have become
rich, is it not unfair for their children to take advantage of the
policies meant for their poorer brethren? Again, why in reverse
discrimination shall the desperately poor of other castes be deprived
of government help and seats in educational institutions while those
who have become rich demand more advantages and money? This has led to
the extremely ridiculous situation of uppercaste people changing their
surnames by deed-poll and bribing officials to declare them
untouchables. More, those who have made it to the top now hog every
post and then lobby to pass laws for their own advantage so that the
benefits no longer trickle down to those who really need them.
Recently, members of the Dalit educated community themselves said that
the reservation policy is not working; a political party based on
backward votes immediately expelled those members who had dared to
utter such heresy. That is why those who agitated against widening of
the affirmative net were students--it is their future that is being
jeopardized in the name of social justice. The people of India wish
for a fairer affirmative policy--one that is based on poverty; the
poor alone should get preferential treatment.

About moksha, karma and avatarvada I have nothing to say on rational
grounds. However once again, it appears that the two Hindu epics need
defending on moral grounds. Rama is an avatar, but nowhere it is said
that all his behaviour is perfect. In particular, Mr. Ramendra Nath
singles out his notorious treatment of Sita--he makes her undergo
ordeal by fire to prove her purity. But what also needs recapitulating
is how the 'higher authorities,' so to speak, react to this. The soul
of Dasaratha, father of Rama, descends from heaven and begs Sita, "Do
not be angry; forgive my son for having abandoned you" (Yuddhyakandya,
120). More importantly Brahma appears and gives a long speech. The
gist of it is that since Rama is lord of all, why is he ignoring this
terrible event? He is God, so why he is meting out injustice to Sita?
(Yuddhykandya, 118). Rama's answer is that he knows himself only to be
a man, not a god. Since the Creator himself declares Rama's deed is a
sin, I do not see why the ordinary Hindu would face a moral dilemma
here and go on insisting Rama did no wrong. The case is the same with
Krishna. Many explanations have been given for his behaviour, but all
of them have one thing in common--it is acknowledged that he did wrong
and human beings must not follow his ways. Most telling is the
evidence of Mahabharata itself. After the war is over, Gandhari--the
only perfectly virtuous human--curses Krishna for the evils he had
committed; as her relatives and friends had been destroyed
[deceitfully by Krishna's advice], so too Krishna's family would be
destroyed and he himself will die a horrible death (Striparva, 25).
The curse comes true. Dharma or moral law of the universe would not
allow it to be otherwise. In other words God incarnate is accountable
to man--even an avatar must be punished.

Mr. Ramendra Nath also simply omits all positive aspects of Hinduism.
He makes no mention of the philosophies, logic systems, mathematical
contributions, music, temples, poetry, teachers and reformers, or the
heroes and heroines in myth and history. He simply makes no attempt to
explain the Hindu world-view or dharma (in the secular sense). Nor
does he give a full picture of Hindu history. Anyone reading his
article would get the impression that no decent man can call himself a
Hindu. (On the other hand I too can quote only favourable verses and
examples and give the impression that Hinduism is flawless.)

If Mr. Ramendra Nath had rejected Hinduism on rational grounds, then
this answer need not have been written. If he had balanced the good,
the bad and the ugly and then declared, "You have been judged and
found wanting", again this present article would not have a leg to
stand on. Let me repeat, it is the one-sided picture of Hindu culture
that I protest.

It is only right that a culture's worst excesses be condemned, but it
is only equitable that its highest ideals and what it has achieved
also be considered. By writing in such a superficial manner, he denies
a Hindu any pride in his heritage. Mr. Ramendra Nath would not allow
anyone to admire Rama as a human being, nor Yuddhisthira or Gandhari;
enjoy the philosophy and symbolism; be proud of either high caste or
low caste leaders and teachers, or of reformers who came from Hindu
society itself--or even how Buddhism, Jainism, Zorastrianism and
Judaism have been protected by the Hindu community. Above all, he
makes it seem as if reform and Hinduism are inherently incompatible.
Gandhi said, "My belief in the Hindu scriptures does not require me to
accept every word and every verse as divinely inspired .... I decline
to be bound by any interpretation, however learned it may be, if it is
repugnant to reason or moral sense" (The Collected Work of Mahatma
Gandhi, The Publication Division, Government of India, Vol. XXI, p.
246). Yet Gandhi was only following Hindu law. Every shastra and epic
states that no age is identical to other ages, therefore the law of
every age must be different. Dharma changes from age to age depending
on circumstances. It is this that has allowed Hinduism to withstand
ravages or war and time, constantly remoulding itself to survive.

http://www.infidels.org/library/modern/a_hindu_woman/answertohindu.html

...and I am Sid Harth
bademiyansubhanallah
2010-03-16 06:26:24 UTC
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Ganesha Demolition – Symbolic Act of Hatred
(http://voi.org/2009030380/vinodkumar/column-vinodkumar/
ganeshademolition–symbolicactofhatred.html)

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Combating Defamation of Religion
By Vinod Kumar, on 27-03-2009 12:12

Published in : Vinod Kumar, Column - Vinod Kumar

On November 24, 2008 - By a vote of 85 to 50, with 42 abstaining, the
UN General Assembly, Geneva adopted a draft resolutionm [ref -
http://www.unwatch.org/atf/cf/%7B6DEB65DA-BE5B-4CAE-8056-8BF0BEDF4D17%7D/DEFAMATION2008UNGA.PDF
] calling on all countries to alter their legal and constitutional
systems to prevent "defamation of religions," asserting that "Islam is
frequently and wrongly associated with human rights violations and
terrorism." Among other things, the resolution "urges states to take
actions to prohibit the dissemination ... of racist and xenophobic
ideas" and material that would incite to religious hatred. It also
urges states to adopt laws that would protect against hatred and
discrimination stemming from religious defamation.

The resolution puts Islam and some of the more controversial practices
associated with it beyond censure. The OIC (The Organization of
Islamic Conference) says that Muslims in Western countries have,
especially since 9/11, faced stereotyping, hostility, discriminatory
treatment and the denigration of “the most sacred symbols of Islam.”
The organization cites cases like newspaper cartoons caricaturing
Mohammed, and a Dutch lawmaker’s documentary released earlier this
year, linking the Koran to terrorism.

India, as one of the countries to abstain, said the text addressed the
problem insufficiently from a narrow perspective because it focused on
one religion. Western countries specially the US and France "This is
just the latest shot in an intensifying campaign of UN resolutions
that dangerously seek to import Islamic anti-blasphemy prohibitions
into the discourse of international human rights law," said Hillel
Neuer, executive director of UN Watch, an independent human rights
monitoring group in Geneva. The resolution puts the human rights and
freedom of speech and expression movement that has been the foundation
of progress in the West and thus the world back by several centuries.
It is evident that the resolution was supported or opposed on
emotional and political grounds.

Even if one was to go with the resolution, it fails to address a very
fundamental issue it wants to resolve. What is to be done if a
religion itself defames or insults other religion(s)? What if a
religion itself disseminates “xenophobic ideas” and contains “material
that would incite religious hatred.” while deploring hate speech,
felt strongly that people should be free to express their opinions in
challenging any ideology of hate. Human rights are indivisible and the
right to freedom of expression was at the essence of the right to
thought, conscience and belief.

The resolution is shortsighted and Islam centric and does nothing to
combat defamation of religions per se. Not only it takes human
civilization backwards, it will come to haunt the countries that
supported it. For a healthy and progressive society, all ideologies
should be open for open and constructive discussion.

http://voi.org/2009032799/vinodkumar/column-vinodkumar/combatingdefamationofreligion.html

Jinnah and Two Nation Theory
By Vinod Kumar, on 05-09-2009 23:30

Jaswant Singh by his book, Jinnah - India, Partition, Independence has
become kind of a folk hero in Pakistan and a darling of the
secularattii in India. No doubt, with this book, he has secured his
financial future, if he needed one, as one report from Pakistan says
‘they will be ordering the book by the millions.'


One of the main thrusts of his book is that Jinnah was not the "demon"
he is made out to be in India and that he was a secular Indian
nationalist and did not really want Pakistan. The demand for Pakistan
was just a strategy to seek more concessions and safeguards for the
Muslims in united India. Partition could have been avoided had Nehru
and Patel agreed for a federal decentralized India instead of a
centralized one. He casts Nehru and Patel as the villains for
conceding partition.

Whether partition was a good thing or bad and should one be demonized
or idolized for it depends on what side you are. Let us also for the
moment forget about Jinnah's secular and Indian nationalist
credentials as these are hardly his legacies. Jinnah's legacy is the
State of Pakistan. In this article let us focus on what caused
partition? Who was the real author of Two Nation theory - Hindus and
Muslims are two separate nations.

After his return from England, Jinnah worked ceaselessly and zealously
for the creation of Pakistan. An accomplished lawyer that he was, he
eloquently and very convincingly spelled out why was partition
necessary in his famous Presidential address to Muslim League
Convention at Lahore in March 1940 and in many other speeches,
interviews and writings. He said there never was any common ground
between the Muslims and the Hindus or desire on the part of Muslims to
live as equal with Hindus whom they had ruled for centuries. Hinduism
and Islam are two different and distinct social orders. It is only a
dream that the two can ever evolve a common nationality. "The hero of
one is the foe of the other. There is nothing that binds them
together." Enumerating all the differences between the two, he went on
to say that "to yoke two such nations under a single State must lead
to growing discontent and final destruction of any fabric that may be
so built up for the government of such a state." (India's Partition -
Process, Strategy and Mobilization, edited By Mushirul Hasan, Delhi,
1998, pp.56)

Jinnah stressed there was never one India and Hindus and Muslims had
never lived as one unit. History is testimony that last twelve hundred
years have failed to achieve unity and during the ages "India was
always divided into Hindu India and Muslim India. ... The present
artificial unity of India dates back only to British conquest and is
maintained by the British bayonet" -- he went on to say.

Last update : 05-09-2009 15:53

http://voi.org/20090905227/vinodkumar/column-vinodkumar/jinnahandtwonationtheory.html

Prof. Vijay Prashad and Hindu Holocaust Museum
By Vinod Kumar, on 26-09-2009 23:30

Prof. Vijay Prashad in his article Hindu Holocaust (News India Times,
Sept. 25, 2009) about Francois Gautier's fund raiser on August 16,
2009 in New Jersey for a Hindu Holocaust Museum in Pune, India has
made many assertions and statements which have no evidence in
contemporary or even subsequent recorded history. To keep the response
reasonable length let me address a few of the issues covered by him
and let the readers make their own judgment.

Prof. Vijay Prashad in his article Hindu holocaust (News India Times,
Sept. 25, 2009) about Francois Gautier's fund raiser on August 16,
2009 in New Jersey for a Hindu Holocaust Museum in Pune, India has
made many assertions and statements which have no evidence in
contemporary or even subsequent recorded history. To keep the response
reasonable length let me address a few of the issues covered by him
and let the readers make their own judgement.

Prof. Prashad wrote, and I quote the entire paragraph:

"Between Hindus and Muslims there has not been an endless rivalry for
social power. When Islam enters the subcontinent, it does not come in
the saddlebags of the Ghaznis or the Ghouris, but amongst the rumble
of goods brought by traders. Early conversions are not by the sword
but by the merchants . There was killing, but that was as much for
reasons of warfare and plunder as for reasons of God and tradition. An
interested reader might want to look at the distinguished historian
Romila Thapar's superb book "Somnatha: The Many Voices of a
History" (Penguin, 2005). There, Professor Thapar shows us that Mahmud
Ghazni's destruction of the Shiva temple in 1026 was driven not so
much by a fanatical religious belief but because his father,
Subuktigin, needed money to sustain his faltering kingdom in Central
Asia. Now it is certainly true, as historian Mohammed Habib put it,
that there was "wanton destruction of temples that followed in the
wake of the Ghaznavid army."

Actually this paragraph covers the gist of his arguments.

Let us discuss these one by one.

•1. No social rivalry between Hindus and Muslims:

To the contrary there never was any equivalence between the two ever
after the Muslims started invading India. In all Muslim chronicles,
almost without exception, Hindus are referred to as infidels - a
derogatory term in Islam.

Sir Syed Ahmed Khan, a very prominent Muslim leader in the nineteenth
century asked Muslims to support British Raj as opposed to free India
where, by default, Hindus being majority would have an upper hand.
For Muslim scholars for Muslims to live under the Hindus was
unacceptable.

Sir Syed Ahmed Khan (the originator of two nation theory) had said in
1888, as quoted by Sir Penderel Moon on page 11 of his tome, 'Divide
and Quit'. India, he said, is a country"inhabited by two different
nations" and there would necessarily be a struggle for power between
them, if the English were to leave India. "Is it possible, he had
asked, "that under these circumstances two nations - the Mohammedan
and Hindu - could sit on the same throne and remain equal in power?
Most certainly not. It is necessary that one of them should conquer
the other and thrust it down. To hope that both could remain equal is
to desire the impossible and the inconceivable."

On the issue of Hindu Muslim relations, no body could have put it
better than what Jinnah articulated in his famous Presidential address
to Muslim League conference in Lahore in 1940.

He said there never was any common ground between the Muslims and the
Hindus or desire on the part of Muslims to live as equal with Hindus
whom they had ruled for centuries. Hinduism and Islam are two
different and distinct social orders. It is only a dream that the two
can ever evolve a common nationality. "The hero of one is the foe of
the other. There is nothing that binds them together." Enumerating all
the differences between the two, he went on to say that "to yoke two
such nations under a single State must lead to growing discontent and
final destruction of any fabric that may be so built up for the
government of such a state." (India's Partition - Process, Strategy
and Mobilization, edited By Mushirul Hasan, Delhi, 1998, pp.56)

Jinnah stressed there was never one India and Hindus and Muslims had
never lived as one unit. History is testimony that last twelve hundred
years have failed to achieve unity and during the ages "India was
always divided into Hindu India and Muslim India. ... The present
artificial unity of India dates back only to British conquest and is
maintained by the British bayonet" -- he went on to say. (ibid. pp.
56)

Even Alberuni, thousand years ago, when there was not much Muslim
presence in India, could see there was no common ground between Hindus
and Muslims. He starts his book by discussing the differences between
the Hindus and the Muslims. He enumerates these differences at length
throughout the book. Warning his readers he wrote "the readers must
bear in mind that the Hindus entirely differ from us in every
respect...... The barriers which separate Muslims and Hindus rest on
different causes." ((Sachau EC, Alebruni's India, New Delhi, 1993, pp.
17 - 26)

Dr. Ambedkar in his books and frequent writings had alluded to
Muslim's macabre hostility against Hindus. He highlighted the fact
that the word 'but' used by Muslims to refer to any idol was a corrupt
form of "Budh" because there were hundreds of statues of Buddha in
Afghanistan and across the Middle East which were the first target of
iconoclast of Islam. That explains the use of the term 'but-shikan' by
Ghazanavi, Ghauri and other invaders. The destruction and pillage of
the famous Buddhist Seminary and University of Nalanda is another
example of the grossness of the wanton damage caused by Muslim
invaders.

Ethnic cleansing of Hindus by Muslims has continued even in recent
history, both in Pakistan and Bangladesh - even in Kashmir. In that
sense there has been a renewal of Hindu Holocaust. In Pakistan the
Hindu /Sikh population has plummeted from 23% in 1947 to less than 2%
today. In Bangladesh, it has dwindled from 35% to 8% during the same
period. During the same period Muslims have multiplied fast in India.
And the shame of Hindus having been ethnically cleansed from Kashmir
Valley, an important part of our bogus secular state, still torments
Hindu hearts!.

In fact, throughout history Islam has always used 'gross savagery' and
open recourse to terrorism as force multipliers e.g. building towers
of the heads of hapless Hindus beheaded by Muslim invaders of which
accounts are there in history books written by Muslim chroniclers.
(Baburnama, Delhi, 1998, pp. 573, 576 - to cite one example) And the
use of terror and savagery continues with renewed vigor even today.
The most morbid example of savagery in recent times was the beheading
by Ilyas Kashmiri (a commander of Pak-sponsored terror group) of an
injured Indian army officer (after capturing him on February 26,
2000). Ilyas Kashmiri went back to Pakistan with the head of the
hapless Indian army officer and presented it to top officers of Pak
army. Gen. Musharraf had given a cash reward of Rs. 1 lakh. Pictures
of Ilyas Kashmiri holding the head of the Indian officer were
published in Pakistani newspapers. Maulana Zahoor Ahmed Alvi of Jamia
Muhammadia, Islamabad, even issued a fatwa supporting slitting the
throats of Indian army officers in a similar manner [Source: News
item, 'Musharraf rewarded militant who killed Indian', (Indian Express
New Delhi, September 21, 2009, page 4).

Can Prof. Vijay Prashad deny these irrefutable facts?

•2. Islam came with Muslim traders:

Yes, in India there were traders from Arabia long before Islam was
born. These traders by virtue of their being Arabs, became Muslims
when Arabia became Islamic in the seventh century. Thus, one can say
Islam came to India with the traders. Yes, during the trading period,
there was no animosity against the Muslims or Islam. When did this
animosity begin? It was discussed by Alberuni a thousand years ago in
his famous ‘Indica' which we shall cover later. Not that there was any
resistance against but there were no conversions to Islam among the
general population to speak of. Initially Arabs, and later on Muslim,
traders married local women. Even Arab records show that India (read
Hindu) kings gave Muslims land to build their mosques and preach their
new religion. However, it might be mentioned that there is no evidence
of reciprocity of giving lands to Hindus or other religions in Arabia
after the birth of Islam. To the contrary, Prophet Muhammad's one of
the last three wishes/instructions to Muslims was to "expel all pagans
from the Arabian Peninsula." (Sahih Bukhari, New Delhi, vol. 4, p.
260, Chapter H 393)

What caused the animosity between Hindus and Muslims?

In the very first chapter of his book, Indica, Alberuni discusses the
differences between Hindus and Muslims, as written above. Alberuni
observes some of the reasons of Hindus' repugnance of Muslims are
complete banishment of Buddhists from countries, from Khurasan,
Persis, Irak, Mosul and Syria, first by Zoroastrians and then by
Islam. And then Muhammad ibn Kasim entered India proper, conquered the
cities of Bahmanwa and Multan and went as far as Kannauj - "all these
events planted a deeply rooted hatred in their hearts." (Sachau EC,
Alebruni's India, New Delhi, 1993, pp. 20-21)

Then he talks of Mahmud Ghaznavi: Sabuktagin weakened the borders of
India and afterwards his son Mahmud marched into India during a period
of thirty years and more. Mahmud utterly ruined the prosperity of
India and performed those wonderful exploits (emphasis mine), by which
the Hindus became like atoms of dust scattered in all directions, and
like a tale of old in the mouth of the people." Alberuni says "their
scattered remains cherish, of course, the most inveterate aversion
towards all Muslims." (ibid, pp. 22)

These are not even the tips of the proverbial iceberg, to understand
what was done to Hindu by Muslim invaders and then rulers. One has to
read the entire history recorded by the Muslim invaders and rulers and
other Muslim chroniclers to understand its full impact. After each
invasion, the survivors were offered conversion to Islam or death and
many converted. If circumstances allowed, many converted back to their
original faith. All through Muslim rule starting from bin Kasim, with
a few exceptions, Jiziya was imposed on non-Muslim subjects the burden
of which fell the heaviest on the poor. This, at times, led to mass
conversions of the entire castes. Islam might have come with the
traders but it did not result in any conversions to Islam. It were the
invasions and subsequent Muslim rule which did.

Politically motivated opinions that have no basis in recorded history
or wishful thinking that reflect how the things should have been, in
their flight of fancy imagination, is not history. It is, at best,
sheer fiction. Sadly, Prof. Vijay Prashad's characterization of Hindu
Muslim relations fall in this category. History is what actually
happened; fiction has no place in it.

•3. Reasons for temple demolition:

Prof. Prashad quotes Professor Thapar showing us that Mahmud Ghazni's
destruction of the Shiva temple in 1026 was driven not so much by a
fanatical religious belief but because his father, Subuktigin, needed
money to sustain his faltering kingdom in Central Asia.

It is unimaginable that Sabuktagin would have a kingdom in Central
Asia in 1926 after he died at Toormooz on his way to Ghizny from Balkh
in Shaban AH 387 (August AD 997).

In history of Islam Mahmud enjoys a very high position. He was given
the titles of Ameen-ul-Millat, defender of the faith and Yameen-ud-
Daulat, the right hand of the state by the Caliph of Baghdad - the
titles which had so far not been bestowed on any prince far or near,
notwithstanding their intense desire to receive such an honor. (Tarikh
Yamini, The History of India as Told by its own historians, Vol. 2,
New Delhi, 1996, pp. 24)

The plunders of Mahmud are legendary. When he displayed his loot from
India, he was declared "the richest monarch ever in history".

It is often said he was interested only in plunder and he was not much
of a religious person. Neither his record nor his Muslim chroniclers
agree with this characterization. From all contemporary records the
only inference one can draw is that he was a zealot Muslim and is so
regarded by Muslim scholars. As accepted even by Prof. Thapar and
quoted by Prof. Prashad that he plundered Somnath temple - but
actually the plunder and destruction of Somnath temple was of
relatively small scale in relation to other temples and places he
plundered and destroyed.

The case in point is the temple at Mathura. Mahmud was enchanted by
the grandeur of this temple. Utbi, secretary of Mahmud, in his Tarikh
Yamini described it as:

"The Sultan next directed his attacks against the sacred city of
Mathura. The city was surrounded by a massive stone wall, in which
were two lofty gates opening on to the river. There were magnificent
temples all over the city and the largest of them all stood in the
center of it. The Sultan was very much struck by its grandeur. In his
estimate it cost not less than 100,000,000 red dinars, and even the
most skillful of masons must have taken 200 years to complete it.
Among the large number of idols in the temples, five were made of pure
gold, the eyes of one of them were laid with two rubies worth 100,000
dinars, and another had a sapphire of a very heavy weight. All these
five idols yielded gold weighing 98,300 mishkals. The idols made of
silver numbered 200....... He seized all the gold and silver idols
and ordered his soldiers to burn all the temples to the ground. The
idols in them were deliberately broken into pieces. The city was
pillaged for 20 days, and a large number of buildings were reduced to
ashes." (Tarikh Yamini, The History of India as Told by its own
historians, vol 2, New Delhi, 1996, pp. 44)

Mahmud Ghaznavi invaded India at least sixteen times and each time he
left a trail of tears, human suffering and devastation. The tale of
his invasions as recorded by his secretary Utbi is blood curdling.
This is how Utbi describes one scene and this is not, by any means,
an isolated example:

"Many infidels were consequently slain or taken prisoner in this
sudden attack, and the Muslamans paid no regard to the booty till they
had satiated themselves with the slaughter of the infidels and
worshippers of sun and fire. The friends of God searched the bodies of
the slain for three whole days, in order to obtain booty." (ibid. pp.
49) The search for booty was secondary to killing.

Another place Utbi writes: "The blood of the infidels flowed so
copiously, that the stream was discoloured, notwithstanding its
purity, and people were unable to drink it." (ibid. pp. 40)

I can understand Mahmud's penchant for wealth. Many people have
insatiable thirst for wealth. Prof. Prashad might ask himself what
would drive a man to reduce to ashes such a marvelous structure and
break the idols to pieces if he was only interested in wealth? And
killing on such a large scale and so brutally?

Mahmud not only plundered and destroyed the Somnath temple, he ordered
the upper part of the idol to be broken and the remainder to be
transported to his residence, Ghazni, with all its trappings of gold,
jewels, and embroidered garments. Part of it has been thrown into the
hippodrome of the town, together with the Chakrasvamin, an idol of
bronze, that had been brought from Thanesar. Another part of the idol
from Somnath lies before the door of the mosque of Ghaznin, on which
people rub their feet to clean them from dirt and wet." (Sachau EC,
Alebruni's India, New Delhi, 1993, part II, pp. 103)

One would ask Prof. Thapar if the purpose of Mahmud's plunder of
Somnath was "driven not so much by a fanatical religious belief but
because his father, Subuktigin, needed money to sustain his faltering
kingdom in Central Asia" why would he spend it in transporting broken
pieces all the way from Somnath to Ghazni?

Prof. Prashad quotes Prof. Habib who admits that there was "wanton
destruction of temples that followed in the wake of the Ghaznavid
army." I am not surprised by it. Muslims historians are more open and
honest about the Muslim rule in India and its depredations than their
Hindu compatriots - the very Hindus who were at the receiving end for
centuries. I wonder if Stockholm syndrome has anything to do with it!
Coming back to our subject, temple destruction did not end with Mahmud
- it was just the beginning. These continued all the way till
Aurangzeb - the last great Mughal emperor. We will not go into those
details in this article.

Even today, the demolition of Bamiyan Buddha statues is a stark
reminder of what drove Muslim invaders of India to demolish Hindu
temples? There was no wealth hidden in Bamiyan Buddhas that the world
knows of.

In this so far we have covered only a very small part of Prof.
Prashad's article and not even scratched the surface of what Hindus
had gone through Islamic rule. Will Durant has called the Muslim
conquest of India the bloodiest story in history. The extent of
destruction of Hindu temples and massacres is beyond all human
imagination and a museum to their memory would be a just reminder to
all humanity of what might happen if one is not prepared to learn the
lessons from the past.

In the beginning of the article, Prof. Prashad wrote: "They claim that
over the past thousand years, millions of Hindus were killed, with the
intention to wipe Hindus off the map." Actually this is a very mild
statement and does not even come close to state the facts. According
to some estimates Hindus killed by Muslims over the centuries is about
80 million and the number of temples demolished into tens of
thousands. Timur Lang's massacre of 100,000 helpless Hindu prisoners
in one day by hands has no parallel in world history. (Malfuzat-e-
Timuri, History of India as told by its own historians, vol. III,
Delhi, 1996, pp. 436)

•4. Hindu Holocaust Museum:

Prof. Prashad also wrote: "The idea of the Hindu Holocaust casts the
Hindu as history's victim, who should now become history's aggressor
to avenge the past." It is evident that Prof. Prashad is drawing his
own conclusions without any evidence or basis. Making a museum to
portray the atrocities suffered by the Hindus in the past does not
imply they want to become "history's aggressors to avenge the past."
Jews have built Jewish Holocaust museums, are they avenging the past?
There are Black history museums all over the US. This does not mean
that these are meant to enslave the Whites "to avenge the past". A
museum is to remind the future generations of what happened - to
reflect the good and the bad; the pride and the shame. All countries
have museums. Actually it would have been only fair that such an idea
had come from the Muslims to show their disapproval of what their
ancestors had done to humanity for the sake of Islam. But that did not
happen and is not likely to happen either. If not the Muslims, then
this idea of Hindu Holocaust Museum should have come from liberal
progressive elite of independent India.

It is not surprising that Francois Gautier who is leading the movement
for a Hindu Holocaust museum is a Frenchman. He is the living legacy
of French progressive liberalism that waged the struggle against
religious fanaticism in the eighteenth century. Instead of making
light of Gautier's work, the liberal progressive elite worldwide
should join forces with him in exposing the depredations caused by
religious fanatics in India. Let India be the starting point and then
continue work elsewhere.

Prof. Prashad would do a great service if instead of spending his
valuable time and energy in criticizing Francois Gautier, he was
investigating what drove some people, in today's day and age, to
demolish two thousand years old Bamiyan Buddhas - a work of art and
human endeavor.

A sad reminder that the days of demolition of infidel idols are not
over yet.

Copyright: Vinod Kumar

September 25, 2009

http://voi.org/20090926244/vinodkumar/column-vinodkumar/prof.vijayprashadandhinduholocaustmuseum.html

Sri Sri and Jihad

The Times of India recently conducted a discussion between Islamic
scholar and peace activist Maulana Wahiduddin Khan and Hindu spiritual
leader Sri Sri Ravi Shankar on the issue of Jihad in the Quran and
Bhagvadgita. The discussion was moderated by Narayani Ganesh, a well
known Columnist.

http://timesofindia.indiatimes.com/life-style/spirituality/self-help/War-peace-its-in-the-mind/articleshow/5059228.cms

Right at the beginning Maulana Wahiduddin started with "Let's discuss
the misunderstanding of the term jihad. Jihad is an Arabic word that
has neither a mysterious meaning nor relation to any sacred duty.
Jihad is a simple word; it means to struggle, to strive. Jihad is to
achieve a positive goal in life through peaceful means."

"The Prophet of Islam has said: "Do jihad against your own desires."
That is, doing jihad against yourself. So jihad means to control your
desires. Jihad is to discipline your own behaviour. The Qur'an says:
"Do jihad with the help of the Qur'an" (25:52). The Qur'an is a book
of ideology; it is not a weapon. So doing jihad with the help of the
Qur'an means to try to achieve one's goals through an ideological
struggle." He continued.

Before we accept the Mualana's definition of jihad let us look at the
subject of jihad from the basic scriptures of Islam and what other
Islamic scholars and commentators have said on the subject in some
details. One or two sentences here and there do not do justice to this
important topic.

Jihad has been going on in the world ever since Islam was born in the
seventh century but its latest manifestation has been, among other
places, most notably in Palestine, Chechnya, and Kashmir. Even, in
February 1998, when World Islamic Front issued a fatwa and a call for
Jihad to "every Muslim who believes in Allah and wishes to be
rewarded to comply with Allah's order to kill the Americans and
plunder their money wherever and whenever they find it", it did not
arouse much interest in the general public. It took direct assault on
9/11 on the fundamental symbols of what America stands for that it
created some curiosity. Today, Jihad is, no doubt, one of the most
discussed terms in the world.

What is Jihad? What drives a man to commit such horrendous acts
against humanity? What motivates Islamic terrorists? Why do they
operate under the name of Jihad?

Dr. Eyad Sarraj, a Palestinian psychiatrist answers (Newsweek, April
8, 2002)

"This is the influence of the Koran, the most potent and powerful book
for the past 14 centuries. God promised Muslims who sacrificed for
Islam that they would not die. They will live on in paradise. Muslims
hold to the promise literally."

How valid is this assertion?

What is Jihad?

View of traditionalists:

Dictionary of Islam defines jihad as "a religious war with those who
are unbelievers in the mission of Muhammad. It is an incumbent
religious duty, established in the Quran and in the Traditions as a
divine institution, enjoined specially for the purpose advancing Islam
and repelling evils from Muslims."[i]

In an introductory note to an article "Jihad in the Qur'an and
Sunnah" by Sheikh Abdullah bin Muhammad bin Humaid, ex-Chief Justice
of Saudi Arabia and of the Sacred Mosque of Mecca, Abdul Malik
Mujahid, General Manager of Maktaba Dar-us-Salam, Saudi Arabia on the
website (www.islamworld.net) writes:

"Jihad is regarded as the best thing, one can offer voluntarily. It
is superior to non‑obligatory prayers, fasting, Zakat, Umra and Hajj
as mentioned in the Qur'an and the Ahadith of the Prophet(pbuh). The
benefits of Jihad are of great extent and large in scope, while its
effects are far-reaching and wide-spreading as regards Islam and the
Muslims."

Sheikh Abdullah, ex-Chief Justice of Saudi Arabia defines Jihad as:

"Praise be to Allah swt Who has ordained Al-Jihad (the holy fighting
in Allah's Cause):

1. With the heart (intentions or feelings),

2. With the hand (weapons, etc.),

3. With the tongue (speeches, etc., in the Cause of Allah)

Allah has rewarded the one who performs it with lofty dwellings in the
Gardens (of Paradise)." [ii]

Other contrary Views

Many non-Muslim modernists, as Maulana Wahiduddin also said in this
discussion, in the West deny that it has anything to do with
violence.

Many academic Muslims also dissociate Jihad with "Holy War". "In its
primary sense it is an inner thing, within self, to rid it from
debased actions or inclinations, and exercise constancy and
perseverance in achieving a higher moral standard" - they claim.
"Jihad is not a declaration of war against other religions and
certainly not against Christians and Jews as some media and political
circles want it to be perceived. Islam does not fight other religions"
- they emphasize.

The Council on American-Islamic Relations, a Washington-based group,
asserts that jihad "does not mean 'holy war.'" Instead, jihad is "a
central and broad Islamic concept that includes the struggle to
improve the quality of life in society, struggle in the battlefield
for self-defense . . . or fighting against tyranny or oppression."
CAIR even denies that Islam includes any concept of a "holy war."

Many other who go under the banner of modernists hold similar views on
the nature of jihad.

How is one to conclude what Jihad really means in Islam?

Ironclad definition of anything to do with Islam and its practical
manifestations can only be derived from what the basic scriptures of
Islam have to say on any particular issue.

What are the basic scriptures of Islam and why are they so important?

The single most basic scripture of Islam is indeed the Qur'an. The
next after the Qur'an are the traditions - the Sunnah -- of the
Prophet -- also known as Ahadith. The Qur'an is compilation of the
Revelations from Allah to Prophet Muhammad and the Sunnah is what
Prophet Muhammad did or said. Of the traditions, the ones compiled by
Imam Bukhari and Imam Muslim are the most authentic.

Authenticity of Imam Bukhari's work can be judged from the fact that
he is reported to have collected over 300,000 Hadiths -- traditions of
the Prophet -- but "chose only approximately 7275 of which there is
no doubt about their authenticity." [iii] Each Hadith comes with its
line of transmission that leads directly to Prophet Muhammad or his
companions.

Why are the Qur'an and the Sunnah of the Prophet so important to
Muslims? Instead of giving my personal opinion let me say what Rafiq
Zakaria, an eminent Islamic scholar and also known as modernist
progressive secular Muslim has to say on this.

"To Muslims, the Quran is the creation of god. However, it is equally
important to remember that there could have been no Quran without
Muhammad. He is not only its transmitter but also the embodiment of
its teachings... Muhammad and the Quran are inextricably
intertwined." [iv]

"The Quran is, therefore, regarded by Muslims as immutable and
unchangeable, not metaphorically but literally. This is a matter of
faith for them, and reason can never deflect them from it." [v]
(Italics mine) He went on to say.

After enumerating the five pillars of Islam, he echos the sentiments
expressed above in another book and goes on to observe "it (the Quran)
contains guidelines a Muslim must follow." [vi]

Maulana Mawdudi, a great Islamic scholar and thinker expresses similar
views. Islam stands for complete faith in the prophet's teachings. It
stands for complete obedience to the system of life shown to us by the
prophet and any who ignores the medium of the prophet and claims to
follow God directly is not a Muslim. [vii]

Maulana Wahiduddin has also expressed similar opinions.

Human reason or direct approach to God without the medium of the
prophet makes one sinner, if not apostate from Islam. No freedom of
slightest deviation is allowed. One has to follow the teachings of the
Quran and of the Prophet.

If we want to understand why the Muslims carry out jihad, we have to
understand what the Quran and the Sunnah have to say on this topic.
The opinions of Islamic scholars and other commentators are not valid
if they are not in conformity with the above.

What do the Quran and the Sunnah have to say on the subject of Jihad?

There is no chapter devoted exclusively to the subject of jihad in the
Quran. The Ayats pertaining to jihad are spread throughout the Quran.
If one were to sort them out and present them in a concise manner, one
would, in all likelihood, be accused of quoting them out of context.
But in each of the authentic Hadis - the Sunnah of the prophet --
there is a section dealing with the practice of jihad. So let us turn
our attention to the Sunnah. On close scrutiny of the Sunnah as
compiled in Sahih Al-Bukhari and Sahih Muslim, apart from the
traditions of the prophet, frequent reference is made to the Quran. So
what is recorded in these two books is both, the Sunnah of the Prophet
as well as the revelations from God. Imam Bukhari and Imam Muslim have
facilitated our work in informing us, in a concise form, what the
concept of jihad in Islam is?

Dr. Muhammad Muhsin Khan of Islamic University, Medina Al- Munawwara,
Saudi Arabia, the translator of Sahih Al-Bukhari, in the glossary of
Arabic words translates Jihad as "Holy fighting in the cause of Allah
or any other kind of effort to make Allah's word (Islam) superior
which is regarded as one of the principles of Islam." [viii]

Jihad defined:

Let us first try to find out what is Jihad? We don't have to too far.

The section on Jihad starts with invocation to Allah and Chapter I
opens quoting verses 9:111-112 of the Quran:

"Verily

Allah has purchased of the believers

Their lives and their properties;

For theirs (in return)

Is Paradise. They fight in His cause, so they

Kill (others) and are killed

It is a promise in truth which is binding on Him."[ix]

Allah has made a binding promise with His believers to kill in His
cause and if they are killed they will get Paradise in return.

And again it repeats in chapter 2 "the best among the people is that
believer who strives his utmost in Allah's cause with both his life
and property and goes on to quote verses 61:10,11,12 . It says "it
(fighting in Allah's cause) is a bargain that will save you from a
grievous punishment..... He will forgive you, your sins and admit you
into Gardens beneath which rivers flow, and to beautiful Mansions in
gardens of Eternity." And calls it "The supreme achievement." [x]

Indeed the promise of Gardens with Rivers and Mansions must have
sounded very alluring in the harsh desert climate of Arabia.
Evidently, it does even today.

The superiority of Jihad:

"A single endeavor (of fighting) in Allah's Cause in the forenoon is
better than the world and whatever is in it." Says Hadis 50 in chapter
5. [xi]

And "a place as small as a bow in Paradise is better than all that on
which the sun rises and sets (i.e. all the world)." And continues,
repeating, "A single endeavour in Allah's Cause is better than all
that on which the sun rises and sets." [xii]

The superiority of martyrdom is so great that "nobody would wish to
come back even if he were given the whole world and whatever in it,
except the martyr who, on seeing the superiority of martyrdom, would
like to come back to the world and get killed again (in Allah's
cause.)" [xiii]

And what is there in Paradise? Houris. "And if a houri from paradise
appeared to the people of the earth, she would fill the space between
Heaven and the Earth with light and pleasant scent and her head cover
is better than the world and whatever is in it." [xiv] Who would not
like to die to be in company of such houris?

Obligations of a Believer to Jihad

What are the obligations of a Muslim of a general call to arms and
what sort of Jihad and intentions are compulsory? Most people don't
like to fight and Muslims are no exception to it. But what are they to
do when Allah says:

"March forth, whether you are light (young, healthy and wealthy) or
heavy (ill, old and poor)

And strive with your wealth and your lives

In the way of Allah; that is better for you

If you but knew. Had it been a near gain (booty in front of them)

And an easy journey they would have followed you,

But the distance (Tabuk expedition) was long for them and they would
Swear by Allah (saying)

"If we only could, we would have surely have come out with you."

Allah reprimands:

"They destroy their own souls, and Allah knows

That they are liars." (9:41-42) [xv]

Allah continues His reprimand:

"O you who believe! What is the matter with you that when you are
asked to march forth in the Way of Allah, (i.e. Jihad), you cling
heavily to the earth? Are you pleased with the life of this world
rather than the hereafter? .... (the verse). If you march not forth,
He will punish you with a painful torment and will replace you by
another people and you cannot harm Him at all, and Allah is Able to do
all things." (9:38-39) [xvi]

Is Jihad obligatory:

This is best explained by Sheikh Abdullah bin Muhammad bin Humaid:

"So at first "the fighting" was forbidden, then it was permitted and
after that it was made obligatory- ( 1 ) against them who start "the
fighting" against you (Muslims)... (2) and against all those who
worship others along with Allah... as mentioned in SurahAI‑BaqaraSl
(II), Al‑lmran (III) and Baraat (IX)... and other Suras (Chapters of
the Qur'an).

Allah made "the fighting' (Jihad) obligatory for the Muslims and gave
importance to the subject‑matter of Jihad in all the Suras (Chapters
of the Qur'an) which were revealed (at Medina) as in Allah's
Statement:

March forth whether you are light (being healthy, young and wealthy)
or heavy (being ill, old and poor), strive hard with your wealth and
your lives in the Cause of Allah. This is better for you if you but
knew. (V.9:41). [xvii]

Rewards of Jihad:

Where would one killed in Jihad go? The Muslim killed in Jihad would
go to Paradise and "their's (i.e. those of the Pagan's) will go to
Hell Fire. [xviii]

What are the special benefits of fighting in Allah's cause?

Whoever believes in Allah and His Messenger and lives the life of a
good Muslim will rightfully go to Paradise, no matter if he fights in
Allah's cause or not. But there is a special place for those who do.
Paradise has hundred grades which Allah has reserved for Mujahidin.
The distance between each grade is like the distance between the
Heaven and the Earth. [xix]

And what will those who fight in Allah's cause get in Paradise?

Bat Ye'Or well known writer on Islam notes "the ideology of jihad was
formulated by Muslim jurists and scholars, including such luminaries
as Averroes and Ibn Khaldun, from the 8th century onward. For example,
Ibn Khaldun (d. 1406) stated, "..the holy war is a religious duty,
because of the universality of the Muslim mission and the obligation
to convert everyone to Islam either by persuasion or by force...".

Modernists views refuted:

As noted above, Council of American Islamic Relations asserts that
Jihad is "struggle in the battlefield for self-defense . . . or
fighting against tyranny or oppression" But Sahih Muslim, one of two
most authentic traditions does not agree with it.

Self defense or oppression has nothing to do with the concept of
Jihad. It quotes Prophet Muhammad saying:

"I have been commanded to fight against people, till they testify to
the fact that there is no god but Allah, and believe in me (that) I am
the messenger (from the Lord) and in all that I have brought. And when
they do it, their blood and riches are guaranteed protection on my
behalf except where it is justified by law, and their affairs rest
with Allah."[xx]

Quoting Koran (9:39) "If you march not forth, I will punish you with a
painful torment and will replace you by another people and you cannot
harm Me at all, and Allah is able to do all things.", Sheikh Abdullah
bin Muhammad bin Hamid of Sacred Mosque of Mecca (Saudi Arabia) writes
"Allah disapproved of those who abandoned Jihad (i.e. they did not go
for Jihad) and attributed to them hypocrisy and disease in their
hearts, and threatened (all) those who remain behind from Jihad and
sit at home with horrible punishment. He (Allah) accused them with the
most ugly descriptions, rebuked them for their cowardice and spoke
against them (about their weakness and their remaining behind).[xxi]

Had Jihad been just "striving" and "an inner thing, within self, to
rid it from debased actions or inclinations" where was the need to
"march forth"? Why would Allah accuse those who did not "march forth"
of "cowardice", and "hypocrisy and disease in their hearts"?

To scholars of Islam the message of the Koran and Ahadith is clear.

It is true that not every Muslim is engaged in Jihad. It is true not
only today; it was true during the time of Prophet Muhammad also.
Those who did not were called hypocrites and their fidelity to Islam
was in question.

It is evident from the above that Maulana Wahiduddin's contention that
Jihad has "no relation to any sacred duty" and "it means to struggle,
to strive. Jihad is to achieve a positive goal in life through
peaceful means" have no foundation in Islamic scriptures.

And if Jihad, indeed, is "mental struggle against passion or internal
struggle" - it would be welcome, I am sure, by all non-Muslims. What
a non-Muslim is primarily interested in is Jihad that affects his (non-
Muslim's) survival. However, there is no evidence in the core
scriptures of Islam that Jihad is an internal struggle within the
self.

In support of his contention, the Maulana quoted verse 25:52 saying:
"The Quran says: ‘Do jihad with the help of the Quran'. As is the
common theme of the Quran ‘to fight with the unbelievers', the verse
quoted by the Maulana does not disappoint. It also says: "So do not
follow the unbelievers, and strive against them a mighty striving with
it." ‘It' might mean the Quran - the word Jihad does not occur in any
of the three translations I checked but by defining jihad as peaceful
struggle the Maulana has completely fooled a general unbeliever into
believing that the Quran asks his followers to fight peacefully.

In the whole discussion Sri Sri Ravi Shankar and the moderator, both
cut a sorry figure. The Maulana took them for an easy ride and neither
challenged the Maulana and presented the true meaning of jihad. It is
evident that Sri Sri Ravi Shankar has absolutely no knowledge of Islam
or even of its basics

The whole exercise of equating the Gita and the Quran is disingenuous.
The Gita and the Hinduism at large have no concept of jihad in the
Quranic sense. The Kurukshetra war is not about jihad but about
injustice which as the Maulana says does not exist in Islam - (In
Islam, there is no war against injustice). In Islam, whatever Allah
decrees is justice when it says: "God gives abundantly to whom He will
and sparingly to whom it pleases." (13:26) In the Gita the basic
theme is fight for righteousness - not for any god or religion or an
individual while to the contrary the basic theme in the Quran is to
fight for Allah against those who deny His Revelations.

In Kurukshatra war Sri Krishna did not exhort Arjuna to fight because
Sri Krishna wanted it or for a God - or for even Arjuna's sake but for
the justice. Against the injustice that had been done to the
Pandavas. This step was taken after all other means to bring justice
have been explored and exhausted.

Yes, like any other religious ideology, Islam also would like to
improve the life of its followers, in its own way but that is nowhere
called what is known as Jihad.

i Warraq, ibn. Why I am not a Muslim. New York, 1995, pp.12

ii Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 1, pp. xxiv

iii Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 1, pp.xvii

iv Zakaria, Rafiq, Muhammad and the Quran, Penguin Books, New York,
1991, pp. 3

v Zakaria, Rafiq, Muhammad and the Quran, Penguin Books, New York,
1991, pp. 4

vi Zakaria, Rafiq, The Struggle within Islam, Penguin Books, New
York, 1988, pp. 304

vii Mawdudi, Abul A'la, Towards understanding Islam, Islamic Circle
of North America, Montreal, 1986, pp. 61 (First published in Urdu in
India in 1932)

viii Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 1, pp. lxxiv

ix Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol.4, pp. 34

x Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 36-37

xi Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 41

xii Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp 41

xiii Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 42

xiv Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 42

xv Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 58-59

xvi Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 59

xvii Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 1, pp. xxvi

xviii Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 55

xix Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 40

xx Sahih Muslim, Translated by Abdul Hamid Siddiqi, New Delhi, 1994,
vol. 1, pp.17

xxi Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp.xxx-xxxi

© Copyright

[i] Warraq, ibn. Why I am not a Muslim. New York, 1995, pp.12

[ii] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 1, pp. xxiv

[iii] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 1, pp.xvii

[iv] Zakaria, Rafiq, Muhammad and the Quran, Penguin Books, New York,
1991, pp. 3

[v] Zakaria, Rafiq, Muhammad and the Quran, Penguin Books, New York,
1991, pp. 4

[vi] Zakaria, Rafiq, The Struggle within Islam, Penguin Books, New
York, 1988, pp. 304

[vii] Mawdudi, Abul A'la, Towards understanding Islam, Islamic Circle
of North America, Montreal, 1986, pp. 61 (First published in Urdu in
India in 1932)

[viii] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 1, pp. lxxiv

[ix] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol.4, pp. 34

[x] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 36-37

[xi] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 41

[xii] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp 41

[xiii] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 42

[xiv] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 42

[xv] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 58-59

[xvi] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 59

[xvii] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 1, pp. xxvi

[xviii] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan,
New Delhi, 1984, vol. 4, pp. 55

[xix] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp. 40

[xx] Sahih Muslim, Translated by Abdul Hamid Siddiqi, New Delhi,
1994, vol. 1, pp.17

[xxi] Al-Bukhari, Sahih Al-Bukhari. Translated by M. Muhsin Khan, New
Delhi, 1984, vol. 4, pp.xxx-xxxi

http://voi.org/20091003249/vinodkumar/column-vinodkumar/whatisjihad.html

How Javed Anand’s Ancestors Became Muslims
By Vinod Kumar, on 08-11-2009 12:56

Berating Rashtriya Swyamsevak Sangh, its Chief Mohan Bhagwat and then
Hinduism, Javed Anand in RSS, Here I Come (Asian Age, Oct 14, 2009)
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wrote:
"Even otherwise, I have no difficulty in accepting the obvious---my
Hindu past---for I doubt if my forefathers were Sikhs , Jains or
Buddhists. The former are easily discounted for they arrived too late
on the scene. Jains? No way , they are not interested in Mughlai
cousin . As far Buddhists, I am unable to see what possible incentive
there was for them to abandon their faith."

"But converting from Hinduism is conceivable . I have been told since
childhood that we are Saddiquis. That's big if you are talking
hierachy ---being part of the extended parivar of none else than the
closest companion of Prophet Mohammed and the first Caliph of Islam
Abu Bakr. But this Arabisation drive Bhagwat Ji I suspect is quite
like Sansakritisation ---in search of respectability, status and
imagination at work. It's quite likely that my forefathers were Hindus
and "untouchable".

"Imagine Islam's appeal to one who is constantly told he is too
"impure" to be allowed entry inside a temple . Imagine the doors of a
mosque being flung open to him with invite--- Come, stand shoulder-to-
shoulder with the rest of us. No hierarchy here, no caste, no race,
"Sab ka Malik ek" . Who says you are too impure to enter a holy space
or hold a holy text ? Here's the Quran . Its your as much as anyone
else's Touch it, hold it, read it, kiss it, store it in your heart and
mind."

Last update : 08-11-2009 13:06

RSS and Mohan Bhagwat are just the props. Javed Anand's real target is
Hinduism.

"Imagine , Bhagwatji, does this not sound like celestial music to the
outcast such as my forefathers quite possibly were." Mr. Javed Anand
went on to write.

But evidently this did not sound like ‘celestial music to the
"outcast" brothers of the ancestors of Javed Anand otherwise after
fourteen hundred years of Islam's presence in India, with roughly half
of it as its rulers, and all the lollipops thrown at them with
accompanying privileges of belonging to the community of the rulers,
the problem of "outcasts" in Hinduism would not have existed. The fact
is that despite the open arms of Islam as Javed Anand claims, the
"outcasts" of Hinduism did not opt for Islam. Even in Pakistan where
even today every non-Muslim is treated as second class citizen and the
"outcast" Hindus even worse, the minuscule minority community of
"outcast" Hindus have not been attracted by this "celestial" music of
Islam. There are other reasons why the speculative "outcast" ancestors
of Javed Anand became Muslims.

Let us briefly review what might have been the reasons of Javed
Anand's ancestors conversion to Islam - "outcasts" or not.

•1. Early history:

Islam came to India with the Arab traders when Arabia was converted to
Islam. The new converts to Islam - who have been coming to India as
Arabs since long before Islam was born - were free to practice their
new religion. They were given land grants to build their mosques and
freedom to preach and convert from the local population while the
Prophet of Islam had wished to expel all pagans from the Arabian
peninsula. (Sahih Bukhari, vol. 4) There is no evidence that the
"celestial music" of Islam attracted many, if any, converts from the
"outcasts" of Hindu society even though there was no restrictions upon
their leaving the Hindu fold. Even in Arabia the conversion was not
all that an easy matter. Biographies of Prophet Muhammad and the
Koranic verses are a testimony to it. Those who did not convert were
given the status of dhimmies and a special tax named jiziya was
levied upon them. Islam's appeal in Arabia even after conversion must
not have been all that great so that the Prophet of Islam made leaving
Islam a crime punishable with death. Wonder why would anyone ever want
to leave the "celestial" music of Islam?

•2. Medieval History:

2a. Muslim Invaders: Every Muslim invader starting with bin Kasim who
came to India demolished and plundered Hindu temples. Killed all the
males and enslaved women and children - at times carried them off by
the hundreds of thousands to Arabia and Central Asian countries to be
sold off as slaves. At one point, there were so many Hindu slaves in
Ghazni that it looked like an Indian city. Men of honor in India were
working as domestic help in Afghanistan and beyond. Lakhs perished in
what is now - for good reason - called Hindukush. Those who converted
to Islam were spared. Desire to live as decent human being is a common
human weakness - no wonder many converted to Islam just to survive -
not necessarily the "outcasts" of Hindu society; most of them were the
elite of the Hindu society. When the invaders went back, those who
converted reverted back to the practice of Hinduism. But repeated
invasions and even harder treatment meted out to those who
reconverted, they found it expedient to remain Muslims in name even
though for long times they continued their infidel Hindu ways. Some
still do even after centuries of conversion. Thus it was found
necessary to start Tabligh movement to rid the practice of "evil"
infidel ways among the converted Muslims. This has been a continued
and still prevalent practice among the converted and the Tabligh
jamaat still has a Herculean task on its shoulders.

2b. Muslim Sultans: Muslim Sultans made the life of infidel Hindus
unbearable. According to sharia, jiziya and disproportionately heavy
taxes were imposed on the infidels. Sultan Ala-ud-din Khilji demanded
from learned men of Islam rules and regulations, so that the Hindu
should be ground down, and property and possessions, which are the
cause of disaffection and rebellion, should not remain in his house.
Qazi Mughisud-din of Bayana whom Ala-ud-din consulted as to the
legality of his measures towards Hindus, wholeheartedly justified Ala-
ud-din's rigorous policy and "pointed out that Islamic law sanctioned
sterner principle, so much so that, ‘if the revenue collector spits
into a Hindu's mouth, the Hindu must open his mouth to receive it
without hesitation." Ala-ud-din was gratified to learn that his
treatment of the Hindus was in full accordance with Islamic law and
assured the Qazi that he had given orders that the Hindu will not be
allowed to possess more than what is required for a bare
subsistence." (The History and Culture of the Indian People, vol. 6,
Bombay, 1990, pp. 24-25)

Could it be that the ancestors of Javed Anand - not necessarily the
"outcast" of Hindu society -- converted to Islam under these
circumstances?

2c. Akbar: Hindus got a little respite under relatively enlightened
policies of the third Mughal Emperor Akbar. He abolished the much
hated jiziya tax and treated non-Muslims in a more tolerant manner. He
let the Hindu princesses whom he married and were married to his sons
practice Hindu rituals in his palace contrary to usual practice of
converting them to Islam. He invited different religions for open
debate. This was not much liked by the orthodox Ulema and they accused
Akbar of apostasy of which there is no evidence. Akbar at best died an
eclectic. His death was celebrated by the orthodox ulema.

2d. Aurangzeb: Whatever goodwill was created by Akbar was soon undone
by his successors. Aurangzeb was the most orthodox of the Mughal
emperors. He has been called a ‘living pir' and is reported to have
memorized the entire Koran. His zealotry for Islam went beyond all
bounds of a sovereign. In the twelfth year of Emperor's reign' the
Vishwanath temple at Benaras, which seems to have been rebuilt, and
Keshav Rai temple at Mathura were demolished. Aurangzeb revived the
policy of demolishing temples in the wake of military campaigns which
had been followed by Delhi Sultans and occasionally by Shahjahan. In
pursuance of this policy hundreds of temples across India from Kuch
Bihar to Deccan were ruthlessly destroyed. Firman was issued that no
new temples should be built. Temples which were built in the past ten /
twelve years were classified in this category and while old temples
were spared but repairs to them were banned. Conversion to Islam was
officially promoted. The Emperor presided over the ceremony of
conversion as often as he could - these conversions were not from the
"outcasts" of Hindu society but from the zamindars, and influential
Rajputs and Jats who converted to gain favor with the ruling monarch.
(Shah Wali-Allah and his Times, SAA Rizvi, Australia, 1980, pp. 90)

S A A Rizvi observes:

"Gradually, criminals and corrupt and dishonest revenue officials
began to expiate their crimes by embracing Islam. (pp. 90)"

In 1679 officials were issued orders to realize the jiziya from non-
Muslims. The jiziya was so designed that its impact was the heaviest
on the poorest section of Hindu society who were subsequently deprived
of almost entire income from their property. This was all part of
deliberate policy to force the poorer section of Hindus to embrace
Islam. (ibid pp. 92)

Quoting Mirat-I Ahmadi Rizvi writes that the entire attention of the
Aurangzeb was directed towards strengthening the ‘manifest faith' and
to mold all affairs of the state - financial and political - according
to the sharia. In 1665, customs duty on the goods of Muslims was
levied at two and half percent and of Hindus at five percent. In 1667,
the duty on Muslims goods was totally forbidden. He issued a decree
that all posts of head clerk and above be filled with Muslims. (ibid
pp. 88)

2e. Shah Wali-Allah:

A contemporary of Abdul Wahhab of Saudi Arabia, Shah Wali-Allah's
(1703 - 1762) influence on Muslim thought in India cannot be
overemphasized.

Muslim historian I H Qureshi, (had been member of the Indian as well
as Pakistan Historical Records Commission, of the Council of the
Indian and Pakistan Institutes of International Affairs, of the
executive committees of the Indian History Conference and Pakistan
historical Society). wrote:

"Shah Wali-ullah was a man of encyclopedic learning. He was not one of
those scholars who keep different branches of knowledge in different
chambers of their mind.....The world has not produced many scholars
like him....During his lifetime his greatness was recognized by his
contemporaries and his claim to that he was MUJADDID - renewer of the
Faith -- of his century was not challenged by any one." (Ulema in
Politics -- I H Qureshi, Delhi, 1985, pp 126)

Shah Wali-Ullah is regarded as one of the greatest Muslim thinkers of
all times. This is just to emphasize what position Shah Wali-Ullah
holds in Islam and what his views about Hindus and proselytization
were?

"They (Imams) should preach that other religions were worthless since
their founders were not perfect, and their practice was opposed to
divine law, interpolations having made them unbelievable......" (Shah
Wali-Allah and His Times, SAA Rizvi, Australia, 1980, pp. 286)

"Another means of ensuring conversions was to prevent other religious
communities from worshipping their own gods. Moreover, unfavorable
discriminating laws should be imposed on non-Muslims in matters of
rules of retaliation, compensation for manslaughter and marriage, and
in political matters." (ibid pp. 286)

To streamline the Mughal administration, he wrote to Emperor Ahmad
Shah: " Strict orders should be issued in all Islamic towns forbidding
religious ceremonies publicly practiced by the infidels."(ibid pp.
294)

Most of Muslim rulers in fact did exactly the same, and many Muslim
countries do it even today. Saudi Arabia is the prime example. In
Saudi Arabia practice of any religion other than Islam is illegal. It
is reminiscent of the laws decreed by many Muslims rulers of India.
Aurangzeb, as stated above, had issued orders to ban public practice
of Hindu religion, construction of new temples and repair of old
ones.

"However, the proselytization programme of Shah Wali-Allah only
included the leaders of the Hindu community. The low class of the
infidels, according to him, were to be left alone to work in the
fields and for paying jizya. They, like beasts of burden and
agricultural livestock, were to be kept in abject misery and
despair."(ibid, pp. 286)

And the same people want us to believe Muslims have no caste
distinction. Even when Hindus were converted to Islam Hindus of higher
caste got relatively better treatment than the Hindus of the lower
castes. But still local converted Hindus were never treated as equal
to foreign Muslims. All Muslim administrations were full of first
generation Muslims from all over the Muslim world or their descendants
-- not of local converted Muslims.

2 f. Conversion from Buddhists:

"As far Buddhists, I am unable to see what possible incentive there
was for them to abandon their faith." Javed Anand wrote. Javed is
right, Buddhists had no incentive to convert to Islam and for that
matter neither did the Hindus or the Jains or the Zoroastrians.

Khurasan, Persis, Irak, Mosul, and the country up to the border of
Syria was Buddhistic. First Zoroastrians banished them from these
countries and pushed them to east of Balkh. Then came Islam and all
remnants of Buddhism were wiped off from Afghanistan and Central Asia.
(Alberuni's India, Delhi, 1993, pp. 21) Buddhist center at Nalanda was
wrecked by the marauders of Bakhtiyar Khilji about 1200 CE beyond
recovery, thus ending a continuous tradition of refuge and meeting-
place for ascetics which went back to the centuries before the Buddha.
(Indigenous Indians, Elst, Delhi, 1993, pp. 424) If anything was left,
the lofty statues of Buddha, carved on a mountain side were taken care
of the proud students of Islam - Taliban - in 2001.

True, Buddhists had no incentive to convert but Buddhism was destroyed
root and branch in Muslim territory but not in Hindu territory.
(Indigenous Indians, Elst, Delhi, 1993, pp. 424)

•3. Modern Times:

3a. Twentieth Century: In modern times, in the last century also there
were many conversions to Islam. The ones in Malabar, Noakhali, the
Punjab in 1947 stand out. All this is rather recent history and
details are easily available. All these conversions in the last
century were the result of matter of survival for the converted
whether it was Malabar or Noakhali or the killing grounds of Punjab in
the aftermath of the partition. The "outcasts" of the Hindu society
didn't exactly run to the mosques to hear its "celestial" music. On
the other hand let us see what the most outstanding leader of the
"outcasts" did?

3b. "Outcasts of Hindu society": There is no more prominent "outcast"
of Hindu society than Dr. Bhimrao Ambedkar. He is in all likelihood
the greatest intellectual of all times among the "outcast" - a term
Javed Anand likes to use. Dr. Ambedkar had carried out thorough
research of the genesis of Hindu caste system and Hindu scriptures,
Buddhism, Islam and Christianity. He renounced Hinduism but neither
did the "celestial music" of Islam nor its open doors lure him into
the lap of Islam. He spurned all offers to convert to Islam and
Christianity and opted for Buddhism. Why?

"Nothing is infallible. Nothing is binding forever. Everything is
subject to inquiry and examination.": Ambedkar wrote. (Dr. Ambedkar,
Writings as and Speeches, vol. 3, Govt. of Maharashtra, 1987 , pp 442,
quoted in Indigenous Indians, Koenraad Elst, New Delhi,1993, pp. 390)
This is quite in contrast to Islamic belief where "the Koran is the
word of God, immutable and unalterable; it contains guidelines which a
Muslim must follow." It is beyond any question or doubt. It must be
accepted as the Final Truth - the Last Word of Allah.

Not only Ambedkar did not convert to Islam he was opposed to Scheduled
castes converting to Islam. After Partition the scheduled caste
politician J N Mandal was given a seat in the Pakistani cabinet as a
showpiece to lure the Scheduled castes to convert to Islam. J N Mandal
accepted this against the advice of Ambedkar. It was a great
disappointment for Mandal and soon after he resigned.

(http://www.hvk.org/specialarts/mandal/mandal.html)

Ambedkar complained that Pakistan was not allowing the Scheduled
castes to emigrate to India and was forcibly converting them to Islam.
In order to increase the Muslim population, in Hyderabad also they
were being forcibly converted. He asked them not to put their faith
in Muslims or the Muslim League just because they do not like the
Hindus. It would be fatal for them to do so. He would see that all
those who were forcibly converted would be taken back into the fold,
he said. Whatever the oppression and tyranny the Hindus practised in
them, it should not warp their vision and swerve them from their
duty." (Indigenous Indians, Koenraad Elst, New Delhi, 1993, pp.
402-3)

•4. Conclusion

There are many faults in Hinduism. At least Hindus are aware of them
and they are working at it. But as seen above, any of the fault lines
has nothing to do with their conversion to Islam. Moreover, Hinduism
is not stuck in a fixed time frame. What was true of Hinduism
yesterday no longer holds true today and Hinduism of tomorrow will be
altogether a different entity. Whatever, Mr. Javed Anand might say or
think casteism is not the soul of Hinduism.

However, there is no historical evidence whatsoever to suggest that
the "outcasts" - a term Javed Anand likes to use - were so charmed by
the "celestial" music of Islam that they jumped into its arms as the
doors of mosques were flung open. Again, only six decades ago, Hindus
suffered untold misery of life and property but came to India. They
could have converted to Islam and stayed in the only land they had
ever known in history.

If it was the "evil" caste system of Hindus that "lured" them to the
"celestial" music of Islam, what made the Zoroastrians, Egyptians, the
Anatolians, the Kurds, the Buddhists, the Afghans, the Pagans of
Arabia - to convert to Islam? There runs a common thread.

Hinduism is open - there are no bars for people who want to leave it.
To the contrary Islam has to keep its door closed so that people don't
run out of it and thus made apostasy from Islam a crime punishable
with death.

Last, but not the least, Javed Anand, ruling out Jains as his
ancestors, wrote "Jains? No way , they are not interested in Mughlai
cousin." Javed thinks whoever converted to Islam was for a big
gourmet Mughlai dinner. What a sick sense of humor if he thinks it is
humorous. How I wish the Muslims had restricted their conversion
frenzy only to those who were interested in Mughlai feast.

http://voi.org/20091108287/vinodkumar/column-vinodkumar/tbd.html

On Hindu Cowardice and Muslim Bravery
By Vinod Kumar, on 10-01-2010 07:32

There is common perception that Hindus are cowards and Muslims are
brave. Even Mahatma Gandhi went on to write: "Hindu is a coward and a
Muslim a bully by nature."

This perception mostly results from the fact that a small number of
Muslims were able to defeat the Hindus and rule over them for
centuries.

If one were to analyze the underlying causes that led to the defeat of
the Hindus, there is no evidence to suggest that the Hindu is coward
-- Hindus just have different ideology -- a different set of
priorities and ideas about nature of things.

Hindu defeats were more intellectual and cultural. Muslims brought a
new ideology and a new kind of warfare to India -- one that at first
the Hindus did not understand. And today when they fully understand
it, they are not willing to adopt it.

The Hindu mind regarding "religious" warfare was first expressed by
none else than Alberuni, a scholar in Greek, Farsi and Arabic and an
astronomer in his own right, who came to India with Mahmud Ghaznavi,
stayed in India, learnt Sanskrit, read extensively all Hindu
literature, wrote 20 books including translations on India. In his
still available book Indica, he went on to observe:

"On the whole, there is very little disputing about theological
topics among themselves; at the utmost they fight with words, but they
will never stake their soul or body or their property on religious
controversy."

Hindus believed in open discussion of theological topics but did not
kill each other for their opinions and they could not understand why
would one kill others for differing on matter of theology or imposing
their own ideas on others.

Almost thousand years later, talking of the betrayal of king Dahir of
Debal, V S Naipaul went on to explain the Hindus' reaction to Muslim
invasions in the following words:

"It is the first of the betrayals that will assist the Arab conquest.
But they are not betrayals, really. They are no more than the actions
of people who understand only that power is power, and believe they
are changing rulers; they cannot conceive that a new way is about to
come."

Last update : 10-01-2010 07:34

Hindu kings, before Islam, fought incessantly but it made no
difference to general public -- they were not asked to change their
religion, their women were not raped, their temples and cities were
not plundered and desecrated. The war did not touch their personal
lives. All they got was another king.

A new way did dawn upon India after the conquest of Muhammad bin Kasim
but the cultural moorings of Hindu were so strong that they refused to
learn the new ways of Islam. That would have meant giving up Hinduism.
While civilizations of Arabia, Egypt, Anatolia, Mesopotamia, Iran and
others crumbled before the Islamic onslaught, Hindus withstood it for
centuries. Had the Hindus been cowards, India today would have been a
purely Islamic state. They refused to be annihilated and were not
desirous of annihilating even the aggressor. Religious warfare, as
Alberuni observed, has no place in their ideology.

It is not Hindus lack of understanding of these new ways even after
almost 1300 years and even when Hindus were massacred in Pakistan,
they failed to retaliate in India. Even today after all the massacres
of Hindus in Kashmir, the Hindus don't want to fight in the name of
religion. Secularism in India is not an empty slogan or mere cosmetic
-- it is the very basis of Hindu beliefs and that is why a common
Hindu is still ashamed of Babri masjid demolition while a Muslim -- of
Hindu ancestry -- has no qualms or shame of the destruction of tens of
thousands of Hindu temples by Muslim invaders. The difference in
behavior is nothing but the ideology that one follows -- both have the
same genetic pool in their blood stream.

It is not without reason that despite what has been visited upon the
Hindus by the Muslims, Hindu India is still a secular country while
there is not a single Muslim country that subscribes to the ideal of
secularism. M J Akbar in his book The Siege within India admits that
India is secular because it is a Hindu majority country.

As far as Hindu bravery is concerned -- it is well documented in the
annals of Muslim victors themselves -- I need not go into details of
that. It is the Hindu psyche that refuses to act contrary to their
long held beliefs that killing in the name of religion is not the
right thing to do.

The success of the Muslim invaders came not from their being a martial
or superior race or being physically stronger -- it were the same
Arabs who had not done any "brave" acts other than trading in entire
history before Islam -- it was only after they took on the ideology of
Islam that preached them to be cruel to all infidels and spread the
"TRUE FAITH" that they went on the rampage. The Buddhist Afghans had
lived with their Buddhist/Hindu neighbors for a millennium -- it was
only after they adopted the creed of Islam that they went on the
rampage on those very people with whom they shared history and
culture.

A study of the lives and teachings of Muhammad and Buddha, Mahavir and
even Gandhi today will explain why the Muslims and the Hindus behave
the way they do. Physically and genetically an Indian/Pakistani Muslim
is no different from his Hindu compatriot -- it is the ideology that
one follows that makes the difference. It is the ideology that makes
them act so differently from each other.

The Vedic "Ekam satya, viprah bahuda vadanti" -- there is one truth
but people call it by different names -- is deeply engraved on and
continues to control the Hindu mind and actions while the Koranic
injunctions "Islam is the only true faith" and "Those who do not
believe in Our revelations shall be inheritors of Hell" continue to
guide the minds and lives of Muslims.

http://voi.org/20100110336/vinodkumar/column-vinodkumar/onhinducowardiceandmuslimbravery.html

India As Alberuni Saw It
By Vinod Kumar, on 17-01-2010 04:19

Abu Rihan Muhammad bin Ahmad, Alberuni as his compatriots called him
was born about A.D. 973, in the territory of modern Khiva, then called
Khwarizm. He came to as Ghazni as a prisoner of war1. He was an
astronomer, geometrician, historian and logician. He was so studious,
his earliest biographer tells us "he never had a pen out of his hand,
nor his eye ever off a book, and his thoughts were ever directed to
his studies, with the exception of two days in the year". He was
beyond comparison, superior to every man of his time in the art of
composition, in scholarlike accomplishments, and in the knowledge of
geometry and philosophy, and above all he had "most rigid regard for
truth."2 He accompanied Mahmud of Ghazni to India and stayed there for
many years, chiefly, in all probability in the Punjab, studied the
Sanskrit language and translated into it some works from the Arabic,
and translated from it two treatises into Arabic3. Sachau, translator
of Alberuni's Indica believes Alberuni "composed about twenty books on
India4, both translations and original compositions, and a number of
tales and legends, mostly derived from the ancient lore of Eran and
India." He was indeed a prolific writer and his works are stated to
have exceeded a camel-load.5

Let me also make another observation about Alberuni. He regards Hindus
as excellent philosophers and he felt strong inclination towards Hindu
philosophy but still he was a Muslim and at times does not fail to
point out the superiority of Islam over Brahmanic India. He attacks
Arabs but not Islam6. He wrote for those Muslims who "want to converse
with the Hindus, and to discuss with them the questions of religion,
science, or literature, on the very basis of their own civilization."7
While discussing astronomical calculations regarding the order of the
planets, their distances and sizes, he reminds the reader the purpose
of his book once again --- to discuss subjects "which either are
noteworthy for their strangeness, or which are unknown among our own
people (the Muslims) and our (the Muslim) countries."8

Having given a brief introduction, let us now see what Alberuni had to
say about India, the land, its people, its religion, its philosophy,
its sciences, and its literature.

•1. Hindu Muslim Differences:

Alberuni starts Indica by observing "the Hindus entirely differ from
us in every respect"9. First and foremost difference is the language.
Sanskrit is a language of enormous range, both in words and in
inflections. They call one and the same thing by various names and
unless one knows the context in which the word is spoken. Some of the
sounds of consonants are neither identical nor resemble with the
Arabic and Persian. And the Hindus write their scientific books in
metrics so that they can be committed to memory and thus prevented
from corruption. This metrical form of literary composition makes the
study of Sanskrit particularly difficult.10

Not only the language, the Hindus totally differ from us (Muslims) in
religion, as "we believe in nothing in which they believe" and vice
versa. He goes on to observe that on theological topics "at the utmost
they fight with words, but they will never stake their soul or body or
their property on religious controversy."11 Instead, he noted, all
their fanaticism is directed against foreigners whom they call
mlecchas i.e. impure and forbid any connection with them12. The Hindus
have concepts of pollution and never desire that once thing is
polluted, it should be purified and thus recovered. They are not
allowed receive anybody who does not belong to them, even if he wished
to be inclined to their religion13, he went on to write.

He wrote the customs and manners the Hindus differ so completely from
the Muslims that "they frighten their children with us, our dress and
our ways and customs" and decree us as "devil's breed". They regard
"everything we do as opposite of all that is good and proper".14 Some
of the reasons of Hindus' repugnance of Muslims are complete
banishment of Buddhists from countries from Khurasan, Persis, Irak,
Mosul and Syria, first by the Zoroastrians and then by Islam. And then
Muhammad ibn Elkasim entered India proper, conquered the cities of
Bahmanwa and Mulsthan and went as far as Kanauj -- "all these events
planted a deeply rooted hatred in their hearts."15

And then Sabuktagin choosing the holy war as his calling, called
himself a Ghazi, built those roads on Indian frontier which his son
Sultan Yamin-uddaula Mahmud, during a period of thirty years, used to
utterly ruin "the prosperity of the country, and performed those
wonderful exploits, by which the Hindus became like atoms of dust
scattered in all directions, and like a tale of old in the mouth of
the people." He goes on to say "their scattered remains cherish, of
course, the most inveterate aversion towards all Muslims."16

Alberuni does not talk much about Mahmud whom he calls "the lion of
the world, the wonder of his time" when he remembers him for
"breaking the strongest pillar of religion", 17 and his raids into
India, except a few times. Once about his ruining the prosperity of
the country as quoted above and second when he writes of his
demolition of the idol, in the year A.H. 416, at Somnath much revered
by the Hindus. The upper part of the idol was demolished and the lower
part transported to his residence in Ghazni with all its trappings.
One part of it, along with the bronze idol of Chakraswamin from
Thanesar, was thrown into the hippodrome and another part before the
door of the mosque of Ghazni, on which people rub their feet to clean
them from dirt and wet. 18

•2. On Hindus customs:

He found Hindus to be very proud of their country, their kings, their
religion, their sciences to the extent that he thought them to be
"haughty, foolishly vain, self-conceited and stolid."19

Many customs of the Hindus, he observed, differ from Muslims' "to such
a degree as to appear to us simply monstrous." Hindu customs, not
only, not resemble to Muslim customs but are the very reverse; and if
ever a custom of theirs resembles one of the Muslims, it has certainly
the opposite meaning. He goes on to say that it seems as if "they
(Hindus) had intentionally changed into the opposite".20

What are these customs of the Hindus that he observed that he thought
were the opposite of theirs?

"The Hindus eat singly, one by one, on a tablecloth of dung. They do
not make use of the remainder of a meal, and the plates from which
they have eaten are thrown away if they are earthen."

"They drink wine before having eaten anything, then they take their
meal. They drink the stall of cows but they do not eat their meat."

"In all consultations and emergencies they take advice of the women."

"They do not seek permission to enter a house, but when they leave it
they ask permission to do so."

"In their meetings they sit cross-legged."

"They magnify the nouns of their language by giving them the feminine
gender, as the Arabs magnify them by diminutive form."

"They consider the crepitus ventris as a good omen, sneezing as a bad
omen."

"They write the title of the book at the end of it, not at the
beginning".21

Last update : 17-01-2010 04:26

•3. Hindu Arithmetic:

On Hindu arithmetic Alberuni observed the Hindus do not use the
letters of their alphabet for numerical notation, as Muslims use the
Arabic letters in the order of the Hebrew alphabet. The use of Arabic
letters for numerals must not have been in wide use when Alberuni
wrote c.1030 CE, for these have been communicated to the Arabs in the
eighth and ninth centuries as he goes on to accept that "the numeral
signs which we use have been derived from the finest forms of Hindu
signs." Having observed the names of the orders of the numbers in
various languages he had come in contact with, Alberuni found that no
nation goes beyond the thousand including the Arabs. Those who beyond
the thousand in their numeral system are the Hindus who extend the
names of the orders of numbers until the 18th order.22

Pulisa has adpoted the relation between the circumference and
diameter of a circle to be 3 177/1250 which comes out to 3.1416.23

•4. Astronomy and sciences:

While ancient puranic traditions about the earth and heavens and their
creation still existed, but these were in direct opposition to the
scientific truths known to Indian astronomers.

While it is not possible to mention all the theories and concepts
prevalent at the time, let it suffice to say what some of the ideas
of Hindu astronomers that Alberuni found interesting were. Quoting
Brahamgupta, Alberuni wrote:

"Several circumstances, however, compel us to attribute globular shape
to both the earth and the heaven, viz. the fact that the stars rise
and set in different places at different times, so that, e.g. a man in
Yamakoti observes one identical start rising above the western
horizon, whilst a man in Rum at the same time observes it rising above
the eastern horizon. Another argument to the same effect is this, that
a man on Meru observes one identical star above the horizon in the
zenith of Lanka, the country of demons, whilst a man in Lanka at the
same time observes it above his head. Besides all astronomical
observations are not correct unless we assume the globular shape of
heaven and earth. Therefore we must declare that heaven is a globe,
and the observation of these characteristics of the world would not be
correct unless in reality it were a globe. Now it is evident that all
other theories about the world are futile." 24

Quoting Varahmira, he further continues:

"Mountains, seas, rivers, trees, cities, men, and angels, all are
around the globe of the earth. And if Yamakoti and Rum are opposite to
each other, one could not say that the one is low in relation to the
other, since low does not exist.... Every one speaks of himself, 'I am
above and the others are below,' whilst all of them are around the
globe like the blossoms springing on the branches of a Kadamba-tree.
They encircle it on all the sides, but each individual blossom has the
same position as the other, neither one hanging downward nor then
other standing upright." He emphasized: "For the earth attracts that
which is upon her, for it is the below towards all directions, and
heaven is the above towards all directions."

There was no consensus about the resting or movement of the earth.
Aryabahata thought that the earth is moving and the heaven resting.
Many astronomers contested this saying were it so, stones and trees
would fall from earth. But Brahamgupta did not agree with them saying
that that would not happen apparently because he thought all heavy
things are attracted towards the center of the earth.26

The above gives some idea as to the nature of discussion in astronomy
at that time but Sachau observes these ideas had not changes much
since the eighth century when the knowledge of Hindu sciences were
communicated to the Arabs.

On the topic of ocean tides, Alberuni wrote that the educated Hindus
determine the daily phases of the tides by the rising and setting of
the moon, the monthly phases by the increase and waning of the moon;
but the physical cause of the both phenomenon is not understood by
them.27

The Hindus have cultivated numerous branches of science and have
boundless literature, which with his knowledge, he could comprehend.
He wished he could have translated Panchtantra which in Arabia was
known as the not book of Kalila and Dimna.28

•5. Hindu Laws:

Hindu laws, Alberuni observed are derived from their rishis, the
pillars of their religion and not from the prophets i.e. Narayana..
"Narayana only comes into this world in the form of human figure to
set the world right when things have gone wrong. Hindus can easily
abrogate their laws for they believe such changes are necessitated by
the change of nature of man. Many things which are now forbidden were
allowed before". 29

•6. On pilgrimage and sacred places:

Pilgrimages, Alberuni noted, are not obligatory for the Hindus, but
"facultative and meritorious". Most of the venerated places are
located in the cold regions round mount Meru.30

About the construction of Holy ponds, let me quote his own words:

"In every place to which some particular holiness is ascribed, the
Hindus construct ponds intended for the ablutions. In this they have
attained to a very degree of art, so that our people (the Muslims),
when they see them, wonder at them, and are unable to describe them,
much less to construct anything like them. They build them of great
stones of enormous bulk, joined to each other by sharp and strong
cramp-irons, in the form of steps (or terraces) like so many ledges;
and these terraces run all around the pond, reaching to a height of
more than a man's stature. On the surface of the stones between two
terraces they construct staircases rising like pinnacles. Thus the
first step or terraces are like roads 9leading up and down). If ever
so many people descend to the pond whilst others ascend, they do not
meet each other, and the road is never blocked, because there are so
many terraces, and the ascending person can always turn aside to
another terrace than on which the descending people go. By this
arrangement all troublesome thronging is avoided."31

May be what he had in mind was Chand Baori well near Jaipur built in
9th century..

http://clipmarks.com/clipmark/FBBBCA69-8F08-4DCD-A351-9E93D9D31EBC/

•7. Hindu caste system:

No discussion of India would be complete without observation on the
contemporary caste system and rightly so Alberuni does miss it. He
describes the traditional division of Hindu society along the four
Varnas and the Antyaja -- who are not reckoned in any caste; but makes
no mention of any oppression of low caste by the upper castes. Much,
however the four castes differ from each other, they live together in
the same towns and villages, mixed together in the same houses and
lodgings. The Antyajas are divided into eight classes -- formed into
guilds -- according to their professions who freely intermarry with
each other except with the fuller, shoemaker and the weaver. They live
near the villages and towns of the four castes but outside of them.32

On the eating customs of the four castes, he observed that when eating
together, they form a group of their own caste, one group not
comprising a member of another caste. Each person must have his own
food for himself and it is not allowed to eat the remains of the meal.
They don't share food from the same plate as that which remains in the
plate becomes after the first eater has taken part, the remains of the
meal.33

Alberuni wrote extensively on India and on many aspects. It is
impossible to cover every topic in a rather small article but I have
tried to give some of the points which would look strange or were not
known to the Muslims.

1 Sachau E C, Alberuni's India, Low Price Publications, New Delhi,
1993, pp. viii
2 Elliot and Dowson, The History of India as told by its own
historians, Low Price Publications, New Delhi, 1996, vol. II, pp. 2
3 ibid., pp. 5
4 Sachau, pp. xxvii

5 Elliot and Dowson, vol. II, pp. 3
6 Sachau, pp.185,
7 Sachau, pp. xvii, xix, xxiii
8 Sachau, pp. ii - 80
9 Sachau, pp. 17
10 Sachau, pp.18-19
11Sachau, pp. 19
12 Sachau, pp. 19
13 Sachau, pp. 20
14 Sachau, pp. 20
15 Sachau, pp. 21
16 Sachau, pp. 22
17 Sachau, pp. ii - 2
18 Sachau, pp. ii - 103
19 Sacahu, pp. 22
20 Sachau, pp. 179
21 Sachau, pp. 180-2
22 Sachau, pp. 174
23 Sachau, pp. 169
24 Sachau, pp. 268
25 Sacahu, pp. 272
26 Sachau, pp. 276-7
27 Sachau, pp ii-105
28 Sachau, pp. 159
29 Sacahu, pp. 106 - 7
30 Sachau, pp. ii - 142
31 Sacahu, pp. ii144 - 5
32 Sachau. Pp. 101
33 Sachau, pp. 102

http://voi.org/20100117341/vinodkumar/column-vinodkumar/indiaasalberunisawit.html

From The Pages of History
By Vinod Kumar, on 31-01-2010 11:06

Earth's Rotation, Globular Shape and Gravity

When we talk of the earth going around the sun as it has always done,
its globular shape, the different seasons, different lengths of day
and night, mind goes back to Galileo and Copernicus, scared to death,
holding the truth back lest the fury of the church falls upon them for
letting the world know the reality of nature. When one thinks of
gravity one thinks of Newton sitting under an apple tree watching an
apple fall to the ground and Newton proclaiming "Lo! there is
gravity."

If I were to say Hindu philosophers talked and wrote about gravity and
the globular shape of the earth centuries before Newton and Galileo
and Copernicus, and quoted Hindu sources, I would not only be
dismissed as a "fanatical Hindu communalist" by our 'all-knowing-
secular intellectuals' but also incur their wrath. And who wants
that?

In order to state the truth and make it acceptable to our 'all-knowing-
secular intellectuals' let me seek the help of a Muslim scholar from
Central Asia. Who around 1030 AD wrote a very comprehensive book
"Indica" about India -- its literature, its philosophy, its religion,
its culture, its languages, its history, its geography, its customs,
its sciences including astronomy. I am talking about Abu-Raihan
Muhammad Ibn Ahmad Alberuni -- a scholar and a devout genuine Muslim
by all standards.

Before I go into what Alberuni wrote let us take some time to find out
more about this man -- Alberuni.

In the words of Edward Sachau -- translator of Alebruni's 'Indica':

"Mahmud marched into the country, not without some fighting,
established there one of his generals as provincial governor, and soon
returned to Ghazna with much booty and a great part of Khiva troops,
together with the princes of the deposed family of Mamun and the
leading men of the country as prisoners of war or as hostages. Among
the last was Abu-Raihan Muhammad Ibn Ahmad Alberuni. This happened in
the spring and summer of AD 1017."

"When he (Alberuni) was brought to Ghazna as a hostage, he enjoyed the
reputation of a great 'munajjim' i.e. "astrologer - astronomer". By
the time he wrote 'Indica' thirteen years later after his involuntary
immigration to Afghanistan, he was a master of astrology, both
according to the Greek and the Hindu systems.

"Alberuni felt a strong inclination towards Indian philosophy. He
seems to have thought that the philosophers both in ancient India and
Greece, held in reality the very same ideas, the same as seem to have
been his own i.e. of pure monotheism. He seems to have to have reveled
in the pure theories of Bhagavad-Gita. ... There can scarcely be any
doubt that the Muslims of later times would have found fault with him
for going to such length in his interest for these heathenish
doctrines" observes Sachau, but "still he was Muslim, whether Sunni or
Shia cannot be gathered from Indica. He sometimes takes an occasion
for pointing out to the reader the superiority of Islam over
Brahamanical India... He dares not attack Islam but attacks the
Arabs."

What was the object of his writing 'Indica'?

"The object which the author had in view and never for a moment lost
sight of, was to afford the necessary information and training to any
one (in Islam) who wants to converse with the Hindus, and to discuss
with them questions of religion, science, or literature, on the very
basis of their own civilization."

Alberuni came to India with Mahmud and stayed there. He learnt
Sanskrit and Hindu literature and sciences and indeed wrote a very
comprehensive book about India of those days. As a Muslim he praises
the 'wonderful exploits of Mahmud saying: "Mahmud utterly ruined the
prosperity of the country, and performed those wonderful exploits, by
which the Hindus became like atoms of dust scattered in all
directions" but as a scholar he laments "this is the reason, too, why
Hindu sciences have retired far away from those parts of the country
conquered by us, and have fled to places which our hand cannot yet
reach, to Kashmir, Benares, and other places."

It seems from above that his study was done in area which was under
Mahmud's control, most likely western Punjab. But still what he writes
is very illuminating. Let us now see what wrote about our subject:
astronomy in India and gravity and the solar system.

Quoting from Brahamgupta's Brahamsidhanta, Alberuni wrote:

"Several circumstances, however, compel us to attribute globular shape
to both the earth and the heaven, viz. the fact that the stars rise
and set in different places at different times, so that, e.g. a man in
Yamakoti observes one identical start rising above the western
horizon, whilst a man in Rum at the same time observes it rising above
the eastern horizon. Another argument to the same effect is this, that
a man on Meru observes one identical star above the horizon in the
zenith of Lanka, the country of demons, whilst a man in Lanka at the
same time observes it above his head. Besides all astronomical
observations are not correct unless we assume the globular shape of
heaven and earth. Therefore we must declare that heaven is a globe,
and the observation of these characteristics of the world would not be
correct unless in reality it were a globe. Now it is evident that all
other theories about the world are futile."

Last update : 31-01-2010 11:12

Earlier philosophers like Aryabhata, Vasishtha and Lata had also come
to the same conclusion and Alberuni goes on to quote Varahmira: "all
things which are perceived by the senses, are witness in favor of the
globular shape of the earth, and refute the possibility of its having
any other shape."

On the subject of the rotation of the earth Alberuni writes:

"As regards the resting of the earth, one of the elementary problems
of astronomy, which offers many and great difficulties, this, too, is
a dogma with the Hindu astronomers. Brahamgupta says in the
Brahamsiddhanta: 'some people maintain that the first motion (from
east to west) does not lie in the meridian, but belongs to the earth.
But Varahmira refutes them by saying: If that were the case, a bird
would not return to its nest as soon as it had flown away from it
towards the west.' And, in fact it is precisely as Varahmira says."
Alberuni agrees with Varahmira that earth does not rotate.

Alberuni goes on to quote Brahamgupta:

"The followers of Aryabhata maintain that the earth is moving and the
heaven resting. People have tried to refute them by saying that, if
such were the case, stones would and trees would fall from the earth.
Brahamgupta does not agree with them, and says that that would not
necessarily follow from their theory, apparently because he thought
that all heavy things are attracted towards the center of the earth.
He says: 'On the contrary, if that were the case, the earth would not
vie in keeping an even and uniform pace with the minutes of heaven,
the pranas of the times."

Alberuni does not agree with Brahamgupta and is unable to understand
the rotation of the earth and goes on to write:

"Supposing this to be true, and that the earth makes a complete
rotation eastward in so many breaths as heaven does according to his
(Brahamgupta's) view, we cannot see what should prevent the earth from
keeping an even and uniform pace with heaaven

Stubbornly he refuses to accept the theory of the rotation of the
earth and goes on to say:

"Besides, the rotation of the earth in no way impair the value of
astronomy, as all appearances of an astronomic character can quite as
well be explained according to this theory as to the other. There are,
however, other reasons which make it impossible."

Alberuni says he also has written a book on this subject in which ' we
have surpassed our predecessors' but does not tell what his theories
are?

On the question of gravity and other issues like top and bottom, high
and low, Alberuni quotes Brahamgupta and says:

"Scholars have declared that the globe of the earth is in the midst of
heaven, and that Mount Meru, the home of Devas, as well as Vadavamukha
below, is the home of their opponents; the Daitya and Dhanava belong
to it. But his below is according to them is only a relative one.
Disregarding this, we say that the earth on all its sides is the same;
all people on earth stand upright, and all heavy things fall down to
the earth by a law of nature, for it is the nature of the earth to
attract and to keep things, as it is the nature of water to flow, that
of fire to burn, and that of wind to set in motion... The earth is the
only low thing, and seeds always return to it, in whatever direction
you may throw them away, and never rise upwards from the earth."

Varahmira explains it further:

"Mountains, seas, rivers, trees, cities, men, and angels, all are
around the globe of the earth. And if Yamakoti and Rum are opposite to
each other, one could not say that the one is low in relation to the
other, since low does not exist.... Every one speaks of himself, 'I am
above and the others are below,' whilst all of them are around the
globe like the blossoms springing on the branches of a Kadamba-tree.
They encircle it on all the sides, but each individual blossom has the
same position as the other, neither one hanging downward nor then
other standing upright." He emphasized: "For the earth attracts that
which is upon her, for it is the below towards all directions, and
heaven is the above towards all directions."

Now these were the thoughts of Hindu philosophers as recorded by
Alberuni in the early part of the eleventh century and these had not
changed for centuries. Alberuni quotes heavily from Brahamgupta whose
Brahamsiddhanta was composed in AD 628. But it was Aryabhata, born in
AD 476, the first to hold that the earth was a sphere and rotated on
its axis and that the eclipses were not the work of Rahu but caused by
the shadow of the earth falling on the moon. His Aryabhatiya was
composed in AD 499.

It is clear from above that it was over a millennium before Galileo,
Copernicus and Newton that the Hindu philosophers had formulated the
theories about the globular shape and rotation of the earth and
gravity.

http://voi.org/20100131352/vinodkumar/column-vinodkumar/fromthepagesofhistory.html

My Name is Khan
By Vinod Kumar, on 15-03-2010 03:52

Shiv Sena chief Bal Thackeray's pronouncement not to let Shah Rukh
Khan's starrer My Name Is Khan be screened in Mumbai created much
sensation around the world and publicity for the film -- the publicity
that it could not have bought at any cost. Actually, Bal Thackeray's
action had nothing to do with the film itself - it was all about Shah
Rukh's saying that Pakistan is "great neighbor" whatever Shah Rukh's
definiotn of a "great neighbor" is. But anyway, film's name My Name is
Khan and its oft publicized credo "My name is Khan and I am not a
terrorist" in itself is quite provocative.

The film though made in India is set in the USA and deals in the
aftermath of September 11, 2001 attacks on the twin towers and the
pentagon. What was the purpose of making the film and declaring
basically that even though I am a Muslim but I am not terrorist? As
soon as the attacks happened American administration went out of its
way to insist and make a point that Islam has nothing to do with the
acts of terrorism and Muslims are patriotic citizens of the country.
So what was the point to go and tell the President of the United
States seven years after the act even though I am a Muslim, I am not a
terrorist - the President has been telling the world that from day
one. He need not be told what he has been proclaiming from day one.
If anyone that needed to be told the massage were the perpetrators of
the crime who carried out the act in the name of Islam.

Now then what was the film all about?

It seems the sole purpose the film was made was a propaganda for
Islam. But anything that is carried too far loses its appeal and that
is exactly what the film succeeded in achieving. Every film, every
story has to have some exaggeration to make a point - that is normal.
But when carried to beyond imagination and all limits, it turns
people off. The film may find appreciative audience in the Muslim
Middleast and other Islamic countries - and blind admirers of Shah
Rukh which are aplenty -- but it will turn off a neutral person. It
is difficult to imagine how Shah Rukh would have handled the character
of an autistic person had Dustin Hoffman not done the role in The Rain
Man - if the face of Shah Rukh is covered one would not know whether
it is him or Dustin. The story is weak.

Shah Rukh by doing the role has done a big disfavor to his image of
being a representative of the secular film industry of India. He is
now just an Islamic propagandist.

http://voi.org/20100315384/vinodkumar/column-vinodkumar/mynameiskhan.html

http://voi.org/vinodkumar/viewallarticles.html?list=1

Don't Block the 'Internet Hindus'
By Kanchan Gupta, on 15-03-2010 04:38

Hindus who are proud to assert their identity and fly the Tricolour
high have now found a new platform to have their say, the way they
want it, without fear of being shouted down. Tired of being derided by
pseudo-secularists in media who see nothing wrong with Muslim
communalism and Christian fundamentalism but are swift to pounce upon
Hindus for being ‘intolerant', their cultural ethos crudely denigrated
by the Left-liberal intelligentsia as antediluvian, Hindus have begun
to harness technology to strike back with deadly effect.

They are bright, they are well-educated, they are not burdened with
regional and caste biases, they are amazingly well-informed on
national issues and world affairs, they are rooted in Indian culture,
and they are politically alert. They hate being told they are wrong
when they know they are right. They have a mind of their own and
refuse to be led like sheep. Not surprisingly, they hold the Congress,
the Left and regional parties in contempt, as they do journalists who
cravenly ingratiate themselves with the establishment. For them, India
matters - and matters more than anything else. Meet the ‘Internet
Hindus'.

In recent days there has been a spate of articles disparaging the
‘Internet Hindus', variously describing them as "loonies", "fanatics",
"irrational", "Hindu Taliban" and, by an enraged news channel anchor,
"gutter snipes". Much of the criticism has come from left-of-centre
journalists who believe they have unfettered monopoly over media as
their inalienable birth right. Exalted members of Delhi's
commentariat, who are indistinguishable from the city's la-di-dah
socialites, tend to turn up their noses every time they hear the
phrase ‘Internet Hindus' as they would at the suggestion of travelling
by public transport. Others are given to contemptuously brushing aside
‘Internet Hindus' as being irrelevant and describing their views as
inconsequential. All this and more has neither dampened the spirit of
‘Internet Hindus' nor blunted their assertive attitude.

Here are some statistics, culled from an ongoing online survey, which
would help create a generic profile of ‘Internet Hindus'. The survey
is open to all Hindus who use the Internet; the response has been
overwhelming. Of those who have responded, 88.9 per cent have
identified themselves as ‘Internet Hindus', indicating they attach no
shame to the term though their critics would want them to feel
ashamed. Of the respondents, four per cent are aged 20 years and
below; 55 per cent are aged 30 and below; 31 per cent are 40 and
below; and, only 10 per cent are aged above 40. In brief, 90 per cent
of them are young Indians.

The educational profile of the respondents is awesome: 43 per cent are
graduates (most of them from top-notch engineering, science and
medical colleges); 46 per cent are post-graduates (a large number of
them have MBA degrees from the best B-schools); and, 11 per cent have
PhDs. It is understandable that none of them is unemployed. Those
without jobs are still studying (17.3 per cent) and can be found in
labs and classrooms of the best universities here and abroad. Of the
82.7 per cent who are employed, 3.1 per cent earn up to Rs 2 lakh a
year; 18.4 per cent earn up to Rs 6 lakh a year; 34.7 per cent earn up
to Rs 12 lakh a year; and, 26.5 per cent earn more than Rs 24 lakh a
year. Nearly 60 per cent of them frequently travel abroad on work and
holiday. Some 11 per cent have travelled abroad at least once.

Contrary to the impression that is being sought to be created by their
critics, ‘Internet Hindus' are open to ideas, believe in a plural, law-
abiding society and swear by the Constitution. They are often appalled
by the shenanigans of our politicians, including those of the BJP, and
are ruthless in decrying politics of identity and cynical vote-bank
policies. They have no gender prejudices and most of them think
banning FTV is downright silly in this day and age. The ‘Internet
Hindus' will not countenance denigration of their faith or biased
media coverage of events, but 91.9 per cent of them respect and accept
other religions. Asked if India is meant only for Hindus, an
overwhelming majority of them, responding to the survey, said, ‘Hell,
no!'

So why do they infuriate pseudo-secularists in media and make Delhi's
commentariat see red? There are three possible explanations. First,
the Net is beyond the control of those who control newspapers and news
channels. While the print and audiovisual media have for long excluded
contrarian opinion and denied space to those who disagree with absurd
notions of ‘secularism' or question the quality of reportage, the Net
has provided space to the ‘other' voice. Real time blog posts now
record the ‘other side' of the day's story ("The Prince was shouted
down in Bihar, not feted by students!"), Twitter affords instant micro-
blogging even as prime time news is being telecast ("That's not true.
I live in Bareilly. This is not how the riots began!"), and YouTube
allows unedited amateur videos of events (the Meraj riots, the
Islamist violence in Kashmir Valley) to be uploaded, giving the lie to
edited and doctored versions shown by news channels.

Second, unlike carefully selected ‘Letters to the Editor' in
newspapers and ‘Feedback' posted on news channel websites, the
reactions of ‘Internet Hindus', often savage and unflattering, cannot
be thrown into the dustbin or deleted with a click of the mouse.
English language media journalists, long used to fawning praise from
readers and viewers, are horrified that someone can actually call them
‘dumb' in public space and there's nothing they can do about it.
Third, the established elite, most of them middle-aged, are beginning
to feel threatened. Here's a new breed of Indians who have used merit
and not ‘connections' to make a mark in professional excellence, young
men and women who are educated and articulate, and are willing to
challenge conventional wisdom as preached by media ‘stars' who have
rarely, if ever, been questioned. The elite who dominate newspapers
and news channels are seen by ‘Internet Hindus' as part of India's
past, not future. As one ‘Internet Hindu' writes in his blog, "A large
number of ex-elite can't stomach fact that children of bankruptcy are
better travelled, better read and dominate the Internet!" Harsh, but
true.

We can describe the ‘Internet Hindus' as the "lunatic fringe", but
that won't change the fact that their tribe is growing by the day.
Soon, those on the fringe will move to the centre and their critics
will find themselves precariously perched on the fringe. The Right is
gaining ground as is the access and reach of the Net; newspapers and
news channels, the Left's last refuge, no longer command absolute
control over information flow. It would be unwise to ‘block' the voice
of ‘Internet Hindus', as then their clamour to be heard will further
increase and there is nothing we can do to silence them. The times
they are a-changin'.

Courtesy: http://www.dailypioneer.com/241956/Don't-block-the-‘Internet-Hindus'.html

http://voi.org/14mar2010/sourced/thepioneer/dontblocktheinternethindus.html

Editorial: The Guilty Men of Our Democracy
By The Editorial Team, on 15-03-2010 03:46

Gujarat and Anti-Sikh Riots

The law of the land should prevail. The highest and the mightiest
should respect the word and spirit of law. Otherwise the very
existence of democracy in the country would be threatened. It would be
a law of the jungle.

Yet, equally important is that the provisions of the Constitution that
provide for equality before law for however high or law, an individual
may be, irrespective of caste, creed and sex. But it is here that our
democracy is deficient.

The SIT constituted by the Supreme Court to investigate some cases of
Gujarat riots has summoned Gujarat Chief Minister Shri Narendra Modi.
The law should take its own course. Shri Modi is expected to extend
full cooperation and respect the law of the land.

But what raises eyebrows and pains the observers is the duplicity and
double standards being practiced by the judiciary, the media, the
intelligentsia and the so-called tribe of liberals and secularists.
The Gujarat riots and the 1984 anti-Sikhs riots have many similarities
and, in a sense, the latter riots were more heinous and cruel in the
sense that these were directed only against Sikhs and only in the
States ruled by the Congress. Shri Modi never justified the riots but
the then Congress President and Prime Minister Shri Rajiv Gandhi did,
saying on record having stated that "when a big tree falls, the earth
below is sure to shake". Yet, Shri Gandhi has been spared for the anti-
Sikh riots the epithets that are used for Shri Narinder Modi for
Gujarat riots.

More people died in anti-Sikh riots than in Gujarat riots. Delhi then,
and even now, for law and order is directly under the administrative
control. It is here that more than 3300 Sikhs died. The total number
of Sikhs having been butchered in different parts of the country is
more than 4000 while it is about 2500 in Gujarat which includes Hindus
too. For full three days, as per reports of successive Commissions of
Inquiry, the anti-Sikh rioters ruled Delhi and no FIRs were
registered. No military was summoned to quell the riots. The police
remained a silent spectator. Yet, the Congress which ruled at the
Centre and the States continued to remain the holy icon of piety,
secularism and rule of law. Even after 25 years the anti-Sikh riots
sufferers continue to suffer the agony of their loss with little hope
for justice.

Surprisingly, even the courts were not that condescending for Sikh
suffers as these have been for Gujarat riot victims. No Special
Investigating Teams were constituted by the courts which also did no
monitoring of the progress of investigations. Another stark reality is
that while Modi regime registered cases against rioters, prosecuted
them and many have been taken to their logical conclusions with many
convictions, the same is not true of anti-Sikh riots. Many MLAs, ex-
MLAs and other prominent workers of the ruling party in Gujarat are in
jails facing trial. The same cannot be said about anti-Sikh riots.

The human rights organizations which beat their chests for Gujarat
riot victims are, unfortunately and shamelessly, heartless for anti-
Sikh riot victims. They seem to have turned deaf, dumb and blind to
the realities of anti-Sikh riots.

The present Congress-led UPA government, too, for understandable
political reasons, has treated the Gujarat riot victims and anti-Sikh
riots differently. It has been more kind to the former than the
latter.

Why is that the whole system - whether the executive, the judiciary,
the media, intelligentsia and human rights organizations - are
treating the same ugly incidents differently? They are doing a great
disservice to the present system of government and the institutions of
the Constitution. Nobody can be more guilty or more innocent and
deserving more punishment than the other in the same circumstances in
this country.

Let it be a warning to all who matter. By their words and actions and
by indulging in discrimination and favourtism against one section or
the other, they are only venturing to defeat the very purpose and
spirit of democracy. It is they who will tomorrow be counted the
guilty men of our democracy.

http://voi.org/20100315383/14mar2010/editorial/editorial/editorial:theguiltymenofourdemocracy.html

Sita as an Empowered Indian Woman
Book- Review

The other day Rahul Mahajan got married on a reality TV show. His
marriage was of course for real, and one wishes him well in life. Some
one remarked that the show was a tribute to the new Indian woman who
had taken the unconventional path to choosing a life partner. He said
that it was the coming of age of the Indian Woman.

As I watched the final scenes of the show, I was reminded of a comment
a young woman had made some months ago in connection with the
Ramayana. "I do not wish to be a Sita -- meek and submissive. I am the
new Indian woman!"

Three 'new Indian women' stood decked in bridal finery, fluttering
nervously and waiting to be chosen in the final episode. The 'new
Indian women' felt nothing wrong in being commoditised and rejected in
front of a live audience of lakhs across the country. As for the
mythological Sita to whom our young friend had disparagingly referred,
remember that she had chosen her groom on her terms. If this is not
women empowerment, what is!

The following review done by me of a book on Sita adds to what I have
said:

In Search of Sita: Revisiting Mythology
Edited by Malashri Lal & Namita Gokhale
Yatra Books/Penguin Books
Rs 399/-

Perhaps the most enigmatic of all Indian mythological figures is Sita.
She has been in the country's subconsciousness for centuries largely
as the ideal Indian Woman. There has been a tendency by modern
commentators and feminists to run her down for being ‘passive' and
‘submissive' and failing to claim her rights at various stages of her
life, even when she was publicly humiliated for no fault of hers. That
being the case, it would come as no surprise if the ‘modern Indian
woman' is less than enthusiastic in holding her as her ‘hero.'

Given this context, one must welcome with open arms the excellent
collection of essays on Sita edited by Malashri Lal and Namita Gokhale
that seeks to firmly establish her image as a strong-willed woman who
charted her own course in a largely male-dominated society. The irony
is that she had to go through a series of trials and tribulations as a
result of machination by two women, Kaikeyi and Manthara. In Search of
Sita: Revisiting Mythology is a marvellous book that not only has
commentaries written by well-known authors but also contains various
versions of the epic Ramayan, depicting Sita's role. The anthology
also provides a range of "creative interpretations" of the ‘dutiful
and meek' wife of Rama.

What makes the book even more special is the ideological space it
provides to writers with different bends of mind. So, if there is
Meghnad Desai and Indira Goswami, there is also Tarun Vijay and Karen
Gabriel - the latter weaving for the reader an interesting Sita-
Draupadi syntax in a gender context.

It should be clear to the reader, if he or she were under some
illusion, that the character of Sita in the epic was never meant to be
submissive in the face of injustice - to her personally and to the
female gender. One must realise that she could not have become the
icon she is by being a frail figure, forever manipulated and bent by a
patriarchal system. And, as events were to prove, her devotion to her
husband and willingness to be his partner through thick and thin could
not be interpreted as a sign of subordination. Let us look at some of
the instances where her dominance is undisputed.

At her father's home before marriage, Sita would routinely lift
Shiva's bow with her left hand while mopping the floor. It is the same
heavy bow that several strong princes failed to move even an inch from
the ground at her svayamvara. Only Ram succeeded and married her.
Thus, Sita actually set the ground rule for choosing her groom. Is
this a sign of a weak woman?

When Rama was exiled for 14 years, Sita insisted on accompanying him.
Her husband told her categorically that she should not do so as the
exile order was only for him, but she overruled him in the presence of
a number of people. Does this indicate her ‘meekness'?

Abducted by Ravana and surrounded by adversaries, she successfully
fobbed off his advances and threats made directly and through others.
The Lankan king failed to persuade her despite using all means at his
disposal. Does this not show her determination and resolve in the face
of a grim situation?

Banished from the kingdom by Ram, a then pregnant Sita later brought
up her two children as a single mother, imbibing in them the qualities
of valour and fair play. And when they in their boyhood captured her
brother-in-law Laxman, she rushed to get him released, keeping aside
her grief at having been wronged by his family. Surely, this is a sign
of a strong and very mature woman.

Finally, it was her decision to leave the world as a rebuttal to a
demand to prove she had not been ‘defiled' while away from the
kingdom. Given her wrath over the humiliation and determination, it is
unlikely that Rama would have been able to persuade her to change her
mind even if he had tried. In the end, Sita set and lived by her own
terms. It is not easy to find a better example of determined
womanhood.

In Search of Sita is, thus, in many ways a tribute to an ancient icon
by modern India.

http://voi.org/20100315386/14mar2010/general/general/sitaasanempoweredindianwoman.html

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Thackeray says no concern for women's welfare in Bill
STAFF WRITER 19:54 HRS IST

Mumbai, Mar 15 (PTI) Days after supporting the Women's Reservation
Bill in the Rajya Sabha, the Shiv Sena now says the legislation is a
ploy to garner women's votes and does not have welfare of women at
heart.

"The bill has nothing to do with women's welfare. It is a ploy to get
women's votes," Sena chief Bal Thackeray said in a statement.

The 83-year-old leader's statement was circulated here as part of his
traditional message to supporters on the occasion of 'Gudhi Padwa'
tomorrow.

"Injustice against women continues. They are suffering due to rising
prices. Is it going to end because of the Bill," he asked.

"Sena has given a clarion call that along with the bill, women should
also get protection. But that is left aside and political colours are
being given," he said.

http://www.ptinews.com/news/566024_Thackeray-says-no-concern-for-women-s-welfare-in-Bill

MNS in film cash dock
OUR SPECIAL CORRESPONDENT

Mumbai, March 15: Mumbai police have arrested 11 Maharashtra Navnirman
Sena activists after film producer Ritesh Sidhwani complained that
they had tried to extort Rs 25 lakh from his film crew.

The producer’s complaint came a month after Shah Rukh Khan refused to
apologise to Shiv Sena patriarch Bal Thackeray whose party tried to
stall the release of My Name is Khan.

Sidhwani, the producer of Dil Chahta Hai, Lakshya, Luck by Chance and
Karthik Calling Karthik, and his film unit told Bandra police that the
11 MNS activists came to the set of the film Crooked at Mehboob Studio
on Sunday afternoon and demanded to know why foreign artistes were
being employed in the film and not local talent. Deputy commissioner
K.M. Prasanna said the film unit explained to them that the “foreign
artistes were required as the sequence recreated Istanbul, Turkey”.
But the activists would not budge.

Prasanna said the MNS workers then allegedly demanded Rs 25 lakh for
not using local artistes.

Ameya Khopkar, the MNS film wing chief denied the allegation of
extortion. “A blatantly false complaint of extortion has been filed
against our boys…. Our people had gone to the set after learning that
the film was using 136 foreign nationals from Afghanistan, Iran and
Russia though they did not possess valid work permits,” he said.

The arrests happened after Sidhwani approached Mukesh Bhatt, the vice-
president of the film producers’ association, and he called up
Maharashtra chief minister Ashok Chavan.

http://www.telegraphindia.com/1100316/jsp/nation/story_12221472.jsp

BJP-Left House unity rolls on
RADHIKA RAMASESHAN

New Delhi, March 15: The nuclear liability bill today gave the Left
and the BJP another chance to display their vaunted “unity”, kicked
off by the price rise and helped on by the women’s reservation bill.

The two main Opposition groups, which together outnumbered the
depleted Treasury benches in the Lok Sabha today, had braced
themselves to block the bill’s introduction.

Each had opposed the nuclear deal with the US, and the BJP had the
added motive of partially answering its in-house sceptics who felt it
had “put itself out” to bail the government out over the women’s bill.

Estranged UPA allies Mulayam Singh Yadav and Lalu Prasad too joined
forces with the BJP-Left today.

A deflated government, realising what it was up against, deferred the
bill’s introduction. Denied the opportunity for a showdown, the
Opposition still flaunted the new-found unity between the strangest of
bedfellows.

“The unity is actually a direct outcome of the nuclear deal that was
opposed by the BJP and the Left. The Samajwadi began by opposing it
but later changed its stand,” said CPM general secretary Prakash
Karat. He said the Left would appeal to all MPs on Tuesday to not
support it.

The poor attendance on the Treasury benches looked out of sync with
Prime Minister Manmohan Singh’s exertions since yesterday to try and
bring the Opposition around on the nuclear bill.

On Sunday, Singh had phoned Sushma Swaraj, leader of the Lok Sabha
Opposition, and Sitaram Yechury, the CPM’s leader in the Rajya Sabha,
to urge them to reconsider their resistance.

Recounting the conversation, Sushma told journalists: “I said we
cannot support. He said we will have problems with other countries to
which I replied, ‘But we have problems within our own country’. The PM
asked if he should ask the national security adviser to speak to me. I
said there is no point because the NSA already spoke to Arun Jaitley
(leader of the Opposition in the Rajya Sabha) a month ago. But our
stand remained unchanged. I was polite but firm.”

Sushma then got in touch with the CPM and CPI floor leaders, and
Yashwant Sinha was told to speak to Mulayam and Lalu Prasad to firm up
the Opposition strategy.

Last week, Mulayam and Lalu Prasad had slammed the Left and the BJP
for being “in cahoots with the Congress” over the women’s bill. Today,
by participating in the Opposition unity, they gave the government a
foretaste of the problems it might now face in Parliament.

Government sources admitted that the stand-off was a “grim reminder”
of how precariously the ruling alliance was placed in the Lower House
minus the Yadavs.

“The only short-run tactic we can follow is to avoid business that
requires voting,” a minister said. The long-term strategy, he said,
was to scout for parties that could be counted on in a crisis “even if
this entails backroom deals”.

http://www.telegraphindia.com/1100316/jsp/nation/story_12221471.jsp

Maya Brahmin aide missing
TAPAS CHAKRABORTY

Lucknow, March 15: Mayavati today tried to reclaim her Dalit agenda on
the Bahujan Samaj Party’s 25th anniversary by clipping the wings of
Satish Chandra Mishra, the party’s “Brahmin face” whose clout had
dismayed many of her Dalit supporters.

Mishra, architect of the Brahmin-Dalit axis that lifted Mayavati to
power in the 2007 UP polls, has been taken off the BSP’s Brahmin
Bhaichara (Brotherhood) Committee and appointed chairman of the party
legal cell.

The chief minister herself made the announcement at the party’s mega
rally here to celebrate its silver jubilee. “There is no strict
boundary of work but Mishra’s priority would henceforth be legal
work,” she said.

More eloquent than her 95-minute speech was the unusual absence of
Mishra from the dais. The lawyer who had been Mayavati’s shadow for
the past half a decade stood among party workers far from the dais,
from where Mayavati reaffirmed her commitment to the Dalit cause.

“I don’t believe the party’s core agenda is being diluted. I vow not
to ever allow the Dalit movement to weaken or the head of a Dalit to
bow in shame,” she said.

Party sources said Mayavati had been jittery over accusations that her
party, born as a movement for social transformation, had become “an
opportunistic political party” interested only in capturing power.

On the face of it, Mishra’s new post may appear logical since Mayavati
is grappling with at least half-a-dozen cases against her party and
government. But Mishra had already been supervising the cases while
discharging his other duties.

Many Dalit leaders had looked on nervously as Mishra was included in
the state cabinet in 2007 and later sent to the Rajya Sabha, all the
while retaining his status as party No. 2. But a rift appeared between
him and Mayavati after the Brahmin vote deserted her in the 2009 Lok
Sabha polls.

Mayavati had mooted banishing Mishra to the legal cell at a party
meeting in July 2009, but backed off in the face of Brahmin murmurs.
Today, she made it official.

http://www.telegraphindia.com/1100316/jsp/nation/story_12221469.jsp

Monday, March 15, 2010
Seedhi Baat / Aajtak, March 14, 2010

'Bal Thackeray is a big leader'

Shiv Sena chief Bal Thackeray's estranged daughter-in-law Smita
Thackeray says politics and family are two separate things.
Part 2 Part 3 Part 4

Posted by Prabhu Chawla at 7:35 PM

http://prabhuchawla.blogspot.com/2010/03/seedhi-baat-aajtak-march-14-2010.html

http://indiatoday.intoday.in/site/Video/0/42/video_page.jsp?vid=88274&part=1&secid=42

http://indiatoday.intoday.in/site/Video/0/42/video_page.jsp?vid=88274&part=2&secid=42

http://indiatoday.intoday.in/site/Video/0/42/video_page.jsp?vid=88274&part=3&secid=42

..ab.na.jaa..

Monday, March 15, 2010
Rajdeep Sardesai's letter to Uddhav Thackeray

Rajdeep Sardesai,a well known journalist,sent a letter to Uddhav
Thackeray,heir of the Shiv Sena, on the whole "Marathi manoos" issue.

Wiki : Rajdeep Sardesai
Wiki : Uddhav Thackeray

It makes for a very interesting read,seeing the reaction of a renowned
member of the Press addressing a political leader with much force.

Dear Udhavjee,

At the very outset, my compliments for the manner in which you've
literally 'stolen' the headlines from your cousin Raj in the last
fortnight. After the Assembly election defeat last October, there were
many who had written you off as a weak, namby-pamby politician, who
would be better off doing photography. But now, it seems that the
'fire' which burns inside Bal Thackeray is alive in the son too. After
years of struggling to establish yourself, you have finally discovered
the mantra for success as a Shiv Sena leader: find an 'enemy',
threaten and intimidate them, commit the odd violent act, and,
eureka!, you are anointed the true heir to the original 'T' company
supremo.

Your cousin has chosen to bash faceless taxi drivers and students from
North India, soft targets who are totally unprotected. You've been
much braver. You've actually chosen to target national icons: Sachin
Tendulkar, Mukesh Ambani, Shah Rukh Khan, powerful figures who most
Indians venerate. Shah Rukh is no surprise since the Sena has always
been uncomfortable with the Indian Muslim identity. Forty years ago,
your father had questioned Dilip Kumar's patriotism for accepting an
award from the Pakistani government. You've called Shah Rukh a traitor
for wishing to choose Pakistani cricketers in the IPL. That your
father invited Javed Miandad, the former Pakistani captain and a close
relation of Dawood Ibrahim, to your house is a matter of record that
we shall not go into today.

I am a little surprised that you chose to question Ambani and
Tendulkar though. The Sena has always enjoyed an excellent
relationship with corporate India. Why then criticise India's biggest
businessman for suggesting that Mumbai belongs to all? After all, no
one can deny that Mumbai's entrepreneurial energy has been driven by
communities from across India. The diatribe against Sachin is even
more strange. He is, alongwith Lata Mangeshkar, Maharashtra's most
admired and recognised face. Surely, you will agree that Sachin
symbolizes Maharashtrian pride in a manner that renaming shops and
streets in Marathi never can.

Of course, in-between some of your local thugs also attacked the IBN
Lokmat office. I must confess that initially the attack did leave me
outraged. Why would a political outfit that claims to protect
Maharashtrian culture attack a leading Marathi news channel? But on
reflection I realized that we hadn't been singled out: over the last
four decades, the Shiv Sena has targeted some of Maharashtra's finest
literary figures and journalistic institutions. That you continue to
live in a colony of artists while attacking artistic freedom remains
one of the many tragic ironies in the evolution of the Sena.

Just before the Assembly elections, you had told me in an interview
that you were determined to shake off the Shiv Sena's legacy of
violence. You spoke of the need for welfarist politics, of how you
were saddened that rural Maharashtra was being left behind. I was
impressed by the farmer rallies you had organized, by the fact that
you had documented farmer suicides in the state. I thought that Uddhav
Thackeray was serious about effecting a change in Maharashtra's
political landscape.

I was obviously mistaken. Farmer suicides still continue, the after-
effects of drought are still being faced in several districts, but the
focus is now squarely on finding high profile hate figures. You claim
to have a vision for Mumbai. Yet, on the day the Sena-controlled
city's municipal corporation's annual budget revealed an alarming
financial crisis, your party mouthpiece,Saamna, was running banner
headlines seeking an apology from Shah Rukh Khan. You asked your Shiv
Sainiks to agitate against Rahul Gandhi's visit to Mumbai, but why
have you not asked them to wage a war against the water cuts that have
made life so difficult for millions in the city?

At one level, I can understand the reasons for your frustration. The
Congress-NCP government in the state has been thoroughly incompetent:
the last decade has seen Maharashtra decline on most social and
economic parameters. Yet, the Shiv Sena has been unable to capture
power in the state. Your war with cousin Raj has proved to be self-
destructive. The Assembly election results showed that a united Sena
may have offered a real challenge to the ruling alliance. In fact, the
Sena and the MNS together garnered around 43 per cent of the popular
vote in Mumbai-Thane, almost seven per cent more than what was
obtained by the Congress-NCP combine. Yet, because your vote was
split, you won just nine of the 60 seats in the region, a result which
proved decisive in the overall state tally.

Your defeat seems to have convinced you that the only way forward is
to outdo your cousin in parochial politics. It's a strategy which has
undoubtedly made you a headline-grabber once again. Unfortunately,
television rating points don't get you votes or goodwill. There is
space in Maharashtra's politics for a regional force, but it needs to
be based on a constructive, inclusive identity.

Tragically, the Shiv Sena has never offered a serious social or
economic agenda for the future. Setting up the odd wada pav stall in
Mumbai is hardly a recipe for addressing the job crisis . Why hasn't
the Sena, for example, started training projects to make Maharashtrian
youth face upto the challenges of a competitive job market? Why
doesn't the Sena give regional culture a boost by supporting Marathi
theatre, literature or cinema? The wonderful Marathi film,
"Harishchandrachee Factory", nominated for the Oscars, has been co-
produced by Ronnie Screwvala, a Parsi, who like millions of other
'outsiders' has made Mumbai his home. Maybe, I ask for too much.
Tigers, used to bullying others for years, will never change their
stripes.

Post-script: Your charming son, Aditya, who is studying English
Literature in St Xaviers College, had sent me a collection of his
poems. I was most impressed with his writing skills. Let's hope the
next generation of the T company will finally realize that there is
more to life than rabble-rousing!

Jai Hind, Jai Maharashtra!

Posted by Malvika at 12:13 PM

http://ab-na-ja.blogspot.com/2010/03/rajdeep-sardesais-letter-to-uddhav.html

Mumbai made into dharamshala: Bal Thackeray

Mumbai, Mar 6 : Shiv Sena supremo Bal Thackeray said Mumbai has been
made into a 'dharamshala' (free inn), thereby thrashing Maharashtra
Governor K Sankaranarayanan for saying 'anybody can live in Mumbai'.

"Saying that migrants will continue to come to Mumbai is akin to
betrayal of Maharashtra," Thackeray said in an editorial in party
mouthpiece Saamna on Saturday.

"Had Sankaranarayanan been the Governor of Karnataka, would he have
dared to say let hordes of migrants come to Bangalore?" the Sena chief
said.

"The governors who live in the sprawling Raj Bhutan by the Arabian Sea
are nothing but Congress pensioners. Raj Bhutan has lost touch with
people's sentiments, that's why you say such things."

Balasaheb further recommended permit system to stop 'migrant influx'
in Mumbai.

"Mumbai has been made into a dharamshala. The only way to stop the
influx of migrants is to start a permit system to impose curbs on
those coming here," Thackeray said.

On Friday, Sankaranarayanan had said: "Anybody can live in Mumbai.
Only Mumbai can compete with itself. The rich, middle class and the
poor co-exist here."

--IBNS

http://www.newkerala.com/news/fullnews-65284.html

le photo of Shiv Sena supremo Bal Thackeray at his residence in
Mumbai. PTI Photo Photograph (1)
Bal Thackeray targets Maha Guv over 'Mumbai for all' remark
STAFF WRITER 10:49 HRS IST

Mumbai, Mar 6 (PTI) After batting maestro Sachin Tendulkar and
industrialist Mukesh Ambani, Maharashtra Governor K Sankaranarayanan
is the latest to face the Shiv Sena ire for saying that Mumbai belongs
to all.

"Saying that migrants will continue to come to Mumbai is akin to
betrayal of Maharashtra," Sena chief Bal Thackeray said in an
editorial in party mouthpiece 'Saamana' here today.

The Governor had said yesterday that "anybody can live in Mumbai. Only
Mumbai can compete with itself. The rich, middle class and the poor co-
exist here".

In an informal interaction with media persons, his first since taking
over the gubernatorial post, he said though civic and infrastructure
facilities needed to be upgraded in the megapolis, migration from
other parts of the country cannot be curbed.

http://www.ptinews.com/news/550675_Bal-Thackeray-targets-Maha-Guv-over--Mumbai-for-all--remark

...and I am Sid Harth
chhotemianinshallah
2010-03-16 14:09:10 UTC
Permalink
Modi not fit to be CM, forget about PM, says Digvijay
STAFF WRITER 21:49 HRS IST

Satna (MP), Mar 15 (PTI) Criticising BJP national president Nitin
Gadkari's statement that Narendra Modi has qualities to become the
prime minister, senior Congress leader Digvijay Singh has said Modi is
neither fit for chief minister, nor suitable for prime minister's
post.

"Modi is not fit to be a chief minister, forget about being suitable
for prime minister's post," Singh said.

"BJP has always been making many tall claims and even their claim of
Modi being prime ministerial material will be exposed," he told
reporters here yesterday.

Ever since BJP had come to power in Madhya Pradesh, attacks on
minorities in the state have been on the rise, the Congress General
Secretary said.

The former Madhya Pradesh chief minister said after inquiring into the
attacks on Christians by BJP leaders, he will file a complaint on it
with the National Minority Commission.

http://www.ptinews.com/news/566294_Modi-not-fit-to-be-CM--forget-about-PM--says-Digvijay

File photo of BJP President Nitin Gadkari addressing a press
conference in Jammu. PTI Photo Photograph (1)

BJP President Nitin Gadkari constitutes his team
STAFF WRITER 16:49 HRS IST

New Delhi, Mar 16 (PTI) Three months after he took over reigns of the
party, BJP President Nitin Gadkari today brought in a mix of youth,
experience and women in his team of office bearers inducting
heavyweights like Vasundhara Raje and Ravishankar Prasad and
hardliners like Varun Gandhi and Vinay Katiyar.

Gadkari, who was considered as an RSS choice when he replaced Rajnath
Singh, has also given positions to some leaders said to be close to
the sangh parivar founthead.

Among them are Bhagat Singh Koshiyari (Vice President), Murlidhar Rao
(Secretary) and Tarun Vijay, who was Editor of RSS mouthpiece
"Organiser", as spokesperson.

Prominent Muslim face and three-time MP Shahnawaz Hussain, who was
widely tipped to become a General Secretary, has been appointed as
Spokesperson while Najma Heptullah has been retained as Vice
President.

http://www.ptinews.com/news/567220_BJP-President-Nitin-Gadkari-constitutes-his-team

Maha issues Ordinance to enhance jail term for terrorists
STAFF WRITER 17:20 HRS IST

Nagpur, Mar 16 (PTI) The State Government has promulgated an Ordinance
to enhance the prison term of terrorists, Maharashtra Home Minister R
R Patil said today.

The State Government has proposed 20, 40 and 60 years of jail-term for
terrorists involved in terror activities and since it is an
administrative requirement, the government has come out with an
Ordinance, Patil told reporters here.

In an informal chat, he said the Ordinance was issued yesterday. The
maximum imprisonment is 14 years in any kind of crime and the accused
person comes out of jail after availing the benefits due to good
conduct and parole.

Technically speaking, the convict is out after serving prison for
11-12 years. The State government was of the opinion that these
terrorists should not be let free or released early after committing
crime against state.

http://www.ptinews.com/news/567288_Maha-issues-Ordinance-to-enhance-jail-term-for-terrorists

Kandhamal says no to Togadia visit
STAFF WRITER 17:41 HRS IST

Bhubaneswar, Mar 16 (PTI) Authorities in Kandhamal district, which has
been violence-free for about a year, today decided not to allow VHP
leader Pravin Togadia to visit it.

"We will not allow VHP leader Pravin Togadia to visit Kandhamal as the
administration does not want to take any risk though things are in
good shape," District Magistrate-cum-Collector Krishna Kumar told PTI
over phone.

"The situation is absolutely normal in the district now," he said.

The state unit of VHP had earlier informed the Home department
regarding Togadia's proposed three-day visit to Orissa.

Togadia is scheduled to begin his visit to the state on March 18 and
visit Kandhamal the next day and spend the night at Phulbani, the
district headquarters of Kandhamal, VHP state secretary Gouri Prasad
Rath said.

http://www.ptinews.com/news/567377_Kandhamal-says-no-to-Togadia-visit

Christ picture: absconding publisher's bail rejected
STAFF WRITER 17:43 HRS IST

Shillong, Mar 16 (PTI) The Gauhati High Court has rejected the bail
plea of a Delhi-based publisher charged with printing a blasphemous
image of Christ in a book meant for junior students.

"The state police challenged the bail order (of the publisher of
Skyline Publication, Indra Mohan Jha) leading to its quashing by the
Gauhati High Court yesterday," DSP Vivek Syiem said.

The absconding publisher was granted interim bail by the Shillong
bench of the high court on March five.

The police had registered a case against the publisher under Section
295 (A) of the IPC for hurting the sentiments of people by publishing
the image of Christ holding a can of beer and a cigarette.

Syiem said in case Jha did not surrender, the police would have to
communicate with other states to trace him.

Over 120 books, carrying the picture, have been seized by police from
a convent school and a distributor.

http://www.ptinews.com/news/567383_Christ-picture--absconding-publisher-s-bail-rejected

Raje says she will perform new role with dedication
STAFF WRITER 17:44 HRS IST

Jaipur, Mar 16 (PTI) Newly-appointed BJP General Secretary Vasundhara
Raje today said she is a committed party worker and will fulfil the
new responsibility with utmost dedication.

"I am disciplined soldier of the party and have always peformed the
task assigned to me by the party sincerely and honestly.

"I will fulfil the new responsibility assigned to me by the party with
dedication," Raje said in a statement here.

Three months after he took over reins of the party, BJP President
Nitin Gadkari today appointed Raje as one of party's General
Secretaries.

Raje, a former Rajasthan Chief Minister, was unseated as Leader of the
Opposition in the state after the party's Lok Sabha debacle.

http://www.ptinews.com/news/567389_Raje-says-she-will-perform-new-role-with-dedication

March 21, 2010
Rebirth of BJP: Focus on Change

"A man is not finished when he is defeated, he is defeated when he
quits. Much the same can be said of a party. It is not finished when
it is defeated; it is defeated when it stops to think.
-Nitin Gadkari
By MV Kamath

The BJP, right now, has one advantage: The UPA government is on its
last legs. It is bereft of new ideas. The high cost of living is
spreading disaffection among the people who are becoming increasingly
disillusioned with the government. This is the time to think big and
hit hard and the BJP seems to have found the right man to fulfil that
envious task. As Gadkari himself said: The country comes first, the
party second and the individual last. Now he has only to prove it
beyond any shadow of doubt. IF the media’s reportage of the
proceedings of the meeting of the BJP to anoint Nitin Gadkari as its
new - and youngest - president has any meaning, it is this: The
Congress had better beware. A sea-change has come over the party which
is as stunning as it was unexpected. It is evident in Gadkari’s hour-
long presidential address and in the entire environment in which the
meeting took place that Gadkari has opened the door to an entire new
world. It is a brave new world which should capture the imagination of
the young and the uninitiated. Here is a man brimming with ideas, has
the courage to break away from tradition in dress and deportment which
should endear him to aam adami. For a president to wear a bush shirt
and trousers, to shun feet touching, even if it is a mark of respect
towards elders, is a break-away from the past that may sound a little
offensive to traditionalists but is an indication that Gadkari is
looking ahead to the future with daring.

Understandably his speech- maiden-had to deal with party affairs, but
indicated a conciliatory approach as when he appealed to the Muslims
to be gracious enough to let a temple to Ram, built on the disputed
structure site. The request sounded genuine. It was anything but
provocative, and hopefully will be received with becoming attention.
The time has come for Hindu-Muslim reconciliation and Gadkari’s appeal
makes a lot of sense. In the next few weeks Gadkari has to think out-
of-the-box.

Four issues call for deep thought: How to raise agricultural
production and keep the peasant from migrating to urban centers; how
to provide jobs for the GenNext; how to reduce corruption which has
become endemic and how to work out a plan to benefit the tribals. And
above all, how to go beyond Hindutva to a way of life that is nation-
embracing and appealing to all people of whatever caste, creed,
religion or community. Gadkari it seems evident, is breaking away from
the old moorings, which is just as well. One appreciates the guts the
RSS has shown in naming Gadkari as its presidential choice. Here is a
man who can relate to the young. Fancy his breaking into singing from
the presidential platform! The sheer novelty of the man’s thinking
takes one’s breath away. This is not being critical of the old
culture. But all things must change. As Tennyson beautifully put it:
"The old order changeth, yielding place to new and God fulfils himself
in many ways, lest one good custom should corrupt the world."

With the kind of approach Gadkari has shown, he is capable of adapting
to a new and changing world. He should be able to touch the hearts of
people of all age groups, especially that group which will come of age
when the next general elections take place. Giving advice to a party
these days is an hazardous exercise, as Pramod Mahajan, were he alive,
would have readily agreed. Shining India as a slogan did not sell. Not
that there were no geniuses in the BJP to give advice to LK Advani;
fullest advantage was taken of talent and technology, as one can be
sure, Sudhindra Kulkarni will testify. The best of minds surely had
made their contributions but something had gone wrong. The BJP ‘lost’
the last general elections. But there is no reason for the BJP to be
defeatist. It is in power in nine states, it has, as Gadkari
meaningfully pointed out, over 1,000 MLAs and a little less then 200
MPs. One must build on that strength. To succeed, BJP must work as a
united party and not as a divided house as it has been for some months
now. Personal egos have done considerable damage to the party. Gadkari
has forewarned that this must change. Gadkari is not, as some
theorists have made out, walking in Rahul Gandhi’s footsteps. He has
cut out a path all on his own. The broad road-map he has unveiled
suggests that he has learnt from the events of the immediate past.
Names count, but only upto a point.

Winston Churchill, who had led his country so successfully during the
Second World War was unceremoniously side-lined in the elections that
followed victory. Labour came to power. Margaret Thatcher years later
came on the scene and re-made Britain. And that was the right thing to
do. In India, one after another of ideas once considered sacrosanct
had to be given the go-by, like Jawaharlal Nehru’s concept of a
socialistic pattern of society, non-alignment, garibi hatao that
Indira Gandhi wanted to capitalise on, nationalisation of industries,
etc. have all bit the dust. The BJP now has only to break new ground
if it wants to make headway. The buzz words in Gadkari’s inaugural
address were antyodaya (welfare of the poorest), samajik samarasta
(social equality) and vikas (development). Very evocative words but
the highest importance should be on "development" in very field,
whether agriculture, industry, enterprise, education and most
especially job-creation.

Let us face it: The young are least interested in ideologies; what
they are looking for are well-paid jobs and the party must see how
best this can be accomplished. In his addres Gadkari said that "a man
is not finished when he is defeated, he is defeated when he quits.
Much the same can be said of a party. It is not finished when it is
defeated; it is defeated when it stops to think."

Gadkari would do well to send a team of experts to China to find out
how our troublesome neighbour has excelled in so many fields,
especially in the field of agriculture where its production per acre
is several times higher than that of India. China, to be sure, is not
an ideal society; it is run by a heartless dictatorship that cares a
tuppence for Human Rights. But there surely are areas of
administration from which India can learn a lot.

The point is that the BJP must break away from its past and project
itself as a forward-looking party which means business, especially in
regard to antyodaya. Village self-sufficiency is a Gandhian concept to
which some fresh thought needs to be given. The stress should be on
productivity, marketing and sales, inter-connection of villages with
roads to promote peasant mobility, and spread of technical expertise.
The BJP, right now, has one advantage: The UPA government is on its
last legs. It is bereft of new ideas. The high cost of living is
spreading disaffection among the people who are becoming increasingly
disillusioned with the government. This is the time to think big and
hit hard and the BJP seems to have found the right man to fulfil that
envious task. As Gadkari himself said: The country comes first, the
party second and the individual last. Now he has only to prove it
beyond any shadow of doubt.

http://www.organiser.org/dynamic/modules.php?name=Content&pa=showpage&pid=336&page=34

March 21, 2010
Editorial
Varsha Pratipada Special, 2010
It is free fall
The buck does not stop
By R Balashankar

FROM India shinning to India suffering is the most colourful
description of Manmohan Singh’s regime heard on the floor of
Parliament during the budget session. The insensitivity of the UPA to
people’s agony and its arrogance of power have crossed all limits.

India is a nation with a great sense of justice. In its history there
is no dearth of instances where the rulers set higher standards for
themselves than for the commoner. They willingly courted heavier
punishment for their omissions and commissions unlike those of today
who suggest people not to take sweets if sugar price has gone high.
Compassion and empathy were the two qualities Indian scriptures
expected in the rulers. So we have the instances of Shibi, Dasharata,
Harischandra, Yudhishtira, Sri Ram, Dathechi and the list can go on
and on. The sense of justice and fair play was the touchstone for a
successful reign. Chakravarti Shibi set one of the most touching
examples in this regard.

Once, the legend has it, the Emperor was relaxing on the terrace of
the palace when a wounded pigeon fell on his lap and asked for
protection from an eagle that was chasing it for prey. Shibi offered
the bird safety but the eagle won’t leave its prey. The eagle demanded
the Emperor to be fair and release its prey, as it was within its
dharma in hunting for food and the Emperor had no right to interfere.
The Emperor on his part argued that it was his duty to give asylum to
the bird as it was seeking his protection for life. The eagle reminded
the Emperor his other duty not to deprive another creature of its
livelihood and redeem that dharma. The incident is both interesting
and instructive, for it was not the might of the Emperor but his sense
of justice that the eagle was putting to test. The Emperor stood high
and passed the test. And he presented a great example in self-
sacrifice to set the lesson for generations to come. He asked the
eagle what price he would have to pay so that the life of the pigeon
was saved. The eagle demanded the flesh of the king in equal weight to
that of the pigeon he wanted to be saved. Shibi passed the test and
proved to the world, the ruler is respected or loved not for his
arbitrariness but for his compassion and conciliation. Modern-day
rulers will laugh at this legend. But one cannot overlook the
message.

Social tragedies have become passé in India today, and the rulers-
people in power and position-go about as if there is no value for a
commoner’s life. India perhaps is the only country in the world where
human life is treated so cheap. The UP Chief Minister made it a matter
of prestige in her stand-off with the centre not to pay compensation
to the 65 victims of a tragedy in Pratapgarh. Many such situations go
unreported. The highlight however is the apathy of the establishment-
be it godmen, civic authorities, corporate tycoons or the elected
governments-for the value of life of an ordinary Indian, especially
Hindu.

Children who go to play do not return home because they get drowned by
stagnant water in pits dug by the Delhi Jal Board authority. Men and
women who go for early morning walk are discovered bleeding and dead
on the roadside because the civic bodies have dug up the pavement and
left it in a state of veritable hell for months, if not years.

Imagine the humongous tragedy of the people who assembled at the
ashram of Kripalu Maharaj in Kundu, Pratapgarh, for collecting a
utensil, a piece of sweet and Rs 20-the total value of which would not
exceed Rs 50. This is the level of poverty in the country whose
economic growth under globalisation is a matter of mere GDP and
statistics. Human beings have become numbers. Sixty-five people dead,
families devastated, children orphaned and mothers deprived of their
children. Even in the impoverished Sudan such incidents don’t happen
at this frequency. For, only a few years ago, over a 100 women died in
Uttar Pradesh capital in the stampede. They had come to receive free
saris being distributed by a politician. And we can safely bet that
nobody would be held responsible and punished for the loss of precious
human lives just as it happened in the sari tragedy or the temple
stampedes that keep repeating all over the country quite frequently.

Rural unemployment is so high that at every recruitment venue for army
and police personnel, the rush of job seekers leads to lathicharge,
firing, stampede and death.

Routinely, stampede occurs in places of worship. These are all
incidents in which people authorised to make arrangements, are to be
held culpable for the crime. One is not talking of the road accidents
and terror attacks. That statistics is now becoming listless.

One teenager was killed in Srinagar, allegedly unprovoked, by a BSF
constable. The police records, according to reports, said the boy was
a criminal. That official was however hounded by the state, his own
seniors and with discernible glee the newspapers reported that he has
been suspended. Only the jawans and security forces have no human
rights. They are treated as cannon fodder in their combat with
terrorists, Maoists and North-east outlaws. We take the loss of a
security personnel’s life so lightly, so routinely as if the state has
become morose. Is justice the privilege of only the terrorists and
their cohorts? A few weeks ago, terrorists and their supporters in J&K
disguised as lawyers fabricated a case of rape and murder of two
women. They created a huge ruckus. The media and the politicians there
held the state and defence forces to ransom. In the end it was proved
that the women were not raped, and they had committed suicide. Have
these lawyers been punished?

Even smaller nations like Philippines and Bangladesh have a better
track record of dispensing justice. The Marcos and Ershads got
punished there for their greed and crimes. In modern India, not one
politician has ever been punished. Nobody knows where the buck stops.
We don’t even know who should own up responsibility for the kind of
tragedies that have been discussed. There was a time, an air accident
or a train collision used to result in the resignation of the minister
in charge. Now the accidents have become commonplace and there is no
accountability.

So where does that leave the ordinary Indian? Those who have been
elected by them are not speaking up for them. The creation of an
informed public opinion, non-political social action for justice seems
the only way out. Varsha Pratipada marks a new cycle, an occasion that
prompts us to pause, think and move on. It is for each of us to do our
bit to make our society more sensitive, more assertive and restore the
value of each and every life sharing this planet.

http://www.organiser.org/dynamic/modules.php?name=Content&pa=showpage&pid=336&page=2

February 21, 2010
Divisive politics get a deadly blow

Seven-member AP High Court bench strikes down Muslim quota as
unconstitutional, based on dubious data, and potentially encouraging
conversion
By R Mallikarjunarao

In the year 2004 Dr YS Rajasekhara Reddy, provided reservations to
Muslims in education and public employment to the extent of five per
cent. A five-judge bench said that this is illegal. After this the
farce of inquiry by Commission for Backwards Classes was enacted and
reservation was given to Muslims and Act was promulgated in 2005.
Another five-judge bench declared this 2005 Act is illegal.
Thereafter, the YS government issued another Act in 2007. A seven-
judge bench on February 8 declared this action illegal.

THE mask has been ripped apart by a seven-judge bench of the High
Court of Andhra Pradesh. The real face of slogan "reservation for
Muslims" was exposed. While dealing with the constitutional validity
of AP Reservation in favour of Socially Educationally Backward Classes
of Muslims Act, 2007, a seven-judge bench of the AP High Court
declared: "This 2007 Act is religion specific and potentially
encourages religious conversions and is thus unsustainable." This is
the third time the Congress government of AP has faced adverse
judgment on the issue of providing reservations to Muslims.

In the year 2004 Dr YS Rajasekhara Reddy provided reservations to
Muslims in education and public employment to the extent of five per
cent. A five-judge bench said that this is illegal. After this the
farce of inquiry by Commission for Backwards Classes was enacted and
reservation was given to Muslims and Act was promulgated in 2005.
Another five-judge bench declared this 2005 Act is illegal.
Thereafter, the YS government issued another Act in 2007. A seven-
judge bench on February 8 declared this action illegal.

The bench comprised of Chief Justice Anil Ramesh Dave Justice T Meena
Kumari, Justice B Prakasha Rao, Justice DSR Varma, Justice A Gopala
Reddy, Justice V Eswariah and Justice Goda Raghuram. The 137-page
judgment was given by the Chief Justice AR Dave on behalf of himself,
Justice A Gopala Reddy, Justice V Eswariah and Justice Goda Raghuram.
They declared the AP Reservation in favour of Socially Educationally
Backward Classes of Muslims Act, 2007 unsustainable. Justice T Meena
Kumari gave a separate judgment running into 77 pages allowing the
writ petitions but gave a different reasoning. Justice B Prakasha Rao
said that the seven-judge bench was to answer the reference regarding
the method to be adopted. He differed with the findings of the five
judges and did not set aside the state action. Justice DSR Varma
declared that he is differing with Chief Justice and Justice T Mena
Kumari and said that he will give his reasons later.

It may be recalled that the government issued Ordinance 5 of 2007
providing 4 per cent reservations to several selected groups of
Muslims in the fields of education and public employment. This was
preceded by inquiry by AP Commission for Backwards Classes. The
government had appointed Krishnan, a retired civil servant, the
advisor who submitted a report, which was sent to the BC Commission.
This Ordinance was challenged by Shravanti and several other students.
Some persons claimed that this will hurt the backward classes and
filed public interest petitions. During the course of hearing the AP
Legislative Assembly passed the bill and Act 26 of 2007 came into
force. Petitions were amended to bring this act under challenge.

The majority judgment pronounced by the Chief Justice said that the
action of the state government is solely based upon the report,
findings and recommendations of the commission and the procedural
error committed by the commission is fatal to its report and its
consequent recommendations. The court said that it is deplorable that
the commission was not even aware of total population of persons
belonging to groups of Muslims who have been selected to be put into E
category among the BC groups. The sample survey was found faulty and
the quick survey in the name and style of fast track method was termed
as "hit and run method". This was declared neither legal nor
sustainable. The sampling was "opportunity sampling and non-
probability sampling". The court said that the BC Commission failed to
formulate criteria for identifying the BC among the Muslims but simply
conducted a household survey in places close to its hand. It was
declared that the commission did not conduct survey objectively to
justify its recommendations.

Justice T Meena Kumari in a separate judgment dealt at length with the
report of commission and effect of its copying the report of Krishnan.
She said: "The report of the commission should be held to be
mechanical, perfunctory in nature and without application of mind as
the commission followed the report of PS Krishnan in verbatim."
Justice Meena Kumari said that the report of the commission is not
based on real facts, data mechanical perfunctory in nature and without
application of mind as the commission followed the report of PS
Krishna in verbatim’. Justice MeenaKumari said that the report of the
commission is not based upon real facts, data or analysis and is
without any proper survey. She reminded that the commission limited
its survey to six districts only for three days leaving the other
parts of the state. With the report of the commission found as
insufficient lacking any objectivity the Act 26 of 2007 which is based
upon the report was declared to be invalid and unconstitutional.

The UPA government was planning to provide for reservations to Muslims
based on the Ranganath Commission report. The seven judges of the AP
High Court have hampered this conspiracy.

‘‘The fast track approach adopted by the commission was nothing but a
non-scientific method,’’ Justice Dave said. It was neither ‘‘legal nor
sustainable’’, he declared. The action of the panel was also
criticised for its reliance on recommendations made by PS Krishnan.
The appointment of Krishnan is "protanto invalid", the bench said and
faulted the panel for relying on his findings.

Echoing the majority view in a separate judgment, Justice Meena Kumari
said the investigation by the panel was not based on real facts, data
or analysis and was without proper survey.

Justice Prakash Rao aired the minority view holding that the bench was
not called upon to adjudicate the list but was only required to answer
a legal reference. He said that the government had some data before it
on which it acted and thus could not be faulted. Justice DSR Varma
said he did not agree with the majority view and would give his
reasons shortly. The Advocate General sought suspension of the order
which was rejected by the bench.

The Andhra government has long struggled to provide quotas for
Muslims, who were first given reservation in July 2004, a month after
YS Rajasekhara Reddy came to power.

The bench further described findings of the AP Backward Classes
Commission - on which the quota law had been based - as
"unscientific". Within hours of the verdict, Chief Minister K Rosaiah
said his government would move to the Supreme Court and vowed to
restore the AP Reservation in favour of Socially and Educationally
Backward Classes of Muslims Act, 2007.

In a 5-2 majority ruling, the court found that the commission neither
evolved any criteria nor published these before inviting objections.
It had merely stated it had followed the two criteria evolved by the
Mandal Commission for identification of Socially Economic Backward
Classes (SEBCs) among non-Hindu community.

Chief Justice Dave, speaking for himself and Justices A Gopala Reddy,
V Eswaraiah and G Raghuram, faulted the enactment and said it was
religion-specific and potentially encouraged conversions and was thus
unsustainable.

The bench found fault with the commission for its excessive reliance
on data collated by the Anthropological Survey of India. That data,
the court ruled, was meant for determining the profile of the Indian
population and not for deciding on affirmative action for Muslims.

http://www.organiser.org/dynamic/modules.php?name=Content&pa=showpage&pid=332&page=6

February 21, 2010
Muslim Job Reservations Plan A Marxist Election Gimmick
By Ranjit Roy

The interesting highlights of the Marxist Chief Minister’s
announcement on Muslim job reservations are: The OBC reservation list
in West Bengal currently includes both Hindus and Muslims. Muslims are
now to be put under a separate list called Backward Muslim Community.
The new inclusion will take OBC reservations in West Bengal from 7 per
cent to 17 per cent.

KOLKATA: West Bengal Chief Minister, Buddhadeb Bhattacharjee’s
announcement in Kolkata on February 8 that Muslim OBCs in the state
would now get 10 per cent job quota as recommended by the Ranganath
Misra Commission is, no doubt, an election gimmick to fool Muslim
voters. This is evident from the fact that the Chief Minister
announced his government’s policy decision on job reservations within
minutes of the Left Front partners’ meeting ended at the CPM
headquarters at Alimuddin Street in central Kolkata. It is a clear
attempt to win back the support of Muslims before the Congress decides
its stand on the controversial Ranganath Misra report placed before
the UPA government. With a dwindling Muslim support base to the Left
that led to serious election reverses in the 2009 Lok Sabha polls, the
CPM and its Chief Minister could not afford to wait for the Centre’s
decision. There are elections to 86 civic bodies slated for this year
before the final electoral battle for 294 Assembly seats in the state
early next year.

The interesting highlights of the Marxist Chief Minister’s
announcement on Muslim job reservations are: The OBC reservation list
in West Bengal currently includes both Hindus and Muslims. Muslims are
now to be put under a separate list called Backward Muslim Community.
The new inclusion will take OBC reservations in West Bengal from 7 per
cent to 17 per cent. Moreover, there is a paradox in Chief Minister’s
claim that the proposed reservation is not on the basis of religion
but on the basis of poor economic conditions. At the same time he has
announced that Muslim youths under the OBC category can apply for job
quota if their family income is below Rs 37,500 per month. Is it not a
contradictory statement of Marxist Bhattacharjee that a Muslim family
earning Rs 37,500 per month, not annually, is economically weak and
needs job reservation? Yes, even if one takes present economic
conditions of people in India irrespective of their religions and
faiths, it cannot be said that earning of Rs 37,500 per month is a
small amount and needed government protection. No doubt, job
reservation was announced by Buddhadeb Bhattacharjee with an eye on
Muslim vote bank.

Dr Pravin Togadia, VHP secretary general, has rightly said that
Andhra’s 4 per cent quota and West Bengal giving 10 per cent
reservations to Muslims are not isolated incidents. They are well
connected and are a part of a larger conspiracy against Hindus. This
criminal conspiracy of looting Hindus is being hatched to please
Muslim vote bank. At this moment, 78 per cent Hindu youths in India
are unemployed. At least 79 per cent Hindu farmers have lost their
land and crop. Yet, instead of helping them, Congress and Marxist
governments are showering favours on Muslims. There is no denying the
fact that such job reservations only encourage conversions to Islam.

In fact, while turning down a similar move by Andhra Chief Minister, K
Rosaiah, a seven-judge bench of the state high court observed that the
government’s offer of 4 per cent reservations to Muslims is
"unscientific, religion specific and potentially encourage
conversions". This is not the first time that Andhra government tried
to provide education and job reservations to please Muslims in the
state. The late Chief Minister, YS Rajasekhara, had offered 5 per cent
reservations to Muslims in July 2004. But Andhra high court had struck
down the move at the time.

Taking a cue from Andhra high court’s ruling, Buddhadeb
Bhattacharjee’s decision will be challenged in Kolkata high court by a
group of nationalist lawyers. The state BJP president, Rahul Sinha,
has announced that the party supporters will stage state-wide
agitations against the proposed reservations for Muslims from February
13 onwards. Sinha told newsmen in Kolkata that the party’s national
president, Nitin Gadkari will be visiting West Bengal during the first
week of March to spearhead the agitation. Strangely, within 24 hours
of the Chief Minister’s announcement, the state food and supplies
department has selected 63 Muslim candidates out of a total 317 (17.5
per cent) for government jobs.

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February 21, 2010
Thinking Aloud
India is too big for the Marxists!

Jyoti Basu knew his politics, but not his economics. He made sure of
his vote bank through his million-acre land distribution programme but
when the programme came to a halt, he had nothing else in hand. He
believed that the programme would put so much cash into the hands of
farmers that it would spawn an industrialisation drive and create huge
employment. Nothing of the sort happened.

COMRADE Jyoti Basu, who passed away at the ripe old age of 95 years
last month, would be wondering what he has done to receive such
adulation from foreign newspapers, who never took his communism
seriously, and did not take kindly to him while he was alive. They are
calling him charming and elegant, as if they were referring to a
Hollywood model, not a rough-and-tumble politician from Kolkata. For a
man who was, or seemed to be, a virulent Marxist all his working life,
this would have been the biggest shock of his colourful life.

I have a feeling that the foreign newspapers know something we don’t.
It is possible that they never took his communism seriously, and it is
quite on the cards that they believed he was not really a communist.
Basu’s grasp of Marxism-Leninism was shaky, to say the least. In fact,
he never spoke in those terms. He was also not much of a national
leader, and rarely moved out of Kolkata, except to attend politburo
meetings. He almost never addressed meetings of workers, or any
meetings, in big towns and cities like Mumbai or Delhi which have more
workers than Kolkata. And he avoided making statements on things that
didn’t concern him, like, for instance, the fall of the Berlin Wall on
which the whole world went ga-ga, or the collapse of the Soviet Union
that followed, which was close to his heart, but on which he made no
comment either.

Basu was very much a home-bred politician, which is surprising,
considering he had spent four years in London and once confessed that
he was still a Londoner at heart. Jyoti Basu, a Londoner? The mind
boggles. Religiously, he visited London every summer and spent a
holiday there, but never, as far as his friends can recall, in Kashmir
or Darjeeling. It was said that he had a house there, and maybe even a
hotel, which was being run by his businessman son. I once saw him
having fish and chips in Camden Town, near Hampstead, but he did not
say hello. He was in a nice dark suit, a little tight for him, but
maybe he had purchased it in late ’thirties when he had spent years in
London. It was quite a sight.

There are, it is said, two types of communists: Those who smile, and
those who don’t. It is a minor difference, but one that tells us a
great deal about them. I have always believed that a communist who
smiles is far more dangerous than one who doesn’t, like an unsmiling
cat waiting for its next mouse. It was said that Jyoti Basu never
smiled-it was his trademark. It was true enough. He did not smile even
when he became Chief Minister in 1977, after a long career in the
streets of Kolkata. He did not smile even in 1996 when there was talk
that he would become the next prime minister.

I met him twice, once when he was a trade union leader, and another
time when he had become Chief Minister of his state. Both times, he
kept a stiff upper lip, never showing a single tooth, as children do
when facing the dentist.

I first met him when he was president of the trade union in my
company, or rather the company I worked for in Kolkata about fifty
years ago. Most of the talking at the meeting was being done by
company trade union bosses but Basu had come in case they needed help.
Basu hardly said a word throughout the meeting, and when it was over,
he left, also without saying a word.

The second time I saw him was in 1977 when he had become Chief
Minister. He must have been past sixty then, but he did not look a day
older than forty. We first met in his office which was being
renovated. After saying a few words, he took us into a small back
office, which he used for resting at lunch time. There was a small
bed, a couple of chairs and a small table on which was a tumbler of
water and a glass-just one glass.

Basu sat on the bed, and offered us the chairs. He spoke mostly in
monosyllables. Was he pleased that he had become Chief Minister? No
comment, just a shrug of the shoulders. What would he do now? We shall
see. There is so much poverty in West Bengal and industry is fleeing.
How do you propose tackling the situation? I am thinking about it. And
so on. Either he didn’t want to tell us anything, or he really had not
made up his mind. It was a wasted meeting.

Jyoti Basu knew his politics, but not his economics. He made sure of
his vote bank through his million-acre land distribution programme but
when the programme came to a halt, he had nothing else in hand. He
believed that the programme would put so much cash into the hands of
farmers that it would spawn an industrialisation drive and create huge
employment. Nothing of the sort happened. Money is not the only thing
you need for industry and business. You need businessmen behind money.
Basu & Co had frightened off businessmen by spewing poison against
them for years, and the Tatas and the Birlas and the Goenkas had fled
the state. Now that the communists were in charge, they refused to
come back.

It is not clear whether Basu knew all this, but, in the process, he
reduced the one-time leading industrial state in India to economic
backwater. Jyoti Basu will go down in history as the great destroyer
of Bengal, for the farmers who now own the land refuse to sell it to
businessmen, even to Tatas, who were forced to take their Nano
elsewhere, after spending crores on it.

Why are foreigners so pleased with Basu then showering him with
superlatives, now that he is no more? My hunch is that they are happy
that Jyoti Basu has damaged West Bengal beyond redemption, for the
state is where the British occupation of India began and also where
British business entrenched itself. The communists, led by Basu & Co,
were responsible for throwing out the businessmen and now the state
stands denuded of all industry and business. And the man who did it?
Their own Jyoti Basu, a man who studied in London, ate dinners in
Lincoln’s inn, as do all would-be barristers, and then came home and
finished his state. What more can the British ask for?

It is not the fault of Jyotibabu alone. The communists in Soviet Union
did the same and destroyed the country. Communists know their politics
backwards, but not their economics, though their guru, the great Marx,
makes great play with economic theories, and his great tome, Das
Kapital is essentially an economic treatise. But economics is
ultimately about people, for economic activity consists of buying and
selling, which involves buyers and sellers. But communists have never
understood people and have always taken them for granted. If people
become difficult, just go out and eliminate them, which is what Stalin
and Mao did. But Basu & Co could not do that in India. India is too
big for Marxists, for while Marx was born yesterday, India was born
five thousand years ago, and can have Marxists for breakfast.

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February 21, 2010
98th Hindu Maha Sammelan, Cherukolpuzha
Ranganath report anti-national-O Rajagopal
By S Chandrasekhar

SABARIMALA Ayyappa temple is on the banks of Pampa river. As the
season subsides, it is time for another massive gathering of Hindus,
at another bank of Pampa river, for the past 98 years. An estimated
five lakh Hindus from the Christian dominated belt of Kottayam, Idukki
and Pathanamthitta attended the Hindu Maha Sammelan at Ayroor-
Cherukolpuzha, that held for a week.

Started in 1913 by Swami Neelakanda Theertha Padhar, a disciple of
Vidyadhiraja Chattambi Swamiji, it has been going on un-intereptedly.
It was started to foster unity among the Hindus, check conversion and
educate Hindus about their religion, culture and traditions. It was
also a counter to the Maramom Convention of Christians going on for
103 years.

This year the Sammelan was inaugurated by H.H. Jagadguru Sri
Sivarathri Desikendra Swamiji of Suttur Mutt, Mysore on February. The
Swamiji is running lot of Hindu activities in Karnataka and is also
running 300 educational institutions including medical/ engineering
colleges. Around 7000 poor children are being educated by the Swamiji
in all institutions with free boarding and lodging.

Delivering his speech, the Swami said, Hinduism is in crisis for 1000
years due to Islamic and Christian invasions. "This is surviving due
to the wealth of puranas, upanishads, vedas and saints who appear
periodically whenever dharma is in danger. Great warriors like
Shivaji, Rana Pratap, Krishnadeva Ray have also protected Hindutva.
Just like our concept of Vasudhaiba Kutumbakam, Sanatana Dharma has no
religious and geographical borders. Its aim is total material well-
being and spiritual uplift of human race. Our worship of cow, nature,
trees, water sources have great relevance in the global warming
context". Swamiji concluded his speech by offering flowers at the feet
of Vidyadhiraja Swami and Sree Narayana Guru for preventing mass
exodus to Christianity and Islam. Had it not been for these saints,
Kerala would have been 100 per cent devoid of Hindus.

Shri O. Rajagopal, former Union Minister said that the ‘Temple Entry
Proclamation’ of 1936 was a land mark in the history of Kerala.

"The Vaikom Satyagraha, for movement of low caste Hindus, around
Vaikom Shiva temple was inspired by sages, saints and social reformers
like Sree Narayana Guru, Vidyadhiraja Swami, Vaikunta Swami, Ayyapu
Swami and NSS founder Mannath Padmanabhan. The satyagraha and march to
Travancore King’s palace at Thiruvananthapuram was a bond of Hindu
unity without bloodshed and caste hatred. Even brahmins like
Krishnaswamy Iyer and Congress leader Kamaraj joined the march.
Vivekananda called Kerala a ‘Mad House’ due to acute casteism
practised here. But very shortly Gandhi called Kerala’s visit a
Pilgrimage. This change was due to the Hindu unity efforts".

"In 1888, Sree Narayana Guru’s Pratishta of Siva in Aruvipuram led to
a chain of temple constructions and checked flow to Christianity and
Islam. Now Sadguru Mata Amritanandamayi has constructed twenty
‘Bhramasthan’ temples, where all gods are present. Out of the 49 world
civilisation only one is living and that is Sanatana Dharma".

Concluding his speech Shri Rajagopal called for dumping of the
Ranganath Mishra Commission Report. "The SC/ST all over India are in
great anger. By this report, the benefits enjoyed by them will have to
be shared with Christian and Muslim converts. He said it is not a
problem of SC/STs alone. The entire Hindu society has to protest
against this. This is an insult to Gandhiji who called them
‘Harijans’.

MLAs K.C. Rajagopal of CPM and Sivadasan Nair of Congress offered
felicitations. Former Travancore Devaswom Board President Upendranath
Kurup who is the moving force behind this sammelan, welcomed the
massive gathering.

Religions discources, cultural programmes, speeches by Hindu leaders,
Gita parayans, worship etc. form the highlight of the Sammelan which
will conclude on 14 February.

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February 21, 2010
International seminar
ATM-like receipts in EVMs

NEW DELHI: Raising doubts over whether the electronic voting machines
are tamper-proof, Janata Party president Subramanian Swamy, on
February 6, 2010 mooted a new idea saying the Election Commission
should modify the EVMs so that one gets a receipt after casting the
vote as in the case of an ATM.

"That the EVMs are tamper-proof is a false claim. However, the
machines can be modified on the lines of ATM wherein we will get a
receipt after casting the vote which can be put into a sealed box," he
told reporters here.

This will make the electoral process more transparent and the receipts
can be referred to in case of any discrepancy, Swamy said.

He said an international conference of experts will be organised in
Chennai to "show that the machines are not tamper-proof".

The conference will be held on February 13 and will be attended by 35
experts from India, Germany, Netherlands and USA, he said.

Raising doubts over the accuracy of the EVMs, Swamy said that never
ever in a booth the total number of vote counts can be zero.

Swamy has also filed a PIL in the Delhi High Court on the use of EVMs
in Indian elections which is scheduled for hearing on February 17.

(PTI)

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February 21, 2010
Every third Indian is living below the poverty line

People living in the states of Orissa, Bihar and Chhattisgarh were
found to be among the poorest

THE report by economist Suresh Tendulkar used money spent by a person
on specific household goods and services to define the poor.

People living in the states of Orissa, Bihar and Chhattisgarh were
found to be among the poorest, the report said.

It also found that the number of poor in cities had decreased, while
those in villages had gone up.

The report has moved from the traditional method of enumerating the
number of people living in poverty by measuring their calorie intake
to one based on their spending on essential goods and services.

Based on the new method, it found 37.2 per cent of Indian people
living below the poverty line.

The report found that over 40 per cent of rural people survive on a
per capita expenditure of 447 rupees ($9.6) every month, spending on
bare essentials like food, fuel, clothing and footwear.

Correspondents say that for all of India’s impressive economic
progress, the number of Indians living in extreme poverty is not
declining fast enough.

Unless India commits itself to greater social spending and
intervention, it will be difficult to reduce poverty, correspondents
say.

(BBC NEWS:http://news.bbc.co.uk/go)

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February 21, 2010
Karmayogi touches the heart of youth at World Book Fair Suruchi
Sahitya stall makes an impact

Karmayogi, the documentary prepared by Shri Nitish Bhardwarj on the
life of second RSS Sarsanghachalak Shri Guruji attracted a large
number of youth visiting the 19th World Book Fair in New Delhi from
January 30 the February 7. The Suruchi Prakashan had made elaborate
arrangements for display of the documentary and other literature based
on the life of Shri Guruji at its stall in the Book Fair. According to
Shri Gautam Sapara, manager of Suruchi Prakashan, the documentary
attracted a large number of visitors to the stall and they were seen
eagerly trying to know the life of Shri Guruji and the historical
events of that period. Formed in 1970 and engaged in publishing good
quality books the Suruchi Prakashan participated in the World Book
Fair for the fifth time and this time it had hired double of the space
it used to hire in previous fairs. It sold more than 3000 books at the
Fair. RSS Sahsarkaryavah Shri Suresh Soni, Akhil Bharatiya Prachar
Pramukh Dr Manmohan Vaidya and many other noted authors and
dignitaries visited the stall. "More than 5000 visitors visited the
stall and gathered information about the books published by Suruchi
Prakashan. Encouraged with this year’s response we have decided to
make elaborate arrangements for the next Book Fair to be organised in
2012," he said.

(FOC)

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February 28, 2010
Legal hurdles on Muslim quota
By Sabyasachi Bandopadhyay

KOLKATA: The State government is set to face a legal hurdle in
implementing its decision for reservation of 10 per cent of government
jobs for Muslim OBCs with the BJP saying it would move the court
against the government’s decision.

"The Andhra Pradesh High Court has showed us the way and we are going
to challenge the State government’s decision in the Calcutta High
Court. What the State government has done is unconstitutional as you
cannot provide reservation on the basis of religion," said the BJP
president Rahul Sinha over the phone from Delhi. He said he would take
up the matter with party president Nitin Gadkari and the State unit
will observe a protest day on the issue.

The Congress government in Andhra Pradesh enacted a law on June 23,
2007 providing for 4 per cent reservation in education and government
jobs to 15 backward communities among the Muslims. After a lot of
legal wrangles, the High Court today declared the Act null and void.

The West Bengal government itself became skeptical whether its
decision on reservation for Muslims could be implemented. "The Andhra
High Court’s order will have to be kept in mind. We will have to be
ready for everything because somebody can go to court," said Abdus
Sattar, Minister of State for Minorities.(Courtesy: NaidnI Express)

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July 10, 2005
Opinions
AP reservations for Muslims
Let?s learn from history
By S.R. Ramanujan

Certainly no nation should live in its history because no nation can
afford to be stagnant. An important trait of nature is ?change? and a
nation has to keep pace with changing times. This does not mean that a
nation should forget history. On the contrary it has to learn from
history. Otherwise, its future history will be full of chaos and
confusion. When the Andhra Pradesh Chief Minister Dr Y S Rajasekhara
Reddy announces that his government would consider providing political
reservations for Muslims, either he doesn?t understand history or
doesn?t care to learn from history or is least concerned about the
undesirable consequences of such a decision.

The AP government?s decision to extend 5 per cent reservation for
Muslims in education and jobs is having a spiraling effect. The
Nationalist Congress Party general secretary Akhtar Rizvi wants a
similar facility to be given to the Muslims in Maharashtra. A Muslim
group in Bihar is demanding 20 per cent reservations in educational
institutions and government jobs along the lines of AP government
decision. Another Muslim organization wants Article 341 to be amended
to include dalit Muslims in the SC category. The Hyderabad MP and
their apparent of Sultan Salahuddin Owaissi, Asaduddin Owaissi wants
the 5 per cent reservation to be extended to the entire country,
because he perhaps looks at it from a national perspective being a
Member of the Lok Sabha. Not to be left out, Brahmana Seva Sangha
Samakya (never heard of this outfit till now) demands that the
government should extend to Brahmins also a similar reservation in
education, employment and political posts on par with Muslims.

We don?t need a BC Commission, appointed by the AP government, to tell
us that there are a good number of educationally and economically
backward Muslims in the country or in the state. It is a reality and
none should crib about affirmative action. But quota is not the answer
for social and historical reasons. Had a survey been done at the
national level on the geographical location of such backward Muslims,
we would have got certain facts that have been swept under the carpet
so far by vested interests in the community. The backwardness is
mostly prevalent among those regions that were under Muslim rulers
prior to the integration of princely states, whether it is Bhopal, Old
Delhi, Ahmedabad or Hyderabad. Take the case of Telengana districts
including Hyderabad old city under the Nizam rule and compare it with
the rest of the State. Even today Muslims in the old city of Hyderabad
are reluctant to learn Telugu. How can they compete for a job in the
rest of the State? Muslim leaders cornered all the benefits guaranteed
under the Constitution in terms of minority educational institutions.
Instead of using those institutions for eradicating the educational
backwardness of Muslims, they started selling the seats for non-Muslim
candidates and thus pushing the deserving Muslims further into
educational backwardness. Either they went to Madarasas or drifted
without even elementary education. That is the reason you find average
Muslim literacy at 17.7 per cent while the state average is 44 per
cent. The literates among Muslim women are just 4 per cent. These are
the figures now being quoted to establish educational backwardness of
Muslims.

AP government?s decision to extend 5 per cent reservation for Muslims
in education and jobs is having a spiraling effect. The Nationalist
Congress Party general secretary Akhtar Rizvi wants a similar facility
to be given to the Muslims in Maharashtra.

The moot question is how will the 5 per cent quote help in improving
the literacy level among Muslim women from 4 per cent to atleast 40
per cent. We need a multi-pronged approach to uplift the Muslim masses
in terms of education which will automatically lead to economic
prosperity. First, they must be weaned away from the communal clutches
of their leadership. Second, the government must do its best to create
awareness among the backward Muslims about the importance of
education. Third, encourage institutions floated by Muslims who have
no political interests. Fourth, ensure that no non-Muslims are
admitted into such institutions for a price. 5 per cent quota will
only help Muslim political leaders to flaunt it before their followers
and the ruling party to garner their votes. This is the short term
effect.

The long term effect is going to be catastrophic. Leave alone the
demand for similar quota from other states. What is going to cause a
body blow to the nation is the demand for political reservations. Now
that Muslims have been brought under ?E? category of backward classes,
so goes the demand, they should also be considered for reserved seats
in the local body elections to be held shortly in the state. It is in
this context, chief minister Dr Reddy told a delegation of Muslim
women that political quota for Muslims was under consideration of the
government. To predict what would be the consequences of such a
decision, one has to go back to history.

Thanks to L.K. Advani, people have started dusting the history books
from the shelves for a fresh look at pre-Independence history.
Whatever the interpretations of Gandhiji?s support to the Khilafat
movement and Jinnah?s opposition to it, whatever the reasons for the
rejection of Nehru?s Constitution and agreement on the Lucknow Pact,
one thing is clear which cannot be disputed by any historian. That is,
the provision for separate electorates and reservation for Muslims
sowed the seed for Partition of the country.

Even today Muslims in the old city of Hyderabad are reluctant to learn
Telugu. How can they compete for a job in the rest of the State?
Muslim leaders cornered all the benefits guaranteed under the
Constitution in terms of minority educational institutions.

What is the genesis for such political exclusivism? It was in 1906 a
35-member delegation of Muslims met in Simla to demand proportionate
representation for Muslims. Though this demand was not immediately
conceded, it acted as a catalyst for separate electorate for Muslims.
Jinnah supported the movement for separate electorate and the Congress
too accepted it in the Lucknow Pact. And the rest is history. Sri
Aurobindo commented on this development thus: ?What has created the
Hindu-Muslim split was not Swadeshi, but the acceptance of the
communal principle by the Congress. The recognition of that communal
principle at Lucknow made them permanently a separate political entity
in India which ought never to have happened?.

What Dr Rajasekara Reddy is trying to do now is to further consolidate
this division and to create more tension between castes and
communities leading to disastrous consequences to the unity and
integrity of the nation. It is disastrous for a nation if it fails to
learn from its history.

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January 21, 2008
UPA has reduced Hindu youth to second class status in India
By O.P. Gupta, IFS (retd)

Minorities are first class citizens for the Congress Party, SCs are
the second class and the OBCs are the third class citizens. As per
Mandal Commission the OBCs are 54 per cent of population so on pro-
rata basis welfare schemes for OBCs should have been allocated Rs
25,200 crore.

The National Sample Survey Organisation (NSSO) report of March 30,
2007 shows that unemployment rate among Muslims and Hindus of both
sexes in urban areas differs by just about 0.5 per cent, and, that 755
Muslims per 1000 were in self-employed category against only 427
Hindus per 1000 in 2004-05. This sample survey shatters the myth being
created by Congress and Communist parties that far more Muslims are
unemployed than the Hindus.

In Karnataka, literacy rate for Muslims as per Sachar Committee
(Table, page 287) is 70.1 per cent, Hindus (65.6 per cent). In Kerala,
Muslim literacy rate is 89.4 per cent, Hindus (90.2 per cent). Still
the Congress manifesto of 2004 declared all Muslims as educationally
backwards in Kerala and Karnataka to reserve jobs for Muslims with a
view to implement its core agenda of reducing job opportunity of Hindu
youngsters, hook or by crook.

The National Commission for Linguistic and Religious Minorities headed
by Justice Ranganath Misra in May 2007 has recommended sub-quota of
8.4 per cent for minorities within 27 per cent OBC quota, and,
reservation to Dalit minorities by including such converts under
Scheduled Caste category within the 15 per cent SC quota. It said that
in the 27 per cent OBC quota, an 8.4 per cent sub-quota could be
earmarked for the minorities with an internal break-up of six per cent
for Muslims and 2.4 per cent for other minorities. If dalit Muslims
and dalit Christians are clubbed into the 15 per cent quota they will
squeeze out SC Hindus as Christians and Muslims enjoy better literacy
than SC Hindus. Misra has been a Congress Member of Rajya Sabha.

So the grand agenda of the Congress Party, communist parties and
socialist parties to reduce percentage of Hindus below 85 per cent in
all government and public sector jobs, in educational institutions,
that too with notes and votes of Hindu voters has taken shape.

In minority run institutions a Hindu student with higher percentage of
marks may not get admission. SC and ST Hindu students are denied their
constitutional reservation quotas in minority institutions. Is it not
second class treatment to Hindu students?

For 2007-08 the UPA govt has introduced 20,000 special scholarships
for minority students for technical/professional courses. For minority
students studying in top 50 institutions [like IIMs, IITs etc], full
course fee is reimbursable. For those studying in other institutions
course fee up to Rs 20,000 per annum is reimbursable. Hostellers will
get maintenance allowance of Rs 1000 per month.

I served as Indian Ambassador over the last thirteen years when I saw ?
burning? urge among Hindu settlers to be treated with respect and on
equal footings with locals in matters of religion, education,
employment, economic matters and application of local laws. After a
gap of thirteen years, I returned to India in January 2007 and was
amazed to see just the reverse trend among Hindus living in India,
rather than demanding equality in all spheres even educated Hindus are
pushing their own kith and kins into second and third class status
vis-?-vis minority candidates by supporting such political parties
which openly declare that they will give first preference to minority
candidates over Hindus in matters of admissions into colleges,
employment in government and public sector, departmental promotions,
disbursement of bank loans etc.

Prime Minister Dr Manmohan Singh, a Sikh politician while addressing
the National Development Council on Dec 9, 2006 publicly instructed
the civil servants, ?We will have to devise innovative plans to ensure
that minorities, particularly the Muslim minority, are empowered to
share equitably in the fruits of development. They must have the first
claim on resources?.

No wonder, budgetary allocation for welfare schemes for minorities in
the XIth Five Year Plan [2007-12] has been hiked to Rs 7,000 crore;
annual allocation to the Ministry of Minority Affairs has been suo
motu raised by the Planning Commission to Rs 1,400 crore from Rs 500
crore though this Ministry had sought annual allocation of Rs 1,100
crore.

The Ministry of Social Justice had sought Rs 16,100 crore for welfare
of SCs and OBCs, out of which Rs 11,185 crore was earmarked for SCs
and Rs 2,250 crore for OBCs. But reflecting the step motherly
treatment of Hindus by the Congress party, the Planning Commission
reduced allocation for their welfare schemes by Rs 3,000 with the
result budgetary allocation for welfare of SCs stands reduced to Rs
9,097 crore and for OBCs stands reduced to a peanut amount of Rs 1,588
crore. This is the price which SC and OBC Hindus had to pay for voting
the UPA parties.

Above datas show that minorities are first class citizens for the
Congress party, SCs are the second class and the OBCs are the third
class citizens. As per Mandal Commission the OBCs are 54 per cent of
population so on pro-rata basis welfare schemes for OBCs should have
been allocated Rs 25,200 crore.

It is painful to see how the class of ?secular, progressive and
liberal? Hindu politicians right from the days of the 1916 Congress-
Muslim League Lucknow Pact till date in form of the Sachar Committee
Report, Rangnath Misra Commission, the New 15-Point Programme of Prime
Minister, 15 per cent Plan Allocation to Minorities etc has been
systematically concocting false and fabricated justifications to
reduce, bit by bit, the educational, employment and economic (E3)
opportunities of all Hindu boys and girls, including SC, ST and
leftist Hindu boys and girls, pushing them to second and third class
status vis-?-vis minority boys and girls.

The National Sample Survey Organisation (NSSO) report of March 30,
2007 shows that unemployment rate among Muslims and Hindus of both
sexes in urban areas differs by just about 0.5 per cent, and, that 755
Muslims per 1000 were in self-employed category against only 427
Hindus per 1000 in 2004-05. This sample survey shatters the myth being
created by Congress and Communist parties that far more Muslims are
unemployed than the Hindus.

It may come as another rude shock to those Hindu intellectuals who
have made it their business to plead concessions after concessions for
Muslims on pretext of Muslim educational backwardness that as per
Census Report of 2001 Muslim males have higher literacy rate than
Hindu males in eleven states (Andhra Pradesh, Andaman & Nicobar,
Chhattisgarh, Gujarat, Kerala, Karnataka, Madhya Pradesh, Maharastra,
Orissa, Pondicherry and Tamil Nadu).

In thirteen states, Muslim women enjoy higher literacy rate than Hindu
women [Andhra Pradesh, Andaman & Nicobar, Chhattisgarh, Daman & Diu,
Dadra & nagarhaveli, Gujarat, Jharkhand, Karnataka, Madhya Pradesh,
Maharashtra, Orissa, Pondicherry and Tamil Nadu, Statements 8a and 8b,
Census Report 2001].

The Sachar Committee [page 53] also admits that in ten states literacy
rate among Muslims are higher than even that of the upper caste Hindus
and also higher than SC/ST Hindus.

In Karnataka, literacy rate for Muslims as per Sachar Committee (Table
at page 287) is 70.1 per cent, Hindus (65.6 per cent) and SC/ST (51.5
per cent). In Kerala, Muslim literacy rate is 89.4 per cent, Hindus
(90.2 per cent) and SC/ST (80.8 per cent). Still the Congress
manifesto of 2004 declared all Muslims as educationally backwards in
Kerala and Karnataka to reserve jobs for Muslims with a view to
implement its core agenda of reducing job opportunity of Hindu
youngsters, by hook or by crook.

Not to be left behind in reducing percentage of Hindus in government
services, Karunanidhi flying in the face of facts is also harping on
educational backwardness of Muslims in Tamil Nadu.

The Sachar Committee (Table at page 287) reports that literacy rate of
Muslims in Andhra Pradesh is 68 per cent followed by Hindus (59.4 per
cent) and SC/ST (48.9) but Chief Minister Y.S. Rajasekhar Reddy (a
Christian) reserved five per cent seats for Muslims in educational
institutions and in government jobs on false plea of educational
backwardness of Muslims in Andhra Pradesh just to cheat Hindu youth of
their seats in colleges and their jobs in government. Those Hindus in
Andhra Pradesh who blindly voted to the Congress party in 2004 must be
feeling cheated.

According to the 2001 Census of India (Report on Religion Data)
Christian community enjoys higher literacy rate than Hindus; all India
literacy rate for Christian community was 84.4 per cent compared to
76.2 per cent of Hindus.

Right from 1954 the Congress party Prime Ministers at the Centre have
been issuing instructions to all Central Ministries as well as to all
State Governments to give special considerations to recruitment of
religious minority candidates in public services with implied hint to
reduce percentage of Hindus in public services. In 1983, Prime
Minister Indira Gandhi vide her 15-Point Programme for Minorities
became the first Prime Minister to have issued instructions to include
minority members in all the Selection Boards and departmental
promotion committees. The circular to induct religious minority
members in Selection Boards was again issued by the Rajiv Gandhi
Government and the Vishwanath Prasad Singh Government The Manmohan
Singh Government reiterated it in January 2007 with added condition of
making quarterly reports on progress of minority candidates actually
recruited and or promoted. After all the ?communally appointed
members? of the Selection Boards will have to show some result of
their being added to Boards and, thus, the intake of minority
candidates will go up and percentage of Hindu?s intake, whether
leftist or rightist, whether forward or backward, whether upper caste
or scheduled caste Hindus will automatically come down. This is
happening when overall unemployment situation is worsening in India
day by day.

The National Commission for Linguistic and Religious Minorities headed
by Justice Ranganath Misra in May 2007 has recommended sub-quota of
8.4 per cent for minorities within 27 per cent OBC quota, and,
reservation to Dalit minorities by including such converts under
Scheduled Caste category within the 15 per cent SC quota. It said that
in the 27 per cent OBC quota, an 8.4 per cent sub-quota could be
earmarked for the minorities with an internal break-up of 6 per cent
for Muslims and 2.4 per cent for other minorities. If dalit Muslims
and dalit Christians are clubbed into the 15 per cent quota they will
squeeze out SC Hindus as Christians and Muslims enjoy better literacy
than SC Hindus. Misra has been a Congress Member of Rajya Sabha.

The basic premise of this Commission report is to ensure 15 per cent
representation?proportionate to the minority population?to the
minorities in Government jobs and educational institutions. ?The break-
up within the recommended 15 per cent earmarked seats in institutions
shall be 10 per cent for Muslims and the remaining five per cent for
the other minorities, however, if the Muslims cannot avail 10 per cent
quota, the rest should go to the non-Muslim minorities and in no case
shall any seat within the recommended 15 per cent go to the majority
community?, the Misra report said.

So the grand secular agenda of the Congress party, the Communist
parties and various socialist parties is to reduce percentage of
Hindus below 85 per cent in all public services and in all educational
institutions. Those Hindus who oppose this grand agenda are dubbed as
communal Hindus. As we know at present Hindus constitute more than 95
per cent of all public services. So all those Hindus who have school
going children and grand children must wake up to protect interests of
their wards.

No wonder, inaugurating the National Conference of State Minority
Commissions on November 2, 2006, Dr Manmohan Singh, PM said: ?It is
essential that communal peace and harmony should be maintained and the
minorities get a fair share in Central and State Governments jobs?.
According to press reports of November 26, 2006 the National
Commission for Minorities (NCM) asked the Union Home Ministry to
ensure a fair representation of religious minorities in the police and
paramilitary forces.

Suppose there are 10,000 vacancies to be filled up. So, seats reserved
for SC Hindus as per existing formula will be 1500, for ST Hindus 750
and for OBCs 2700. Now if 15 per cent jobs are reserved for minorities
as per recommendation of Justice Misra, general category seats for
which a Hindu can compete will come down to 8,500. So number of seats
for SC Hindus will get reduced to 1275, for ST Hindus will get reduced
to 637 and to OBCs 2295. If Misra?s recommendation of 8.4 per cent sub-
quota within quota is also accepted only 1591 seats will be left for
OBC Hindus. More meritorious minority candidates will naturally spill
over into general category seats.

So the grand agenda of the Congress party, communist parties and
socialist parties to reduce percentage of Hindus below 85 per cent in
all government and public sector jobs, in educational institutions,
that too with notes and votes of Hindu voters has taken shape.

Pseudo-secular Hindu politicians have passed such laws which enable a
minority student to get cheaper educational loans at three per cent
interest per annum from the National Minority Development & Finance
Corporation, whereas a Hindu student gets student loan at 12.5 per
cent to 14 per cent interest per annum from commercial banks. Minority
students are required to repay educational loans in five years after
completion of his course but in case of Hindu students repayment
starts one year after completion of course or six months after
obtaining employment whichever is earlier. One may see details at
(www.nmdfc.org).

A minority businessman gets margin money loans from NMDFC at five per
cent per annum but a Hindu gets commercial loan at 14 per cent to 18
per cent per annum from commercial banks. A Hindu student and a Hindu
businessman gets bank loans at much higher rates of interest and on
harsher terms whether he is a member of the Students Federation or
that of the NSUI or the ABVP.

On March 13, 2007 Finance Minister Chidambaram told the Rajya Sabha
that of the total priority sector lending, loans to minorities had
increased by 33 per cent to Rs 45,490 crore on March 31, 2006 as
against Rs 34,654 crore when the UPA Government took office in May
2004. The Finance Minister said that during the financial year 2005-06
credit to religious minorities was 8.18 per cent of the total priority
sector lending. Prime Minister Manmohan Singh has committed to raise
credit to minorities to 15 per cent of the total priority sector
lending. In its Charter for Advancement of Muslim Community the CPI(M)
has also called to reserve 15 per cent of priority credits for
minorities. So, Hindu businessmen will increase their own difficulties
in getting bank loans by financing the elections of Congress Party and
UPA parties.

In minority run institutions a Hindu student with higher percentage of
marks may not get admission. SC and ST Hindu students are denied their
constitutional reservation quotas in minority institutions. Is it not
second class treatment to Hindu students?

A Delhi based Hindu student with better marks may not get admission in
any professional college in Delhi but a Delhi based Muslim student
with less marks is likely to get admission in professional courses in
Delhi such as in the Jamia Hamdard University in Delhi as this
University has reserved 50 per cent seats for Muslims claiming to be a
minority institution under Art 30(1) of the Constitution of India. Is
it not second class treatment of meritorious Hindu boys and girls?
Hindu candidates with better CV are denied appointments in minority
institutions.

Attempts are being made to declare the Jamia Millia University and the
Aligarh Muslim University as ?minority institutions? so that 50 per
cent seats in these Central Universities can be officially reserved
for Muslim students, and, thus, reduce Hindu students as second class
citizens at two more campuses.

For 2007-08, the UPA government has introduced 20,000 special
scholarships for minority students for technical/professional courses.
For minority students studying in top 50 institutions [like IIMs, IITs
etc], full course fee is reimbursable. For those studying in other
institutions course fee up to Rs 20,000 per annum is reimbursable.
Hostellers will get maintenance allowance of Rs 1000 per month. [] In
addition minority candidates appearing for competitive examinations of
civil services etc will be paid for attending coaching classes of
their choice. No such facility is available to Hindu students because
their parents vote for Congress party or socialist parties. []

Congress and Communist parties have, thus, imposed such a legal system
where a Muslim candidate or a Christian candidate has all the legal
rights to compete on equal footings with a Hindu candidate for
employment, but there are thousands and thousands of posts paid from
government funds for which Hindus just cannot apply, such as, posts of
Chairman of the National Minority Commission and Provincial Minority
Commissions, the posts of the Principal and Vice Principal of St.
Stephan?s College, Delhi University, heads of minority institutions
etc.

Under section 3 of the National Minority Commission Act, a Hindu can
not be its Chairman and at least five of its seven members including
Chairman shall have to be from amongst the minority communities.
Section 4 of the National Commission for Minority Educational
Institutions Act 2004 stipulates that only persons from minority
communities shall be eligible to be appointed as Chairman and members
of this Commission. Chairman and members draw salary and perks of a
Secretary to the Govt of India and a Hindu, howsoever, secular and
progressive stands debarred from holding these posts. Both Acts were
moved by the Congress party. So a person shall be denied appointments
to these posts under the State simply because he is a Hindu. Hindu
parliamentarians have thus downgraded their own younger generations by
enacting such anti-Hindu laws.

Minority Commissions have been set up to ensure that minorities are
not discriminated but there is no Commission to ensure that Hindus are
not victimized in India by minorities.

Such ill-treatments a Hindu voter has invited for himself and for his
children by giving his vote to the pseudo-secular parties or by
abstaining from voting. Every Hindu vote given to any pseudo-secular
party is going to be used to humiliate Hindu youth. A faithful and
firm handling of this inequality imposed by pseudo secular parties
upon Hindu youth will change the politics of India.

(The writer retired in the rank of Secretary to the Government of
India in the Indian Foreign Service (1971 batch). He served as
Ambassador to Finland, Estonia, Jamaica, Tunisia, Tanzania, Dominican
Republic etc., and Consul General, Dubai (UAE) and Birmingham (UK).)

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February 24, 2008
Editorial
Now A Christian Subsidy!

If there was a national award for inventing appeasement populism, the
first claimant for that would have been the Andhra Pradesh Chief
Minister Rajasekhara Reddy. The man who kick started the UPA Muslim
quota business in his state as the first act of his government in May
2004, has now offered to subsidise travel by Christians to their Holy
Land, meaning Israel-Palestine along the lines of the Haj subsidy for
Muslims.

The move is totally unconstitutional and the inspiration is blatantly
communal with a political agenda. Rajasekhara Reddy is a Christian,
like his party chief, though the community is not very numerous in his
state. In states where the Christians are in substantial number they
enjoy many privileges which are denied to the Hindus. Like the
reservation in jobs and education in Kerala and Tamil Nadu and the
pronouncedly Christian character of some of the North East states
where the state assembly sessions begin with Bible prayers. Nobody has
objected to them, but the Christian community is not known to go on
pilgrimages to foreign lands the way Muslims do. There has been no
demand of this sort from any quarter in the community. As such
Christians are educationally and economically well off.

Most church denominations have taken up a rigorous Indianisation plank
and have largely succeeded in this effort. This attempt at
secularisation is being sought to be torpedoed by certan over zealous
evangelical elements. Rajasekhara Reddy?s effort seems to encourage
such elements.

In the last four years there were many reports of aggressive
proselytising mission in the state. This had created tension in some
areas especially in Tirupati-Tirumalai, where after a series of
protests from Hindu groups the government had to issue a notification
prohibiting non-Hindus violating the sanctity of the Holy Hills.
Another controversy in the state is about the state government
systematically siphoning off thousands of crores from the temple
offerings for other irreligious activities. Yet another case is
pending in the High Court on the state government?s attempt to sell
away thousands of acres of temple property to make revenue for the
exchequer.

A state government with such questionable reputation has now mooted
the idea of Christian subsidy with some obvious ulterior intention.
Perhaps this might ignite a new wave of demands and protests and
grievance concoction. As such Christians, unlike the Muslims are a
contented community. They have no dearth of foreign funding. For
ecclesiastical training and studies Christians go to Vatican, and for
this they spent their own money. That is no pilgrimage. Jerusalem,
another holy place for Christians is a virtual war zone and
Christianity has no tradition of pilgrimage to Holy Land. In India
there are many places holy for them. It is not clear if Reddy has a
plan to subsidise such domestic pilgrimages also.

In any case, the Constitution does not allow discrimination in the
name of religion, caste and region. Every act of the UPA in these
matters has been fundamentally wrong. The Haj subsidy, which is
increasing every year, has now reached over Rs 4,000 crore annually.
This is over and above the spending on welfare and facilitation
arrangements by the states and the centre. It is high time the UPA put
an end to such cynical acts of perdition for temporary political
mileage.

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February 24, 2008
Obituary

Maharishi Mahesh Yogi
He took meditation to the West

On behalf of the Hindu American community of USA, Vishwa Hindu
Parishad, America, has extended its deepest condolences to the large ?
family of devotees? of Maharishi Mahesh Yogi and described his death
as a great loss to the human race. Maharishi Mahesh Yogi, a spiritual
leader, who introduced the West to ?Transcendental Meditation?, had
passed away on February 5 at Vlodrop, a southern Dutch village at the
age of 91.

?Maharishi?s work is complete,? his Movement said in a statement. ?He
has done what he set out to do in 1957 - to lay the foundation for a
peaceful world, now Maharishi is being welcomed with open arms into
heaven.? Earlier, on January 11, the Maharishi had announced that his
public work had finished and that he would use his remaining time to
complete a long-running series of published commentaries on the
Vedas.

Maharishi was also famous as the guru to the Beatles, the Indian
spiritualist Deepak Chopra, and several other high-profile people.
Maharishi Mahesh Yogi is believed to have been born on January 12,
1917. He was born Mahesh Prasad Varma in Central India, the third of
four children. After graduating with a degree in physics at Allahabad
University in 1942, he left for the foothills of the Himalayas to
begin a 13-year spiritual apprenticeship with his guru Swami
Brahmanand Saraswati. When his mentor passed away in the early 1950s,
the Maharishi dedicated his life to spreading the teachings of his
guru. He started teaching meditation techniques around the world in
1959, starting in the United States.

The Maharishi originated the Transcendental Meditation (TM, a
trademark,) movement in 1957 and brought it to the United States in
1959. He set out on his international mission to achieve this vision
in 1959, beginning in Los Angeles, where he established his movement
with an initial following of 25 devotees. From this small beginning
the Maharishi over his lifetime developed a global organisation with
nearly 1,000 TM centres, property assets valued in 1998 at $3.5
billion and an estimated four million disciples. Maharishi?s TM
centres expanded all over the world to England, France, Russia,
Germany, South America, USA, etc. They were all held happily together
by a single and everlasting thread, i.e. meditation.

TM consists of closing one?s eyes twice a day for 20 minutes while
silently repeating a mantra to gain deep relaxation, eliminate stress,
promote good health and attain clear thinking and inner fulfillment.
Over the years since TM became popular, many scientists have found
physical and mental benefits from mediation in general and
transcendental meditation in particular, especially in reducing stress-
related ailments. Since the technique?s inception in 1955, it has been
used to train more than 40,000 teachers, taught more than 5 million
people, opened thousands of teaching centres and founded hundreds of
schools, colleges and universities.

This organisation helps a person find a way for the answers that every
person has been looking for since the beginning of the human
civilisation?who am I, where I came from, where am I going, and so on.
Maharshi lectured on the positive effects of meditation on body, mind
and intellect. He gave a new face to Vedic literature. Maharishi
explained the scientific nature of Vedic literature and demonstrated
how through that science one could live a peaceful life, reach one?s
highest potential and follow the path of self-fulfillment.

He was the only spiritual leader who held people together from all
religions of the world under one banner: Transcendental Meditation. In
the United States, his organisation is based in Fairfield, Iowa, where
it operates a university, the Maharishi University of Management
(MUM). In 2001, disciples of the movement incorporated their own town,
Maharishi Vedic City, a few miles north of Fairfield.
(FOC)

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February 24, 2008
UPA inducements for conversion
By Dr. Indulata Das

The communities designated as minorities, which include Muslims,
Christians, Sikhs, Budhists and Parsis (Zorastrains) account for 18.4
per cent of the India?s population according to 2001 Census. Among
them, Muslims constitute the largest group with 13.4 per cent of our
population followed by Christians 2.3 per cent. The percentage of
Muslim population in 1951 was less than 10 per cent and that of
Christian about 2 per cent. As analysed by various experts including
Justice Sachar, the high growth of Muslim population is contributable
to higher female fertility. Unchecked infiltration from the
neighbouring country, i.e. Bangladesh, has also enhanced the Muslim
population growth substantially, which according to a view articulated
by Justice Sachar in his report does not matter. The growth of
Christian population, however, is mainly due to conversion among
weaker sections of the society, particularly in SC/ST-dominated
regions. The methods employed for conversion include allurement,
deception and threats.

The policy pronouncements and programmes of the UPA-government seem to
have far reaching consequences in disturbing our social equilibrium.
In the name of development intervention to help the minority
communities, the new schemes that have been introduced actually amount
to division of our society. It is unthinkable to visualise inclusive
growth through policies and schemes that are divisive and segregative.
It will be pertinent to mention here some important features of newly
introduced schemes and ramifications of their implementation.

The merit-cum-means scholarship provides that a student of minority
community within annual family income of up to Rs. 2.50 lakh will
receive course fee of

Rs. 20,000 and scholarship of Rs. 10,000 per annum as hosteller and
Rs. 5000 per annum as day scholar. Although educational status of SCs,
STs and some of the OBCs in the country is worse than that of
minorities, the central government has not considered it necessary to
introduce a similar scheme for them. The scheme looks like a
government-funded inducement for conversion.

In addition to merit-cum-means scholarship, the central government has
started another scheme to provide post-matric scholarship to students
of minority communities. Accordingly, a student having annual family
income of up to Rs. 2,00,000, is eligible for post-matric scholarship
which includes course and maintenance allowances. It is to be noted
here that the family income ceiling for SC and ST students to be
eligible for post-matric scholarship is Rs. 1,00,000 and for OBCs Rs.
45,000. The income certificates for SC, ST and OBC students have to be
issued by the designated revenue officers as per the prescribed norms.
No such conditions exist for minority students. A self certification
to be filed on a non-judicial stamp paper regarding annual family
income of up to Rs. 2,00,000 for post-matric scholarship and Rs. 2.50
lakh for merit-cum-means scholarship is all that is needed. The
discrimination is evident.

The scheme of pre-matric scholarship approved by the central
government for students of minority communities provides for cost
sharing of the scholarship in between the centre and the state at
75:25 ratio. The central government does not consider introducing a
similar scheme for SCs and STs knowing it well that their educational
and economic status is worse than that of minorities.

The Prime Minister?s 15 Point Programme provides for ear-marking of 15
per cent budgetary allocations under priority sector programmes for
minorities. There are no additional allocations from the central
government for this purpose. It is to be remembered that majority of
SC and ST population is below the government-defined poverty line.
This is why 50 per cent to 60 per cent targets under most of the
priority sector schemes are required to be achieved by assisting SC
and ST families according to the relevant guidelines. Setting apart 15
per cent of schematic grants without any additional allocation under
the Prime Minister?s 15 Point Programme means diversion of benefits
meant for the poor SCs and STs to that extent. For example, under
Indira Awas Yojana, 60 per cent houses have to be given to the SC and
ST families as per the prescribed guidelines. Under the Prime Minister?
s 15 Point Programme, 15 per cent houses will have to be given to the
families of minority communities which account for about 4.5 per cent
of Orissa?s population. The fact remains that about 40 per cent of the
Muslim population lives in the urban areas where Indira Awas Yojna
cannot be implemented and STs do not change their social status.

In brief, the differential and more favourable scholarship norms for
minority students from primary to professional courses, and the
earmarking of 15 per cent plan resources under the 15 point programme
are not only divisive and segregative measures, they can also be
viewed as the central government sponsored incentives to promote
religious conversion. The society should judge whether inclusive
growth and social assimilation can be achieved through the
segregative, divisive and discriminatory communal budgeting. Whether
the parties in power actually mean development of minorities or want
to misuse them as ?vote banks? perpetually. There is no country or
society where inclusive growth and social integration have been
achieved through divisive policies and programmes.

(The writer can be contacted at Qtr. No. 5R 9, Forest Park, Unit-1,
Bhubaneswar, Orissa, 751009, ***@yahoo.co.in)

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January31, 2010
A Report As A Charter of Divisiveness
By Kidar Nath Sahani

Of interest will be to know that even the then British Government
refused to include the Muslims and the Christians in the list of
Scheduled Castes when it prepared such a list in 1936.

Notably, the Commission has suggested an alternative route for
reservation to minorities if there is "insurmountable difficulty" in
implementing the recommendation for 15 per cent reservation. In this
regard it is said since minorities constitute 8.4 per cent of the
total OBC population according to the Mandal Commission Report, so in
the 27 per cent OBC quota, an 8.4 per cent sub quota should be
earmarked for minorities. (As per Commission’s suggestions, the
internal break-up should be 6 per cent for the Muslims, commensurate
with their 73 per cent share in the total minority population at the
national level and 2.4 per cent for other minorities.) This is a clear
effort to dilute the existing quota of the OBCs.

Unfortunately, during the last over sixty years politicians of various
shades with their politics of vote-bank and appeasement, have done
havoc to this spirit of ‘one and united nation’. Various Commissions
and Committees like the Mandal Commission, Sachar Committee and now
the Ranganath Misra Commission were formed to serve this end.

On the eve of the Sashtipurti, i.e. 60 years of the Republic, the
Congress is trying to do what its own leaders, the founding fathers of
the Republic refused to do, i.e., to divide the nation in the name of
religion by conceding religion based reservation. In the Constituent
Assembly, similar demands were firmly turned down by the luminaries
like Dr BR Ambedkar, Sardar Patel, Pt Nehru and C Rajagopalachari. But
the present government led by Congress wants to negate it all by
succumbing to pressures of vote-bank politics. It is trying to promote
such divisiveness through the back door.

The Constituent Assembly in its long debates aimed at making India one
united nation devoid of all such anomalies that had crept up in the
society in the past, and made it weak, divided and vulnerable. The
issue of giving representation to different groups like scheduled
castes and scheduled tribes, minorities-religious or linguistic, was
discussed at length. Going through the debates, one finds that to a
vast majority of members, including Baba Sahib Ambedkar, the very idea
of giving representation to various groups was not acceptable. Even Dr
Ambedkar did not want in the case of reservation for the SC and ST to
last for 10 years after Independence. This was the focus of the
debates and the spirit of the ‘Constitution’.

Unfortunately, during the last over sixty years politicians of various
shades with their politics of vote-bank and appeasement, have done
havoc to this spirit of ‘one and united nation’. Various Commissions
and Committees like the Mandal Commission, Sachar Committee and now
the Ranganath Misra Commission were formed to serve this end.

The Indian Constitution provides ample guarantees and opportunities to
all sections of society, irrespective of their religion, belief or
caste, for their healthy growth and progress. Yet, for political
interests such commissions and committees were constituted. The
reports they presented speak volumes.

The report of the National Commission for Religious and Linguistic
Minorities-better known as Ranganath Misra Commission, was tabled in
both the Lok Sabha and the Rajya Sabha at the fag-end of the winter
session of the Parliament, apparently in an attempt to avoid debates
and discussions. It was actually submitted to the Prime Minister over
two years ago, on May 21, 2007. For reasons best known to itself, the
government kept the report in cold storage for so long, though it was
almost immediately leaked in the media and was widely circulated.

The Commission was constituted on March 21, 2005. Formed in the
aftermath of controversies created by the Sachar Committee
recommendations, it was given the task to suggest criteria for
identification of socially and economically backward sections among
religious and linguistic minorities and to recommend measures for
their welfare.

The four-member Commission included Chairman Justice Ranganath Misra
who headed it along with three members-Tahir Mahmood, the late Anil
Wilson(Principal, St Stephens College), Mohinder Singh and Member
Secretary Asha Das.

The report makes three main suggestions:

I. Article 16(4), which is the constitutional basis for providing job
quotas to OBCs, should be the basis for providing reservation benefits
to minority groups who are socially and economically backward.

II. At least 15 per cent of seats in all non-minority educational
institutions should be earmarked for the minorities with 10 per cent
for the Muslims (commensurate with their 73 per cent share in the
total minority population at the national level) and 5 per cent for
other minorities.

The Commission also recommended 15 per cent share for the minorities
in all the government schemes like NREGA, Prime Minister’s Rozgar
Yojna, Grameen Rozgar Yojna, etc. Besides, it seeks the same 15 per
cent quota for minorities in government jobs, Central and State
services in all cadres and grades with a break-up of 10 per cent for
the Muslims and 5 per cent for others. (The report also calls for a
sub-quota in OBC quota clearly marked out for those minority
communities which come under the broad head of OBCs).

III. The Commission has asked for the de-linking of Scheduled Caste
status from religion and to make the SC net fully religion-neutral,
like that of Scheduled Tribes. Calling the caste system ‘all-
pervading’, the Commission says the Constitution while describing and
defining SCs and STs did not perceive a dimension of religion in it.

Of interest will be to know that even the then British Government
refused to include the Muslims and the Christians in the list of
Scheduled Castes when it prepared such a list in 1936.

More notably, arguing that religious freedom is a Fundamental Right,
the Commission has recommended continuation of SC reservation benefits
to those Dalits who convert to other religions by choice.

Apart from the above main recommendations, there are a plethora of
other recommendations focussing primarily on the Muslim community.
These are:

* Select institutions in the country like the Aligarh Muslim
University and the Jamia Millia Islamia should be legally given a
special responsibility to promote education at all levels to Muslim
students by taking all possible steps for this purpose.

* In the funds to be distributed by the Maulana Azad Educational
Foundation a suitable portion should be earmarked for the Muslims
proportionate to their share in the total minority population. Out of
this portion funds should be provided not only to the existing Muslim
institutions but also for setting-up new institutions from nursery to
the highest level and for technical and vocational education anywhere
in India but especially in the Muslim-concentration areas.

* Anganwaris, Navoday Vidyalayas and other similar institutions should
be opened under their respective schemes especially in each of the
Muslim concentration areas and Muslim families be given suitable
incentives to send their children to such institutions.

* Citing that the largest minority of the country, the Muslims, have a
scant or weak presence in the agrarian sector the Commission
recommended that special schemes should be formulated for the
promotion and development of agriculture, agronomy and agricultural
trade among them.

With regard to linguistic minorities, the only significant
recommendation is that the Commission wants the three language formula
to be implemented everywhere in the country making it compulsory for
authorities to include in it the mother tongue of every child.

Significantly, the above recommendations have not been unanimous.
Member Secretary of the Commission Asha Das has given a note of
dissent on the Commission’s recommendation for conferment of SC status
on Dalit converts to Christianity and Islam saying there was "no
justification" for it. She also appended a note of dissent saying she
did not agree with the recommendation of treating Christian/Muslim
Dalits at par with Hindu/Sikh/Buddhist Dalits.

Notably, the Commission has suggested an alternative route for
reservation to minorities if there is "insurmountable difficulty" in
implementing the recommendation for 15 per cent reservation. In this
regard it is said since minorities constitute 8.4 per cent of the
total OBC population according to the Mandal Commission Report, so in
the 27 per cent OBC quota, an 8.4 per cent sub-quota should be
earmarked for minorities. (As per Commission’s suggestions, the
internal break-up should be six per cent for the Muslims, commensurate
with their 73 per cent share in the total minority population at the
national level and 2.4 per cent for other minorities.)

This is a clear effort to dilute the existing quota of the OBCs.

In all, the report submitted by the Ranganath Misra Commission is a
charter of divisiveness and vote-bank politics. No wonder, it has got
flak from all sides. VHP has already threatened a nationwide agitation
if the government makes any move to implement the report. It has
termed the report as "Anti-constitutional anti-national and anti-
Hindu".

The report has also been condemned for being against the spirit of the
founding fathers of the Indian Constitution. It is alleged that if
implemented, it would particularly be damaging to the interest of the
vulnerable sections of Hindu society.

"Implementation of such a report is set to encourage religious
conversions, particularly among the Scheduled Castes, the Scheduled
Tribes and other backward classes to take advantage of this
development," says Dr Pravin Togadia of VHP.

He further adds, "The present government is trying to undo the
conscious decision of the Constituent Assembly not to provide for
religion-based reservation." He also said that the implementation of
the report will mean death for the Hindu SCs, STs and OBCs and their
children.

It is strange that no word has been spoken against it by the people
who call themselves secular and pro-poor. Even the parties that thrive
on OBC politics are keeping silent. Only, some lone voices like that
of Buta Singh, the chairman of the National Commission for Scheduled
Castes, has made public his differences over giving reservation to
minorities from the SC quota.

On the contrary, all the quota-supporting entities such as the Left
parties, Samajwadi Party, Rashtriya Janata Dal and a section of the
Congress are putting pressure on the Centre to implement the report,
yet, the government sources acknowledge that implementing the
Ranganath Misra Commission report could be the toughest task ahead for
this government. As this involves the most crucial aspect of quotas,
which is the reservation under religious lines.

The only vocal support to the report has come from a number of Muslim
and Christian groups, and quite naturally so.

Secretary of the Indian Catholic Bishops Commission for dalit and
tribal groups, Father Cosmon Arokiaraj has welcomed the report and has
asked the government to pass the Bill without delay. Another Bishop,
Father Anthoniraj Thumma, head of an ecumenical forum in the State of
Andhra Pradesh, said that the government move would provide dalit
Christians constitutional protection. He added that in addition to
quotas in government jobs and seats in educational institutions, the
new move would also give dalit groups (converted) a right to contest
elections for seats reserved for such category.

It will now be interesting to see the ATR by the government on these
recommendations. As in the ATR, the government will have to make
public its ideas on how the reservation for the Muslims and the
Christians would be implemented.

The supporters for implementing it say that any move to provide
reservation to religious minorities is unlikely to be opposed by those
in the general category as reservation of seats for Dalit Christians
and Muslims within the existing quota for Dalits will not affect
them.

But that does not negate the fact that the Ranganath Misra report on
quotas for minorities is aimed at harvesting votes rather than
resolving the problem of backwardness of the minorities. It wrongly
invokes the "full sanction of the Article 16(4) of the Constitution"
for a 15 per cent reservation in government jobs for Muslims,
Christians and other minorities on the assumption that all minorities
must necessarily be backward.

What is being insidiously resurrected under the rubric of ‘under
representation’ is actually ‘communal representation’. Such emphasis
on inadequacy of representation on the assumption of backwardness will
encourage communally inspired demands for all.

Our founding fathers of the Constitution knew the dangers of such an
approach. That is why such communal approaches were specifically
excluded from the Constitution.

Lastly, it is not clear whether this new quota will be an OBC quota or
SC or ST quota. Or whether minority quotas will be written into these
quotas or added to them? If added, the overall quotas will become 64
per cent. And since quota over 50 per cent is not possible as per the
Constitution, the only option left would be to assimilate it in the
existing quota which, most certainly, would cause heartburn to the
OBCs, SCs and STs who will have their quota reduced from 50 per cent
to 35 per cent.

(The writer is former Governor of Sikkim and Goa.)

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January 21, 2008
UPA's rank communalism
Quota politics threatens to fragment India
By Sunita Vakil

The Congress has always aimed at erecting barriers between the
different communities rather than trying to break them down. Indeed,
the brand of secularism flaunted by the party is very much flawed. By
separating Muslim issues from the rest of the populace, it is only
treading the familiar ground of identity politics, that forms the core
of its survival.

Congress-led UPA government?s gusto of going overboard to woo Muslims
by allocating 15 per cent of funds during the 11th plan period
exclusively for minorities is indicative of its communal mindset that
is hellbent upon dividing India along religious lines.

The UPA government?s congenital tendency to succumb before the
minority separatism may run the risk of undoing the national
integration. It does not need an awful lot of imagination to surmise
that its coddling of India?s largest minority is in pursuit of its
vote bank politics. This is of a piece with the party?s absurd and
perverse practice of embarking on a path of dividing the country along
communal lines for acquiring power.

Notwithstanding its abstract homilies on secularism, the Congress has
always aimed at erecting barriers between the different communities
rather than trying to break them down. Indeed, the brand of secularism
flaunted by the party is very much flawed. By separating Muslim issues
from the rest of the populace, it is only treading the familiar ground
of identity politics, that forms the core of its survival.

The single-minded Congress focus on Muslim votes that makes it to
pursue a partisan course is giving airs to the speculation that the
ruling party cares only for minority concerns in the garb of
secularism. The UPA?s penchant for politics of appeasement is
increasingly becoming a hallmark of its governance. By injecting the
communal virus in almost all spheres of our national concern, the
ruling regime seems eager to create a separate electorate and
categorise society along religious identities. Resorting to blatant
appeasement the Congress is only giving succour to divisive forces
besides antagonising the numerically dominant community. It has
redefined secularism with its full-time attention on minority votes.
Moreover, the Congress leaders in their abhorrent zeal to placate
minorities seem to have forgotten that all Indians, irrespective of
their caste, creed or religions, have an equal stake in the national
well being. Of course, this is not to suggest that under class of
Muslims is to be kept out of the ambit of development. But it is
important for a vibrant democracy that every single person,
irrespective of religions has equal claim on the national resources.
Remaining stuck in the quagmire of communal quotas will only further
divide the nation.

In the past too, the Congress-led UPA government had meted out special
treatment to Muslims as a matter of state policy. Muslims have indeed
been perceived as potential vote banks right from the rule of Indira
Gandhi in whose regime Haj subsidies were announced. It is noteworthy
that no other religious community in India has been favoured with such
a sop. It was also her singular love for Muslim empowerment that made
her install Muslim chief ministers like Abdul Gafoor in Bihar, A.R.
Antulay in Maharashtra, Maimoona Taimur in Assam and Barkatullah in
Rajasthan continuing with this policy of crass minorityism, Rajiv
Gandhi overturned the Supreme Court judgement on the issue of
maintenance to Muslims divorcee Shah Bano. Later, shedding all
pretences of secularism the Prime Minister Dr. Manmohan Singh opened a
pandora?s box by playing directly to the gallery of Muslim voters with
his emphasis on minority development, particularly the Muslims in his
address to the National Development Council in December 2006. The
party has had the gumption to aggressively woo Muslims right from the
time it came to power in 2004. Its wholehearted exertions towards
reserving jobs and educational quotas for Muslims, attempts of
dividing army on communal lines, communalising banking and financial
institutions, protecting illegal Bangladeshi migrants, including a
Muslim League MP in the Union Council of Ministers, exonerating the
perpetrators of Godhra carnage are only some of the shameful acts
indulged in by the Congress-led UPA government which project it as
crude and outright communal. Even the former President Shri A.P.J.
Abdul Kalam has criticised the government-sponsored subsidies by
saying that ?dependency syndrome has stunted performance and
diminished transparency?.

It is quite ironical that when Congress and its pseudo-secularist
allies talk of ?Muslims First? policy, it is flaunted as social
justice and secularism. But when the BJP espouses the cause of a Ram
temple at Ayodhya, it is labelled as a divisive and communal outfit.
On the flip side, the UPA government doubts the authenticity of Ram
Sethu casting aspersions on the existence of Lord Ram. But on the
other side many of its leaders can be seen queuing up at Ram lila
performances for photo ops.

The UPA obsession with Muslim appeasement again came to the fore with
its undue focus on divisive issues like communal budgeting and plan
allocation. In pursuance of its wanton policy, the government has
shown undue haste in assuring grants to madrasas promoting Urdu and
reservation in various ministries. During the rule of UPA, Haj subsidy
has grown 200 times. It seems that the government has got itself so
much involved in the politics of appeasement, even to the exclusion of
other social, political and constitutional responsibilities.

Earlier, it was the British who planned a communal divide to meet
their political objectives. Now, history is repeating itself with the
Congress-led UPA taking help of the same divide-and-rule policy in
furthering of its goal.

Now, under the UPA dispensation, where secularism is synonymous with
Hindu bashing, the propagandists of the ruling regime give impetus to
separatism. There is an unconstitutional and unethical bias when it
comes to the rights of the majority community. In fact, it has been
since the time of Mughals a millennium ago that Hindus have been
discriminated against. It seems the time has come for a rehash of the
period when Hindus were treated badly. Their temples were looted as
well as zajia was levied upon them. This regime is also not so much
different from the earlier one. For instance, temple donations are
siphoned for the upkeep of Muslim religions places. Hard-earned money
of tax-payers is being squandered at the altar of Congress?s obnoxious
vote bank politics.

(The writer is senior editor with Kashur Gazette, Delhi.)

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January 21, 2008
Editorial

A separate growth
Aiding communalism with Plan Fund
By R. Balashankar

This Organiser Special on Republic Day is dedicated to national
unity.

The idea is to fight communalism. The UPA Prime Minister Manmohan
Singh has communalised the polity with his cynical Muslim first plank.
He introduced an obnoxious 15-point programme for Muslims and reserved
15 per cent of the 11th Plan Fund for minorities along with religion-
specific banking, budgeting and education.

In the following pages our expert analysts will show how the UPA plan
divides and discriminates the people of this country and how the
initiatives the ruling conglomerate has undertaken are akin to the 14-
point demands of the pre-1947 Muslim League. We want to forewarn the
nation through this exercise how in the guise of secularism the
national government has become a tool in the hands of destructive and
divisive elements and how it has acquired an unprecedented anti-Hindu
agenda. Secularism, to begin with, was a positive, almost indulgent
rhetoric under Jawaharlal Nehru; understandable in the aftermath of
Partition for which the League and its supporters in India were
responsible. Under Indira Gandhi it became vote bank politics. Rajiv
Gandhi and his successors made it appeasement. Under the UPA,
secularism is interpreted as brazenly anti-Hindu to the extent of
denigrating Hindu ideals becoming state policy.

In one of the most significant books written on minority problem in
India, Indian Muslims: Where Have They Gone Wrong?, Dr. Rafiq Zakaria
says, ?The British got, naturally, worried and they did whatever they
could to disrupt that (Hindu-Muslim) unity. They engineered riots,
they played politics by giving separate electorate to the Muslims,
they devised various methods both political and social?to keep the two
communities apart. They dangled grants and concessions alternately to
both the religious groups. Ultimately they saw to it that the country
was divided, through the distrust that they had so assiduously built
up between the two over the decades. To perpetuate their rule, they
followed the Roman policy of ?Divide and Rule?. But as Maulana
Mohammad Ali rightly put it: ?We divided and they ruled.? The blame
rests as much on our joint leadership as on the British; however in
the last stage it was Jinnah?s obduracy which struck the final blow to
our unity.? The UPA under Sonia Gandhi is playing the role of the
British, to divide and rule.

The historic parallels are strikingly similiar and ominous. Take this
instance, ?Before he opted for Pakistan, Muslim League leader
(Shaheed) Suhrawardy had decided to stay in India and lead the Bengal
Muslims in India. His letter to (Chaudhary) Khaliquzzaman on September
10, 1947, was eloquent and made interesting reading. He was faced with
the dilemma that unless Muslims derived their strength on account of
group solidarity they would not be respected by the Hindus. At the
same time solidarity and strength would raise suspicion about their
bona fides. Hence he suggested formation of strong Muslim pockets
dotted all over the country. His other alternative that both India and
Pakistan should strive to destroy the complex of superiority of their
majority populations and they should accept their minorities as their
own was a cry in the wilderness so far as Pakistan was concerned.?
(Islam: In India?s Transition to Modernity by M.A. Karandikar, Page
276-77)

Manmohan Singh seems to have entirely adopted Suhrawardy?s advice in
the last four years as Prime Minister.

The central government has identified 90 districts in the country as
minority concentrated for special development plans. An intriguing
aspect of this idea is that known Muslim-majority districts say in UP,
Assam, West Bengal, J&K or Kerala are not included in the select 90
list. It is said that altogether the Congress is thus focusing on
nearly 250 Lok Sabha constituencies for doling out excessive
privileges and central funds so as to develop them as captive pocket
boroughs. This may or may not work but the damage to the national
fabric is intrinsic.

In a similar instance, the centre has a plan to make minority students
reap benefits of dual scholarships which is not normally allowed in
the case of non-Muslim students. According to a plan announced by the
UPA in December 2007 Muslim students can avail scholarships
simultaneously from the Ministry of Minority Affairs and the Ministry
of Social Justice and Empowerment. This is under a 15-point programme
of the Prime Minister meant only for Muslims.

The Minority Affairs Ministry will distribute Rs 100 crore annually
for scholarships for Muslim students. This will run parallel to the
initiatives of other ministries targeted for the Muslims under the PM?
s new programme. The result is, the same set of people getting
pampered through numerous sources. A report said that 3,200 students
will get this benefit in the current academic year. The UPA followed
it up with reservations in educational institutions and recruitment.
It made an unsuccessful attempt to divide the Indian Army on communal
lines. All this is supposedly to empower the Muslims.

The UPA asked the banks and other financial institutions to have
special provisions for interest-free loans for Muslims along with a
package for 15 lakh special scholarships for Muslim students. The
Prime Minister has announced another programme to offer free coaching
for Muslim students preparing for the competitive examinations, for
which parents cough up lakhs. In the centrally funded Aligarh and
Jamia Milia Universities almost the entire seats and jobs are reserved
for this community.

Through a Constitution amendment, the UPA reserved majority seats in
all the non-aided educational institutions for the minority
communities setting them free from giving reservation quota for the
Scheduled Castes and Scheduled Tribes. But this benefit is not
available to Hindu-run self-financing institutions. This is a blatant
discrimination that will make these institutions financially unviable
and covertly promote religious conversions.

Under the UPA, Muslims need not follow any rule that is compulsory for
other citizens. They need not sing Saraswati Vandana or Vande Mataram
though there is nothing religious about it. There is no need to salute
the national flag or sing the national anthem. They need not register
marriages. In the event of terror attacks?nearly 6,000 people have
been killed in the last four years?there will be no combing operations
in Muslim localities. Not a single terror attack has been solved
during this period.

And now comes the permanent scourge in the form of communal budgeting
and plan allocation. All these are over and above the existing schemes
in the Departments of Social Welfare, Education etc. for promotion of
madrasas, Urdu, and reservation in various ministries for removing
backwardness. The UPA has also created a separate ministry for
minorities, now presided over by A.R. Antulay, a crude practitioner of
minority politics. During the four-year UPA rule, the Haj subsidy has
grown 200 times! The Muslims? ?right first to the national resources?,
as Manmohan Singh coined his absurdly ruinous idea, has become the
only existential agenda of this government. Should the majority Hindus
take this nonsense in stoic silence? Should not we get up and stop
this outrage on national security? This is worse than the regenerate
Wahabism introduced by Mahathir in Malaysia.

Manmohan Singh has no use for the more enlightened views of Jawaharlal
Nehru, who as India?s first Prime Minister laid the foundations of
Indian planning.

Calling planning the first attempt in India to integrate agriculture,
industrial, social, economic and other aspects of the country into a ?
single framework of thinking? in his speech on first draft five-year
plan, Nehru said, ?It has made people think of this country as whole.
I think it is most essential that India, which is united politically
and in many other ways, should, to the same extent, be united mentally
and emotionally also. We often go off at a tangent on grounds of
provincialism, communalism, religion or caste. We have no emotional
awareness of the unity of the country. Planning will help us in having
an emotional awareness of our problems as a whole. It will help us to
see the isolated problems in villages or districts or even provinces
in their larger context. Therefore, the mere act of planning, the mere
act of having approached the question of progress in this way and of
producing a report of this type is something on which we might, I
think, congratulate ourselves.?

Again, in a speech Laying the Foundations (Broadcast from the Delhi
Station of All India Radio, December 31, 1952), Nehru after a visit to
Kanyakumari said, ?From that southern tip of India, I pictured this
great country spread out before me right up to the Himalayas in the
north and thought of her long and chequered story. Ours is a wonderful
inheritance but how shall we keep it? How shall we serve the country
which has given us so much and make her great and strong?...?

?We look at our own country and find both good and ill, powerful
forces at work to build her and also forces, which would disrupt and
disintegrate her. We cannot do much to affect the destiny of this
world as a whole but surely we can make a brave attempt to mould the
destiny of our 360 (then) million people... In India, the first
essential is the maintenance of the unity of the country, not merely a
political unity but a unity of the mind and the heart, which precludes
the narrow urges that make for disunity and which breaks down the
barriers raised in the name of religion or those between State and
State or, for that matter, any other barrier. We must aim at a
classless society,? Nehru said. He added, ?Of course, you must plan
for everybody. No planning which is not for all is good enough. You
must always have that view before you and you must prepare the
foundations for the next step towards the final goal. And so, you
ultimately start a process which grows by itself.? Economic Democracy
(Speech in Parliament, New Delhi, December 15, 1952, Jawaharlal Nehru?
s Speeches: 1949-1953, published by The Publications Division,
Ministry of Information and Broadcasting, Government of India)

I have quoted Nehru on Planning, only to underline how flawed Manmohan
Singh?s approach is.

There is an interesting survey taken up by the Left leaning socio-
scientific NGO Shastra Sahitya Parishad. Kerala: How it lives, How it
thinks, released in December 2006. According to the survey, it is not
minority Muslims or Christians but Hindus comprising 54.47 per cent of
Kerala?s 3.2 crore population who are at the economic downslide. The
survey, by the Marxist NGO, says Hindus in the state form the major
chunk of the state?s poor with over 39 lakh living below poverty line.
Condition of Hindus is worse than that of Christians and Muslims in
employment, land holding and income. And the survey says the condition
of so-called forward castes is more pathetic than that of the backward
caste Hindus.

In March 2007, the CPM released a Charter of Demands for the
Advancement of Muslim Community. A dangerous document reminiscent of
the Muslim League demands under Mohammad Ali Jinnah. Apart from
focusing on a communal quota for Dalit Muslims?a term that violates
the basic tenet of Islam, which professes equality of all members of
the faith?the charter demands introducing a sub-plan only for Muslims
for allocating separate development funds on communal lines. The party
was not satisfied with the 2007-08 budget allocation of Rs. 500 crore
for Muslim welfare. The wholesale adoption of the Sachar report by the
CPM appears ridiculous considering the abysmal record of the party in
Kerala and West Bengal in the social uplift of the Muslim community,
as underlined in the report. But the CPM?s Muslim courtship in Kerala
is so brazen that it has left the Muslim League way behind in communal
appeal. The Muslim League is being asked to prove its pro-Muslim
character by more zealous outfits ensconced under the CPM perch.

Encouraged by the indulgence of the UPA, Muslim outfits organised a
procession in the capital in March 2007 demanding state-wise quotas in
proportion to their population. Almost all the known Muslim
organisations came on one platform to seek full implementation of
religion-based reservation in jobs, education and growth fund
allocation all over the country. The UPA and the Sachar report have
clearly uncorked the jinn of pre-Partition communal virus.

The UPA has cynically injected a vicious brand of communalism in the
Indian polity with the hope that en bloc Muslim votes will permanently
become its captive preserve. The insincerity and dishonesty of this
Muslim appeasement is underlined by the poor record of its
implementation. On ameliorating the genuine grievances of the Muslims
both the Congress and the Communist-ruled states project a dubious
record. Similar is the sub-text written by more virulent votaries of
vote bank politics like Mulayam Singh and Lalu Prasad Yadav.

On the report of the Sachar Committee, the Prime Minister is again
working on reservations based on religion. This is ultra vires and
goes against every tenet of the Constitution. The Constitution does
not allow this kind of discrimination on caste or religious lines. A
constitutionally formed government is duty bound to treat everybody
equal on legal and policy issues.

Even by Congress standards Manmohan Singh?s prime ministership has
touched a new low. Earlier our prime ministers used to exhort the
countrymen to rise above caste, region and religion and be Indians
first and everything else afterwards. Here is a Prime Minister who
works overtime to violate the letter and spirit of the Constitution to
divide and discriminate the countrymen on communal lines. And he, like
his party, by no means appears contrite over such dangerous
perversion. His government is aggressively working towards a
polarisation of votes by pursuing a policy of minorityism, encouraging
social tension and disquiet. Had the Congress been really sincere
about uplifting the minorities or ameliorating their lot, it would not
have resorted to such tactless exhibitionism and poisonous promotion
of reactionary ideas.

On the Republic Day, 58 years after India became a secular democratic
republic, we are inquiring as to how will this politics of appeasement
affect national unity? Will it create contrived and bogus grievances
deepening divisions in the society or will it strengthen our sense of
oneness and belonging? The politics of appeasement started by the
Congress under Mahatma Gandhi in the early 1920s, resulted in the
country?s vivisection. The tragic history is not forgotten. The wounds
of Partition have not yet fully healed. But the UPA has embarked on a
course that mocks at those who talk about national integration. They
are not taking a calculated risk. The UPA is schemingly provoking a
divide through dubious machinations.

The Planning Commission reports say that at least 26 per cent of India?
s

population is living below poverty line. If emancipation of this
deprived segment is the priority why talk only of 13 per cent Muslims,
all of whom in any case are not below poverty line? As such, learned
maulanas of Muslim Personal Law Board have decreed that Muslims cannot
take to banking or insurance, polio drops or yoga classes, as these
militate against their religious dogmas.

The Sachar Committee claims that only three per cent of Muslim
children go to madrasas. The evolutionary volume was an attempt to
tell social scientists that the ?Missing Muslim? in jobs was not the
result of madrasa education. Sachar was trying to emphasise on a
chimera of conspiracy against Muslims for their backwardness. At
another place the report stated that the condition of Muslims is worse
than that of Dalits.

The notorious record of the UPA government is that it sees citizens as
communal compartments. By introducing the Sachar Committee and
Ranganath Mishra Commission to devise communal quota, by soft-pedaling
on terrorist outfits, indulging the Maoists by politicising internal
security and Islamising the foreign policy the UPA has created a
cantankerous mess of governance. Even its much-hyped Indo-US nuke deal
is in doldrums. The UPA gives the impression that it is working on an
agenda for national disintegration.

A valuable input in the debate came from Bibek Debroy, a well-known
economist. In his column in The Indian Express (June 12, 2007), Debroy
made an interesting observation. He said, ?A 21st century government
should recognise deprivation as an individual issue and defuse
collective tension based on caste or religion. Wherever there is an
attempt to segregate, mainstreaming never occurs and deprivation
becomes permanent. Contrast economic development in special category
Articles 370 and 371 states with Goa? Caste and religion are
attributes that should remain in the private domain, irrelevant for
public policy purposes. What should be relevant for policy is
deprivation based on class. Government permitting that is precisely
what should have happened?But governments won?t permit and will
intervene to encourage this collective caste-cum-religious identity. ?
It is a mindset that the UPA government has encouraged across the
board.?

The National Sample Survey undertook a study and concluded in June
last year that jobless rate among Hindus and Muslims is almost equal.
The Survey said that the Worker Population Ratio (WPR) for the male in
the age group of 15 and above in the educational level in urban India
among the Hindus and Muslims was equal at 71 per cent followed by
Christians at 64 per cent. Outside the education parameter in urban
India, the Survey says, the worker population ratio among the Hindu
male was barely three per cent higher than that for the Muslims at 56
per cent. This was 51 per cent for Christians. This data was released
by the NSSO under the Ministry of Statistics and Programme
Implementation for the year 2004-05. And this has exposed the bluff
that far more Muslims were unemployed than the Hindus. If this Survey
is any guide then it should be considered a big setback for the
advocates of more religion-based reservations as part of the so-called
affirmative action. The Survey said that the unemployment rate in
urban areas for both the Hindus and the Muslims was the same at four
per cent. This Survey revealed that both in urban and rural areas
there was only a negligible difference in the literacy rate of the two
communities. This revelation explodes the basis of the UPA-sponsored
vote bank quota politics and brings us back to what we said in the
beginning that deprivation has nothing to do with caste or religion in
the present milieu of globalisation, growth and urbanisation. The
allegations of rising income and wealth disparities between different
castes or religious groups?except for Scheduled Tribes who live in
concentrated blocks?has not been proved by any rational survey. But
who cares for facts, since politics in India is all about myth
making?

The UPA has done nothing to encourage national integration. Its
actions are so communally charged that it has refused to give
protection to Taslima Nasreen, even after she deleted all the
objectionable passages from her book, only to please the perverted
fanatics in her community. This might be the first instance in Indian
history that the country has turned its back on an asylum-seeker, who
was hounded out of her country, who was forced by her own hosts in
West Bengal to vacate her second home and has no other place to go.
But the UPA protects and felicitates M.F. Husain about whose
despicable, blasphemous cartoons Hindus have serious objection.

It seems there is no bottom to the depth to which the UPA can sink in
furthering its goal. It has communalised budgeting; it has
communalised banking and financial institutions; it tried even to
communalise the armed forces. It has vitiated the academia spreading
the venom of casteism and communalism and now it is out to destroy the
country by identifying districts as Muslim majority and pampering them
to promote communal segregation. It is bent on dividing the police
force as Hindu, Muslim and Christian, and nobody knows what else
remains to be fragmented on communal lines. Some more aggressively
lunatic in its ranks have even suggested to introduce a communal quota
in the judiciary as well and appoint judges after fixing their
religion tag. Is there any guarantee that people who get their
position only on their religious identity will behave impartially in
their execution of duty? And what will happen to the faith of the
citizens in the system and its commitment to delivering justice? What
will happen to this country once the people lose all hope of fair play
and fair deal under these votaries of fake secularism?

What is the BPL criterion? Those who earn above Rs 12 per day. But
what about the lucky above BPL people? According to the report of
National Commission for Enterprises in the Unorganised Sector (NCEUS),
394.9 million workers, i.e. 80 per cent of India?s working population,
are in the unorganised sector and 80 per cent of them are among those
who live on less than Rs 20 a day. These are real poor and vulnerable,
the report says. We quote this statistics to show that poverty has
nothing to do with religion. And that politics should be about
marrying policies with the people.

A conservative estimate, supported by all empirical data, gives us a
statistics of almost 30 to 35 per cent of India?s population living in
subhuman conditions. This is not a comforting thought in the 61st year
of Independence. And to know that our political class has only
archaic, time warped ideas for giving opportunity to the less
privileged is a sad commentary.

The UPA as part of its poll-oriented thinking has constituted an equal
rights panel to ensure Muslim representation level. How myopic can the
ruling class get! In a country with over 35 per cent poor to have an
equal rights panel only for the 15 per cent minorities! Does the
government have no responsibility to the rest of the population?

If there is any poor, deprived in the country, it is the Hindu. His
land was taken away, his homes and temples were looted for centuries,
he was made to pay jazia, an oppression tax of slavery, for almost 800
years, for that long the Muslims and for another 150 years Christians
ruled this country. How can the ruling class till 1947, become
deprived needing special affirmative action? It is only the Hindu who
has some claim to a special treatment. And Pakistan was created, after
the bloodiest-ever holocaust in history, to pamper the Muslims. Every
corner of the country where Hindu is in minority is in the grip of
insurgency and terrorism. A convincing Hindu majority is the only
guarantee for the territorial integrity of this country. And by
artificially identifying 90 Muslim-majority districts is Manmohan
Singh trying to lay the foundation for another partition?

The Prime Minister Dr Manmohan Singh has the gumption to claim that
this will not divide the society. It is not entirely surprising, only
God knows what more disastrous plans he has in mind to divide the
society further, that he thinks all that he has done so far is not
enough.

There is no economic or literacy backwardness that is exclusive to one
community. Yes, social and religious attitudes can ghettoize a
community. For that the state cannot do much.

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January31, 2010
From Sachar to Ranganath Misra
A period of minority assertion, Hindu subjugation
By Dr JK Bajaj

"The High Level Committee on Social, Economic and Educational Status
of Muslim Community in India" set up in 2005 under the chairmanship of
Justice Rajinder Sachar by the Prime Minister, commonly known as the
Sachar Committee, was perhaps the most high powered of such bodies. It
made a comprehensive survey of the status of Muslims in almost all
fields of Indian economy, polity and society.

The six years of UPA rule have been a period of minority assertion.
During this period, the Government of India has assiduously sought to
promote the idea that Christian and Muslim minorities have special
rights and claims on Indian polity, which this government is committed
to honour. The Prime Minister of India himself has gone on record to
state that the minorities have the first right on the resources of
this country, and there have been statements from high governmental
and political authorities expressing the same intent.

These statements of intentions have been backed by institutional and
budgetary actions in favour of the minorities. A separate Ministry of
Minority Affairs has been created to specifically concern itself with
the rights and privileges of the minorities. And, a number of
commissions and committees have been set up to report on the condition
of minorities, and to suggest constitutional, legal, administrative
and fiscal arrangements to give effect to their special privileges and
rights.

"The High Level Committee on Social, Economic and Educational Status
of Muslim Community in India" set up in 2005 under the chairmanship of
Justice Rajinder Sachar by the Prime Minister, commonly known as the
Sachar Committee, was perhaps the most high powered of such bodies. It
made a comprehensive survey of the status of Muslims in almost all
fields of Indian economy, polity and society. The data collected by
the Committee did not show the Muslims to be particularly badly off in
any field. On the other hand, the data indicated a resurgent Muslim
community that was growing fast not only in numbers, but also in its
educational, economic and social status. The Committee, in any case,
went on to give wide-ranging recommendations for institutional and
economic arrangements to be made in favour of the Muslim community.
The Committee, in particular, recommended special treatment for
Muslims in all government schemes. It even recommended special
consideration for Muslims in the matter of disbursement of bank
loans.

Even before the Committee gave its report, the government had launched
a "New 15-Point Programme for the Welfare of the Minorities"; this was
a comprehensive programme for providing special privileges and rights
to the minorities in various walks of Indian polity and economy, for
creating and strengthening special institutional structures and
providing budgetary support for this purpose. The recommendations of
the Sachar Committee were then used for further empowering these
institutional structures and launching new programmes and initiatives
in favour of the minorities in general, and the Muslim minority in
particular.

The Sachar Committee, however, stopped short of recommending
reservations for Muslims in government jobs or in educational
institutions. The Report of the National Commission for Religious and
Linguistic Minorities, which has been recently released, has now
addressed that lacuna. This commission was set up in the Ministry of
Minority Affairs as early as October 2004 under the Chairmanship of
Justice Ranganath Misra. Dr. Tahir Mahmood, Dr. Anil Wilson and Dr.
Mohinder Singh were the other three Members. The Commission submitted
its report in May 2007, but it was made public only during the last
session of the Parliament.

In its report, the Commission has ventured where Justice Sachar had
hesitated to step. It has recommended an across the board 15 per cent
reservation for minorities in all government jobs and educational
institutions. Within this minority quota, the Commission has fixed a
sub-quota of 10 per cent for the Muslims and the remaining 5 per cent
for other minorities. In an extraordinary recommendation, the
Commission has specified that in case the quota for Muslims cannot be
filled for lack of appropriate candidates, it shall be offered to
candidates from other minorities, "but in no case shall any seat
within the recommended 15 per cent shall go the majority community".
The Commission has further clarified that this 15 per cent quota shall
be in addition to what the minority candidates secure on their own
merit in open competition.

The recommendations, if implemented, shall ensure that minorities have
a presence of more than 15 per cent in all walks of Indian public
life. According to the Commission’s own assessment, the educational
and economic status of all minorities excepting the Muslims is
considerably better than the majority. They are therefore likely to
get a substantial share in government jobs and educational
institutions on their own merit, as they do even now. The total share
of minority communities shall therefore turn out to be considerably
more than 15 per cent. From the way the recommendations are
formulated, the intention of the Commission seems to be to ensure that
the religious minorities as a whole have a larger say and share than
their numbers alone would allow.

The tone and tenor of the reports of both the Sachar Committee and the
Misra Commission are not merely to provide special privileges and
rights to the minorities, but also to disprivilege the majority. Both
reports revel in casting unfounded aspersions and making snide remarks
against the majority community. Sachar Committee, in fact, suggests
that it does not really matter whether Muslims or some other community
come to form the majority in India. Misra Commission wants to now
ensure that until the minorities do not become the majority, they
should enjoy a major share in the polity.

Incidentally, the proposal of 15 percent reservation in favour of
religious minorities seems odd in the context of the arguments that
the Ranganath Misra Commission has developed throughout the report.
The thrust of their argument is that reservations on the basis of
religious or caste identity are not justifiable. India should instead
have family-based reservations, and the families qualifying for such
reservations should be identified on the basis of thorough detailed
surveys based on well defined economic and educational criteria.
However, while formulating its recommendations, the Commission
suddenly terms this as the ultimate goal, and meanwhile recommends the
15 per cent reservation for religious minorities. This makes the
recommendations almost sound like a command performance.

The Commission has made another recommendation which, if accepted, has
the potential of drastically changing the religious complexion of
India. Giving its recommendations on an additional reference made by
the government, the Commission has recommended that the Presidential
Order of 1950, which excludes Muslims and Christians from the category
of Scheduled Castes, should be amended to de-link the Scheduled Caste
status from religion. The argument in this case is that the
Constitution "prohibits any discrimination on the ground of religion".
It is strange that a high judicial person can make one set of
recommendations on the basis of religion, and almost the next
paragraph invoke the principle on non-discrimination on the basis of
religion.

The effect of these contradictory recommendations is that those of the
Scheduled Caste persons who choose to convert to a minority religion
shall now be doubly privileged, first as members of minority religions
for which the Commission has recommended 15 per cent quota, and then
as members of the scheduled castes, for whom special constitutional
protection and quotas are available. An immediate consequence of the
acceptance of this recommendation would probably be to allow the so-
called crypto-Christians to formally declare themselves as Christians
and thus raise the proportion of Christians from the present 2.5 to
perhaps around 6.5 per cent.

Fortunately, the Member-Secretary of the Commission, Mrs. Asha Das,
has not consented to this particular recommendation and has appended a
dissenting note. The note, among other things, insists that there is a
difference between religions of Indian origin, and religions like
Islam and Christianity that have originated outside. And, therefore,
the privileges offered to Hindu, Sikh, Jain and Buddhist Scheduled
Caste persons cannot be extended to Muslims and Christians. It must be
seen as an unintended benefit of Ranganath Misra Commission Report
that the question of religions of Indian and non-Indian origin has
been now mentioned in an official document. It is also fortunate that
the National Commission on Scheduled Castes, headed by Buta Singh,
formally opposed the recommendation of the Ranganath Misra Commission
to allow members of the Christian and Muslim communities to claim
scheduled caste status.

It seems these detailed reports of various commissions and committees
do bring into the open some important facets of the situation of
minorities. The enormous data collected by the Sachar committee
brought into focus the great strides the Muslim community has made in
terms of sheer numbers, and in terms of educational and economic
attainments during the last two or three decades. Before the Sachar
Committee Report how many of us knew that female literacy amongst
Muslims is higher than Hindus in more than half of the Indian states?
And, that the Muslims are also economically much better of than Hindus
in those states. Ranganath Misra Commission Report has brought into
the open the question of difference between religions of Indian and
non-Indian origin. The report has underlined the fact that even high
government authorities cannot agree on this issue. Let us carry
forward the debates opened up by Justices Sachar and Misra.

(The writer is director, Centre for Policy Studies and can be
contacted at ***@gmail.com)

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January 21, 2008
Manmohan obsessed with insidious identity politics
By Sandhya Jain

Muslim political assertion will impact upon all political parties
prone to relying upon the community for a consolidated vote share. The
CPM is already feeling the heat on this score in West Bengal;
observers say events in Nandigram contained an unstated component of
Muslim assertion for power within the hitherto bhadralok-dominated
party. In this connection, it may be pertinent to recall that
following Partition, the Muslim community voted en masse for the
Congress Party.

Fortunately, the National Commission for Scheduled Castes nipped one
UPA mischief in the bud by refusing to endorse the May 15, 2007
recommendations of the National Commission for Religious and
Linguistic Minorities that Scheduled Caste status be extended to ?
Dalit Christians? and ?Dalit Muslims?. NCSC chairman Buta Singh
resisted the move by Justice Ranganath Mishra to amend the
Constitution (SCs) Order, 1950, which restricted SC status to groups
among Hindus, Sikhs and Buddhists.

The proposal by the Congress-led United Progressive Alliance (UPA)
government to allocate 15 per cent funds of development and welfare
schemes exclusively for minorities has triggered nationwide
resentment. In the interests of its own political survival, the
Congress Party would do well to rethink its tendency to nurture
communal vote banks as these are beginning to face the law of
diminishing returns.

Most politicians have short memories. Hence it will be in order to
briefly recall the 2004 Assembly election in Assam, where a new Muslim
political party, the Assam United Democratic Front (AUDF), startled
the nation with its performance. Muslims comprise 30 per cent of Assam?
s 26 million population and play a decisive role in nearly 40
constituencies that have hitherto been traditionally won by Congress.

Floated by wealthy businessman Badruddin Ajmal, AUDF contested on a
platform of safeguarding Muslim interests ?without closing the doors
to other communities?. It had an electoral understanding with the
Nationalist Congress Party (NCP) and gave tickets to Hindus. It
contested 66 of the 126 Assembly seats and won an impressive 10?a
greater achievement than the four seats that heralded the arrival of
the Bahujan Samaj Party (BSP) in Uttar Pradesh in the early 1980s.

The Assam election is worth recalling because though Congress managed
to form the government, Muslim religious leaders campaigning for AUDF
revealed it was the first step in a long-term vision of establishing a
pan-India Muslim political party. One has only to recall that the last
Muslim pan-India formation was the Muslim League to envisage the
possible consequences for the Republic. The comparison with the BSP is
also apt, because like Ms. Mayawati, Muslim parties will also eat into
the Congress vote share and further fragment the polity.

In fact, Muslim political assertion will impact upon all political
parties prone to relying upon the community for a consolidated vote
share. The CPM is already feeling the heat on this score in West
Bengal; observers say events in Nandigram contained an unstated
component of Muslim assertion for power within the hitherto bhadralok-
dominated party. In this connection, it may be pertinent to recall
that following Partition, the Muslim community voted en masse for the
Congress party. After consolidating their separate identity, they
united against the Congress in 1967 and brought the CPM to power.
Nandigram is the beginning of the challenge to CPM hegemony in West
Bengal. As the Hindu community looks for a new saviour, the BJP would
do well do rebuild an independent identity in the State, and not latch
on to the tails of the highly unreliable Mamata Banerjee.

Muslim leaders, both religious and political, are canny enough to
recognise that the Muslim community will remain educationally and
socially backward so long as it persists with the traditional system
of education in the madrasa. It is true that this does not necessarily
translate into economic backwardness, because Muslims largely hail
from artisan and other professional groups that manage to make a
comfortable living without formal education, as is true of similar
Hindu caste groups. But it cannot be denied that this education tends
to reinforce separateness and over-emphasise their religious
identity.

The UPA has erred grievously in creating a separate Ministry for
Minority Affairs. Since as many as 28 per cent of Indians live below
the poverty line, there was no legitimate basis for Prime Minister
Manmohan Singh to state that Muslims have the first claim on
resources, and to follow this up with the Eleventh Plan draft document
setting aside 15 per cent of all developmental and welfare funds for
minorities. It may be added that as in the debate over creamy layer in
caste quotas, so also, the minority quota will not differentiate
between needy and rich Muslims, and may thus end up cornered by
families with political clout or physical muscle. This is already
happening as banks have received instructions to grant loans first to
Muslim applicants; banks will naturally ensure that the recipient of
loans have some financial standing as that the loans can be repaid.

Hindus as a community will have to pay the price of this mindless
pandering to the Muslim community. Sadly, among political parties,
only the BJP has dared oppose these moves, with president Rajnath
Singh warning that this will intensify communal competitiveness and
strife. There is a legitimate fear that the UPA?s special 15-point
programme for minorities in the Eleventh Plan draft paper may trigger
competitive communal demands for budgetary allocations in all states.
It can also lead to caste-based demands for resource allocation, thus
destroying the traditional holistic approach to national development.

The BJP states roundly opposed ?communal budgeting? at the National
Development Council meeting in December 2007. Fearing social strife,
Gujarat Chief Minister Narendra Modi suggested that funds for various
schemes and programmes be allocated solely on the basis of socio-
economic criteria and execution entrusted to the States. Madhya
Pradesh Chief Minister Shivraj Singh Chouhan and Chhattisgarh Chief
Minister Dr Raman Singh insisted that rather than caste or religion,
economic criteria alone determine allocation of funds for welfare
schemes. As economic deprivation is a quantifiable and objective
criteria, not prone to political manipulation, it would be worthwhile
if political parties could sit across the table and opt for economic
criteria over caste and community wherever there is a legitimate case
for special reservations or allocations.

Fortunately, the National Commission for Scheduled Castes nipped one
UPA mischief in the bud by refusing to endorse the May 15, 2007
recommendations of the National Commission for Religious and
Linguistic Minorities that Scheduled Caste status be extended to ?
Dalit Christians? and ?Dalit Muslims?. NCSC chairman Buta Singh
resisted the move by Justice Ranganath Mishra to amend the
Constitution (SCs) Order, 1950, which restricted SC status to groups
among Hindus, Sikhs and Buddhists.

Shri Buta Singh candidly asserted that the basic parameter for
recognition as Scheduled Caste was ?untouchability?, which does not
exist in the theology of Christianity and Islam. Thus, the UPA will
not be able to poach upon the constitutional benefits for Hindu SCs
and extend them to Christian and Muslim converts. It is well known
that the recent violence in Kandhamal, Orissa, was caused by a
perverse attempt by converted groups to grab Scheduled Tribe quotas by
forcing the administration to give them ST certificates to which they
are not legally entitled.

(The writer is a senior journalist and can be contacted at
***@airtelbroadband.in)

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March 25, 2007
A chargesheet
Hindus betraying Hindus

HINDU YOUTH REDUCED TO SECOND-CLASS STATUS
By O.P. Gupta, I.F.S. (retd.)

It is painful to see how a class of ?secular, progressive and liberal?
Hindu politicians right from the days of the 1916 Congress-Muslim
League Lucknow Pact till date in the form of the Sachar Committee
report has been systematically collaborating with Muslim and other
minority politicians in concocting justifications to reduce, bit by
bit, the educational, employment and economic (E3) opportunities for
Hindu boys and girls, including leftist Hindu boys and girls.

Religious minority institutions have been empowered by none other than
our ?secular? Hindu politicians to treat Hindu applicants as second-
class citizens of India at the mercy, whims and fancies of ?minority
managements? even where these institutions receive under Article 30(2)
state grants out of taxes largely collected from we Hindus.

As the political parties in their manifestos openly declare that they
will give special considerations to Muslims and Christians, they
cannot be accused of betraying Hindu youth. Those Hindu parents who
give their votes blindly to such political parties are the real ones
who by casting their votes to such parties accept in principle that
minority students be given special preference over their own children
and, thus, unknowingly, end up betraying their own children,
grandchildren and the Hindu youth.

It is painful to see how Hindu parents are being media managed to harm
and hurt educational, employment, economic and business opportunities
of their own children and grandchildren by giving their notes and
votes to such political parties which shout from their political
rooftops that they will give special preferences to Muslims and
Christians over Hindus.

Since the employment situation is worsening day by day, it is
important that those Hindu parents who have college going children or
grand children, and, those Hindu youth who will soon be entering into
employment market seriously look for and identify those Hindu
politicians who are bent upon to reduce their E3 space.

In January 2007, the Department of Personnel and Training, Government
of India, sent a note to all ?heads of departments, public sector
banks and financial institutions, quasi-government organisa-tions,
autonomous bodies and all appointing authorities,? asking them to ?
scrupulously observe? guidelines to make selection panels more
representative. All selection panels recruiting ten or more vacancies
must have one member belonging to a minority community.

What is more important, the departments have been instructed to submit
half-yearly and annual reports, beginning March 2007, detailing number
of vacancies at all levels?Groups A, B, C and D?and the number of
minorities hired. Dr Manmohan Singh is the Minister for DOPT. This
circular instructs to give special considerations to minorities in all
appointments, so danger bell is ringing loud and clear for all Hindu
job-seekers whether they are leftists or rightists that despite their
better profiles percentage of Hindu intake will be reduced adversely
affecting them all.

A one man Commission headed by Justice Ranganath Mishra was silently
set up by the UPA government which is looking at status of non- Muslim
minorities, and, is mandated to recommend ways of helping them get
better representation in government services. Its report is due by
March 31, 2007. So this Commission is also looking at ways and means
to further reduce percentage of Hindus in public services, bank loans
etc.

Suppose there are 10,000 vacancies, seats reserved for SC Hindus would
be 1500, for ST Hindus 750 and for OBC 2700. Not many Hindus know that
about 70 per cent of Muslims are already covered under the Mandal
Commission formula and are enjoying benefits under the 27 per cent
quota.

In Andhra Pradesh, the Congress government led by Shri Y.S. Rajsekhar
Reddy reserved five per cent of seats in government colleges and in
government jobs for Muslims. It means that only 9500 seats would be
available to all categories of Hindus and other minorities having
reserved 500 seats exclusively for Muslims. So, the number of seats
available for SC Hindus will get reduced to 1425 from 1500, the number
of seats for ST Hindus will get reduced to 712 from 750, and, the
number of seats reserved for OBC will get reduced to 2565 from 2700.
Number of general category seats in which caste Hindus fall will also
shrink from 5000 to 4500. So giving special preferences to minorities
over Hindu candidates, which is the core policy of Congress Party,
equally hurts educational and employment opportunities of all groups
of Hindus, whether SC Hindus, or ST Hindus, or OBC Hindus, or caste
Hindus, or leftist Hindus. It is mere arithmatic. If more than 500
Muslims got more marks than the last Hindu candidate, then Muslim
candidates will spill over into general category 9500 seats.
Incidentally in Andhra Pradesh Muslims enjoy higher literacy rate than
Hindus.

In February 2007, Chief Minister of West Bengal issued instructions
that ?at least 10 per cent of the appointees should be from the
minority community.? By courtesy of Leftist Hindu voters, the
percentage of Hindus? job intake is set to fall in West Bengal.

Shri Arif Mohammad Khan, a former Union Minister in the Rajiv Gandhi
government, has pointed out that 10 Muslim communities are already
part of the Scheduled Tribes and another 83 Muslim communities are
included in the OBC list. ?Together,? he maintains, ?they constitute
more than 70 per cent of total Muslim population leaving out only the
Muslim creamy layer.? Similarly, a good chunk of Christians are
already included in the Scheduled Tribe and the OBC category.

In Bihar, the OBC quota has been divided by ?secular? Hindu
politicians into backward and most backward to help put nine Muslim
groups in the first category and 27 Muslim groups in the second
category.

In Kerala and Karnataka, the Hindu politicians of Congress Party and
the Communist parties have declared the entire Muslim community
backward just to reduce the percentage of Hindus in colleges and in
government jobs.

In Tamil Nadu, 95 per cent of Muslims are included into backward
formula though Muslims have higher literacy rate in Kerala, Karnataka
and Tamil Nadu than Hindus.

Dr Manmohan Singh is a Rajya Sabha Member from Assam and no wonder
there is already five per cent reservation for Muslims in the
recruitment for the Assam Police, adversely affecting employment
opportunities for SCs, STs, OBCs and all other Hindus as shown above.

It is painful to see how a class of ?secular, progressive and liberal?
Hindu politicians right from the days of the 1916 Congress-Muslim
League Lucknow Pact till date in the form of the Sachar Committee
report has been systematically collaborating with Muslim and other
minority politicians in concocting justifications to reduce, bit by
bit, the educational, employment and economic (E3) opportunities for
Hindu boys and girls, including leftist Hindu boys and girls, pushing
them to second and third-class status vis-?-vis minority boys and
girls. It is a sad story of Hindus betraying Hindus.

This is symptomatic of the slave mentality, which is defined as a
tendency to harm, hurt and humiliate members of one?s own community so
as to appease ?others? at the cost of one?s own community. This habit
is also known as gulamiat pasand (GP) or Genetically Acquired Slave
Syndrome (GASS). These terms more accurately describe this class of
Hindus. Raja Jaichand, Mirza Raja Man Singh of Akbar time, Raja
Jaswant Singh of Aurangzeb time etc. were also Hindus but were GP type
carrying GASS virus. In rural areas they are called ?Jaichandi
Hindus?.

We Hindus are told day in and day out that India is a ?secular? state
where religion should be a private matter and every citizen is equal
before law. But in practice our secular Hindu parliamentarians and
legislators have been passing such laws where the State asks for the
religion of an individual and then discriminate against we Hindus. In
this game of secularism, Hindu youth turn out to be the worst victims
of GP Hindu politicians.

The Article 14 of the Constitution reads: ?The State shall not deny to
any person equality before the law or the equal protection of the laws
within the territories of India.? The Article 15(1) reads: ?The State
shall not discriminate against any citizen on grounds only of
religion, race, caste, sex, and place of birth or any of them.? The
Article 29(2) reads: ?No citizen shall be denied admission into any
educational institution maintained by the State or receiving aid out
of State funds on grounds only of religion, race, caste, language or
any of them.? The Article 30(1) reads: ?All minorities, whether based
on religion or language, shall have the right to establish and
administer educational institutions of their choice.? Article 30(2)
reads, ?The State shall not, in granting aid to educational
institutions, discriminate against any educational institution on the
ground that it is under the management of a minority, whether based on
religion or language.?

One may see that the pith and substance of the Article 30 is very much
there in the 14 Points of Jinnah because 28 out of 31 Muslim members
of the Indian Constituent Assembly which drafted the Indian
Constitution were elected on tickets of the Muslim League of Jinnah.
This fact is generally suppressed by ?secular? Hindu historians.

But on calculated mis-representations and soft-peddling by Attorney
Generals appointed by Congress governments, the Supreme Court of India
has ruled that equal treatment guarantee of Articles 14 and 29(2) was
not available to Hindu boys and girls in minority-run institutions,
and; that religious minority educational institutions under Article
30(1) can reserve up to 50 per cent of seats for co-religionist
candidates with the result Hindu students including comrades with
better marks do not get admissions in such institutions but minority
students with lower marks easily get admissions within their reserved
50 per cent quota.

Religious minority institutions have been, thus, empowered by none
other than our ?secular? Hindu politicians to treat Hindu applicants
as second-class citizens of India at the mercy, whims and fancies of ?
minority managements? even where these institutions receive under
Article 30(2) state grants out of taxes largely collected from we
Hindus. In the minority institutions, the SC Hindus and ST Hindus are
denied benefits of their constitutional reservations of 15 per cent
and 7.5 per cent under Article 15. And, for this misfortune of Hindu
boys and girls those Hindu voters are responsible who being unaware of
harm they inflict upon their own children cast their votes in favour
of ?secular? parties or don?t go to cast their votes at all.

Hindu politicians have passed such laws that enable a minority student
to get cheaper educational loans at three per cent interest per annum
from the National Minority Development & Finance Corporation. A
minority businessman can get margin money loan for business at five
per cent interest from NMDFC. Minority students are required to repay
educational loans in five years after completion of his course but a
Hindu student has to repay education loan after one year of completion
of his course. One may see details at (www.nmdfc.org ). A Hindu
student or a Hindu businessman gets bank loans at much higher rates of
interest and harsher terms whether he is a member of the Students
Federation or that of the NSUI or the ABVP etc. This ill-treatment a
Hindu voter has invited for himself and his children by giving his
vote to the so-called secular parties or by abstaining from voting.

Congress and other ?secular? Hindu politicians have invented such a
legal system where a Muslim candidate or a Christian candidate has all
the legal rights to compete on equal footings with a Hindu candidate
for employment, but there are thousands and thousands of posts paid
from government funds for which Hindus cannot even apply, such as the
post of the Principal and Vice Principal of St. Stephen?s College,
Delhi. GP Hindus have set up the National Minority Commission with
nominal Hindu presence to ensure that minorities are not discriminated
but there is no Commission to ensure that Hindus are not victimised by
minorities.

The National Minority Commission does not reflect the religious
demographic reality of India so it does not enjoy the confidence of
Hindus in general. Either more than three-fourth members of the
Minority Commission and other commissions should be Hindus in
proportion to their population or these should be abolished being
unrepresentative and undemocratic.

Dr Manmohan Singh, Prime Minister, his Sachar Committee and many
liberal Hindus make a lot of fuss that Muslims are under- represented
in civil services and in higher education. According to the Sachar
Committee [page 64], only four per cent of the total Muslim population
in India within age group 20 years and above are graduates. At page
65, the Sachar Committee reports that in case of Muslims (age 20 and
above) the number of graduates was under four million i.e. only 1.6
per cent of Muslims are graduates if their population as per Imam
Bukhari is taken to be 250 million or 2.6 per cent of Muslims are
graduates if their population is taken to be 150 million. Since only
educated persons can aspire for public jobs, it is natural that
percentage of Muslims in government jobs should not be more than 2.6
per cent. Muslim percentage in government service is already more than
this percentage by relentless efforts of Congress party to reduce the
Hindu percentage.

Sachar Committee reports that while 26 per cent of those above 17
years age and above complete matriculation, this percentage is only 17
per cent for Muslims. So the recommendation is to open more schools
and colleges in Muslim areas. The Sachar Committee does not tell that
bulk of Muslims who drop out from schools seek gainful employment and
start earning more at younger age than what they will earn even after
graduating. The Census Report 2001 [Statement 10] lets the cat out of
bag when it reports that in the category of household industries (HHI)
workers, Muslims representation was 8.1 per cent which is double the
national average of 4.2 per cent. This index is only 3.2 per cent for
Hindus. In the category of ?other workers? Christians enjoyed 52.8 per
cent representation, followed by Muslims (49.1 per cent) and Hindus
only (35.5 per cent). Thus, higher percentage of Christians and
Muslims are in jobs than Hindu percentage and still Hindu politicians
of ?secular? parties are working hard to reduce E3 space for Hindu
students that too with the help of the votes of Hindu parents.

In a significant development, after the tabling of the Sachar report,
Muslim MPs, cutting across party lines, handed over a wish-list of
sorts to Human Resource Development Minister Arjun Singh: IITs and
IIMs exclusively for Muslims, 5,000 schools, two lakh scholarships and
more campuses of the Aligarh Muslim University across the country. A
senior HRD official, present at the meeting, said, ?The MPs said since
IITs and IIMs have less than two per cent of Muslim students, the HRD
Ministry should create IITs and IIMs exclusively for Muslim children.?
Urdu schools, they also demanded, should be given adequate
infrastructure support. ?Minority-run societies and NGOs, if they wish
to open schools, should be given CBSE affiliation without any delay,?
an MP demanded. The Muslim MPs said that these suggestions should get
reflected in this year?s budget as well as the Eleventh Plan.

It is painful to see how Hindu parents are being media managed to harm
and hurt educational, employment, economic and business opportunities
of their own children and grandchildren by giving their notes and
votes to such political parties which shout from their political
rooftops that they will give special preferences to Muslims and
Christians over Hindu youth in matters of education, training
facilities, government jobs, jobs under police and paramilitary
forces, employment in banks and other public sector undertakings and
bank loans, educational loans, etc.

As the political parties in their manifestos openly declare that they
will give special considerations to Muslims and Christians, they
cannot be accused of betraying Hindu youth. Those Hindu parents who
give their votes blindly to such political parties are the real ones
who by casting their votes to such parties accept in principle that
minority students be given special preference over their own children
and, thus, unknowingly, end up betraying their own children,
grandchildren and the Hindu youth. I suggest rather than giving their
votes to their ?caste candidate,? Hindu parents should start casting
their votes in favour of welfare of their own children and
grandchildren as Muslim and Christian voters do.

The following data show that the Hindu politicians of the Congress
Party have history, habit and precedent of giving second-class
treatment to Hindus. Giving second-class treatment to Hindus still
continues to be the hidden agenda and core policy of the Congress
Party. The more the Hindus give their notes, votes and support to the
Congress Party, the more emboldened this Party becomes to treat them
and their sons and daughters as the second class.

Let us look at some manifestos of the Congress Party which has been
consistently promising that if elected it will give preferential
treatment to minorities over Hindus.

The 1996 Manifesto of Congress Party states: ?(i) The Congress regards
the 15-point programme for the welfare of the minorities as a charter
of duties. (ii) It has established the National Minority Finance and
Development Corporation?to support projects that promote the well-
being of minorities?with a capital of Rs 500 crore. (iii) A Rapid
Action Force comprising young men from different communities has been
set up. (It is understood that percentage of Hindus in this Force
under instructions of the Congress Governments is much below their
traditional 95 per cent) (iv)The Minorities Commission has been given
statutory status?.

Congress Manifesto of 1998: ?(i) Indira Gandhi?s 15-point programme
for minorities continues to be our blueprint. Each and every element
of this programme will be implemented with renewed vigour. (ii) The
Congress will create a new ministry for minorities to ensure better
coordination and integration. (iii) A high-powered commission will be
set up to examine and give recommendations on how the representation
of minorities in public services could be enhanced in a meaningful
manner. (iv) The Congress will amend the Constitution to establish a
Commission for Minority Educational Institutions and provide direct
affiliation for minority professional institutions to central
universities?.

Congress Manifesto 1999: ?(i) to ensure the reinvigoration of Indira
Gandhi?s historic 15-point programme and the monitoring mechanism
devised by Rajiv Gandhi. (ii) Measures will be taken to increase the
representation of minorities in all public, police and para-military
services both in the central and in state governments. (iii)The
Constitution will be amended to establish a Commission for Minority
Educational Institutions and to provide direct affiliation for
minority professional institutions to central universities (iv)The
National Minorities Development Corporation and the State Minorities
Development Corporations will be made direct-lending institutions?.

Congress Manifesto 2004: ?(i) The Congress believe in affirmative
action for all religious and linguistic minorities. The Congress is
committed to adopting this policy for socially and educationally
backward sections among Muslims and other religious minorities on a
national scale. (ii)The Congress commits itself to amend the
Constitution to establish a Commission for Minority Educational
Institutions that will provide direct affiliation for minority
professional institutions to central universities?.

Hindu readers may note that the 2004 Manifesto boldly stated: ?The
Congress has provided reservations for Muslims in Kerala and Karnataka
in government employment and education on the grounds that they are a
socially and educationally backward class?. But the Census report of
2001, as we have seen above, states that in Kerala and in Karnataka
literacy rate of Muslims was higher than that of Hindus. Even the
discredited Sachar Committee admits it. So it is dishonesty to call
Muslims educationally backward in Kerala and Karnataka states but
Congress and communist Hindu politicians are not ashamed to use false
data just to reduce percentage of Hindus in educational institutions
and in government jobs. Hindu voters of Kerala and Karnataka should
take note of this fraud being played on careers of their children with
help of their votes.

The Congress party and its UPA allies claim that they are the genuine
well wishers of the SC Hindus. Is it true? Christians are demanding
that their ?dalits? should be included in the 15 per cent reservation
quota available to SC Hindus. Muslims are also demanding that ?dalit
Muslims? be included in the same 15 per cent quota. No one knows
precise definition of ?dalit Christian? and ?dalit Muslims?. Since
Christians enjoy much better educational facilities as well as
literacy rate than Hindu SCs, it is natural that Christians will grab
a larger chunk of services within the 15 per cent quota further
worsening the employment opportunities of Hindu SC boys and girls.
Even Sachar Committee admits that Muslims also enjoy better literacy
rate of 59.1 per cent compared to 52.2 per cent for SC & ST Hindus.

Congress party and allies of UPA are supporting the demand to place ?
dalit Christians? and ?dalit Muslims? under the SC category. Shri
Abdul Rahman Antulay, Union Minister for Minority Affairs publicly
stated in November 2006 that it was time to include dalit Muslims and
dalit Christians in SC/ST Reservations.

Close on the heels of Prime Minister Sardar Manmohan Singh?s ?Muslim
first? remarks made at the National Development Council meeting, a
High Level Committee of the Human Resource Development Ministry led by
Shri M.A.A. Fatmi, Minister of State, has made a case for review of
the Constitution (Scheduled Castes) Order 1950 so as to include
Muslims and Christians in the SC category (Indian Express, February
19, 2007).

A NGO has already moved to the Supreme Court to include dalit
Christians into the SC definition by amending the 1950 order, and; no
wonder the Manmohan Singh-led Government may manage to lose this case
by not presenting the case of Hindu SCs properly. So the danger bell
for SC Hindu students is already ringing. The point is whether they
and their parents are aware about it.

In its 2004 manifesto, the CPI(M) promised to extend reservation
facility to ?dalit Christians? by including them in the 15 per cent
quota. The 1998 Joint-manifesto of all Left parties also promised to
include ?dalit Christians? into the SC reservations of 15 per cent
quota.

BSP leader late Kanshi Ram was reported to have assured support of his
party to include ?dalit Christians? in the Presidential Order of
1950.

DMK leader K. Karunanidhi, Chief Minister Tamil Nadu, also supports
inclusion of ?dalit Christians? into the SC category.

In September 2004, Ram Vilas Paswan, president of Lok Janshakti Party
had promised to grant Scheduled Caste status to socially and
economically backward Muslims. In December 2006, he supported a sub-
quota for Muslims within the 27 per cent OBC quota who are already
covered under the Mandal OBC formula while supporting demand to
include ?dalit Christians? and ?dalit Muslims? under the 15 per cent
quota. Shri V.P. Singh also supports a sub-quota for Muslims within
the 27 per cent OBC space.

On December 5, 2006 the Samajawadi Party led by Shri Mulayam Singh,
the Congress party and their other allies in UP passed a resolution in
the UP State Assembly demanding reservations for ?dalit? Christians
and ?dalit? Muslims within 15 per cent quota which will harm the
employment opportunities of SC and ST Hindus as Christians and Muslims
both enjoy higher literacy rate over SC and ST Hindus.

So those SC and ST Hindus who do not want to harm and hurt career
prospects of their children should never cast their votes in favour of
any of these secular parties. SC and ST Hindu job seekers and students
must explain difficulties which await them if their parents did not
exercise their votes with due caution or abstained from voting.

No parent knowingly wants to hurt career of his children so it is duty
of Hindu students studying in colleges and universities to brief their
parents the misfortune which will visit them if they voted to any
party which wants to include Christians and Muslims in the 15 per cent
quota. A parent is so busy in earning livelihood that he does not get
time to read the manifesto and thus understand dirty tricks of GP
Hindu politicians being played against Hindu Youth.

Since the employment situation is worsening day by day, it is
important that those Hindu parents who have college going children or
grand children, and, those Hindu youth who will soon be entering into
employment market seriously look for and identify those Hindu
politicians who are bent upon to reduce their E3 space.

The problem of unemployment continues to worsen day by day and in this
environment Congress and other secular parties are hell bent through
the Sachar Committee to reduce employment space available to Hindu
youth. The National Sample Survey Organisation?s latest report of
January 2007 shows that unemployment is much higher among youth (15-29
years age) as compared to overall population, and, that unemployment
is rising.

The unemployment rate in Delhi has gone up from 3.2 per cent in
1999-2000 to 5.3 per cent in 2004-05 and in Kolkata from 7 per cent to
8.1 per cent. (Indian Express February 16, 2007)

At the end of December 2005 about 393 lakh job seekers were waiting
for jobs on the live registers of 947 employment exchanges across the
country against which only 1.73 lakh got jobs in 2005. About 50 to 55
lakh new persons register every year with the employment exchanges
looking for jobs.

Over 52 lakh graduates and post-graduates were waiting for jobs in
December 2005 in all the employment exchanges.

According to the Sept 2006 National Sample Survey report, 58 per cent
of Indians were without jobs in 2004-05 and the unemployment rate was
higher among educated ones than among less educated ones. In rural
areas, 56 per cent of people were unemployed and in urban areas 63 per
cent were unemployed. According to a study by the Hewitt Associates,
by 2020, India will have the largest number of educated but unemployed
youth in the world.

M.V. Rajasekharan, Minister of State told the Lok Sabha (August 23,
2006) that annual growth rate of employment creation during the
1983-99 was 2.7 per cent which slowed to 1.07 per cent during
1994-2000. Shri Suresh Pachaury, Minister of State informed the
Parliament (August 23, 2006) that there was no proposal to remove ban
on creation of new posts in the government sector.

Mulayam Singh Yadav, Chief Minister of UP has been claiming that he
has fulfilled his promise to the Muslim community to raise percentage
of Muslims in the UP Police to 15 per cent.Traditionally percentage of
Hindus in the UP Police had been above 95 per cent. So the credit for
reducing job opportunities of Hindu youth in the UP Police should go
to those Hindu parents who vote for Mulayam Singh. It is a tragic case
of Hindu parents voting for someone who is determined to reduce
employment space of their own children.

In December 2006 press reported that Raghubansh Prasad Singh?s
Ministry of Rural Development, for the first time in the history of
Independent India, set aside Rs 1,000 crore for religious minorities
for the three schemes (i) Swarnajayanti Gram Swarojgar Yojana (SGSY)
(ii) Indira Awas Yojana (IAY) and(iii) Sampoorna Grameen Rojgar Yojana
(SGRY). Till now such physical and financial allocations were made
only for SCs and STs. Thus, under these three schemes, funds are
available to Hindus including those Hindus who had voted for Shri
Raghubansh Prasad Singh in the 2004 election and has been reduced by
Rs1000 crore by this Hindu politician. It is another tragic case of a
Hindu politician betraying his own Hindu voters.

Even the discredited Sachar Committee Report admits (page 53) that the
SCs and STs are still the least literate group both in urban and rural
India but Manmohan Singh thunders that ?Muslims? shall be have the ?
first? claim over national resources. We must stand up and tell this
minority politician who never won confidence of any Lok Sabha
constituency that if any group which has legitimate first claim over
national resources it is the group of farmers and SC & ST Hindus. For
the anti-Hindu policies of Manmohan Singh-led UPA government, the
price was paid by Captain Amrinder Singh specially in the urban areas
of Punjab in recently held assembly elections.

The National Sample Survey Organisation (NSSO) data shows that level
of acute poverty is equally high among all communities including
Hindus also. As much as 84 per cent Hindus in the below poverty line
(BPL) category in rural areas live in conditions dubbed as ?below
double poverty line?. But showing its anti-Hindu bias, the Congress is
diverting huge funds only to address the poor among Muslims. Why it is
not simultaneously addressing the poverty of Hindus too?

(To be continued)

[Shri O.P. Gupta recently retired in the rank of Secretary to the
Government of India in the Indian Foreign Service (1971 batch). He has
served as Ambassador to Finland, Estonia, Jamaica, Tunisia, Tanzania,
etc., and Consul General, Dubai and Birmingham (UK).]

http://www.organiser.org/dynamic/modules.php?name=Content&pa=showpage&pid=176&page=3

...and I am Sid Harth
Sid Harth
2010-03-16 20:30:42 UTC
Permalink
Indian religions
From Wikipedia, the free encyclopedia

For religious demographics of the Republic of India, see Religion in
India.

A Statue of Shiva.

A Statue of the Buddha.

A Statue of Jain deity Bahubali.
Indian religions are the related religious traditions that originated
in the Indian subcontinent,[1]

namely Hinduism, Jainism, Buddhism, and Sikhism, inclusive of their
sub-schools and various related traditions. They form a subgroup of
the larger classes of "Eastern religions" and also Indo-European
religions . Indian religions have similarities in core beliefs, modes
of worship, and associated practices, mainly due to their common
history of origin and mutual influence.

The documented history of Indian religions begins with historical
Vedic religion, the religious practices of the early Indo-Aryans,
which were collected and later redacted into the Samhitas, four
canonical collections of hymns or mantras composed in archaic
Sanskrit. These texts are the central shruti (revealed) texts of
Hinduism. The period of the composition, redaction and commentary of
these texts is known as the Vedic period, which lasted from roughly
1500 to 500 BCE.

The late Vedic period (9th to 6th centuries BCE) marks the beginning
of the Upanisadic or Vedantic period.[2][3] This period heralded the
beginning of much of what became classical Hinduism, with the
composition of the Upanishads, later the Sanskrit epics, still later
followed by the Puranas.

Jainism and Buddhism arose from the sramana culture. Buddhism was
historically founded by Siddhartha Gautama, a Kshatriya prince-turned-
ascetic, and was spread beyond India through missionaries. It later
experienced a decline in India, but survived in Nepal and Sri Lanka,
and remains more widespread in Southeast and East Asia. Jainism was
established by a lineage of 24 enlightened beings culminating with
Parsva (9th century BCE) and Mahavira (6th century BCE).[4]

Certain scholarship holds that the practices, emblems and architecture
now commonly associated with the Hindu pantheon and Jainism may go
back as far as Late Harappan times to the period 2000-1500 BCE.[5][6]

Hinduism is divided into numerous denominations, primarily Shaivism,
Shaktism, Vaishnavism, Smarta and much smaller groups like the
conservative Shrauta. Hindu reform movements such as Ayyavazhi are
more recent. About 90% of Hindus reside in the Republic of India,
accounting for 83% of its population.[7]

Sikhism was founded in the 15th century on the teachings of Guru Nanak
and the nine successive Sikh Gurus in Northern India[8]. The vast
majority of its adherents originate in the Punjab region.

Common traits

Aum

Sometimes summarised as "Dharmic" religions or dharmic traditions,
(though the 'subtler' meaning of Dharma or dhamma differs per
religion); Hinduism, Buddhism, Jainism and Sikhism share certain key
concepts, which are interpreted differently by different groups and
individuals.[9][10][11]

Common traits can also be observed in both the ritual and the literary
sphere. For example, the head-anointing ritual of abhiseka is of
importance in three of these distinct traditions, excluding Sikhism.
Other noteworthy rituals are the cremation of the dead, the wearing of
vermilion on the head by married women, and various marital rituals.
In literature, many classical narratives and purana have Hindu,
Buddhist or Jain versions.[12]

All four traditions have notions of karma, dharma, samsara, moksha and
various forms of Yoga. Of course, these terms may be perceived
differently by different religions. For instance, for a Hindu, dharma
is his duty. For a Jain, dharma is righteousness, his conduct. For a
Buddhist, dharma is usually taken to be the Buddha's teachings.
Similarly, for a Hindu, yoga is the cessation of all thoughts/
activities of the mind.[13]

For Jains, Yoga is sum total all physical, verbal and mental
activities.

Rama is a heroic figure in all of these religions. In Hinduism he is
the God-incarnate in the form of a princely king; in Buddhism, he is a
Bodhisattva-incarnate; in Jainism, he is the perfect human being.
Among the Buddhist Ramayanas are: Vessantarajataka,[14]

Reamker, Ramakien, Phra Lak Phra Lam, Hikayat Seri Rama etc. There
also exists the Khamti Ramayana among the Khamti tribe of Asom wherein
Rama is an avatar of a Bodhisattva who incarnates to punish the demon
king Ravana (B.Datta 1993). The Tai Ramayana is another book retelling
the divine story in Asom.

Prehistory

"Priest King" of Indus Valley CivilizationEvidence attesting to
prehistoric religion in the Indian subcontinent derives from scattered
Mesolithic rock paintings such as at Bhimbetka, depicting dances and
rituals. Neolithic agriculturalists inhabiting the Indus River Valley
buried their dead in a manner suggestive of spiritual practices that
incorporated notions of an afterlife and belief in magic.[15]

Other South Asian Stone Age sites, such as the Bhimbetka rock shelters
in central Madhya Pradesh and the Kupgal petroglyphs of eastern
Karnataka, contain rock art portraying religious rites and evidence of
possible ritualised music.[16]

The Harappan people of the Indus Valley Civilization, which lasted
from 3300–1300 BCE (mature period, 2600-1900 BCE) and was centered
around the Indus and Ghaggar-Hakra river valleys, may have worshiped
an important mother goddess symbolising fertility,[17]

a concept that has recently been challenged.[18] Excavations of Indus
Valley Civilization sites show small tablets with animals and altars,
indicating rituals associated with animal sacrifice.

Vedic tradition

Vedic period

Main article: Historical Vedic religion

See also: History of Hinduism

See also: Vedas, Upanishads, and Brahmanas

The Vedic Period is most significant for the composition of the four
Vedas, Brahmanas and the older Upanishads (both presented as
discussions on the rituals, mantras and concepts found in the four
Vedas), which today are some of the most important canonical texts of
Hinduism, and are the codification of much of what developed into the
core beliefs of Hinduism.

The Vedas reflect the liturgy and ritual of Late Bronze Age to Early
Iron Age Indo-Aryan speaking peoples in India. Religious practices
were dominated by the Vedic priesthood administering domestic rituals/
rites and solemn sacrifices. The Brahmanas, Aranyakas and some of the
older Upanishads (such as BAU, ChU, JUB) are also placed in this
period. Many elements of Vedic religion reach back to early Bronze Age
Proto-Indo-Iranian times. The Vedic period is held to have ended
around 500 BCE.

Akshardham the largest Hindu temple in the world.Specific rituals and
sacrifices of the Vedic religion include:

The Soma cult described in the Rigveda, descended from a common Indo-
Iranian practice.

Fire rituals, also a common Indo-Iranian practice (See
Zoroastrianism):

The Agnihotra or oblation to Agni.

The Agnistoma or Soma sacrifice (including animal sacrifice) .

The Agnicayana, the sophisticated ritual of piling the Uttara fire
altar.

The Darsapaurnamasa, the fortnightly New and Full Moon sacrifice

The Caturmasya or seasonal sacrifices (every four months)

a large number of sacrifices for special wishes (Kāmyeṣṭi)

The Ashvamedha or horse sacrifice.

The Purushamedha, or sacrifice of a man, imitating that of the cosmic
Purusha and Ashvamedha

The rites referred to in the Atharvaveda are concerned with medicine
and healing practices, as well as some charms and sorcery (white and
black magic).

The domestic (grihya) rituals deal with the rites of passage from
conception to death and beyond.

Vedanta

Main article: Vedanta

Hindu Swastika

The period of Vedanta (Sanskrit : end of Vedas), typically thought to
have begun around 600 BCE, marked the end of the evolution of the main
Vedic texts; it also accompanied the transformation of the semi-
nomadic nature of the Indo-Aryan tribes to agriculture-based polities,
as they increasingly formed permanent settlements in the Indo-Gangetic
plain and other parts of Northern India. This period was foreshadowed
by the Brahmanas that interpreted the four canonical Vedas in various
fashions, which finally led to the Upanishads. While the ritualistic
status of the four Vedas remained undiminished, the early Upanishads
mainly relate to spiritual insights. At this time, the concepts of
reincarnation, samsara, karma, and moksha began to be accepted in
ancient India outside the sphere of the priestly establishment i.e.
the Brahmana class. Some scholars think that these new concepts
developed by aborigines outside the caste system,[19] others detect
Sramana or even Ksatriya influence. These concepts were eventually
accepted by Brahmin orthodoxy, and were to form much of the core
philosophies of the later epics and Hinduism, as well as, against a
different philosophical and religious background, in Buddhism and
Jainism.

Astika and Nastika categorization

Main articles: Āstika and nāstika, Hindu philosophy, and Buddhism and
Hinduism

See also: Adi Shankara and Charvaka

Astika and nastika are sometimes used to categorise Indian religions.
Those religions that believe that God is the central actor in this
world are termed as astika. Those religions that do not believe that
God is the prime mover and actor are classified as nastika religions.
From this point of view the Vedic religion (and Hinduism) is an astika
religion, whereas Buddhism and Jainism are nastika religions.

Another definition of the terms astika and nastika, followed by Adi
Shankara, classifies religions and persons as astika and nastika
according to whether they accept the authority of the main Hindu
texts, the Vedas, as supreme revealed scriptures, or not. By this
definition, Nyaya, Vaisheshika, Samkhya, Yoga, Purva Mimamsa and
Vedanta are classified as astika schools, while Charvaka is classified
as a nastika school. By this definition, both Buddhism and Jainism are
classified as nastika religions since they do not accept the authority
of the Vedas.

Shramana tradition

Main article: Shramana

See also: Gautama Buddha and Mahavira

A statue of Gautama Buddha.

A statue of Mahavira.Vedic Brahmanism of Iron Age India co-existed and
closely interacted with the parallel non-Vedic shramana traditions.[20]
[21][22][23]

These were not direct outgrowths of Vedism, but separate movements
that influenced it and were influenced by it.[24]

The shramanas were wandering ascetics. Buddhism and Jainism are a
continuation of the Shramana tradition, and the early Upanishadic
movement was influenced by it.[25][26][27][28][29][30]

The 24th Jain Tirthankar, Mahavira (599–527 BCE), stressed five vows,
including ahimsa (non-violence), satya (truthfulness), asteya (non-
stealing) and aparigraha (non-attachment).

The historical Gautama Buddha, who was a Buddha, was born into the
Shakya clan of Angirasa and Gautama Rishi lineage,[31]

just before the kingdom of Magadha (which lasted from 546–324 BCE)
rose to power. His family was native to Kapilavastu and Lumbini, in
what is now southern Nepal.

The Ajivikas and Samkhyas, both of which did not survive, also
belonged to the sramana tradition.

Rise and spread of Jainism and Buddhism

Main articles: Pre-sectarian Buddhism, Indian Buddhism, Silk Road
transmission of Buddhism, and Jain community

See also: History of Buddhism and History of Jainism

Further information: Mauryan period and Gupta period

Buddhist Mahabodhi Temple

Both Jainism and Buddhism spread throughout India during the period of
the Magadha empire. Scholars Jeffrey Brodd and Gregory Sobolewski
write that "Jainism shares many of the basic doctrines of Hinduism and
Buddhism."[32] and scholar James Bird writes, "But when primitive
Buddhism originated from Hindu schools of philosophy, it differed as
widely from that of later times, as did the Brahmanism of the Vedas
from that of the Puranas and Tantras."[33]

Palitana Jain TemplesBuddhism in India spread during the reign of
Asoka the Great of the Mauryan Empire, who patronised Buddhist
teachings and unified the Indian subcontinent in the 3rd century BCE.
He sent missionaries abroad, allowing Buddhism to spread across Asia.
[34] Jainism began its golden period during the reign of Emperor
Kharavela of Kalinga in the 2nd century BCE.

Both Jainism and Indian Buddhism started declining following the rise
of Puranic Hinduism during the Gupta dynasty. Buddhism continued to
have a significant presence in some regions of India until the 12th
century. Jainism continues to be an influential religion in Gujarat,
Rajasthan, Madhya Pradesh, Maharashtra and Karnataka.

Period after 200 BCE

Main articles: decline of Buddhism in India, Hindu philosophy, and
Pala Empire
Further information: Puranas

After 200 CE several schools of thought were formally codified in
Indian philosophy, including Samkhya, Yoga, Nyaya, Vaisheshika, Purva-
Mimamsa and Vedanta.[35]

Hinduism, otherwise a highly polytheistic, pantheistic or monotheistic
religion, also tolerated atheistic schools. The thoroughly
materialistic and anti-religious philosophical Cārvāka school that
originated around the 6th century BCE is the most explicitly atheistic
school of Indian philosophy. Cārvāka is classified as a nastika
("heterodox") system; it is not included among the six schools of
Hinduism generally regarded as orthodox. It is noteworthy as evidence
of a materialistic movement within Hinduism.[36]

Our understanding of Cārvāka philosophy is fragmentary, based largely
on criticism of the ideas by other schools, and it is no longer a
living tradition.[37]

Other Indian philosophies generally regarded as atheistic include
Classical Samkhya and Purva Mimamsa.

Between 400 CE and 1000 CE Hinduism expanded as the decline of
Buddhism in India continued.[38] Buddhism subsequently became
effectively extinct in India but survived in Nepal and Sri Lanka.

There were several Buddhistic kings who worshiped Vishnu, such as the
Gupta, Pala, Malla, Somavanshi, and Sattvahana.[39]

Buddhism survived followed by Hindus. National Geographic[40]

edition reads, "The flow between faiths was such that for hundreds of
years, almost all Buddhist temples, including the ones at Ajanta, were
built under the rule and patronage of Hindu kings."

Post-Vedic development of Hinduism

Main article: History of Hinduism

A Statue of Lord Vishnu.The end of the Vedantic period around the 2nd
century AD spawned a number of branches that furthered Vedantic
philosophy, and which ended up being seminaries in their own right.
The output generated by these specialized tributaries was
automatically considered a part of the Hindu or even Indian
philosophy. Prominent amongst these developers were Yoga, Dvaita,
Advaita and the medieval Bhakti movement. The modern day popular
movements were the ones founded by Swami Vivekananda, Sri Aurobindo,
Raja Ram Mohan Roy among others.

In the latter Vedantic period, several texts were also composed as
summaries/attachments to the Upanishads. These texts collectively
called as Puranas allowed for a divine and mythical interpretation of
the world, not unlike the ancient Hellenic or Roman religions. Legends
and epics with a multitude of gods and goddesses with human-like
characteristics were composed. Two of Hinduism's most revered epics,
the Mahabharata and Ramayana were compositions of this period.
Devotion to particular deities was reflected from the composition of
texts composed to their worship. For example the Ganapati Purana was
written for devotion to Ganapati (or Ganesh). Popular deities of this
era were Shiva, Vishnu, Durga, Surya, Skanda, and Ganesh (including
the forms/incarnations of these deities.)

Bhakti Movement

Guru Ravidas - a figure from the Bhakti EraThe Bhakti Movement began
with the emphasis on the worship of God, regardless of one's status -
whether priestly or laypeople, men or women, higher social status or
lower social status.

The movements were mainly centered around the forms of Vishnu (Rama
and Krishna) and Shiva. There were however popular devotees of this
era of Durga.

Vaishnavism

The most well-known devotees are the Alwars from southern India. The
most popular Vaishnava teacher of the south was Ramanuja, while of the
north it was Ramananda.

Several important icons were women. For example, within the
Mahanubhava sect, the women outnumbered the men[41],

and administration was many times composed mainly of women.[42]

Mirabai is the most popular female saint in India.

Sri Vallabha Acharya (1479–1531) is a very important figure from this
era. He founded the Shuddha Advaita (Pure Non-dualism) school of
Vedanta thought.

Shaivism

The most well-known devotees are the Nayanars from southern India. The
most popular Shaiva teacher of the south was Basava, while of the
north it was Gorakhnath.

Female saints include figures like Akkamadevi, Lalleshvari and Molla.

Recent groups

The largest religious gathering ever held on Earth, the 2001 Maha
Kumbh Mela held in Prayag attracted around 70 million Hindus from
around the world.Main articles: Religion in India, Hindu reform
movements, Hindutva, and Communalism (South Asia)
The modern era has given rise to dozens of Hindu saints with
international influence. For example, Brahma Baba established the
Brahma Kumaris, one of the largest new Hindu religious movements
teaches the discipline of Raja Yoga to millions. Representing
traditional Gaudiya Vaishnavism, Prabhupada founded the Hare Krishna
movement, also international with many followers. In late 18th century
India, Swaminarayan founded the Swaminarayan Sampraday. Anandamurti,
founder of the Ananda Marga, has influenced many worldwide. Through
all these new Hindu denominations traveling international, many Hindu
practices such as yoga, meditation, mantra, divination, vegetarianism
have become absorbed by new coverts and others influenced.

Sikhism

Harmandir Sahib or The Golden Temple of the Sikhs.Main article:
Sikhism

See also: History of Sikhism, Sikhism and Jainism, Sikhism and
Hinduism, and Sikhism in India

Sikhism originated in fifteenth century Northern India with the
teachings of Nanak and nine successive gurus. The principal belief in
Sikhism is faith in Vāhigurū— represented by the sacred symbol of ēk
ōaṅkār [meaning one god]. Sikhism's traditions and teachings are
distinctly associated with the history, society and culture of the
Punjab. Adherents of Sikhism are known as Sikhs (students or
disciples) and number over 23 million across the world.

Although it began as a relatively neutral faith system that proposed
to include the best practices of Hinduism and Islam, over time its
Gurus led followers in various rebellions and battles against the
Islamic Mughal rulers of the time, most notably against Aurangzeb.

Status in the Republic of India

Main article: Religion in India

See also: Legal Status of Jainism as a Distinct Religion

In a judicial reminder, the Indian Supreme Court observed Sikhism and
Jainism to be sub-sects or special faiths within the larger Hindu fold,
[43]

and that Jainism is a denomination within the Hindu fold.[44]

Although the government of British India counted Jains in India as a
major religious community right from the first Census conducted in
1873, after independence in 1947 Sikhs and Jains were not treated as
national minorities.[45]

In 2005 the Supreme Court of India declined to issue a writ of
Mandamus granting Jains the status of a religious minority throughout
India. The Court however left it to the respective states to decide on
the minority status of Jain religion.[46][47]

However, some individual states have over the past few decades
differed on whether Jains, Buddhists and Sikhs are religious
minorities or not, by either pronouncing judgments or passing
legislation. One example is the judgment passed by the Supreme Court
in 2006, in a case pertaining to the state of Uttar Pradesh, which
declared Jainism to be undisputably distinct from Hinduism, but
mentioned that, "The question as to whether the Jains are part of the
Hindu religion is open to debate.[48]

However, the Supreme Court also noted various court cases that have
held Jainism to be a distinct religion.

Another example is the Gujarat Freedom of Religion Bill, that is an
amendment to a legislation that sought to define Jains and Buddhists
as denominations within Hinduism.[49]

Ultimately on July 31, 2007, finding it not in conformity with the
concept of freedom of religion as embodied in Article 25 (1) of the
Constitution, Governor Naval Kishore Sharma returned back the Gujarat
Freedom of Religion (Amendment) Bill, 2006 citing the widespread
protests by the Jains[50]

as well as Supreme Court's extrajudicial observation that Jainism is a
"special religion formed on the basis of quintessence of Hindu
religion by the Supreme Court"[51]

See also

Indian philosophy
History of Yoga
Religion in India
Religious thinkers of India
Ayyavazhi and Hinduism
Buddhism and Jainism
Indology

Notes

^ Adams, C. J., Classification of religions: Geographical,
Encyclopaedia Britannica, 2007. Accessed: September 5, 2007

http://www.britannica.com/EBchecked/topic/497215/classification-of-religions

^ Indiana University "India Studies Program" Passage to India, Module

http://www.indiana.edu/~isp/cd_rom/mod_10/mod_10_x.htm

11. "Upanishads came to be composed already in the ninth and eighth
century B.C.E. and continued to be composed well into the first
centuries of the Common Era. The Brahmanas and Aranyakas are somewhat
older, reaching back to the eleventh and even twelfth century B.C.E."

^ [1] Paul Deussen, Philosophy of the Upanishads, Pg. 51. "these
treatises are not the work of a single genius, but the total
philosophical product of an entire epoch which extends [from]
approximately 1000 or 800 BC, to c.500 BC, but which is prolonged in
its offshoots far beyond this last limit of time."

http://books.google.com/books?id=8WiXvPlFskYC&pg=PA18&lpg=PA18&dq=Pravahana+Jaivali&source=web&ots=t5RHFrhknG&sig=Yyv20aUHkyt-bg9H95DT_exDZso&hl=en&sa=X&oi=book_result&resnum=10&ct=result#v=onepage&q=Pravahana%20Jaivali&f=false

^ Harry Oldmeadow (2007) Light from the East: Eastern Wisdom for the
Modern West, World Wisdom, Inc. ISBN 1933316225 – "Over time, apparent
misunderstandings have arisen over the origins of Jainism and
relationship with its sister religions of Hinduism and Buddhism. There
has been an ongoing debate between Jainism and Vedic Hinduism as to
which revelation preceded the other. What is historically known is
that there was a tradition along with Vedic Hinduism known as Sramana
Dharma. Essentially, the sramana tradition included it its fold, the
Jain and Buddhist traditions, which disagreed with the eternality of
the Vedas, the needs for ritual sacrifices and the supremacy of the
Brahmins." Page 141

http://en.wikipedia.org/wiki/Harry_Oldmeadow

http://en.wikipedia.org/wiki/World_Wisdom

^ Indiana University, Module 9, "Passage to India" One is left largely
with scholarly guesses, but it is intriguing to entertain the
possibility that traditions of ritual bathing, some sort of tradition
of meditation or Yoga, possible proto-types of Shiva and a mother
goddess, and a cult of sacred animals, all of which are prominent
features in later Hindu traditions, may indeed be traceable ultimately
all the way back to the third millenium B.C.E., and possibly earlier
to the Baluchistan and Sind village cultures that go back to time
immemorial.

http://www.indiana.edu/~isp/cd_rom/mod_09/mod_09.htm

^ Indiana University "India Studies Program", Module 6 The passage to
India: "As mentioned earlier in our brief summary of the religions of
India, the Jain tradition is one of the oldest traditions in India and
may go back as far as Indus Valley times, that is, to the second
millenium Before the Common Era (2000-1500 BCE), although the precise
origins of the tradition are not yet fully known"

http://www.indiana.edu/~isp/cd_rom/mod_06/mod_06.htm

^ "Major Religions of the World Ranked by Number of Adherents".
Adherents.com.

http://www.adherents.com/Religions_By_Adherents.html. Retrieved
2007-07-10.

^ Adherents.com. "Religions by adherents" (PHP).

http://www.adherents.com/misc/rel_by_adh_CSM.html. Retrieved
2007-02-09.

^ Frawley, David. From the River of Heaven: Hindu and Vedic Knowledge
for the Modern Age. Pg 27. Berkeley, California: Book Passage Press,
1990. ISBN 1878423010.
http://en.wikipedia.org/wiki/David_Frawley

^ Encarta encyclopedia [2]"Buddhism, Jainism, and Sikhism share with
Hinduism the concept of dharma along with other key concepts, and the
four religions may be said to belong to the dharmic tradition.".
Archived 2009-10-31.

http://en.wikipedia.org/wiki/Encarta

^ Westerlund, David Questioning the Secular State: The Worldwide
Resurgence of Religion in Politics page 16 "may provide some
possibilities for co-operation with Sikhs, Jains and Buddhists, who
like Hindus are regarded as adherents of ‘dharmic' religions."

^ c.f. Encyclopedia Britannica, s.v. "Jainism > Jainism, Hinduism, and
Buddhism"

^ "yogascittavrttinirodhah" Sutra 1 of Patanjali's Yogadarshana

^ Pollock, P. 661 Literary Cultures in History:

^ Heehs 2002, p. 39.

^ "Ancient Indians made 'rock music'". BBC News. 19 March 2004.

http://news.bbc.co.uk/2/hi/science/nature/3520384.stm. Retrieved
2007-08-07.

^ Fowler 1997, p. 90.

^ Sharri R. Clark, The social lives of figurines : recontextualizing
the third millennium BC terracotta figurines from Harappa, Pakistan.
PhD dissertation, Harvard 2007

^ “This confirms that the doctrine of transmigration is non-aryan and
was accepted by non-vedics like Ajivikism, Jainism and Buddhism. The
Indo-aryans have borrowed the theory of re-birth after coming in
contact with the aboriginal inhabitants of India. Certainly Jainism
and non-vedics [..] accepted the doctrine of rebirth as supreme
postulate or article of faith.” Masih, page 37.

^ S. Cromwell Crawford, review of L. M. Joshi, Brahmanism, Buddhism
and Hinduism, Philosophy East and West (1972): "Alongside Brahmanism
was the non-Aryan Shramanic culture with its roots going back to
prehistoric times."

^ Y. Masih (2000) In : A Comparative Study of Religions, Motilal
Banarsidass Publ : Delhi, ISBN 8120808150 Page 18. "There is no
evidence to show that Jainism and Buddhism ever subscribed to vedic
sacrifices, vedic deities or caste. They are parallel or native
religions of India and have contributed to much to the growth of even
classical Hinduism of the present times."

^ Dr. Kalghatgi, T. G. 1988 In: Study of Jainism, Prakrit Bharti
Academy, Jaipur

^ P.S. Jaini, (1979), The Jaina Path to Purification, Motilal
Banarsidass, Delhi, p. 169 "Jainas themselves have no memory of a time
when they fell within the Vedic fold. Any theory that attempts to link
the two traditions, moreover fails to appreciate rather distinctive
and very non-vedic character of Jaina cosmology, soul theory, karmic
doctrine and atheism"

^ S. Cromwell Crawford, review of L. M. Joshi, Brahmanism, Buddhism
and Hinduism, Philosophy East and West (1972): "Alongside Brahmanism
was the non-Aryan Shramanic culture with its roots going back to
prehistoric times."

^ Karel Werner, The Longhaired Sage in The Yogi and the Mystic. Karel
Werner, ed., Curzon Press, 1989, page 34. "Rahurkar speaks of them as
belonging to two distinct 'cultural strands' ... Wayman also found
evidence for two distinct approaches to the spiritual dimension in
ancient India and calls them the traditions of 'truth and silence.' He
traces them particularly in the older Upanishads, in early Buddhism,
and in some later literature."

^ Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge
University - Press : UK ISBN 0521438780 - “The origin and doctrine of
Karma and Samsara are obscure. These concepts were certainly
circulating amongst sramanas, and Jainism and Buddhism developed
specific and sophisticated ideas about the process of transmigration.
It is very possible that the karmas and reincarnation entered the
mainstream brahaminical thought from the sramana or the renouncer
traditions.” Page 86.

^ Padmanabh S. Jaini 2001 “Collected Paper on Buddhist Studies”
Motilal Banarsidass Publ 576 pages ISBN 8120817761: "Yajnavalkya’s
reluctance and manner in expounding the doctrine of karma in the
assembly of Janaka (a reluctance not shown on any other occasion) can
perhaps be explained by the assumption that it was, like that of the
transmigration of soul, of non-brahmanical origin. In view of the fact
that this doctrine is emblazoned on almost every page of sramana
scriptures, it is highly probable that it was derived from them." Page
51.

^ Govind Chandra Pande, (1994) Life and Thought of Sankaracarya,
Motilal Banarsidass ISBN 8120811046 : Early Upanishad thinkers like
Yajnavalkya were acquainted with the sramanic thinking and tried to
incorporate these ideals of Karma, Samsara and Moksa into the vedic
thought implying a disparagement of the vedic ritualism and
recognising the mendicancy as an ideal. Page 135.

^ A History of Yoga By Vivian Worthington 1982 Routledge ISBN
071009258X - "The Upanishads were like a breath of fresh air blowing
through the stuffy corridors of power of the vedic brahminism. They
were noticed by the Brahmin establishment because the yogis did not
owe allegiance to any established religion or mode of thought.. So
although, the Upanishads came to be noticed by Brahmin establishment,
they were very largely saying what may well have been current among
other sramanic groups at that time. It can be said that this atheistic
doctrine was evidently very acceptable to the authors of Upanishads,
who made use of many of its concepts." Page 27.

^ A History of Yoga By Vivian Worthington 1982 Routledge ISBN
071009258X: "The idea of re-incarnation, so central to the older
sramanic creeds is still new to many people throughout the world. The
Aryans of the Vedic age knew nothing of it. When the Brahmins began to
accept it, they declared it as a secret doctrine. […] It will be seen
from this short account of Jains, that they had fully developed the
ideas of karma and reincarnation very early in history. The earliest
Upanishads were probably strongly influenced by their teachings.
Jainism the religion, Samkhya the philosophy and yoga the way to self
discipline and enlightenment dominated the spiritual life of Indian
during the Dravidian times. They were to be overshadowed for over
thousand years by the lower form of religion that was foisted on the
local inhabitants by the invading Aryans, but in the end it was
Sramanic disciplines that triumphed. They did so by surviving in their
own right and by their ideas being fully adopted by the Brahmins who
steadily modified their own vedic religion." Page 35.

^ The Life of Buddha as Legend and History, by Edward Joseph Thomas

^ P. 93 World Religions By Jeffrey Brodd, Gregory Sobolewski

^ P. 66 Historical researches on the origin and principles of the
Bauddha and Jaina religions: embracing the leading tenets of their
system, as found prevailing in various countries; illustrated by
descriptive accounts of the sculptures in the caves of western India,
with translations of the inscriptions ... which indicate their
connexion with the coins and topes of the Panjab and Afghanistan.by
James Bird

^ Heehs 2002, p. 106.

^ Radhakrishnan & Moore 1967, p. xviii–xxi.

^ Radhakrishnan & Moore 1967, p. 227–249.

^ Chatterjee & Datta 1984, p. 55.

^ "The rise of Buddhism and Jainism". Religion and Ethics—Hinduism:
Other religious influences. BBC. 26 July 2004.

http://www.bbc.co.uk/religion/religions/hinduism/history/history_2.shtml.
Retrieved 2007-04-21.

^ Durga Prasad, P. 116, History of the Andhras upto 1565 A. D.

^ January 2008, VOL. 213, #1

^ Ramaswamy, P. 204 Walking Naked

^ Ramaswamy, P. 210 Walking Naked

^ Supreme Court observation, Bal Patil vs. Union of India, Dec 2005 In
various codified customary laws like Hindu Marriage Act, Hindu
Succession Act, Hindu Adoption and Maintenance Act and other laws of
pre and post- Constitution period, the definition of 'Hindu' included
all sects and sub-sects of Hindu religions including Sikhs and Jains

^ Supreme court of India, in the judgement of Bal Patil vs. Union of
India, Dec. 2005. The Supreme Court observed in a judgment pertaining
to case of Bal Patil vs. Union of India: "Thus, 'Hinduism' can be
called a general religion and common faith of India whereas 'Jainism'
is a special religion formed on the basis of quintessence of Hindu
religion. Jainism places greater emphasis on non-violence ('Ahimsa')
and compassion ('Karuna'). Their only difference from Hindus is that
Jains do not believe in any creator like God but worship only the
perfect human-being whom they called Tirathankar."

^ [Supreme Court observation, Bal Patil vs. Union of India, December
2005

http://www.judis.nic.in/supremecourt/qrydisp.asp?tfnm=27098]

The so-called minority communities like Sikhs and Jains were not
treated as national minorities at the time of framing the
Constitution.

^ Syed Shahabuddin. "Minority rights are indivisible". The Tribune.

http://www.tribuneindia.com/2005/20051125/edit.htm#4.

^ Supreme court of India, in the judgement of Bal Patil vs. Union of
India, Dec. 2005. In an extra-judicial observation not forming part of
the judgment the court observed :"Thus, 'Hinduism' can be called a
general religion and common faith of India whereas 'Jainism' is a
special religion formed on the basis of quintessence of Hindu
religion. Jainism places greater emphasis on non-violence ('Ahimsa')
and compassion ('Karuna'). Their only difference from Hindus is that
Jains do not believe in any creator like God but worship only the
perfect human-being whom they called Tirathankar."

^ (para 25, Committee of Management Kanya Junior High School Bal Vidya
Mandir, Etah, U.P. v. Sachiv, U.P. Basic Shiksha Parishad, Allahabad,
U.P. and Ors., Per Dalveer Bhandari J., Civil Appeal No. 9595 of 2003,
decided On: 21.08.2006, Supreme Court of India) [3]

^ Gujarat Freedom of religions Act, 2003

^ "Religious freedom Bill returned". The Indian Express. 2007-07-31.
http://www.indianexpress.com/story/207905.html. Retrieved 2007-09-15.

^ The Times of India, 11 Mar, 2008 In his letter dated July 27, 2007
he had said Jainism has been regarded as "special religion formed on
the basis of quintessence of Hindu religion by the Supreme Court".
http://timesofindia.indiatimes.com/Gujarat_govt_revokes_conversion_amendment/articleshow/2853456.cms

References

Chatterjee, S; Datta, D (1984), An Introduction to Indian Philosophy
(8th ed.), University of Calcutta, ASIN: B0007BFXK4

Fowler, JD (1997), Hinduism: Beliefs and Practices, Sussex Academic
Press, ISBN 1-898-72360-5,

http://books.google.com/books?id=RmGKHu20hA0C

Heehs, P (2002), Indian Religions: A Historical Reader of Spiritual
Expression and Experience, New York: New York University Press, ISBN
0-814-73650-5

Oberlies, T (1998), Die Religion des Rgveda, Wien
Radhakrishnan, S; Moore, CA (1967), A Sourcebook in Indian Philosophy,
Princeton University Press, ISBN 0-691-01958-4

Rinehart, R (2004), Contemporary Hinduism: Ritual, Culture, and
Practice, ABC-Clio, ISBN 1-57607-905-8

External links

Statistics

"Census of India 2001: Data on religion". Government of India (Office
of the Registrar General).

http://www.censusindia.gov.in/. Retrieved 2007-05-28.
Constitution and law

"Constitution of India". Government of India (Ministry of Law and
Justice).

http://indiacode.nic.in/coiweb/welcome.html. Retrieved 2007-05-28.
Reports

"International Religious Freedom Report 2006: India". United States
Department of State.

http://www.state.gov/g/drl/rls/irf/2006/71440.htm.

Retrieved 2007-05-28.

Categories:

Indian religions |
http://en.wikipedia.org/wiki/Category:Indian_religions
Religion in India |
http://en.wikipedia.org/wiki/Category:Religion_in_India

Religious comparison
http://en.wikipedia.org/wiki/Category:Religious_comparison

http://en.wikipedia.org/wiki/Indian_religions

Aboriginal Spirituality
A resource on aboriginal spirituality

Aboriginal Spirituality

Spirituality for Indigenous Australians takes many forms. Some
Indigenous Australians share the religious beliefs and values of
religions introduced into Australia from other cultures around the
world, particularly Europe. But for most people religious beliefs are
derived from a sense of belonging-to the land, to the sea, to other
people, to one's culture.

Aboriginal spirituality mainly derives from the stories of the
Dreaming.

We recommend this article: Aboriginal Spirituality - 1, and also this:
Aboriginal Spirituality - 2.

Aboriginal Spirituality

Aboriginal Wisdom

Collin Fischer (CJ), aboriginal wisdom keeper and medicine man will
share the wisdom of his aboriginal ancestors.

Aborigine

A word Usually referring to the original inhabitants of Australia
(also called "Abos"}They are a shamanic people who have lived in
Australia for over 10,000 years. Their term for the astral world is
"The Dream Time". Ayers Rock. an unusual rock outcrop in central
Australia, is regarded as a vortex, and is regarded as sacred by the
aborigines.

Aboriginal Spirituality: Mandala as Symbol of the Universe Mandala,
which literally means circle, largely associated with religions and
cults of India and Tibet, was also used as a potent symbol by the
American Indians, the original inhabitants of Central America, and by
the aborigines of Australia.

Across cultures, the universe is represented as a series of concentric
circles, maybe as a model of the solar system. In Tantra, the central
point represents Mount Meru around which the earth is situated, and
the concentric circles represent the cosmic aspects of the universe,
like energy fields and atmospheric zones. In Hindu and Buddhist
interpretations, the centre of the Mandala is the ultimate divine
principle uniting the object and the subject as they spin out of the
centre. This may refer to the cosmos or to the human body.

Aboriginal Spirituality: Encyclopedia II - Australian Aboriginal art -
Religious and cultural aspects of Aboriginal art

Traditional Aboriginal art almost always has a mythological undertone
relating to the Dreamtime of Australian Aborigines. It originated
around 500 years ago. Many modern purists will say if it doesn't
contain the spirituality of aborigines, it is not true aboriginal art.
Wenten Rubuntja, an Aboriginal landscape artist says it's hard to find
any art that is devoid of spiritual meaning; "Doesn't matter what sort
of painting we do in this country, it still belongs to the people, all
the people. This is worship, work, culture. It's all Dr ...

See also:

Australian Aboriginal art, Australian Aboriginal art - Aboriginal
painting, Australian Aboriginal art - Bark painting, Australian
Aboriginal art - Carvings and sculpture, Australian Aboriginal art -
Other art, Australian Aboriginal art - Religious and cultural aspects
of Aboriginal art, Australian Aboriginal art - Graffiti and other
destructive influences, Australian Aboriginal art - Modern Aboriginal
Artists, Australian Aboriginal art - List of contemporary Aboriginal
artists, Australian Aboriginal art - Famous sites of Aboriginal art

Ayers Rock

A large sandstone outcropping that rises from the desert in central
Australia.

It is the most sacred site of the Aborigines and is place of
pilgrimage from all over the globe. In aborigine myth it is said that
there was a great battle here (perhaps the War in Heaven of
Revelations) in which creation was thrown out of Dreamtime (the Astral
World) and began to live in the material world.

Aboriginal Spirituality: Encyclopedia II - Corrientes - History

In 1516, Juan Díaz de Solís commanded the first expedition to reach
the area populated mainly by Guaraní aboriginals, but his expedition
was attacked and Solís perished in the adventure. Sebastián Gaboto
established in 1527 the Sancti Spiritu fort upstream of the Paraná
River, and in 1536 Pedro de Mendoza reached further north into the
basin of the river, searching for the Sierras of Silver. Juan Torres
de Vera y Aragón founded on April 3, 1588 San Juan de Vera de las
Siete Corrientes ("Saint John of ...

Aboriginal Spirituality: Encyclopedia II - Santa Fe Province - History
The aboriginal tribes who inhabited this region were the Tobas,
Timbúes, Mocovíes, Pilagás, Guaycurúes and Guaraníes. They were
nomadic, lived from hunting, fishing and fruit recollection. The first
European settlement was established in 1527, at the confluence of the
Paraná and Carcarañá rivers, when Sebastián Gaboto, on his way to the
north, founded a fort named Sancti Spiritu, which was destroyed two
years later by the natives. In 1573 Juan de Garay founded the city of
Santa Fe in the surroundings of present town Cayastá, but the city was
moved bo ...

Aboriginal Spirituality: Encyclopedia II - Bahá'í Faith and Education
- Type of education

The type of education that is written about in the Bahá'í writings
does not point to one type of education. There are many conceptions
about what constitutes education, and what subjects should be taught.
For example, aboriginal people who followed a tradiional subsistence
lifestyle were considered by many as uneducated, although they had a
stock of knowledge required to function in those societies. On the
other hand, if absolutely any form of education would fulfill the
requirement — as anthropologists assure us that every culture
"educates" ...

See also:

Bahá'í Faith and Education, Bahá'í Faith and Education - Purpose,
Bahá'í Faith and Education - Type of education, Bahá'í Faith and
Education - Moral and spiritual education, Bahá'í Faith and Education
- A Useful trade or profession, Bahá'í Faith and Education - Literacy,
Bahá'í Faith and Education - Languages, Bahá'í Faith and Education -
Other subjects, Bahá'í Faith and Education - Pedagogical issues,
Bahá'í Faith and Education - Responsibility, Bahá'í Faith and
Education - Environmental factors, Bahá'í Faith and Education - Bahá'í
education in practice, Bahá'í Faith and Education - Ruhi sequence of
courses, Bahá'í Faith and Education - Core curriculum, Bahá'í Faith
and Education - Fundamental verities, Bahá'í Faith and Education -
Mashriqu'l-Adhkár, Bahá'í Faith and Education - Social and economic
development, Bahá'í Faith and Education - Praise for teachers

Aboriginal Spirituality: Spiritual Theosophical Dictionary on
Dravidians

Dravidians. A group of tribes inhabiting Southern India; the
aborigines.

Aboriginal Dreaming

An English expression adopted by Australian Aborigines to convey ideas
that, though related in their thought, are not usually denoted by a
single word in any of their languages.

One sense is that of a primordial epoch, the Dreaming or Dreamtime,
when beings with remarkable powers arose from the ground, descended
from the sky, or appeared from over the horizon. They gave the earth
its shape by creating physical features (often from parts of their own
bodies), fixed life in species form, established human culture, and
gave everything its name.

These creative beings, who in their totality are the ultimate
explanation of all things, are themselves called Dreamings (roughly
equivalent to the anthropological term totems).

Their significance to the Aborigines is not merely historical but
personal and social, for each individual and group gains a distinctive
identity through its association with one or more Dreamings. In many
regions it is held that such beings reincarnate themselves as humans,
or that they left relics behind that, to this day, are sufficiently
potent to impregnate women.

This sense of oneness, in which past and present, spirit being and
human being, are somehow fused, is also seen in ceremonies in which
the actors wear designs and make movements symbolic or mimetic of what
the Dreamings did in the Dreamtime. By extension, from these two
senses of Dreaming, the Aborigines form other expressions, such as
Dreaming-place (a site at which a Dreaming was active and left
something of itself) and Dreaming-track (an imagined path along which
a Dreaming traveled from place to place in the primordial epoch).

Contrary to what is sometimes suggested, the term has no necessary
connection with the verb to dream, even though present-day revelations
to humans by Dreamings normally occur while the recipient is in a
dream or trance state.

See Astral World.

Sun - Moon

Sun

(1) The sun may be a symbol of the self (i.e. your true and total
self), or of the conscious ego.

(2) It may symbolize intelligence, as distinct from intuition.

Moon

From prehistoric times the moon has been regarded as the source of all
fertility. It governs ocean tides and rainfall, menstruation and
birth. (Even when seen as male, the moon has been associated with
fertility: for example, in Australian aboriginal tradition, the moon
makes women pregnant.) It therefore symbolizes (the possibility of)
personal growth.

Sun, Moon, Intelligence, Intuition, Conscious ego, Fertility, Ocean
tides, Rainfall, Menstruation, Birth, Aboriginal tradition, Aboriginal
spirituality, Pregnant, Pregnancy, Personal growth

Aboriginal Spirituality: Alternative Health Dictionary on Didgeridoo
vibrational healing

didgeridoo vibrational healing: Group of techniques, of Australian
aboriginal origin, promoted by the Emerging Light Center of Queens, in
New York City. It helps to remove blocks. Its theory posits spiritual
centers and a personal spiritual being with a reachable core.

A didgeridoo (also spelled didjeridu) is a hornlike wind instrument,
generally three feet long, of hollowed, petrified eucalyptus bark.
Aborigines use it to produce a sound that effects healing on an
energetic or spiritual level. This sound expands one's aura.

Aboriginal Spirituality: Spiritual Theosophical Dictionary on Bhons

Bhons (Tibet, Tibetan). The followers of the old religion of the
Aborigines of Tibet; of pre-buddhistic temples and ritualism; the same
as Dugpas, "red caps", though the latter appellation usually applies
only to sorcerers.

Quetzo-Cohuatl (Mex.). The serpent-god in the Mexican Scriptures and
legends. His wand and other "land-marks" show him to be some great
Initiate of antiquity, who received the name of "Serpent" on account
of his wisdom, long life and powers. To this day the aboriginal tribes
of Mexico call themselves by the names of various reptiles, animals
and birds.

Aboriginal Spirituality: Spiritual Theosophical Dictionary on Ulupi

Ulupi (Sanskrit). A daughter of Kauravya, King of the Nagas in Patala
(the nether world, or more correctly, the Antipodes, America).
Exoterically, she was the daughter of a king or chief of an aboriginal
tribe of the Nagas, or Nagals (ancient adepts) in pre-historic America
- Mexico most likely, or Uruguay.

She was married to Arjuna, the disciple of Krishna, whom every
tradition, oral and written, shows travelling five thousand years ago
to Patala (the Antipodes). The Puranic tale is based on a historical
fact. Moreover, Ulupi, as a name, has a Mexican ring in it, like "
Atlan ", " Aclo ", etc.

Aboriginal Spirituality: Spiritual Theosophical Dictionary on
Tassissudun

Tassissudun (Tibet, Tibetan). Lit., "the holy city of the doctrine"
inhabited, nevertheless, by more Dugpas than Saints.

It is the residential capital in Bhutan of the ecclesiastical Head of
the Bhons - the Dharma Raja. The latter, though professedly a Northern
Buddhist, is simply a worshipper of the old demon-gods of the
aborigines, the nature-sprites or elementals, worshipped in the land
before the introduction of Buddhism.

All strangers are prevented from penetrating into Eastern or Great
Tibet, and the few scholars who venture on their travels into those
forbidden regions, are permitted to penetrate no further than the
border-lands of the land of Bod.

They journey about Bhutan, Sikkhim, and elsewhere on the frontiers of
the country, but can learn or know nothing of true Tibet; hence,
nothing of the true Northern Buddhism or Lamaism of Tsong-kha-pa. And
yet, while describing no more than the rites and beliefs of the Bhons
and the travelling Shamans, they assure the world they are giving it
the pure Northern Buddhism, and comment on its great fall from its
pristine purity.

Uragas (Sanskrit). The Nagas (serpents) dwelling in Patala the nether
world or hell, in popular thought ; the Adepts, High Priests and
Initiates of Central and South America, known to the ancient Aryans;
where Arjuna wedded the daughter of the king of the Nagas - Ulupi.
Nagalism or Naga-worship prevails to this day in Cuba and Hayti, and
Voodooism, the chief branch of the former, has found its way into New
Orleans.

In Mexico the chief "sorcerers ", the " medicine men ", are called
Nagals to this day; just as thousands of years ago the Chaldean and
Assyrian High Priests were called Nargals, they being chiefs of the
Magi (Rab.Mag), the office held at one time by the prophet Daniel. The
word Naga, " wise serpent ", has become universal, because it is one
of the few words that have survived the wreck of the first universal
language. In South as well as in Central and North America, the
aborigines use the word, from Behring Straits down to Uruguay, where
it means a "chief", a "teacher and a " serpent ".

The very word Uraga may have reached India and been adopted through
its connection, in prehistoric times, with South America and Uruguay
itself, for the name belongs to the American Indian vernacular. The
origin of the Uragas, for all that the Orientalists know, may have
been in Uruguai, as there are legends about them which locate their
ancestors the Nagas in Patala, the antipodes, or America.

Aboriginal Spirituality: Spiritual - Theosophy Dictionary on Sanskrit

Sanskrit [from Sanskrit sanskrita or samskrita]

The ancient sacred language of the Aryans, originally the sacred or
secret language of the initiates of the fifth root-race. The Sanskrit
language possesses voluminous and valuable works in prose and in
verse, some of which, like the Vedas, date back, in the opinion of
certain scholars, to the years 30,000 BC or even far beyond. Almost
every phase of philosophic thought, expressed and studied in the West,
is represented in one form or another in ancient Hindu literature.
Besides this, these old Sanskrit writings are replete with recondite
subjects dealing with the wondrous potentialities of the human spirit
and mind, the building and destruction of worlds and universes, etc.

The Sanskrit language, derives from one of the earliest of the Aryan
tongues, a lineal descendant of an Atlantean progenitor.

"In ancient times in India, and in the homeland of the Aryans before
they reached India by way of Central Asia, this very early Aryan
speech was used not only by the Aryan populace, but in the sanctuaries
of the Temples was taken in hand and developed or composed or builded
to be a far finer vehicle for expressing abstract religious and
philosophic conceptions and thoughts. This tongue thus composed or
developed by initiates of the Aryan stock, because of this formative
work upon it was finally given the name Sanskrita, signifying an
original natural language which had become perfected by initiates for
the purpose of expressing far more subtle and profound distinctions
than ordinary people would ever find needful. So great was the
admiration in which the Sanskrit language thus perfected was held,
that it was commonly said of it that it was the work of the Gods,
because it had thus become capable of expressing godlike thoughts:
profound spiritual subtleties and philosophical distinctions. Thus it
was that Sanskrit is really the mystery-language of the initiates of
the Aryan race; as the Senzar of very similar history was the mystery-
language of the later Atlanteans; and is still used as the noblest
mystery-language by the Mahatmas.

"Sanskrit was not known as a spoken tongue to the Atlanteans in their
prime, but in the degenerate or later times of Atlantis, when the
earliest Aryans already had appeared on the scene of history, this
early Aryan speech above alluded to, was already in existence; and the
Aryan initiates were then in the course of perfecting it as their
temple-language or mystery-tongue . . . Thus Sanskrit was not spoken
among the Atlanteans, nor can it therefore be called an Atlantean
language; although its verbal roots of course go back to earliest
Atlantean times, but only its verbal roots" -- G. de Purucker

"The Vedas, Brahmanism, and along with these, Sanskrit, were
importations into what we now regard as India. They were never
indigenous to its soil. There was a time when the ancient nations of
the West included under the generic name of India many of the
countries of Asia now classified under other names. There was an
Upper, a Lower, and a Western India, even during the comparatively
late period of Alexander; and Persia (Iran) is called Western India in
some ancient classics. The countries now named Tibet, Mongolia, and
Great Tartary were considered by them as forming part of India. When
we say, therefore, that India has civilized the world, and was the
Alma Mater of the civilizations, arts, and sciences of all other
nations (Babylonia, and perhaps even Egypt, included) we mean archaic,
pre-historic India, India of the time when the great Gobi was a sea,
and the lost 'Atlantis' formed part of an unbroken continent which
began at the Himalayas and ran down over Southern India, Ceylon, and
Java, to far-away Tasmania" (Five Years of Theosophy 179).

Blavatsky states that Sanskrit has never been known nor spoken in its
true systematized form except by the initiated Brahmins. This form of
Sanskrit was called -- as well as by other names -- Vach, the mystic
speech, which resides in the sounds of the mantra. "The chanting of a
Mantra is not a prayer, but rather a magical sentence in which the law
of Occult causation connects itself with, and depends on, the will and
acts of its singer. It is a succession of Sanskrit sounds, and when
its strings of words and sentences is pronounced according to the
magical formulae in the Atharva Veda, but understood by the few, some
Mantras produce an instantaneous and very wonderful effect" (BCW
14:428n). This Vach, or the mystic self of Sanskrit, was the
sacerdotal speech of the initiated Brahmins and was studied by
initiates from all over the world.

"It is admitted that, however inferior to the classical Sanskrit of
Panini, the language of the oldest portions of Rig Veda,
notwithstanding the antiquity of its grammatical forms, is the same as
that of the latest texts. Every one sees -- cannot fail to See and to
know -- that for a language so old and so perfect as the Sanskrit to
have survived alone, among all languages, it must have had its cycles
of perfection and its cycles of degeneration. And, if one had any
intuition, he might have seen that what they call a 'dead language'
being an anomaly, a useless thing in Nature, it would not have
survived, even as a 'dead' tongue, had it not its special purpose in
the reign of immutable cyclic laws; and that Sanskrit, which came to
be nearly lost to the world, is now slowly spreading in Europe, and
will one day have the extension it had thousands upon thousands of
years back -- that of a universal language. The same as to the Greek
and the Latin: there will be a time when the Greek of Aeschylus (and
more perfect still in its future form) will be spoken by all in
Southern Europe, while Sanskrit will be resting in its periodical
pralaya; and the Attic will be followed later by the Latin of Virgil.
Something ought to have whispered to us that there was also a time --
before the original Aryan settlers among the Dravidian and other
aborigines, admitted within the fold of Brahmanical initiation, marred
the purity of the sacred Sanskrita Bhasha -- when Sanskrit was spoken
in all its unalloyed subsequent purity, and therefore must have had
more than once its rise and fall. The reason for it is simply this:
classical Sanskrit was only restored, if in some things perfected, by
Panin. Panini, Katyayana, or Patanjali did not create it; it has
existed throughout cycles, and will pass through other cycles
still" (Five Years of Theosophy 419-20).

Aboriginal Spirituality

Spirituality for Indigenous Australians takes many forms. Some
Indigenous Australians share the religious beliefs and values of
religions introduced into Australia from other cultures around the
world, particularly Europe. But for most people religious beliefs are
derived from a sense of belonging-to the land, to the sea, to other
people, to one's culture.

Aboriginal spirituality mainly derives from the stories of the
Dreaming.

We recommend this article: Aboriginal Spirituality -
1, and also this: Aboriginal Spirituality -
2. Aboriginal wisdom,
Aboriginals,
Shaman,
Healer,
Native spirituality,
Australia

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http://www.experiencefestival.com/aboriginal_spirituality

...and I am Sid Harth
chhotemianinshallah
2010-03-17 13:11:21 UTC
Permalink
India will win in the end

I fully understand – and love Hussain’s paintings and art work --
knowing where he comes from (Bollywood poster art). I’ve called the
immensely popular Baba Ramdev “an idiot” on TV and got enough hate
mail. In Bombay, despite the Shiv Sena’s threats, I continue to edit
and publish a gay and lesbian magazine called ‘”Bombay Dost” and have
even sent copies to Bal Thackeray for reviewing in his stupid
newspaper ‘Saamna”. I even wrote a letter to his nephew to get out of
Bombay as it belonged to my Mother’s family (her family temple still
stands safe from Muslim marauders at Banganga at South Bombay’s tip at
Walkeshwar (Walu means sand and Keshwar is another name for Shiva with
his matted hair).

India is a huge jigsaw puzzle and you must love the whole picture to
understand how to navigate it. For example, I would support Taslima
Nasreen because she is a Muslim who challenges Islam from “within
Islamic tradition”. I will NOT support Hussain because he is a Muslim
suddenly seeing “purity”: in depicting Hindu goddesses in the nude. He
happens to be Muslim and let him interpret Islam from within Muslim
tradition and not give me lectures how much of Tulsidas’ Ramayana he
knows. When asked why he did not paint Mohamed’s wife Ayesha in the
nude, his answer was:” But Muslims won’t tolerate that” says it all.

You must know Hinduism takes to “shashtrarth” (shredding the
scriptures and analyzing them ruthlessly) seriously and I have stood
within orthodox gatherings of the Vishwa Hindu Parishad known as the
most intolerant of the right wing Hindus and talked about “Our
Homosexual Heritage” without a single person throwing stones at me. I
dare Hussain or any Muslim gay man to do that at a gathering of devout
Muslims. Or Christians for all I care. One of my Christian kids did
that at a Christian-Muslim gathering and they threw shoes at him. He’s
converted to Kali worshup in retaliation...

If you don’t know your India then don’t interpret it for these damn
Feringis and their followers. I don’t care to say more than that.

Hinduism will find her feet and she will find it though every kind of
discourse and discussion. But that will be W-I-T-H-I-N the four
corners of the Indic Dharma as even the Akali-Sikhs are realizing
after their followers got beheaded in the cesspool called Pakistan.

India will win in the end

Ashok Row Kavi

http://www.southasiamail.com/news.php?id=60545

Husain and Hinduism

Back To Main Letters

No one has said Husain "hates Hinduism". He is accused of treating
without respect the objects of Hindu worship. It does not matter what
Hindu holy books he has read, or even what he thinks of them.

If he wants to be judged by the same standards as devout Hindu artists
who have depicted sexuality as an aspect of the divine he must enter
the same devotional path. To do anything else is to be a hypocrite..

Bhaskar Menon

http://www.southasiamail.com/news.php?id=60561

None owns a religion

Back To Main Letters

No one owns a religion, God or the books, they are public universal
figures and respected by any one who chooses to, but every one has a
right to speak about it; good, bad or ugly. Freedom of speech
ultimately brings the justice and balance to the society.

The loud Muslims, Jews, Hindus or Christians do not represent the
overwhelming majority of the people and I hope the media catches that,
and shares it with the universe.

Prophets Cartoons became a mess, because a few Muslims chose to make a
mess of it, despite the appeal including my own, to follow the
prophet's example; to pray for goodwill to prevail. Muslims did not
care about the Fatwa on Rushdie, a few Bushes among them carried it
forward any way, despite the majority' non-consensus. The more these
radicals show irritation, the more the temptation to irritate.

We represent the views of a great majority of moderates, but some of
us in public are gutless, if we don't condemn the cartoons, or Hussain
himself, then we are bad guys; the right wingers are a few but have
the capacity to bark in concert... and ascribe as though majority of
Muslims or Hindus support them.

As a Journalist, what would you do to communicate to the world at
large, that the outrage does not represent the majority?

Mike Ghouse

http://www.southasiamail.com/news.php?id=60560

India is a mess, says travel writer

Back To Main Letters

The overwhelming reasons for why India is NOT a good place to live in,
despite all of its current and expected continuing economic boom.

If you are Indian, or of Indian descent, I must preface this post with
a clear warning: you are not going to like what I have to say. My
criticisms may be very hard to stomach. But consider them as the hard
words and loving advice of a good friend. Someone who’s being honest
with you and wants nothing from you.

These criticisms apply to all of India except Kerala and the places I
didn’t visit, except that I have a feeling it applies to all of India,
except as I mentioned before, Kerala.

Lastly, before anyone accuses me of Western Cultural Imperialism, let
me say this: if this is what India and Indians want, then hey, who am
I to tell them differently. Take what you like and leave the rest. In
the end it doesn’t really matter, as I get the sense that Indians, at
least many upper class Indians, don’t seem to care and the lower
classes just don’t know any better, what with Indian culture being so
intense and pervasive on the sub-continent. But here goes,
nonetheless.

India is a mess. It’s that simple, but it’s also quite complicated.
I’ll start with what I think are India’s four major problems–the four
most preventing India from becoming a developing nation–and then move
to some of the ancillary ones.

First, pollution. In my opinion the filth, squalor and all around
pollution indicates a marked lack of respect for India by Indians. I
don’t know how cultural the filth is, but it’s really beyond anything
I have ever encountered. At times the smells, trash, refuse and
excrement are like a garbage dump.

Right next door to the Taj Mahal was a pile of trash that smelled so
bad, was so foul as to almost ruin the entire Taj experience. Delhi,
Bangalore and Chennai to a lesser degree were so very polluted as to
make me physically ill. Sinus infections, ear infection, bowels
churning was an all to common experience in India. Dung, be it goat,
cow or human fecal matter was common on the streets. In major tourist
areas filth was everywhere, littering the sidewalks, the roadways, you
name it. Toilets in the middle of the road, men urinating and
defecating anywhere, in broad daylight.

Whole villages are plastic bag wastelands. Roadsides are choked by it.
Air quality that can hardly be called quality. Far too much coal and
far to few unleaded vehicles on the road. The measure should be how
dangerous the air is for one’s health, not how good it is. People
casually throw trash in the streets, on the roads.

The only two cities that could be considered sanitary in my journey
were Trivandrum–the capital of Kerala–and Calicut. I don’t know why
this is. But I can assure you that at some point this pollution will
cut into India’s productivity, if it already hasn’t. The pollution
will hobble India’s growth path, if that indeed is what the country
wants. (Which I personally doubt, as India is far too conservative a
country, in the small ‘c’ sense.)

More after the jump..

The second issue, infrastructure, can be divided into four
subcategories: roads, rails and ports and the electrical grid. The
electrical grid is a joke. Load shedding is all too common, everywhere
in India. Wide swaths of the country spend much of the day without the
electricity they actually pay for. Without regular electricity,
productivity, again, falls.

The ports are a joke. Antiquated, out of date, hardly even appropriate
for the mechanized world of container ports, more in line with the
days of longshoremen and the like. Roads are an equal disaster. I only
saw one elevated highway that would be considered decent in Thailand,
much less Western Europe or America. And I covered fully two thirds of
the country during my visit.

There are so few dual carriage way roads as to be laughable. There are
no traffic laws to speak of, and if there are, they are rarely obeyed,
much less enforced. A drive that should take an hour takes three. A
drive that should take three takes nine. The buses are at least thirty
years old, if not older.

Everyone in India, or who travels in India raves about the railway
system. Rubbish. It’s awful. Now, when I was there in 2003 and then
late 2004 it was decent. But in the last five years the traffic on the
rails has grown so quickly that once again, it is threatening
productivity. Waiting in line just to ask a question now takes thirty
minutes. Routes are routinely sold out three and four days in advance
now, leaving travelers stranded with little option except to take the
decrepit and dangerous buses.

At least fifty million people use the trains a day in India. 50
million people! Not surprising that waitlists of 500 or more people
are common now.

The rails are affordable and comprehensive but they are overcrowded
and what with budget airlines popping up in India like Sadhus in an
ashram the middle and lowers classes are left to deal with the over
utilized rails and quality suffers. No one seems to give a shit.

Seriously, I just never have the impression that the Indian government
really cares. Too interested in buying weapons from Russia, Israel and
the US I guess.

The last major problem in India is an old problem and can be divided
into two parts that’ve been two sides of the same coin since
government was invented: bureaucracy and corruption.

It take triplicates to register into a hotel. To get a SIM card for
one’s phone is like wading into a jungle of red-tape and photocopies
one is not likely to emerge from in a good mood, much less satisfied
with customer service.

Getting train tickets is a terrible ordeal, first you have to find the
train number, which takes 30 minutes, then you have to fill in the
form, which is far from easy, then you have to wait in line to try and
make a reservation, which takes 30 minutes at least and if you made a
single mistake on the form back you go to the end of the queue, or
what passes for a queue in India.

The government is notoriously uninterested in the problems of the
commoners, too busy fleecing the rich, or trying to get rich
themselves in some way shape or form. Take the trash for example,
civil rubbish collection authorities are too busy taking kickbacks
from the wealthy to keep their areas clean that they don’t have the
time, manpower, money or interest in doing their job.

Rural hospitals are perennially understaffed as doctors pocket the
fees the government pays them, never show up at the rural hospitals
and practice in the cities instead.

I could go on for quite some time about my perception of India and its
problems, but in all seriousness, I don’t think anyone in India really
cares. And that, to me, is the biggest problem. India is too
conservative a society to want to change in any way.

Mumbai, India’s financial capital is about as filthy, polluted and
poor as the worst city imaginable in Vietnam, or Indonesia–and being
more polluted than Medan, in Sumatra is no easy task. The biggest rats
I have ever seen were in Medan!

One would expect a certain amount of, yes, I am going to use this
word, backwardness, in a country that hasn’t produced so many Nobel
Laureates, nuclear physicists, eminent economists and entrepreneurs.
But India has all these things and what have they brought back to
India with them? Nothing.

The rich still have their servants, the lower castes are still there
to do the dirty work and so the country remains in status. It’s a
shame. Indians and India have many wonderful things to offer the
world, but I’m far from sanguine that India will amount to much in my
lifetime.

Now, have at it, call me a cultural imperialist, a spoiled child of
the West and all that. But remember, I’ve been there. I’ve done it.
And I’ve seen 50 other countries on this planet and none, not even
Ethiopia, have as long and gargantuan a laundry list of problems as
India does.

And the bottom line is, I don’t think India really cares. Too
complacent and too conservative.

Sean Paul Kelley

(Sean Paul Kelley is a travel writer. He founded The Agonist, in 2002,
which is still considered the top international affairs, culture and
news destination for progressives. He is also the Global Correspondent
for The Young Turks, on satellite radio and Air America.)

http://www.southasiamail.com/news.php?id=60440

Taslima Nasreen’s statement

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Taslima's article sparks violence in Karnataka, 2 killed, the article
is followed by my commentary and Quotes from Quraan.

The Indian Muslim clergy and the leadership needs to jump in on this.
As an individual she has the right to express her opinions whether we
agree or not, as much as any one has a right to condemn her
statements.

The major mistake Muslims are making is not to have a debate with her
on the issues, that's the civil and democratic thing to do. She will
lose the debate "She told the Muslim women to burn the Burqa" as if
she will start wearing a skirt if a westerner says "Burn the Saree, it
is a sign of backwardness". Neither is a sign of backwardness, it is a
culture that has evolved and no one will drop what they are used to on
the sound of a word 'drop'. In a democracy, people should have the
freedom to speak; the best way to combat a bad idea is to offer good
ideas to compete.

The major mistake Muslims are making is not to have a debate with her
on the issues. They did not have enough faith in their culture or
religion to debate. Taslima would have easily lost in a debate from a
few intellectuals and most likely she would not have gone on the
attack binge.

Ms. Nasreen is a bellyacher and not a reformer. A reformer brings
solutions to the issues and presents his or her research and asks the
scholars to review and build consensus for a gradual acceptance of the
proposed ideas. Instead, she agitates and builds resentment and does
exactly opposite of what she claims to do; reform. Her approach is
wrong and her statements may please the Islam-bashers and earn some
circulation. However, her opinion does not affect the world or the
religion of Islam.

The take of Quraan on this at: Link:
http://worldmuslimcongress.blogspot.com/2010/03/taslimas-article-sparks-violence-in_01.html

Mike Ghouse

www.MikeGhouse.net

http://www.southasiamail.com/news.php?id=59726

Dr. Abdul Kalam's Letter to Every Indian

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Why is the media in India so negative?

Why are we in India so embarrassed to recognize our own strengths, our
achievements?

We are such a great nation. We have so many amazing success stories
but we refuse to acknowledge them. Why?

We are the first in milk production.

We are number one in Remote sensing satellites.

We are the second largest producer of wheat.

We are the second largest producer of rice.

Look at Dr. Sudarshan , he has transferred the tribal village into a
self-sustaining, self-driving unit. There are millions of such
achievements but our media is only obsessed in the bad news and
failures and disasters.

I was in Tel Aviv once and I was reading the Israeli newspaper. It was
the day after a lot of attacks and bombardments and deaths had taken
place. The Hamas had struck. But the front page of the newspaper had
the picture of a Jewish gentleman who in five years had transformed
his desert into an orchid and a granary. It was this inspiring picture
that everyone woke up to. The gory details of killings, bombardments,
deaths, were inside in the newspaper, buried among other news.

http://www.southasiamail.com/news.php?id=59530

On line petition to Penguin re. Doniger’s book

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http://www.petitiononline.com/dharma10/petition.html This is an
earnest request to you to sign the online petition and forward it to
your friends for signature.

The petition to the Penguin Group asks for an apology for the
publication of the factually incorrect and offensive book “The Hindus-
An Alternative History” by Wendy Doniger. We expect Penguin Group to
withdraw the book immediately. “The Hindus: An Alternative History” is
rife with numerous errors in its historical facts and Sanskrit
translations. These errors and misrepresentations are bound and
perhaps intended to mislead students of Indian and Hindu history. .

Throughout the book, Doniger analyzes revered Hindu Gods and Goddess
using her widely discredited psychosexual Freudian theories that
modern, humanistic psychology has deemed limiting. These
interpretations are presented as hard facts and not as speculations.
Doniger makes various faulty assumptions about the tradition in order
to arrive at her particular spin. In the process, the beliefs,
traditions and interpretations of practicing Hindus are simply ignored
or bypassed without the unsuspecting reader knowing this to be the
case. This kind of Western scholarship has been criticized as
Orientalism and Eurocentrism. The non Judeo-Christian faith gets used
to dish out voyeurism and the tradition gets eroticized... .

We emphasize that this defamatory book misinforms readers about the
history of Hindu civilization, its cultures and traditions. The book
promotes prejudices and biases against Hindus. Can Penguin’s editors
really be incompetent enough to have allowed this to pass to
publication? If this is not deliberate malice, Penguin must act now in
good faith. As concerned readers, we ask PENGUIN GROUP to: 1. WITHDRAW
all the copies of this book immediately from the worldwide bookshops/
markets/ Universities/Libraries and refrain from printing any other
edition. .

2. APOLOGIZE for having published this book “The Hindus: An
Alternative History”. This book seriously and grossly misrepresents
the Hindu reality as known to the vast numbers of Hindus and to
scholars of Hindu tradition. PENGUIN must apologize for failure to
observe proper pre-publication scrutiny and scholarly review. Vishal
Agarwal

http://www.southasiamail.com/news.php?id=58891

Indonesia restores Hindu temple

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I am pleased to see Indonesia Highlighting and restoring the Hindu
Temple, they are indeed following Islam, which forbids one to
desecrate a place of worship. I commend Suwarsono Muhammad for this
initiative, it is time we live the will of God; Co-existence and
harmony with life and matter.

Mike Ghouse

http://www.southasiamail.com/news.php?id=58048

India and China

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I think Hoagland is baiting India. We gain nothing from being too
close to the USA which can never get out of its hobbyhorse of a Paki-
Hug.

Rubbing China the wrong way will not help. Every reasonable effort:
diplomatic, strategic alliances with the ring of Sinophobia and last
but not the least, an effort to build a string of pearls around China
is the way out of any direct confrontation with China.

Even if we maintain our pace of growth at 7.5 per cent for the next 25
years, China will still far outpace us and become an economy 30 times
our GDP by 2025 by the estimates of the World Bank.. There’s no way, a
third rate government that is soft and kowtows to every Pakistani
threat can face China. Even in our soft power we are losing. Recently
China has even reclaimed Buddhism and Sanskrit as it’s intellectual
property whereas here we have secularists and shadow Islamists playing
footsie with our Hindu culture.

China has always been a ‘hard power” it knows that the power on earth
is its to grab and the heavens are everybody property. India knows
nothing because it has learnt nothing from the Arthashastra – the
people (Jana) must be kept happy and then alone the State becomes
strong as Chanakhya said so firmly.

China and India had over 40 per cent of the world’s industrial
production and trade in the early 15th and 16th century before the
white tribes swept out of Europe.and the barbaric Muslim lands and
ruined one of the greatest civilizations on earth, as Will Durant
noted so vividly..

Together we can make the planet anew. But maybe the human race is
fated to flounder on the rock of the monotheistic God born in the
deserts of West Asia. If we don’t know our own Karma, then it’s no use
trying to live out others’. That would be truly against Dharma.

Not that this political class in India has a clue of its own
historical importance. China never had a soft power ideological core.
Its hard shell hides a very soft underbelly. Just as the whole of East
Asia under its belly felt its fist, it imported everything “soft” and
“spiritual” from India. That’s why they are so rich and diverse and
stand up to China, which itself found its spine only with the wisdom
of the Buddha was grabbed by it by sending pilgrims into India. Unlike
the religions of West Asia, India didn’t export its religion or
spiritual wealth. Only peoplecwho understood its value came and drank
from this huge font of wisdom.

. Now India is adrift and China’s star on the ascendant. I salute it.

Truely and sadly

Ashok Row Kavi

http://www.southasiamail.com/news.php?id=57717

India as viewed by a Pakistani intellectual

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Here are some mind-boggling facts about India, a country that was
known as a "third world" nation barely 20 years ago – written by a
Pakistani. By Dr Farrukh Saleem, former Pakistani journalist,
Executive Director Center For Research and Security Studies

• 12 percent of all American scientists are of Indian origin; 38
percent of doctors in America are Indian; 36 percent of NASA
scientists are Indians; 34 percent of Microsoft employees are Indians;
and 28 percent of IBM employees are Indians. Sabeer Bhatia created and
founded Hotmail. Sun Microsystems was founded by Vinod Khosla. The
Intel Pentium processor, that runs 90 percent of all computers, was
fathered by Vinod Dham.

• Rajiv Gupta co-invented Hewlett Packard's E-speak project. Four out
of ten Silicon Valley start-ups are run by Indians. Bollywood produces
800 movies per year and six Indian women have won Miss Universe / Miss
World titles in the last 10 years.

• • The four richest Indians can buy up all goods and services
produced in a year by 169 million Pakistanis and still be left with
$60 billion to spare. • The four richest Indians are richer than the
forty richest Chinese. • Regardless of what Forbes or any other
western press may report, on 29 October 2007, as a result of the stock
market rally and the appreciation of the Indian rupee, Mukesh Ambani
became the richest person in the world, with net worth climbing to US
$63.2 billion (Bill Gates, the richest American, stood at around $56
billion). Indians and Pakistanis have the same Y-chromosome
haplogroup. We Pakistanis have the same genetic sequence and the same
genetic marker (namely: M124). We have the same DNA molecule, the same
DNA sequence. Our culture, our traditions and our cuisine are all the
same. We watch the same movies and sing the same songs. What is it
that Indians have and we don't?

• INDIANS ELECT THEIR LEADERS!!!!! And India thinks of construction of
its own nation, unlike some other nations who are more concerned with
the destruction of other's. Sam Koshy, Winnipeg

http://www.southasiamail.com/news.php?id=56378

India in Afghanistan
Send us a comment to : ***@southasiamail.com

By Jeremy Kahn

What’s more dangerous than being an American in Afghanistan? Being an
Indian in Afghanistan. On Oct. 8, 09 a car bomb exploded outside the
Indian Embassy in Kabul, killing 17 people and wounding 76. The attack
came 15 months after another bomb damaged the embassy and killed 58,
including the Indian defense attaché. On Feb 26 2010 a Kabul terror
strike killed seven Indians. Elsewhere in the country, Indian workers
have been victims of suicide attacks and kidnappings.

Although rarely discussed in the West, India is a key player in the
Afghan conflict. New Delhi has long sought to keep friendly
governments in Kabul as a bulwark against archrival Pakistan. India
pledged more than $1.2 billion in reconstruction aid to Afghanistan,
making it the country’s fifth-largest donor and the biggest within the
region. There are at least 4,000 Indian workers and security personnel
employed on reconstruction projects in the country. India also opened
an air base in Tajikistan, its first on foreign soil, to supply its
Afghan operations.

All of which makes Pakistan very nervous. Pakistan has accused India
and Hamid Karzai’s government of covertly supporting militants who are
challenging Islamabad’s authority over Baluchistan, an oil- and gas-
rich province in southwest Pakistan. Some believe Islamabad’s military
and intelligence services have allowed the Taliban safe haven in
Pakistan largely because they view the Afghan insurgents as a proxy
force against India. Indian and Western intelligence services found
strong evidence that Pakistan’s premier spy agency, the Inter-Services
Intelli-gence, helped plan the July 2008 Indian Embassy bombing in
Kabul. And, while India is still investigating the latest attack on
its embassy, Afghan ambassador to the U.S. Said Jawad wasted no time
in pointing the finger at Is-lamabad again.
The new Great Game being played out between India and Pakistan in
Afghanistan has complicated matters for the U.S. and its NATO allies.
“While Indian activities largely benefit the Afghan people,” Gen.
Stanley McChrystal, the commander of U.S. forces in Afghanistan, wrote
in his recent report to President Obama, “increasing Indian influence
in Afghanistan is likely to exacerbate regional tensions and encourage
Pakistani countermeasures in Afghanistan or India.” Evidently, the
road to peace in Afghanistan runs not just through Kabul and
Islamabad, but Delhi as well.

Corruption in India
Send us a comment to : ***@southasiamail.com

By Shashi Tharoor

One of the questions people keep asking me since my entry into
politics is what we can do about corruption. What would I do, one
citizen recently asked in an on-line chat, if I became the “concerned
authority”? No such prospect — the Vigilance Commissioner isn’t a
Member of Parliament! — but in fact corruption is a national malaise
and a social ill, not just one that a “concerned authority” can solve.
We are all complicit — those who demand bribes and those who give
them.
But one of the things that intrigues me is the extent to which
corruption is a middle-class preoccupation, when in fact the biggest
victims of corruption in our country are in fact the poor. For the
affluent, corruption is at worst a nuisance; for the salaried middle-
class, it can be an indignity and a burden; but for the poor, it is
often a tragedy.

The saddest corruption stories I have heard are those where corruption
literally transforms lives for the worse. There are stories about the
pregnant woman turned away from a government hospital because she
couldn’t bribe her way to a bed; the labourer denied an allotment of
land that was his due because someone else bribed the patwari to
change the land records; the pensioner denied the rightful fruits of
decades of toil because he couldn’t or wouldn’t bribe the petty clerk
to process his paperwork; the wretchedly poor unable to procure the
BPL ["Below Poverty Line"] cards that certify their entitlement to
various government schemes and subsidies because they couldn’t afford
to bribe the issuing officer; the poor widow cheated of an insurance
settlement because she couldn’t grease the right palms … the examples
are endless. Each of these represents not just an injustice, but a
crime, and yet the officials responsible get away with their exactions
all the time. And all their victims are people living at or near a
poverty line that’s been drawn just this side of the funeral pyre.
One of the reasons that I was an early supporter of economic
liberalization in India was that I hoped it would reduce corruption by
denying officialdom the opportunity (afforded routinely by our license-
quota-permit raj) to profit from the power to permit. That has
happened to some degree, especially at the big-business level. But I
underestimated the creativity of petty corruption in India that
leeches blood from the veins of the poorest and most downtrodden in
our society. No one seems to be able to do anything about it, but I’d
like to try. I’d welcome any ideas readers might have to set me on my
way.

A Catalyst for Development
Send us a comment to : ***@southasiamail.com

Dr. Thomas Abraham

People of Indian origin (PIO) constitute a global community of over 22
million people. It is bigger than many countries of Europe. It has
been estimated that, PIOs living outside India has a combined yearly
economic output of about $250 billion, about one third of the GDP of
India. Whether they come from Africa, Asia, the Americas, Australia,
the Caribbean or Europe, they are Indians in body and spirit. Almost
all of them maintain their Indian cultural traditions and values. They
seem to have meaningfully integrated in their countries without losing
their ethnic identity.

Looking at the numbers of the NRI/PIO communities, we see the
following:

North America (Mostly USA & Canada) 3.2 Million
South America (Trinidad & Tobago, Guyana, Surinam, Jamaica, etc.) 1.6
million
Europe (U.K., Netherlands, Germany, Austria, Switzerland, etc.) 2.5
million
Africa (South Africa, Mauritius, East African countries, etc.) 2.5
million
Middle East (UAE, Saudi Arabia, Kuwait, etc.) 3.5 million
Far East & South East Asia (Malaysia, Singapore, Mayanmar, etc.) 3.5
million
Pacific Island (Fiji, Australia, New Zealand) 0.7 million
Srilanka and Nepal 4.5 million
Total 22.0 million

Note: Since hard numbers have not been available, these are
approximate estimates and obtained from individual country statistics
and from the report of the High Level India Diaspora Committee
appointed by Govt. of India

With over 22 million people of Indian origin living outside India, a
new global community of Indian origin has been developed. Most people
of Indian origin have become highly successful in business and
professions. If their professional expertise and financial resources
are to be pooled together, it will benefit not only people of Indian
origin but also their countries and India. In addition, people of
Indian origin could assume a new role in providing help in case of
crisis to their communities around the world.

Of the 22 million, about 50% constitute the first generation
immigrants from India and their immediate families, generally termed
as non-resident Indians (NRIs). This is the group one should reach out
for investments and for business and technology collaborations in
India. This group also has taken great interest in India’s
developments. Where are these communities? They are spread across the
Middle East, USA, Canada, U.K. and other European countries, Australia
and Southeast and Far Eastern countries.

Need for Mobilizing the Community

As a first step toward bringing our communities together, the Indian
American community, under the leadership of the National Federation of
Indian American Associations, took the initiative to organize the
First Global Convention of People of Indian Origin in New York in
1989. The triggering point for the global Indian community to come
together was, when an elected Indian dominated government in Fiji was
thrown out by a military dictator in 1987. At the First Global
Convention, the major issue of concern to everyone was human rights
violations, be in Fiji, Guyana, Trinidad, South Africa, Sri Lanka,
U.K. and even in the U.S.A. with “Dot Buster” issue. The Global
Organization of People of Indian Origin (GOPIO) was formed at this
convention to help in networking our communities and take up issues
such as human rights violations of Indians around the world. GOPIO
filed petitions at the UN and a concerted effort was made to fight
these issues.

Changing Objectives

In the last one decade, the whole world has changed, so are the people
of Indian origin (PIO) communities. Since our first global convention
of people of Indian origin, Indian dominated parties were elected to
power in Fiji, Guyana and Trinidad. South Africa has several Indians
as ministers in the government. The late Dr. Chheddi Jagan, former
President of Guyana, Mr. Basdeo Panday of Trinidad and Mr. Mahendra
Chaudhry of Fiji were present at GOPIO’s first convention who went on
to become the President and Prime Ministers of their respective
countries. For a while, in the 1990s, we in the GOPIO felt that human
rights violations or being in political sideline are not major issues
for global Indian communities. After several brain-storming sessions
and conferences, GOPIO concluded that creating economic opportunities
by pooling our professional and financial resources is a platform to
bring our communities together. Economic progress of countries with
large PIO population and India should be one of the priorities of PIOs
as global citizens. Our ultimate goal should be to make our movement
working toward on issues of poverty, education and social justice of
our people. As we network globally, it should not only help our
communities to achieve economic progress, but also help the larger
communities we live in.

As global citizens, we PIOs have a stake in the new globalization
scenario where the closed net economic boundaries of countries are
already broken. In the new economic scenario, GOPIO Business Council
has been formed to cater the needs of small and medium businessmen
from our PIO community to network and promote collaborations. GOPIO
has also set up GOPIO.Connect to help and promote NGOs who are
involved in India developmental activities.

The last decade also saw PIOs becoming enormously rich, thanks to the
information technology revolution. Although many of them left India
with a meager amount of dollars or pounds in their pocket, with their
dedication and hard work they became successful in the West and in
particular the USA, Canada, U.K. and other European countries. Now our
community is growing in large number in Australia and New Zealand. The
PIO populations in all these countries are expected to increase in
this decade. Therefore, PIO communities will have important roles to
play in all these countries.

Development Initiatives by NRIs/PIOs

With large number of NRIs/PIOs taking active interest in developments
in India, several new non-governmental organizations (NGOs) have been
launched in the US, Canada, Europe and countries in the Middle and Far
East to promote education, health care and developments including
water management, rural development and self help programs. NRIs and
PIOs are also increasingly supporting several NGOs in India in a range
of developmental, educational and social programs. With the net worth
of the NRI/PIO baby boomer generation increasing, tremendous
opportunities are provided for the govt. agencies and NGOs in India to
reach out more NRIs/PIOs to interest them to help in India
developmental activities.

Role for Govt. of India

Till the middle of 1970s, the Government of India did not take any
interest in non-Resident Indians (NRIs), a definition which was given
by the Reserve Bank of India when they wanted the Indian banks to
attract NRI deposits. In the 1980s, former Prime Minister Rajiv Gandhi
invited a few NRIs to come back to India to help in development of
some core sectors including telecommunications. In the 1990s, with
economic liberalization by Narasimha Rao/Dr. Manmohan Singh team, an
impetus was provided for NRIs/PIOs to become more active in the Indian
scene.

Also, in the year 2000, a High Level Indian Diaspora Committee chaired
by Dr. L.M. Singhvi, was set up by the government of India to look
into the issues of NRIs and PIOs and to explore avenues of
opportunities for NRIs/PIOs to help India. The committee after
visiting several countries submitted a report with several
recommendations. The best news to NRIs/PIOs was provided by the
Vajpayee administration in January 2002, i.e. to accept the some of
the recommendations of the committee. Later, the Govt. of India
organized the first Pravasi Bharatiya Divas (PBD) in New Delhi in
January 2003 followed by three more such meetings in the month of
January in New Delhi, Mumbai and Hyderabad in 2004, ’05 and ’06
respectively.

India government also decided to provide dual nationality to NRIs/
PIOs. The Indian Parliament passed a legislation to grant dual
citizenship to NRIs/PIOs in December 2003 and again in 2005. The dual
citizenship card was issued officially at the PRB-2006 in Hyderabad.
This will help to bring 22 million people of Indian origin living
outside India closer to India. It will help to mobilize professional
and financial resources of NRIs/PIOs for India’s development. Also, it
is of great sentimental values to PIOs/NRIs living outside India to
feel that they are now part of Mother India

India Govt. is now going a step further to grant voting rights for
Indian citizens living outside India in the Assembly and Parliamentary
elections, provided they are in the constituency at the time of
elections. This will make NRIs feel full participants for India’s
developmental activities. GOPIO had passed resolution on this at its
convention in Zurich in 2000 and has been campaigning on this issue
since then.

Ministry of Overseas Indian Affairs (MOIA)

GOPIO had campaigned for this new ministry similar to the Ministry for
Overseas Chinese in China. Prime Minister Manmohan Singh fulfilled
this demand in 2004. The new ministry has been organizing the annual
PBD. However, we see a bigger role for MOIA in reaching out all those
NRIs/PIOs who could contribute to India’s development. The ministry
also should work with groups such as GOPIO and other organizations to
motivate more NRIs/PIOs to take active interest in India in all areas
of investment, business, technology transfer, development and
charitable activities. There should be separate cells in MOIA to
promote each of these activities.

GOPIO.Connect

Initiated in 2002, GOPIO.Connect acts more as a catalyst to help NGOs
in India and outside to promote their activities as well as to provide
exposure to more NRIs and PIOs. The objectives are as follows:
• Capture and understand key developmental need areas in India where
NRI/PIO community can help
• Organize interactive sessions with NRI/PIO run civil service
organizations on India development issues to widen awareness
• Research on key development-related laws and highlight their
enforcement issues for NRI/PIOs
• Provide help to execute development projects in India
• Encourage NRI/PIOs to research key development-related trends in
India at academic institutions to facilitate new policy
recommendations in various government ministries

NRI/PIO’s Role for the Motherland/Adopted Countries

There are enormous opportunities for NRIs/PIOs to get actively
involved in India’s development as well as support various social
service activities. Many NRIs and organizations have taken major
initiatives in supporting their former schools and colleges, some have
set up schools and colleges in their villages and towns, while others
have been supporting social and environmental causes. The same level
of activities can be initiated by Indo-Caribbeans, Indo-Fijians and
other such communities who live in the developed countries. In the
next level of activities, different nationality segments of our PIO
communities such as Indo-Caribbeans or Indo-South Africans should form
partnerships with other PIO and NRI communities for the development of
their former adopted countries.

Looking to the Future

A former American Ambassador to India, Frank Wisner was quoted at a
speech in 2002 “Linkages between our two societies need to be
developed.” This is where, GOPIO and PIO communities around the world
can play a major role, i.e. to develop linkages between societies,
i.e. Indians with Dutch, Indians with Americans, Indians with
Australians, etc. Diplomats to countries come and go, business
delegations between countries come and go. However, the lasting bond
between countries will take place when we as global citizens develop
linkages. When an issue comes, we as global PIOs should focus upon
them and try to influence the opinion makers in whatever countries we
live in to take right decision and action. We need to build coalitions
with like-minded communities to make our voice heard. Whether it is
India related issues or human rights violations or violations of civil
and political rights in countries such as Fiji, Trinidad, Zimbabwe,
Africa or the Middle East, we have an important role to play.

NRI/PIOs as global citizens have done a great job in building good
image for their Motherland in their respective countries. NRI/PIOs
have worked behind the scene to create interest among companies to
take interest in India. If right opportunities are created, NRI/PIOs
could become solid and life long partners of India’s development as
well as those countries with large PIO population. And in turn, we are
making our contributions to the world’s development and peace, as it
is said, “Vasudeva Kudumbakam”, “World is one Family.”

***
Dr. Abraham has been serving the NRI/PIO community for the last 33
years. He served as the first president of the Federation of Indian
Associations of New York in 1976 and the National Federation of Indian
American Associations in 1980. Dr. Abraham currently serves as the
Chairman of the Global Organization of People of Indian Origin (GOPIO)
which he founded in 1989 and as a Founder Board of Director of Indian
American Kerala Center in New York. Dr. Abraham is Vice President of
Business Communications Co., a leading industry and market research
firm based in Norwalk, CT, USA.

Climate Change Discord
Send us a comment to : ***@southasiamail.com

By Chandru Arni

Without doubt, the conference on Climate change and Global warming was
a fiasco, failure and a retrograde step. It even went back on the
Kyoto Protocol, held in 1997 in Japan where 37 industrialized
countries committed themselves to a reduction of 6 greenhouse gases to
as much as 5% of the 1990 level.

The reasons:
1. It was a wrong place and a wrong time for the meet. Copenhagen, a
chilly city made even more icy in December. The delegates shivered and
probably wished the temperature to be a few degrees warmer and some
sunlight! How could these delegates (90 % of who did not know enough
of the subject believe that the Earth getting warmer by a few degrees
can destroy itself?)
2. The conference had too many countries in participation. It was a
merry mix-up with hundreds of politicians and delegates confusing the
issue. This is one of the reasons that United Nations General Assembly
cannot take any meaningful decisions. Most of them are skeptics, and
do not accept anything based on scientific predictions and demand
physical evidence.
3. Every politician had been warned to put the country before the
Earth. Patriotism towards the country was more important than saving
the Earth.
However he was told that he must show concern for the Earth.
4. Every politician was told NOT to commit to a figure or, if he is
pushed to commit to some small figure he should ensure it could not be
verified. If he is accused of not showing concern he should indulge in
a blame game. Without these “protections” he could not face the
Parliament (or a Senate) on his return.
5. Most of the Politicians and delegates not having a technical
background should have undergone a small scientific instruction course
before attending the conference lest they talk without the desired
seriousness.
6. Lastly, all the countries recognized in advance that nothing
substantial will be achieved and waited for a political agreement to
mess around in platitudes and show a consensus. The Heads of the big
countries could spare just a day or two to get a final agreement –
shows their seriousness and commitment.

COMMENT
The setting of goals for achieving stabilization of greenhouse gas
concentrations in the atmosphere and carbon emissions at a level that
would prevent dangerous interference with the climate system and
temperatures not to go higher than 3
degrees WILL NOT be achievable for the next 20 years unless the above
state of affairs stop and someone who knows takes charge

Why is our Earth warming up?
The concentration of carbon in living matter is almost 100 times
greater than its concentration in the earth. So living things extract
carbon from their nonliving environment. For life to continue, this
carbon must be recycled.
The carbon dioxide content of the atmosphere is gradually and steadily
increasing. The, CO2 in the atmosphere retards the radiation of heat
from the earth back into space which and is referred to as the
“greenhouse effect”. With this effect the Earth gets warmer; in other
words these gases regulate our climate by trapping heat and holding it
in a kind of warm-air blanket that surrounds the earth and warm the
earth. If we don’t have any such blanket the Earth will on the other
side become far too cold for our existence. We must have this balance
But we have gone the other side and this increase is surely caused by
human activities:
Examples of malpractices and disregard
1. Burning natural gas, coal and oil - including gasoline for
automobile engine
2. Deforestation
3. Some farming practices and land-use changes
These are caused by Greenhouse Gases than Carbon Dioxide like methane
( caused by burning forests, flatulence of cattle produces methane
that is expelled, etc).Growing rice has an adverse environmental
impact because of the large quantities of methane and this can be
reduced by better agricultural practices like draining paddy fields.
4. Luxury of man: Chlorofluorocarbons, a totally human luxury (used in
refrigerators and aerosol cans,)
5. Rise in Human and Cattle population.
6. Increase in Environmental pollution

What are the effects of global warming and the greenhouse effect?
1. Weather changes. Even a small increase in the global temperature
would lead to significant climate and weather changes, affecting cloud
cover, precipitation, wind patterns, the frequency and severity of
storms, and the duration of seasons.
2. Temperature. Rising temperatures would raise sea levels as well,
reducing supplies of fresh water as flooding occurs along coastlines
worldwide
3. Sea levels rising: and global warming is at least part of the
cause.
If the sea level were to rise in excess of 4 meters almost every
coastal city in the world would be severely affected, Long-term
changes are mainly caused by temperature (because the volume of water
depends on temperature). The rise is also due to melting glaciers
(irreversible phenomena) caused by global warming.
4. Land. Millions of people also would be affected, especially poor
people who live in precarious locations or depend on the land for a
subsistence living.

Solutions
1. Saving energy and Life style changes and “throw away” practices. Be
frugal. Use Carpools.
2. Using Government and Media to highlight the problems and offer
solutions. Pour more money into research activities for clean energy.
3. Plant trees and support Organic farming (In simplest terms, organic
farming is a form of agriculture that avoids any use of synthetic
chemicals or Genetically Modified Organisms.)
4. Use Alternative energy rather than coal and petroleum
a. Using Solar power: solar cells capture the heat from the sun and
store it.
b. Using wind power: Wind turbines capture the energy of moving air
and convert to electric y
c. Biofuels: Converting organic matter into fuel (ethanol, marine
algae
d. Nuclear energy: It is a source of clean energy but is only a
temporary solution. It has the drawbacks of disastrous consequences of
accident and getting rid of nuclear waste.
e. Use of CFL (compact fluorescent light bulbs) for lighting. If a
building’s indoor incandescent lamps are replaced by CFLs, the heat
produced due to lighting will be reduced. Its environmental advantages
are big because of its lower energy requirement. For a given light
output, CFLs use 20 to 33 percent of the power of equivalent
incandescent lamps. If a building’s indoor incandescent lamps are
replaced by CFLs, the heat produced due to lighting will also be
reduced.

f. Use of hydrogen
A hydrogen vehicle is a vehicle that uses hydrogen as its onboard fuel
for motive power. The power plants of such vehicles convert the
chemical energy of hydrogen to mechanical energy (torque). With
further research and development, this fuel could also serve as an
alternative source of energy for heating and lighting homes,
generating electricity, and fueling motor vehicles.

Challenge for Haiti
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By Todd Moss
As the international response to Haiti’s earthquake shifts from
emergency rescue to longer term reconstruction, things are inevitably
going to get harder. There are some very good ideas floating out
there, not least Michael Clemens’ golden door visa proposal and Jeff
Sachs’ urging for a recovery trust fund (It’s too bad he couldn’t
resist swathing the idea in jabs at the donors and the United States).
But as the donor community starts making that shift and planning
projects, Joshua Nadel, a professor of Caribbean history, has this
very good reminder:

A top-down, donor-driven reconstruction that excludes Haitians will be
seen as paternalistic and will likely join the litany of failed
development projects in the country; in order to get it right,
Haitians need to sit at the table.

This seems obvious: “participation” and “ownership” are standard
buzzwords of the development planning set. But making this dynamic
work in practice is challenging in the best of situations. In Haiti,
this is even trickier since many of the institutions of the Haitian
state have been destroyed and many officials, police, and other
leaders have died. Yet if the donors take the shortcut of just doing
their own thing, I suspect Nadel’s prediction will, sadly, turn out to
be right.

National shame or national scandal?
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By Jeffrey Simpson

Somewhere between a national shame and a national scandal lies
Canada’s export of asbestos.
The federal government promotes asbestos exports – they have risen
sharply in the past year – despite the fact that the use of asbestos
has all but disappeared in this country. Why? Because scientists,
governments, industries and unions have concluded that the product can
lead to a variety of health-related problems and, in some cases, to
death.

Indeed, while the federal government promotes exports, a multiyear
construction project is refitting the Parliament Buildings, among
other reasons to remove asbestos. What our parliamentarians won’t have
in their buildings apparently will be in buildings in the developing
world.

The reason the federal government will not stop defending asbestos is
politics – Quebec politics, in fact. The asbestos produced in Canada
comes from Quebec, from the Jeffrey and LAB Chrysotile mines that
employ about 700 people. A large town in Quebec is even called
Asbestos.

No federal government has had the courage to say: Enough is enough!
We’re not exporting to developing countries any product we won’t use
at home for health reasons. Fear of offending Quebec has put a sock in
the mouth of federal governments, and fear of losing a few votes has
forced Quebec governments into acrobatic flights of hypocrisy to
defend the indefensible.

This week, Quebec Premier Jean Charest has been making headlines
outside Quebec, attacking Ottawa for questioning his government’s
intention to impose strict vehicle-emission standards. It’s all a lot
of blah-blah because Quebec’s rules are going to be superseded by new
national regulations in the U.S. and Canada.

Beating up on Ottawa is good politics, regrettably, in Quebec, but it
so happened that these attacks came from far away – from India, in
fact, where Mr. Charest was leading a Quebec trade delegation
promoting his province’s exports, including asbestos.

It was reported in the Quebec media that asbestos represents 11 per
cent of Quebec’s exports to India, a tidy sum of $427-million. Half of
India’s asbestos comes from Quebec, of the chrysotile variety with
fibres so fine they can penetrate some filtration masks and so enter
lungs, where they can create a variety of health problems, including
lethal ones.

On the eve of Mr. Charest’s visit, scientists from 28 countries urged
him to stop exporting all forms of asbestos. A hundred scientists said
the province won’t use asbestos at home because it can cause death,
while promoting it “where protections are few and awareness of the
hazards of asbestos almost non-existent.” Even some brave scientists
in Quebec, where criticism of asbestos exports has been often regarded
as “anti-Quebec,” urged the Premier to act.

But Mr. Charest said it was up to India to act if it felt asbestos led
to health problems. He was accompanied by a representative of an
asbestos lobby group that receives money from both the federal and
provincial governments; his group, he said, gives information to
asbestos users about its possible risks. In other words, caveat
emptor! Meantime, it’s business as usual for Quebec’s asbestos
exports.

Happily, some elements of the Quebec media have been all over this
story, slamming the Premier’s evident hypocrisy and noting how it
tarnishes Quebec’s precious international image. But, by extension,
the export also tarnishes Canada’s image because, Quebec pretensions
notwithstanding, most people abroad don’t even know where Quebec is,
whereas they do know about Canada.
Ottawa is intimately involved in this dirty game, too. It even sends
diplomats to international meetings to frustrate any worldwide action
against asbestos. And Canadian taxpayers are soiled by this export of
a dangerous product that is scarcely, if ever, used in this country.

Face up to it: Canadians, in their moral superiority, might think our
country has an unsullied international image, especially in
environmental matters. The reality is that those in the fisheries
business know how poorly we have managed some of our stocks. Europe
and the rest of the world are utterly repelled by the slaughter of
seals, and no amount of public-relations campaigning and political
posturing will alter that reality.

The tar sands are a growing PR nightmare, as is Canada’s weak
greenhouse-gas emissions record. To these are added the ongoing export
of asbestos from Quebec, exposing the province’s hypocrisy and
tarnishing Canada’s reputation abroad. (The Globe and Mail)
(See related article under Weekender)
Jeffrey Simpson is a columnist for the Globe and Mail.

Pakistan “Going To The Dogs”?
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By Virginia Moncrieff
Burnt and bombed schools, harsh religious edicts, strict rules of
dress, the total subjugation of women is now a way of life for most
citizens of the beautiful Swat Valley in northern Pakistan.
Swat is a stunning area of the world. It’s often called the
Switzerland of Asia, though for my money, it has a landscape that is
far more awe-inspiring than anything Europe can offer. Now it is
almost entirely over run by Taliban who are ruthless in their demands
on the citizens.
Cruelty is a feature of Taliban rule, under the guise of proper
Islamic practice, and Swat is receiving bucket loads of cruelty,
daily. “Un-Islamic” activities like dancing and singing, listening to
CDs and watching DVDs or being clean-shaven are now outlawed. Buses
playing music for their passengers are bombed for promoting “vulgarity
and obscenity” that “gravely offends pious people.” Girls are banned
from attending school under threat of violence and death.
The Taliban advance into Swat is only now being reported. While the
lawless badlands of the Afghan border areas have attracted much hand
wringing, the Talib have crept into sophisticated, cultural Swat -
nowhere near Afghanistan - and are now ruling the place with an iron
fist.
Pakistani political analyst Farrukh Khan Pitafi told the Huffington
Post from Islamabad that the free-for-all enjoyed by the Taliban stems
from bloody-minded opportunism dating back to the Pervez Musharraf
government.
“It is evident that the Musharraf’s strategy of allowing the Taliban
to grow in order to exploit western fear(s) of them (taking) over to
garner support for his rule is either beyond the control of the
government now or then. Some segment(s) of the power elite has not
given up that ploy.
“It has never been possible for any radical group (to flourish)
without the tacit support of at least some elements in the
establishment. It is my belief that Musharraf consciously allowed
these elements to thrive,” says Mr. Khan Pitafi. “At that time it
seemed convenient but now this movement is spinning out of control.
There is a chance also that some pro-Musharraf elements within the
civil military bureaucracy are still in touch with the Taliban in
order to destabilize the democratic government.”
“Ruthless murderers” is how Asif Ali Zardari, the new Pakistan
president described the Taliban in Swat, as he started making the
right noises about taking them on. He has sent in 12,000 army troops
to do battle with the estimated 4,000 Taliban who are running the
Valley. Reports from Swat suggest that not terribly much “doing
battle” is taking place; troops stay within their barracks, and
failing to protect those that the Taliban publicly threaten to kill
(and usually do).
Farrukh Khan Pitafi is is convinced that solutions must be found from
within and not through the advice or intervention of the United
States, which will create further difficulties for the national
administration’s fight against the insurgents.
“The speed with which the Taliban movement is destroying peace and
progress of the country is heartrending and baffling,” he says. “The
government right now is so unstable that it can hardly confront the
demon of Talibanization. Is there any solution? Well it certainly is
not more US across the border attacks for they inflict pain and give
the Taliban an excuse to further expand. The only solution then is to
strengthen the democratic government, do away with the remnants of
Pervez Musharraf and the retrogressive religious politicians and help
the federal and provincial governments improve coordination. This
seems an arduous process but unless these things are done the country
essentially is going to the dogs.”

India Sees Terrorism Threats
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By VIBHUTI AGARWAL

NEW DELHI—India put its security apparatus on high alert following
intelligence reports of two possible assaults in the air— one from a
plane hijacking, the other from paragliders, officials said.

Also Friday, the U.K. raised its terrorist-threat level to severe from
substantial, but declined to say why it was doing so.

Indian Officials said the Pakistan-based terrorist group Lashkar-e-
Taiba was behind both threats. The group was responsible for the
November 2008 terrorist siege in Mumbai.

On Friday, the home ministry, which is in charge of internal security,
issued a security alert to all airports and airlines following an
intelligence notification of a plot to hijack a plane.

“We have reliable information of a planned plane hijack by terrorists.
We have advised the civil aviation ministry to take necessary steps,”
said Omkar Kedia, a home ministry spokesman.

Airport security was tightened following the warning. Sky marshals
were deployed on certain flights and passengers were being subject to
more intense security screening, he said.

Later Friday, U.K. Bansal, an official at the home ministry, said: “We
have intelligence reports that LeT has purchased 50 paragliding kits
from Europe with an intention to launch attacks on India.” No other
details were available.

India celebrates one of its biggest holidays of the year, Republic
Day, on Tuesday.

Indian interior ministry recommends extra security measures for
India’s flagship airlines. Video courtesy of Reuters.

The alerts came two days after U.S. Defense Secretary Robert Gates,
traveling in the region, warned of efforts by al Qaeda and its
affiliates to destabilize South Asia and trigger a war between India
and Pakistan.

India and Pakistan have fought three wars since they became
independent nations in 1947. In December 1999, Islamic militants
hijacked an Air India flight from Nepal’s capital, Katmandu, to
Kandahar in southern Afghanistan. It ended when New Delhi released
three Islamic terrorists in exchange for 167 passengers and crew.

The U.K.’s move Friday reversed a lowering of the threat level in
July. The U.K. reduced the threat level from critical to severe in
July 2007. A spokesman for the home office referred questions to a
statement from the home secretary.

The United Kingdom’s security experts says they fear an attack from
female suicide bombers. Video courtesy of Fox News.

“The Joint Terrorism Analysis Centre has today raised the threat to
the U.K. from international terrorism from substanital to severe. This
means that a terrorist attack is highly likely, but I should stress
that there is no intelligence to suggest than an attack is imminent,”
said Home Secretary Alan Johnson.

Mr. Johnson said the terror-threat level is under constant review and
is based on a wide range of factors.

US leads global relief effort for Haiti
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By Paul Woodward

As the survivors of Haiti’s catastrophic earthquake struggle in
worsening conditions, three US presidents came together on Saturday to
launch a fundraising effort across America. With his two predecessors
at his side, the US president appealed for national unity in support
of the people of Haiti.

“Flanked by two of his immediate predecessors – George W Bush and Bill
Clinton – President Barack Obama announced yesterday the launch of a
new fund-raising effort for Haiti and vowed a sustained US commitment
to rebuilding the island nation in the aftermath of the devastating
earthquake,” The National reported.

” ‘By coming together in this way, these two leaders send an
unmistakable message to the people of Haiti and to the people of the
world,’ Mr Obama said, speaking in the White House Rose Garden. ‘In
these difficult hours, America stands united. We stand united with the
people of Haiti, who have shown such incredible resilience, and we
will help them to recover and to rebuild.’”

The BBC noted: “When US President Barack Obama announced that one of
the biggest relief efforts in US history would be heading for Haiti,
he highlighted the close ties between the two nations.

” ‘With just a few hundred miles of ocean between us and a long
history that binds us together, Haitians are our neighbours in the
Americas and here at home,’ he said.

“Hundreds of thousands of Haitians have indeed become neighbours of
Americans.

“Some 420,000 live in the US legally, according to census figures.
Estimates of the number of Haitians in the country illegally vary
wildly, from some 30,000 to 125,000.

“It is a sizeable diaspora which wants to see quick and decisive
action from its adopted homeland.

“Desperate to see aid getting through to friends and relatives, many
expatriate Haitians have welcomed President Obama’s decision to send
up to 10,000 troops to help rescue efforts.”

On his blog at The New York Times, Nicholas D Kristof noted a concern
expressed by some Americans: that American generosity towards Haiti
has done little to alleviate the country’s troubles in the past. He
pointed out, however, that US aid to its impoverished neighbour falls
short of the contributions coming from many other more distant
nations.

“The United States contributed $2.32 per American to Haiti over the
last three years for which we have data (about 80 cents a year).
That’s much less than other countries do, even though Haiti is in our
hemisphere and has historic close ties to the US. For example, Canada
contributed $12.13 per person to Haiti over three years, and Norway
sent $8.44. … Other countries that contribute more, per capita, to
Haiti than the US are Luxembourg, Sweden, Ireland, France,
Switzerland, Spain and Belgium. True, there are more Americans, so
collectively our aid amounts to more than one-quarter of the pot in
Haiti, but that’s only because we’re such a big country. Given the per
capita sums, we have no right to be bragging about our generosity in
Haiti.”

Meanwhile, The Guardian reported: “The Haiti earthquake death toll is
predicted to reach 200,000 as relief workers struggle against looting
and logistical nightmares that have delayed vital supplies of food,
water and medical help.

“International aid has begun to reach the capital, Port-au-Prince,
four days after the quake destroyed much of the Haiti’s
infrastructure, from hospitals and prisons to the presidential palace
itself.

“The Red Cross said a convoy of trucks carrying a ‘huge amount’ of aid
from the Dominican Republic was due to arrive in the capital this
afternoon, bringing a 50-bed field hospital, surgical teams and an
emergency telecommunications unit.

“The supplies and medical teams had to be sent in by land because
‘it’s not possible to fly anything into Port-au-Prince right now’,
said Paul Conneally, the charity’s spokesman in Dominica. ‘The airport
is completely congested.’

“Mark Pearson of the charity ShelterBox said: ‘It’s utter chaos at the
airport. Buildings have been completely destroyed, the hospital has
been destroyed. It’s a full scale emergency, there’s so much
destruction.

” ‘The priority at the moment is search and rescue and then after that
emergency shelter provision, so obviously there’s frustration. There’s
no fuel and people are hunting for water. It’s difficult to put the
scale of destruction into words.’”

The New York Times said: “Countries around the world have responded to
Haiti’s call for help as never before. And they are flooding the
country with supplies and relief workers that its collapsed
infrastructure and nonfunctioning government are in no position to
handle.

“Haitian officials instead are relying on the United States and the
United Nations, but coordination is posing a critical challenge, aid
workers said. An airport hobbled by only one runway, a ruined port
whose main pier splintered into the ocean, roads blocked by rubble,
widespread fuel shortages and a lack of drivers to move the aid into
the city are compounding the problems.

“Across Port-au-Prince, hunger was on the rise. About 1,700 people
camped on the grass in front of the prime minister’s office compound
in the Pétionville neighborhood, pleading for biscuits and water-
purification tablets distributed by aid groups. Haitian officials said
tens of thousands of victims had already been buried.”

Time magazine said: “An armada of US warships is steaming toward
Haiti, to be joined by at least one Coast Guard cutter en route from
the Pacific via the Panama Canal - and manned and unmanned aircraft.
Within two hours of the quake, one of the globe’s biggest warships,
the carrier USS Carl Vinson, was ordered from off the Virginia coast
toward Haiti, swapping its jet fighters for heavy-lift helicopters as
it steamed south at top speed. Three ships, including the Vinson and
the hospital ship USNS Comfort, boast state-of-the-art medical
facilities that will care for injured Haitians. Thousands of troops
are on their way to Haiti or already there, running the airport and
clearing ports for many more to follow. Up to 10,000 troops will be in
Haiti or floating just offshore by Monday.

“It fell to State Department spokesman PJ Crowley to clarify a
delicate point: ‘We’re not,’ he insisted, ‘taking over Haiti.’
Strictly speaking, that’s true: Haiti remains a sovereign country, and
there are 9,000 UN peacekeepers already there, charged with
maintaining security. But as death stalks those smothered beneath the
rubble of pancaked buildings, and poor sanitation triggers outbreaks
of dysentery and other diseases, one nation in the world has the
muscle to quickly make a difference. That’s why the US is racing aid
to the poorest nation in the Western hemisphere. If things get worse,
the US - fairly or unfairly - will be blamed by many for not doing
enough.”

India’s growth prospects raised to 9%
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by Sunil Kashyap

Prime Minister Manmohan Singh, himself an economist of international
repute, hoped double digit GDP growth rate for the economy in next
couple of years given to potential and enormous opportunities present
in India.
Urging NRIs at the Pravasi Bharatiya Divas, Dr. Singh expressed
government’s commitment to provide investment friendly environment in
the country by reducing all hurdles for setting up project in India.
His assurance came a day after steel tycoon LN Mittal counted
challenges for executing mega projects in the country.
Addressing a gathering of the Indian diaspora, the PM said, “I
recognize the frustration well-wishers feel when they lament why
things don’t work faster or why well-formulated plans and policies
don’t get implemented as well as they should be.”
The PM’s projections can make economists and analyst to revise their
forecasts besides strengthening the common belief of India achieving
the past glories of economic growth leaving behinds the worst of
global slowdown.
Government has been expediting investment in road and infrastructure
projects through increased public spending besides taking a slew of
measures for cutting red tape, resolving legal issues and making land
acquisition simplified for setting up industries.

America’s long way to social development
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By Dr. John Samuel

United States of America, the most economically and militarily
advanced country, has a long way to go if it wants to be a socially-
developed country as well. It is hoped with his rhetorical elegance
and intelligence, Barack Obama would be able to help the country to
make significant progress in this direction.

With America’s economic leadership being challenged by China, the U.S.
needs to make the advance called for in social development to remain
ahead of other nations as a progressive and productive one on earth.
Its democracy is nothing unique considering that there are several
countries that can claim to be even more democratic since, unlike in
the U.S., it is not money alone that determines the successes or
failure of politicians in other democracies.

Among the social development factors, one of the most important is the
ability of a nation to provide essential services such as health care
for its people. It is a basic human need to get health care without
becoming bankrupt in the process. Several million American are
becoming increasingly unable to meet its horrendous costs in an
economy with more than one in ten unemployed. It is not certain even
the watered-down health care bill would have a smooth voyage in terms
of passage. It is unfortunate that many of the developing nations of
the world are blinded by the past economic success of the U.S. and
even in health care matters they follow the awful American example.

A second indictor of social underdevelopment in the U.S. is the
predominance and prevalence of the notion that the individual is
responsible for his/her safety and security. In most other countries,
the state takes over this function entirely and a police force is
responsible for the protection of individuals. It is unfortunate that
Americans live as if they are in a society that existed 200 or more
years ago when wild animals roamed and lack of law and order was the
norm and the individual needed protection from hostile forces using
one’s own devices such as guns. When the gun lobby bribes politicians
to support their cause of selling even more weapons of mass murder, as
seen in the numerous incidents of shootings by deranged individuals,
it would not be easy to change course despite the fact that there were
more gun death per 1000 population the U.S. than in any other country
in the world. Only an amendment of the Constitution of the country can
help. The Constitution is for the people, not the other way around.
This is not easy unless in the second term of his office, President
Obama turns his attention to this waxing issue.

A third indicator of social underdevelopment is the rising power of
fundamentalism among religious groups. Here the reference is not to
Islamic fundamentalism alone, but Christian fundamentalism as well.
Religious fundamentalism – Islamic, Christian or Hindu – is a danger
to smooth functioning of any society. “Live and let live” should be
the way of the future if unnecessary conflicts and deaths are to be
avoided. The state may not be able to play a direct role here.

Finally, it is the fundamentalism that leads to state executions as a
means of those who have supposedly committed a serious crime, at times
of innocent people. The state has to business to take away anyone’s
life though for the protection of society, it can take away the
freedom of dangerous individuals. European countries and Canada have
succeeded in abolishing capital punishment. In some U.S. states also
capital punishment is not allowed.

There could be other instances of lack of social development that
needs mention. We invite our readers to come up with suggestions.

Happy New Year to all.

Dr. John Samuel is the President and Managing Editor of South Asia
Mail.

Is Climate Change for Real?
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By Amit Bhattacharya

The hard talk is on at Copenhagen. In the huddle are negotiators from
more than 192 nations, trying to forge a common plan to save the
planet. At last count, 110 world leaders were slated to gather in the
Danish capital for end-of-summit declarations that may well lay the
ground for a fundamental retooling of the global economy.

Beyond the hope, hype and bickering about who pays how much to whom,
lies a plain fact - there’s near-total consensus among governments of
the world that fossil fuel emissions have been leading to a critical
rise in atmospheric greenhouse gases, which in turn is causing global
temperatures to rise and changing the Earth’s climate patterns.

Ironically, this consensus totally breaks down when civil society
begins to talk about climate change. The Internet is replete with
assertions of climate change being the “biggest scam of the century”.
Okay, you may argue that internet is also full of accounts from
victims of alien abductions and creationists who denounce evolution.
Society’s loony fringe often has exaggerated presence on the Internet.

Except, with the climate debate, it’s not exactly the loony fringe.
Consider this: Of the top 12 bestselling books on climatology in
Amazon.com, only three - one by Al Gore and two by leading climate
scientist James Hansen - present the mainstream scientific view on the
subject. As many as five other books deny human induced climate change
in some way or the other.

Look at opinion polls. A survey conducted in the US by the respected
Pew Research Center in October showed a 14% drop in the number of
Americans who thought there was solid evidence that the Earth was
warming from 71% who had said yes to the question in April 2008, to
57% in October 2009. Only 36% of the respondents thought humans were
causing it, down from 47% last year.

Then there is the “climategate”episode, in which leaked emails of
British climatologists proved at least to some people that scientists
were cooking data to fit their models.

That the Earth is steadily warming has itself been denied by some
experts. They point out that the global temperatures haven’t really
gone up since 1998, and the graph has been more or less flat since
then (despite the 2000-2009 decade being the warmest on record). There
are others who say that the warming trend of the last century is part
of a natural cycle and not human-induced; that human activities
haven’t reached the critical scale to impact climate. Many of these
experts point to waxing and waning of solar activity to explain
temperature variations on Earth.

All this brings us to the point of this post: Governments of the world
are convinced about the warming effects of greenhouse emissions, but
are the people? Is the science of global warming settled?

During the course of a climate change fellowship I attended in the US
last month, leading climatologists spoke on the subject. The insights
we got were both revealing and troubling. To answer the second
question first - yes, the science behind what’s causing the Earth to
heat up seems pretty settled. A few notable dissenters aside, an
overwhelming majority of climatologists believe there’s strong
evidence to show that fossil fuels are causing the warming.

It’s not just about individual scientists. The study of climate change
is a multidisciplinary system science. Like any science of this
nature, there are things that are well established and areas which
aren’t as clear, that is, where competing explanations exist and some
parts that are yet speculative. Understanding is built and unbuilt
through accumulated evidences over decades.

As Stephen Schneider, professor for Interdisciplinary Environmental
Studies at Stanford University and a preeminent climate change expert
put it, understanding climate is like understanding the world economy:
it’s never solved by one new piece of information. And the answers are
never in plain yes or no, but in degrees of certainty.

For instance, to understand whether human activity was leading to a
rise in global temperatures, scientists had to build climate models
based on observed data and make predictions. These models predict an
overall warming trend. Temperature data of the last 100 years, and the
last 50 years, bear this out. Since there are two possible outcomes in
the data set “warming or cooling” there’s a 50% chance that this
prediction was random.

There’s more. The models also predict that middle of the continents
warm up more than middle of oceans. Again, observations show that’s
the case. Models predict stratosphere cools, lower atmosphere warms.
Right again. Models predict the stratosphere cools because of ozone
depleting substances and relative damping. They also predict that
there’s more warming at night than the day. Yet again, the models get
it right.

Put together, these models leave a statistical possibility of just 5%
that all these correct predictions were arrived at by pure chance. In
other words, the statement that humans through fossil fuel emissions
are warming up the planet has a scientific accuracy of around 95%.
That’s a very high degree of certainty. No other competing explanation
of the observed data’s natural cycle or solar activity comes anywhere
close to the robustness of this theory. (Of course, there’s still a 5%
chance that the warming is being caused by a factor that’s yet
unknown; but can we risk our planetary future on this basis?)

To return to the first question: Why are so many people not convinced?
There are two main reasons why this is so. The first one is obvious:
There are strong vested interests in letting people believe that
warming is a myth; or that the issue is far from settled. It’s no
surprise that a lot of climate change deniers get funds from
multinational oil conglomerates. There are websites that carry lists
of who gets funded by whom. (There would, of course, be some genuine
non-believers in the mix, but oil funding is the ugly, predominant
truth.)

The second reason is the way the science works and the way scientists
communicate it. Climate science is all about probabilities, not
certainties. And scientists are careful about throwing in all the
caveats while making their points. On the other hand, people who are
cherry-picking facts to suit their slant are forceful and definitive.
No guessing which set of speakers would leave a more lasting
impression on primetime TV.

There’s no denying that climate is the most politicized and
contentious science of our times. But on one side is method and
rigour, and on the other, half-truths and slant. At stake is a planet
called Earth.

South Asia and climate change
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By Simon Tay

Climate change is a critical and pressing issue we are faced with
today. In South Asia we are increasingly exposed to the results of
climate change, such as the latest typhoons and floods in the region,
causing loss of lives and damage to property as well as displacing
families and increasing the spread of tropical diseases.

There is also the risk of rising sea level and increasing
temperatures. A recently released report from the Asian Development
Bank (ADB) shows that South Asia is likely to suffer more from climate
change than elsewhere in the world. There will be considerable
economic costs too, with a projected 7-8 per cent loss in GDP, unless
climate change is addressed.

It is an issue, on which developed and developing countries should
come together. Yet differences and suspicions remain.

Copenhagen meetings are going on to reach a consensus on a new climate
agreement. However, after Barcelona, it seems that the negotiations
have not progressed so far that a new legal framework will be ready
for Copenhagen. A realistic outcome will probably be a political
framework which can form the basis for future negotiations on the post-
Kyoto treaty.

South Asian countries need to think about their position on the
international stage. We all see the need to bring together the US,
India, China and south-east Asia, and mediators can help bring these
nations together. Singapore and other countries in the region could
very well play that role.

If we do not, we risk having larger and more powerful countries coming
to agreements alone and the decisions risk being made without our full
attention and participation.

The world is also looking at alternative sources of energy. It is
clear that some countries are more able and capable to deploy energy
saving mechanisms such as windmills and water/tidal turbines. Solar
energy, though a good solution, is still very expensive and presently
is not optimal.

Without the big nations on board, it may be understandable that other
nations approach Copenhagen cautiously. A solitary commitment by any
single nation cannot solve this global challenge.

Simon Tay is Chairman, Singapore Institute of International Affairs
(SIIA) and former chairman of Singapore National Energy Agency
Stephen Harper in world affairs

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By Bruce Anderson

Prime Minister Stephen Harper’s trip to China garnered huge coverage
at home, and likely helped his political fortunes somewhat.

First of all, it was a distraction from the politics of Afghan
detainees, and the week wasn’t kind to the Conservatives on that
issue. Almost anything is better than having lots of voters focus
exclusively on pictures of heavily redacted documents and watch some
increasingly effective opposition prosecution of the issue.

Beyond that though, the Prime Minister is working hard to position
himself as competitive with Michael Ignatieff when it comes to what’s
important on the world stage. His rising profile as the nation’s top
diplomat also continues the process of softening his personal image.
That he amiably absorbed the shots Chinese leaders inflicted about the
lack of a prior visit seemed in contrast with a more prickly reaction
we might have seen earlier in his career.

Conventional wisdom holds that Canadians feel conflicted about China,
anxious to enhance our trade opportunities on the one hand, but
reluctant to look indifferent about the human rights abuses in that
country. Over the years I’ve done public opinion research in this
area, that’s not exactly what I’ve seen.

For one of the world’s great selling nations, our citizenry is
actually a bit tentative about the importance of international
commerce. When it comes to trade agreements, we’ve often had a foot on
the brake and a foot on the accelerator at the same time. For many,
the apparent success of Nafta has softened opposition to the concept
of free trade, but not yet translated into a full-on embrace of the
philosophy.

Most Canadians are very hesitant about any notions of free trade with
China, and tepid at best about investment by Chinese state enterprises
in the Canadian resource sector. This comes from a reflexive worry
about our ability to compete with bigger players, and a longstanding
instinct not to bargain away our natural resources birthright.

We’re also less passionate than we used to be about involving
ourselves in the social rights agendas of other countries. We are
fatigued with the idea of nation building in Afghanistan. We don’t
always feel confident knowing when and where our voice is needed in
other trouble spots, how forceful our interventions should be in order
to be helpful, and whether we can really avoid being brushed off. Our
collective attentiveness to global issues has been slipping for years,
which contributes to this uncertainty.

A renewal of Canadian interest in international affairs would be a
good thing for Canada. Doing so requires this type of intense focus
from our political leaders, and benefits from vigorous competition
between parties to help inform and clarify our choices. Whatever
policy we make around trade and investment flows with China, whatever
role we choose to play in promoting human rights or fighting
collective environmental problems, it can’t help but be in our
interests to make these decisions on a more broadly informed basis.

That’s why many observers likely hope that the Prime Minister’s
extensive foreign policy work this year was about more than connecting
with targeted segments of Canadian voters, and winning a few more
seats, but instead signals a new era of active Canadian outreach. And
why most of the same observers also welcome the fact that the Liberals
have talented people like Michael Ignatieff, Bob Rae and trade critic
Scott Brison to provide a serious and thought provoking challenge to
the government.

Obama Reassures Singh On U.S.-India Ties
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By Don Gonyea

As a sign of India’s rising stature, Prime Minister Manmohan Singh was
treated to the first state visit of Obama’s presidency. The two
leaders pledged to strengthen their economic ties, and Obama
reiterated the importance of the U.S. relationship with India.

Obama tried to assuage growing concerns by many in India that the
relationship between these two nations is being eclipsed by a greater
U.S. outreach to China, India’s neighbor.

That was the broad message of all of the White House events Tuesday.

“It will be another opportunity to convey to the prime minister and
the people of India, as India assumes its rightful place as a global
leader in this century, that you will have no better friend and
partner than the United States of America,” Obama said.

“I was deeply impressed by President Obama’s strong commitment to the
India-U.S. strategic partnership and by the breadth of his vision for
global peace and prosperity,” Singh said.

“After eight years — some of those years in which we did not have, I
think, either the resources or the strategy to get the job done — it
is my intention to finish the job,” Obama said.

But a weak Afghan government, the country’s mountainous terrain and
the tenacity of the insurgents all add up to a very difficult task, no
matter what the strategy.

A poll published Wednesday by USA Today shows support for Obama on
Afghanistan plummeting. Three months ago, 56 percent approved of his
handling of the issue. Now 55 percent disapprove.

Any big buildup is likely to displease much of the American public as
the war enters its ninth year, with casualties rising.

Obama predicts that the public will give him a fair hearing when he
presents his case: “I feel very confident that when the American
people hear a clear rationale for what we’re doing there, and how we
intend to achieve our goals, that they will be supportive.”

The president has the Thanksgiving weekend to finalize his strategy
for Afghanistan, and his plan for selling that strategy both at home
and abroad.

HARPER AND INDIA
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By Rana Sarkar

There are few more important things Prime Minister Stephen Harper can
do for the future of the Canadian economy in our lifetimes than start
free-trade talks with India. Against the backdrop of aging
populations, thickening borders and the unlikely return of the U.S.
consumer as the global ATM – and in order to build the foundation for
competitiveness beyond the current downturn – we need to think
differently and act quickly to reduce our reliance on a single
partner.

We need to diversify into the big trading markets of the European
Union, Brazil, China and India. Given global multilateral trade talks
are mired in the sands of Doha for the foreseeable future, Canada’s
preference for bilateral pacts has proven a good instinct. With NAFTA,
and an EU free-trade deal in the works, we have secured two of the
largest markets, but Brazil remains tied up in its own regional
trading regime and China seems forever complicated. And so India
stands out as the next great opportunity for Canada.

Frankly, the timing could not be better. India is keen to expand its
global trade footprint and is selectively engaging in large deals of
its own, including ones with the EU and South Korea. But it is also
keen to get a foothold in the North American market. A quiet visit by
the Indian commerce minister to Ottawa in September has set the stage
for diplomatic dialogue on a comprehensive economic partnership – a
commitment to talk about talks. The Prime Minister should follow up
aggressively in India this week and stake his claim for full-blown
free-trade discussions.

“ Most countries got the memo circulated at Davos a few years ago”

An agreement will not happen overnight and will likely take years to
negotiate. But seizing on this initiative is rich with symbolism of
our intent to engage the New India and will help us jump the snaking
cue of the global great and good forming in Delhi. Most countries got
the memo circulated at Davos a few years ago: India, like China before
it, emerged from the global economic realignment as one of the great
players of the 21st century. It is now the fourth-largest economy in
the world in purchasing power parity, having grown at 6 to 9 per cent
over two decades, and will be, barring calamity, one of the big three
within 30 years.

Its self-sustaining growth is now past the tipping point – not fuelled
by exports alone but by a private sector composed of millions of
entrepreneurs, domestic consumption and new global ambition. India is
set to become one of the great global consumer markets in the decades
ahead as its North American-sized middle class flex their credit cards
and the country brings half a billion of its poorest into the global
economy for the first time.

Underwriting this growth has meant converting two enormous challenges
into strengths. India’s democracy, long viewed as a handicap to
growth, is now widely regarded as a source of multilayered strength,
able to see off complex challenges from security threats to brokering
the aspirations of the fast urbanizing poor. India’s billion-plus
population, once a Malthusian trap, now looks more like a demographic
dividend featuring a young population (half under 25) set to grow
rich(er) before they grow old – similar to postwar America and
Europe.

A Canada-India free trade agreement would likely be focused primarily
on investment, labour mobility and services – fears of job losses and
a flood of cheap exports are overblown. The China-U.S. relationship,
often citied by critics of trade arrangements between developed and
big emerging markets, is instructive: Job losses and cheap imports
have occurred precisely because trade and investment liberalization is
lacking, creating a situation where China has depressed its currency
to dampen consumption and drive exports that are bought by U.S.
consumers increasingly through debt – debt that is, in turn, financed
by the Chinese. This, of course, will not be the case with Canada’s
trade with India.

With similar democratic institutions, Commonwealth heritage and strong
diasporic links, Canada and India have much in common institutionally,
making an agreement possible. What is required now is a greater level
of political and corporate-sector commitment – and a little
imagination – to make it a reality. (The Globe and Mail)

Rana Sarkar is president and executive director of the Canada-India
Business Council.

Mohammad Akbar: Canada should strengthen trade relationship with India
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By Mohammad Akbar

In light of news that China has overtaken Canada as the number one
exporter to the U.S., it makes more sense than ever that we stop
putting all our eggs into one basket.

Canada should seek to diversify its trade for the same reasons that an
investor diversifies his or her portfolio—to get better gains and
reduce risk.

Canadian businesses are concerned by the potential upheaval in North
American trade amid the emergence of a “Buy American” mentality and
the likelihood that NAFTA may be placed back on the negotiation
table.

This is an opportune time for Canada to rethink its approach towards
international trade. We can and should open as many doors around the
world as possible for our businesses by moving toward free trade with
the world’s largest and fastest growing economies.

Preferential trade agreements or free trade agreements are becoming
very popular around the world as many countries become increasingly
disenchanted with the multilateral trade regime established under the
World Trade Organization.

I would suggest this is a very good time to be thinking of building a
stronger trade relationship with India.

The Indian economy has grown by more than nine percent for three years
running—growth that has been supported by economy-wide reforms, huge
inflows of direct foreign investment, rising foreign exchange
reserves, and a flourishing capital market.

Furthermore India is interested in building regional and bilateral
trade relationships and has entered into in number of them with the
zeal of a new convert. It is currently negotiating a free trade
agreement with the European Union and has signed an agreement to
cooperate in trade, investment, and energy issues with the U.S.

The Indian government is looking at alternative energy sources and has
also signed a wide-ranging nuclear treaty with the U.S.—an area that
can be exploited by Canada due to its comparative advantage in the
energy sector.

The Indian services sector, which accounts for more than 50 percent of
its GDP, is another tremendous opportunity for Canada .

Canada also has strong immigration ties with India that are currently
not reflected in trade relations. Over the last five years, trade
between the two countries has only amounted to about US$4 billion.

In this age of globalization, economic relations are a key to
strengthening political and foreign relations. A bilateral agreement
with India could yield meaningful strategic benefits.

India is an important country for Canada because of its geographical
location and its emerging role in global politics. Greater market
access to India and its one billion people will also help reduce
Canadian businesses’ vulnerability to the ups and downs of the U.S.
market. That will expand production here at home and create more jobs
while at the same time providing a cheap source of imports for both
goods and services.

In short, free trade with India would not only be a tremendous benefit
to Canadian business but would also establish Canada’s presence
politically and socially in one of the world’s great emerging
markets.

Mohammad Akbar is a professor of economics in the school of business
at Kwantlen Polytechnic University.

Singh’s US visit is rich with symbolism
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Indian Prime Minister Manmohan Singh’s upcoming state visit to the US
would be reinforcement of America’s friendship with India. The trip
will be a test of India’s willingness to follow through with
acquisitions of civilian nuclear technology and ‘to agree to a test
ban’.

‘The first state visit under the Obama administration is rich with
symbolism,’ ‘It will solidify the US-Indian relationship under a
Democratic president.’

Obama administration has many officials who were skeptical of the
India-US civil nuclear deal. ‘The visit will be a test of India’s
willingness to follow through with concrete acquisitions of civilian
nuclear technology, and to agree to a test ban.

Manmohan Singh is scheduled to visit the US Nov 24.

The Obama administration early on learned to de-hyphenate India and
Pakistan, he said, adding ‘The challenges facing Pakistan’s survival
from within are driving relations there and are of a more urgent
nature than the slowly but steadily developing relationship with
India.

For Americans and Europeans, the terrorist origins in Pakistan are as
alarming as they are to Indians. US officials understand well,
perhaps better than some in the Bush administration that India is
pursuing improvements in its external circumstances along every
azimuth.

‘The relationship is important, and increasingly so, but it is not
exclusive in either direction. Both nations are pursuing their
interests with a cool eye and a sense of balance. This is a healthy
basis for long-term cooperation where the interests coincide.

The US and India share concerns about the terrorist threats we face.
We have a common interest in globalisation occurring in an orderly
fashion and a host of other issues. In those efforts, our allied
efforts will be critical.

Douglas H. Paal, is vice president for studies at the Carnegie
Endowment for International Peace.

Religious Freedom in India
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Lalit K Jha

A US government report on Monday praised the religious freedom in
India despite mentioning instances of attacks on religious minorities,
and lauded the “independent” judiciary and a “vibrant” civil society
for acting against violations whenever they occur.

The annual report on International Religions Freedom, between July
2008 and June 2009, released in Washington by Secretary of State
Hillary Clinton, also mentioned the Mumbai terror attacks in which
extremists targeted luxury hotels, a crowded railway station, a Jewish
centre, a hospital and restaurants.

It, however, criticised the police and law enforcement agencies for
often not acting swiftly to effectively counter violence and attacks
by extremists.

“In general, India’s democratic system, open society, independent
legal institutions, vibrant civil society and press all provided
mechanisms to address violations of religious freedom when they did
occur,” the State Department said in its annual report.

In its section on India, it said, although vast majority of citizens
of every religious group lived in peaceful coexistence, “some
organised societal attacks against minority religious groups
occurred,” and accused enforcement agencies for not acting swiftly in
many cases.

It also mentioned the violence in Kandhamal in August 2008 after the
killing of Swami Lakshmanananda by individuals affiliated with the
Maoists. The violence claimed 40 lives and left 134 injured, it said.

“Although most victims were Christians, the underlying causes that led
to the violence have complex ethnic, economic, religious and political
roots related to land ownership and government-reserved employment and
educational benefits,” it said, adding that police arrested 1,200
persons, including a Maoist leader and registered over 1,000 criminal
cases.

According to several independent accounts, an estimated 3,200 refugees
remained in relief camps, down from 24,000 in the immediate aftermath
of the violence, the report noted.

It said numerous cases remained in courts, including those related to
the 2002 Gujarat violence, the 1984 anti-Sikh riots, and the more
recent attacks against Christians, and some extremists continued to
view the ineffective investigation and prosecution as a signal that
they could commit such violence with impunity.

The State Department report said government officials responded to a
number of new and previous violent events, helping to prevent communal
violence and providing relief and rehabilitation packages for victims
and their families.

It also praised leaders of religious groups for making public efforts
to show respect for other groups by celebrating their holidays and
attending social events, and for protesting cases of violence against
other communities.

“Muslim groups protested the mistreatment of Christians by Hindu
extremists… Christian clergy and spokespersons for Christian
organisations issued public statements condemning anti-Muslim violence
in places such as Gujarat,” it said.
After the Mumbai strikes, religious leaders of all communities
condemned the attacks and issued statements to maintain communal
harmony, the report said.

Lalit K Jha is a talented and results-oriented journalist with
extensive experience reporting upon international affairs and
government operations for leading national newspapers and wire
services.

Taliban Terror in Pakistan
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By Walid Phares

Taliban Terror in Pakistan
The war between the Taliban and Pakistan continues to accelerate. Just
last weekend, Pakistan’s army responded to a long string of Taliban
attacks by launching a massive ground operation in Waziristan.

But through this already-long fight, the press and other observers
have only focused on the continuing bloodshed rather than the fact
that the Taliban continue to launch suicide bombers and other types of
attacks inside Pakistan’s cities against its police and military
forces. We warned that the Taliban’s war on Pakistan’s government and
civil society, would widen since the assassination of Prime Minister
elect Benazir Bhutto in December 2007. And so it is today.

It is unfortunate, but nevertheless true, that he most important
events – the worst events — in this war have yet to happen. And
analysts must focus on the lessons learned so far so that the worrying
projections can be accompanied with parallel policy suggestions.

The jihadi campaign in Pakistan was planned years ago, but the
electoral victory in 2007 of the secular Party of the People, headed
traditionally by the Bhutto clan, triggered an acceleration of the
Taliban general offensive. Initially the Mullahs of the most radical
Salafists on the face of Earth – in partnership with al Qaeda — wanted
to seize Pakistan gradually, with further infiltration. They were
building their “Emirate” sanctuary in Waziristan and beyond, while
penetrating the intelligence agencies and other segments of the
bureaucracy.

But since September 2008 when Benazir’s widower Asif Ali Zardari was
elected as new President and as he clearly pledged to fight
“terrorism,” the Taliban leaped to preempt his designs. In one short
year, they escalated their attacks reaching a point 60 miles from
Islamabad last April. That week, Secretary of State Hillary Rodham
Clinton said that Zardari’s government was “abdicating to the Taliban
and the extremists.”

In fact when the Jihadist forces entered the Swat valley and began
heading towards the capital’s suburbs, the country’s Government was
tested strategically. I told Fox News then that this was a “red line.”
Crossing it towards Islamabad meant a Taliban advance all over the
country. But if the Army would cross it in reverse, it would mean a
full fledge war against the Taliban. And in fact it did happen, as we
can see today. So what are the lessons so far?

Taliban Forces
First, the Taliban and their jihadi allies have clearly shown that
they have cells capable of conducting terror attacks way beyond their
enclaves. Hence one needs to expect protracted violence in urban
zones. The armed Islamists aren’t a new force appearing only this
year, but a network growing for decades. Now is their time to try to
take out the secular government.

Second, the attacks against the military headquarters and bases, never
performed before, can be copycatted against more dangerous locations,
including nuclear sites: storage locations, launching pads or delivery
systems. It is a question of time before such a scenario could
materialize.

Third, assassinations are still possible. As with the late lady
Benazir, the Taliban knows that achieving such goals can trigger even
wider clashes inside the country.

Fourth, the present Pakistani government is strategically decided to
fight and dismantle the Taliban enclaves in the Northwest provinces.
If this government fails, such an opportunity will not happen again
soon. All of these factors indicate that this is the last card been
played, in this generation, against the jihadists of Pakistan.

Fifth, the Taliban war on the secular government in Pakistan shows a
determination to take over that country. It also shows that the notion
of a “moderate Taliban” has no connection to reality. Otherwise the
Pakistani Muslim Government would have found these alleged “moderate
Taliban” and mobilize them against the bad guys. It didn’t happen and
it won’t.
Hence, based on these findings, the following are strategic
recommendations for the US Administration to consider seriously:

a. As Pakistan’s armed forces and its government are waging a counter
campaign on the Taliban, Washington must refrain from regurgitating
the myth of “cutting deals with the good Taliban” as an exit strategy
for Afghanistan. Such a hallucination would crumble the determination
of anti-Taliban forces in Afghanistan and would weaken the resolve of
the Pakistanis engaged in their own national counter terrorism
campaign against the Taliban.

b. The Obama Administration must help Zardari’s government discretely
and at the demand of the latter. US and Pakistani leaders should
coordinate efforts without exposing this cooperation to jihadist
propaganda

c. The Obama Administration must rapidly extend resources to General
McCrystal in Afghanistan so that the pincer movement against the
regional Taliban can happen at the same time. Now that the Pakistanis
are on the offensive in Waziristan, NATO and Afghan forces must take
the offensive on the other side of the border. The Taliban must not be
enabled to fight one adversary at a time, by massing all their
resources in two countries against one foe then move to the next.

I am sure US and NATO strategists and Pakistani decision makers have
this in mind. But we need to make sure US decision makers do not have
other plans in mind. Otherwise, if the pincer strategy is not
performed, we may lose not one but two countries in the region to the
jihadists, one of them being already nuclear.

*****
Dr Walid Phares is the Co-Secretary General of the Transatlantic
Parliamentary Group on Counter Terrorism and a senior fellow at the
Foundation for Defense of Democracy.

http://www.southasiamail.com/blog/

The World is What it is: Authorized Biography of VS Naipaul
By Patrick French

Review by Cyril Dabydeen

A curmudgeon, there’s no question, as far as rumours go about V. S.
Naipaul, Nobel Laureate and Booker Prize winner, benighted by the
Queen for being litterateur par excellence. He’s both celebrated and
derided, all at the same time. But why? The recent Authorized
Biography by Patrick French is still hotly discussed in literary
circles; mention the name V.S. Naipaul, and you’re bound to get a
terse reaction, even with vitriol, often contrapuntal or just
contrarious. Many Caribbean intellectuals are fraught over him for his
damning comments about race and Africa; at conferences I’ve heard the
call for his books to be burned. His spat with the other Caribbean
Nobel Laureate, Derek Walcott, is well-known (a la “V.S. Nighfall”);
yet Walcott has acknowledged Naipaul’s superb craftsmanship as a
master stylist bent on changing the novel’s “bastardized form”--as
Naipaul sees it.

Naipaul has said, “I became a writer to be free.” And maybe too free
he is: his earliest books about India such as An Area of Darkness and
A Wounded Civilization caused quite a stir. But Naipaul’s novels from
the earliest, such as A House for Mr Biswas, to the later books like
The Enigma of Arrival and A Bend in the River are classics, or near
classics. Indeed the Nobel Prize Committee 's citation of Naipaul's
award was for his "incorruptible scrutiny in works that compel us to
see the presence of suppressed histories," and singling out The Enigma
of Arrival (1987) for its "unrelenting image of the placid collapse of
the old colonial ruling culture and the demise of European
neighbourhoods."

Maybe therein lies the problem or dilemma, jaundiced as Naipaul’s view
may be. And the Muslim fundamentalist world has come in for much of
his criticism in books such as Among the Believers: An Islamic Journey
and Beyond Belief: Islamic Excursions Among the Converted Peoples.
Late distinguished post-colonial critic Edward Said would describe
what he calls Naipaul’s “funny moments... at the expense of Muslims,
who are ‘wogs’ after all as seen by Naipaul's British and American
readers, potential fanatics and terrorists, who cannot spell, be
coherent, sound right to a worldly-wise, somewhat jaded judge from the
West."

Yet Said acknowledged in his Reith Lectures Naipaul’s "extraordinary
antennae as a novelist," of his "sifting through the debris of
colonialism and post-colonialism, remorselessly judging the illusions
and cruelties of independent states and the new true believers...."
This distilled view is juxtaposed with Naipaul’s earlier expression in
Middle Passage (1962): "History is built around achievement and
creation; and nothing was created in the West Indies,” which caused
furore among some West Indian intellectuals; and Naipaul has gone on
to speak of "the colonial smallness [of Trinidad] that didn't consort
with the grandeur of my ambition."

Naipaul has influenced a whole slew of writers, including this writer–
as well as many modern-day Indians like Amitav Ghosh. Indeed, “it was
Naipaul who first made it possible for me to think of myself as a
writer,” Ghosh has said as he grew more comfortable with the
indwelling life of the mind. The most well-known Chinese-American
writer, Ha Jin, told us (when I was a juror of the Neustadt
International Prize for Literature at the University of Oklahoma) how
he would read Naipaul all the time on his train journeys in the US,
with a similar response to Ghosh’s; Ha Jin was a fellow juror.

Recent book reviewers of the French Biography have commented on
Naipaul’s treatment of his wife, Pat (he met her at Oxford), and
perhaps she was his best editor and confidante; and French quotes
Naipaul as saying “I have killed her”; Pat died of breast cancer. His
unsentimental self is what we have and being unequivocal about art as
well as equally satirical about politics as Naipaul assesses old and
new societies, often unsparing about the latter.

About himself and India, Naipaul has said: “I cannot belong to India
for the simple reason that I don’t know the language.” Naipaul, of
course, is of Indian forbears: the grandson of an indentured sugar
cane worker–of Brahmin caste--brought from Uttar Pradesh by the
British to the Chaguanas plantations in Trinidad. And you would think
that Naipaul would hate the British for this. But he has said, in
l979, perhaps too forthrightly: "I do not write for Indians, who in
any case do not read. My work is only possible in a liberal, civilized
western country"; and the enigma echoes: "The thing about being an
Indian, and it remains true of Indian writing now, is that it seems to
work without history, in a vacuum."

Misanthropic, if not satirical, Naipaul continues to excite or
intrigue, perhaps for just being outrageous with trenchant utterances
like his egregiously famous: "The dot means my head is empty":
referring to the bindi Hindu women wear; or, on Pakistan: "The
Pakistani dream is one day there'll be a Muslim resurgence and they
will lead the prayers in the mosques in Delhi"; and of Britain, it’s
“a country of second-rate people--bum politicians, scruffy writers and
crooked aristocrats."

In French’s Biography, there are touching elements, such as Naipaul’s
obsession and praising of his writer-father Seepersad Naipaul, and
about the family squabbles pitting the Capildeo clan (on his mother’s
side) with the Naipauls (on his father’s), all which rivets the
attention, as one is also acutely aware of Naipaul seeing “mimic men”
in the colonial setting with all that’s banal or incongruous.

V.S. Naipaul keeps seeking out other meanings in a diasporic new world
order by setting his gaze on more than imaginary homelands (as Salman
Rushdie does), always with troubling enigmas and, on occasion,
mutinies, if a million or more in India–which still beckons. Indeed,
he is the sum of his books; the novels always tell more than the
biography; and Naipaul affirms Marcel Proust’s axiom: of "the
secretions of one's innermost self, written in solitude and for
oneself alone that one gives to the public,” seen in his own
imaginative outpouring. But maybe with Naipaul controversy never ends:
the latest is about his Pakistani-journalist wife Nadera Naipaul’s
spat with Winnie Mandela over an interview-article in the UK’s Evening
Standard touching on Nelson Mandela’s patriarchal image. Read on!

Cyril Dabydeen’s novel, Drums of My Flesh (TSAR Publications) won the
Guyana Prize for Best Book of Fiction and had been nominated for the
prestigious IMPAC/Dublin Prize for Literature.

http://www.southasiamail.com/news.php?id=60443

Media, entertainment seen as $24 bn industry in India by 2014

Mumbai, The $13 billion Indian media and entertainment industry is
seen growing 13 percent annually over the next five years to net
revenues of $24.25 billion by 2014, says a report released Tuesday.

The study by the Federation of Indian Chambers of Commerce and
Industry (FICCI) made the projection based on the recovery staged by
the industry in the last quarter of 2009, which, it feels, will
continue in the future.

The growth will be driven by factors like favourable demographics,
high economic growth, strong fundamentals, expected rise in
advertising revenue and increasing penetration, adds the study,
conducted jointly by consultancy KPMG.

“The media and entertainment industry represents the face of consumers
in India,” said FICCI secretary general Amit Mitra, after the study
was released by Maharashtra Chief Minister Ashok Chavan at the Frames
2010 conference.

“It is a part of our daily life and touches maximum number of people.
So despite the challenging last year, I’m excited by the potential of
the industry to even grow beyond 13 percent per annum over the next
few years,” Mitra said.

Others who attended the inaugural event at India’s commercial and
entertainment hub included actors Shah Rukh Khan and Katrina Kaif and
filmmakers Yash Chopra and Karan Johar.

Speaking on the session, Shah Rukh Khan said the three basic needs of
every Indian — food, clothing and shelter (roti, kapda aur makaan) —
appeared to have been fulfilled for most.

“There is now a fourth desire and that is entertainment and movies are
a popular source of this fourth requirement. Another concept popularly
emerging and posing to have a great future is sport entertainment,” he
said.

“We are at the threshold of a huge burst on the entertainment arena in
India and entertainment is the packaging of a growing economy.”

As per the FICCI-KPMG study several factors augur well for the
industry, notably the potential for growth in media reach, impact of
digitisation and convergence, better consumer understanding,
innovation and enhanced penetration of regional markets.

The study also gives the following estimates of the size of various
segments of media and entertainment industry in 2009 and the
projection for 2014:

Television: From $5.71 billion to $11.58 billion
Filmed Entertainment: From $1.98 billion to $3.09 billion
Print Media: From $3.88 billion to $5.97 billion
Radio: From $173 million to $364 million
Music: From $184 million to $382 million
Animation: From just $71 million to $1.03 billion

According to the study, gaming will be the fastest growing sector in
the media and entertainment industry. This sector grew 22 percent in
2009 and is expected to expand by 32 percent per annum to reach $711
million by 2014.

http://www.southasiamail.com/news.php?id=60556

PakNationalists - Bal Thackeray 'Wanted' By Pakistan
© paknationalists |

4:33 PM Posted by com puter

© 2007-2009. All rights reserved. AhmedQuraishi.com & PakNationalists
Verbatim copying and distribution of this entire article is permitted
in any medium
without royalty provided this notice is preserved.

Indian Hindu Terrorist Bal Thackeray 'Wanted' By Pakistan

Thackeray issued a call to form Hindu suicide squads, "to take the
Muslims head on". Labeling them as "trouble makers", Balaji called for
them to be wiped out from the country to make India secure. Urging
Hindus to start referring to India Hindu rashtra" (Hindu nation), the
Shiv Sena militant leader maintains that only "our religion [Hinduism]
is to be honored here" and then "we will look after other religions".
At least two senior retired Indian military officers answered Bal
Thackeray's call to set up the suicide squads in India.

By S.M Hali

The Daily Mail of Pakistan
Wednesday, 17 March 2010.
WWW.PAKNATIONALISTS.COM

According to reports, the eighth Indian dossier containing more
"details" on the Mumbai terror attacks has been handed over to the
Interior Minister, Mr. Rehman Malik by Foreign Secretary Salman
Bashir.

India had submitted the dossier last week at the one-point Foreign
Secretary level talks, seeking "strict action" against Jamaat-ud-Dawah
(JuD) chief Hafiz Saeed, who is alleged to be the mastermind of the
26/11 Mumbai terror attacks. India had submitted three dossiers, one
of them concerning the handing over of Saeed and 34 others wanted by
India.

However, after the talks, Foreign Secretary Salman Bashir had
commented that evidence presented by New Delhi against Saeed was "mere
literature" and India did not have enough proof against him. Earlier,
New Delhi had expressed "severe concern" over Islamabad's "inaction"
against Saeed. India needs to accept the fact that Pakistan's free and
fair judiciary, whose independence was acclaimed by India too, had
examined the evidence against Hafiz Saeed, after he was arrested in
the aftermath of the Mumbai attacks. In light of the data presented by
India as "proof" incriminating Hafiz Saeed, the independent judiciary
in Pakistan had considered it inadequate to convict him thus he was
set free. India, which boasts of an independent, fair and free
judicial system in its own country, should realize that it has Ajmal
Kassab in its custody, who is alleged to be the sole survivor of the
attackers involved in the Mumbai carnage. Despite Ajmal Kassab's
signed "confession", video footage of the assailants and hundreds of
"witnesses" of the heinous crime, Indian judicial system is yet to
declare Mr. Kassab guilty of any crime. India will have to put faith
in Pakistan's judiciary or provide solid evidence of Hafiz Saeed's
involvement in the gory episode.

India had also expressed dissent over Islamabad allowing Saeed to make
'provocative and insidious' statements against India during a
television interview. Saeed had declared an open 'Jihad' against India
in the interview. "If India is not ready to talk on water and Kashmir
then Pakistan should wage a war against India. JuD will fight along
with the Pakistan army," the Jihadi leader had said.

Hafiz Saeed's comments may be termed provocative but surely it is not
a serious crime meriting his arrest and handing over to India. If it
were so, India's own firebrand demagogue Bal Keshav Thackeray,
popularly known as Balasaheb Thackeray, who is the founder and chief
of the Shiv Sena, a hardcore Hindu terrorist, Marathi ethnocentric and
extremist party, must be taken cognizance of. The hothead, highly
vocal radical leader, in his vitriolic comments seldom hides the venom
he harbors for Muslims and Pakistan. In 2002, Thackeray issued a call
to form Hindu suicide squads, "to take the Muslims head on". Labeling
them as "trouble makers", Balaji called for them to be wiped out from
the country to make India secure. Urging Hindus to start referring to
India Hindu rashtra" (Hindu nation), the Shiv Sena militant leader
maintains that only "our religion [Hinduism] is to be honored here"
and then "we will look after other religions".

At least two organizations founded and managed by the retired Indian
Army officers namely Lieutenant Colonel Jayant Rao Chitale and
Lieutenant General P.N. Hoon (former commander-in-chief of the Western
Command), answered Bal Thackeray's call to set up the suicide squads
in India. Lieutenant General Hoon claimed, Thackeray instructed him to
set up the training camps. Another Balaji follower is Indian Army's
serving Lieutenant Colonel Srikanth Prasad Prohit, wanted by Pakistan
for his complicity in torching the Samjhota Express which took a toll
of 59 Pakistani passengers. Bal Thackeray continues to publish
inflammatory editorials in his party's newsletter, Samna
(Confrontation). When explaining his views on Hindutva he has
conflated Islam with violence and has called for Hindus to "fight
Islam". In an interview in Suketu Mehta's book 'Maximum City', he
advocates the hanging of Indian Muslims and mass expulsion of Muslim
migrants from neighboring Bangladesh. One of his more acerbic
statements needs attention: "They [Muslims] are spreading like a
cancer and should be operated on like a cancer. The... country should
be saved from the Muslims and the police should support them [Hindu
Maha Sangh] in their struggle just like the police in Punjab were
sympathetic to the Khalistanis."

Balasaheb Thackeray criticized and challenged Indian Muslims through
his party newspaper, Samna, around the time the 16th century Babri
Masjid was demolished by members of the Shiv Sena and the Bharatiya
Janata Party (BJP) in the northern town of Ayodhya, on December 6,
1992. The razing of the mosque was followed by a mass genocide of
Muslims. The Justice Srikrishna Commission of Enquiry, which
investigated the ensuing communal riots in Mumbai, named Thackeray for
sparking anti-Muslim violence, which led to more than 1,000 deaths in
several ensuing riots, many by having kerosene poured on their bodies
while alive and then being burned to death. The Srikrishna Commission
found that Thackeray was personally responsible, not only for inciting
the mobs through his incendiary speeches, but also directly
coordinating the movement of the rioters. In a deposition before the
Srikrishna Commission a witness alleged Thackeray coordinated much of
the January 1993 Mumbai carnage. Yuvraj Mohite claimed, "Balasaheb
ordered that not one Muslim be left alive to stand in the witness box,
and asked his men to send the additional police commissioner, A A
Khan, to his Allah." Balaji later announced: "I am proud of what my
boys have done. We had to retaliate and we did. If it was not for us,
no one would have controlled the Muslims." He has since made more
inflammatory statements regarding Muslims, and reiterated his desire
for Hindus to unite across linguistic barriers and to see "a Hindustan
for Hindus" and to "bring Islam in this country down to its knees".

I rest my case for readers to decide themselves, whether Balaji
Thackeray should be handed over to Pakistan to face trial for his
crimes against humanity or not? Surely there is enough evidence to
convict him.

This op-ed was published by The Daily Times. It is reproduced here
through a special arrangement.

© 2007-2009. All rights reserved. AhmedQuraishi.com & PakNationalists
Verbatim copying and distribution of this entire article is permitted
in any medium
without royalty provided this notice is preserved.

http://pak-nationalists.blogspot.com/2010/03/paknationalists-bal-thackeray-wanted-by.html

...and I am Sid Harth
Sid Harth
2010-03-17 17:41:44 UTC
Permalink
Category:Political scandals in India
From Wikipedia, the free encyclopedia

Subcategories
This category has only the following subcategory.

B
[+] Bofors scandal (10 P)
http://en.wikipedia.org/wiki/Category:Bofors_scandal

Pages in category "Political scandals in India"
The following 14 pages are in this category, out of 14 total. This
list may not reflect recent changes (learn more).

1
Indian political scandals
1971 Nagarwala scandal
http://en.wikipedia.org/wiki/1971_Nagarwala_scandal

B
Barak Missile scandal
http://en.wikipedia.org/wiki/Barak_Missile_scandal
Bofors scandal
http://en.wikipedia.org/wiki/Bofors_scandal

C
Cash-for-votes scandal
http://en.wikipedia.org/wiki/Cash-for-votes_scandal

F
Fodder Scam
http://en.wikipedia.org/wiki/Fodder_Scam

H
Hawala scandal
http://en.wikipedia.org/wiki/Hawala_scandal

M
Harshad Mehta
http://en.wikipedia.org/wiki/Harshad_Mehta
Haridas Mundhra
http://en.wikipedia.org/wiki/Haridas_Mundhra

Q
Ottavio Quattrocchi
http://en.wikipedia.org/wiki/Ottavio_Quattrocchi

S
SNC Lavalin scandal
http://en.wikipedia.org/wiki/SNC_Lavalin_scandal
Sukh Ram
http://en.wikipedia.org/wiki/Sukh_Ram

T
Taj corridor case
http://en.wikipedia.org/wiki/Taj_corridor_case
Tata Tapes
http://en.wikipedia.org/wiki/Tata_Tapes_controversy

http://en.wikipedia.org/wiki/Category:Political_scandals_in_India

1971 Nagarwala scandal
From Wikipedia, the free encyclopedia

On May 24, 1971 , INR 60 lakh (= £330,000) (was withdrawn from the
State Bank of India (Parliament Street branch) and given to a
Bangladesh ka babu or "man from Bangladesh" after the chief cashier,
Ved Prakash Malhotra, got a call purportedly from Indira Gandhi then
Prime Minister of India asking him to do so.

Later it was discovered that former army captain, Rustom Sohrab
Nagarwala, then attached to Indian intelligence or R&AW, collected the
money from Malhotra, by "mimicking the voice of Mrs. Indira Gandhi",
presumably for being diverted to the Mukti Bahini in its guerrilla-
liberation campaign from West Pakistan. Nagarwalla, it was later
alleged, was about to leave that same evening for Nepal. He was
arrested, however, after Malhotra went in person to collect a receipt
from P. N. Haksar, Indira Gandhi's personal secretary, informing him
that the requested payment was done. A stunned Haksar informed
Malhotra that Mrs Gandhi had instructed nothing of the sort and urged
him to inform the police immediately.
http://en.wikipedia.org/wiki/R%26AW

http://en.wikipedia.org/wiki/Mukti_Bahini

The opposition parties suspected that the money belonged to Indira
Gandhi. They also alleged that it was not an isolated case.

The investigating officer, D. K. Kashyap, investigating the case was
killed in a car attack. Nagarwala was sentenced for four years and
died in prison in February, 1973. This was due to deliberate neglect
of his increasing ill-health, a point in fact later confirmed in an
official enquiry.

A Commission of Inquiry was set up by Janata Party under Justice P.
Jagan Mohan Reddy on June 9, 1977, to probe into the Nagarwala case.

http://en.wikipedia.org/wiki/P._Jagan_Mohan_Reddy

Justice Jaganmohan Reddy listed four "incontrovertible facts" - one of
them being the fact that Indira Gandhi did not have any account in
that branch - but concluded that they were not sufficient to hold that
the money belonged to her. "There were several lacunae," he said, and
listed them. "To supply an answer to these (lacunae) would force me to
leave the safe haven of facts which required to be established by
evidence and enter the realm of conjectures and speculation." (p.
176).

External links

[1]

India's National Magazine
From the publishers of THE HINDU
Vol. 15 :: No. 17 :: August 15 - 28, 1998

JAIN COMMISSION REPORT
A law unto itself

The Jain Commission has run amuck, flouting the Commissions of Inquiry
Act, its own terms of reference, the rules of natural justice and the
norms of the judicial function.

A. G. NOORANI

JUSTICE M.C. JAIN has driven a coach and four through the law in his
Final Report. Let us consider first the law and, next, Jain's conduct.
Section 3 of the Commissions of Inquiry Act puts a strong fetter on
the Government as well as the Lok Sabha's power to appoint a
Commission of Inquiry. A Commission can be appointed only "for the
purpose of making an inquiry into any definite matter of public
importance." In the case of a former Chief Minister of Bihar, K. B.
Sahay, the Supreme Court said: "If the charges were vague or
speculative suggesting a fishing expedition, we would have paused to
consider whether such an inquiry should be allowed to proceed." (AIR
1969 S.C. 258 to 262; emphasis added, throughout).

The Royal Commission on Tribunals of Inquiry headed by Lord Justice
Salmon noted realistically that "as the agitation for an inquiry is
very often the result of nothing more than general allegation and
rumour, it is necessary to keep the Tribunal within reasonable
bounds... The Act lays down ... that what is to be inquired into shall
be a 'definite matter'. Accordingly, no Tribunal should be set up to
investigate a nebulous mass of vague and unspecified rumours. The
reference should confine the inquiry to the investigation of the
definite matter which is causing a crisis of public confidence. (1966;
Cmnd. 3121, p. 30, para 78). The Commissions of Inquiry Act of 1952 is
based on the British statute, the Tribunals of Inquiry (Evidence) Act,
1921.

The Jain Commission did just that - launch a fishing expedition spread
over seven years. Similar violations of the law by the Thakkar
Commission that inquired into Indira Gandhi's assassination and the
Thakkar-Natarajan Commission that inquired into the Fairfax case have
gone unnoticed. Secondly, appointed to inquire into a "definite"
matter of public importance, the Commission's report must be based on
legal evidence and it must either give a finding of fact or decline to
do so if the evidence is inadequate. It is utterly impermissible for
it to voice "suspicion", whether directly or indirectly. To mention
mere "possibilities" as distinct from probabilities and refuse to
"rule out" some is calculatedly to raise a suspicion that they did
occur, the lack of evidence notwithstanding. No judicial exercise, be
it in a court of law or an inquiry, can indulge in such an exercise.

The third violation of the law is as gross and occurs despite an
important but overlooked ruling of the Supreme Court. No Commission of
Inquiry has any right to recommend prosecution or interrogation of any
individual. On December 11, 1956, the Government of India set up a
Commission of Inquiry to go into the affairs of companies controlled
by Ramkrishna Dalmia and his associates. Clause 10 of the terms of
reference of the Commission directed it to inquire into "any
irregularities" in those firms, except those in respect of which
criminal proceedings were pending in a court of law and to recommend
thus "and the action which in the opinion of the Commission should be
taken as and by way of securing redress or punishment or to act as a
preventive in future cases."

This part of Clause 10 was struck down by the Bombay High Court and
the Supreme Court. In the High Court, Chief Justice M. C. Chagla ruled
that it was not open to the Commission "to point out to the Union
Government what civil or criminal action can be taken with regard to
these breaches of law" under the new Companies Act. That was "beyond
the legislative competence of Parliament". The Commission was asked
"to inform the Government in order that Government should launch civil
or criminal proceedings. Now, such an investigation can only be
instituted by means of the judicial process and not through the device
of a Commission."

Justice Chagla amplified: "It is not open to the Government by this
notification to put any individual in the position of an accused, to
constitute a Commission to investigate into any offence that he might
have committed, and to place before it materials collected so that on
the strength of those materials a prosecution could be launched.... it
would be competent to Government to get information with regard to
breaches of law, so that legislation may be passed to prevent such
breaches in future, and there is no reason to suggest why breaches of
law referred to in the first part of Clause (10) were to be
investigated into only for the purpose of instituting civil or
criminal proceedings and not also for the purpose of legislation. In
our opinion, therefore, the last part of Clause (10) from the words
"and the action" to "in future cases" is ultra vires of the Act and
the Government is not competent to require the Commission to make any
report with regard to these matters (Ram Krishna Dalmia vs. Mr.
Justice S. P. Tendulkar 59, Bom.L.R. 769 at 775).

The ruling was upheld by a unanimous judgment of a Constitution Bench
of the Supreme Court delivered by Chief Justice S. R. Das. He held
that "there can be no objection even to the Commission of Inquiry
recommending the imposition of some form of punishment which will, in
its opinion, be sufficiently deterrent to delinquents in future. But
seeing that the Commission of Inquiry has no judicial powers and its
report will purely be recommendatory and not effective proprio vigor
and the statement made by any person before the Commission of Inquiry
is, under Section 6 of the Act, wholly inadmissible in evidence in any
future proceedings, civil or criminal, there can be no point in the
Commission of Inquiry making recommendations for taking any action 'as
and by way of securing redress or punishment' which, in agreement with
the High Court, we think, refers in the context to wrongs already done
or committed; for redress or punishment for such wrongs, if any, has
to be imposed by a Court of law properly constituted exercising its
own discretion on the facts and circumstances of the case and without
being in any way influenced by the view of any person or body,
howsoever august or high-powered it may be. Having regard to all these
considerations it appears to us that only that portion of the last
part of Clause(10) which calls upon the Commission of Inquiry to make
recommendations about the action to be taken 'as and by way of
securing redress or punishment' cannot be said to be at all necessary
for or ancillary to the purposes of the Commission." (AIR 1958 S.C.
538).

If the Jain Report is invalid on this score, the Action Taken Report
(ATR) falls with it. Section 3(4) of the Act was amended in 1971 to
bind the Government to lay before the Lok Sabha (or the State
Assembly, as the case may be) the Commission's report "together with a
memorandum of the action taken thereon within a period of six months
from the submission of the report by the Commission..." The
Government's ATR must be based on the Commission's Report
("thereon").

Fourthly, while Commissions of Inquiry are not bound by the Indian
Evidence Act, 1872, they are not free to disregard the principles
underlying it. The Law Commission's 24th Report (1962) on the Act
quoted G.W. Keeton's remarks in his classic Trial by Tribunal (1960):
"When the question of the involvement of a particular person in a
particular transaction is under consideration, however, the Tribunal
restricts itself to the facts admissible under the normal rules of
evidence." The Law Commission said approvingly: "We recommend that the
same practice should be followed in our country also." It did not
recommend any statutory provision lest "a rigid provision may defeat
the very object of the Act; namely, to find out the truth." But in its
pursuit, speculation cannot be substituted for evidence.

In 1970, Justice Y. V. Chandrachud said in his report on the
circumstances relating to the death of Deen Dayal Upadhyaya: "I have
to grapple with quite a mass of irrelevant and hearsay evidence.... I
could not reject that evidence on the ground of its inadmissiblity
under the Evidence Act but that does not mean that I must accept it as
good evidence" (p. 7). For instance, the Evidence Act makes
inadmissible opinion evidence except in some specific cases such as
handwriting or expert evidence (Sections 45 to 51). It is not open to
a person to say, for instance, that in his opinion, X conspired to
murder Y. He can only depose to facts within his personal knowledge.
Jain declared open season on assassination "theories". The Radcliffe
Tribunal, set up to probe into allegations in the press on espionage
and breaches of security in the Admiralty, noted that "most of these
statements, it turned out, were either pure comment expressed in the
form of assertion of fact or else inferences put together from other
readily accessible sources... Our only function, as we have seen it,
is to try to report on the facts coming before us in our inquiry..."

Fifthly, if the Report must be based on facts, not opinions, what must
be the standard of proof of the facts? Section 3 of the Evidence Act
simply says that "a fact is said to be proved when, after considering
the matters before it, the court either believes it to exist, or
considers its existence so probable that a prudent person ought, under
the circumstances of the particular case, to act upon the supposition
that it exists." There is a similar formulation in regard to a
situation in which a fact is "disproved". In contrast is the
definition of "not proved" - "neither proved nor disproved". That is
the honest course when evidence is inadequate. To seek refuge in
suspicion when there is no proof is unjudicial. To arraign people on
suspicion is unjust.

IT is all right to decide civil disputes on a balance of
probabilities. But no "prudent man" will inflict punishment save on
the basis of proof beyond reasonable doubt, the rule in criminal
cases. The S.R. Das Commission on Partap Singh Kairon insisted on the
stricter standard of proof. For, "No individual shall be condemned on
suspicion, however strong. " The Evidence Act does not apply but its
fundamentals do.

The J. R. Vimadalal Commission's Report (1978) on J. Vengala Rao,
former Chief Minister of Andhra Pradesh, opted for a lower standard
but held that "the graver the consequence of a finding in regard to a
particular allegation, the higher should be the preponderance of
probability which a Commission of Inquiry should require to be
established, before it holds a fact to be proved and arrives at a
finding to that effect."

T.A. HAFEEZ
D.R. Karthikeyan, chief of the Special Investigation Team and later
Director of the CBI.

These Commissions were concerned with charges of abuse of power by
Chief Ministers. How much more stringent must be the standard of proof
in a case in which the allegation is culpable neglect that leads to
murder or actual complicity in it? No prudent person would accept any
other test but proof beyond reasonable doubt.

There was a Commission of Inquiry which had to probe into a bizarre
case seven years later. It was honest enough to pronounce "not proved"
despite proven indications that could legitimately create suspicion in
a layperson's mind. The Judge refused to endorse suspicions despite
the fact that he detested the policies of the person under suspicion,
Indira Gandhi. Justice P. Jaganmohan Reddy, one of the finest judges
to have sat on, was appointed as Commission of Inquiry on June 9,
1977, to probe into the Nagarwala case. On May 24, 1971, R. S.
Nagarwala was able to take out Rs. 60 lakhs from the State Bank of
India's Parliament Street branch by "mimicking the voice of Mrs.
Indira Gandhi" to Chief Cashier Ved Prakash Malhotra. Nagarwala died
of heart attack in prison. Neglect by the authorities was patent. The
investigating officer, D. K. Kashyap, was killed in a car attack. If
Milap Chand Jain had been let loose on the case at the behest of the
Government, a mountain of suspicion would have been raised. Justice
Jaganmohan Reddy only listed four "incontrovertible facts" - one of
them being the fact that Indira Gandhi did not have any account in
that branch - but concluded that they were not sufficient to hold that
the money belonged to her. "There were several lacunae," he said, and
listed them. "To supply an answer to these (lacunae) would force me to
leave the safe haven of facts which required to be established by
evidence and enter the realm of conjectures and speculation." (p.
176). He did not talk of "needles of suspicion" nor direct a "finger
of suspicion".

Lastly, a Commission's report is very much open to judicial review. It
can be quashed by the High Court or the Supreme Court if, among other
things, it has failed to abide by the rules of evidence or if its
reasoning is illogical grossly. The Privy Council set aside the Report
of a New Zealand Royal Commission set up under the Commissions of
Inquiry Act, 1908. It applied the established rules of evidence, that
is, ".... the person making a finding... must base his decision upon
evidence that has some probative value.... What is required... is that
the finding must be based upon some material that tends logically to
show the existence of facts consistent with the finding and that the
reasoning supportive of the finding, if it be disclosed, is not
logically self-contradictory." Judicial review is allowed in relation
to "primary facts... not supported by any probative evidence" and to
"reasoning by which the decision-maker justify inferences of fact that
he had drawn (but) is self-contradictory or otherwise based upon an
evident logical fallacy."

Jain's Report would collapse if these six legal principles were
applied to it. Courts in India have for over a century decided
conspiracy cases. Jain could not apply the law because it would
demolish his suspicions or conspiracy theories. Nor could he
articulate them without contradicting himself. Sample this from Volume
VI (p.29): "The standard proof is very high in criminal trial and it
is difficult to collect such evidence in a case where people feel that
there is deeper conspiracy, national and international. The theory of
conducting the investigation from the scene of crime to the criminal
may sometimes unearth the whole conspiracy but it is also very likely
that the whole conspiracy may not be unravelled even after reaching to
the executors of the conspiracy from the scene of the crime. In a case
of the present nature, in which even the main culprits were not
available as they have consumed cyanide and died or are absconding, it
is all the more difficult to unearth the conspiracy if any behind the
LTTE (Liberation Tigers of Tamil Eelam)." Mark the words "if any."

ANU PUSHKARNA
Justice Milap Chand Jain.

This special pleading is followed by these bold assertions: "In a
Commission of Inquiry, the inadmissible evidence in a Court of Law can
form the basis of factual findings and the standard of proof is not so
strict before the Commission of Inquiry. The factual findings can be
recorded on the basis of even probabilities."

THE entire Volume II on "persons/agencies responsible for the
assassination" rests on opinions aired and theories spun heedless of
implausibilities and contradictions. The Khalistan Guerilla Force
(KGF) issued a press note on May 22, 1991, the day after the
assassination, claiming responsibility for the crime jointly with the
LTTE. The blast, it said, was made with '''satellite wave control'
with the help of computer at a distance of 60 kms... about 90
persons... have been killed." Instant rejection would have been a
sound response even in 1991. In 1998 no sensible person would waste a
minute on this.

Jain dwells on it at length and ties himself up in knots: "The press
note may be fake but it does point to a link with the LTTE." A fake
provides guidance: "The Sikh militant group solely has not claimed
responsibility. Any group by the name of Khalistan Guerilla Force may
be non-existent. The group could have claimed the sole responsibility
but it has not done so. If a fake responsibility was to be claimed,
the group could have come out with claiming sole responsibility. But
the note clearly makes out that it is not only the job of LTTE but
there is some other force also behind the LTTE." So, whether the KGF's
press note was fake or not, it "proves" a "wider conspiracy" to Jain's
satisfaction. Such logic surfaces again on page 118: "Unless there is
some link, it is inconceivable that such a claim would have been made
in the press release that the assassination has been done in
collaboration with the LTTE. It is quite possible that this may be
with a view to mislead the investigation and instead of directing
investigation towards the LTTE, it may take up investigation against
the Khalistani extremists. But the question is how such a press
release appeared on 22-5-1991 claiming assassination by the terrorist
groups mentioned therein... The information contained therein
regarding the method of blast with a satellite control system, may
also be incorrect and this information may also be incorrect that
Chintamani Raman has been baptised Sikh by taking Amrit at a
Gurudwara."

"Without attaching any significance to these informations (sic.), the
very fact of the press release having been issued the same night
involving the two different terrorist organisations becomes relevant
and assumes importance from the point of view of establishing link
between the two, and therefore it is quite possible that they may have
acted in concert on the basis of which the press release was issued."
Such contradictions invalidate the Report.

The record shows that in December 1990, Prime Minister Chandra Shekhar
sent Mahant Sewa Dass Singh to London at government expense to bring
around Jagjit Singh Chohan and score a "victory" by "settling" the
Punjab problem. The Mahant claimed that Chohan told him of a plan to
assassinate Rajiv Gandhi. On May 28, 1991, he wrote to the President:
"The anti-India forces are diverting the attention from the killers by
blaming the Tamils or LTTE. The LTTE has repeatedly denied that they
have hand in the killing of Mr. Rajiv Gandhi. So I request to your
goodself to ask the Government to direct the energies towards the real
killers." Which Judge would waste his time on such a witness?

This letter was produced by D. R. Karthikeyan, then Joint Director of
the Central Bureau of Investigation and head of the Special
Investigation Team (SIT), when he appeared before Jain on September
19, 1997. It did not worry Jain one bit. The Mahant also said: "The
theory about the human bomb is all non-sense." Why? Because Chohan
"himself told me this when I spoke to him on telephone after the
assassination."

A professional investigator, Karthikeyan saw through the Mahant as any
educated person would. Yet, Jain pressed him to accept other
"possibilities". He writes: "On being questioned as to whether he
rules out any possibility of any conspiracy beyond LTTE, or is there
any conspiracy behind LTTE or behind the persons who have been
prosecuted, the witness replied that Shri Rajiv Gandhi being a dynamic
leader taking bold decisions in many fields, there may have been many
groups inimical to him and many conspiracies also. Thus, there are any
number of possibilities of any one of those numerous inimical groups
targeting him. As an investigator, what he can speak about is about
the conspiracy that actually fructified in the killing of Shri Rajiv
Gandhi on 21-5-1991 at Sriperumbudur. He, however, stated that he
agrees that there are possibilities of other groups inimical to Shri
Rajiv Gandhi joining hands with an organisation like the LTTE to
eliminate him but his submission is that he is talking about
probabilities and not possibilities, and according to him involvement
of any other terrorist group was most improbable and stated that LTTE
is not just a mercenary who can be made to do a task by somebody else
looking to their thinking, the making and the philosophy of the LTTE,
and he expressed his firm opinion that in this operation, LTTE acted
alone."

The contrast between the two attitudes emerges starkly and to the
Judge's disadvantage in Volume V on the 21 suspects, in Chapter X on
the SIT's stand "on theories (sic) beyond LTTE." Karthikeyan told him
that "there is hardly anything either in its investigation or from
intelligence from any quarter to lend credibility to and sustain such
theories and hypothesis. In the absence of any evidence they have to
remain as such for ever in the realm of endless speculation." He said
emphatically: "I, as the leader of the Team, my officers and the
prosecutors are confident that there is very little scope of
involvement of any person or group beyond the LTTE and the 41 persons
charged by us" - notwithstanding the difficulties in investigating a
conspiracy several of whose participants were dead or beyond reach.
Jain's comment on this defies belief: "His statement does not
completely rule out the possibility of involvement beyond LTTE and
beyond the 41 charge-sheeted accused persons." This deliberate
misconstruction is followed by the admission that "the Commission has
done that exercise to the extent possible" - a pursuit of
"possibilities" followed by airing of suspicions.

It is in this context that Jain criticises the SIT for not
interrogating six public figures, including Chandra Shekhar and
Dravida Munnetra Kazhagam president M. Karunanidhi. Regardless of that
"failure" by the SIT, "the evidence and circumstances on some theories
examined by the Commission do point some accusing finger on some
agencies, organisations, outfits or individuals. The Government may
adopt such course of action as it may think fit in respect
thereto." (Volume V; Page 361). In law, a Commission of Inquiry can
only return a finding based on evidence or decline to do so because
the evidence is inadequate, as Justice Jaganmohan Reddy did. No
Commission has the right to point "an accusing finger" on the basis of
"theories" it has examined. No Government is entitled to act on such
suspicion and launch a witchhunt.

But the "accusing finger" is waved all over the Report and
recommendations for action by way of investigation or interrogation
abound (Volume II, pp. 202 and 231). This is not the remit the
Commission was given. It is unable to give a finding after years of
inquiry and expects others to do better. "No definite clinching
evidence establishing the link between Khalistani extremists and LTTE
has come before the Commission but the circumstances as considered
above do warrant further probe. "But, surely, there was to be some
finality to the Final Report. The Commission's order of July 2, 1993
said that "a thorough probe is needed leaving no areas including the
areas covered by the charge-sheet". That was five years ago. After
nearly seven years of labour, the Jain Commission can do no more than
urge "further scrutiny, examination and action in accordance with
law," in respect of the 21 suspects it names. But, as Jain himself
admitted, "This Commission is required to prove the criminal
conspiracy. It has to find out the persons and agencies responsible
for conceiving, preparing and planning the assassination of Shri Rajiv
Gandhi and whether there was any conspiracy behind it."

THE ATR is motivated. Tongue firmly in cheek, it quotes the Interim
and Final Reports together on some points to establish, without
comment, Jain's inconsistencies. On his quaint notions of evidence,
the ATR says: "While noting this observation of the Commission,
Government understand that any probe must eventually result in
judicially admissible evidence." Yet the "foreign hand" will be
"examined in depth" by the Ministries of External Affairs and Home,
and the I.B. and the RAW, all of which have nothing better to do,
apparently. The ATR accepts the stand of the CBI and the judgment of
the Designated Court generally and specifically, on the 21 suspects
except in regard to Kumaran Padmanathan and Subbulakshmi Jagadeesan,
oddly enough. The MDMA will also target Karunanidhi on the basis of
"serious observations" in the Interim Report although the Final Report
declares that "there is no indictment in the Interim Report of any
individual" (volume VI, p. 60). The MDMA will be an instrument of the
Government.

The Bharatiya Janata Party has good reason to be happy with Jain. He
brought down the United Front Government and has this to say of the
Godse case: "There was a conspiracy theory in the assassination of
Mahatma Gandhi. The RSS was banned and Savarkar was charged-sheeted
and finally the political leaders were exonerated. The conspiracy as
to who was responsible for the assassination of the Father of the
Nation - not the particular Nathu Ram Godse who pulled the trigger -
remains yet to be unveiled." He is wrong. The RSS was accused even by
Sardar Vallabhbhai Patel - who would have liked it to join the
Congress - of spreading "communal poison". On September 11, 1948,
Patel wrote to RSS chief M. S. Golwalkar: "As a final result of the
poison, the country had to suffer the sacrifice of the invaluable life
of Gandhiji. Even an iota of the sympathy of the Government or of the
people no more remained for the RSS. In fact, opposition grew.
Opposition turned more severe when the RSS men expressed joy and
distributed sweets after Gandhiji's death." Patel wrote to Hindu
Mahasabha leader Shyama Prasad Mookerjee on July 18, 1948: "Our
reports do confirm that, as a result of the activities of these two
bodies (RSS and Hindu Mahasabha), particularly the former, an
atmosphere was created in the country in which such a ghastly tragedy
became possible..." Mahasabha president V. D. Savarkar was acquitted,
despite the fact that the approver badge was found to be a reliable
witness only because there was no independent corroboration of the
approver's evidence as the law strictly required.

http://74.125.93.132/search?q=cache:ENOMQMcZZccJ:www.hinduonnet.com/fline/fl1517/15171170.htm+nagarwala+60+lakhs&hl=en&gl=nz&ct=clnk&cd=1

[2]
http://www.telegraphindia.com/1030627/asp/nation/story_2107442.asp

http://en.wikipedia.org/wiki/1971_Nagarwala_scandal

Hawala scandal
From Wikipedia, the free encyclopedia

The Hawala scandal or hawala scam was an Indian political scandal
involving payments allegedly received by politicians through hawala
brokers, the Jain brothers. It was a US$18 million bribery scandal
that implicated some of the country's leading politicians. There were
also alleged connections with payments being channelled to Hizbul
Mujahideen militants in Kashmir.[1]

Those accused included L. K. Advani, Madhav Rao Scindia, Arjun Singh,
V. C. Shukla, P. Shiv Shankar, Moti Lal Vora, Ajit Panja, Sharad
Yadav, Balram Jakhar and Madan Lal Khurana. Many were acquitted in
1997 and 1998, partly because the hawala records (including diaries)
were judged in court to be inadequate as the main evidence.[2] The
failure of this prosecution by the Central Bureau of Investigation was
widely criticised.[3]

See also

Vineet Narain, the journalist who broke the story

Further reading

Kapoor, S. (1996), Bad Money, Bad Politics: The Untold Hawala Story,
Har–Anand Publications, Delhi - cited (p.22) by Ashok V. Desai in The
Economics and Politics of Transition to an Open Market Economy: India,
OECD Working Paper 155 accessed at [4] Nov 2, 2006
http://www.oecd.org/dataoecd/18/3/1921937.pdf
Hawala. An Informal Payment System and Its Use to Finance Terrorism by
Sebastian R. Müller (Dec. 2006), ISBN 3-8655-0656-9

Notes

^ Open letter to Prime Minister of India Narsimhanrao, Canadian
Journalists for Free Expression, July 16, 2001 accessed at [1] Nov 2,
2006
http://www.cjfe.org/protestlets/2001/indiag16.html
^ Sudha Mahalingam, Jain Hawala Case: Diaries as evidence, Frontline
magazine, Vol.15: No.06: Mar 21 - Apr 3, 1998, accessed at [2] Nov 2,
2006
http://www.hinduonnet.com/fline/fl1506/15060270.htm
^ A glaring CBI failure, editorial, The Tribune, Feb 2, 2000 accessed
at [3] Nov 2, 2006
http://www.tribuneindia.com/2000/20000202/edit.htm#1

http://en.wikipedia.org/wiki/Hawala_scandal

A glaring CBI failure

EVEN by its own abysmal standard, the CBI hit a new low of
incompetence on Monday. The hawala case involving Jains and several
top leaders and a few bureaucrats just disappeared into history
without leaving any scar. The last chargesheet has been thrown out by
a court. In Delhi again, a sessions judge reprimanded the agency for
trying to distort records to secure the release of a person from whose
house it had recovered nearly a kilo of opium. In Calcutta, it found
its case against the only Indian link in the Purulia arms dropping
case was thrown out a the court, which lamented that there was nothing
on record to link the Ananda Marg with the frightening operation
although it is apparent that it was the intended recipient. For one
day it is a distressingly long list of fiascos and worse. For those
who are struggling to come out of the shock acquittal of the accused
in the Priyadarshini Mattoo case, the latest clutch of failures must
be a painful reminder.

The hawala case once appeared to be clear cut but the CBI succeeded in
converting it into a ridiculously porous one. It had the dairy of
Jains, several computer disks and it also had a detailed confessional
statement by one of the brothers. All it had to do was to collect
circumstantial evidence by painstaking leg work and, yes, its
homework. Instead it sent in for its hack writer and wove a story on
the basis of the diary, some loose sheets and the confession. The
court held the paper proof as inadmissible thereby nearly killing the
prosecution case. When Mr S.K. Jain retracted his statement the CBI
charge looked flat like a table without legs. Only the last rites
remained and they were performed on Monday. In the West, money-
laundering and tax fraud are considered serious economic offences and
there are independent investigating agencies to chase and punish the
guilty. Big names had been jailed within a very short time. The hawala
case would have most certainly ended in a string of conviction if the
CBI had pursued the leads with a degree of diligence and commitment.
For instance, it hurled very serious allegations against Mr Arif
Mohammed Khan but failed to find any evidence to prop them up. It
means that either the charges were flippand and false or the agency is
lazy and stupid.

The arms dropping case is as serious in terms of national security as
the hawala case is in terms of economic security. Yet only a bunch of
mercenaries face a jail term and the real criminals are free. It is
like shooting the messenger for bringing an unpleasant message. Who
organised the gun running, which the court says, could disturb the
entire region? In other words, what was the purpose or the motive?
Again, who or what stood to gain by receiving this deadly cargo? Those
who read the escapades of Sherlock Holmes in their school days will
know that the clue to solving a crime is to search for the motive and
the likely beneficiary. The CBI obviously has not learnt this basic
lesson. It has a weak alibi in the fact that seven other accused are
absconding and they are all, apart from Davy, avaduts and anands,
meaning members of the Anand Marg cult. As the judge has curtly
remarked, the CBI had conveniently concluded that the cult had ordered
the arms and since its three-storeyed white building in the area was
the focus of dropping, the charge stood established. But the court
cannot go only on circumstantial evidence even if it is as compelling
as in this case; there must be strong basis to accept it as
substantial evidence. So he acquitted a local cult member and for the
present cleared even the Ananda Marg of any link with the gun running.
India is wracked by armed insurgency and yet a bunch of amateurs are
able to sneak into the country to dump several crates of arms and
ammunition with precision and the CBI, thanks to their chance arrest
at Mumbai airport, can only proceed against five wretched crew members
and a flamboyant sub-leader. What is the message the CBI is sending to
potential economic pirates and arms smugglers? It is terrifying.

http://www.tribuneindia.com/2000/20000202/edit.htm#1

His Excellency Atal Behari Vajpayee
Prime Minister, Republic of India
Office of the Prime Minister
New Delhi, India
110 011
Fax: +91 11 301 6857
July 16, 2001

Your Excellency,

Canadian Journalists for Free Expression (CJFE), a non-profit, non-
governmental organization dedicated to fighting for freedom of
expression as stipulated in Article 19 of the Universal Declaration of
Human Rights, wishes to protest the recent prosecution of Vineet
Narain, editor of the New Delhi-based investigative journal Kalchakra.

Contempt of court charges issued by the Jammu and Kashmir State were
brought against Narain as a result of the paper's investigation into
Jammu and Kashmir High Court justice T.S. Doabia's involvement in
resolving a land dispute. The article in question was published in the
December 16, 2000 issue of Kalchakra. In it, it was suggested that a
friendship with Indian Supreme Court chief justice A.S. Anand (former
chief justice of the Jammu/Kashmir High Court) had unjustifiably
influenced Doabia's decisions to help Anand secure legal victories for
close family members and associates in various property disputes.


Mr Narain made a request to the High Court for a venue change (to New
Delhi) for the court hearing, yet was instead granted relocation to
Jammu, a place he feels threatened for his life. Mr Narain says he
fears threats posed by militant groups in Kashmir who were angered by
his investigations into their underground funding networks. Mr Narain
is well known in India for exposing the so-called hawala scam, a US$18
million dollar bribery scandal that implicated some of the country's
leading politicians. He reported that some of those allegedly involved
in channelling payoffs to politicians were also responsible for
transferring money to militant groups in Kashmir, including the Hezb-
ul Mujahedeen. The Indian government acknowledged the potential threat
to Mr Narain's safety by providing him with special security
protection between 1996 and 1998, at the height of efforts to
prosecute those involved in the hawala scandal. Now, however, Mr
Narain feels that local officials have essentially ignored all
requests for his protection while in Kashmir.

CJFE believes that this case demonstrates an abuse of the contempt of
court law, which should never be used to shield members of the
judiciary from scrutiny by the press. CJFE asks for a prompt inquiry
into the possible political motivations behind Mr Narain's prosecution
as well as to provide him with protection if required to appear in
court in Jammu.

Sincerely,

Sharmini Peries

Executive Director

http://www.cjfe.org/protestlets/2001/indiag16.html

JAIN HAWALA CASE

Diaries as evidence

The Supreme Court has acquitted L.K. Advani and V.C. Shukla in the
Jain hawala case. However, in admitting that the Jain diaries are
admissible evidence, the court has paved the way for prosecution in
cases where the payoffs indicated are corroborated by other evidence.

SUDHA MAHALINGAM

THE acquittal of L.K. Advani and V.C. Shukla of the charges of
corruption and criminal conspiracy in the Jain hawala case
overshadowed certain other important aspects of the Supreme Court
verdict that was delivered on March 2. One of these is the reversal of
the position the Delhi High Court had taken on the admissibility of
the Jain diaries as evidence. A three-member Bench of the apex court,
comprising Justices M.K. Mukherjee, S.P. Kurdukar and K.T. Thomas,
ruled that one of the diaries presented by the prosecution was
admissible as evidence under Section 34 of the Indian Evidence Act,
1872.

Justice M. Shamim of the Delhi High Court, who too had acquitted
Advani and Shukla, had taken the view that the entries made in the
Jain diaries "can be used only by way of corroboration to other pieces
of evidence" that the prosecution had at its disposal. In other words,
the diaries could not be used as lead or sole evidence. The Central
Bureau of Investigation (CBI), which investigated the cases, had
appealed to the apex court against this order.

While reversing this position of the High Court, the apex court held
that the entries in one of the diaries, MR 71/91, would be admissible
under Section 34 of the Indian Evidence Act. In doing so, the court
interpreted the provisions of Section 34 to give them their "ordinary,
natural and grammatical meaning" and not a restrictive meaning since
the context or the principle of construction did not warrant it.

According to Section 34, "entries in books of account, regularly kept
in the course of business, are relevant" as evidence. Both prosecution
and defence counsel placed emphasis on the interpretation of the key
words in the section. Defence counsel Kapil Sibal argued that while
the diaries and spiral pads recovered from the residence of the Jains
were "books" within the meaning of Section 34, they were not
admissible as evidence since neither were they "books of account" nor
were they "regularly kept" in the course of "business". Sibal argued
that "account" meant a formal statement of money transactions between
parties arising out of a contractual or a fiduciary relationship. His
contention was that these "books of account" did not relate to a
"business" nor were they "regularly kept".

SHANKER CHAKRAVARTY
L.K. Advani

Additional Solicitor-General Altaf Ahmed, who appeared for the
prosecution, argued that the High Court's interpretation of the words
"books of account" and "business" in the above section was a truncated
view. It disabled law from "dealing with illicit business and
situations connected therewith, such as the case in hand where a
conspiracy was hatched to receive money through hawala channels and
other sources and to distribute it as bribes to politicians to
influence favourable decisions from them."

He argued that the word "business" under Section 34 should receive the
widest possible meaning and should be understood and construed to mean
and include all such efforts of people, which, by varied methods of
dealing with each other, were designed to improve their individual
economic conditions and satisfy their desires.

The apex court interpreted the words "account", "books of account",
"business" and "regularly kept" in a general sense. Since the entries
made in the document in question were totalled and balanced, the court
held that the document was a "book of account" recording monetary
transactions that were duly reckoned, rather than a memorandum book.
While interpreting the word "business", it upheld earlier judgments to
mean a real, substantial and systematic or organised course of
activity or conduct with a set purpose. Since the Jains carried on
their activities continuously in an organised manner with a set
purpose (be it illegal) to augment their own resources, the court
ruled that MR 71/91 was a book of account kept in the course of
business. In deciding that the "books of account" were indeed
"regularly kept", the court relied on the relevance of the nature of
occupation of the parties involved.

However, the Supreme Court dismissed the appeal of the CBI on the
ground that there was no independent evidence to indicate that the
amounts paid by the Jain brothers, were actually received by the
"recipients". Hence, the Bench observed that the recipients could not
be held liable under Section 34. The Judges observed: "Since, however,
an element of self-interest and partisanship of the entrant to make a
person - behind whose back and without whose knowledge the entry is
made - liable cannot be ruled out, the additional safeguard of
insistence upon their independent evidence to fasten him with such
liability has been provided for in Section 34 by incorporating the
words 'such statements shall not alone be sufficient to charge any
person with liability'."

Referring to the statements of the four witnesses who had admitted
receipts of payments as shown against them in MR 71/91, the Supreme
Court held that they could at best be proof of reliability of the
entries so far as they were concerned and not others. In other words,
it maintained that the statements of the witnesses could not be
independent evidence under Section 34 as against the two respondents
in this case.

One important implication of the apex court's ruling is that it has
changed the perception about the cohesiveness of the Jain diaries/
hawala case in which, it was believed, all the accused would stand or
fall together. In admitting that the diaries are admissible evidence,
the court has paved the way for the prosecution to proceed at least in
those cases where the payoffs indicated in the diaries have been
corroborated by other evidence. The CBI had filed 34 charge-sheets in
the court of the Special Judge against powerful individuals across the
political spectrum. While the investigative agency claims to have
obtained corroborative evidence against most of the accused either
through independent investigation of their bank accounts, passports,
official documents, circumstantial evidence or in the form of evidence
relating to favours rendered as quid pro quo for payments, it remains
to be seen which of these will stand fresh judicial scrutiny in the
light of the present judgment. The Special Courts dismissed most of
these cases, some of them at the stage of charge-sheeting itself, on
various grounds. The CBI has appealed to the higher courts in respect
of every case.

SANDEEP SAXENA
V.C. Shukla

The apex court also went into the conspiracy theory under Section 10
of the Indian Evidence Act, 1972. Counsel for the CBI had submitted
that material collected during the investigation and placed on record
clearly established the existence of a general conspiracy among the
accused Jains to promote their economic interest by corrupting public
servants. He had also contended that a number of separate conspiracies
with similar purpose had been hatched between the Jains and various
public servants. However, since the agency had failed to file a charge-
sheet against the Jains for having entered into a criminal conspiracy
among themselves, the court did not even consider the matter.
Statements made by certain witnesses, which were furnished by the CBI,
were found to be either irrelevant to the charges of conspiracy or
insufficient as reasonable ground to believe that all of them had
conspired together.

The CBI appears to have bungled in not having framed a charge of
conspiracy among the accused Jains to offer illegal gratification to
Advani and Shukla. It had framed charges of two separate conspiracies,
in both of which the Jains together figured as the common party and
Advani and Shukla as the other. Advani had been accused of receiving
Rs.25 lakhs from the Jains when he was a member of Parliament (besides
the Rs. 35 lakhs he allegedly received when he was not an MP). In the
charge-sheet filed against Shukla and the Jains, it was alleged that
during 1988-91, when Shukla was an MP and a Cabinet Minister, he
allegedly received Rs. 39 lakhs from the Jains. The Jains were charged
with abetment under Section 12 of the Prevention of Corruption Act
(PCA).

The court held that since it found no prima facie evidence of
corruption under Section 7 of the PCA against Advani and Shukla, the
question of abetment did not arise. Advani's name did not even figure
in M 71/91, the diary admitted as evidence and in the case of Shukla,
the evidence was insufficient, the court said. The Bench held that
where no offence had been committed, the question of aiding or
abetting it did not arise.

Since no prima facie case had been established against the two
respondents, the Bench did not deem it necessary to go into the
question of whether an MP came within the definition of a 'public
servant' under the PCA so as to make the respondents liable for
prosecution for alleged commission of offences that attracted the
provisions of the Act.

India's National Magazine
From the publishers of THE HINDU
Vol. 15 :: No. 06 :: Mar. 21 - Apr. 3, 1998

http://www.hinduonnet.com/fline/fl1506/15060270.htm

Vineet Narain
From Wikipedia, the free encyclopedia

Vineet Narain (born 1956) is a prominent Indian journalist and anti-
corruption activist. His exposure of the 1990s Hawala scandal led him
to use a public interest petition to apply pressure on the Central
Bureau of Investigation. The CBI was widely criticised when its
prosecutions collapsed, and the Supreme Court of India in deciding the
Vineet Narain Case made directions that included new supervision of
the CBI by the Central Vigilance Commission.[1]

http://en.wikipedia.org/wiki/Central_Bureau_of_Investigation

http://en.wikipedia.org/wiki/Central_Vigilance_Commission

Family and early life

Born in 1956, Vineet Narain had his primary education in Western Uttar
Pradesh and did his higher studies from Jawaharlal Nehru University in
New Delhi. His father was an academician and served as the Vice
Chancellor of two prominent universities in U.P. He fought against
interference of the political masters in the admission procedure of
some of the professional courses in the state.[citation needed] His
mother was active in students politics at the Lucknow University. Her
father was then the Secretary of the UP Legislative Council.

Narain married outside his caste. His wife is an assistant professor
of Russian language at the Jawaharlal Nehru University, New Delhi. She
was educated at Modern School in New Delhi. His eldest son Azeez
Narain is a manager in Tata Administrative Services (TAS). His younger
son, Eeshit Narain is an independent film maker based in Delhi
<ShreeJee Productions>.

Narain was drawn to social work from his early youth. He worked in a
village at the age of 18 years with an NGO.

Hawala Scam

Vineet Narain was responsible for bringing the Hawala scandal to light.
[citation needed] 115 top bureaucrats were identified as having
participated in the scam.[citation needed] Case No.340-43 of 1993,
Supreme Court of India

The case got a momentary boost up as a result of a PIL (Public
Interest Litigation) filed in the Supreme Court.[citation needed] In
1996 for the first time in Indian history, several cabinet ministers,
chief ministers and governors were charge-sheeted.Out of them the
person who is still on the run is EX-M.P -Chandravijay Singh from
Moradabad for land scams and legal paper forgery-booked under the high
court NEW-DELHI.[citation needed] Several landmark decisions were
passed by the Supreme Court of India in the Vineet Narain Vs Union of
India and Ors case.[unreliable source?][2]

In July 1997, Mr. Narain compelled the Chief Justice of India comment
on the Hawala case. He wrote a book on the case entitled Hawala ke
Deshdrohi or Dangerous Silence.

Indian Judiciary

Narain brought out a series of land scams involving of one of the
sitting chief justices of India.[citation needed] As a result,
contempt of court proceedings were initiated against him and he fled
the country.[3] Later on, due to the intervention of various
international organisations like Committee to Protect Journalists, all
the proceedings against him were withdrawn.[4]

TV Journalism in India

He launched Kalchakra, the first Hindi-language video magazine, in
1989. He faced hurdles due to financial crisis and by the government
controlled censor board. He writes a weekly syndicated column in
several regional daily newspapers.

Earlier he worked as a correspondent of national dailies and has
appeared in programmes on several international television networks.
[citation needed] He began investigative TV journalism in 1980. TV &
Video World reported, "It may sound surprising, but men of principles,
willing to take tough stand and unwilling to compromise on basic
ideals, still exist in our society. When, in April 1987, one of his
programmes in the Sach Ki Parchhain series was arbitrarily stopped by
Doordarshan authorities, its producer, TV and newspaper journalist
Vineet Narain vowed never to present anything on the government-
controlled network until it was made autonomous and functioned more
democratically."[citation needed]

Current Activities

Vineet Narain writes a syndicated column in over 22 national dailies
on a weekly basis. Vineet Narain gives a weekly news report from India
on telephone to SBS Radio, Australia and also contributes to weekly
columns in two dozen popular dailies of India.[citation needed]

Through Kalchakra Investigative News Bureau, he, along with his
associates, undertake investigative journalism in India. He is also
the founder Secretary of People’s Vigilance Commission, a group headed
by J F Ribeiro, Ex-DGP, Punjab. Narain has been involved in the wider
restoration works in Braj.[5]

Notes

^ Vineet Narain Case, Directions of the Court accessed at [1] Nov 2,
2006
^ Vineet Narain's web-site
^ INDIA: Vineet Narain contempt trial postponed, August 10, 2001,
Committee to Protect Journalists, New York accessed at [2] Nov 2,
2006

^ India annual report 2002, Reporters Without Borders accessed at [3]
Nov 2, 2006
http://en.wikipedia.org/wiki/Reporters_Without_Borders
^ www.brajfoundation.org

External links

Vineet Narain's Website
http://www.vineetnarain.net/
Kalchakra's Website
http://www.kalchakra.org.in/
Current Activity
http://www.brajfoundation.org/
Supreme Court Judgement Vineet Narain & Ors Vs. Union Of India & Anr
http://www.rishabhdara.com/sc/view.php?case=13530

"http://en.wikipedia.org/wiki/Vineet_Narain"

Case DetailsVINEET NARAIN & ORS versus UNION OF INDIA & ANR
Supreme Court Cases

1996 SCC (2) 199 JT 1996 (1) 708 1996 SCALE (1)SP31
Case Law SearchIndian Supreme Court Cases / Judgements / Legislation

Judgement

VINEET NARAIN & ORS V. UNION OF INDIA & ANR [1996] RD-SC 158 (30
January 1996)

VERMA, JAGDISH SARAN (J) VERMA, JAGDISH SARAN (J) BHARUCHA S.P. (J)
SEN, S.C. (J)

CITATION: 1996 SCC (2) 199 JT 1996 (1) 708 1996 SCALE (1)SP31

ACT:

HEADNOTE:

O R D E R The true scope of this writ petition has been indicated
during the earlier hearings. At this stage, when some charge sheets
have been filed in the Special Court and there is considerable
publicity in the media regarding this matter, with some speculation
about its true scope, it is appropriate to make this order to form a
part of the record.

The gist of the allegations in the writ petition are that Government
agencies, like the CBI and the revenue authorities, have failed to
perform their duties and legal obligations inasmuch as they have
failed to properly investigate matters arising out of the seizure of
the so called "Jain Diaries" in certain raids conducted by the CBI.

It is alleged that the apprehending of certain terrories led to the
discovery of financial support to them by clandestine and illegal
means, by use of tainted funds obtained through 'hawala' transactions;
that this also disclosed a nexus between several important
politicians, bureaucrats and criminals, who are all recipients of
money from unlawful sources given for unlawful considerations; that
the the CBI and other Government agencies have failed to fully
investigate into the matter and take it to the logical and point of
the trail and to prosecute all persons who have committed any crime;
that this is being done with a view to protect the persons involved,
who are very influential and powerful in the present set up; that the
matter discloses a definite nexus between crime and corruption in
public life at high places in the country which poses a serious threat
to the integrity, security and economy of the nation; that probity in
public life, to prevent erosion of the rule of law and the
preservation of democracy in the country, requires that the Government
agencies be compelled to duly perform their legal obligations and to
proceed in accordance with law against each and every persons
involved, irrespective of the height at which he is placed in the
power set up.

The facts and circumstances of the present case do indicate that it is
of utmost public importance that this matter is examined thoroughly by
this Court to ensure that all Government agencies, entrusted with the
duty to discharge their functions and obligations in accordance with
law, do so, bearing in mind constantly the concept of equality
enshrined in the Constitution and the basic tenant of rule of law: "Be
you ever so high, the law is above you".

Investigation into every accusation made against each and every person
on a reasonable basis, irrespective of the position and status of that
person, must be conducted and completed expeditiously. This is
imperative to retain public confidence in the impartial working of the
Government agencies.

In this proceeding we are not concerned with the merits of the
accusations or the individuals alleged to be involved, but only with
the performance of the legal duty by the Government agencies to
fairly, properly and fully investigate into every such accusation
against every person, and to take the logical final action in
accordance with law.

In case of persons against whom a prima facie case is made out and a
charge sheet is filed in the competent court, it is that court which
will then deal with that case on merits, in accordance with law.

However. if in respect of any such person the final report after full
investigation is that no prima facie case is made out to proceed
further, so that the case must be closed against him, that report must
be promptly submitted to this Court for its satisfaction that the
concerned authorities have not failed to perform their legal
obligations and have reasonably come to such conclusion. No such
report having been submitted by the CBI or any other agency till now
in this Court, action on such a report by this Court would be
considered, if any when that occasion arises. We also direct that no
settlement should be arrived at nor any offence compounded by any
authority without prior leave of this Court.

We may add that on account of the great public interest involved in
this matter, the CBI and other Government agencies must expedite their
action to complete the task and prevent pendency of this matter beyond
the period necessary.

It is needless to observe that the results achieved so far do not
match the available time and opportunity for a full investigation ever
since the matter came to light. It is of utmost national significance
that no further time is lost in completion of the task.

Copyright

Reproduced in accordance with s52(q) of the Copyright Act 1957 (India)
from judis.nic.in, indiacode.nic.in and other Indian High Court
Websites

http://www.rishabhdara.com/sc/view.php?case=13530

Vineet Narain contempt trial postponed

http://cpj.org/2001/08/vineet-narain-contempt-trial-postponed.php

New York, August 10, 2001—Yesterday's scheduled contempt of court case
against journalist Vineet Narain has been postponed due to violence in
Jammu and Kashmir State, the trial venue. It is not known when the
next hearing will be held.

Narain is the founding editor of the New Delhi­based investigative
journal Kalchakra. He faces contempt charges based on a December 16,
2000, Kalchakra article in which Narain alleged that Jammu and Kashmir
High Court justice T.S. Doabia had been unduly influenced by his
friendship with Indian Supreme Court chief justice A.S. Anand in
deciding a land dispute.

http://www.kalchakra.org.in/

Jammu City was placed under curfew after three Muslim militants opened
fire at a local train station on August 7, killing 11 people,
according to international press reports. The curfew went into effect
on August 8 and prevented Narain from reaching the court, the
journalist told CPJ via e-mail.

Narain, who is currently in hiding, said that the Jammu and Kashmir
High Court could not convene as planned due to "hostile conditions in
Jammu."

The curfew was lifted yesterday, August 9, according to Indian and
international press reports.

Prime Minister Atal Behari Vajpayee has not yet responded to a July 6
letter from CPJ and Human Rights Watch urging him to order an
immediate inquiry into possible political motivations behind Narain's
prosecution, and to provide him with adequate security protection
during the trial. CPJ reiterated these requests in a separate letter
that was faxed to the prime minister on August 8.

http://cpj.org/2001/08/vineet-narain-contempt-trial-postponed.php

Committee to Protect Journalists
From Wikipedia, the free encyclopedia

The Committee to Protect Journalists (CPJ) is an independent,
nonprofit organization based in New York, New York, United States,
that promotes press freedom and defends the rights of journalists.

History

A group of U.S. foreign correspondents founded CPJ in 1981 in response
to harassment from authoritarian governments.

Operations

CPJ organizes vigorous public protests and works through diplomatic
channels to effect change. CPJ publishes articles, news releases,
special reports, a biannual magazine called Dangerous Assignments[1],
and an annual worldwide survey of press freedom called Attacks on the
Press[2].

CPJ also administers the annual CPJ International Press Freedom
Awards, which honor journalists and press freedom advocates who have
endured beatings, threats, intimidation and prison for reporting the
news.

http://en.wikipedia.org/wiki/CPJ_International_Press_Freedom_Awards

Each year, CPJ compiles a list of all journalists killed in the line
of duty around the world. Since 1992, the first year that CPJ began to
statistically monitor deaths, 661 journalists have been killed[3]

CPJ is a founding member of the International Freedom of Expression
Exchange (IFEX), a global network of more than 70 non-governmental
organizations that monitors free expression violations around the
world and defends journalists, writers and others who are persecuted
for exercising their right to freedom of expression.

http://en.wikipedia.org/wiki/International_Freedom_of_Expression_Exchange

http://en.wikipedia.org/wiki/Freedom_of_expression

Active engagements

On December 26, 2007, the Committee to Protect Journalists (CPJ)
appealed to President Gloria Macapagal Arroyo to forthwith bring to
justice the killers of Davao City broadcaster Ferdinand Lintuan, who
was murdered on December 24.[4]

Staff and directors

The current (2009) executive director of CPJ is journalist Joel Simon,
who assumed the position in July 2006 after having served as deputy
director since 2000.[5] His predecessor was veteran foreign
correspondent Ann Cooper, who served as executive director from 1998
to 2006.[6]

CPJ's board of directors includes prominent American journalists,
including Christiane Amanpour, Tom Brokaw, Anne Garrels, Charlayne
Hunter-Gault, Gwen Ifill, Jane Kramer, Anthony Lewis, Dave Marsh, Kati
Marton, Michael Massing, Victor Navasky, Andres Oppenheimer, Clarence
Page, Norman Pearlstine, Dan Rather, John Seigenthaler, and Mark
Whitaker.

See also

CPJ International Press Freedom Awards
http://en.wikipedia.org/wiki/CPJ_International_Press_Freedom_Awards
List of journalists killed in Russia
http://en.wikipedia.org/wiki/List_of_journalists_killed_in_Russia

External links

Committee to Protect Journalists website
http://www.cpj.org/
International Freedom of Expression Exchange
http://www.ifex.org/

References

^ [1]
http://cpj.org/Briefings/2005/DA_spring05/DA_spring_05.pdf
^ [2]
http://cpj.org/attacks04/pages/attacks04index.html
^ [3]
^ GMA NEWS.TV, Aggressively pursue Lintuan killers, NY media group
urges Arroyo
http://www.gmanews.tv/story/74305/Aggressively-pursue-Lintuan-killers-NY-media-group-urges-Arroyo
^ CPJ Staff bios
http://cpj.org/about/staff.php
^ Poynter Online Forums
http://www.poynter.org/forum/view_post.asp?id=11487

http://en.wikipedia.org/wiki/Committee_to_Protect_Journalists

...and I am Sid Harth
bademiyansubhanallah
2010-03-17 23:19:49 UTC
Permalink
Caste-related violence in India
From Wikipedia, the free encyclopedia

Caste-related violence and hate crimes in India have occurred despite
the gradual reduction of casteism in the country.

According to a report by Human Rights Watch, "Dalits and indigenous
peoples (known as Scheduled Tribes or adivasis) continue to face
discrimination, exclusion, and acts of communal violence. Laws and
policies adopted by the Indian government provide a strong basis for
protection, but are not being faithfully implemented by local
authorities."[1]

http://en.wikipedia.org/wiki/Hate_crime

http://en.wikipedia.org/wiki/Human_Rights_Watch

Phoolan Devi

Main article: Phoolan Devi

http://en.wikipedia.org/wiki/Phoolan_Devi

Phoolan Devi (1963 – 2001) was an Indian dacoit (bandit), who later
turned politician. Born in a lower-caste Mallaah family, she was
mistreated and abandoned by her husband. She was later kidnapped by a
gang of dacoits. The upper-caste Thakur leader of the gang tried to
rape her, but she was protected by the deputy leader Vikram, who
belonged to her caste. Later, an upper-caste Thakur friend of Vikram
killed him, abducted Phoolan, and locked her up in the Behmai village.
Phoolan was raped in the village by Thakur men, until she managed to
escape after three weeks.

Phoolan Devi then formed a gang of Mallahs, which carried out a series
of violent robberies in north and central India, mainly targeting
upper-caste people. Some say that Phoolan Devi targeted only the upper-
caste people and shared the loot with the lower-caste people, but the
Indian authorities insist this is a myth[2]. Seventeen months after
her escape from Behmai, Phoolan returned to the village, to take her
revenge. On February 14, 1981, her gang massacred twenty-two Thakur
men in the village, only two of which were involved in her kidnapping
or rape. Phoolan Devi later surrendered and served eleven years in
prison, after which she became a politician. During her election
campaign, she was criticized by the women widowed in the Behmai
massacre. Kshatriya Swabhimaan Andolan Samanvay Committee (KSASC), a
Kshatriya organization, held a statewide campaign to protest against
her. She was elected a Member of Parliament twice.

On July 25, 2001, Phoolan Devi was shot dead by unknown assassins.
Later, a man called Sher Singh Rana confessed to the murder, saying he
was avenging the deaths of 22 Kshatriyas at Behmai. Although the
police were skeptical of his claims, he was arrested. Rana escaped
from Tihar Jail in 2004. In 2006, KSASC decided to honor Rana for
"upholding the dignity of the Thakur community" and "drying the tears
of the widows of Behmai."[3]

Andhra Pradesh

This state is considered to be one of the least caste-crime infested
places of India which has not had many Dalit Massacres.

Ranvir Sena

Main article: Ranvir Sena
http://en.wikipedia.org/wiki/Ranvir_Sena

Ranvir Sena is an caste-supremacist fringe paramilitary group based in
Bihar. The group is based amongst the forward-caste landlord, and
carries out actions against the outlawed naxals in rural areas. It has
committed violent acts against Dalits and other members of the
scheduled caste community in an effort to scuttle reform movements
aimed at their emancipation.
http://en.wikipedia.org/wiki/Naxalite

http://en.wikipedia.org/wiki/Scheduled_caste

Tamil Nadu

The state of Tamil Nadu has witnessed several caste-based incidents
both against Dalits and Brahmins[citation needed]. In 2000, three
young men belonging to the Dalit undercaste were killed in the
Cuddalore district of Tamil Nadu. This fuelled some localized violence
in the caste-sensitive region, which has seen numerous caste-related
incidents in which the majority of the victims have been Dalits. Six
of the killings have been registered as murders under the Indian Penal
Code and others as "Deaths under suspicious circumstances". No arrests
have been made in these cases.

However, several Dalits have been arrested as goondas (hoodlums). The
Chief minister of Tamil-Nadu, M. Karunanidhi, has been accused of
having an "anti-Dalit" bias by the radical organization "Dalit
Panthers of India". Theories concerning these crimes against Dalits
range from "alcohol bootleggers opposing prohibition movements among
Dalits" to "inter-caste relations between an upper-caste Vanniya boy
and a Dalit girl"[citation needed]. Political parties sympathetic to
the Dalits have protested against these incidents[4] and have alleged
systemic biases against Dalits in several parts of the country.
http://en.wikipedia.org/wiki/Systemic_bias

http://en.wikipedia.org/wiki/Indian_Penal_Code

Bant Singh case of Punjab

On the evening of January 5, 2006 Bant Singh, a poor Sikh Dalit, was
attacked by unknown assailants. His injuries necessitated medical
amputation. He alleges that this was in retaliation for actively
working to secure justice for his daughter, who was gang raped by
upper caste members of his village in Punjab five years earlier.[5][6]

A 55-year-old Dalit Sikh woman, Sawinder Kaur has been tortured,
stripped and tied to a tree in Ram Duali village of Punjab because her
nephew eloped with a girl from the same community. The police arrested
four persons for allegedly committing the crime on 9 September 2007.
[7]

In January, 1999 four members of the village panchayat of Bhungar
Khera village in Abohar paraded a handicapped Dalit woman naked
through the village. No action was taken by the police, despite local
Dalit protests. It was only on July 20 that the four pancha yat
members were arrested, after the State Home Department was compelled
to order an inquiry into the incident.[8]

A Dalit Sikh woman, Sukhwinder Kaur of Sumel Kheri village was
molested and beaten up by an octroi contractor of Malaudh when she
resisted his attempt to sexually exploit her.[9]
http://en.wikipedia.org/wiki/Sikh

http://en.wikipedia.org/wiki/Dalit

Kherlanji massacre

Main article: Kherlanji Massacre

On September 29, 2006, four members of the Bhotmange family belonging
to the Dalit underclass were slaughtered in Kherlanji, a small village
in Bhandara district of Maharashtra. The women of the family, Surekha
and Priyanka, were paraded naked in public, then allegedly gang-raped
before being murdered[1]. Although initially ascribed by the media and
by the Human Rights Watch to upper castes, the criminal act was
actually carried out by Kunbi[10] caste (classified as Other Backward
Classes[11] by Government of India) farmers for having opposed the
requisition of the Dalit land to have a road built over it.

On November 23, 2006, several members of the Dalit community in the
nearby district of Chandrapur staged a protest regarding this
incident.The protesters allegedly turned violent and pelted stones.
The police had to resort to baton charging to control the situation.
Dalit leaders, however, denied that they had sparked the violence and
that they were "protesting in peace".
http://en.wikipedia.org/wiki/Kherlanji_Massacre

2006 Dalit protests in Maharashtra

Main article: 2006 Dalit protests in Maharashtra

In November-December 2006, the desecration of a Ambedkar statue in
Kanpur (Uttar Pradesh) triggered off violent protests by Dalits in
Maharashtra. Several people remarked that the protests were fueled by
the Kherlanji Massacre[12]. During the violent protests, the Dalit
protestors set three trains on fire, damaged over 100 buses and
clashed with police[13]. At least four deaths and many more injuries
were reported.

Later, the Kanpur Police arrested a Dalit youth Arun Kumar Balmiki for
desecrating the Ambedkar statue. According to the police, the youth
had "admitted to having damaged the statue in a drunken state along
with two friends"[14]. Earlier in a similar case, a Dalit youth was
held for desecrating an Ambedkar statue in Gulbarga, Karnataka[15].

In response to these protests, Raj Thackeray drew attention to another
incident in Kherlanji, in which a Dalit allegedly raped a girl and
killed her. Thackeray demanded action on those responsible for the
rape and the subsequent death of the girl, and also remarked that
nobody helped the girl's family[16].
http://en.wikipedia.org/wiki/Raj_Thackeray

http://en.wikipedia.org/wiki/Kherlanji_Massacre

http://en.wikipedia.org/wiki/2006_Dalit_protests_in_Maharashtra

Rajasthan

In the Indian province of Rajasthan, between the years 1999 and 2002,
crimes against Dalits average at about 5024 a year, with 46 killings
and 138 cases of rape.[17][18] In January 2007, a Jat girl was thrown
into a canal near the border with Haryana for marrying a Dalit boy,
although she swam to shore and was rescued by strangers.[19]

See also: 2008 caste violence in Rajasthan
http://en.wikipedia.org/wiki/2008_caste_violence_in_Rajasthan

Punjab

On 25 May 2009, violence and rioting broke out when thousands of
protesters took to the streets in almost all major towns and cities in
the Indian state of Punjab after a dalit preacher, Sant Ramanand, was
attacked in a temple in Vienna, Austria. He was among 16 people
injured, including another preacher Sant Nirajnan Dass, and later died
in hospital. Both the preachers were from a low-caste Sikh sect which
has a large following in parts of Punjab and had travelled to Vienna
to conduct a special service. Several high-caste Sikh groups had
apparently opposed his presence and threatened violence. This happened
after the preacher had reportedly made remarks about the Sikh groups.
[20]

http://en.wikipedia.org/wiki/Rama_Nand

http://en.wikipedia.org/wiki/Vienna

Other incidents

On September 1, 2007 some Yadavs poured steaming dal on a Dalit woman
and her infant daughter, and beat up several other Dalits, for
allowing their children to play in the premises of a temple at
Shivayalay Mushari, on the outskirts of Patna.
http://en.wikipedia.org/wiki/Yadav

http://en.wikipedia.org/wiki/Dal

http://en.wikipedia.org/wiki/Patna

See also

Communalism (South Asia)

http://en.wikipedia.org/wiki/Communalism_(South_Asia)
Religious violence in India
http://en.wikipedia.org/wiki/Religious_violence_in_India

References

^ "India Events of 2007". Human Rights Watch.
http://www.hrw.org/legacy/englishwr2k8/docs/2008/01/31/india17605.htm.
^ "Phoolan Devi: Champion of the poor". BBC News. 2001-07-25.
http://news.bbc.co.uk/2/hi/south_asia/1456441.stm. Retrieved
2006-12-11.
^ "Kshatriya Samaj to honour Phoolan's killer". The Tribune,
Chandigarh. 2006-05-21. http://www.tribuneindia.com/2006/20060501/nation.htm#5.
Retrieved 2006-12-11.
http://www.tribuneindia.com/2006/20060501/nation.htm#5
^ Victims of bias,The Hindu
http://www.hinduonnet.com/fline/fl1712/17121060.htm
^ Paying a price for securing justice for his daughter, The Hindu
http://www.hindu.com/2006/01/16/stories/2006011608190500.htm
^ Bant Singh can still sing, Tehalka Magazine
http://www.tehelka.com/story_main16.asp?filename=Cr020406do_bigha.asp
^ Dalit woman tied naked to a tree
http://www.aiccindia.org/newsite/0804061910/news/Dalit_woman_tied_naked_to_tree_in_Punjab_11_Sep_2007.htm
^ Down and out in Punjab By Praveen Swami
http://www.hinduonnet.com/fline/fl1626/16260650.htm
^ Dalit woman molested, beaten up Malaudh (Ahmedgarh), April 27
http://www.tribuneindia.com/2005/20050428/ldh1.htm
^ "Dalit blood on village square". Frontline.
http://www.hinduonnet.com/thehindu/thscrip/print.pl?file=20061201004713000.htm&date=fl2323/&prd=fline&.
Retrieved 2006-12-10.
^ "Age old rivalry behind Khairlanji violence". NDTV.
http://origin.ndtv.com/morenews/showmorestory.asp?slug=Age+old+rivalry+behind+Khairlanji+violence&id=96718&category=National.
Retrieved 2006-12-10.
^ "Khairlanji to Kanpur". The Indian Express. 2006-12-02.
http://www.indianexpress.com/story/17707.html. Retrieved 2006-12-02.
http://www.indianexpress.com/news/khairlanji-to-kanpur/17707/
^ "Maharashtra: Dalit anger leaves 4 dead, 60 injured". Rediff.com.
2006-11-30. http://www.rediff.com/news/2006/nov/30statue.htm.
Retrieved 2006-12-02.
http://www.rediff.com/news/2006/nov/30statue.htm
^ "Dalits force police to let off suspect in Kanpur". Business
Standard. 2006-12-01. http://www.business-standard.com/common/storypage_c_online.php?leftnm=11&bKeyFlag=IN&autono=18172.
Retrieved 2006-12-02.
http://www.business-standard.com/india/storypage.php?tp=on&autono=18172
^ "Dalit youth held for desecrating Ambedkar statue". Deccan Herald.
2006-09-26. http://www.deccanherald.com/deccanherald/Sep222006/district1711462006921.asp.
Retrieved 2006-12-02.
^ "Situation in Mumbai, state back to normal". The Times of India.
2006-12-02.
http://timesofindia.indiatimes.com/Cities/Mumbai/Situation_in_Mumbai_state_back_to_normal/articleshow/678044.cms.
Retrieved 2006-12-02.
^ http://www.indiatogether.org/dalit/articles/bidwai1002.htm
^ BBC NEWS | South Asia | Dalits in conversion ceremony
http://news.bbc.co.uk/2/hi/south_asia/6050408.stm
^ (Hindi)CNN/IBN Video
http://ibnlive.in.com/videos/55743/girl-escapes-honour-killing-now-fights-a-lonely-battle.html

^ http://news.bbc.co.uk/1/hi/world/south_asia/8066783.stm

"http://en.wikipedia.org/wiki/Caste-related_violence_in_India"

http://ibnlive.in.com/videos/111615/revered-godman-accused-of-land-grabbing.html

http://ibnlive.in.com/videos/111608/baba-ramdev-forays-into-politics-forms-new-party.html

VIDEO AND AUDIO NEWS
Low-caste Hindus hold mass conversions

SEE ALSO

Indian Dalit leader passes away
09 Oct 06 | South Asia
http://news.bbc.co.uk/2/hi/south_asia/6032563.stm
Kanshi Ram: Champion of the poor
09 Oct 06 | South Asia
http://news.bbc.co.uk/2/hi/south_asia/6034823.stm
Anger over Gujarat religion law
20 Sep 06 | South Asia
http://news.bbc.co.uk/2/hi/south_asia/5362802.stm
Conversions harder in India state
26 Jul 06 | South Asia
http://news.bbc.co.uk/2/hi/south_asia/5215696.stm
Furore reflects India's caste complexities
20 May 06 | South Asia
http://news.bbc.co.uk/2/hi/south_asia/4998274.stm
India mourns Dalit ex-president
10 Nov 05 | South Asia
http://news.bbc.co.uk/2/hi/south_asia/4424216.stm
India dalits protest arson attack
05 Sep 05 | South Asia
http://news.bbc.co.uk/2/hi/south_asia/4216290.stm
Country profile: India
31 Aug 06 | Country profiles
http://news.bbc.co.uk/2/hi/south_asia/country_profiles/1154019.stm

RELATED BBC LINKS

Hindu caste system - BBC religion and ethics
http://www.bbc.co.uk/religion/

http://www.bbc.co.uk/dna/mbreligion/F2213234

http://www.bbc.co.uk/dna/mbreligion/F2213239

http://www.bbc.co.uk/dna/mbreligion/F2213233

http://www.bbc.co.uk/dna/mbreligion/F2213236

http://www.bbc.co.uk/dna/mbreligion/F2213237

http://www.bbc.co.uk/religion/religions/hinduism/living/caste.shtml

RELATED INTERNET LINKS

National Conference of Dalit Organisations
http://www.nacdor.org/
National Campaign on Dalit Human Rights
http://www.dalits.org/

See also:

25 Jul 01 | South Asia
'Bandit Queen' shot dead
29 Jun 01 | South Asia
Indian bandit offers to surrender
07 Mar 00 | South Asia
Court rules out caste differences
28 Sep 99 | South Asia
Dalits' political awakening
12 Oct 00 | South Asia
Analysis: India's criminal politicians

Internet links:

US article on the Bandit Queen
http://www.theatlantic.com/past/docs/issues/96nov/bandit/bandit.htm

See also:

25 Jul 01 | South Asia
'Bandit Queen' shot dead
http://news.bbc.co.uk/2/hi/south_asia/1456178.stm
29 Jun 01 | South Asia
Indian bandit offers to surrender
http://news.bbc.co.uk/2/hi/south_asia/1412944.stm
07 Mar 00 | South Asia
Court rules out caste differences
http://news.bbc.co.uk/2/hi/south_asia/669285.stm
28 Sep 99 | South Asia
Dalits' political awakening
http://news.bbc.co.uk/2/hi/south_asia/459591.stm
12 Oct 00 | South Asia
Analysis: India's criminal politicians
http://news.bbc.co.uk/2/hi/south_asia/701360.stm

See also:

26 Feb 00 | South Asia
Analysis: Bihar's pivotal politician
http://news.bbc.co.uk/2/hi/south_asia/658347.stm
25 Feb 00 | South Asia
Jayalalitha will face corruption trial
http://news.bbc.co.uk/2/hi/south_asia/657030.stm
21 Feb 00 | South Asia
Net shame for corrupt officials
http://news.bbc.co.uk/2/hi/south_asia/650952.stm
11 Feb 00 | South Asia
Guide to Indian state elections
http://news.bbc.co.uk/2/hi/south_asia/638134.stm

Internet links:

Central Bureau of Investigation
http://www.cbi.gov.in/index.php
Election Commission of India
http://www.eci.gov.in/
Indian Elections 99 - BBC News Online
http://news.bbc.co.uk/hi/english/static/special_report/1999/08/99/indian_elections/default.stm

http://news.bbc.co.uk/2/hi/south_asia/701360.stm

India's "Untouchables" Face Violence, DiscriminationHillary Mayell
for National Geographic News
June 2, 2003

More than 160 million people in India are considered "Untouchable"—
people tainted by their birth into a caste system that deems them
impure, less than human.

Human rights abuses against these people, known as Dalits, are legion.
A random sampling of headlines in mainstream Indian newspapers tells
their story: "Dalit boy beaten to death for plucking flowers"; "Dalit
tortured by cops for three days"; "Dalit 'witch' paraded naked in
Bihar"; "Dalit killed in lock-up at Kurnool"; "7 Dalits burnt alive in
caste clash"; "5 Dalits lynched in Haryana"; "Dalit woman gang-raped,
paraded naked"; "Police egged on mob to lynch Dalits".

"Dalits are not allowed to drink from the same wells, attend the same
temples, wear shoes in the presence of an upper caste, or drink from
the same cups in tea stalls," said Smita Narula, a senior researcher
with Human Rights Watch, and author of Broken People: Caste Violence
Against India's "Untouchables." Human Rights Watch is a worldwide
activist organization based in New York.

India's Untouchables are relegated to the lowest jobs, and live in
constant fear of being publicly humiliated, paraded naked, beaten, and
raped with impunity by upper-caste Hindus seeking to keep them in
their place. Merely walking through an upper-caste neighborhood is a
life-threatening offense.

Nearly 90 percent of all the poor Indians and 95 percent of all the
illiterate Indians are Dalits, according to figures presented at the
International Dalit Conference that took place May 16 to 18 in
Vancouver, Canada.

Crime Against Dalits

Statistics compiled by India's National Crime Records Bureau indicate
that in the year 2000, the last year for which figures are available,
25,455 crimes were committed against Dalits. Every hour two Dalits are
assaulted; every day three Dalit women are raped, two Dalits are
murdered, and two Dalit homes are torched.

No one believes these numbers are anywhere close to the reality of
crimes committed against Dalits. Because the police, village councils,
and government officials often support the caste system, which is
based on the religious teachings of Hinduism, many crimes go
unreported due to fear of reprisal, intimidation by police, inability
to pay bribes demanded by police, or simply the knowledge that the
police will do nothing.

"There have been large-scale abuses by the police, acting in collusion
with upper castes, including raids, beatings in custody, failure to
charge offenders or investigate reported crimes," said Narula.

That same year, 68,160 complaints were filed against the police for
activities ranging from murder, torture, and collusion in acts of
atrocity, to refusal to file a complaint. Sixty two percent of the
cases were dismissed as unsubstantiated; 26 police officers were
convicted in court.

Despite the fact that untouchability was officially banned when India
adopted its constitution in 1950, discrimination against Dalits
remained so pervasive that in 1989 the government passed legislation
known as The Prevention of Atrocities Act. The act specifically made
it illegal to parade people naked through the streets, force them to
eat feces, take away their land, foul their water, interfere with
their right to vote, and burn down their homes.

Since then, the violence has escalated, largely as a result of the
emergence of a grassroots human rights movement among Dalits to demand
their rights and resist the dictates of untouchability, said Narula.

Lack of Enforcement, Not Laws

Enforcement of laws designed to protect Dalits is lax if not non-
existent in many regions of India. The practice of untouchability is
strongest in rural areas, where 80 percent of the country's population
resides. There, the underlying religious principles of Hinduism
dominate.

Hindus believe a person is born into one of four castes based on karma
and "purity"—how he or she lived their past lives. Those born as
Brahmans are priests and teachers; Kshatriyas are rulers and soldiers;
Vaisyas are merchants and traders; and Sudras are laborers. Within the
four castes, there are thousands of sub-castes, defined by profession,
region, dialect, and other factors.

Untouchables are literally outcastes; a fifth group that is so
unworthy it doesn't fall within the caste system.

Although based on religious principles practiced for some 1,500 years,
the system persists today for economic as much as religious reasons.

Because they are considered impure from birth, Untouchables perform
jobs that are traditionally considered "unclean" or exceedingly
menial, and for very little pay. One million Dalits work as manual
scavengers, cleaning latrines and sewers by hand and clearing away
dead animals. Millions more are agricultural workers trapped in an
inescapable cycle of extreme poverty, illiteracy, and oppression.

Although illegal, 40 million people in India, most of them Dalits, are
bonded workers, many working to pay off debts that were incurred
generations ago, according to a report by Human Rights Watch published
in 1999. These people, 15 million of whom are children, work under
slave-like conditions hauling rocks, or working in fields or factories
for less than U.S. $1 day.

Crimes Against Women

Dalit women are particularly hard hit. They are frequently raped or
beaten as a means of reprisal against male relatives who are thought
to have committed some act worthy of upper-caste vengeance. They are
also subject to arrest if they have male relatives hiding from the
authorities.

A case reported in 1999 illustrates the toxic mix of gender and
caste.

A 42-year-old Dalit woman was gang-raped and then burnt alive after
she, her husband, and two sons had been held in captivity and tortured
for eight days. Her crime? Another son had eloped with the daughter of
the higher-caste family doing the torturing. The local police knew the
Dalit family was being held, but did nothing because of the higher-
caste family's local influence.

There is very little recourse available to victims.

A report released by Amnesty International in 2001 found an "extremely
high" number of sexual assaults on Dalit women, frequently perpetrated
by landlords, upper-caste villagers, and police officers. The study
estimates that only about 5 percent of attacks are registered, and
that police officers dismissed at least 30 percent of rape complaints
as false.

The study also found that the police routinely demand bribes,
intimidate witnesses, cover up evidence, and beat up the women's
husbands. Little or nothing is done to prevent attacks on rape victims
by gangs of upper-caste villagers seeking to prevent a case from being
pursued. Sometimes the policemen even join in, the study suggests.
Rape victims have also been murdered. Such crimes often go
unpunished.

Thousands of pre-teen Dalit girls are forced into prostitution under
cover of a religious practice known as devadasis, which means "female
servant of god." The girls are dedicated or "married" to a deity or a
temple. Once dedicated, they are unable to marry, forced to have sex
with upper-caste community members, and eventually sold to an urban
brothel.

Resistance and Progress

Within India, grassroots efforts to change are emerging, despite
retaliation and intimidation by local officials and upper-caste
villagers. In some states, caste conflict has escalated to caste
warfare, and militia-like vigilante groups have conducted raids on
villages, burning homes, raping, and massacring the people. These
raids are sometimes conducted with the tacit approval of the police.

In the province Bihar, local Dalits are retaliating, committing
atrocities also. Non-aligned Dalits are frequently caught in the
middle, victims of both groups.

"There is a growing grassroots movement of activists, trade unions,
and other NGOs that are organizing to democratically and peacefully
demand their rights, higher wages, and more equitable land
distribution," said Narula. "There has been progress in terms of
building a human rights movement within India, and in drawing
international attention to the issue."

In August 2002, the UN Committee for the Elimination of Racial
Discrimination (UN CERD) approved a resolution condemning caste or
descent-based discrimination.

"But at the national level, very little is being done to implement or
enforce the laws," said Narula.

http://news.nationalgeographic.com/news/2003/06/0602_030602_untouchables.html

SOURCES AND RELATED WEB SITES

National Campaign on Dalits Human Rights
http://www.dalits.org/

Crimes Against Dalits

These are JUST SOME of the Crimes committed on Dalits from April 2000
to December 2002, reported in National Daily's. Hundreds of Such
crimes go unreported. If you find any such crimes happening in your
neighbourhood, please send the details of such crimes to us.
***@ambedkar.org
Please check this page for updates. Meanwhile THINK what YOU can do to
stop this madness.

• Exclusive Report:Five Dalits Lynched in Haryana (06 Nov)
• Dalit elopes with Jat girl, death stalks Haryana village (30 Oct)
• Untouchability, The Dead Cow And The Brahmin (23 Oct)
• A Dalit damned for defying her village (07 Aug)
• Dalit burnt alive, tension brews in Mansura village (29 May)
• Pakistani Dalits protest genocide of Dalits (29 May)
• Dalit hanged for having illicit ties (15 May)
• 6 Dalits shot dead in Bihar (09 May)
• Dalit houses attacked in Salem village (02 May)
• Attack on Dalit youth in Bellary (26 Apr)
• Dalits face wrath of upper castes in UP village (24 Apr)
• Dalit teenager raped in Rajasthan (24 Apr)
- 18-year-old girl raped, murdered (21 Mar)
- Crime in Chennai (21 Mar)
- Couple hounded by cops for inter-caste marriage (04 Feb)
- Students demonstrate against sexual harassment (04 Feb)
- Dalit woman raped (26 Jan)
- Caste Discrimination in Hyderabad Central University (15 Jan)
- Dalit women molested near Davangere (15 Jan)
- Another youth killed by lover's parents (15 Jan)
- Koli girl's gang-rape infuriates ministers, MLAs (15 Jan)
- 3 Dalits Shot Dead (08 Jan)
- Dumb girl accuses cop of rape (07 Dec)
- Woman Paraded Naked For Playing Cupid (07 Dec)
- Alleged rape of Dalit minor (27 Nov)
- Atrocity on SC girl in Karnataka (27 Nov)
- Dalit woman beaten to death by excise officials in Kerala (27
Nov)
- Yet another life sacrificed at the altar of love (27 Nov)
- Custodial death sparks protest (1 Nov)
- Landless woman stripped, beaten up (29 Oct)
- 2 dalit girls raped (29 Oct)
- Dalit girl raped (11 Oct)
- SC hostel inmates left in lurch (6 Oct)
- JNU girl alleges molestation, casteist slur (22 Sept)
- Goan Dalit denied equality even in death (13 Sept)
- Dalit student in Delhi University beaten up by upper caste hostel
mates (10 Sept)
- Naked assault Crime: Dalit woman is stripped and paraded for two
hours in Karnataka (3 Sep)
- Discrimination against Dalits in Chhattisgarh (3 Sep)
- Stripping of Dalit by cop: Panel orders probe (2 Sep)
- Dalit gang-raped in Kankipadu mandal (31 Aug)
- Dalit woman gang-raped in Vijayawada (30 Aug)
- Dalit woman paraded naked in Bellary village (29 Aug)
- Raped Dalit woman ends life (27 Aug)
- Three tribals killed (9 August)
- Caste Hindus terrorise Dalits in MP's Mugalia (8 August)
- Caste's cruel: lovers hanged in UP (8 August)
- Dacoits rape 2 tribal women (29 July)

- Gang-rape of Dalit woman in Rohtak (24 July)
http://www.ambedkar.org/News/GangrDalit.htm
- TD men attack Dalits for voting for Congress (19 July)
http://www.ambedkar.org/News/TDmenattack.htm
- Liberty, Equality etc --- but not for Dalits (17 July)
http://www.ambedkar.org/News/LibEqualityetc.htm
- Castes and killings in Jehrana and Hasanpur (16 July)
http://www.ambedkar.org/News/Cakillings.htm
- Bihar panchayats deny Constitutional reservations (13 July)
http://www.ambedkar.org/News/Bihar_panchayats_deny.htm
- Landlord urinated in my mouth, alleges Dalit (11 July)
http://www.ambedkar.org/News/Landlord_urinated_in.htm
- Dalit hacked, ban order in Bellary village (6 July)
http://www.ambedkar.org/News/Dalit_hacked_ban.htm
- Harassed Dalit woman fights for justice (3 July)
http://www.ambedkar.org/News/harassed_dalit_woman.htm
- Dalit family spends year in hut looking for justice (3 July)
http://www.ambedkar.org/News/dalit_family_spends.htm
- Stripping of women: DM orders probe (1 July)
http://www.ambedkar.org/News/stripping_of_women.htm
- Caste row in Indian school (30 Jun)
http://news.bbc.co.uk/2/hi/south_asia/941496.stm
- Dalits banished for drawing water from village well (29 Jun)
http://www.ambedkar.org/News/Dalitsbanished.htm
- Six people massacred in Bihar (29 Jun)
http://www.ambedkar.org/News/Sixpeople.htm
- Dalit leader blames Jehrana carnage on casteism (28 Jun)
http://www.ambedkar.org/News/Dalitleader.htm
- Four Dalits lynched in Bhojpur (26 Jun)
http://www.ambedkar.org/News/FourDalits.htm
- Discrimination in promotions alleged (26 Jun)
http://www.ambedkar.org/News/Discriminationin.htm
- Punish the guilty (22 Jun)
http://www.ambedkar.org/News/Punishthe.htm
- Sexual assault on Dalit woman (15 Jun)
http://www.ambedkar.org/News/Sexualassault.htm
- 5 dalits shot dead in UP (14 Jun)
http://www.ambedkar.org/News/5dalits.htm
- Dalit woman gang raped (14 Jun)
http://www.ambedkar.org/News/Dalitwoman2.htm
- Dalits don’t redraw the village map here, those who do get killed
(12 Jun)
- Untouchability faces no threat here (11 Jun)
http://www.ambedkar.org/News/Untouchabilityfaces.htm
- Dalit killed for entering temple (10 Jun)
http://www.ambedkar.org/News/Dalitkilled.htm
- Villagers still terrified (25 May)
http://www.ambedkar.org/News/Villagersstill.htm
- Police atrocities (23 May)
http://www.ambedkar.org/News/Policeatrocities.htm
- Dalits barred from temple (21 May)
http://www.ambedkar.org/News/Dalitsbarred.htm
- No justice for tortured labourer (21 May)
http://www.ambedkar.org/News/Nojustice.htm
- Well divides Dalits and upper castes (21 May)
http://www.ambedkar.org/News/Welldivides.htm
- Rape victim dies due to doctors' negligence (17 May)
http://www.ambedkar.org/News/Rapevictim.htm
- ‘Atrocities on SC/STs on the rise’ (17 May)
http://www.ambedkar.org/News/Atrocitieson.htm
- Officials accused of harassing Dalits (12 May)
http://www.ambedkar.org/News/Officialsaccused.htm
- Tribal dies due to starvartion (4 May)
http://www.ambedkar.org/News/Tribaldies.htm
- Leaders allege harassment of tribals (4 May)
http://www.ambedkar.org/News/Leadersallege.htm
- Minor Dalit girl raped at Kallipalli village (1 May)
http://www.ambedkar.org/News/MinorDalit.htm
- Inter-caste marriage claims girl (26 Apr)
http://www.ambedkar.org/News/Inter-caste.htm
- Caste-based segregation at JNTU hostels: SFI (26 Apr)
http://www.ambedkar.org/News/Caste-based.htm
- Atrocities against Dalits surface in village near Bhopal (26 Apr)
http://www.ambedkar.org/News/Atrocitiesagainst.htm
- Clashes as Dalits stopped at tap (23 Apr)
http://www.ambedkar.org/News/Clashesas.htm
- Voting rights still elude most Dalits (23 Apr)
http://www.ambedkar.org/News/Votingrights.htm
- Stripped nude for offering water (19 Apr)
http://www.ambedkar.org/News/Strippednude.htm
- Untouchability in AP (18 Apr)
http://www.ambedkar.org/News/Untouchabilityin.htm
- Denial in death (16 Apr)
http://www.ambedkar.org/News/Denialin.htm
- 3 tribals killed in police firing (7 Apr)
http://www.ambedkar.org/News/3tribals.htm
- `Untouchable' fined, beaten for entering Orissa village temple (7
Apr)
http://www.ambedkar.org/News/Untouchablefined.htm
- Old Dalit couple attacked at home (2 Apr)
http://www.ambedkar.org/News/OldDalit.htm
- Vigil for Kamballapalli (14 Mar)
http://www.ambedkar.org/News/Vigilfor.htm
- Custodial Torture of Dalit Youths (14 Mar)
http://www.ambedkar.org/News/CustodialTorture.htm
- Dalits houses torched, 15 arrested (7 Mar)
http://www.ambedkar.org/News/Dalitshouses.htm
- Lashes greet caste student (5 Mar)
http://www.ambedkar.org/News/Lashesgreetl.htm
- Starving the poor (27 Feb)
http://www.ambedkar.org/News/Starvingthe.htm
- Dalit Girl Victimised at Cochin University (19 Feb)
http://www.ambedkar.org/News/DalitGirl.htm
- Discriminating the distressed (19 Feb)
http://www.ambedkar.org/research/Discriminatingthe.htm
- Youth dies in custody,constable booked
http://www.ambedkar.org/News/Youthdies.htm
- Quake can't shake caste system
http://www.ambedkar.org/News/Quakecan.htm
- Ten Dalit Houses Set On Fire
http://www.ambedkar.org/News/TenDalit.htm
- Three Dalits hurt in attack
http://www.ambedkar.org/News/ThreeDalits.htm
- Dalit community alleges social boycott by villagers
http://www.ambedkar.org/News/Dalitcommunity.htm
- 14-year-old Dalit girl raped
http://www.ambedkar.org/News/14-year-old.htm
- Booked for raping Dalit
http://www.ambedkar.org/News/hl/Bookedfor.htm
- Dalit beaten up for seeking money back
http://www.ambedkar.org/News/hl/Dalitbeaten1.htm
- 'Dalits denied entry in many temples'
http://www.ambedkar.org/News/hl/Dalitsdenied.htm
- 150 dalit families rendered landless
http://www.ambedkar.org/News/hl/dalitfamilies.htm
- Four Dalits gunned down in Bihar
http://www.ambedkar.org/News/hl/Dalitsgunned.htm
- 3 Orissa tribals killed in police firing
http://www.ambedkar.org/News/hl/Orissatribals.htm
- SC woman raped
http://www.ambedkar.org/News/hl/SCwoman.htm
- Alleged attacks on Dalits
http://www.ambedkar.org/News/hl/Allegedattacks.htm
- Court pulls up police for custodial torture
http://www.ambedkar.org/News/hl/Courtpulls.htm
- IITs: Doing Manu Proud
http://www.ambedkar.org/research/IITs.htm
- Discrimination against Koluru Dalits alleged - Dalit commits
suicide, Shinor tense
http://www.ambedkar.org/News/hl/Discriminationagainst.htm
- Assertion, Co-option and Marginalization of Dalits
http://www.ambedkar.org/research/Assertion.htm
- An instance of untouchablility in Channagiri taluk
http://www.ambedkar.org/News/hl/Aninstance.htm
- Scavengers: Mumbai's Neglected Workers
http://www.ambedkar.org/News/hl/Scavengers.htm
- Gang rape of dalit housewife flayed
http://www.ambedkar.org/News/hl/Gangrape.htm
- Witches exorcised with Bajrang Dal help
http://www.ambedkar.org/News/hl/Witchesexorcised.htm
- 15-year-old Dalit girl raped
http://www.ambedkar.org/News/hl/15-year-oldDalit.htm
- Caste system main barrier to India's IT superpower ambitions?
http://www.ambedkar.org/News/hl/Castesystem.htm
- Dalit samiti condemns Neelur incident
http://www.ambedkar.org/News/hl/samiticondemns.htm
- Acid attack on Dalit
http://www.ambedkar.org/News/hl/overfishing.htm
- One held for raping Dalit girl
http://www.ambedkar.org/News/hl/Oneheld.htm
- Tribal schoolgirls sexually assaulted
http://www.ambedkar.org/News/hl/Tribalschoolgirls.htm
- 'Police atrocities' on tribals condemned
http://www.ambedkar.org/News/hl/Policeatrocities.htm
- Bihari girls sold to work in Punjab
http://www.ambedkar.org/News/hl/Biharigirls.htm
- Boy stripped, assaulted in Orissa village
http://www.ambedkar.org/News/hl/Boystripped.htm
- Dalit 'killed' in lock-up at Kurnool
http://www.ambedkar.org/News/hl/Dalitkilled.htm
- Dalit beaten up for stoning dog
http://www.ambedkar.org/News/hl/Dalitbeatenup.htm
- Solidarity With Sardar Buta Singh
http://www.ambedkar.org/News/hl/Solidarity.htm
- Three dalits killed in Bihar
http://www.ambedkar.org/News/hl/Threedalits.htm
- Dalit students humiliated
http://www.ambedkar.org/News/hl/studentshumiliated.htm
- Orissa tribal group gheraos police station after attack
http://www.ambedkar.org/News/hl/Orissatribal.htm
- Sexploitation of an alarming nature
http://www.ambedkar.org/News/hl/Sexploitationof.htm
- Dalit students forced out of classrooms
http://www.ambedkar.org/News/hl/Dalitstudents.htm
- Deep prejudice
http://www.ambedkar.org/News/hl/Deepprejudice.htm
- Four dalits burnt alive in Rajasthan
http://www.ambedkar.org/News/hl/Fourdalits.htm
- Attack on Dalits: action sought against culprits
http://www.ambedkar.org/News/hl/Attackon.htm
- Atrocity against magistrate opens can of worms
http://www.ambedkar.org/News/hl/Policeatrocity.htm
- RPI activist shot dead in Mulund
http://www.ambedkar.org/News/hl/RPIactivist.htm
- Dalit village still deserted
http://www.ambedkar.org/News/hl/Dalitvillage.htm
- Dalit branded witches, one dies after `torture'
http://www.ambedkar.org/News/hl/Dalitwidows.htm
- The bells of Guruvayoor
http://www.ambedkar.org/News/hl/Thebells.htm
- Vayalar Ravi to move court on temple issue
http://www.ambedkar.org/News/hl/VayalarRavi.htm
- Dalit tortured by cops for three days
http://www.ambedkar.org/News/hl/Dalittortured.htm
- SC, STs face higher risk of poverty due to caste
http://www.ambedkar.org/News/hl/facehigher.htm
- AIIMS chief biased against SC/STs
http://www.ambedkar.org/News/hl/AIIMSchief.htm
- Dalit MLA's outrage over veedu remark
http://www.ambedkar.org/News/hl/Dalit%20MLA.htm
- Minister accused of raping tribal girl
http://www.ambedkar.org/News/hl/Ministeraccused.htm
- Dalits decry bid to hush up death casem
http://www.ambedkar.org/News/hl/Dalitsdecry.htm
- 'Discrimination' made IAS officer quit
http://www.ambedkar.org/News/hl/Discrimination.htm
- Death does not come as the end
http://www.ambedkar.org/News/hl/Deathdoes.htm
- Bihar's landless landlords die watching others..
http://www.ambedkar.org/News/hl/Biharslandless.htm
- 'Witch' paraded naked in Bihar
http://www.ambedkar.org/News/hl/Witchparaded.htm
- Dalit's death after police torture alleged
http://www.ambedkar.org/News/hl/Dalitsdeath.htm
- 'Govt apathy' towards women leads to suicide
http://www.ambedkar.org/News/hl/Govtapathy.htm
- Atrocities against Dalits high in Punjab
http://www.ambedkar.org/News/hl/Atrocities%20against.htm
- ABVP attack Dalit prof at varsity
http://www.ambedkar.org/News/hl/ABVP%20attack.htm
Aurangabad, Aug 15: The 15-day-long lull of student activism at Dr
Babasaheb Ambedkar Marathwada University ended on Monday when students
belonging to the Akhil Bharatiya Vidyarthi Parishad barged into the
cabin of professor of social sciences, Dr B H Kalyankar, a renowned
intellectual from the Maratha community and blackened his face, `to
teach him a lesson for attacking Hindusim.'

- Dalit judge moves SC over courtroom 'purification'
NEW DELHI: A Scheduled Caste judge in Allahabad has appealed in the
Supreme Court against his compulsory retirement in the aftermath of an
incident in which his courtroom was washed with `Ganga jal' by his
`upper' caste successor.
http://www.ambedkar.org/News/hl/Dalit%20judge.htm
- Dalit boy beaten to death for plucking flowers
BAREILLY: A teenaged Dalit boy was allegedly beaten to death by the
nagar panchayat President of Fateh Ganj for plucking some flowers from
his garden
http://www.ambedkar.org/News/hl/Dalitbeaten.htm
- Girl tortured, burnt to death in UP
Lucknow: History probably repeated itself when a strikingly similar
incident, as Phoolan Devi's physical torture and humiliation two
decades ago, was reported from Azamgarh district in Eastern Uttar
Pradesh.
http://www.ambedkar.org/News/hl/Girl%20tortured.htm
- Caste groups clash; cops use force
JALANDHAR, July 30 (UNI) -The demand for the release of a suspect in a
theft case from police custody snowballed into an inter-caste tension
at a city police station last night when two warring caste groups
exchanged brickbats and the police used force to quell the clash.
http://www.ambedkar.org/News/hl/Caste%20groups.htm
- Five Dalits hacked to death
HYDERABAD: In a gruesome incident, five Dalits were hacked to death at
Surampalli village under Tekmal police limits of Medak district, some
100 km from here, on Thursday night
http://www.ambedkar.org/News/hl/Five%20Dalits.htm
- Communal clash sparks tension
AYAMKONDAN, JULY 20. Tension prevailed in Meensuriti village near
Jayamkondan in Perambalur district late last night following a
communal clash between Vanniyars and Dalits of the village.
http://www.ambedkar.org/News/hl/Communal%20clash.htm
- Tribal family stripped for shooing away hens
BHUBANESWAR: Four members of a tribal family were stripped, beaten up
and made to parade naked before their fellow villagers in Chhatam, in
Orissa's tribal-dominated Sundergarh district.
http://www.ambedkar.org/News/hl/Tribal%20family.htm
- Bihar Minister sacked
EMBARRASSED BY the charges of torture of two Dalits by Minister of
State for Cooperatives Lalit Yadav, Chief Minister Rabri Devi on
Monday promptly sacked him.
http://www.ambedkar.org/News/hl/Bihar%20Minister.htm
- 32 kids rescued from bonded labour
MUMBAI: Following a raid by police officials along with Samarthan, a
Mumbai-based NGO, 32 children were rescued from Walope village near
Chiplun in Ratnagiri district.
http://www.ambedkar.org/News/hl/32%20kids.htm
- Life in Chains
Bonded Labour: Tortured and terrorised, five men suffered in fetters
in a stone quarry for two years
http://www.ambedkar.org/News/hl/Life%20in.htm
- A cry for justice
At the National Public Hearing on Dalit Human Rights in Chennai, the
country's most oppressed section narrates its tales of woe.
http://www.ambedkar.org/News/hl/A%20cry.htm
- Four-year-old girl beheaded for sacrifice
A 40-YEAR-old man allegedly 'sacrificed' a four-year-old girl on
Monday in Miragpur village, 30 km from Roorke. Only the head of the
victim has been recovered so far
http://www.ambedkar.org/News/hl/Four-year-old.htm
- Dalit girl hostel for sexual exploitation
PALAKKAD, JULY 2. The shocking revelations of sexual exploitation of
some inmates of the Government-run Agali Tribal Girls Hostel in the
tribal heartland of Attappady in Palakkad district resulting in a few
of them becoming pregnant has rocked Kerala, the most literate State.
http://www.ambedkar.org/News/hl/Dalit%20girl.htm
- Action to be taken in killing of two Adivasis
he National Commission for Scheduled Castes and Scheduled Tribes has
directed the collector and the superintendent of police of Dhar
district in Madhya Pradesh to take action against the police officials
responsible for killing two Adivasi youths in June.
http://www.ambedkar.org/News/hl/Action%20to.htm
- Gujarat tribals fear losing grants
IN ITS eagerness to keep an eye on any possible conversions, the
Social Welfare Department of the Gujarat Government has made changes
in the application form for seeking grants.
http://www.ambedkar.org/News/hl/Gujarat%20tribals.htm
- Dalit colony razed in Sonepat
SONEPAT: More than 100 kutcha and pucca houses were razed to the
ground by officials of the demolition squad with the help of the
police in RK Colony on the GT Road about eight km from here, on
Wednesday night.
http://www.ambedkar.org/News/hl/Dalit%20colony.htm
- Becoming A ‘Servant Of God’
June 25 — You can tell the “servants of God” from the other Dalit
women outside the Hindu temple in Manvi, a village in northern
Karnataka, by their jewelry. They’re wearing red beaded necklaces with
silver and gold medallions.
http://www.ambedkar.org/News/hl/Becoming%20A.htm
- Caste Struggle
June 25 — On paper, the people in the slum on Delhi’s Lodi Road don’t
even exist. The Dalits, or literally “broken people,” as members of
India’s Untouchable castes are now called, don’t show up on electoral
rolls, ration cards or water bills.
http://www.ambedkar.org/News/hl/Caste%20Struggle.htm
- Brutal Murder of 3 Dalits
M.Puliangudi is a Village situated in Cuddalore District in Tamilnadu.
This village has a population of around 3000 in which about 300 people
are be Dalits and the remaining population belongs to Vanniyar
community. Vanniyars are the landed population.
http://www.ambedkar.org/News/hl/Brutal%20Murder.htm
- Return to an abhorrent past
The shankaracharya of Puri, Nischalanand Saraswati, has said that neo-
converts to Hinduism should pray in separate temples. These swastik
temples, as they will be called, are to be for the exclusive use of
all those who have joined or rejoined the Hindu fold. Those 'lucky'
enough to be born Hindus can, of course, continue to pray in the
existing temples across India and the globe.
http://www.ambedkar.org/News/hl/Return%20to.htm
- Low - cost for low caste
SHANKARACHARYA of Govardhan Peeth in Puri Jagatguru Nischalananda
Saraswati was in the news for "reconverting" 72 tribal Christians in
the same area where Australian missionary Graham Staines and his two
minor sons were roasted alive. Presumably, the conversions did not
contravene the special laws that exist in Orissa. Nobody should grudge
His Grace for his mission as long as he uses persuasion, and not
force.
http://www.ambedkar.org/News/hl/Low%20-%20cost.htm
- Charges filed in Kambalapalli Dalit killings
BANGALORE: The Civil Rights Enforcement Cell (CRE) filed the
chargesheet last Thursday in the court of Civil Judge, Chintamani,
indicting 32 persons, including one Maddi Reddy, as the main accused
in the burning of seven dalits in Kambalapalli village in Chintamani
taluk of Kolar district in March this year. All the accused are now in
judicial custody.
http://www.ambedkar.org/News/hl/Charges%20filed.htm
- 15 killed in Bihar caste violence
Fifteen persons were killed in two separate incidents of caste
violence in Nawada district of central Bihar last night.
http://www.ambedkar.org/News/hl/15%20killed.htm
- Two cases of Rape
Woman panch stripped for being raped in MP
NCW to intervene in Biswas rape case, Lalita
http://www.ambedkar.org/News/hl/Two%20cases.htm
- The drumbeats of oppression
In a village in Tamil Nadu's Pudukkottai district, Dalits are
subjected to a vicious attack for refusing to subject themselves to
rites of social oppression.
http://www.ambedkar.org/News/hl/The%20drumbeats.htm
- Murder of three Dalits in Cuddalore
The recent murder of three Dalits in Cuddalore district shows that
caste oppresion is a living reality in rural Tamil Nadu.
http://www.ambedkar.org/News/hl/Murder%20of.htm
- Dalits and land issues
ON December 25, 1927, Dr. Babasaheb Ambedkar led a historic
mahasatyagraha to defy a ban imposed by caste Hindus on Dalits drawing
water from public sources. More than 10,000 Dalits participated in
it.
http://www.ambedkar.org/News/hl/Dalits%20and%20land.htm
- Dalit killed by 4 upper caste persons
Police officials interrogate people witness to the murder of a dalit
youth in Amraiwadi area of Ahmedabad.
http://www.ambedkar.org/News/hl/Dalit%20killed.htm
- Landlords exploit the drought-hit Dalits
Drought is driving Dalit women into the arms of landlords and
contractors. As most of their men have migrated in search of a
livelihood or been forced into bonded labour, the Dalit women fall
back on Thakurs, Chaudhary-Patels and Rabari-Desais in these trying
times.
http://www.ambedkar.org/News/hl/Landlords%20exploit.htm
- Dalit woman gang-raped, paraded naked
FARIDKOT: A married, Dalit woman was gang-raped and paraded naked in
the village Tharajwala of Muktsar district because of her brother's
alleged involvement with a girl of the village.
http://www.ambedkar.org/News/hl/Dalit%20woman.htm
- DSS activist says he was kidnapped
Dalit Sanghrasha Samiti activist Manjunath Kundar, who was missing for
about 15 days and later found near Sakaleshpur, has alleged that his
political opponents in connivance with the police, masterminded his
''kidnapping``
http://www.ambedkar.org/News/hl/DSS%20activist.htm
- Dalit farm worker killed in caste conflict
MEERUT: A 40-year-old dalit agricultural labourer was tortured and
humiliated before being shot dead in front of his wife and others at
Kabaraut village, 35 km from Muzaffarnagar, allegedly by some
influential persons, on Tuesday evening.
http://www.ambedkar.org/News/hl/worker%20killed.htm
- Nailing evidence-Police cap under a dead man
Uttar Pradesh: The scene at the wheat fields along the national
highway in Basai village was gory on May 2 morning. Villagers going
for work saw five bodies soaked in blood. Vijay Singh, Jaipal Singh,
Satbir Singh and SugreevÑall Dalits of the villageÑwere dead, but
another Dalit, Santhosh was still hanging on to life, though his neck
had a deep gash. He was rushed to hospital.
http://www.ambedkar.org/News/hl/Nailing%20evidence.htm
- 7 hurt in caste clash near Hoskote
Seven persons were injured and two huts destroyed following clashes
between Caste Hindus and Dalits in Hoskote Taluk, the hotbed of
political and caste-based conflicts in Bangalore Rural dis-trict, on
Tuesday night.
http://www.ambedkar.org/News/hl/7%20hurt.htm
- Dalit killings cause concern in Uttar Pradesh
Two recent incidents involving killing of dalits by members of the
upper caste have brought under fire the Bharatiya Janata Party-led
coalition government in Uttar Pradesh.
http://www.ambedkar.org/News/hl/Dalit%20killings.htm
- SI guns down four Dalits in Uttar Pradesh
Angry at his daughter eloping with a Dalit, a police sub-inspector
avenged the humiliation by killing four of the latter`s family.
http://www.ambedkar.org/News/hl/SI%20guns.htm
- The carcass collectors of Rann
Ever since animals started dying in the drought, the only way to
collect the carcasses and get it surveyed has been through people from
this Dalit community.
http://www.ambedkar.org/News/hl/carcass%20collectors.htm
- Caste off!!
One of the tragedies of our history books is that they do not look at
history holistically, but rather as specific events of battles won or
lost and so on. In the bargain, we fail to learn our lessons
completely, which is perhaps the primary purpose of reading history.
http://www.ambedkar.org/News/hl/Caste%20off.htm
- Water shortage re-ignites caste clashes
AMRELI (Gujarat), APRIL 27. As the mercury soars and water resources
dry up, clashes over collecting water in the drought- hit areas of
rural Gujarat are becoming common. And with that has returned with a
bang the caste consciousness, which was slowly getting blurred.
http://www.ambedkar.org/News/hl/Water%20shortage.htm
- Double infliction on Dalits
Drought has failed as a great leveller of the financial status of
individuals here, as farmers who take to agricultural or manual labour
stand divided. Even in hunger, the Dalits are not equal to the upper
castes in the backward Rangareddy district in Telangana.
http://www.ambedkar.org/News/hl/Double%20infliction.htm
- Four Dalits gunned down in Bihar
At least 4 Dalits were gunned down, 3 others received serious injuries
and more than a dozen houses were burnt by upper castes in Khairahni
village under the jurisdiction of Nokha police station in Rohtas
district of central Bihar during the wee hours today.
http://www.ambedkar.org/News/hl/Four%20Dalits%20gunned.htm
- Deprived of their due
A study highlights the flouting of the norms of reservation for the
Scheduled Castes and the Scheduled Tribes in appointments to
institutions of higher learning.
http://www.ambedkar.org/News/hl/Deprived.htm
- Dalit bridegroom dismounted from mare
Riding a mare in a wedding procession still proves to be a nightmare
for many a Dalit bridegrooms in Rajasthan. A Dalit bridegroom was
reportedly dismounted from the mare and stones were thrown at the
'baaratis` injuring four of them at Sardada village of Deoli tehsil in
Tonk district on Wednesday.
http://www.ambedkar.org/News/hl/Dalit%20bridegroom.htm
- Untouchables remain victims of persecution
MADRAS, Apr 21: India's dalits, or "untouchables," remain wide-spread
victims of persecution, of-ten with state collusion, a two-day public
hearing here concluded Thursday, reports AFP.
http://www.ambedkar.org/News/hl/RS%20adjourned.htm
- Landlords attack dalits, burn houses
CUDDAPAH, APRIL 19. Upper caste landlords have attacked dalits and set
ablaze 30 houses belonging to the latter, near Rajupalem in B. Kodur
mandal.
http://www.ambedkar.org/News/hl/Landlords%20attack.htm
-7 Dalits burnt alive in Karnataka caste clash
KOLAR: Seven persons, including three women, were burnt alive and one
person was stabbed to death in a major flare-up of caste-related
violence at Kambalpally village in Karnataka's Kolar district on
Saturday night, police said on Sunday.
http://www.ambedkar.org/News/hl/7%20burnt%20alive.htm
Woman Stripped, Killed
http://www.ambedkar.org/News/Woman%20Stripped_Killed.htm
20 Dalits injured in mob attack
http://www.ambedkar.org/News/20_Dalits_injured_in_mob_attack.htm
Priest slaps Dalit, ties him with rope
http://www.ambedkar.org/News/_ties_him_with_rope.htm
A temple entangled in clash between castes
http://www.ambedkar.org/News/A_temple_entangled_in_clash_between_castes.htm
Another batch of bonded labourers set free
http://www.ambedkar.org/News/Another_batch_of_bonded_labourers_set_free.htm
Caste factor in delivery of justice highlighted
http://www.ambedkar.org/News/Caste_factor_in_delivery_of_justice_highlighted.htm
Cry of the oppressed goes unheard
http://www.ambedkar.org/News/Cry_of_the_oppressed_goes_unheard-Deccan.htm
Dalit mother raped for son’s ‘criminal’ affair
http://www.ambedkar.org/News/DALIT_MOTHER_RAPED.htm
Tragic end to inter-caste marriage
http://www.ambedkar.org/News/Tragic_end_to_inter-caste_marriage.htm

http://www.ambedkar.org/crime.htm

Human Rights Watch
http://www.hrw.org/legacy/reports/1999/india/index.htm
Amnesty International
http://www.amnesty.org/en/features-news-and-updates

http://news.nationalgeographic.com/news/2003/06/0602_030602_untouchables.html

...and I am Sid Harth
chhotemianinshallah
2010-03-18 16:08:20 UTC
Permalink
Death by Fire: Sati, Dowry Death, and Female Infanticide in Modern
India (Hardcover)
~ Mala Sen
Mala Sen (Author)

http://www.amazon.com/Death-Fire-Female-Infanticide-Modern/dp/0813531020#reader_0813531020

Customer Reviews
Death by Fire: Sati, Dowry Death, and Female Infanticide in Modern
India

7 of 8 people found the following review helpful:
A well documented & researched book
An incredible read with horrifying facts. Is this really taking place
in today's day and age? Sati has been outlawed since 1829, during the
British Rule in India and yet over a hundred years later we have the
case of 18 year old Roop Kanwar, a relatively educated woman,
'murdered' by being burnt on her husband's pyre. And this event being
glorified and she given almost...
Read the full review �
Published on May 5, 2002

11 of 11 people found the following review helpful:
Spam
The book follows the involvement of Mala Sen with three `case stories'
- one of attempted uxoricide, one of sati, and one of female
infanticide - events that all took place in rural or small-town India.
The title is thus doubly misleading - the book contains neither an in-
depth nor more than anecdotal treatment of the hyped subjects, nor
does the narrative establish a...
Published on January 12, 2003 by Aldo Matteucci

11 of 11 people found the following review helpful:
Spam, January 12, 2003
By Aldo Matteucci (hikurangi) -

This review is from: Death by Fire: Sati, Dowry Death and Female
Infanticide in Modern India (Paperback)

The book follows the involvement of Mala Sen with three `case stories'
- one of attempted uxoricide, one of sati, and one of female
infanticide - events that all took place in rural or small-town India.
The title is thus doubly misleading - the book contains neither an in-
depth nor more than anecdotal treatment of the hyped subjects, nor
does the narrative establish a clear context to `modern' India.
Little is new in the facts related in the book, even for someone who
has no more than cursory knowledge of India. Mark Tully or William
Dalrymple presents e.g. the same material more concisely and clearly.
What analysis there is, tends to be superficial - as with the
treatment of `widow burning', where the existence of regional
differences between Bengal and Rajasthan is noted, but not pursued
further. Mala Sen's methodology seems to be to read files of paper
clippings, then meet briefly with just about anyone somehow connected
with the topic, and depart.

Most of the book is taken up by the author's �tats d'�me (e.g. at p.
203, and then p. 208), her difficulties in coming to grips with
India's daily reality, her idiosyncrasies with tea, coffee and
cigarettes, and general despondency about her ability to find funds to
write the book. While this `human touch' is useful as a filler for TV
programs, it is frustrating in a book.

7 of 8 people found the following review helpful:
A well documented & researched book, May 5, 2002
By A Customer

An incredible read with horrifying facts. Is this really taking place
in today's day and age? Sati has been outlawed since 1829, during the
British Rule in India and yet over a hundred years later we have the
case of 18 year old Roop Kanwar, a relatively educated woman,
'murdered' by being burnt on her husband's pyre. And this event being
glorified and she given almost Goddess status! It scared me to believe
that the largest democracy in the world - India, is still a man-
dominated country in which dowry burnings, female infanticide and
ancient rituals of Sati are still practiced.
Mala Sen's has done some great work in researching and documentation
for this book. I appreciated her quoting the various Indian
publications and statistics surrounding these horrifying stories.

0 of 3 people found the following review helpful:
Wonderful study of humanity & very informative! Recommended!, April
11, 2004
By A Customer

This review is from: Death by Fire: Sati, Dowry Death and Female
Infanticide in Modern India (Paperback)
Excellent read!!! Very informative and a little something that
everybody should know about. I couldn't put it down and I wish the
book was published worldwide! Humane, sad, and upseting.

http://www.amazon.com/Death-Fire-Female-Infanticide-Modern/product-reviews/0813531020/ref=dp_top_cm_cr_acr_txt?ie=UTF8&showViewpoints=1

Dowry Murder: The Imperial Origins of a Cultural Crime (Paperback)
~ Veena Talwar Oldenburg
Veena Talwar Oldenburg (Author)

(Author) "It is difficult to define contemporary dowry with the
simplicity and clarity that Manu gave to term stridhan, or the
"sixfold property of a woman..."

http://www.amazon.com/Dowry-Murder-Imperial-Origins-Cultural/dp/0195150724/ref=pd_sim_b_1#reader_0195150724

Editorial Reviews

Review

"A strong, contentious book on an intellectually and socially hot
topic, Dowry Murder offers a rich complex answer to the question: What
are the causes of voilence against women in India, of female
infanticide, 'dowry' deaths, and battering?"--Susanne Hoeber Rudolph,
Professor of Political Science, University of Chicago

"Oldenburg has a unique and compelling voice as a historian. She has
left no stone, or document, unturned in her search for the answers."--
Geraldine Forbes, Professor of History, SUNY, Oswego

"Oldenburg's arguments are persuasive and [are] written in such clear
and jargon-free English that even nonacademic readers should be able
to follow [them]...Her accounts of contemporary marital clashes are
wrenching, insightful, and sadly familiar. Dowry Murder should be read
by all persons seeking to understand gender relations in today's
India."--The Journal of Asian Studies

"One of Dowry Murder's many original contributions is to link the
discourses on female infanticide/dowry in the high period with the
current discourse on dowry . Oldenburg provides a complex picture of
causality."--Barbara Metcalf, Professor of History, University of
California, Davis

"With this study, Oldenburg has turned the standard interpretation of
both sati and dowry deaths on its head. Her methodology combines the
historian's careful combing of the archives with the anthropologist's
use of life histories and interviews. This is a provocative and
original work of scholarship. Many will disagree with it, but few will
be able to ignore it."--Gail Minault, Professor of History, University
of Texas, Austin

"Oldenburg has a unique and compelling voice as a historian. She has
left no stone, or document, unturned in her search for the answers."--
Geraldine Forbes, Professor of History, SUNY, Oswego

"Oldenburg's arguments are persuasive and [are] written in such clear
and jargon-free English that even nonacademic readers should be able
to follow [them].... Her accounts of contemporary marital clashes are
wrenching, insightful, and sadly familiar. Dowry Murder should be read
by all persons seeking to understand gender relations in today's
India."--The Journal of Asian Studies
"With this study, Oldenburg has turned the standard interpretation of
both sati and dowry deaths on its head. Her methodology combines the
historian's careful combing of the archives with the anthropologist's
use of life histories and interviews. This is a provocative and
original work of scholarship. Many will disagree with it, but few will
be able to ignore it."--Gail Minault, Professor of History, University
of Texas, Austin

"A strong, contentious book on an intellectually and socially hot
topic, Dowry Murder offers a rich complex answer to the question: What
are the causes of voilence against women in India, of female
infanticide, 'dowry' deaths, and battering?"--Susanne Hoeber Rudolph,
Professor of Political Science, University of Chicago

"One of Dowry Murder's many original contributions is to link the
discourses on female infanticide/dowry in the high period with the
current discourse on dowry . Oldenburg provides a complex picture of
causality."--Barbara Metcalf, Professor of History, University of
California, Davis

Product Description
The Hindu custom of dowry has long been blamed for the murder of wives
and female infants in India. In this highly provocative book, Veena
Oldenburg argues that these killings are neither about dowry nor
reflective of an Indian culture or caste system that encourages
violence against women. Rather, such killings can be traced directly
to the influences of the British colonial era. In the precolonial
period, dowry was an institution managed by women, for women, to
enable them to establish their status and have recourse in an
emergency. As a consequence of the massive economic and societal
upheaval brought on by British rule, womens entitlements to the
precious resources obtained from land were erased and their control of
the system diminished, ultimately resulting in a devaluing of their
very lives. Taking us on a journey into the colonial Punjab, Veena
Oldenburg skillfully follows the paper trail left by British
bureaucrats to indict them for interpreting these crimes against women
as the inherent defects of Hindu caste culture. The British, Oldenburg
claims, publicized their "civilizing mission" and blamed the caste
system in order to cover up the devastation their own agrarian
policies had wrought on the Indian countryside. A forceful
demystification of contemporary bride burning concludes this
remarkably original book. Deploying her own experiences and memories
and her research at a women's shelter with "dowry cases" for almost a
year in the mid-eighties, the author looks at the contemporary
violence against wives and daughters-in-law in modern India. Oldenburg
seamlessly weaves the contemporary with the historical, the personal
with the political, and strips the layers of exoticism off an ancient
practice to show how an invaluable safety net was twisted into a
deadly noose. She brings us startlingly close to the worsening
treatment of modern Indian women as she challenges us to rethink basic
assumptions about womens human and economic rights. Combining rigorous
research with impassioned analysis and a nuanced treatment of a
complex, deeply controversial subject, this book critiques colonialism
while holding a mirror to gender discrimination in modern India.
See all Editorial Reviews

Product Details
Paperback: 288 pages
Publisher: Oxford University Press, USA; 1st Paper, 1st Printing
edition (July 18, 2002)
Language: English
ISBN-10: 0195150724
ISBN-13: 978-0195150728
Product Dimensions: 9.2 x 6.3 x 0.8 inches
Shipping Weight: 14.6 ounces (View shipping rates and policies)
Average Customer Review: 5.0 out of 5 stars See all reviews (2
customer reviews)

Inside This Book (learn more)
First Sentence:

It is difficult to define contemporary dowry with the simplicity and
clarity that Manu gave to term stridhan, or the "sixfold property of a
woman." Read the first page

Customer Reviews
Dowry Murder: The Imperial Origins of a Cultural Crime

9 of 9 people found the following review helpful:
Praise for Dowry Murder, August 15, 2002
By A Customer

"One of Dowry Murder's many original contributions is to link the
discourses on female infanticide/dowry in the high colonial period
with the current discourse on dowry. Oldenburg provides a complex
picture of causality."--Barbara Metcalf, Professor of History,
University of California, Davis
"A strong, contentious book on an intellectually and socially hot
topic, Dowry Murder offers a rich and complex answer to the question:
What are the causes of violence against women in India, of female
infanticide, 'dowry' deaths, and battering?"

--Susanne Hoeber Rudolph, Proefssor of Political Science, University
of Chicago

"With this study, Oldenburg has turned the standard interpretation of
both sati and dowry death on its head. Her methodology combines the
historian's careful combing of the archives with the anthropologist's
use of life histories and interviews. This is a provocative and
original work of scholarship. Many will disagree with it, but few will
be able to ignore it."

--Gail Minault, Professor of History, University of Texas, Austin

"Oldenburg has a unique and compelling voice as a historian. She has
left no stone, or document, unturned in her search for answers."
--Geraldine Forbes, Professor of History, SUNY Oswego

Exposing the ancient roots of a heinous social evil, December 16,
2009
By Neema Kharva (Seattle, WA USA) -

Can a book be scholastic AND heart-wrenching at the same time? This
one is.

I came across Ms. Oldenburg's work while working on a project on the
interrelation of the Indian woman's safety and Economic independence,
in Grad school.

I love her work for the following reasons:

1. She has extensive bibliography and citations to establish
credibility of the statements in the book. It is easy and effortless
to read historical work knowing that there is veracity and not just
folk-lore in the stories told. I think it helps the readers form a
healthy relationship with the issue and gives the society tools to
work on an issue in a balanced effective way.

Folks who have done research work on subjects pertaining to India know
just how frustrating/close to impossible it is to get cited work -
esp. if you are physically not located in India. Professional
publications from India, to date, do not feel the need to cite
sources. For e.g., you can search on a topic of social interest or the
work of an NGO in India and a myriad of results will mushroom
regurgitating the same info without any credit to the original source.
I myself was guilty of that (work lacking in citations) until my dear
professor taught me the importance of 'credibility'.

2. Not only is her work inundated perfectly, she is capable of
juggling objectivity, compassion and empathy in one clean impassioned
shot in this book. I read a few pages on Goolge books before I bought
it. And I am glad I did. It will be something I will pass on to all
the children in my family, male and female.

How easy it is to blame current situations and how difficult to
decipher the profound impact of several decades of slavery. A slavery
of paying unreal taxes - for 100s of years - that robbed an entire
nation of its prosperity.

If anyone has doubts about just how damaging the British were to
India, they should read this book. It tells a horrific story of
indirectly perpetrated crimes with evidential support.

3. The author does not draw any inferences for the user. She presents
the facts, a million details that explain what shaped the Indian
woman's story, leading to her present day position in modern India.

25,000 a year killed - and counting.
Ms. Oldenburg, you have to write more!!!

PS. On a side note, I have listened to a lecture of hers forwarded to
me by a friend on 'women and their participatory exclusion from
economic activities' - phenomenal!!! - if you know of a book/white-
paper on this, please let me know!

If you are looking for other commendable works in Indian Feminism, I
also highly recommend Pramila Jaypal's Pilgrimage to India Pilgrimage
to India: A Woman Revisits Her Homeland (Adventura Series)

http://www.amazon.com/Dowry-Murder-Imperial-Origins-Cultural/product-reviews/0195150724/ref=dp_top_cm_cr_acr_txt?ie=UTF8&showViewpoints=1

May You Be the Mother of a Hundred Sons: A Journey Among the Women of
India (Paperback)
~ Elisabeth Bumiller
Elisabeth Bumiller (Author)

http://www.amazon.com/May-You-Mother-Hundred-Sons/dp/0449906140/ref=pd_sim_b_2#reader_0449906140

Editorial Reviews
Amazon.com Review

Before Elisabeth Bumiller lived in India in the mid-1980s, she had
reported mainly on upper-crust Americans for the Washington Post. Her
four-year stay turned her romantic image of India and largely
unexamined feminist sentiments upside down and shook them hard.
Although Indian women are guaranteed equality by their constitution,
religious and cultural conceptions of their lowly role make this a
hollow boast for many. Bumiller's well-spun book deals with admittedly
sensational topics: a bride burning case; a rare death by sati, in
which a young widow joined her husband on the funeral pyre; poor
villages where girl babies are so unwelcome that some don't survive
and cities where boy babies are given the edge by prenatal tests and
the availability of abortion. Arranged marriages, the lives of village
women, and the great histrionic appeal of the Indian film industry
also catch her Western eye. Beneath the surface of each story several
others bubble up, sometimes illuminating customs or obscuring easy
outrage. Other times, though, they emphasize the limitations of being
an outsider. --Francesca Coltrera
From Publishers Weekly

The overall powerlessness of Indian women is shown through a
discussion of traditions and portraits of typical individuals. "Based
on Bumiller's four-year residence in India, this perceptive, alert
travelogue considers the prevalent custom of arranged marriage,
India's scattered, budding feminist movement, population control,
female infanticide and the legacy of Indira Gandhi, a nonfeminist,"
said PW. Photos. Author tour.
Copyright 1991 Reed Business Information, Inc.

Product Details
Paperback: 320 pages
Publisher: Ballantine Books (April 30, 1991)
Language: English
ISBN-10: 0449906140
ISBN-13: 978-0449906149
Product Dimensions: 8 x 5.1 x 0.6 inches
Shipping Weight: 8.5 ounces (View shipping rates and policies)
Average Customer Review: 3.3 out of 5 stars See all reviews (20
customer reviews)

http://www.amazon.com/May-You-Mother-Hundred-Sons/dp/0449906140/ref=pd_sim_b_2#noop

(20 customer reviews)

12 of 12 people found the following review helpful:
Incredibly Insightful and Thought Provoking
As a second generation Indian American, a true understanding of the
Hindu culture my parents grew up with has not been easy to attain.
Bumiller's book provided me with a key to some of the understanding I
feel that I have always lacked. Reading her book took me back to my
experiences travelling in India. It also provided me with great
insights into the worldview of...
Read the full review �
Published on December 26, 1999

7 of 11 people found the following review helpful:
Sensationalism which never goes below the surface
This is a stereotypical account with a liberal dose of sensationalism,
evident in the topics and events she chooses as representative of the
Indian feminine experience.

This is in the line of books masquerading as sympathetic accounts but
really caarrying on from a colonial mind-set of looking down from
above.

Published on December 16, 2002

12 of 12 people found the following review helpful:
Incredibly Insightful and Thought Provoking, December 26, 1999
By A Customer

As a second generation Indian American, a true understanding of the
Hindu culture my parents grew up with has not been easy to attain.
Bumiller's book provided me with a key to some of the understanding I
feel that I have always lacked. Reading her book took me back to my
experiences travelling in India. It also provided me with great
insights into the worldview of my own mother, grandmothers, aunts, and
cousins that are women, although I was a little disappointed that the
resilience of the women she studied was implied, but it was not
explicitly stated and emphasized. Finally, her book was excellent at
raising some very thought provoking questions about both the human
condition and (especially) the condition of women in our world. I
highly recommend it to anyone that is interested in exploring these
avenues of thought.

14 of 15 people found the following review helpful:
A sensitive, honest, well-researched report on the lives of Indian
women, November 6, 2005
By David Graham (Shell, Ecuador) -

Elisabeth Bumiller's account of the lives of women from various walks
of life, accumulated during her time spent living in India in the
1980s via interviews and friendships and augmented by the extensive
reading she did on the subject before, during, and after her time in
India, proved to be a "good read". It was not merely a series of
personal anecdotes (lacking in broader perspectives and studies) nor
did it err on the other end by being little more than a dry, academic,
emotionally detached account of bride burning, dowry murders, female
infanticide, the film industry of Bollywood, overpopulation, arranged
marriages, domestic hardships, and the like. Instead it was a
passionate and thoughtful account by a Westerner living in India who
grew to love the people she met and whose research reflected the
respect and curiosity she had for the women of India.

Some of the reviews of this book have accused it of being
"stereotypically western", "condescending", "shallow",
"overgeneralized to the point of being trashy", exhibiting a "Western
imperialism", "colonial mindset", or being a "stereotypical account
with a liberal dose of sensationalism". I can only say that I found
none of those things to be the case when I read the book. There is no
doubt that the author's western background and mode of thinking
provided the platform from which she observed and evaluated her
experiences in India, but she went to a great deal of trouble to
broaden her own impressions by consulting the people of India about
the problems of India: through her friendships made in India, through
numerous interviews (and follow-up interviews) with people from both
city and rural areas and from different castes, through viewing of
films and television, through reading various Indian magazines (e.g.,
India Today, Business India, etc.), various Indian newspapers (e.g.,
The Times of India, The Telegraph of Calcutta, Indian Express,etc.),
through special reports (e.g., "Women in India: A Statistical Profile
- 1988" put out by the Department of Women and Child Development via
the Ministry of Human Resource Development in the Government of
India), and through reading various books written by both Indian
authors (e.g., Sudhir Kakir, Jawaharlal Nehru, Chidananda Das Gupta,
et. al) and foreigners who had lived in India. The result is a
balanced and broad view of some of the problems being faced by women
in India, not a provincial, overgeneralized, condescending,
stereotypical account of India.

Her account is certainly not a dry, emotionally detached one but
rather one in which she is actively involved. Is she opinionated?
Sure: that's what keeps the book from being boring. Yet it is
important to note that the author is honest and fair enough to keep
this book from degenerating into a one-sided polemic. Even when she
disagrees with a practice she observes (such as female infanticide)
she does more than present her own opinions: she also presents the
opposing viewpoints and mitigating life circumstances that lead people
to act as they do. Moreover, her disagreements are not made in a
spirit of self-righteous condemnation but rather with a good deal of
compassion. The reader is allowed to see the emotional and
intellectual struggles the author goes through as she has her
viewpoints challenged by what she sees and hears.

Having read about and traveled in India myself, I found this book to
be enlightening. As I mentioned earler, it is a "good read", meaning
that the book doesn't drag. Is it the "definitive" book about women in
India? Of course not. Such a book doesn't exist. Moreoever, coming out
as it did in 1990 (1991 for the paperback), it grows a little more
dated each year. However, both as a valuable historical document and
an anthropological tool for helping understand more of the Indian
character, "May you be the Mother of a Hundred Sons" deserves a place
alongside other books that are rightfully praised for their usefulness
in throwing light on a fascinating country full of an immense
diversity of peoples and practices.

9 of 9 people found the following review helpful:
rereading bumiller, October 25, 1998
By A Customer

I happened to read Bumiller's book after a gap of about 3 years and
found it as interesting as when I read it first. I think her section
on Nabaneeta Dev Sen remains the best. I don't think I am concerned
too much about how 'true' it is to Indian life (which in any case is a
subjective area) but I think Bumiller is one of few who writes with
both affection and detachment about India. As an Indian woman, some of
the things she writes about (e.g. the process of the arranged
marriage) brought a jolt of realisation - being a part and parcel of
Indian life they tend to remain unnoticed. All in all it was worth a
second read.
Anuradha

7 of 7 people found the following review helpful:
A Splendid Insight into India and it's Women, August 17, 2000
By Heidi C. Riechel (Simi Valley, CA) -

Growing up in the US with an American father and an Indian mother, I
have always sought to really understand the culture that my mother
came from. Although my mother was a catholic and not a hindu,
Elizabeth Bumiller's book has given me an indepth and mesmorizing look
at the women of India - the true pillars of that country. Once you
start reading, you can't put the book down. Bumiller does a wonderful
job at describing the Indian culture in general. My husband and I are
adopting from India and this book has given me a greater appreciation
for the unknown mother of my future child. A must read book if you
have any interest in India, foreign cultures or women's issues.

3 of 3 people found the following review helpful:
Great read, November 4, 2002
By A Customer

As a busy careerwoman, I usually devote what little time I have to
read to fictional novels. With this book, I made an exception to my
"rule" and I'm glad I did. It was interesting, thought-provoking and
well-written. It read like a series of stories, while giving me
insight into the culture and history of India. I was able to escape
and learn at the same time, which is sometimes difficult with non-
fiction. I would recommend it to men AND women alike...

9 of 12 people found the following review helpful:
Impressions of womens lives, March 2, 2003
By Erika Mitchell (E. Calais, VT USA) -

This book is a collection of articles about various aspects of Indian
women's lives. Bumiller lived and worked as a journalist in India for
3 years with her husband in the 1980s. She didn't intend to write
about Indian women at the start of her stay, but found herself getting
drawn into women's issues through her friends and activities. In the
book, Bumiller describes and analyzes such topics as arranged
marriage, bride burning, female infanticide, women in politics, women
in Bollywood, women artists, housewives, and population control.
Overall, I found Bumiller's descriptions quite accurate and
interesting, but for my tastes, the range of topics seemed too broad.
The book lacks the focus found in Bumiller's second book, "The Secrets
of Mariko", which describes a year in the life of a Japanese
housewife. Nevertheless, it provides a very readable introduction to
Indian women's lives for Western readers.

2 of 2 people found the following review helpful:
Great Insights To Indian Women's Role and Situation, May 22, 2001
By "aijaz9" (Singapore) -

I bought this book soon after I got married to my husband, who's
Indian. It gave me insight to my mum-in-law, her life and the society
she lives in. What makes her tick, what drives her behaviour, her
thoughts, feelings and decisions. I haven't yet found a better book on
Indian women, especially one that's as clear, thoughtful and readable
as Ms Bumiller's. Her book on Japanese women is just as good.

2 of 2 people found the following review helpful:
Insightful look at the lives of a variety of Indian women, February
12, 1998
By ***@iname.com "slbedgood" (Dayton, OH) -

Elizabeth Bumiller has written and excellent book describing the lives
of a cross-section of Indian women. The book is a very easy read, due
to her clear and concise writing style. The author has interviewed
women from several different religions, castes, regions, and
lifestyles. These interviews are supplemented with material from the
Indian press and from Indian policymakers.

4 of 5 people found the following review helpful:
Worth reading, April 28, 1998
By A Customer

I enjoyed this book mainly because it is about the lives of Indian
women seen through the eyes of a foreigner - ie a western woman. I
felt I could relate to this book very well as a 'western' woman
myself, albeit with roots in India. I would recommend this book for
those who know little about Indian society .

3 of 4 people found the following review helpful:
Great Reporting on a Fascinating Subject, August 24, 2001
By A Customer

Elisabeth Bumiller brings her reporter's curiousity and an open mind
to a subject daunting in it vastness, and succeeds in painting a
pointillist portrait of the women of India. She never pretends that
she's doing exhaustive or academic work; she's simply following her
nose to good stories. The result is an entertaining and informative
book that spurred me to further reading about India and its women.

3 of 4 people found the following review helpful:
A great book about the lives of women in India, December 13, 2000
By lynne h vollmer (cincinnati, ohio United States) -

Elizabeth Bumiller does a great job portraying the true lives of
Indian women as an outsider. As a forgeiner she interviews many Indian
women about different aspect of their Indian lives. Discussions of
great women like Indira Ghandi and intense interview with women who
had to kill their children because they were females all provided me
with a great realistic idea of women's roles and lives in India. This
is a great book, it is an easy read and provides a lot of good
information.

Balanced and Honest, February 13, 2008
By Heather Puhl (Florida, USA) -

I loved this book. The author covers a wide range of female
experiences in India, from the experiences of the very poor and rural
to the urban elite. She explores situations that are uniquely Indian,
but is able to relate them to the universal human condition.
Throughout the book she is very aware of her own perceptions and
reactions to what she encounters, so the reader is given not only her
report of an issue, but also the author's thought process including
her own ethical dilemmas and emotions about each topic. She is able to
leave the deeper questions unanswered rather than give an overly
simplistic answer, and able to experience her own point of view
without being judgmental. This book is about the experience of women
and it has a feminist slant- it talks about ways that Indian culture
could change to better meet the basic needs of its women, so readers
who are looking for total neutrality are bound to be disappointed. I
think that previous reviewers who complained (and panned the book) for
"sensationalism" were very mistaken. The author is always respectful
and never lurid or sensational. Personally i thought that overall this
is a fascinating read, a well-written, thoughtful and thought-
provoking treatment of this subject. I have already recommended it to
several friends and will continue to do so.

7 of 11 people found the following review helpful:
a real eye-opener, January 3, 2005
By shelly "a woman" (new york) -

This review is from: May You Be the Mother of a Hundred Sons: A
Journey Among the Women of India (Hardcover)
I an american woman of indian descent, can really take this book to
heart. Though women in Inida have achieved a great deal, they still
have a LONG way to go. They must overcome many traditional SOCIAL
attitudes. I was brought up in the US, around Indians, and I remember
the lies and silly games girls would have to play so that they could
get around the traditional culture that prevented them from dating,
going out, etc. India may appear modern on the outside, with legal
status guaranteed to women under the law, and of our recent economic
boom, but look behind the curtains and you'll see a society where the
fascade of modernity is overshadowed by a centuries-old view of woemn
and their roles in society. Not only does India and its men
discriminate against women, but it makes life a living nightmare for
those individuals who really do want to encourage reform and liberate
the society there. Males are still favored over femlaes, and thus many
girls' lives are miserable in their families, especially in the rural
areas. What's worse, the goervnment only pays lip service to such
issues and is not at all genuine in implementing social reform and
legal protection for women and girls. India's Still VERY BACKWARD in
its social attitudes, and let's hope that through education and
westernization, we can shed some light on some taboo issues, and make
all necessary changes. We can only pray India gives women a fair
chance.

7 of 11 people found the following review helpful:
Sensationalism which never goes below the surface, December 16, 2002
By A Customer

This is a stereotypical account with a liberal dose of sensationalism,
evident in the topics and events she chooses as representative of the
Indian feminine experience.
This is in the line of books masquerading as sympathetic accounts but
really caarrying on from a colonial mind-set of looking down from
above.

To get a more accurate picture of issues like Dowry, I recommend Veena
Oldenburg's (sp?) "Dowry Murder" -- be prepared to get your received
prejudices challenged.

5 of 8 people found the following review helpful:
May you be the mother of 100 daughters:), February 24, 2005
By Laura B. "Laurabx" (Da boogiedown BRONX, NY) -

This book was very interesting & I feel that I have learned a lot from
reading it. It is non-fiction, the author discusses topics that as
citizens of this world we should all educate ourselves on: arranged
marriage, bride burning, female infanticide, women in politics, &
population control among other topics. This book was written in the
1980s so some of the information might be somewhat outdated but it is
very informative regardless. Ms. Bumiller is a Westerner (seemingly a
wealthy one) & the book sounds at times like a reading from an
academic journal: the case-studies will outrage you but won't bring
tears to your eyes or make you board the next plane to India to "make
a difference" & help out (it is not a very emotional account). Every
woman & man interested in women's status in other cultures should pick
up this book & if you consider yourself a feminist you should
definitely read it!!

20 of 32 people found the following review helpful:
Completely Clueless, June 16, 2004
By A Customer

This book is an eyeopener. It illustrates the stereotypical western
attitudes towards Indian culture and religion. The author lacks any
true insight into the lives of the people she is writing about and
carries on giving us her 2 cents anyway.
Imagine if some Indian woman with no idea of western culture "studied"
women by living in the US for 4 years and took it upon herself to
write something as condescending about American women, society,
culture and history, how would that turn out ? That is how
ridiculously shallow this attempt is.

Read Chitra Devakaruni, Jumpha Laheri, Bapsi Sidhwa, Veena
Oldenburg ... this author has no clue ...

14 of 23 people found the following review helpful:
May You Be the Mother of a Hundred Sons, April 2, 2003
By Holly Scheib (Ann Arbor, MI United States) -

The only valuable part of this book is the first 8 pages, where the
author describes her profound cultural shock of arriving in India.
Clearly, she never got past it.

The book is over-generalized to the point of being trashy... it is the
perfect example of Western imperalism and idiocy in understanding
another culture. The author doesn't seem to get that part of visiting
a new place is to get beyond comparing how much better your home
country is... I suggest any potential buyers to steer clear.

2 of 4 people found the following review helpful:
a sensationalized stumbling-block, March 8, 2007
By Jay A. Bostwick "Jay" -

Bumiller refuses to take her informants at their word if what they are
saying at all contradicts her preconceived notions about gender in
Indian culture. She is treating some serious and important issues
here, but I fear the journalist's tendency to put a sensational spin
on things has made this book a stumbling-block to improved gender
relations in India and other parts of the world. If you are looking
for an introduction to important social issues in India--issues like
bride burning, arranged marriage, or female infanticide--this is the
wrong book for you. There are too many fictions mingled with the facts
here.

4 of 10 people found the following review helpful:
Mere chronicle of who/how many interviews were conducted, April 22,
1998
By A Customer

This book is merely a chronicle of who and how many people were
interviewed by the author in the preparation of this book.It offers no
insight into many of the problems affecting women anywhere in the
world,let alone in complex Indian society. Surely it is no secret that
all you need in India (and most of the third world) is a WHITE SKIN -
and you will be wined, dined and feted by all the natives,high and
low(including Prime Ministers),irrespective of the mediocrity of the
possessor of the WHITE SKIN.For all the efforts of people who "made
her project their own" the authoress declares that they are "her
friends for life ".How very generous ! If all that the reader expects
from a book like this,is for the author to have done her "research"
among a wide strata of people covering the length and breadth of the
terrain,then this book is the just punishment they deserve.The
authoress has undoubtedly taken the trouble to stay in a village(while
her husband underwent similar torture in a neighbouring village ),
interviewed professional women in urban
India(painters,poets,actresses,filmmakers etc)and has also touched on
issues such as bride burning for dowry,sati,caste conflict etc-she
also spares no effort to inform the reader of the troubles she endured
to undertake this noble project -"Every single interview was
excruciatingly slow and difficult.Many lasted for two hours,the limit
of my patience" -indeed there is no consideration for the unfortunate
Indian women who had to undergo this punishment and in whose lives
those two hours lost meant lost wages ! The guides tell you that the
"Taj Mahal took 22 years to build and employed 22000 men and cost 220
million rupees" -as if this is sufficient ground to declare the Taj
Mahal as a world class monument -one must adopt the same posture in
judging this book,to be charitable.

5 of 25 people found the following review helpful:
May You Be the Mother of a Hundred Sons, May 28, 2004
By A Customer

May You Be the Mother of a Hundred Sons Help other customers find the
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Citations (learn more)
30 books cite this book:

Dislocating Cultures: Identities, Traditions, and Third World Feminism
(Thinking Gender) by Uma Narayan
page 105, Back Matter (1), and Back Matter (2)
Love and Romance: True Stories of Passion on the Road (Travelers'
Tales Guides) by Judith Babcock Wylie
page 202, Back Matter (1), and Back Matter (2)
Dislocating Cultures: Identities, Traditions, and Third World Feminism
(Thinking Gender) by Uma Narayan
page 105, Back Matter (1), and Back Matter (2)
A Woman's Passion for Travel: More True Stories from a Woman's World
(Travelers' Tales) by Pamela Michael
Back Matter (1), and Back Matter (2)
500 Great Books by Women: A Reader's Guide by Erica Bauermeister
page 219
Democracy's Edges (Contemporary Political Theory) by Ian Shapiro
page 159
Complicating Categories: Gender, Class, Race and Ethnicity
(International Review of Social History Supplements) by Eileen Boris
page 62
A Woman's Passion for Travel: True Stories of World Wanderlust
(Travelers' Tales) by Marybeth Bond
Back Matter
Imagining the Impossible: Magical, Scientific, and Religious Thinking
in Children by Karl S. Rosengren
page 299
Political Theory and Feminist Social Criticism (Contemporary Political
Theory) by Brooke A. Ackerly
Back Matter
Human Values In Management (Corporate Social Responsibility Series) by
Ananda Das Gupta
page 159
The Hotel Book: Great Escapes Asia by Shelley-Maree Cassidy
page 40
The Legalization of Human Rights: Multidisciplinary Perspectives on
Human Rights and Human Rights Law by Saladin Meckled-Garc�a
page 114
Women in Asia: Restoring Women to History (Restoring Women to History)
by Barbara N. Ramusack
page 151
Woman, Body, Desire in Post-Colonial India: Narratives of Gender and
Sexuality by Jyoti Puri
Back Matter
Woman, Body, Desire in Post-Colonial India: Narratives of Gender and
Sexuality by Jyoti Puri
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Cassette Culture: Popular Music and Technology in North India (Chicago
Studies in Ethnomusicology) by Peter Manuel
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The Mismeasure of Desire: The Science, Theory, and Ethics of Sexual
Orientation (Ideologies of Desire) by Edward Stein
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Deaf And Disabled, Or Deafness Disables? (Disability, Human Rights,
and Society) by Corker
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For Women Only, Revised Edition: A Revolutionary Guide to Reclaiming
Your Sex Life by Dr. Jennifer Berman
Back Matter
An Aging India: Perspectives, Prospects, and Policies by Phoebe S
Liebig
page 123
Genetic Dilemmas: Reproductive Technologies, Parental Choices and
Children's Futures (Reflective Bioethics) by Dena S. Davis
Back Matter
Sorrow and Joy among Muslim Women: The Pukhtuns of Northern Pakistan
(University of Cambridge Oriental Publications) by Amineh Ahmed
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Daughters of Hariti: Childbirth and Female Healers in South and
Southeast Asia (Theory and Practice Inmedical Anthropology) by Santi
Rozario
page 180
A Year of Reading by Elisabeth Ellington
page 116
Erotic Justice: Law and the New Politics of Postcolonialism by Ratna
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Weaving a New Tapestry: Asia in the Post-Cold War World, Case Studies
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page 280
The Backpacker's Bible: Your Essential Guide to Round-the-World Travel
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page 181
The Secrets of Mariko: A Year in the Life of a Japanese Woman and Her
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Front Matter
Dragon Ladies: Asian American Feminists Breathe Fire by Sonia Shah
page 197

Editorial Reviews

Review
A fascinating journey in the broadest sense through a particular
landscape of modern India -- Publishing News

Engrossing, horrifying and beautifully written -- The Mail on Sunday

Product Description

Although banned by the British in 1929, sati cases have reappeared
recently, most notably the incident involving Roop Kanwar in 1987. A
careful study of Roop Kanwar, Indian society and values, and the role
of politics in positioning women in modern India. --This text refers
to an out of print or unavailable edition of this title.
Product Details
Hardcover: 288 pages
Publisher: Rutgers University Press (March 2, 2002)
Language: English
ISBN-10: 0813531020
ISBN-13: 978-0813531021
Product Dimensions: 9.6 x 6.4 x 1 inches
Shipping Weight: 1.3 pounds (View shipping rates and policies)
Average Customer Review: 4.0 out of 5 stars See all reviews (3
customer reviews)

Sati - Widow Burning in India (Paperback)
~ Sakuntal Narasimhan (Author)

http://www.amazon.com/gp/product/images/0385423179/ref=dp_image_z_0?ie=UTF8&n=283155&s=books

Editorial Reviews

From Publishers Weekly

Bombay journalist Narasimhan here offers an unnerving, carefully
documented study of the Indian ritual whereby widows bring glory on
themselves and their families by self-immolation on the pyres of their
dead husbands. According to the author, the Hindi scriptures, which
evolved from the second millennium B.C. to the second millennium A.D.,
sometimes suggest or sanction sati but this endorsement is equivocal.
She further illustrates how, throughout Indian history, sati rituals
must be seen as part of a wider canvas of social attitutes that
denigrate women; a widow's lot is particularly wretched and even today
widows are routinely excluded from various religious functions and
festivities. Although sati was officially outlawed in 1829, the rite
persists: the book points to the 1987 self-immolation of 18-year-old
Roop Kanwar in the presence of a crowd of 4000, an act that incited
nationwide pro- and anti-sati sentiment. Narasimhan demonstrates how
the combination of a number of factors--lack of education, religious
and economic compulsions and male chauvinism--help to explain how a
culture rooted in the tenets of compassion and nonviolence can
encourage the burning of its widows. Photos.
Copyright 1992 Reed Business Information, Inc.

From Library Journal

For 2500 years it was not uncommon for widows to be burned alive with
the corpses of their husbands on funeral pyres in India. British
officials prohibited the practice in the 19th century, but the ritual
of sati has continued sporadically until the present. Publicity
following the 1987 sati of an 18-year-old widow led to the passage of
the Sati Prevention Act, which not only bans the burning of widows but
also imposes punishments for glorifying women who have died by means
of sati . Narasimhan, an Indian journalist, takes issue with pro-sati
advocates who claim a religious underpinning to the practice. She
argues that early Hindu scriptures do not mention sati and that this
gruesome funeral rite appears only in later versions of the writings.
Stripping away the mystique of noble self-sacrifice, the author paints
a stark picture of women's life in India throughout its history. Even
today, female infanticide and dowry burnings are still practiced. A
good purchase for women's studies collections and for large area study
libraries. (Note: This book was published under the same title by
Viking in India in 1990.)-- Ruth M. Mara, Agency for International
Development, Washington, D.C.
Copyright 1992 Reed Business Information, Inc.

Product Details
Paperback: 216 pages
Publisher: Anchor; 1st Anchor Books Ed edition (July 1, 1992)
Language: English
ISBN-10: 0385423179
ISBN-13: 978-0385423175
Product Dimensions: 8 x 5.2 x 0.6 inches
Shipping Weight: 7.5 ounces (View shipping rates and policies)
Average Customer Review: 4.0 out of 5 stars See all reviews (2
customer reviews)

Customer Reviews
Sati - Widow Burning in India

(2 customer reviews)

5 of 5 people found the following review helpful:
Powerful study on widow burning in India, March 28, 2006
By Sundari "Sundari" (San Francisco, CA) -

Sakuntala Narasimhan's study on widow burning in India is a powerful
one. Carefully and extensively researched, it provides a solid history
and contemporary analysis of the practice. Narasimhan takes a firmly
anti-sati stance, at times providing biting commentary on pro-sati
activists, and it's clear that she is writing from a feminist/womanist
point of view.

This is a must-read for those studying women's issues in India and
Hindu culture, and would be a good read for those interested in
women's issues in the world in general. The book is nearly 15 years
old now, and thus a bit dated in some ways, but is still relevant in
terms of its unflinching historical and cultural analysis, and in that
way should be regarded as a classic work on the subject. The edition I
read was an Indian edition, and I am not sure if this edition has been
edited for an American audience - there are small vocabulary issues
that may confuse a reader (for instance, the word "lakh" is an Indian
unit of measurement equal to 100,000, and there are a few passages of
untranslated and improperly transliterated Sanskrit, though they are
explained in the text), but overall it is an extremely well-written,
very readable and I would dare say nearly indispensable study on the
practice of sati.

2 of 2 people found the following review helpful:
Pativrata, July 8, 2006
By Mira (Dubai, United Arab Emirates) -

A well-researched book, Sati explores the historical background of the
practice of sati; a widow's self-immolation on the funeral pyre of her
husband. The author traces back the first incidents of sati in
Hinduism, and then examines the position of the sacred textual
traditions in relation to the practice.

While she's done a fantastic job in researching her topic, the
relentlessness of her sarcasm disqualifies her work from being a
scholarly source of information. The title is also misleading. It
implies that widows are burned in India, but sati is clearly defined
as a widow's self-immolation and self-sacrifice.

The author adopts a secular, feminist position in discussing her
topic. This is a good book if you're looking for arguments against
sati, but if you're seeking to understand sati in its religious and
cultural context, this may not be the right place to start.

Although I do not condone the practice, as a social scientist, and in
an effort to remain objective, I think it is best to look at the
practice in its historical context.

http://www.amazon.com/Sati-Widow-Burning-Sakuntal-Narasimhan/product-reviews/0385423179/ref=dp_top_cm_cr_acr_txt?ie=UTF8&showViewpoints=1

Dowry death
From Wikipedia, the free encyclopedia

Dowry deaths are the deaths of young women who are murdered or driven
to suicide by continuous harassment and torture by husbands and in-
laws in an effort to extort an increased dowry. Dowry deaths are
reported in various South Asian countries such as India, Pakistan, and
Bangladesh. Dowry death is considered one of the many categories of
violence against women in South Asia.

Most dowry deaths occur when the young woman, unable to bear the
harassment and torture, commits suicide. Most of these suicides are by
hanging, poisoning or by fire. Sometimes the woman is killed by
setting her on fire; this is known as "bride burning", and sometimes
disguised as suicide or accident. According to Indian police, every
year it receives over 2,500 reports of bride-burning [1], while human
rights organisations in Pakistan report over 300 deaths per year. [2]
The Indian National Crime Records Bureau (NCRB) reports that there
were about 6787 dowry death cases registered in India in 2005.
[citation needed] Incidents of dowry deaths during the year 2005
(6,787) have increased significantly by 46.0 per cent over 1995 level
(4,648).[citation needed]

'The 1961 Dowry Prohibition Act' prohibits the request, payment or
acceptance of a dowry, "as consideration for the marriage". where
"dowry" is defined as a gift demanded or given as a precondition for a
marriage. Gifts given without a precondition are not considered dowry,
and are legal. Asking or giving of dowry can be punished by an
imprisonment of up to six months, or a fine of up to Rs. 5000. It
replaced several pieces of anti-dowry legislation that had been
enacted by various Indian states. [3] Indian women's rights activists
campaigned for more than 40 years to contain dowry deaths without much
success. The Dowry Prohibition Act 1961 and the more stringent Section
498a of IPC (enacted in 1983) did not achieve the desired result.
Using the Protection of Women from Domestic Violence Act 2005 (PWDVA)
implemented in 2006, a woman can put a stop to the dowry harassment by
approaching a domestic violence protection officer. Due to demands by
women's rights activists, the Indian government has modified property
inheritance laws and permitted daughters to claim equal rights to
their parental property. Some religious groups have urged the people
to curb the extravagant spendings during the marriages.

http://en.wikipedia.org/wiki/Protection_of_Women_from_Domestic_Violence_Act_2005

http://en.wikipedia.org/wiki/Dowry_Prohibition_Act

http://en.wikipedia.org/wiki/Dowry_law_in_India#_IPC_Section_498A

http://en.wikipedia.org/wiki/Bride_burning

Further reading

Dowry and Protection to Married Women, by Paras Diwan, Peeyushi Diwan.
Published by Deep & Deep Publications, 1987.

Crime in Marriages, a Broad Spectrum, by Poornima Advani. Published by
Gopushi Publishers, 1994.

Encyclopaedia of violence against women and dowry death in India, by
Kalpana Roy. Published by Anmol Publications PVT. LTD., 1999. ISBN
8126103434.

Dowry Death in India, by Geetanjali Mukherjee. Published by Indian
Publishers Distributors, 1999. ISBN 8173410917.

Dowry Death, by Kamakshya Prasad, Jawaid Ahmad Khan, Hari Nath
Upadhyaya. Published by Modern Law Publications, 2000. ISBN
8187629045.

Women in South Asia: Dowry Death and Human Rights Violations, by
Pramod Kumar Mishra. Published by AuthorsPress, 2000. ISBN
817273039X.

Dowry murder: the imperial origins of a cultural crime, by Veena
Talwar Oldenburg. Published by Oxford University Press US, 2002. ISBN
0195150716.

Death by Fire: Sati, Dowry, Death, and Female Infanticide in Modern
India, by Mala Sen. Published by Rutgers University Press, 2002. ISBN
0813531020.
References

^ Bride-burning claims hundreds in India: Practice sometimes disguised
as suicide or accident CNN, August 18, 1996.

^ South Asia: Bride burning 'kills hundreds' BBC News, August 27,
1999.
http://news.bbc.co.uk/2/hi/south_asia/431607.stm
^ Section 1-4, Dowry Act

External links

- Article by women's activist Madhu Kishwar
http://www.un.org/womenwatch/daw/egm/vaw-gp-2005/docs/experts/kishwar.dowry.pdf
- Indian National Crime Bureau Data on Dowry Deaths
http://ncrb.nic.in/crime2005/cii-2005/CHAP3.pdf
- Indian newspaper articles on Dowry Deaths
http://www.indiatime.com/category/dowry/

http://www.indiatime.com/category/dowry/page/2/

Friday, August 27, 1999 Published at 18:06 GMT 19:06 UK
Bride burning 'kills hundreds'

Campaigners say wives need more protection

Three-hundred Pakistani women are burned to death each year by their
husband's families, according to a report by a human rights
organisation.

The BBC's Owen Bennet-Jones: "Few cases are investigated"
The Progressive Women's Association says the problem is growing, and
very few of the cases are picked up by the police.

It wants legislation to deal specifically with the issue of domestic
violence.

"According to the association's findings, bride burning every year
accounts for the violent death of at least 300 women, perpetrated most
often by the victims' husbands or husbands' families," said the
association's Shamoon Hashmi.

While divorce is possible in Pakistan, it is claimed that some
families decide instead to murder unwanted wives.

In many cases, the police are told the victim was killed by an
exploding stove, and there is no prosecution.

Doctors say the injuries to many of the victims they see are not
consistent with stove burns, according to the association

'Tip of the iceberg'

The report examines the cases of a dozen women in graphic detail. Most
ended with the offenders escaping punishment.

"What we see in this book is the tip of the iceberg," said Anne
Kleening, of the United Nations gender programme in Pakistan.

"They opt for burning because the chances of prosecution are less."

It is claimed half of all Pakistani women suffer some form of
violence
The Progressive Women's Association's chief co-ordinator, Shahnaz
Bukhari, said the report would be sent to Pakistani parliamentarians
in the hope of a special law against burnings being passed.

She said: "Every second Pakistani woman is the victim of a direct or
indirect form of mental or physical violence, leading to heinous
crimes against them including rape, murder, chopping of limbs or being
burned alive."

As well as campaigning for protective legislation, she wants to see a
support system for women including shelters and legal and financial
help.

There is also an urgent need for more specialised burns units in
Pakistan's hospitals.

Women's rights group are becoming more vocal
It has been a long struggle for Shahnaz Bukhari and others like her.

Earlier this month, the upper house, the Senate, rejected a resolution
condemning the practice of murdering women in the name of family
honour.

Human rights groups had been calling for a new law to discourage the
custom.

While the government has often dismissed claims that it does not
protect the rights of women and ethnic minorities, there are signs of
change in the air.

The prime minister, Nawaz Sharif, has set up a high-level committee to
look into reports of human rights violations.

http://news.bbc.co.uk/2/hi/south_asia/431607.stm

Relevant Stories

20 Aug 99 | South Asia
Pakistan to probe rights abuses
http://news.bbc.co.uk/2/hi/south_asia/426115.stm

03 Aug 99 | South Asia
Pakistan fails to condemn 'honour' killings
http://news.bbc.co.uk/2/hi/south_asia/410422.stm

Internet Links

UN Development Fund for Women
http://www.unifem.org/

The BBC is not responsible for the content of external internet
sites.

http://news.bbc.co.uk/2/hi/south_asia/431607.stm

Bride-burning claims hundreds in India
Practice sometimes disguised as suicide or accident
August 18, 1996
Web posted at: 11:30 a.m. EDT (1530 GMT)

NEW DELHI, India (CNN) -- In parts of India, husbands regard their
wives as property that apparently can be disposed of at will. Indian
police say that every year they receive more than 2,500 reports of
bride-burning -- a form of domestic abuse often disguised as an
accident or suicide.

These women are burned to death over wealth -- because their husbands
or in-laws are unhappy with the size of the dowry that accompanied
them into the marriage.

The number such cases reported to police is rising, due either to an
increase in the number of burnings or to more willingness by victims
to report them. And should the woman survive, the toll is heavy.

Three years ago, Sunita Bhargava was married with children -- and, she
said, emotionally abused by her husband and mother-in-law.

"My mother-in-law used to say that my husband was too educated for me,
that he didn't get a fair dowry," said Bhargava, who now lives alone
in a New Delhi slum.

The emotional abuse eventually turned physical, she said, when her
husband and his mother scalded her with boiling water. Desperate and
in pain, Bhargava dowsed herself in kerosene and set herself on fire,
severely burning 40 percent of her body.

"I miss my daughter and fear the evil that may befall her," she said.
"Though I passed these times, somehow, to my children I am dead."

Police have set up special offices where women can report cases of
domestic abuse, but Mohini Giri, head of India's National Commission
for Women, said she believes the authorities need to do more.

"Fire was used by most people who did this kind of crime ... (because)
they thought that they will not leave any evidence behind," she said.
"Whereas if you use a knife, there is an evidence that someone else
has done it."

The practice is unlikely to end soon, however, as long as current
Hindu attitudes about the place of women in a marriage prevail. Those
attitudes -- and the practice of bride-burning -- cast an ironic pall
over a tradition of the Hindu marriage ceremony in which the bride and
groom walk together around a flame.

Brian Yasui contributed to this report.

Related stories:

'Bride Burning' alive and well in India- Sept. 12, 1995
http://edition.cnn.com/WORLD/india/burning_brides/index.html

Related sites:

Amnesty International
http://www.io.org/amnesty/index.html
Indolink
http://www.genius.net/indolink/
Feminist Activist Resources on the Net
http://www.igc.apc.org/women/feminist.html
National Organization for Women
http://www.now.org/index.html

http://edition.cnn.com/WORLD/9608/18/bride.burn/

- National Commission for Women, (NCW) India
http://ncw.nic.in/
- Death of two women due to dowry demands
http://timesofindia.indiatimes.com/Nagpur/Dowry_whiff_in_death_of_two_women/articleshow/2324944.cms
- Leaders of community call for an end to lavish wedding celebrations
http://www.timesonline.co.uk/tol/news/world/asia/article2163488.ece
- Dowry Disgrace and Suicides
http://www.weeklystandard.com/Content/Public/Articles/000/000/013/015sjlle.asp
- Man executed in Bangladesh for causing dowry death to his newly wed
wife
http://www.handsoffcain.info/archivio_news/200611.php?iddocumento=8339339&mover=0
- Most dowry victims in State of Punjab(India) are poisoned
http://www.tribuneindia.com/2007/20070528/main4.htm

"http://en.wikipedia.org/wiki/Dowry_death"

Most dowry victims in Punjab are poisoned
Rural areas account for 71 pc deaths
Aditi Tandon
Tribune News Service

Chandigarh, May 27
One young married woman becomes a victim of dowry in Punjab every
week. On an average, 55 women aged 18 to 35 die every year due to
their inability to meet dowry-related demands.

A major scientific study on reported unnatural deaths of 1000 young
married women in Punjab presents many other alarming statistics.
Conducted by Dr D.C. Sharma, state chemical examiner at Punjab State
Chemical Laboratory from 2002 to 2006, it establishes links between
the state�s low sex ratio and the problem of dowry.

This is for the first time an authentic study based on chemical
examinations at the state laboratory has been conducted to reveal
trends of crimes against women in Punjab.

A copy of the report, in possession of The Tribune, shows that out of
1000 registered (reported to police) cases of unnatural deaths of
married women aged 18 to 35 years, 176 related to dowry. Registered
dowry deaths comprise 9 per cent of the total reported unnatural
deaths among women in Punjab, in general.

In 84.7 per cent of the 176 dowry cases, poisoning was the cause of
death and not burning as is usually assumed. The problem lies with
free availability of lethal insecticides used in the farming sector.

Dr Sharma points out: �Poisoning was the alleged cause of death in 122
cases, but viscera examination revealed it had caused death in 149 of
the 176 cases.�

Strangulation topped the �non-poisoning� category by accounting for 13
dowry deaths out of 27 caused by hanging, drowning, burns etc. Of the
11 victims allegedly hanged, five had traces of poison, the study
found.

Similarly, nine women alleged to have died of drowning also had traces
of poison. �The chemical report of viscera is the most vital document
about the cause of death, � said Dr Sharma, district health officer,
Patiala.

Alarmingly, the chloro-compound group of insecticides used in farming
accounted for 45 per cent of the poisoning cases (67 out of 149) and
38 per cent of dowry deaths. Sulphos, the wheat preserving chemical,
caused death in 40 per cent cases (60 out of 149) and accounted for 34
per cent of dowry deaths. Organo phosphorus compound pesticides -
sprays used in fields - caused 21 poisoning deaths out of 149. The
insect killer carbamate group caused death in 2 per cent poisoning
cases.

The incidence of dowry deaths was found to be higher in rural than
urban areas, perhaps due to free availability of pesticides in rural
households. Rural areas accounted for 71 per cent of the total dowry
deaths (125 out of 176).

Further, of the total 176 deaths, 43 per cent (76) happened in the age
group 23 to 26 - the prime age for marriage. Women aged 19 to 22 years
were victims in 58 cases. �The group between 19 and 26 is the most
vulnerable as 76 per cent victims (134 out of 176) are from this
group,� the study states.

Now about geographical prevalence of the evil -- Doaba, Punjab�s NRI
belt, with 19.6 per cent of its population, accounts for 33 per cent
dowry deaths in the state.

District-wise, Hoshiarpur and Gurdaspur top the list with 26 victims
each out of 176 (14.8 per cent), though they house only 6 and 8.6 per
cent respectively of Punjab�s population.

Percentage share of other districts is - Jalandhar, 17 dowry deaths
(9.6 per cent), Amritsar, Ludhiana, Patiala, 13 deaths each (7.4 per
cent), Sangrur, 11 deaths (6.3 per cent), Moga and Kapurthala, 9
deaths each (5.1 per cent), Nawanshahr, Muktsar, Bathinda, 6 deaths
each (3.4 per cent).

In Malwa, Patiala tops the list of dowry deaths. The lowest deaths
were reported from Faridkot and Ferozepur.

BANGLADESH. MAN EXECUTED FOR KILLING WIFE IN DISPUTE OVER DOWRY

November 27, 2006: Abul Kalam Azad, a Bangladeshi man convicted of
killing his newlywed wife after she failed to meet his demand for
dowry, was hanged to death in the early morning. The execution of
Azad, a former bank official, took place in Dhaka Central Jail, the
head of the prison, Maj. Shamsul Haider Siddiky, told reporters. The
execution came days after President Iajuddin Ahmed turned down Azad's
clemency appeal.

In 2000, a trial court convicted Azad of strangulating his newlywed
wife Mahmuda Sultana to death in Narayanganj town near Bangladesh
capital Dhaka the previous year.

The court was told that Azad asked his wife to bring him an
unspecified amount of money from her middle class family to start a
business. He started beating her after she said her family was unable
to give him the money. On October 29, 1999, Azad was involved in an
argument with his wife over his demand, the prosecution said. The next
morning the woman was found dead in her bedroom, a piece of cloth tied
around her neck. Azad claimed she committed suicide. (Sources: The
Associated Press, 27/11/2006)

http://www.handsoffcain.info/archivio_news/200611.php?iddocumento=8339339&mover=0

Dowry Disgrace
India's "kitchen accident" epidemic.
BY Abigail Lavin
November 29, 2006 12:00 AM

THE LARGEST PRISON in Delhi, Tihar Jail, has a "mother-in-law" cell
block, currently home to roughly 120 women, some of whom are serving
20-year sentences for murdering their daughters-in-law. The majority
of these crimes stem from disputes over dowry: A bride whose dowry
payments are viewed as inadequate is burned to death by her in-laws or
husband, the cause of death listed as "kitchen accident." According to
India's National Crime Record Bureau, one dowry death is reported
every 77 minutes. The bureau recorded 7,026 dowry deaths in 2005
alone.

Since India opened up to foreign investment in 1990, the country has
seen a rise in dowry-related violence alongside its economic boom.
Dowry deaths surged from 400 a year in the mid-1980s to 5,800 a year
in the mid-1990s, according to a 2001 report in Time magazine. The
fact that more people are coming forward to report the crimes accounts
for part of this increase, but official figures are still thought to
reflect a mere fraction of the total number of dowry killings.

One might expect such a backward practice to peter out amidst India's
fast-paced modernization, so why has dowry killing ballooned into a
full-scale epidemic? Analysts say that the country's growing economy
exacerbates dowry crimes by encouraging a culture of materialism. For
many in India's growing middle class, newfound prosperity has brought
with it the lure of conspicuous consumption. Lavish dowry payments are
seen as a way to increase a family's stockpile of luxury items and
brand-name goods. Last month, Varsha Jah, a member of the Delhi
Commission for Women, told the International Herald Tribune, "Everyone
is becoming more and more Westernized; they want expensive clothes,
they want the consumer objects which are constantly advertised on
television. A dowry is seen as an easy way to get them."

A new law seeks to redress dowry violence and India's larger problem
of domestic abuse. The Protection of Women Against Domestic Violence
Act, which came into effect on October 26, defines domestic abuse
broadly to include marital rape, emotional abuse, and economic
harassment. A family member found in violation of the act can be hit
with a fine of 20,000 rupees ($435), a year in prison, or both.

The new law is revolutionary not only in its definition of domestic
abuse, but in the recourse it offers victims. Though domestic violence
was criminalized in 1983, abused women rarely complained to the
police. This is largely due to the fact that most Indian women are
financially dependent on their husbands, and fear the repercussions of
turning them in.* Geraldine Forbes, a professor of Indian history at
the State University of New York in Oswego and author of Women in
Modern India, says that "the reason this violence doesn't go away as
India gets more prosperous is because there's not a clear alternative
[for women]. It's a society without . . . a space for these women to
go so they can say, 'I don't need to be married,' or 'I don't need to
stay in this marriage.'" The new act targets this core problem,
entitling a wife to a portion of the marital estate even if she has
not contributed financially to it.

Forbes shares the optimism of Indian officials who believe the
Protection of Women Against Domestic Violence Act may deter husbands
and their families from dowry harassment and other forms of abuse. But
the law has come under fire from critics who view it as merely
cosmetic, and fear that it will go the way of so many provisions in
the Indian Penal Code that look progressive on paper but are shoddily
enforced. A prime example is dowry itself: Though prohibited 45 years
ago, dowry payments continue to be a mainstay of Indian weddings.
Police simply look the other way.

The sustained popularity of dowry payments underscores a deeper
problem in India: entrenched cultural beliefs about women that defy
the very laws put in place to combat them. Daughters are seen as a
financial burden, and thus expendable. A United Nations report
released this year estimated that female infanticide and sex-selective
abortions account for 10 million "missing" Indian girls over the past
20 years. This is in spite of a 1996 law banning prenatal sex
determination--a law that served mostly to push the practice
underground. In Bombay and surrounding rural areas, billboards
subversively advertise prenatal sex-selection tests with the slogan:
"Spend 500 rupees now [on amniocentesis], save 50,000 rupees later [on
dowry payments]."

Indian women have become casualties of the anxiety that comes with
living in the world's most rapidly growing economy. Because they are
not expected to work, women are viewed as a financial drain. This adds
to the pressure to produce an extravagant dowry, and gives in-laws
perceived license to extract more and more dowry gifts from a bride's
family for years after the marriage. The most promising aspect of the
Protection of Women Against Domestic Violence Act is its guarantee of
financial assets to women who have the courage to walk away from
abusive husbands. Indian officials hope that this will give women the
freedom to speak up about dowry harassment and other forms of abuse.

Though it appears promising, it remains to be seen what the new
domestic abuse law means for women in India. An October 27 editorial
in New Delhi's Hindustan Times wondered whether this new law would
prove to be a "paper tiger" like the Dowry Prohibition Act of 1961.
Vigilant enforcement and public awareness campaigns will be key to
ensuring that the Protection of Women Against Domestic Violence act is
more than just a straw-man law.

Abigail Lavin is a staff assistant at THE WEEKLY STANDARD.

*This article originally stated that: "Recent studies found that 70
percent of Indian women have experienced some form of domestic abuse."
This statement was based on a 2005 report from the United Nations
Population Fund. The U.N. has since questioned the validity of this
number, calling the report "misleading." Since this article was
published, the Washington Times has retracted similar statements.

http://www.weeklystandard.com/Content/Public/Articles/000/000/013/015sjlle.asp

July 30, 2007

The big fat Sikh wedding is bannedJeremy Page in Delhi

The big fat Indian wedding has been told to slim down. Leaders of
Delhi�s Sikh community have called for an end to lavish wedding
celebrations featuring meat and alcohol on the grounds that they
encourage the dowry system and female foeticide.

The Delhi Gurdwara Management Committee, the city�s top Sikh body, has
told the capital�s one million Sikhs to boycott weddings that are not
teetotal, vegetarian and over by noon. Similar measures are being
considered in other Indian cities.

Sikhs are supposed to avoid unnecessary expenditure, but their
weddings have become increasingly ostentatious in recent years. Many
last several days, beginning with the groom�s procession to the
bride�s home and culminating in a banquet featuring tandoori chicken,
beer and whisky and dancing into the night.

One of the most extravagant on record was that of Vikram Chatwal, a
New York-based hotelier, and Priya Sachdev, an Indian model. Their
ceremony last year involved twenty-five parties, held over ten nights
in three cities. The committee has ordered Delhi�s 350 gurdwaras (Sikh
temples) not to issue wedding certificates to families who ignore its
guidelines. Those who hold wedding processions in the evening will not
be allowed to marry in a gurdwara.

�Our fight is against the exploitation by those who pose demands on
the girl�s family to organise elaborate weddings,� Paramjit Singh
Sarna, the committee president, said. �It is this splurge of wealth on
ceremonies which is promoting dowry and practices like female
foeticide.�

Although it is technically illegal to demand a dowry, most Indians
ignore the ban. The bride�s family is expected to pay for a sumptuous
wedding and give the groom�s family cash and other gifts. As a result,
daughters are traditionally seen as a financial burden and many
Indians kill newborn girls or abort female foetuses.

The Indian Medical Association says that five million female foetuses
are terminated every year. The issue was highlighted last week when
the wife of an Indian millionaire accused him of forcing her to abort
two girls.

Sardar Ram Singh, another Sikh leader in Delhi, said that the
committee�s new guidelines would soon be taken up elsewhere. �I am
confident that over 95 per cent Sikhs will positively respond to our
appeal,� he said.

Similar calls have fallen on deaf ears on the past. �There might be a
show of restraint, but at the end of the day, Sikhs like to party,�
one 31-year-old Sikh man who is about to get married said. �I don�t
think we�ll be changing our plans.�

Religious rules

�� Sikhism, founded more than 500 years ago, is the fifth-largest
religion in the world, with 20 million adherents worldwide

�� Sikhs are forbidden from drinking, smoking or taking drugs and
should not cut their hair

�� Sikhs are urged to avoid five evils: lust, rage, greed, attachment
to worldly things and egotism

�� Child marriage and keeping multiple wives are forbidden. Widows or
widowers may remarry, although divorce is frowned upon

�� Every male should add Singh after his name and every woman should
add Kaur

*Sources: sikhs.org, news agencies

http://www.timesonline.co.uk/tol/news/world/asia/article2163488.ece

Dowry whiff in death of two women
TNN, Aug 31, 2007, 03.34am IST

NAGPUR: The girls were young and married. But it was unbearable agony
they were really wedded to. Forced to the very edge, all they could do
was free themselves of the misery of life.

The recent suicides of two married women in the city serve as grim
reminders of the fact that the demon of dowry demand has still not
been buried. In one of these cases, the father of one of the deceased
women suspects that her in-laws actually killed her. But apart from
that, their tales are chillingly similar.

For instance, both women were mothers�but even their young children
did not give them hope to fight it out. These are their stories.

Dipti Udapure was, in many ways, the ideal elder daughter. A solid
student throughout, the well-behaved and obedient girl set a good
example for her two siblings. "She always was a good girl," her father
Vinayak, a head constable with Amravati police, recalls. Less than two
years ago, just after Dipti completed her BA, she got married to
Shailendra Vadyalkar, a distant relative. "For the first few months,
it was smooth sailing," her father says. Then, trouble started.

Preeti Dhande�s father remembers how she always smiled. But a couple
of years after a failed first marriage, Preeti was ready to start
afresh. In May of 2004, she got remarried, this time to Manohar
Gaurkar. But just 15 days later, Preeti�s dreams of a happy and
peaceful married life were shattered.

In June this year, Preeti was found hanging from a hook on the ceiling
of her in-laws� home. Her father Madhukar Dhande says: "I am convinced
my daughter was murdered. She had two young daughters and couldn�t
have committed suicide."

Both girls had alcoholic husbands. Dipti�s husband Shailendra had a
jewellery shop in Rana Pratap Nagar. In spite of being well-off,
Dipti�s in-laws were allegedly harassing her. Police say Dipti was
told to get Rs two lakh to buy a car.

"Her husband used to beat her up and even her in-laws didn�t
interfere," says Dipti�s father Vinayak.
On August 6, Dipti was allegedly beaten up again. On August 7, she
locked herself and her nine-month-old daughter in the bedroom. Her
husband is said to have knocked the door down and started beating her
up again. It proved to be the last straw.

Dipti jumped off from the fourth floor flat and received serious
injuries. On August 10, she succumbed.

On Wednesday, her father approached the Tehsil police who have
registered a complaint of abetment to suicide against Dipti�s husband
Shailendra, father-in-law Dattatray Vadyalkar, and mother-in-law
Sheela Vadyalkar.

Preeti�s story is a little older. Her father Madhukar says she was
tortured from the very beginning by her husband Mahohar Gaurkar and
members of his joint family. On June 21, she was found hanging from
the ceiling. Her father says she was strangulated earlier and then
suspended from the rope.

"There are telltale signs when a person hangs himself. None of them
were present in Preeti�s case. It points to something murky," he says.
He says Sakkardara police did not entertain his repeated pleas,
although a case of abetment to suicide was registered against seven
members of the Gaurkar family.

"Nothing has happened after that. But I will not rest. Preeti�s in-
laws are involved in her death and I will die
trying to prove that," Madhukar says.

http://timesofindia.indiatimes.com/Nagpur/Dowry_whiff_in_death_of_two_women/articleshow/2324944.cms

Dowry gazette - August 16, 2009
August 16, 2009 posted by indiatime | 13 Comments
New Delhi (August 5, 2009)
A court in New Delhi ruled that the action of kicking a daughter-in-
law and threatening her with divorce, cannot be termed cruel under
India�s dowry law.

New Delhi (July 27, 2009)
Sangeeta (27), was found dead under the staircase of her in-laws�
home, and all members of the husband�s family are absconding. Her
bruised body was discovered by her parents who had gone to her in-
laws� house to discuss dowry demands.

New Delhi (July 28, 2009)
Preeti Kaur (23) hanged herself to death, to escape dowry demands from
her husband and his family. Preeti�s mother told the police that she
did not take her daughter�s complaints seriously and kept telling her
daughter to adjust to her husband�s family.

New Delhi (August 10, 2009)
A court chided the father of a dowry victim for recording his police
statement 4-days after his daughter�s death by poisoning, and
acquitted the husband of the murder charges. Sushila, the man�s
daughter had died of eating poison-laced pakodas back in late 2003.
Sushila�s father, the court alleged, did not accuse the husband for 4
days after her death and went to the district magistrate on the fifth
day.

New Delhi (August 10, 2009)
The sessions court decided to prosecute the father of the bride for
accepting the other party�s dowry demands, and giving a dowry. The
father got in trouble when his daughter complained against her in-
laws� for their dowry demands.

And now, away from the capital:

Ahmedabad, Gujarat (August 4, 2009)
A court in Ahmedabad sentenced a husband and his parents for 14 years
and 10 years life sentences, for setting fire to and killing Dipa
Shukla, in 2007.

Bhuvaneshwar, Orissa (August 7. 2009)
The local superintendent of police has been charged with cruelty and
abuse for torturing his wife and making dowry demands. His wife has
alleged that her parents had given him Rs 40 lakhs in dowry, but he
has been asking for more money from her parents.

Lucknow, Uttar Pradesh (August 3, 2009)
A medical doctor is under arrest for harassing his wife for dowry. His
wife has alleged that he asked for Rs 5 lakhs and a land lot gift from
her parents. The husband�s family has alleged that the relationship
turned sour because the doctor found his wife speaking to strangers.

Hyderabad, Andhra Pradesh (Aug 14, 2009)
G Vijaya Lakshmi (28), a software engineer, committed suicide by
hanging herself on the terrace of her parent�s apartment. She was
distraught over the dowry negotiations and demands from Chakradhar,
her groom from Korea, whose family had been demanding additional cash
before marriage.

Gurdaspur, Punjab (August 1, 2009)
Jaswant Kaur (now 32), has complained that Karamjit Singh, her NRI
husband of 11 years, who took more than Rs 7 lakhs in dowry 11 years
ago, hasn�t returned to take her to Britain where he resides. Her
family has recently found out that the Karamjit�s UK address did not
exist, and that he was already married and had 2 kids.

Jul 20 Yet another young mother burnt for dowry
July 20, 2009 posted by indiatime

Barely a month ago, India�s top court spoke about the need to
introduce capital punishment as a strong deterrent against bride
burning.

Yesterday, yet another ghastly bride burning occurred within a few
miles of India�s Supreme court. 28-year old Deepika Bajaj, a customer
care manager with Hyundai, became the latest addition to the stunning
statistic that has been regularly claiming the lives of women all over
India. Deepika�s case is yet another disgrace on the society around
her, especially Indian capital�s law enforcement, that failed this
young mother of a six-year old.

Married for last seven years, Deepika Bajaj had recently made several
attempts to seek help and intervention in her troubled marriage. And
her pleas for intervention had reached beyond a few desperate phone
call to her parents and friends.

1. Three months ago, Deepika Bajaj sought intervention from the �Crime
Against Women� cell of the local police district, complaining that her
husband and in-laws were harassing her for dowry.

2. Three days ago, Deepika called the police again, complaining about
additional and increasingly violent abuse by her husband.

3. Minutes before her death, she called the police again, pleading
them to save her life, and told her that her husband�s family was
�preparing to set her on fire�.

That Deepika Bajaj was declared dead on arival within hours after that
phone call, speaks volumes about the brutality and the extent of abuse
she had been facing at the hands of her own family, in front of her
own daughter.

And what was the Delhi police�s response to this brutal murder? First,
they reached the victim�s house too late to be able to save the
victim. Second, they said they were still trying to ascertain the
veracity of the dead mother�s claims of abuse. �..She called us and
said her husband Aditya Bajaj and her in-laws had set her ablaze��,
said one police officer. ��We cannot say anything concrete as of now
as it is too early but we think the in-laws were responsible for her
death�.�, said his senior.

The next time the Supreme court speak about hanging people for
committing these bride burnings, I hope they consider hanging the lazy
police officers who sit on their fat asses doing nothing as young
mothers burn to their deaths. I bet the police officer on duty was
chewing his betel leaves or sipping a hot cup of tea when this poor
and desperate mother called for help.

I truly cannot believe that Indians have learnt to look the other way
when such things happen. Forget punishing bride burnings by hanging,
merely asking for dowry should be punishable by hanging.

Jun 13 Dowry gazette - June 13, 2009
June 13, 2009 posted by indiatime
Greater Noida, June 12, 2009:

Bharati (4) and Priyanshi (2) were axed to death by their father
Yogesh Sharma when their mother failed to bring in the dowry money
from her father. Sharma was caught while disposing the daughters�
bodies in a gutter.

Bokaro, June 11, 2009:
Rizwana Praveen (22) was beaten to death by husband and his family,
after her father failed to come up with a motorbike in dowry.

Mumbai, June 11, 2009:
Reshma Shaikh (26) killed herself by consuming poison, tired of the
constant dowry demands by husband and his family. Husband Amjad had
been harassing her because her father wound�t transfer his business in
Amjad�s name.

Rajkot, June 11, 2009:
Four married women from four different families attempted suicide,
tired of the dowry demands made by their husbands. Hetal Dudakia (26)
and Santok Vasant (28) died after consuming poison. Bhavana Dhankecha
(27) hanged herself to death to free herself of the dowry harassment.
Namrata, the 4th woman, has however survived the attempt.

Varanasi, June 10, 2009:
Tortured by her husband for dowry, Rekhadevi, a local woman, committed
suicide by hanging.

New Delhi, June 5, 2009:
India�s Supreme Court set aside the dowry death conviction of one
Suresh Kumar whose wife Asha Devi had died of severe burn injuries.
The court basically ruled that dowry cannot be a factor if the
harassment issue is more than one year old.

Bhopal, June 5, 2009:
A 45-year woman who had pressed charges against her in-laws, was
brought to a police station and gang-raped by cops at the Amla police
station.

Noida, June 5, 2009:
Arati (24), suffering from extensive burn injuries, trying to lodge a
dowry complaint against her husband, was turned away by the police who
told her to �come back tomorrow�.

Ludhiana, June 5, 2009:
Sukhpal Kaur (32) was poisoned to death by husband and his family when
she didn�t cave in to their dowry demands.

Gurgaon, June 2:
Tapasya (28) was found hanging in her apartment in the city of
Gurgaon. Although initially suspected to be a suicide, the police have
now arrested husband Rajiv Singh for Tapasya�s murder, qualifying the
murder to be a dowry death.

Lucknow, June 1:
The bride�s brother threw acid on the groom�s face when the groom
demanded a dowry of Rs 10000 minutes before the marriage ceremony was
to begin. Sanjay Yadav, the accused, escaped after the acid attack.
Ramesh, the groom, has been hospitalized and is in critical
condition.

Jan 23 Domestic terrorism
January 23, 2009 posted by indiatime

Yesterday in New Delhi, a domestic violence case turned into an
attempted murder scene right before the eyes of the magistrate. Geeta
Jain had filed a domestic battery complaint against husband Vikas, he
had been threatening her to take her complaint back, and there, right
before the lawyers and the judge, the husband pulled out a dagger from
under his shirt and cut his wife�s throat, almost killing her. Geeta
Jain didn�t die, but was critically wounded.

Also yesterday, I watched a TV court drama where Kiran Bedi, India�s
most famous woman police officer-turned-India�s Judge Judy, ruled on a
domestic case where the frightened wife pleaded her case against her
abusive husband. With all due respect to Ms. Bedi, (who I personally
do admire and respect much), her judgement in the case played right
into the hands of the abusive husband as Ms. Bedi, from her judge�s
bench, ended up convincing the abused wife to go back to her husband
since the husband had publicly apologized and supposedly repented for
his behavior.

I remember the times from In my elementary school days, when night
after night, I overheard sounds of our neighbor beating up on his
wife, and her crying for help asking him to stop beating her. The
first time I heard those sounds, I made a mention of it to my family
who told me to shut up and never mention it to anyone in school or
outside. In the evenings, I used to see the same neighboring couple
walk hand in hand to the nearby park and was astonished to see the
dramatic reversal from the midnight madness. As I grew up, I noticed a
lot more blue and black faces of women in nearby and distant families,
women beaten up by husbands, women afraid to speak up and women afraid
to take a stand and walk away.

Domestic abuse and domestic battery, of either physical or emotional
nature, is definitely not a uniquely Indian phenomenon. But
historically, Indian women have shown a higher tolerance and sustained
stamina to take a lot of such abuse from their husband or the
husband�s family. And although the laws and the court systems and the
environment has been changing for better, the community and
neighborhoods aren�t what they used to be. And it is still a huge deal
for a woman to stand up and actually go through the process of filing
battery charges and following it up in the court system. And India, to
a great extent, is still a very hypocritical country when it comes to
respecting women - where with the treatment of female fetuses, casual
attitude towards eve-teasing, domestic beatings or even dowry deaths.

Oh, I do very much regret my family�s not standing up for the
neighboring lady. The elders didn�t think much of this domestic abuse
thing until years later, when my own aunt went in coma after her
doctor husband tried to kill her by overdosing her with insulin. From
those times when a woman was India�s prime minister, to these present
times when another woman is India�s president, not much may have
changed for the average Indian woman who has been patiently waiting
for a change in India�s social fabric.

Jan 17 The dowry gazette - January 17, 2009
January 17, 2009 posted by indiatime

Here�s what�s happening in the dowry world. Every time you think India
is turning a page on this practice, there�s another story that jumps
out of the newspaper and grabs you by your throat.

Arul Selvi, a 30-year old Chennai RJ (Radio Jockey) for All India
Radio�s Rainbow FM, killed herself by hanging. Selvi, who was married
just 2 months ago and was pregnant, was spending time at her parent�s
house when the incident happened. Selvi�s family had reportedly paid
gold and other gifts during and after her marriage, but squabbles over
marriage and pongal gifts had reportedly created a rift between the
two families. For now, a criminal case (IPC 174(3)) for death due to
dowry harassment has been registered.

Gunjan, a Lucknow man shaved his wife�s Asha Devi�s head and paraded
her through his village. He wanted to demean and insult her because
Asha Devi had failed to bring adequate dowry. The in-laws have been
arrested but husband Gunjan is absconding. So far the police are not
ready to declare Gunjan as a barbarian, but have only characterized
him as a barber.

Barely kilometers from India, a woman reporter who reported onmatters
of dowry, was hacked to death in southern Nepal. Uma Singh was a
fearles journalist who often campaigned against the practice of dowry
and ended up paying a very high price for her courage. A couple of
hours away from Kathmandu, Uma�s apartment was invaded by 15 armed
men, who stabbed the 24-year old journalist to death.

And thousands of miles away from India, 22-year old Amandeep Dhillon
of Toronto, Canada, was recently stabbed to death by her own father-in-
law. Amandeep�s parents had paid close to $120,000 for her dowry, but
she still found herself in an unhappy marriage where the husband�s
family never stopped demanding more gifts.

But India is doing something about the (is it really?) gender bias.
India�s government has decided to declare January 24th as the
�National Girl Child Day�. Selective abortions of female fetuses have
supposedly killed close to 10 million female babies in India over last
2 decades. But Indian government�s revolutionary declaration of the
Girl Child Day will now certainly put an end to all these ghastly
things. India�s law interprets dowry as a �customary payment� and we
will now have a new custom on January 24th.

Dec 5 The dowry drama goes on�
December 5, 2008 posted by indiatime

A high court decision in Noida is about to give a new twist to the
dowry drama in India. A husband who was jailed for a week on
allegations of dowry demands, has now turned the tables on his wife
and her family by showing them to be accomplices in the dowry crime.
So ther NOida court has now ordered a case to be registered against
his wife�s family for aiding and abetting a crime that they had
initially said they were the victim of.

A recent decision by the Delhi High Court had already signalled a
landmark change by allowing the authorities to go after the dowry-
givers, qualifying them to be accomplices more than victims.

Here is the problem. The Delhi court decision makes sense when dowry
demands precede the marriage negotiations. So imagine a scenario where
the prospective groom and his family demand small or large sums of
money to ink the marriage deal. In such cases, the brides� families
that enter such negotiations, are of course aiding and abetting the
age old crime.

But in situations where marriage has taken place 5 years ago, and
dowry is still being demanded, there is an unfortunate and ill-
perceived tendency among the brides� families, to give in to those
demands, just to keep the marriage alive. Although one can still call
it aiding and abetting by complying, such aiding and abetting seems to
be rather under duress and hardly voluntary.

And then one can find millions of examples of brides� families giving
gifts to the grooms� families every day. None of those gifts are given
under duress, but who can tell the difference between a gift given
with pleasure and a gift given under duress? That duress doesn�t have
to a demand from the groom. It can be the pressure of the society, the
neighbors , the friends, the relatives.

The antidote for social ills like dowry is not going to come from the
court system. It will have to be a seed change in our own highly
hypocritical society which on one hand makes a grand show of woman
goddesses and vande mataram and woman prime ministers and woman
presidents; and on the other hand treats women as second class
citizens. Even today, in several pockets of India, the life cycle for
a female baby starts with the family�s desire to kill it before it is
born and ends with the society�s wish that the female jump into her
husband�s funeral flames.

May 15 sex, dowry and videotape
May 15, 2008 posted by indiatime

��You can�t possibly trust him. He�s perverted�.�
- Ann, in Sex, Lies and Vidoetape (1989)

Of all the dowry cases that we have discussed on this site, this one
gets the honor of being the strangest and perhaps the raciest.

A woman in New Delhi has accused her husband and his father of
threatening her family into paying a huge dowry amount. She has told
the police that her husband�s family had secretly filmed her and her
husband in bed, and had threatened to post the video on the internet
if the woman�s parents do not pay up $200,000. Her family had already
paid more than $10,000 in dowry, but the husband�s family was still
not satisfied with the deal and wanted more money.

The husband and his father were arrested and later released on bail.
It was not known whether the police had confiscated the alleged sex
tape to further investigate the matter.

The woman�s complaint was registered on the 27th birthday of India�s
only international porn star Sunny Leone, the Indo-Canadian-American
beauty who has blown the competition away and is now considered one of
the most famous adult film stars on the planet. Soon to star in a
Bollywood film, Leone, who herself was brought up in New Delhi, is one
Indian beauty who does not have to worry about such novel dowry
threats. She makes several multiples of those dowry amounts doing
exactly what the Delhi woman�s husband threatened her with!

Apr 23 Indian government decides against a tougher Sati law
April 23, 2008 posted by indiatime

The government of India has dropped its plans to toughen the law
against Sati (or Suttee), India�s age-old practice of widows
committing themselves to death by self-immolation.

Last year, the government had proposed changes to India�s existing
Sati law - the Commission of Sati (Prevention) Act (of 1987). The
changes were meant to bring the act of glorification of the practice
of Sati within the confines of the existing law. The punishment for
inciting a widow to commit suicide on the funeral pyre was to be
raised from a minimum of 1 to a minimum of of 3 years and the maximum
period of punishment was to be extended from 7 to 10 years. Another
biting aspect of the proposed law was to tsart holding the local city/
village councils responsible for any local widow�s death on the
funeral pyre.

Why the sudden change of heart? Unbelievably, as is clear now, some
people in the ruling party as well as politicians from certain states
had actually been actively campaigning and lobbying against tough laws
for Sati inciters. One of the people who has opposed the law is Sis
Ram Ola, India�s minister of mines. Ola, a parliament member from
Jhunjhunu in Rajasthan, who boasts of starting a girls� school in a
rural area, apparently isn�t keen on stopping or deterring the
practice of Sati. That�s because Jhunjhunu, his constituency, is
famous for its Rani Sati temple, a big tourist draw for hundreds of
thousands of devotees, and obviously an important economic engine for
his constituency. Another opponent of the law was Kapi Sibal, the
minister of Science & Technology who opposed it because he was worried
about the unintended fallout of innocent village chiefs facing the
brunt of the new law.

The current prevention of Sati act came ito being after the burning of
Roop Kanwar, a Rajasthan youngster who was forced by a mob of locals
to commit herself to the burning pyres after her husband (to whom she
was married for just 8 months) passed away.

I am not even close to be considered a women�s issue activist or a
feminist. I�m just an average Joe who sees black and white and can
tell it as is. What I am astounded by is our country�s inability to
cross political and fundamentalistic barriers in straghtforward and
nonconfusing matters of human rights such as dowry and Sati. One would
have thought India was over these stupidities and would by now be able
to differentiate such atrocious and heinous practices from the
deitified and glorified traditions that they are purported to be. In
any other civilized society, this would be called murder. In some
corners of our strange and complex land, that act of murdering widows
is a tradition.

Apr 22 Pune Marriage breaks over mango pulp dowry
April 22, 2008 posted by indiatime

A wedding ceremony in Pune went awry last week, when the bridal party
failed to meet a last minute demand by the groom�s side. Not it wasn�t
money. It wasn�t a television set or a refrigerator or a washing
machine either. The groom�s party, in the midst of what seemed like a
smooth sailing party, suddenly demanded that mango pulp be served as a
delicacy.

The bride�s parents, unable to meet this last minute mango pulp dowry,
tried to talk the groom�s party out of it, pleading with them that it
was too late to arrange for mango pulp for hundreds of guests. But the
mango pulp, normally a sweet delicacy, became a bitter issue that
flared tempers on the groom�s side. Within minutes of realizing that
they weren�t getting their mango pulp, the groom�s party walked out of
the marriage.

The ex-groom and his family, then went home and ate a lot of mango
pulp. They ate as much mango pulp as they could. In fact, they ate so
much mango pulp that they couldn�t eat it any more. At one point in
the evening, even the very thought of mango pulp triggered a puking
feeling. That night, as he lay on his bed in his parent�s home, the
memories of the mango pulp brought a smile to the ex-groom�s face.
�Mommy, can I have some more mango pulp tomorrow? Please mommy, pretty
please�, he begged. �Yes, yes, my sweet son, as long as I�m alive, you
will never be denied mango pulp..�, she muttered with mutterly
affection as she kissed him goodnight.

Feb 2 If tomorrow comes
February 2, 2008 posted by indiatime

It�s groundhog day in the United States today, a day celebrated in
honor of an age-old tradition and legend, especially in a rustic cold
northeastern Pennsylvania town called Punxsutawney. The celebration is
centered around a woodchuck coming out of a burrow and seeing its own
shadow. That tells the people if the winter weather will last longer
and if the spring is just around the corner. I�ve been to Punxsutawney
a few times, and that is just one of the reasons why I love
Hollywood�s version of the Groundhog Day starring Bill Murray. If you
haven�t seen it, the movie is about a TV weatherman who finds himself
in a place he doesn�t much like, life really sucks, and the same day
keeps repeating no matter how many day-night cycles go by.

I�ve often wondered if that feeling of the same day repeating day in
day out, prevails in the rustic but a lot warmer backyards on the
eastern side of the globe. I doubt if the days are different for the
farmers of western Maharashtra, many of whom have chosen to take their
own life to end nightmarish lives laden with debt and destitution. I
doubt if tomorrow is ever different for brave souls who patrol India�s
dangerous borders, never knowing where the terrorist might strike,
often falling victims to unprovoked wanton aggression from across the
border. I�m quite certain that the day still repeats for the
straphangers of our miserable public transportation systems, the
newlywed brides of the north and the northeast, and the tsunami
victims of the south.

Recent figures about India�s dragging literacy rate indicate that
there will not be a better tomorrow anytime soon for a third of our
population who cannot yet read or write. Recent republic day honors
tell us that our government nowadays appreciates those with billions
more than those without - perhaps an indication of our changing values
and traditions. Recent RTP ratings for our media tell us that
publicity, not hard work, is what it takes to reach the pinnacle of
artistic success, shaking the age-old dictum that hard work alone can
bring a better tomorrow.

For me personally, a year of blogging day in day out, has been an
unforgettable and a humbling experience that I would not trade for
anything. Like Bill Murray�s weatherman Phil in �Groundhog Day�, I
still think I could be in a better place doing better things in a
better tomorrow. Until that tomorrow comes however, I will do my best
to keep my word about blogging for those who can�t because they
can�t.

Jan 19The coward bystanders
January 19, 2008 posted by indiatime

pu·sil·lan·i·mous
- lacking courage or resolution; cowardly

The recent string of molestation news in India, starting with the new
year eve�s public molestation incidence to the everyday news of
tourists being molested here and there, belies the statistical fact
that this has always been a problem for Indian women. The statistic
from the National Crime Reporting Bureau shows that there isn�t even
any data for such crimes before 1994, and during recent years, the
nuber of officially reported molestation cases have ballooned to about
36000 per year. That translates to about 100 reported or known
molestation cases in the country every single day.

Now, for every such reported case of molestation, there are surely
many more that go unreported. And even for those that are reported, a
ridiculously low number actually gets seriously pursued by the police
and even a lesser number fetch any convictions. The new year eve�s
public molestation of two non-resident Indian women by 60-70 people,
caught everyone�s attention, made headline news, seemingly woke up the
sleeping politicians and the police, and became the talk of India�s
tinseltown for days. Now, only a few weeks later, all seems to have
been forgotten and the perpetrators are free and busy ogling the rest
of Mumbai�s womenfolk.

The catalyst that is absent from this extinguishing fire is the
public�s interest. With all the news about Cricket and Bollywood and
politics and Bharat Ratna awards, women�s molestations is sure to take
a backseat. But what is even more alarming is the complete apathy
shown by witnesses, onlookers and passers-by who passing on a chance
to become good samaritans, proactively choose to turn their heads
away.

In one of his earlier Socratic dialogs known as �Laches�, Plato, the
famous Greek philosopher discusses the virtue of courage. He
illustrates the thinking pattern of an individual soldier when that
soldier stands on the frontlines of the battle, facing an enemy line.
If the enemy forces appear too strong, the soldier might choose to
flee, since there is no point in fighting a big enemy and one would
surely lose the battle. If the enemy forces appear to be too weak, the
soldier still chooses to walk away, thinking that his colleagues can
easily take care of such a weak enemy and his help is really
unnecessary. If all the soldiers on one side think like this and walk
away from the battle, the enemy has already won.

India�s public, in the matter of crimes against women, seems to taken
after that Plato-Socratic soldier. Often times, many of us witness
crimes that we could report and register and help the justice system.
But thinking that there are others who will do it anyways, we walk
away from doing that one right thing which could bring much-needed
justice to a battered soul.

Sep 23 The dowry gazette - September 23
September 23, 2007 posted by indiatime

On September 19th, in Hoshiarpur, Punjab, a bride and her family
chased a groom away from the marriage ceremony and beat him up when
the increasing dowry demands from the groom and his family finally
ended to their patience.

On September 14th, Rekha Lodh (28) of Lucknow, was burnt to death by
her husband Chhatrapal and his brother. Rekha was being harassed by
her husband and his family for last 5 years. Initially the murder was
made to loook like an accidental fire, but subsequent investigation
revealed the murder plot.

On September 8, Dinanath, a central police force jawan from Kolkata
was arrested for strangling his wife Jayashri (28) to death and later
dumping her body on the street. Dinanath had a history of torturing
his wife for dowry and had tried to murder her before as well.

In what can be called a reverse dowry, a new website has been
advertising young brides for sale asking for money from willing and
would-be grooms. Marry our daughter has posts of young brides on sale.
(The US laws legally allow girls younger than 18 (most states except
Nebraska and Mississippi) to marry with parental consent). Within its
first few days on the net, the site has evoked tremendous anger and
outrage everywhere. India�s grooms would know how it feels to be
advertised for sale, as year after year, educated eligible bachelors
put themselves up for sale for new cars, TVs, two-wheelers, and gold.

Sep 5 The dowry gazette - September 5, 2007
September 5, 2007 posted by indiatime

Yesterday, 30-year old Sarita from Muzaffarnagar was burnt to death by
her husband and in-laws when she could not bring the one-lakh Rupee
dowry that her husband�s family deamnded of her.

On August 26th, protesters belonging to several NGOs rallied in New
Delhi, to focus on what they called the �discriminatory domestic
violence� laws in the Indian Penal Code. They contended, that in many
cases, the wives falsely implicate husbands to extort money from
them.

3 weeks ago, Prakash Rout of Orissa was killed by his own family when
he opposed their dowry demands from his wife Pravasini.

Also 3 weeks ago, 22-year old Fatima from Mysore was forced by her
husband to drink acid mixed with alcohol. Her face is now 90% burnt
and she is fighting for her life in a Mysore hospital.

In Krishnanagar, West Bengal, this week, a 5-months pregnant woman has
alleged that her software engineer husband of her one-week old
marriage has left her for another woman since the other woman�s family
offered him a hefty dowry.

On August 28th, Indian-American author Shobhan Bantwal published her
first novel - �The Dowry Bride�, based on the age-old practice of
dowry in her motherland India.

Aug 4 The dowry gazette - August 4, 2007
August 4, 2007 posted by indiatime

Last midnight, Sunita De (31) of Kolkata, was found hanging from the
ceiling in her home in Salt Lake, Kolkata. Her mother has alleged that
she was being tortured for dowry by her husband and his family. The
police have arrested husband Sandeep De, his parents and his sister.

On July 29th, India�s minister for Human Resources had a dowry case
filed against him, his son and practically his whole family by the
father of his granddaughter-in-law. Speaking to reporters, Arjun Singh
later distanced himself from the dowry charges contending that he
stayed away from family matters.

On July 27th, Anuradha Lal (27) of Mohali, Punjab, took her own life
by pouring kerosene over her body and setting herself on fire at her
parents� house. In her suicide note, she blamed her husband and her in-
laws for torturing and harassing her for dowry.

On July 18th, Deepa Kuriel of Kanpur filed a case against her husband
Abhinay, his parents and his minor brothers aged 4 and 8 for an
attempt to set her on fire since she couldn�t pay a dowry of Rs 50000.
The minor brothers-in-law have been accused of pouring kerosene over
their sister-in-law at the behest of the rest of the family members.

Bangalore, India�s IT capital, reports about 3 dowry deaths per day,
and about 100 per month. Donna Fernandes of Vimochana, an NGO working
with victims of domestic violence, says that hundreds of more cases go
unreported every month.

The night of July 22nd, Dayawati Verma (25) of Surat, Gujarat was
found strangulated to death. Her husband Surendra is absconding. For
last several months, Surendra had been demanding a motorcycle from
Dayawati�s parents and was upset that they were delaying the dowry.

On July 4th, Puja Chauhan (22) stripped to her undergarments and
walked through the city of Rajkot to protest her torture and
harassment at the hands of her husband and in-laws.

On July 13th, Jyoti Mali (15) of Kolkata was rat-poisoned by her
common-law husband Parmalal Khatik (45). Parmalal had kidnapped and
raped Jyoti for seven days four months ago, but her parents and the
police brokered a live-in arrangement with Parmala and his first wife
who eventually tortured and harassed young Jyoti for money.

Rewinding to the last case again. Folks, the police at the Girish Park
police station in Kolkata brokered a live-in arrangement between a 15-
year old kidnapping/rape victim and her 45-yera old kidnapper and
rapist. The live-in arrangement basically officialised the kidnapping/
rape and eventual torture of the 15-year old. Kudos to their
middlemanship and peace-brokering skills, because 15-year old Jyoti is
now DEAD!

On July 25th, Pratibha Patil became India�s first woman president.
Speaking to the media on her election to the top spot, she commented
that her becoming president was truly an honor for India�s women.
�..Sixty years after Independence, a woman will be in Rashtrapati
Bhavan (India�s Presidential palace)” she said.

Jul 30 If Arjun Singh can distance himself, why can�t I?
July 30, 2007 posted by indiatime

Arjun Singh, the union minister for Human Resource and Development is
now caught smack in the middle of his own hypocrisy. The government�s
most vocal proponent of reservations for backward classes and
reparations for age-old ancestral castisms, the minister is now
�distancing himself� from a dowry scandal in his own family.

Madhvendra Singh, the father of Arjun SIngh�s granddaughter-in-law
Priyanka, has files a case against Singh and his whole family for
allegedly harassing the granddaughter-in-law for a dowry of a mercedes
car and an apartment.

What did Arjun Singh have to say to that? �I have nothing to do with
it. My opinion was sidelined at the wedding,�, said Arjun Singh.

That�s very, very convenient Mr. Singh.

For all those thousands of years that the downtrodden of this country
faced injustice and unfair treatments, my ancestors had nothing to do
with that either. More so, I myself had nothing to do with it. In
fact, the opinions of my ancestors or my own for that matter, did not
even matter. So why the heck do I have to account for the sins of
people who were not even my fathers or forefathers?

And you, Mr. Singh, try to distance yourself from something that you
apparently admit your own son and your own family to be guilty of. Why
don�t you face the situation and reserve some sympathy for your own
granddaughter-in-law and her family? Why don�t you open up your own
quota of open heart and goodwill? Why don�t you distance yourself from
this hypocrisy and show some fairness to the Indian public?

I, hereby distance myself from the reservation and quota policies of
this government. I further distance myself from Arjun Singh, the
minister for human resources. Not just me, but my father and his
father and even his father had nothing to do with the caste system.
They were poor souls who worked hard to bring bread and butter to the
table. They did not offend any untouchables. They did not take food
away from anybody. They did not lynch anybody. They didn�t ask anybody
for a mercedes car or an apartment. They did not take any dowry from
their daughters-in-law. So, once again, let the record books show that
I had nothing to do with it. My family had nothing to do with it.

http://www.indiatime.com/category/dowry/

Housewife�s naked protest a damning indictment of khakis and khadis
July 8, 2007 posted by indiatime

Until a week ago, Pooja Chauhan from Rajkot in Gujarat state, was an
ordinary housewife nobody had heard about. A week later, Pooja is a
cause celbre for what she did to get the government�s attention to her
plight. Having registered a dowry harassment case against her husband,
Pooja had tried to follow up with the police and the governmental
systems. The apathy of the police eventually forced her to do what
nobody would expect a housewife from Rajkot to do.

Last week, Pooja Chauhan stripped her clothes and walked in the
streets of Rajkot in her underwear, with a baseball bat in one hand.
Her bold move succeeded in getting the system�s attention. Hearing
that a woman is walking in the streets practically naked, the police
moved swiftly, and when they confronted the naked perpetrator, they
themselves were forced toconfront the realities of her dowry case.

Has Pooja Chauhan discovered a new way to attract the gvernment�s
attention? Actually she has rediscovered what another son of the
Gujarat soil discovered against an occupying British government
several decades ago. Mohandas Gandhi, in formulating his Satyagraha
strategy, exploited the nakedness argument with great results. One of
the main elements of the Gandhi brand was his �naked fakir� strategy
that paid rich dividends before the native crowds as well as infront
of the British queen.

There are many who go without sufficient food, water and clothes in
this country, even this 07/07/07. But when a middle class housewife
sheds her clothes national television, that is a damning indictment of
those of us wearing khadi and khaki.

Thousands of years ago, Kauravas, the warriors of the then New Delhi
(Hastinapur), stripped this nation�s queen Draupadi, wife of their
cousin Pandavas. That shameful act instigated the bloodiest war this
country has ever seen. Pooja Chauhan�s striptease is but a modern day
version of that classical Mahabharatiyan tragedy.

As the chief minister of the state embarks on a �Vibrant Gujarat� PR
campaign, Pooja Chauhan�s defiant striptease is sure to cause
unpleasant reverberations in the halls of the government. When an
ordinary housewife is compelled to shed her clothes national
television, that naked protest is a damning indictment of the khakis
and khadis who run this rotten system.

Jul 1 The dowry gazette - July 1, 2007
July 1, 2007 posted by indiatime

It has only been a few weeks, that I�ve started collecting the dowry
headlines in India. But the endless list keeps coming in everyday,
demonstrating that dowry is very much a part of India�s life, killing
at least a hundred named and unnamed victims all over the country
every month. Here are this week�s updates.

Yesterday, in Vizianagaram, Andhra Pradesh, a dowry harassment case
has been filed against a minster and his family.

Tow days ago, In Mangalore, Komal Nee Nandini (23), a newly married
bride, hanged herself to death to escape dowry harassment from her
husband and his family. The police have stated that the husband, an
aloholic, was not able to suport the family, and therefore was making
dowry demands on this wife�s family.

In Thane, on June 28, a judge sentetenced one Vivek Sarve and his
parents to 5 years rigorous imprisonment, for of instigating the
suicide of his wife Reema Gosein when she jumped off of a building in
Andheri. Reema was mentally and physically tortured and sometimes was
even forced to visit crematoriums at night to collect and participate
in tantrik rituals against her wishes.

Yesterday, in Rajkot, Rajasthan, Puja Parmar tried to burn herself to
death to protest her dowry-related torture at the hands of her
husband�s family. Puja had gone to the police station to file a
complaint, but the police refused to intervene, and Puja then set
herself on fire right in the police station itself. She had attempted
suicide two years ago as well, though at that time, she tried to
poison herself.

On June 27, in New Delhi, Saraswati (23), hanged herself to death when
she couldn�t cope with the dowry demands coming from her husband
Parmeshwar and his family. The police have stated that the death may
not necessarily be a suicide and that they had not ruled out any foul
play yet.

Vidyarthi SIngh, an ex-corporator from Mumbai was arrested two days
ago, on charges of dowry-related harasment by his daughters-in-law.

On the night of Hune 21, Tapati Mohanty of Jaipur, was found dead
under mysterious circumstances. Her husgband�s family has been held
inrelation to her death. Her parents have alleged that since her
marriage, her husband and his family consistently harassed Tapati to
bring more dowry from her family.

On June 23, the Indian prime minister�s grand-daughter herself became
a victim of dowry harassment. Amaneet Kaur told the police that she
was thrown out of her husband�s house for not bringing in sufficient
dowry.

Jun 18 The dowry gazette - June 18, 2007
June 18, 2007 posted by indiatime

On June 7th, police in Kolkata found the tortured and strangled body
of Nasima Bibi (20). Her husband Sheikh Nazibul is absconding and yet
to be caught. Nasima Bibi�s family has said that Sheikh Nazibul had
been demanding a motorcycle from his wife�s family.

On June 9th, the Mumbai police arrested H. N. Panda (44), an officer
of the Reserve Bank of India, for hounding and torturing his wife
Shaswati with dowry demands, and causing circumstances that led to her
committing suicide. Shaswati�s family told the police that Panda was
never satisfied with the dowry that was given to him, and kept
torturing his wife so much that she eventually hanged herself to death
the Sunday of June 9th.

On June 6th, in Sangrur, Punjab, Manjit Kaur (24) hanged herself to
death to escape the harassment and dowry demands at the hands of her
in-laws and her husband Resham Singh.

On June 13th, police in Bangalore found the body of Archana
Vijaykumar(22) hanging from the ceiling. Her husband and the rest of
his family including the father-in-law, a former president of the
Bommanahalli city municipal council, were nowhere to be found.

On June 17, police in Lucknow found the body of Saroj Kureel (28),
hanging from the ceiling fan, after her 2-year old daughter Shibbu,
alerted the neighbors about something wrong with her mother. The 2-
year old told the neighbors and the police that her uncle and father
had beaten her mother up and then hanged her to the ceiling.

On June 14th, Sangita Dudhankar (25) of Nagpur was burned to death
after her husband Sunil poured kerosene on her and set her on fire.
Sangita, in her dying declaration, told the police that Sunil had
killed her as she was not able to satisfy his demands of dowry.

This, once again, is just a small sample of the dowry news coming from
all over this heartless nation. As a woman is set to become India�s
new president, there is all this nonsensical talk of India respecting
its women. For young and innocent brides given away in marriage,
however, the age-old practice of dowry seems to be a neverending
scourge.

Note: Please also see the dowry gazettes from June 7th, May 24th, May
15th, and May 2nd.

Jun 7 The dowry gazette - June 7, 2007
June 7, 2007 posted by indiatime

I continue the series on dowry with yet another update. Do have a look
at the earlier dowry posts from May 2nd, May 15th, and May 24th. And
we�re not even scratching the surface here.

Two days ago, Saheeda Bibi (21) of Phulkumari village was set on fire
by her in-laws because she would not comply to their demands of 50,000
Rupees, the money her in-laws wanted to buy an autorickshaw with. She
succumbed to her injuries a few hours later.

On May 31st, Radhia (30), a resident of East Delhi, was set on fire by
her husband Sune Khan. Sune Khan�s niece helped her uncle by handing
him a matchbox.

On May 29th, Manju (26) a Ghaziabad housewife, was strangled and hung
from the ceiling fan by her husband Gautam and her father-in-law,
retired police inspector Vaidhnath Singh.

On June 4, Reshmi Kumari, a housewife, tried to kill herself in front
of Nitish Kumar, the chief minister of the state of Bihar. Reshmi
complained that her software engineer husband had been harassing her
for dowry.

Yesterday, in Pathankot, Rekha (21), a newlywed, committed suicide by
poisoning herself in response to continual dowry demands and
harassment from her husband�s family.

On May 29th, a New Delhi court sentenced Rajesh Kumar (29) to life
imprisonment for brutally killing his wife Kavita. Rajesh Kumar had
been asking Kavita�s family for a TV set and Rs 5000 in cash.

Hardly a day goes by in this country, when a young, innocent bride
does not become a victim of greed, torture and abuse at the hands of
her new family.

May 24 The dowry gazette - May 24, 2007
May 24, 2007 posted by indiatime

It has been barely a week that I posted a dowry gazette. But these
stories are kind of getting out of hand, and it is rather hard to keep
up with the unending list.

This week, West Bengal state�s women�s commission received an unusual
complaint by a wife against her husband who tried to film her on their
first night of marriage. The women�s commission is alerting young
women that such films are later used by the husbands and their
families to blackmail the brides and their families into bringing more
dowry.

Two days ago, in Phulwarisharif, Bihar, greedy in-laws killed their
daugher-in-law Ruby Devi, as she failed to bring a motorcycle as a
dowry gift.

In Meerut yesterday, a woman slapped her dowry-seeking husband inside
a police station, and told him that she no longer wished to live with
him.

An NRI based in London, was booked in Bhopal for harassing his wife
Uzma for dowry. Uzma told police that her family had given her husband
about Rs. 10 lakhs for securing a british visa and also for setting up
business in London.

Last week, in New Delhi, 24-year old Renu aparently killed herself to
escape the torture and harassment of her husband Sonu.

In Ghaziabad, on May 14, Dhimant Singh Rawat, an engineer, and his
parents were arrested after the dismembered body of his 24-year old
wife Shobhana was found near the raiilway tracks.

Also last week, a Delhi court ruled that filing charges of dowry
harassment against a husband cannot be equated with cruelty on the
wife�s part.

In New Delhi last week, the wife and son of a high court judge were
accused by the daughter-in-law of harassing and torturing her for
dowry. The family allegedly snatched the young woman�s kid away from
her and threw her out of the house in the middle of the night.

ShareThis

May 15 The dowry gazette - May 15th, 07
May 15, 2007 posted by indiatime
Barely 2 weeks ago, I had posted an earlier version of the dowry
gazette. Before I had written another post on this subject, fresh
cases of dowry had started piling up. There are surely many more cases
from the last 2 weeks. This list is just the tip of the iceberg.

In Ghaziabad today, 25-year old Shobhana Rawat�s mutilated body was on
the railway tracks. Her engineer husband and his father have been held
for murdering her for dowry. Shobhana�s uncle told the police that
when his family went to her house after getting reports of her being
missing, they found that her family looked rather relaxed and were
having dinner.

A Delhi court sentenced 34-year old Arvind Rohtagi to 10 years for
having created the inhuman circumstances that compelled his wife to
take her own life.

On Friday, another Delhi court rejected a request to dismiss dowry-
related murder charges against one Ram Dayal (accused of compelling
his wife Meena to commit suicide), saying there was sufficient
evidence to process the case.

Also this week, six members of a family in Haryana were booked for
setting ablaze and killing their daughter-in-law Seema. The six
members included Seema�s husband, both her in-laws, her brother-in-
law, and both sisters-in-law.

Just today, police in Gurdaspur, Punjab, recovered the skeleton of
Surjit Kaur who had been murdered 18 years ago, by her in-laws, for
failing to bring more dowry.

Three days ago, Manjit Singh of Punjab alleged police inaction
relating to his sister Jasbir Kaur�s disappearance from her in-laws�
house. Jasbir�s in-laws constantly demanded more dowry from her family
even after extracting Rs 5 lakhs in her marriage.

On May 4, Ludhiana police arrested the husband and both the in-laws of
25-year old Monika Mittal who was found beaten to death. Monika was
told by her in-laws to bring Rs. 2 lakhs from her father or face the
consequences.

In a related abuse case in Bangalore, it was a cop getting arrested
for beating his wife. But the arresting authorities did not believe
this was dowry-related, adding that the cop in question beat his wife
regularly (as a habit).

Meanwhile, the government, last week, signalled that it may remove the
7-year statute of limitation for dowry-related crimes. The new law
would mean that women will be able to claim dowry-abuse not just for 7
years after marriage but throughout the duration of the marriage.

ShareThis

May 7 A national memorial cum registry for dowry victims and
criminals?
May 7, 2007 posted by indiatime
My recent post on dowry has received several comments and a lot of
feedback from several sources. Today, I would like to share two dowry-
related cases from my own family and then a suggestion that I have
about this issue.

Years ago, my father�s cousin sister Shanti (real name) who was tired
of the torture at the hands of her in-laws, committed suicide by
jumping into a well. Her husband apparently loved her, but never
supported or backed her enough to deter his family from misbehaving
with her while he was away at work. She left behind a 2-year old
girl.

Another aunt of mine Meena (real name), was married to a famous and a
very successful pediatric surgeon who was a widower, his first wife
having died in a tragic kitchen fire. Within an year of their
marriage, this Dr. Jekyll sent my aunt to emergency room by overdosing
her with an insulin shot while she was asleep. She survived, and he
eventually escaped unscathed after a long drawn-out court battle.
Today the doctor is in his third marriage (last I knew).

Many of the dowry perpetrators are serial dowry criminals and end up
victimizing more than one victim in their lifetime if they manage to
get rid of their first victims. For parents who are eager to marry
their daughters away, due diligence is sometimes skimped on, leading
to disastrous consequences.

I would like to propose a national memorial/registry of some sort, for
dowry victims and convicted perpetrators. The list of victims will be
a memorial of a kind for friends, family and relatives. The list of
perpetrators will be something akin to an offender registry (as in
sexual offender registries in the United States) which could be
accessed by eligible brides to validate and verify that they are not
walking into a trap. I urge the serious bloggers out there to share
their thoughts and suggestions to create a workable solution out of
this. The government and the law have had ample time to do what should
have been done already. Any more time wasted would mean death or
disfigurement for some poor sister in some corner of our country.

May 3 The dowry gazette - May 2nd, 07
May 3, 2007 posted by indiatime

Yesterday, in New York, Santosh Paul pleaded guilty to plotting his
wife�s murder by hiring a hit man. He had put aside almost a crore
rupees to have his wife disappear from the face of the planet. Luckily
for Tina Paul, the hit man that Santosh had been talking to turned out
to be an undercover police officer.

But Surjit Athwal of London wasn�t so lucky. Her mother-in-law had
ordered a fatwa on her by telling the family they needed to get rid of
her for allegedly having an affair and dishonoring the family. Husband
Sukhdev lured Surjit to India on a pretense, and managed to wipe her
off the face of the planet. Surjit hasn�t been seen since.

Just a few days ago, police in Kolkata managed to free a woman who had
been held captive by her in-laws for 15 years. Her crime? Not paying
enough dowry! She had suffered so much, that she had to be put in a
mental asylum once she was freed from her house arrest.

Last week, a court in India freed an entire family who were facing
allegations of burning the daughter-in-law to death over a dowry
demand. The court contended that there wasn�t enough evidence, and
sufficient malice hadn�t been established.

In Bangalore the other day, Rupa, a young mother, set herself ablaze
and ended her life to escape her husband�s torture and dowry demands.

In Kolkata yesterday, the police discovered the burnt body of Minati
Kandi who had been facing threats, torture, and dowry demands from her
husband and his family.

In New Delhi yesterday, 24-year old Mukta Singh was pushed to death
from the fifth floor, by Deepak, her fiance whom she would have gotten
married to today. Mukta had refused the dowry demands by her future
husband and that seemed to push him into pushing her from the fifth
floor.

Just 2 days ago, Pushpa Pandey of Lucknow was found to have been
killed by her husband of 8 years, Rakesh Pandey, for not giving in to
his demands of a dowry of Rs 50,000.

In Kolkata the other day, six-year old Harsh told the police that his
grandfather had killed his mother Sudha after her alleged refusal to
give in to his dowry demands.

The list of victims from this week alone is endless. I am speechless,
my friends.

Mar 8 Animal husbandry
March 8, 2007 posted by indiatime

Two things prompted this post. First was today�s International Women�s
day, and the second one being all this buzz about the royal weddings
in India. Several media reports have been speaking about this newfound
line of business, a new vocation for India - marriage tourism. Those
reports make me point you to another much-practised way of working in
several Indian households - animal husbandry!

According to a 2002 study,

1. 45 percent of Indian women are slapped, kicked or beaten by their
husbands.

2. 2 of every 5 women in an abusive relationship in India remain
silent about their suffering because of shame and family honor.

3. one-third of the Indian women experiencing abuse had thought about
running away, but most said they feared leaving their young children
and had no place to go.

In 2002, Indian parliament passed a bill to protect women from abusive
domestic situations. But not everyone is happy with the provisions of
the law, and these seem to be a few implementation issues as well.
There is more help and support and information available than ever
before, though. In her Handbook for Brides Anuradha G narrates the
story of her marriage to an NRI groom. SAWnet, Sakhi and several such
organisations, actively provide guidance and support to the victims of
domestic abuse to Indian and South Asian women in the USA.

The fact remains however, that, every day, there are reports of
demands for dowry by the in-laws, families burning the daughters-in-
law, NRI husbands treating their wives as maidservants, apparent
suicides by newlywed brides.

Science defines animal husbandry as the practice of raising domestic
livestock. But conscience will tell you that animal husbandry is the
practice of abuse and domestic violence against millions of helpless
women.

http://www.indiatime.com/category/dowry/page/2/

DOWRY DEATH
ITS GRUESOME REALITY AND FUTURE INTERFACE IN A DIGITAL CULTURAL
REVOLUTION

by Anuppa Caleekal Copyright � 1997

The need for the enactment of the 1961 Dowry Prohibition Act in
India's Penal Code stemmed from a noticeable increase in the number of
Indian brides documented to have died early in their married years
from suspicious, and mysterious circumstances. The cause of death was
characteristically labeled as "kitchen fires". The rampant occurrence
of bridal deaths by these so called kitchen fires were usually uniform
in nature with the classical setting of the young bride found dead in
the kitchen, clad in a kerosene soaked sari, trapped in flames and
left alone to burn to ashes. The guilty party? Very often it was the
groom's mother or someone from the groom's family. In some cases, the
groom did the act himself. The reward? Another bride, another dowry.

Along with curious vicissitudes of a modernizing India, the growing
middle class with its opportunities for upward mobility also
propagated inevitable inflationary monetary expectations to an already
existing union of marriage and money. This comradeship between money
and marriage may be considered as one of the most promiscuous and
prevalent linkages pertaining to the past and present of many
cultures.

The term, "dowry" as a quantifiable offering in a marriage does not
have its roots pertaining solely to the Indian culture. It has been
noted to be part of the customs practiced in early 12th century Europe
and was often reflected in European fairy tales and literature making
such references to a woman's "dowry" as offerings of a "straw
mattress", a "wooden stool" or "farm animals". The exchange and amount
of "money" for a dowry depended on the relative status of being a rich
or poor woman. Monetary exchanges also had the function of preserving
the aristocracy as a class and having marriages arranged as a means of
cultural and economic determination. An interesting utilization of
dowry, symbolizing both marriage as well as an union of aristocracy
and colonial dominance was in 1662 when Charles 11 of England was
given the Indian city of Bombay as a dowry for marrying Catherine of
Braganza of Portugal. At that time the Portuguese owned Bombay.

It is ironic that in India dowry was originally designed to safeguard
the woman and it was the provision of " Sthreedhan" ("Sthree" meaning
woman and "dhan" wealth) in the form of money, property or gifts given
solely to the woman by her parents at the time of her marriage.
"Sthreedhan", an inheritance was meant to exclusively belong to the
woman at the time of her marriage. The abuse of this custom eroded and
aborted the original meaningful function of dowry as a safety net for
the woman and was corrupted to become the price tag for the groom and
consequently the noose for the bride. The price of the Indian groom
astronomically increased and was based on his qualifications,
profession and income. Doctors, Chartered Accountants and Engineers
even prior to graduation develop the divine right to expect a "fat"
dowry as they become the most sought after cream of the graduating and
educated dowry league. A reactionary preliminary wave of preserving
oppressive practices of dowry demands, harassment and placing Indian
males as high commodity line of goods, appeared to surface also in the
West and other countries where immigrants of Indian origin established
themselves.

The steady rise of the gruesome scenario of dowry deaths in India
brought with it a sense of hopelessness in light of the lack of legal
provisions and avenues made available to families who lost their
daughters in the expansive and intricate dowry wedding web. In 1961
with the Dowry Prohibition Act, dowry was officially outlawed but in
reality eradication was far from accomplished. In 1986 harsher legal
amendments to the 1961 Dowry Act such as Section 174 CrPC enforced
investigations of suspicious bridal deaths and punishment of seven
years to life in imprisonment and possibly death for those found
guilty and convicted of bride burning. In spite of these legal
breakthroughs, shocking statistics on dowry deaths continued to show
up in Indian newspapers. The 90's showed a steady yearly increase in
bridal death tolls with many more deaths unreported. Like clockwork
every 12 hours a dowry related death claimed to have taken the lives
of over 20,000 women across India between 1990 and 1993. And the dowry
death statistical beat goes on�live, time, emit, evil�

In India not only was there an apparent increase of dowry-related
deaths from kitchen fires but from this weed other covert forms of
related oppression sprouted. Some of these led to psychological
torture, suicides and murder of married women, desertion by their
husbands, rampant abortion of female fetuses, and poor families
resorting to female infanticide for fear of not being able to provide
dowry.

In 1995 there was much media exposure about the Ambati family and the
legal encounter with India's Dowry Act. The Ambatis, resided in the
United States and were U.S. citizens of Indian origin. The Ambati
family a prominent, educated family was also famous in that the
groom's brother at 17 became the world's youngest graduate and doctor.
The family was very involved and known for their commitment to social
and community service and educational pursuits through their
establishment of a charitable educational foundation.

In the June of 1995 the Ambati groom, a young doctor, married his
bride in India. The bride accompanied the groom back to the U.S but
the marriage was short lived and the bride returned to India. Months
later when the Ambati family visited India to receive a prestigious
and well publicized award from the Raja Lakshmi Foundation, the bride
filed a claim with allegations of dowry harassment against the Ambati
groom, and his family. Indian authorities arrested the Ambati family
the instant they revisited India. For almost 4 years the Ambatis
battled the courts of India. In a recent update which appeared in The
India Monitor (Jan 9 - Jan 16, 2000 issue Vol.X, No.464, p.16) it was
announced that the Ambati family "has now been acquitted of all
charges" and that, " Kolar Gold fields sessions judge K.S. Venkoba Rao
pronounced the order of acquittal on April 28, 1999."

The article also stated, that, "during the course of the trial the
Ambatis produced a tape " in which the bride's father " demanded US
$500,000 to drop all the charges". Very soon thereafter the bride "
wrote to the Ministers for Home Affairs and Law & Parliamentary
Affairs that she was " unconditionally withdrawing" all charges
against the Ambati family".

The significance of the Ambati case and its recent legal outcome
illustrates two things. One being the emergence and surfacing of dowry
related problems entering the domain of family law and matrimonial
life on foreign soils, stretching far beyond India's cultural and
social perimeter. More importantly it also depicts the possibility of
the Dowry Prohibition Act being abused.

Inspite of the Indian government banning practices of dowry
harassment, extortion and demands through its provisions of the Dowry
Prohibition Act, as a preventive means to abolish dowry deaths, the
social evil of dowry deaths continues. The recent update and legal
outcome of the Ambati case illustrates the other side of The Dowry
Prohibition Act, the possible abuse of it. The legal system has the
task of weeding out legitimate allegations from those that appear to
abuse the law by filing false dowry claims as a possible counter
mechanism to blackmail and extortion via matrimony. There is a growing
number of "passport weddings" where Indians living in India seek
matrimony with non resident Indians(NRI) holding American and Canadian
citizenships. Once they get their foreign passports, arrive on the
desired foreign soil , many of these "con artists" resort to tactics
that extract more "dollars" from the (NRI) family they married into
with the males trying to extract more dowry and the females crying
false allegations of dowry harassment. When the mentality of dowry
demands, along with accusations of extortion and harassment whether
true or false start to be part of the imported and migrating baggage,
it marks a nouveau scenario among some immigrant marital problems and
family law cases. The autopsy of some arranged marriages which
extended beyond Indian soil and resulted in separation and breakdown
started to reveal traces of carrying the burden of this imported
baggage as the norm for negotiating marriages and staying "happily"
married.

Social laws are required where culture has failed to institutionally
stop injustices of dowry deaths, the killing and abandoning of female
infants, the banishment of women who fail to produce sons and family
breakdown due to dowry harassment. More importantly there needs to be
a cultural rethinking on the status of women which can occur only
through education. The problem is compounded by the fact that 63
percent of the female population in India is illiterate. Perhaps a
good starting point is population control and compulsory education for
boys and girls alike.

http://www.digitalism.org/artdoc/ddeath.html

...and I am Sid Harth
bademiyansubhanallah
2010-03-19 06:47:45 UTC
Permalink
Debt bondage
From Wikipedia, the free encyclopedia
(Redirected from Bonded labor)

This article has multiple issues. Please help improve the article or
discuss these issues on the talk page.

Its neutrality is disputed. Tagged since August 2009.
It may contain original research or unverifiable claims. Tagged since
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Debt bondage (or bonded labor) is an arrangement whereby a person is
forced to pay off a loan with direct labor in place of currency, over
an agreed or obscure period of time. When a debtor is tricked or
trapped into working for very little or no pay, or when the value of
their work is significantly greater than the original sum of money
borrowed, some consider the arrangement to be a form of unfree labour
or debt slavery. It is similar to peonage, indenture or the truck
system.

Legal Definition

Debt bondage is classically defined as a situation when a person
provides a loan to another and uses his or her labor or services to
repay the debt; when the value of the work, as reasonably assessed, is
not applied towards the liquidation of the debt, the situation becomes
one of debt bondage. See United Nations 1956 Supplementary Convention
on the Abolition of Slavery.

[edit] Historical background to bonded labor
Prior to the early modern age, feudal and serfdom systems were the
predominant political and economic systems in Europe. These systems
were based on the holding of all land in fief or fee, and the
resulting relation of lord to vassal, and was characterized by homage,
legal and military service of tenants, and forfeiture.[citation
needed]

A modernization of the feudal system was "peonage", where debtors were
bound in servitude to their creditors until their debts were paid.
Although peons are only obliged to a creditor monetarily.[citation
needed]

Historical peonage

Peonage is a system where laborers are bound in servitude until their
debts are paid in full. Those bound by such a system are known, in the
US, as peons.[citation needed] Employers may extend credit to laborers
to buy from employer-owned stores at inflated prices.[original
research?] This method is a variation of the truck system (or company
store system), in which workers are exploited by agreeing to work for
an insufficient[original research?] amount of goods and/or services.
In these circumstances, peonage is a form of unfree labor. Such
systems have existed in many places at many times throughout history.

Historical examples

The American South - Such a system was often used in the southern
United States after the American Civil War where African-American and
poor white farmers, known as sharecroppers, were often extended credit
to purchase seed and supplies from the owner of the land they farmed
and pay the owner in a share of the crop.
In Peru a peonage system existed from the 1500s until land reform in
the 1950s. One estate in Peru that existed from the late 1500s until
it ended had up to 1,700 peons employed and had a jail. Peons were
expected to work a minimum of three days a week for their landlord and
more if necessary to complete assigned work. Workers were paid a
symbolic 2 cents per year. Workers were unable to travel outside of
their assigned lands without permission and were not allowed to
organize any independent community activity.
Thousands of such laborers were sold into slavery during the West
African slave trade and ended their lives working as slaves on the
plantations in the New World. For this reason, section 2 of the Slave
Trade Act 1843 enacted by the British Parliament declared "persons
holden in servitude as pledges for debt" to "be slaves or persons
intended to be dealt with as slaves" for the purpose of the Slave
Trade Act 1824 and the Slavery Abolition Act 1833.

It continued to be very common in Africa and China, but was suppressed
by the authorities after the establishment of the People's Republic of
China.[citation needed]. It persists in rural areas of India, Pakistan
and Nepal.[citation needed]

In Niger, where the practice of slavery was outlawed in 2003, a study
found that almost 8% of the population are still slaves.[1] Descent-
based slavery, where generations of the same family are born into
bondage, is traditionally practised by at least four of Niger’s eight
ethnic groups. The slave masters are mostly from the nomadic tribes —
the Tuareg, Fulani, Toubou and Arabs.[2]

According to some claims, 40 million people in India, most of them
Dalits, are bonded workers, many working to pay off debts that were
incurred generations ago. Rise of Dalit politicians in India, and
their overwhelming support by non-Dalits, as well as Government
commitment to overall improve education, communication and living
standards in India has resulted in rapid decline of bonded labor in
India. Penalties for those indulging in employing bonded labor are
severe and Human Rights Groups are very active in curbing these
practices. Television media and increased penetration of cheap
satellite television has spread awareness to the most remote areas and
made people aware of the rights, hence the evidence of forced labor in
India is rapidly declining.

These claimed figures are comparable to ones in Bolivia, Brazil, Peru
and Philippines.

There are no universally accepted figures for the number of bonded
child labourers in India. Again, Government's commitment to universal
education and poverty eradication programmes have resulted in
significant decrease in number of bonded labors. In the traditional
industries of high quality hand-woven fabrics and handicrafts,
increased awareness by international buyers and stringent checks put
in place by multinational corporations on their suppliers has resulted
in suppliers and manufacturers to replace bonded child labor by
instead offering educational facilities to children of their employees
and workers. International Tourists to places like Rajasthan also play
their part and have at many times reported instances of child labor to
authorities who swiftly act to curb any child labor. In contrast, of
20 million bonded labourers in Pakistan 7.5 million are children.

Modern views

See also: Human trafficking http://en.wikipedia.org/wiki/Human_trafficking

http://en.wikipedia.org/wiki/Anti-Slavery_International

According to Anti-Slavery International, "A person enters debt bondage
when their labor is demanded as a means of repayment of a loan, or of
money given in advance. Usually, people are tricked or trapped into
working for no pay or very little pay (in return for such a loan), in
conditions which violate their human rights. Invariably, the value of
the work done by a bonded laborer is greater that the original sum of
money borrowed or advanced."[citation needed]

Some see the term as also applying to inhabitants of countries who
must work to repay extensive national debt, but which incurrance of
debt they did not agree to, and (arguably) have not benefited from.[3]

According to the Anti-Slavery Society:

Pawnage or pawn slavery is a form of servitude akin to bonded labor
under which the debtor provides another human being as security or
collateral for the debt. Until the debt (including interest on it) is
paid off, the creditor has the use of the labor of the pawn.[4]

At international law

Debt bondage has been defined by the United Nations as a form of
"modern day slavery" [5] and is prohibited by international law. It is
specifically dealt with by article 1(a) of the United Nations 1956
Supplementary Convention on the Abolition of Slavery. It persists
nonetheless especially in developing nations, which have few
mechanisms for credit security or bankruptcy, and where fewer people
hold formal title to land or possessions. According to some
economists, for example Hernando de Soto, this is a major barrier to
development in those countries - entrepreneurs do not dare take risks
and cannot get credit because they hold no collateral and may burden
families for generations to come.[citation needed]

Where children are forced to work because of debt bondage of the
family, this is considered not only child labor, but one of the worst
forms of child labor in terms of the Worst Forms of Child Labour
Convention, 1999 of the International Labour Organization.[citation
needed]

Despite the UN prohibition, Anti-Slavery International estimates that
"between 10 and 20 million people are being subjected to debt bondage
today."[citation needed] Other estimates place the number as high as
40 million. Researcher Siddharth Kara has calculated the number of
slaves in the world by type, and determined the number of debt bondage
slaves to be 18.1 million at the end of 2006. [6] He has updated this
number for the end of 2009 to be 18.4 million, the increase primarily
as a result of the 2007 global commodity bubble, followed by the
global economic crisis of 2008 and 2009.
http://en.wikipedia.org/wiki/International_law

http://en.wikipedia.org/wiki/Hernando_de_Soto_(economist)

http://en.wikipedia.org/wiki/Entrepreneurs

http://en.wikipedia.org/wiki/Child_labor

http://en.wikipedia.org/wiki/Worst_Forms_of_Child_Labour_Convention,_1999

http://en.wikipedia.org/wiki/International_Labour_Organization

Modern examples

Prostitution - News media in western Europe regularly carry reports
about one particular kind of debt bondage: women from Eastern Europe
who are forced to work in prostitution as a way to pay off the "debt"
they acquired when they were illegally smuggled to destinations in
Western Europe. This form of debt bondage also takes place in other
parts of the world, such as women moving from Southeast Asia or Latin
America.[citation needed]
http://en.wikipedia.org/wiki/Prostitution

http://en.wikipedia.org/wiki/Southeast_Asia

http://en.wikipedia.org/wiki/Latin_America

Marxist analysis

According to Marxist economists, debt bondage is characteristic of
feudal economies, where families are considered the responsible unit
for financial relationships, and where heirs continue to owe parents'
debts upon their deaths. Fully capitalist economies are characterized
by the individual taking all responsibility, and such mechanisms as
bankruptcy and inheritance taxes reducing creditors' rights (while
increasing the power of the state). Heirs are freed from the creditor,
but at the cost of a drastically increased power accruing to the state
itself.

Debt bondage is often a form of disguised slavery in which the subject
is not legally owned, but is instead bound by a contract to perform
labor to work off a debt, under terms that make it impossible to
completely retire the debt and thereby escape from the contract.
[citation needed]
http://en.wikipedia.org/wiki/Marxist_economists

http://en.wikipedia.org/wiki/Feudal

http://en.wikipedia.org/wiki/Bankruptcy

http://en.wikipedia.org/wiki/Inheritance_taxes

http://en.wikipedia.org/wiki/Slavery

http://en.wikipedia.org/wiki/Contract

http://en.wikipedia.org/wiki/Debt

See also

Bonded Labour Liberation Front, India
http://en.wikipedia.org/wiki/Bonded_Labour_Liberation_Front
Bondage in Pakistan
http://en.wikipedia.org/wiki/Bondage_in_Pakistan
Debtor's prison
http://en.wikipedia.org/wiki/Debtor%27s_prison
Karl Marx
http://en.wikipedia.org/wiki/Karl_Marx
Peon
http://en.wikipedia.org/wiki/Peon
The State of Bonded Labor in Pakistan
http://en.wikipedia.org/wiki/The_State_of_Bonded_Labor_in_Pakistan
Worst Forms of Child Labour Convention
http://en.wikipedia.org/wiki/Worst_Forms_of_Child_Labour_Conventionhttp:
References

This article includes a list of references, related reading or
external links, but its sources remain unclear because it lacks inline
citations. Please improve this article by introducing more precise
citations where appropriate. (September 2009)

^ [1] http://news.bbc.co.uk/2/hi/programmes/from_our_own_correspondent/4250709.stm
^ [2] http://www.smithsonianmag.com/people-places/10013271.html?page=3
^ Debt Bondage Or Self-Reliance, GATT-Fly
^ [3] http://anti-slaverysociety.addr.com/pawnage.htm
^ The Bondage of Debt: A Photo Essay, by Shilpi Gupta
http://journalism.berkeley.edu/projects/asiaproject/Gupta.html
^ Kara, Siddharth (January 2009). Sex Trafficking - Inside the
Business of Modern Slavery. Columbia University Press. ISBN
978-0231139601.

External links

Photo-story on modern-day slavery (debt-bondage) in Brazil by
photographer Eduardo Martino
http://www.eduardomartino.com/pages/slavery_brazil.html
Human Rights Watch report on Thai women tricked into debt bondage in
Japan
http://www.hrw.org/legacy/reports/2000/japan/6-sec-6-7-8.htm
1996 Human Rights Watch report on bonded child labor in India
http://www.ilo.org/sapfl/lang--en/index.htm

http://anti-slaverysociety.addr.com/bclab.htm

http://clpmag.org/article.php?article=Twenty-First-Century-Slavery_146

http://www.hrw.org/legacy/reports/1996/India3.htm

Anti-Slavery International
Common Language Project article on bonded labor in Pakistan

Bonded child labor
The ILO Special Action Programme to combat Forced Labour (SAP-FL)

http://en.wikipedia.org/wiki/Bonded_labor

THE SMALL HANDS OF SLAVERY
Bonded Child Labor In India
Human Rights Watch Children's Rights Project
Human Rights Watch/Asia
Human Rights Watch

Copyright © September 1996 by Human Rights Watch.
All rights reserved.
rinted in the United States of America.
ISBN 1-56432-172-X
Library of Congress Catalog Card Number 96-77536

This is the half report. (The last part)
The first part would follow in the next post...

Another writer, a human rights lawyer with extensive experience
working with bonded laborers, put it more bluntly. "A bonded labourer
who becomes free without the means to survive," he wrote, "becomes
free to die."30

As of 1996, a bonded laborer identified and released by the state is
entitled to a rehabilitation allowance of 6,250 rupees. The 1994-1995
annual report of the Indian government's Ministry of Labour reported
that in August 1994, state and central government labor officials
agreed to raise the rehabilitation allowance to 10,000 rupees.31
Nonetheless, as of July 1996, this raise had not been effectuated.

The failure of state governments to comply with their legal
obligations under the Bonded Labour System (Abolition) Act-
particularly the formation and adequate functioning of the district-
level vigilance committees-is one of the primary reasons behind the
low enforcement rate of the law and the continuing high prevalence of
bonded labor. (Indeed, by some accounts, bonded labor is actually
increasing during the 1990s.32) Another contributing factor, mentioned
previously in the context of child labor policy, is the failure of the
government to gather and maintain accurate or even plausible
statistics.

The statistics problem is as acute in the bonded labor context as it
is in the child labor context. According to credible estimates, the
number of bonded laborers in India is approximately sixty-five
million, representing slightly more than 7 percent of the country's
total population.33 Certain individual states alone are estimated to
have bonded labor populations of one to two million people; a report
from Tamil Nadu, based on extensive research conducted at the
direction ofthe Supreme Court, concluded that there were "well over 10
lakhs" (one million) bonded laborers working in that state.34 Other
states known to have high rates of bondage include Andhra Pradesh,
Karnataka, Madhya Pradesh, Maharashtra, Gujarat, Rajasthan, Uttar
Pradesh, Haryana, and Bihar.

In contrast to the figures used by social scientists, the Indian
government's figures regarding bonded labor are unconvincingly low.
The central Ministry of Labour relies on the state Ministries of
Labour-which are charged with enforcing the Bonded Labour System
(Abolition) Act-to report the number of bonded laborers identified,
released, and rehabilitated. Based on information submitted by the
states, the central Ministry of Labour's 1994-1995 Annual Report
stated that the nationwide target for 1994-1995 was the rehabilitation
of 2,784 bonded laborers-a figure representing less than .005 percent
of all estimated bonded laborers. The figure for the total number of
bonded laborers identified, when viewed in contrast to the same
figures provided in 1989, illustrate the lack of implementation of the
Bonded Labour (Abolition) Act. In 1989, the total number of bonded
laborers identified was 242,532.35 By 1995, this number had risen to
251,424.36 These figures indicate that from 1988 to 1995, only 8,892
bonded laborers had been identified throughout the country, at a time
when nongovernmental sources were reporting that there were as many as
sixty-five million bonded laborers in India by 1994.37 Ironically, in
the paragraph following the presentation of statistics in the 1994-95
Annual Report, the report states that "[t]he [state] Governments are
attaching the highest priority to the total eradication of the bonded
labour system in the country."38

The central government's reliance on and acceptance of state
government statistics regarding bonded labor is misplaced and
irresponsible. The majority ofstate governments vastly underreport the
incidence of bonded labor within their borders. For instance, the
government of Tamil Nadu, where an independent commission recently
concluded that there existed more than one million bonded laborers,
stated in a sworn affidavit to the Supreme Court that "in Tamil Nadu,
only stray cases of bonded labour are noticed..."39 Twelve other state
governments made the same assertion to the court, which expressed its
disbelief by ordering independent investigations into the matter.40

In interviews with Human Rights Watch, top labor officials from the
states of Gujarat and Rajasthan, both states with high levels of debt
bondage, asserted that there was no bonded labor in their states. "I
frankly don't think it [bonded labor] exists in Rajasthan," said Ashok
Shekhar, Labour Commissioner for Rajasthan; one of his subordinates
added that, "there is no case of bonded labour in Rajasthan."41 When
asked about the reports of widespread bondage from journalists and
activists, Commissioner Shekhar conceded, as noted, that there might
exist "technical bonded labour," whereby an advance is paid to secure
a worker's labor, but he insisted that this practice was "not really
bondage." He also said that activists who organize against bonded
labor practices in the stone quarries of Rajasthan are not acting on
behalf of the bonded laborers, but rather are hoping to be paid off by
the owners in order to stay quiet. Ashok Bhasin, the Deputy Labour
Commissioner for the neighboring state of Gujarat, concurred
withCommissioner Shekhar's statements. As for his own state, he
asserted that "bonded labour does not exist in Gujarat... neither
among women, men, or children."42

Dr. Manoj Dayal, a professor at the University of Allahabad described
how the government of Bihar "abolished" bonded labor:

As soon as the issue of abolishing bonded labour was raised in Bihar,
the State Government outrightly persisted that there was no system of
bonded labour prevailing in the State; that what exists in the State
is a system of attached labour and that the labourers are assured of
remuneration, cultivable and homestead land, clothing, interest-free
loans and so on. The Bihar Government thus abolished bonded labour by
redefining it and by terming it as "attached labour system."43

Given this willful denial of one of the country's most pressing social
ills, it is not surprising that government officials' efforts on
behalf of bonded laborers have remained meager at best. The failure to
address the issue is doubly egregious in the case of bonded child
laborers, who, without intervention, will be doomed to pass their
entire lives in a state of virtual slavery.

FAILURE OF THE INDIAN GOVERNMENT TO ENFORCE THE LAW

An analysis of data indicating the number of prosecutions launched
under [the Child Labour] Act and convictions obtained would clearly
indicate that this act ... has achieved very little.44

The government's failure to enforce the Child Labour (Prohibition and
Regulation) Act and the government's failure to enforce the Bonded
Labour System (Abolition) Act-not to mention the failure to enforce
the several other laws protecting child workers-are twin
manifestations of the same set ofphenomena. These phenomena include
apathy, caste and class bias, obstruction of enforcement efforts,
corruption, low prioritization of the problem, and disregard for the
deep and widespread suffering of bonded child laborers.

Enforcement Statistics

A glaring sign of neglect of their duties by officials charged with
enforcing child labor laws is the failure to collect, maintain, and
disseminate accurate statistics regarding enforcement efforts. Human
Rights Watch met with a top official of the Ministry of Labour, but he
was unable to provide any statistics regarding enforcement of the
Child Labour (Prohibition and Regulation) Act or other legislation
protecting the rights of child workers.45 We attempted to meet with S.
S. Sharma, the Director General of Labour Welfare and, as such, the
official entrusted with enforcement of the Bonded Labour System
(Abolition) Act. Director-General Sharma refused to grant an interview
to Human Rights Watch while we were in New Delhi, suggesting instead
that we fax him a set of questions, which we did. Unfortunately, we
received no response.46 The enforcement statistics that follow have
been gleaned from a variety of sources, including public government
documents, news reports, and interviews with government officials.

Child Labour (Prohibition and Regulation) Act

At the national level, from 1990 to 1993, 537 inspections were carried
out under the Child Labour (Prohibition and Regulation) Act. These
inspections turnedup 1,203 violations. Inexplicably, only seven
prosecutions were launched.47 At the state level, the years 1990 to
1993 produced 60,717 inspections in which 5,060 violations of the act
were detected; 772 of these 5,060 violations resulted in convictions.
48

At the state level during the 1993 to 1994 year, the latest period for
which data are available, 1,596 cases were filed against employers.49
The number of convictions is unknown; many of these cases may still be
pending.

When convictions are obtained under the Child Labour (Prohibition and
Regulation) Act, the fines are light. The vast majority of adjudicated
offenders receive fines of five dollars or less-just a few hundred
rupees, as opposed to the 10,000 to 20,000 fine stipulated by the act
itself.50 To the knowledge of Human Rights Watch, not a single case
brought under the act has resulted in imprisonment, to date, although
the act allows for sentences of three months to a year for first-time
offenders and six months to two years for repeat offenders.51

Some information is available from various states of India regarding
enforcement of the Child Labour (Prohibition and Regulation) Act. In
Tamil Nadu, the act was not enforced until 1994-eight years after its
passage-when a casewas filed in North Arcot district.52 In the two
years since then, according to a senior state official, there have
been fifteen or sixteen convictions under the Child Labour
(Prohibition and Regulation) Act, and another fifty cases or so are
pending.53 To date, no one has been imprisoned in Tamil Nadu for
violation of either the Child Labour (Prohibition and Regulation) Act
or the Bonded Labour System (Abolition) Act. According to activists in
the state, on the rare occasions when prosecutions of Child Labour
(Prohibition and Regulation) Act offenders are mounted by the state,
some judicial magistrates are quick to dismiss the charges, ostensibly
for lack of evidence, but in fact because of corruption or sympathy
with the defendant employers.54

In the Firozabad district of Uttar Pradesh, more than 50,000 children
are estimated to be working in glass factories in violation of the
Factories Act and the Child Labour (Prohibition and Regulation) Act.55
Nonetheless, in 1995 there were only two convictions for child labor
law violations in Firozabad, and the assistant labour commissioner,
Mr. B. K. Singh, told a journalist that "[t]here is no child labour in
the district now."56 According to the Secretary General of the
National Human Rights Commission, the enforcement problem, in
Firozabad and elsewhere, is "just a matter of people not doing their
work."57

Bonded Labour System (Abolition) Act

Official statistics reflecting enforcement of the Bonded Labour System
(Abolition) Act are equally difficult to obtain. Statistics regarding
application of the Bonded Labour System (Abolition) Act to children
are nonexistent. Indeed, at least some government officials
interviewed by Human Rights Watch appeared to be laboring under the
conviction that the Bonded Labour System (Abolition) Act does not
apply to children, an interpretation that has no basis in the law
itself nor in Supreme Court cases interpreting the law.

As of March 1993, the latest date for which official figures are
available, state governments had reported the identification and
release of a total of 251,424 bonded laborers. This number indicates
all bonded laborers identified and released since the Bonded Labour
System (Abolition) Act was passed in 1976.58 Of this number, 227,404
were reported to have been rehabilitated.59 If this number includes
any rehabilitated bonded child laborers, that fact has not been
reported.

State governments' statistics grossly under-report the current
incidence of bonded labor. As mentioned, the Supreme Court has been
examining the incidence of bonded labor in thirteen states.60 These
thirteen states, chosen by the court for investigation because of
their reputation for high rates of debt bondage, all claimed in
affidavits to the court that there was little or no bonded labor
within their jurisdictions.61 The court, skeptical of these claims,
appointed teams of investigators to study the issue in each state.62

When districts and states do report on statistics regarding the
identification and rehabilitation of bonded laborers, these numbers
are frequently unreliable. The team investigating bonded labor in
Tamil Nadu, for example, found that"[s]tatutory registers relating to
bonded labour were not maintained in many districts."63 Simple neglect
or lack of resources is not the only or even the primary reason for
lack of accurate statistics. According to the investigative team,
"Details provided by the state government and the district
administration do not tally in most districts and even appear
fabricated."64

This can be seen in states' statistics on bonded labor which are
submitted to the central government. For example, there are at least
three examples from 1988 to 1995 where states have reported that the
number of bonded laborers that have been rehabilitated are greater
than the number of bonded laborers that have been identified. In 1988,
the state of Tamil Nadu reported that 34,640 bonded laborers had been
rehabilitated, but they also reported that 33,581 bonded laborers had
been identified, meaning that the state claimed it had rehabilitated
1,059 more people than it had ever identified as bonded laborers.65 In
the 1989-90 report to the Ministry of Labour, the state of Orissa
reported that 51,751 bonded laborers had been rehabilitated, but only
48,657 had been identified.66 The state of Tamil Nadu reported in the
1994-95 Ministry of Labour Annual Report that 39,054 bonded laborers
had been rehabilitated, but they had identified 38,886.67 In total,
these three examples indicate that 4,321 more people were
rehabilitated than were identified as bonded laborers.

These statistics are disturbing for two reasons. The first is that
these statistics are cumulative totals, meaning that every year, new
cases are added to the cases from previous years, dating back to 1976,
when the Bonded Labour System (Abolition) Act became law, so that the
yearly statistics represent the total number of bonded laborers that
have ever been identified, released, and rehabilitated. The second
factor that makes the statistics suspect is that before bonded
laborers can be eligible for rehabilitation, they must be identified
as bonded laborers. Because ofthis methodology, the cumulative totals
for rehabilitation can never be more than the cumulative totals for
identification and when this occurs, such as the previous three cases,
it indicates a serious flaw in reporting. This may be due to several
factors: state governments may be arbitrarily determining bonded labor
statistics, or the inaccuracies may be due to simple error, or people
who were not bonded laborers are being rehabilitated as bonded
laborers. In one example of the latter, a survey of 180 bonded
laborers who had been officially rehabilitated by the Bihar government
found that 120 had never been bonded.68

Another indication that the law is not being enforced is the fact much
of the money allocated for the rehabilitation of bonded laborers is
unspent and reabsorbed by the government. Funding for rehabilitation
is allocated through a fifty-fifty matching grant in which the states
undertake rehabilitation and the central government matches their
expenditures.69 It is administered through several schemes under the
Integrated Rural Development Program (IRDP) and Jawahar Rozgar Yojana
(JRY). Records of expenditures for these programs show that in
1989-90, only 76.16 percent of the funds were utilized. In 1990-91,
78.41 percent of funds were utilized. And in 1991-92, only 47.83
percent of funds available were utilized for rehabilitating bonded
laborers.70 On March 14, 1996, the Parliamentary Committee on Labour
and Welfare reported that only 38.39 percent of the funds available
for the rehabilitation of bonded laborers had been utilized. The
reason given was that "the state governments failed to submit
certificates in regard to the expenditure incurred by them. Because of
this lapse, the Central government did not release funds to them."71
The failure to report expenditures indicates a failure to enforce the
law.

A Supreme Court lawyer closely connected to bonded labor litigation
corroborated the unreliable nature of the district collectors'
reports, saying there is "no mechanism to ascertain [the collectors']
veracity."72 According to thisadvocate and others familiar with the
issue, corruption in application of the Bonded Labour System
(Abolition) Act and dispersal of act-related rehabilitation funds is
common. "A collector may receive 100,000 rupees for rehabilitation
efforts but disperse only 10,000 of it. Embezzlement is difficult to
track, but we all know it happens. For example, a bonded labourer
comes in, puts his thumb print on the document saying he will receive
6,250 rupees, but receives only 3,000 rupees."73

Corruption and neglect are not the only reasons for bad statistics
regarding bonded labor. Another is passivity on the part of enforcing
officials, who too often take no affirmative steps to discover and
root out debt bondage in their districts. Whether this is due to
simple apathy or to a misunderstanding on their part of their official
duties, the effect is disastrous for bonded laborers, who are left in
their state of enslavement indefinitely. In Tamil Nadu, for example,
the investigators found that "most District Collectors... had one
basis to assume that bonded labour does not exist-No one is coming
forward [to report that they are in bondage]."74

Human Rights Watch was unable to obtain any statistics on prosecution
under the Bonded Labour System (Abolition) Act after 1988.75 Up to
1988, there were 7,000 prosecutions under the Bonded Labour
(Abolition) Act throughout India, of which 700 resulted in convictions.
76 It is certain that prosecution under the act is rare. In Tamil
Nadu, the first prosecutions under the twenty-year-old act occurred in
1995, when eight beedi employers were arrested by the North Arcot
District Collector.77 The case, which drew headlines in the regional
press, was depicted as a bold "get tough" measure. The agents spent
one night in jail andwere fined 500 rupees each.78 The Bonded Labour
System (Abolition) Act allows for punishment of three years in prison
and a 2,000 rupee fine.

Obstacles to Enforcement

Apathy

The endemic apathy among government officials charged with enforcing
India's labor laws is apparent at all levels: national, state, and
district. While undoubtedly there are many committed men and women
among their ranks-including, for example, the district collector of
North Arcot in Tamil Nadu, whom Human Rights Watch interviewed-such
commitment is not the norm. From India's top labor officials all the
way down to the local level, where tehsildars (community leaders) use
their influence to support the status quo, Human Rights Watch and
other researchers have found a profound lack of concern for the plight
of bonded and child laborers.

There are many concrete examples of government neglect. The Child
Labour (Prohibition and Regulation) Act, signed into law in 1986,
requires each state to formulate rules for its implementation. Until
this is done, the law cannot be applied in those states. As of July
1996, a full ten years after the act's birth, the majority of states
have failed to formulate and implement these necessary rules.79 It is
a sign of the government's disregard of this issue that we are unable
to report the exact number of India's twenty-five states that have
made rules for the act's application. When we asked a very senior
official of the central Ministry of Labour-who spoke only on condition
of anonymity-how many states had made rules under the Child Labour
(Prohibition and Regulation) Act, he said "I don't know." He then
said, "Laws don't matter. Economics do," and went on to assert that,
until rural prosperity increases, nothing can be done about child
labor.

Clearly, states are receiving no pressure from the national government
to implement the Child Labour (Prohibition and Regulation) Act. Nor,
for the most part, are they themselves taking the initiative to push
for greater enforcement of child labor legislation. It is at the
district level that most enforcement efforts are coordinated and
carried out, and these efforts are managed and overseen by the
district magistrates. The district magistrates, or collectors as they
are also called, are civil servants appointed by the state ministers,
and are the top law enforcement and administrative authorities at the
district level. At a 1995 conference of district magistrates and
collectors in New Delhi, various district heads told a journalist that
child labor was "very low" on their list of priorities, ranking about
twenty-fifth (investment in high-tech industries was first).80

Regarding the Bonded Labour System (Abolition) Act, the government's
egregious neglect of the law is most evident in the nearly universal
failure of districts to form the requisite vigilance committees, much
less ensure that the committees function meaningfully. The vigilance
committees form the core of act enforcement-if implemented as
intended, these committees could contribute dramatically to the
eradication of bonded labor. For overburdened district collectors,
they would provide resources; for corrupt district collectors, they
would provide oversight; and for all district collectors, they would
provide essential liaison possibilities to the bonded laborer
population, whose interests are usually at odds with the interest and
sympathies of their local leaders.81

Nonetheless, notwithstanding the act's unambiguous requirement that
vigilance committees be formed and active, as well as numerous supreme
court rulings emphasizing the importance of the committees for act
enforcement, Human Rights Watch has learned of no functioning
vigilance committee anywhere in India.

Apathy, or at least a low prioritization of child and bonded labor
issues, is also evident in the slow pace at which complaints are
adjudicated-enforcement in the courts is very slow. One attorney told
us of a case he filed with the Supreme Court under the Bonded Labour
System (Abolition) Act in 1984. A fact finding committee was not
appointed until 1991 and, although arguments and submissionsbefore the
court concluded in 1994, as of 1996 no decision had yet been issued.82
The time table is not much better for the bonded labor case before the
Supreme Court, People's Union for Civil Liberties v. State of Tamil
Nadu, et al., which was filed in 1985 and as of 1996 was under
consideration by the court.

Delays in prosecuting cases under the Child Labour (Prohibition and
Regulation) Act are also not uncommon. One such case, filed in 1986
shortly after the act took effect, was reported to be still pending at
the prosecution stage eight years later, in 1994, with the accused
continuing to engage in prohibited practices. The delay in processing
the complaint, filed against an owner of a glass and bangles factory
in Firozabad, is all the more startling in view of the fact that the
complaint was filed by then-Labour Minister P. A. Sangma.83

Caste and Class Bias

A key element of enforcement is the attitude and the tendency toward a
subjective interpretation of the Bonded Labour System (Abolition) Act,
1976 by government officials, including district magistrates, police
officers, labor inspectors, and judges. Too often, because of their
own backgrounds and the climate in which they work, those officers
entrusted with enforcement are more sympathetic to the employers than
to the child or bonded laborers. This phenomenon has been noted
repeatedly in the context of enforcement of the Bonded Labour System
(Abolition) Act.

We had some time back a case before us where pursuant to a direction
given by the Collector as a result of an order made by this Court, the
Tehsildar went to the villages in question and sitting on a dais with
the landlords by his side, he started enquiring of the labourers
whether they were bonded or not and when the labourers, obviously
inhibited and terrified by the presence of the landlords, said that
they were not bonded but they were working freely and voluntarily, he
made a report to the Collector that there were no bonded labourers.84

In the rare instances where vigilance committees or similar bodies
have been formed, according to one researcher, they have been composed
of people who themselves, either directly or through their families,
employ bonded labor.85 District collectors and other civil servants
assigned to bonded labor enforcement are also more often than not
aligned with the property-holding-including the holding of bonded
laborers-class. One researcher told Human Rights Watch of working with
a team of three Indian Administrative Service officers, who had been
assigned by the Supreme Court to investigate a case of bonded labor
affecting between 2,500 and 3,000 people. The investigators were urban
middle-class men from land-owning families in the region; in private
conversations, they made it clear that they considered the use of
bonded labor to be an acceptable practice.86

Many bond masters are themselves government employees, including
teachers, railway workers, and civil administrators.87 Because of
their steady income, these people are more likely to own land-which
they need someone to cultivate-and are more likely to have money
available for lending purposes. They are also more likely to be local
leaders and to have ties to the local and district administration,
both factors which tend to inhibit prosecution.

Despite the obvious limitations of relying on high-caste and local
landowning officials to attack bonded labor, outreach by the
government to affected populations and collaboration with grass-roots
social actions groups have not yet been implemented to any significant
degree.

Obstruction

It is not uncommon for those accused of violating labor laws to engage
in overt obstruction of the legal process. This ranges from
intimidation of thecomplaining workers, to bribery of government
officials, to physical threats and violence against the bonded
laborers and their advocates.88

Those who file suit against employers of bonded labor are frequently
harassed, according to a New Delhi lawyer who has been engaged in
bonded labor cases for more than a decade.89

The danger is greatest to those who work in rural areas, where bondage
is often the norm and is employed by powerful and ruthless owners.
According to another attorney closely related to bonded labor
litigation, the advocates and especially the workers who complain
about their status are "risking their lives... they are putting their
lives on the line, and the state officials have turned a callous eye
to it."90

Government officials may do more than just turn a "callous eye" toward
violence against the bonded laborers and their advocates. Several
activists told Human Rights Watch of police collusion with local
employers, including returning escaped workers to the employers and
intimidating, through force or threat of force, workers who are
attempting to organize for improved conditions.91

Corruption

As noted in previous chapters, corruption among government officials
charged with enforcement of labor laws is notorious and widespread.
Labor inspectors, medical officers, local tehsildars (representatives
of the district magistrates at the local level), and judges and
judicial magistrates are all known to be susceptible to bribery.

Lack of Accountability

Under the Bonded Labour System (Abolition) Act, district magistrates
are supposed to report to the state government periodically regarding
the number of cases of bonded laborers identified, released, and
rehabilitated. Most districtmagistrates either do not make these
reports at all, or make them sporadically. Furthermore, no mechanism
is in place whereby the accuracy of the district-level reports can be
ascertained, including such important issues as how many of the
identified workers have actually been released, and whether any
released workers have relapsed into bondage. Often, the district
magistrates will simply report that identified bonded laborers, or
formerly released bonded laborers, are "unavailable for
rehabilitation." That is to say, that their whereabouts are unknown.
Hence the central government's figures for 1994-1995, which state
that, of 251,424 bonded labourers identified between 1976 and 1995,
17,127 are "not available for rehabilitation."92

The rate of return into bondage by previously released bonded laborers
is neither studied nor recorded by the government; the effectiveness
of the rehabilitation scheme is therefore unknown. Various
nongovernmental sources believe the relapse rate to be very high.93
Part of the reason for return may be the long delays between
identification of bonded laborers and dispersal of rehabilitation
monies to them.94 Another factor may be the reportedly widespread
corruption among enforcing officials, who are accused of siphoning off
funds earmarked for rehabilitation purposes.

Lack of Adequate Enforcement Staff

Yet another obstacle to enforcement is the failure to devote
sufficient resources to the issue of bonded child labor. This failure
includes inadequate training of labor inspectors, an insufficient
number of inspectors,95 and anoverburdening of the district
magistrates.96 At both the state and the district level, the number of
personnel devoted to enforcement of child and bonded labor laws is
blatantly inadequate. In Tamil Nadu, for example, "there is only one
Assistant Section Officer dealing with the bonded labour issue for the
whole State... [and he] also holds other responsibilities.97

VII. CONCLUSION: COMBATING BONDED CHILD LABOR

The eradication of bonded child labor in India depends on the Indian
government's commitment to two imperatives: enforcement of the Bonded
Labour System (Abolition) Act, and the creation of meaningful
alternatives for already-bonded child laborers and those at risk of
joining their ranks.

In addition to genuine government action, it is essential that
nongovernmental organizations be encouraged by the government to
collaborate in this effort. The government has the resources and
authority to implement the law, while community-based organizations
have the grass-roots contacts and trust necessary to facilitate this
implementation. Furthermore, nongovernmental groups can act as a
watchdog on government programs, keeping vigil for corruption, waste,
and apathy. The elimination of current debt bondage and the prevention
of new or renewed bondage therefore requires a combination of
concerted government action and extensive community involvement.
Neither standing alone is sufficient. Bonded labor is a vast,
pernicious, and long-standing social ill, and the tenacity of the
bonded labor system must be attacked with similar tenacity; anything
less than total commitment is certain to fail.

ENFORCEMENT OF THE BONDED LABOUR SYSTEM

(ABOLITION) ACT

The Bonded Labour System (Abolition) Act was passed into law in 1976.
Twenty years later, Human Rights Watch has found that the goals of
this law-to punish employers of bonded labor and to identify, release,
and rehabilitate bonded laborers-have not been met, and efforts to do
so are sporadic and weak at best. The bonded labor system continues to
thrive.

The district-level vigilance committees, mandated by the Bonded Labour
System (Abolition) Act and constituting the key tool of act
enforcement, have not been formed in most districts. Those that have
formed tend to lie dormant, or, worse yet, are comprised of members
unsympathetic to the plight of bonded laborers, in direct
contravention of Supreme Court orders interpreting the act.

Without effective vigilance committees to assist, guide, and oversee
their efforts, district collectors are left alone in their efforts to
enforce the law. Collectors interested in enforcement are limited in
these efforts by competing administrative and prosecutorial duties;
without vigilance committees to share the work, meaningful enforcement
of the Bonded Labour System (Abolition) Act is difficult. Other
collectors are not interested in enforcing the act; for them, the lack
of a good vigilance committee means there is no pressure to do so.

Whether for lack of will or lack of support, India's district
collectors have failed utterly to enforce the provisions of the Bonded
Labour System (Abolition)Act. If collected statistics regarding
prosecutions under the act after 1988 exist, Human Rights Watch was
unable to obtain them. The only attempted prosecutions we learned of
occurred in Tamil Nadu in 1995, when eight employers of bonded child
labor were arrested, kept in jail over night, and fined a nominal
amount. The state of Tamil Nadu has an estimated one million bonded
laborers; according to the North Arcot District Collector, these were
the first charges ever brought under the act in Tamil Nadu.

In addition to prosecuting violators, district collectors are directed
by the act to identify, release, and rehabilitate bonded laborers.
India has an estimated fifteen million bonded child laborers alone.
The Indian government's Ministry of Labour, however, estimated in 1995
that there were just 2,784 bonded laborers of all ages identified and
awaiting rehabilitation. It made no mention of any bonded laborers yet
to be identified. Non-enforcement of the law is virtually guaranteed,
of course, so long as the government engages in a willful denial
regarding the existence and pervasiveness of bonded labor.

The mandated rehabilitation of released workers is essential. Without
adequate rehabilitation, those who are released will quickly fall
again into bondage. This has been established repeatedly, among both
adult and child bonded laborers. Nonetheless, the central and state
governments have jointly failed to implement required rehabilitation
procedures. Rehabilitation allowances are distributed late, or are not
distributed at all, or are paid out at half the proper rate, with
corrupt officials pocketing the difference. One government-appointed
commission found that court orders mandating the rehabilitation of
bonded laborers were routinely ignored.98

Finally, the Bonded Labour System (Abolition) Act directs vigilance
committees and district collectors to institute savings and credit
programs at the community level, so that the impoverished might have
access to a small loan during financial emergencies. This resource is
crucial. Just as enforcement of the law against employers would work
to terminate the demand for bonded labor, so would available credit
work to end the supply. Nearly every child interviewed by Human Rights
Watch told the same story: they were sold to their employers because
their parents were desperate for money and had no other way to get it.
For some, it was the illness or death of a parent, for others, the
marriage of a sister, and for others still, the need to buy food or
put a roof over their heads. In most cases, the amount of the debt
incurred was very small.

A community-based savings and credit program has been introduced in
North Arcot district, and early indications are that it will strike a
significant blow against bonded child labor. The program was launched
by the district collector for North Arcot, who claimed that sufficient
funds and personnel were available from existing rural development
programs. Similar initiatives should be instituted in all areas where
bonded child labor is prevalent.

CREATING ALTERNATIVES TO BONDED CHILD LABOR

Bonded child labor must be attacked from many fronts. Enforcement of
the law is essential, but it is not enough. The bonded child laborer
must have someplace else to go. The child's parents must have other
options available. The community must support the end of debt bondage
for children. In sum, the attack must be holistic-it must work to
change the system of debt bondage. Elements already in use by
community activists and some government officials include: education,
including vocational training and popular education, and rural
development.

The availability of free, compulsory, and quality education is widely
regarded as the single most important factor in the fight against
bonded and non-bonded child labor. The correlation between illiteracy
and bonded labor is strong, with researchers reporting that literacy
rates among bonded child laborers are as low as 5 percent.99 The
majority of children interviewed by Human Rights Watch had been
schooled for three years or less, and many said they could not read or
write.

Article 45 of the Indian Constitution commits the state to
"endeavor[ing] to provide, within a period of ten years from the
commencement of this Constitution, for free and compulsory education
for all children until they complete the age of fourteen years." The
constitution came into force in 1950. Recognizing the central
importance of education, India's leading non-governmental
organizations have called for the implementation of universal, free,
and compulsory education. Among them are: the Child Labour Action
Network (CLAN), the Campaign Against Child Labour (CACL), the Centre
for Rural Education and Development Action (CREDA), and the Bonded
Labour Liberation Front (BLLF). UNICEF-India and Anti-Slavery
International have likewise called on the Indian government to
implement education for all.

At the same time, alternate efforts to at least minimally educate
bonded children are already underway in a few areas. CREDA in the
carpet-belt, the MV Foundation in Andhra Pradesh, and the Indian
Council on Child Welfare (ICCW)in North Arcot, are all involved in non-
formal education initiatives. Some of these programs utilize modest
financial support to attract children, including small cash stipends
and periodic grain allowances. In addition to classic schooling,
children on the verge of adulthood may benefit from concrete skills
training as well.

CREDA and the MV Foundation also emphasize popular education for all
members of the community, in which community teachers stress the
importance of education for children and the deleterious effects of
exploitative child labor. Such outreach to the community as a whole is
necessary in order to chip away at the thick web of myths and
justifications that support the exploitation of child workers. These
myths contend that children must be trained at the "right" age or they
will never learn a skill; children must be trained in a profession
"appropriate" to their caste and background; children are well-suited
for certain kinds of work because of their "nimble fingers;" and child
labor is a natural and inevitable function of the family unit. These
views are widely shared by parents, educators, government officials,
and the public at large, with the result that talk of children's
rights in regard to labor is dismissed summarily. It is necessary to
change these views in order to change the system.

In sum, the fight against bonded child labor must be carried out on
two fronts: enforcement and prevention. Those employers who continue
to bind children to them with debt, paying just pennies for a
hazardous and grueling work day, must be prosecuted under the Bonded
Labour System (Abolition) Act. Employers or agents that physically
abuse, kidnap, unlawfully confine, threaten with violence, or expose
to dangerous conditions, within the context of the bonded labor
system, should be prosecuted for these crimes under the Indian Penal
Code and the Juvenile Justice Act, 1986. Children must be removed from
bondage and rehabilitated to avoid a subsequent return to bondage.
Finally, the educational and survival needs of all children at risk
must be addressed in order to stop the cycle of bondage.

APPENDICES

APPENDIX A: Selected Articles of the Indian Constitution

Article 21. Protection of life and personal liberty-No person shall be
deprived of his life or personal liberty except according to procedure
established by law.

Article 23. Prohibition of traffic in human beings and forced labour-
(1) Traffic in human beings and begar and other similar forms of
forced labour are prohibited and any contravention of this prohibition
shall be an offence punishable in accordance with law.

(2) Nothing in this article shall prevent the State from imposing
compulsory service for public purposes, and in imposing such service
the State shall not make any discrimination on grounds only of
religion, race, caste or class or any of them.

Article 24. Prohibition of employment of children in factories, etc.-
No child below the age of fourteen years shall be employed to work in
any factory or mine or engaged in any other hazardous employment.

Article 39. Certain principles of policy to be followed by the State-
The State shall, in particular, direct its policy towards securing-

(a) that the citizens, men and women equally, have the right to an
adequate means of livelihood;

(b) that the ownership and control of the material resources of the
community are so distributed as best to subserve the common good;

(c) that the operation of the economic system does not result in the
concentration of wealth and means of production to the common
detriment;

(d) that there is equal pay for equal work for both men and women;

(e) that the health and strength of workers, men and women, and the
tender age of children are not abused and that citizens are not forced
by economic necessity to enter avocations unsuited to their age or
strength;

(f) that children are given opportunities and facilities to develop in
a healthy manner and in conditions of freedom and dignity and that
childhood and youth are protected against exploitation and against
moral and material abandonment.

Article 39A. Equal Justice and free legal aid-The State shall secure
that the operation of the legal system promotes justice, on a basis of
equal opportunity, and shall, in particular, provide free legal aid,
by suitable legislation or schemes or in any other way, to ensure that
opportunities for securing justice are not denied to any citizen by
reason of economic or other disabilities.

Article 41. Right to work, to education and to public assistance in
certain cases-The State shall, within the limits of its economic
capacity and development, make effective provision for securing the
right to work, to education and to public assistance in cases of
unemployment, old age, sickness and disablement, and in other cases of
undeserved want.

Article 42. Provision for just and humane conditions of work and
maternity relief-The State shall make provision for securing just and
humane conditions of work and for maternity relief.

Article 43. Living wage, etc., for workers-The State shall endeavour
to secure, by suitable legislation or economic organisation or in any
other way, to all workers, agricultural, industrial or otherwise,
work, a living wage, conditions of work ensuring a decent standard of
life and full enjoyment of leisure and social and cultural
opportunities and, in particular, the State shall endeavour to promote
cottage industries on an individual or cooperative basis in rural
areas.

Article 43A. Participation of workers in management of industries-The
State shall take steps, by suitable legislation or in any other way,
to secure the participation of workers in the management of
undertakings, establishments or other organizations engaged in any
industry.

Article 45. Provision for free and compulsory education for children-
The State shall endeavour to provide within a period of ten years from
the commencement of this Constitution, for free and compulsory
education for all children until they complete the age of fourteen
years.

Article 46. Promotion of educational and economic interests of
Scheduled Castes, Scheduled Tribes and other weaker sections-The State
shall promote with special care the educational and economic interests
of the weaker sections of the people, and, in particular, of the
Scheduled Castes and the Scheduled Tribes, and shall protect them from
social injustice and all forms of exploitation.

APPENDIX B: The Bonded Labour System (Abolition) Act, 1976

(No. 19 of 1976)

[9th February, 1976]

An act to provide for the abolition of bonded labour system with a
view to preventing the economic and physical exploitation of the
weaker sections of the people and for matters connected therewith or
incidental thereto

Be it enacted by Parliament in the Twenty-seventh Year of the Republic
of India as follows:

CHAPTER I

Preliminary

1. Short title, extent and commencement.-(1) This act may be called
the Bonded Labour System (Abolition) Act, 1976.

(2) It extends to the whole of India.

(3) it shall be deemed to have come into force on the 25th day of
October, 1975.

2. Definitions.-(1) In This act, unless the context otherwise
requires,-

(a) "advance" means an advance, whether in cash or in kind, or partly
in cash or partly in kind, made by one person (hereinafter referred to
as the creditor) to another person (hereinafter referred to as the
debtor);

(b) "agreement" means an agreement (whether written or oral, or partly
written and partly oral) between a debtor and creditor, and includes
an agreement providing for forced labour, the existence of which is
presumed under any social custom prevailing in the concerned
locality;

Explanation.-The existence of an agreement between the debtor and
creditor is ordinarily presumed, under the social custom, in relation
to the following forms of forced labour, namely:

Adiyamar, Baramasi, Bethu, Bhagela, Cherumar, Garrugalu, Hali, Hari,
Harwai, Holya, Jolya, Jeeta, Kamiya, Khundit-Mundit, Kuthia, Lakhari,
Munjhi, Mat, Musish system, Nit-Majoor, Paleru, Padiyal, Pannaayilal,
Sagri, Sanji, Sanjawal, Sewak,, Sewakis, Seri, Vetti;

(c) "ascendant" or "descendant" in relation to a person belonging to
matriarchal society, means the person who corresponds to such
expression in accordance with the law of succession in such society;

(d) "bonded debt" means an advance obtained, or presumed to have been
obtained, by a bonded labourer, or in pursuance of, the bonded labour
system

(e) "bonded labour" means any labour or service rendered under the
bonded labour system;

(f) "bonded labourer" means a labourer who incurs, or has, or is
presumed to have, incurred, a bonded debt;

(g) "bonded labour system" means the system of forced, or partly
forced labour under which a debtor enters, or has, or is presumed to
have, entered, into an agreement with the creditor to the effect
that,-

(i) In consideration of an advance obtained by him or by any of his
lineal ascendants or descendants (whether or not such advance is
evidenced by any document) and in consideration of the interest, if
any, due on such advance, or

(ii) in pursuance of any customary or social obligation, or

(iii) in pursuance of an obligation devolving on him by succession,
or

(iv) for any economic consideration of the interest, if any, due on
such advance, or

(v) by reason of his birth in any particular caste or community, he
would-

(1) render, by himself or through any member of his family, or any
person dependent on him, labour or service to the creditor, or for the
benefit of the creditor, for a specified period or for an unspecified
period, either without wages or for nominal wages, or

(2) forfeit the freedom of employment or other means of livelihood for
a specified period or for an unspecified period, or

(3) forfeit the right to move freely throughout the territory of
India, or

(4) forfeit the right to appropriate or sell at market value any of
his property or product of his labour or the labour of a member of his
family or any person dependent on him

and includes the system of forced, or partly forced, labour under
which a surety for a debtor or has, or has, or is presumed to have,
entered, into an agreement with the creditor to the effect that in the
event of the failure of the debtor to repay the debt, he would render
the bonded labour on behalf of the debtor;

Explanation.- For the removal of doubts, it is hereby declared that
any system of forced, or partly forced labour under which any workman
being contract labour as defined in Cl. (b) of subsection (1) or Sec.
2 of the Contract Labour (Regulation and Abolition) Act, 1970 (37 of
1970), or an inter-State migrant workman as defined in Cl. (e) of sub-
section (1) of Sec. 2 of the Inter-State Migrant Workmen (Regulation
and of Employment and Conditions of Service) Act, 1979 (30 of 1979),
is required to render labour or service in circumstances of the nature
mentioned in sub-clause (1) of this clause or is subjected to all or
any of the disabilities referred to in sub-clauses (2) to (4), is
"bonded labour system" within the meaning of this clause.

(h) "family", in relation to a person, includes the ascendant and
descendant of such person;

(i) "nominal wages", in relation to any labour, means a wage which is
less than,-

(a) the minimum wages fixed by the Government, in relation to the same
or similar labour, under any law for the time being in force; and

(b) where no such minimum wage has been fixed in relation to any form
of labour, the wages that are normally paid, for the same or similar
labour to the labourers working in the same locality;

(j) "prescribed" means prescribed by rules made under this act.

3. Act to have overriding effect.-The provisions of this act shall
have effect notwithstanding anything inconsistent therewith contained
in any enactment other than this act, or in any instrument having
effect by virtue of any enactment other than this act.

CHAPTER II

Abolition of Bonded Labour System

4. Abolition of bonded labour system.-(1) On the commencement of this
act, the bonded labour system shall stand abolished and every bonded
labourer shall, on such commencement, stand freed and discharged from
any obligation to render any bonded labour.

(2) After the commencement of this act, no person shall-

(a) make any advance under, or in pursuance of the bonded labour
system, forced labour, or

(b) Compel any person to render any bonded labour or other form of
forced labour.

5. Agreement, custom, etc. to be void.-On the commencement of this
act, any custom or tradition or any contract, agreement or other
instrument (whether entered into or executed before or after the
commencement of this act), by virtue of which any person, or any
member of the family or dependent of such person, is required to do
any work or render any service as a bonded labourer, shall be void and
inoperative.

CHAPTER III

Extinguishment of liability to repay bonded debt

6. Liability to repay bonded debt to stand extinguished-(1) On the
commencement of this act, every obligation of a bonded labourer to
repay any bonded debt, or such part of any bonded debt as remains
unsatisfied immediately before such commencement, shall be deemed to
have been extinguished.

(2) After the commencement of this act, no suit or other proceeding
shall lie in any civil Court or before any other authority for the
recovery of any bonded debt or any part thereof.

(3) Every decree or order for the recovery of bonded debt, passed
before the commencement of this act and not fully satisfied before
such commencement, shall be deemed, on such commencement, to have been
fully satisfied.

(4) Every attachment made before the commencement of this act, for the
recovery of any bonded debt, shall, on such commencement, stand
vacated; and where, in pursuance of such attachment, any moveable
property of the bonded labourer was seized and removed from his
custody and kept in the custody of any Court or other authority
pending sale thereof such moveable property shall be restored, as soon
as may be practicable after such commencement, to the possession of
the bonded labourer.

(5) Where, before the commencement of this act, possession of any
property belonging to a bonded labourer or a member of his family or
other dependent was forcibly taken over by any creditor for the
recovery of any bonded debt, such property shall be restored, as soon
as may be practicable after such commencement, to the possession of
the person from whom it was seized.

(6) If restoration of the possession of any property referred to in
sub-section (4) or sub-section (5) is not made within thirty days from
the commencement of this act, the aggrieved person may, within such
time as may be prescribed, apply to the prescribed authority for the
restoration of the possession of such property and the prescribed
authority may, after giving the creditor a reasonable opportunity of
being heard, direct the creditor to restore to the applicant the
possession of the concerned property within such time as may be
specified in the order.

(7) An order made by any prescribed authority, under sub-section (6),
shall be deemed to be an order made by a civil Court of the lowest
pecuniary jurisdiction within the local limits of whose jurisdiction
the creditor voluntarily resides or carries on business or personally
works for gain.

(8) For the avoidance of doubts, it is hereby declared, that, where
any attached property was sold before the commencement of this act, in
execution of a decree or order for the recovery of a bonded debt, such
sale shall not be affected by any provision of this act:

Provided that the bonded labourer, or an agent authorized by him in
this behalf, may, at any time within five years rom such commencement,
apply to have the sale set aside on his depositing in Court, for
payment to the decree-holder, the amount specified in the proclamation
of sale, for the recovery of which sale was ordered, less any amount
as well as mesne profits, which may, since the date of such
proclamation of sale, have been received by the decree-holder.

(9) Where any suit or proceeding, for the enforcement of any
obligation under the bonded labour system, including a suit or
proceeding for the recovery of any advance made to a bonded labourer,
is pending at the commencement of this act, such suit or other
proceeding shall, on such commencement, stand dismissed.

(10) On the commencement of this act, every bonded labourer who has
been detained in civil prison, whether before or after judgement,
shall be released from detention forthwith.

7. Property of bonded labourer to be freed from mortgage, etc.-(1) All
property vested in a bonded labourer which was, immediately before the
commencement of this act under any mortgage, lien, charge, or other
incumbrances in connection with any bonded debt shall, in so far as it
is relatable to the bonded debt, stand freed and discharged from such
mortgage, charge, lien or otherincumbrances in connection with any
bonded debt, and where any such property was, immediately before the
commencement of this act, in the possession of the mortgagee or the
holder of the charge, lien or incumbrance, such property shall (except
where it was subject to any other charge), on such commencement, be
restored to the possession of the bonded labourer.

(2) If any delay is made in restoring any property, referred to in sub-
section (1), to the possession of the bonded labourer, such labourer
shall be entitled, on and from the date of such commencement, to
recover from the mortgagee or holder of the lien, charge or
incumbrance, such mesne profits as may be determined by the Civil
Court of the lowest pecuniary jurisdiction within the local limits of
whose jurisdiction such property is situated.

8. Freed bonded labourer not to be evicted from homestead, etc.- (1)
No person who has been freed and discharged under this act from any
obligation to render any bonded labour, shall be evicted from any
homestead or other residential premises which he was occupying
immediately before the commencement of this act as part of the
consideration for the bonded labour.

(2) If, after the commencement of this act, any such person is evicted
by the creditor from any homestead or other residential premises,
referred to in sub-section (1), the Executive Magistrate in charge of
the sub-division within which such homestead or residential premises,
is situated shall, as early as practicable, restore the bonded
labourer to the possession of such homestead or other residential
premises.

9. Creditor not to accept payment against extinguished debt.-(1) No
creditor shall accept any payment against any bonded debt which has
been extinguished or deemed to have been extinguished or fully
satisfied by virtue of the provisions of this act.

(2) whoever contravenes the provisions of sub-section (1), shall be
punishable with imprisonment for a term which may extend to three
years and also with fine.

(3) The Court, convicting any person under sub-section (2) may, in
addition to the penalties which may be imposed under that sub-section,
direct the person to deposit, in Court, the amount accepted in
contravention of the provisions of sub-section (1), within such period
as may be specified in the order for being refunded to the bonded
labourer.

CHAPTER IV

Implementing Authorities

10. Authorities who may be specified for implementing the provisions
of this act.- The State Governments may confer such powers and impose
such duties on a District Magistrate as may be necessary to ensure
that the provisions of this act are properly carried out and the
District Magistrate may specify the officer, subordinate to him, who
shall exercise all or any of the powers, and perform al or any of the
duties, so conferred or imposed and the local limits within which such
powers or duties shall be carried out by the officers so specified.

11. Duty of District Magistrates and other officers to ensure credit.-
The District Magistrate authorized by the State Government under Sec.
10 and the officer specified by the District Magistrate under that
section shall, as far as practicable, try to promote the welfare of
the freed bonded labourer by securing and protecting the economic
interests of such bonded labourer so that he may not have any occasion
or reason to contract any further debt.

12. Duty of the District Magistrate and officers authorized by him.-It
shall be the duty of every District Magistrate and every officer
specified by him under Sec. 10 to inquire whether after the
commencement of this act, any bonded labour system or any other form
of forced labour is being enforced by, or on behalf of, any person
resident within the local limits of his jurisdiction and if, as a
result of such inquiry, any person is found to be enforcing the bonded
labour system or any other system of forced labour, he shall forthwith
take such action as may be necessary to eradicate the enforcement of
such forced labour.

CHAPTER V

Vigilance Committees

13. Vigilance Committees.-(1) Every State Government shall, by
notification in the Official Gazette, constitute such number of
Vigilance Committees in each district and each sub-division as it may
think fit.

(2) Each Vigilance Committee, constituted for a district, shall
consist of the following members, namely:

(a) The District Magistrate, or a person nominated by him, who shall
be the Chairman;

(b) three persons belonging to the Scheduled Castes or Scheduled
Tribes and residing in the district, to be nominated by the District
Magistrate;

(c) two social workers, resident in the district, to be nominated by
the District Magistrate;

(d) not more than three persons to represent the official or non-
official agencies in the district connected with rural development, to
be nominated by the State Government;

(e) one person to represent the financial and credit institutions in
the district, to be nominated by the District Magistrate.

(3) Each Vigilance Committee, constituted for a sub-division, shall
consist of the following members, namely:

(a) The Sub-Divisional Magistrate, or a person nominated by him, who
shall be the Chairman;

(b) three persons belonging to the Scheduled Castes or Scheduled
Tribes and residing in the sub-division, to be nominated by the Sub-
divisional Magistrate;

(c) two social workers, resident in the sub-division, to be nominated
by the Sub-divisional Magistrate;

(d) not more than three persons to represent the official or non-
official agencies in the sub-division connected with rural
development, to be nominated by the State Government;

(e) one person to represent the financial and credit institutions in
the sub-division, to be nominated by the Sub-divisional Magistrate.

(f) one officer specified under Sec. 10 and functioning in the sub-
division;

(4) Each Vigilance Committee shall regulate its own procedure and
secretarial assistance as may be necessary, shall be provided by-

(a) the District Magistrate, in the case of Vigilance Committee
constituted for the district;

(b) the Sub-divisional Magistrate, in the case of a Vigilance
Committee constituted for the sub-division.

(5) No proceeding of a Vigilance Committee shall be invalid merely by
reason of any defect in the constitution, or in the proceedings, of
the Vigilance Committee.

14. Functions of Vigilance Committees.-(1) The functions of each
Vigilance Committee shall be-

(a) to advise the District Magistrate or any officer authorized by him
as to the efforts made, and action taken, to ensure that the
provisions of this act or any rule made thereunder are properly
implemented;

(b) to provide for the economic and social rehabilitation of the freed-
bonded labourers;

(c) to co-ordinate the functions of rural banks and co-operative
societies with a view to canalizing adequate credit to the freed-
bonded labourers;

(d) to keep an eye on the number of offences of which cognizance has
been taken under this act;

(e) to make a survey as to whether there is any offence of which
cognizance ought to be taken under this act;

(f) to defend any suit instituted against a freed-bonded labourer or a
member of his family or any other person dependent on him for the
recovery of the whole or part of any bonded debt or any other debt
which is claimed by such person to be bonded debt.

(2) A Vigilance Committee may authorize one of its members to defend a
suit against a freed-bonded labourer and the member so authorized
shall be deemed, for the purpose of such suit, to be the authorized
agent of the freed-bonded labourer.

15. Burden of proof.- Whenever any debt is claimed by a bonded
labourer, or a Vigilance Committee, to be a bonded debt, the burden of
proof that such debt, is not a bonded debt shall lie on the creditor.

CHAPTER VI

Offences and Procedure for Trial

16. Punishment for enforcement of bonded labour.-Whoever, after the
commencement of this act, compels any person to render any bonded
labour shall be punishable with imprisonment for a term which may
extend to three years and also with fine which may extend to two
thousand rupees.

17. Punishment for advancement of bonded debt.-Whoever advances, after
the commencement of this act, any bonded debt shall be punishable with
imprisonment for a term which may extend to three years and also with
fine which may extend to two thousand rupees.

18. Punishment for extracting bonded labour under the bonded labour
system.-Whoever enforces, after the commencement of this act, any
custom, tradition, contract, agreement or other instrument, by virtue
of which any person or any member of the family of such person or any
dependent of such person is required to render any service under the
bonded labour system shall be punishable with imprisonment for a term
which may extend to three years and also with fine which may extend to
two thousand rupees; and out of the fine, ifrecovered, payment shall
be made to the bonded labourer at the rate of rupees five for each day
for which the bonded labour was extracted from him.

19. Punishment for omission or failure to restore possession of
property to bonded labourers.-Whoever, being required by this act to
restore any property to the possession of any bonded labourer, omits
or fails to do so, within a period of thirty days from the
commencement of this act, shall be punishable with imprisonment for a
term which may extend to one year, or with fine which may extend to
one thousand rupees, or with both; and, out of the fine, if recovered
payment shall be made to the bonded labourer at the rate of rupees
five for each day during which possession of property was not restored
to him.

20. Abetment to be an offence.-Whoever abets any offence punishable
under this act shall, whether or not the offence abetted is committed,
be punishable with the same punishment as is provided for the offence
which has been abetted.

Explanation.-For the purpose of this act, "abetment" has the meaning
assigned to it in the Indian Penal Code.

21. Offences to be tried by Executive Magistrates.-(1) The State
Government may confer, on an Executive Magistrate the powers of a
Judicial Magistrate of the first class or of the second class for the
trial of offences under this act; and on such conferment of powers,
the Executive Magistrate, on whom the powers are so conferred, shall
be deemed, for the purposes of the Code of Criminal Procedure, 1973 (2
of 1974), to be a Judicial Magistrate of the first class, or of the
second class, as the case may be.

22. Cognizance of offences.-Every offence under this act shall be
cognizable and bailable.

23. Offences by companies.-(1) Where an offence under this act has
been committed by a company, every person who, at the time the offence
was committed, was in charge of, and was responsible to, the company
for the conduct of the business of the company, as well as the
company, shall be deemed to be guilty of the offence and shall be
liable to be proceeded against and punished accordingly.

(2) Notwithstanding anything contained in sub-section (1), where any
offence under this act has been committed by a company and it has been
proved that the offence has been committed with the consent or
connivance of, or is attributable to, any neglect on the part of, any
director, manager, secretary or other officer of the company, such
director, manager, secretary or other officer shall be deemed to be
guilty of that offence and shall be liable to be proceeded against and
punished accordingly.

Explanation.-For the purposes of this section,-

(a) "company" means any body corporate and includes a firm or other
association of individuals; and

(b) "director", in relation to a firm, means a partner in the firm.

CHAPTER VII

Miscellaneous

24. Protection of action taken in good faith.-No suit, prosecution or
other legal proceeding shall lie against any State Government or any
officer of the State Government or any member of the Vigilance
Committee for anything which is in good faith done or intended to be
done under this act.

25. Jurisdiction of Civil Courts barred.-No Civil Court shall have
jurisdiction in respect of any matter to which any provision of this
act applies and no injunction shall be granted by any Civil Court in
respect of anything which is done or intended to be done by or under
this act.

26. Power to make rules.-(1) The Central Government may, by
notification in the official Gazette, make rules for carrying out the
provisions of this act.

(2) In particular, and without prejudice to the foregoing power, such
rules may provide for all or any of the following matters, namely:

(a) the authority to which application for the restoration of
possession of property referred to in sub-section (4), or sub-section
(5) of Sec. 6 is to be submitted in pursuance of sub-section (6) of
that section;

(b) the time within which application for restoration of possession of
property is to be made under sub-section (6) of Sec. 6, to the
prescribed authority;

(c) steps to be taken by Vigilance Committees under Cl. (a) of sub-
section (1) of Sec. 14, to ensure the implementation of the provisions
of this act or of any rule made thereunder;

(d) any other matter which is required to be, or may be prescribed.

(3) Every rule made by the Central Government under this act shall be
laid, as soon as may be after it is made, before each House of
Parliament while it is in session, for a total period of thirty days
which may be comprised in one session or in two or more successive
sessions, and if, before the expiry of the session immediately
following the session or successive sessions aforesaid, both Houses
agree in making any modification in the rule or both Houses agree that
therule should not be made, the rule shall thereafter have effect only
in such modified form or be of no effect, as the case may be; so
however, that any such modification or annulment shall be without
prejudice to the validity of anything previously done under that
rule.

(1) The Bonded Labour System (Abolition) Ordinance, 1975 (17 of 1975),
is hereby repealed.

(2) Notwithstanding such repeal, anything or any action taken under
the Ordinance (including any notification published, direction of a
nomination made, power conferred, duty imposed or officer specified)
shall be deemed to have been done or taken under the corresponding
provisions of this act.

APPENDIX C: The Bonded Labour System (Abolition) Rules, 1976

(Published in the Gazette of India, Extraordinary, Part II, Section
3(i),

February 28, 1976)

In exercise of powers conferred by sub-section (1), read with sub-
section (2) of Sec. 26 of the Bonded Labour System (Abolition) Act,
1976 (19 of 1976), the Central Government hereby makes the following
rules, namely:

1. Short title and commencement.-(1) These rules may be called the
Bonded Labour System (Abolition) Rules, 1976.

(2) They shall come into force on the date of their publication in the
official Gazette.

2. Definitions.-In these rules, unless the context otherwise
requires,-

(a) "Act" means the Bonded Labour System (Abolition) Act, 1976 (19 of
1976);

(b) "District Vigilance Committee: means a Vigilance Committee
constituted for a district under sub-section (1) of Sec. 13;

(c) "section" means a section of the act;

(d) "Sub-divisional Vigilance Committee" means a Vigilance Committee
constituted for a sub-division under sub-section (1) of Sec. 13.

3. Term of office, and vacation of seat members of District Vigilance
Committees.-(1) Every member of a District Vigilance Committee,
nominated under Cls. (b), (c), (d) and (e) of sub-section (2) of Sec.
13 shall hold office for a period of two years from the date on which
his nomination is notified in the official Gazette and shall, on the
expiry of the said period, continue to hold office until his successor
is nominated and shall also be eligible for re-nomination.

(2) Every member referred to in sub-rule (1), -

(a) may, by giving notice in writing of not less than thirty days to
authority which nominated him, resign his office and, on such
resignation being accepted or on the expiry of the notice period of 30
days, whichever is earlier, shall be deemed to have vacated his
office.

(b) shall be deemed to have vacated his office,-

(I) if he fails to attend three consecutive meetings of the District
Vigilance Committee without obtaining leave of the Chairman of such
absence:

Provided that the authority, which nominated him, may, if he is
satisfied that such member was prevented by sufficient cause from
attending the three consecutive meetings of the Committee restore him
to membership;

(ii) if he becomes subject to any of the following disqualifications,
namely:

(1) is adjudged insolvent;

(2) is declared to be of unsound mind by a competent court;

(3) is convicted of an offence which, in the opinion of the authority
which nominated him, involves moral turpitude;

(c) may be removed from office, if the authority, which nominated such
member is of the opinion that such member has ceased to represent the
interest to represent which he was nominated:

Provided that a member shall not be removed from office under this
clause unless a reasonable opportunity is given to him for showing
cause against such removal.

(3) A member, nominated to fill a casual vacancy shall gold office for
the unexpired portion of the term of his predecessor.

4. Term of office, and vacation of seat of members of Sub-divisional
Vigilance Committees.-(1) Every member of a Sub-divisional Vigilance
Committee, nominated under Cls. (b), (c), (d) and (e) of sub-section
(2) of Sec. 13 shall hold office for a period of two years from the
date on which his nomination is notified in the official Gazette and
shall, on the expiry of the said period, continue to hold office until
his successor is nominated and shall also be eligible for re-
nomination.

(2) Every member referred to in sub-rule (1), -

(a) may, by giving notice in writing of not less than thirty days to
authority which nominated him, resign his office and, on such
resignation being accepted or on the expiry of the notice period of 30
days, whichever is earlier, shall be deemed to have vacated his
office.

(b) shall be deemed to have vacated his office,-

(i) if he fails to attend three consecutive meetings of the Sub-
divisional Vigilance Committee without obtaining leave of the Chairman
of such absence:

Provided that the authority, which nominated him, may, if he is
satisfied that such member was prevented by sufficient cause from
attending the three consecutive meetings of the Committee restore him
to membership;

(ii) if he becomes subject to any of the following disqualifications,
namely:

(1) is adjudged insolvent;

(2) is declared to be of unsound mind by a competent court;

(3) is convicted of an offence which, in the opinion of the authority
which nominated him, involves moral turpitude;

(c) may be removed from office, if the authority, which nominated such
member is of the opinion that such member has ceased to represent the
interest to represent which he was nominated:

Provided that a member shall not be removed from office under this
clause unless a reasonable opportunity is given to him for showing
cause against such removal.

(3) A member, nominated to fill a casual vacancy shall gold office for
the unexpired portion of the term of his predecessor.

5. Prescribed authority under sub-section (6) of Sec.6.-An application
under sub-section (6) of Sec. 6 for restoration of possession of any
property referred to in sub-section (4) or sub-section (5) of that
section shall be made to the Executive Magistrate, on whom the powers
of a Judicial Magistrate of the first class or of the second class
have been conferred under sub-section (1) of Sec. 21, and within the
local limits of whose jurisdiction the said property is, or the
applicant has reason to believe is, situated at the time of making the
application:

Provided that where there are two Executive Magistrates, on one of
whom the powers of a Judicial Magistrate of the first class and on the
other the powers of a Judicial Magistrate of thesecond class have been
conferred under sub-section (1) of Sec. 21 having jurisdiction to
entertain the application for restoration of possession of property
referred to in sub-rule (1), the application shall be made to the
Executive Magistrate on whom the powers of a Judicial Magistrate of
the second class have been conferred.

6. Time within which an application under sub-section (6) is to be
made.-

An application under sub-section (6) of Sec. 6 for restoration of
possession of any property referred to in sub-section (4) or sub-
section (5) of that section shall be made within a period of ninety
days from the date on which these rules come into force.

7. Records to be maintained by District Vigilance Committees to ensure
the implementation of the provisions of the act and rules.-In order to
ensure the implementation of the act and rules, every District
Vigilance Committee shall maintain the following registers in respect
of freed-bonded labourer with the local limits of its jurisdiction,
namely:

(a) a register containing the name and address of freed bonded
labourer;

(b) a register containing the statistics relating to the vacation,
occupation, and income of every freed-bonded labourer;

(c) a register containing the details of the benefits which the freed-
bonded labourers are receiving, including benefits in the form of
land, inputs for agriculture, training in handicrafts and allied
occupations, loans at differential rates, interest of employment in
urban or non-urban areas;

(d) a register containing details of cases under sub-section (6) of
Sec. 6, sub-section (2) of Sec. 8, sub-section (2) of Secs. 9, 16, 17,
18, 19, and 20.

APPENDIX D: The Children (Pedging of Labour) Act, 1933

(Act No. 2 of 1933)

[24th February, 1933]

An act to prohibit the pledging of labour of children

Whereas it is expedient to prohibit the making of agreements to pledge
the labour of children and the employment of children whose labour has
been pledged;

It is hereby enacted as follows:

1. Short title, extent and commencement.-(1) This act may be called
the Children (Pledging of Labour) Act, 1933.

(2) It extends to the whole of India

(3) This section and Secs. 2 and 3 shall come into force at once, and
the remaining sections of this act shall come into force on the first
day of July, 1933.

2. Definitions.- In this act, unless there is anything repugnant in
the subject or context,-

"an agreement to pledge the labour of a child" means in agreement,
written or oral, express or implied, whereby the parent or guardian of
a child, in return for any payment or benefit received by him,
undertakes to cause or allow the services of the child to be utilized
by him, undertakes to cause or allow the services of the child to be
utilized in any employment:

Provided that an agreement made without detriment to a child , and not
made in consideration of any benefit other than reasonable wages to be
paid for the child's services, and terminable at not more than a
week's notice, is not an agreement within the meaning of this
definition;

"child" means a person who is under the age of fifteen years; and
"guardian" includes any person having legal custody of or control over
a child.

3. Agreement contrary to the act to be void.-An agreement to pledge
the labour of a child shall be void.

4. Penalty for parent or guardian making agreement to pledge the
labour of a child.-Whoever, being the parent or guardian of a child,
makes an agreement to pledge the labour of that child, shall be
punished with fine which may extend to fifty rupees.

5. Penalty for making with a parent or guardian agreement to pledge
the labour of a child.-Whoever makes with the parent or guardian of a
child shall be punished with fine which may extend to two hundred
rupees.

6. Penalty for employing a child whose labour has been pledged.-
Whoever, knowing or having reason to believe that an agreement has
been made to pledge the labour of a child, in furtherance of such
agreement employs such child, or permits such child to be employed in
any premises or place under his control, shall be punishable with fine
which may extend to two hundred rupees.

APPENDIX E: The Child Labour (Prohibition and Regulation) Act, 1986

Number 61 of 1986

[23rd December 1986]

Statement of Objects and Reasons

There are a number of acts which prohibit the employment of children
below 14 years and 15 years in certain specified employments. However,
there is no procedure laid down in any law for deciding in which
employments, occupations or processes the employment of children
should be banned. There is also no law to regulate the working
conditions of children in most of the employments where they are not
prohibited from working and are working under exploitative
conditions.

2. This Bill intends to-

(i) ban the employment of children, i.e., those who have not completed
their fourteenth year, in specified occupations and processes;

(ii) lay down a procedure to decide modifications to the Schedule of
banned occupations or processes;

(iii) regulate the conditions of work of children in employments where
they are not prohibited from working;

(iv) lay down enhanced penalties for employment of children in
violation of the provisions of this act, and other acts which forbid
the employment of children;

(v) to obtain uniformity in the definition of "child" in the related
laws.

3. The Bill seeks to achieve the above objects.

An act to prohibit the engagement of children in certain employments
and to regulate the conditions of work of children in certain other
employments.

Be it enacted by Parliament in the Thirty-seventh year of the Republic
of India as follows:

PART I

PRELIMINARY

1. Short title, extent and commencement.-(1) The act may be called the
Child Labour (Prohibition and Regulation) Act, 1986.

(2) It extends to the whole of India.

(3) The provisions of this act, other than part III, shall come into
force at once, and part III shall come into force on such date as the
Central Governmentmay, by notification in the Official Gazette,
appoint, and different dates may be appointed for different states and
for different classes of establishments.

2. Definitions.- In this act, unless the context otherwise requires.

(i) "appropriate Government" means, in relation to an establishment
under the control of the Central Government or a railway
administration or a major port or a mine or oil field, the Central
Government, and in all other cases, the State Government;

(ii) "child" means a person who has not completed his fourteenth year
of age;

(iii) "day" means a period of twenty-four hours beginning at mid-
night;

(iv) "establishment" includes a shop, commercial establishment,
workshop, farm, residential hotel, restaurant, eating house, theatre
or other place of amusement or public entertainment;

(v) "family" in relation to an occupier, means the individual, the
wife or husband, as the case may be, of such individual, and their
children, brother or sister of such individual;

(vi) "occupier", in relation to an establishment or a workshop, means
the person who has the ultimate control over the affairs of the
establishment or workshop;

(vii) "port authority" means any authority administering a port;

(viii) "prescribed" means prescribed by rules made under Section 18;

(ix) "week" means a period of seven days beginning at mid-night on
Saturday night or such other night as may be approved in writing for a
particular area by the inspector;

(x) "workshop" means any premises (including the precincts thereof)
wherein any industrial process is carried on, but does not include any
premises to which the provisions of section 67 of the Factories Act,
1946, for the time being, apply.

PART II

PROHIBITION OF EMPLOYMENT OF CHILDREN IN CERTAIN OCCUPATIONS AND
PROCESSES

3. Prohibition of employment of children in certain occupations and
processes.-No child shall be employed or permitted to work in any of
the occupations set forth in Part A of the Schedule or in any workshop
wherein any of the processes set forth in Part B of the Schedule is
carried on:

Provided that nothing in this section shall apply to any workshop
wherein any process is carried on by the occupier with the aid ofhis
family or to any school established by, or receiving assistance or
recognition from, Government.

4. Power to amend the Schedule.-The Central Government after giving,
by notification in the Official Gazette, not less than three months
notice of its intention so to do, may, be like notification, add any
occupation or process to the Schedule and thereupon the Schedule shall
be deemed to have been amended accordingly.

5. Child Labour Technical Advisory Committee.-(1) The Central
Government may, by notification in the Official Gazette, constitute an
advisory committee to be called the "Child Labour Technical Advisory
Committee" (hereafter in this section referred to as the Committee) to
advise the Central Government for the purpose of addition of
occupations and processes to the Schedule.

(2) The Committee shall consist of a Chairman and such other members
not exceeding ten, as may be appointed by the Central Government.

(3) The Committee shall meet as often as it may consider necessary and
shall have power to regulate its own procedure.

(4) The Committee may, if it deems necessary so to do, constitute one
or more sub-committees, and may appoint any such sub-committee,
whether generally or for the consideration of any particular matter,
any person who is not a member of the Committee.

(5) The term of office of, the manner of filing casual vacancies in
the office of, and the allowances, if any, payable to, the Chairman
and other members of the Committee, and the conditions and
restrictions subject to which the Committee may appoint any person who
is not a member of the Committee as a member of any of its sub-
committees shall be such as may be prescribed.

PART III

REGULATION OF CONDITIONS OF WORK OF CHILDREN

6. Application of Part.-The provisions of this Part shall apply to an
establishment or a class of establishments in which none of the
occupations or processes referred to in section 3 is carried on.

7. Hours and period of work.-(1) No child shall be required or
permitted to work in any establishment in excess of such number of
hours as may be prescribed for such establishment or class of
establishments.

(2) The period of work on each day shall be so fixed that no period
shall exceed three hours and that no child shall work for more than
three hours before he has had an interval for rest for at least one
hour.

(3) The period of work of a child shall be so arranged that inclusive
of his interval for rest, under sub-section (2), it shall not be
spread over more than six hours, including the time spent in waiting
for work on any day.

(4) No child shall be permitted or required to work between 7 p.m. and
8 a.m.

(5) No child shall be required or permitted to work overtime.

8. Weekly holidays.-Every child employed in an establishment shall be
allowed in each week, a holiday of one whole day, which day shall be
specified by the occupier in a notice permanently exhibited in a
conspicuous place in the establishment and the day so specified shall
not be altered by the occupier more than once in three months.

9. Notice to Inspector.-(1) Every occupier in relation to an
establishment in which a child was employed or permitted to work
immediately before the date of commencement of this act in relation to
such establishment shall, within a period of thirty days from such
commencement, send to the Inspector within whose local limits the
establishment is situated, a written notice containing the following
particulars, namely:-

(a) the name and situation of the establishment;

(b) the name of the person in actual management of the establishment;

(c) the address to which communications relating to the establishment
should be sent; and

(d) the nature of the occupation or process carried on in the
establishment.

(2) Every occupier, in relation to an establishment, who employs, or
permits to work, any child after the date of commencement of this act
in relation t such establishment, shall, within a period of thirty
days from the date of such employment, send to the Inspector within
whose local limits the establishment is situated, a written notice
containing the particulars as are mentioned in sub-section (1).

Explanation.-For the purposes of sub-sections (1) and (2), "date of
commencement of this act, in relation to an establishment" means the
date of bringing into force of this act in relation to such
establishment.

(3) Nothing in sections 7, 8 and 9 shall apply to any establishment
wherein any process is carried on by the occupier with the aid of his
family or to any school established by, or receiving assistance or
recognition from, Government.

10. Disputes as to age.-If any question arises between an Inspector
and an occupier as to the age of any child who is employed or is
permitted to work byhim in an establishment, the question shall, in
the absence of a certificate as to the age of such child granted by
the prescribed medical authority, be referred by the Inspector for
decision to the prescribed medical authority.

11. Maintenance of register.-There shall be maintained by every
occupier in respect of children employed or permitted to work in any
establishment, a register to be available for inspection by an
Inspector at all times during working hours or when work is being
carried on in any such establishment, showing-

(a) the name and date of birth of every child so employed or permitted
to work;

(b) hours and periods of work of any such child and the intervals of
rest to which he is entitled;

(c) the nature of work of any such child; and

(d) such other particulars as may be prescribed.

12. Display of notice containing abstracts of sections 3 and 14.-Every
railway administration, every port authority and every occupier shall
cause to be displayed in a conspicuous and accessible place at every
station on its railway or within the limits of a port or at the place
of work, as the case may be, a notice in the local language and in the
English language containing an abstract of sections 3 and 14.

13. Health and safety.-(1) The appropriate Government may, by
notification in the Official Gazette, make rules for the health and
safety of the children employed or permitted to work in any
establishment or class of establishments.

(2) Without prejudice to the generality of the foregoing provisions,
the said rules may provide for all or any of the following matters,
namely:-

(a) cleanliness in the place of work and its freedom from nuisance;

(b) disposal of wastes and effluents;

(c) ventilation and temperature;

(e) artificial humidification;

(f) lighting;

(g) drinking water;

(h) latrine and urinals;

(i) spittoons;

(j) fencing of machinery;

(k) work at or near machinery in motion;

(l) employment of children on dangerous machines;

(m) instructions, training and supervision in relation to employment
of children on dangerous machines;

(n) device for cutting off power;

(o) self-acting machines;

(p) easing of new machinery;

(q) floor, stairs and means of access;

(r) pits, sumps, openings in floors, etc.;

(s) excessive weights;

(t) protection of eyes;

(u) explosive or inflammable dust, gas, etc.;

(v) precautions in case of fire;

(w) maintenance of buildings; and

(x) safety of buildings; and machinery.

PART IV

MISCELLANEOUS

14. Penalties.-(1) Whoever employs any child or permits any child to
work in contravention of the provisions of section 3 shall be
punishable with imprisonment for a term which shall not be less than
three months but which may extend to one year or with fine which shall
not be less than ten thousand rupees but which may extend to twenty
thousand rupees or with both.

(2) Whoever, having been convicted of an offence under section 3,
commits a like offence, afterwards, he shall be punishable with
imprisonment for a term which shall not be less than six months but
which may extend to two years.

(3) Whoever-

(a) fails to give notice as required by section 9; or

(b) fails to maintain a register as required by section 11 or makes
any false entry in any such register; or

(c) fails to display a notice containing an abstract of section 3 and
this section as required by section 12; or

(d) fails to comply with or contravenes any other provisions of this
act or the rules made thereunder, shall be punishable with simple
imprisonment which may extend to one month or with fine which may
extend to ten thousand rupees or with both.

15. Modified application of certain laws in relation to penalties.-(1)
Where any person is found guilty and convicted of contravention of any
of the provisions mentioned in sub-section (2), he shall be liable to
penalties as providedin sub-sections (1) and (2) of section 14 of this
act and not under the acts in which these provisions are contained.

(2) The provisions referred to in sub-section (1) are the provisions
mentioned below:-

(a) section 67 of the Factories Act, 1948 (63 of 1948);

(b) section 40 of the Mines Act, 1952 (35 of 1952);

(c) section 109 of the Merchant Shipping Act, 1958 (44 of 1958); and

(d) section 21 of the Motor Transport Workers Act, 1961 (27 of 1961).

16. Procedure relating to offences.-(1) Any person, police officer or
Inspector may file a complaint of the commission of an offence under
this act in any court of competent jurisdiction.

(2) Every certificate of as to the age of a child which has been
granted by a prescribed medical authority shall, for the purposes of
this act, be conclusive evidence as to the age of the child to whom it
relates.

(3) No court inferior to that of a Metropolitan Magistrate or a
Magistrate of the first class shall try any offence under this act.

17. Appointment of Inspectors.-The appropriate Government may appoint
Inspectors for the purposes of securing compliance with the provisions
of this act and any Inspector so appointed shall be deemed to be a
public servant within the meaning of the Indian Penal Code (45 of
1860).

18. Power to make rules-(1) The appropriate Government may, by
notification in the Official Gazette and subject to the condition of
previous publication, make rules for carrying into effect the
provisions of The act.

(2) In particular and without prejudice to the generality of the
foregoing power, such rules may provide for all or any of the
following matters, namely:-

(a) the term of office of, the manner of filing casual vacancies of,
and the allowances payable to, the Chairman and member of the Child
Labour Technical Advisory Committee and the conditions and
restrictions subject to which a non-member may be appointed to a sub-
committee under sub-section (5) of section 5;

(b) number of hours for which a child may be required or permitted to
work under sub-section (1) of section 7;

(c) Grant of certificates of age in respect of young persons in
employment or seeking employment, the medical authorities which may
issue such certificate, the form of such certificate, thecharges which
may be thereunder and the manner in which such certificate may be
issued:

Provided that no charge shall be made for the issue of any such
certificate if the application is accompanied by evidence of age
deemed satisfactory by the authority concerned;

(d) the other particulars which a register maintained under section 11
should contain.

19. Rules and notifications to be laid before Parliament or State
legislature.-(1) Every rule made under this act by the Central
Government and every notification issued under section 4, shall be
laid, as soon as may be after it is made or issued, before each House
of Parliament, while it is in session for a total period of thirty
days which may be comprised in one session or in two or more
successive sessions, and if, before the expiry of the session
immediately following the session or the successive sessions
aforesaid, both Houses agree that the rule or notification should not
be made or issued, the rule or notification shall thereafter have
effect only in such modified form or be of no effect, as the case may
be; so, however, that any such modification or annulment shall be
without prejudice to the validity of anything previously done under
that rule or notification.

(2) Every rule made by a State Government under this act shall be laid
as soon as may be after it is made, before the legislature of that
State.

20. Certain other provisions of law not barred.-Subject to the
provisions contained in section 15, the provisions of this act and the
rules made thereunder shall be in addition to, and not in derogation
of, the provisions of the Factories Act, 1948 (63 of 1948), the
Plantations Labour Act, 1951 (69 of 1951), and the Mines Act, 1952 (35
of 1952).

21. Power to remove difficulties.-(1) If any difficulty arises in
giving effect to the provisions of this act, the Central Government
may, by order published in the Official Gazette, make such provisions
not inconsistent with the provisions of this act as appear to it to be
necessary or expedient for removal of the difficulty:

Provided that no such order shall be made after the expiry of a period
of three years from the date on which this act receives the assent of
the President.

(2) Every order made under this section shall, as soon as may be after
it is made, be laid before the Houses of Parliament.

22. Repeal and savings.-The Employment of Children, Act, 1938 (26 of
1938) is hereby repealed.

(2) Notwithstanding such repeal, anything done or any action taken or
purported to have been done or taken under the act so repealed shall,
in so far as it is not inconsistent with the provisions of this act,
be deemed to have been done or taken under the corresponding
provisions of this act.

23. Amendment of Act 11 of 1948.-In section 2 of the Minimum Wages
Act, 1948,-

(i) for clause (a), the following clauses shall be substituted,
namely:-

(a) "adolescent" means a person who has completed his fourteenth year
of age but has not completed his eighteenth year;

(aa) "adult" means a person who has completed his eighteenth year of
age;

(ii) after clause (b), the following clause shall be inserted,
namely:-

(bb) "child" means a person who has not completed his fourteenth year
of age;

24. Amendment of Act 69 of 1951.-In the Plantations Labour Act,
1951,-

(a) In section 2, in clauses (a) and (c), for the word "fifteenth",
the word "fourteenth" shall be substituted;

(b) section 24 shall be omitted;

(c) in section 26, in the opening portion, the words "who has
completed his twelfth year" shall be omitted.

25. Amendment of Act 44 of 1958.-In the Merchant Shipping Act, 1958,
in section 109, for the word "fifteen", the word "fourteen" shall be
substituted.

26. Amendment of Act 27 of 1961.-In the Motor Transport Workers Act,
1961, in section 2, in clauses (a) and (c), for the word "fifteenth",
the word "fourteenth" shall be substituted.

THE SCHEDULE

(See section 3)

PART A

Occupations.-Any occupation connected with -

(1) Transport of passengers, goods or mails by railway;

(2) Cinder picking, clearing of an ash pit or building operation in
the railway premises;

(3) Work in a catering establishment at a railway station, involving
the movement of a vendor or any other employee of the establishment
from one platform to another or into or out of a moving train;

(4) Work relating to the construction of a railway station or with any
other work where such work is done in close proximity or between the
railway lines;

(5) A port authority within the limits of any port.

(6) Work relating to selling of crackers and fireworks.*

(7) Abattoirs/Slaughter houses.**

PART B

(1) Beedi-making.

(2) Carpet-weaving.

(3) Cement manufacture, including bagging of cement.

(4) Cloth printing, dyeing and weaving.

(5) Manufacture of matches, explosives and fireworks.

(6) Mica-cutting and splitting.

(7) Shellac manufacture.

(8) Soap manufacture.

(9) Tanning.

(10) Wool-cleaning.

(11) Building and construction industry.

(12) Manufacture of slate pencils (including packing)*

(13) Manufacture of products from agate.*

(14) Manufacturing processes using toxic metals and substances such as
lead, mercury, manganese, chromium, cadmium, benzene, pesticides and
asbestos.*

(15) "Hazardous processes" as defined in section 2(cb) and `dangerous
operations' as notified in rules made under section 87 of the
Factories Act, 1948 (63 of 1948).**

(16) Printing as defined in section 2(k) (iv) of the Factories Act,
1948 (63 of 1948).**

(17) Cashew and cashewnut desaling and processing.**

(18) Soldering processes in electronic industries.**

*Inserted by notification No. SO. 404 (E) dated 5th June, 1989
published in the Gazette of India, Extraordinary.

**Inserted by notification No. SO.263 (E) dated 29th March, 1994
published in Gazette of India, Extraordinary.

1 All names have been changed.

2 All dollar amounts refer to U.S. dollars.

3 The estimate of fifteen million bonded child laborers is
conservative. Anti-Slavery International reported in 1991 that India
had fifteen million bonded child laborers working in agriculture
alone. Anti-Slavery International, Children in Bondage: Slaves of the
Subcontinent (London: 1991), p. 30. Given that agriculture accounts
for approximately 52 to 87 percent of all bonded child laborers (see
chapter on agriculture), there could be millions more working in non-
agricultural occupations. "Indians form panel to stop child labor,"
United Press International, November 18, 1994. Other activists and
academics estimate that one quarter of all working children, that is,
between fifteen and twenty-nine million, are bonded laborers. Based on
these and other coinciding estimates, Human Rights Watch considers
fifteen million to be a reliable minimum indicator of the prevalence
of bonded child labor in India.

4 The United Nations Supplementary Convention on the Abolition of
Slavery, the Slave Trade, and Institutions and Practices Similar to
Slavery, 1956, defines debt bondage as "the status or condition
arising from a pledge by a debtor of his personal services or those of
a person under his control as security for a debt, if the value of
those services as reasonably assessed is not applied towards the
liquidation of the debt or the length and nature of those services are
not respectively limited and defined." It should be noted that many
Indian activists consider all child labor to be a form of bondage,
given the child's powerlessness and inability to freely choose to
work. This report, however, considers bonded child labor to be that
which conforms to the definition of the U.N. Supplementary
Convention.

5 Between $15 and $220, at the late 1995 exchange rate of thirty-four
rupees to the U.S. dollar.

6 Iqbal Masih was shot and killed on April 16, 1995. Initially blamed
on the carpet industrialists of Pakistan, the murder was later
attributed to a villager whom Masih reportedly discovered involved in
an illicit act.

7 See chapter on handwoven carpets.

8 Neera Burra, Born to Work: Child Labour in India (New Delhi: Oxford
University Press, 1995), p. xxii.

9 Ministry of Labour, Annual Report 1994-95 (New Delhi: Government of
India, 1995), p. 95. The actual quote is: "Out of India's total
workforce of 314 million, about 80% (249 million) are in rural areas.
About 64% of the workers (200 million) are engaged in agriculture.
About 85% of the workers (267 million) are self-employed or on casual
wages. Only about 15% (47 million) have regular salaried employment."

10 Child Labour (Prohibition and Regulation) Act, 1986, Part I,
Section 2(ii).

11 There is no universal definition of a child under Indian law. The
Child Labour (Prohibition and Regulation) Act, 1986, the Minimum Wages
Act, 1948, the Plantation Labour Act, 1951, the Apprentices Act, 1961,
and Article 24 of the Indian Constitution define "child" as any person
under the age of fourteen. The Shops and Establishments Act, 1961
allows the definition to be set by the states and in thirteen states,
the minimum age is twelve, and in eleven states, the minimum age is
fourteen. The Children (Pledging of Labour) Act, 1993 defines a child
as anyone below the age of fifteen. The Juvenile Justice Act, 1986
defines "juveniles" as any male under sixteen or any female under
eighteen.

12 Bonded child labor is convenient, cheap, compliant, and dependable.
It depresses wages. It is easily replenishable. Bonded labor among
both adults and children is not a new phenomenon in India. It is an
old arrangement, and a convenient one for the lucky top layers of
privilege. Those who have the power to change this arrangement are, by
all measures, uninterested in doing so.

13 United Front Coalition's Economic Program, presented June 6, 1996,
pp. 3-4. From MakroIndia Business Page sponsored by Amrok Securities
Private Limited at www.macroindia.com/hlight1.htm.

14 See Human Rights Watch/Asia, Contemporary Forms of Slavery in
Pakistan (New York: Human Rights Watch, July 1995); Anti-Slavery
International, Children in Bondage: Slaves of the Subcontinent
(London: Anti-Slavery International, 1991); INSEC, Bonded Labour in
Nepal under Kamaiya System (Kathmandu: INSEC, 1992); and Report of the
Working Group on Contemporary Forms of Slavery (18th Session, June
1993), UN DOC E/CN.4/1993/67.

15 Asia Watch and Human Rights Watch Women's Rights Project, A Modern
Form of Slavery: Trafficking of Women and Girls into Brothels in
Thailand (New York: Human Rights Watch, 1993); Americas Watch, "Forced
Labor in Brazil Revisited," vol. 5, no. 12, November, 1993; Middle
East Watch and Human Rights Watch Women's Rights Project, "Rape and
Mistreatment of Asian Maids in Kuwait," vol. 4, no. 8, July 1992;
Americas Watch, The Struggle for Land in Brazil: Rural Violence
Continues (New York: Human Rights Watch, 1992); Americas Watch,
"Forced Labor in Brazil," vol. 2, no. 8, December 1990; and National
Coalition for Haitian Refugees, Americas Watch, and Caribbean Rights,
Harvesting Oppression: Forced Haitian Labor in the Dominican Sugar
Industry (New York: Human Rights Watch, 1990).

16 Human Rights Watch/Asia, Rape for Profit: Trafficking of Nepali
Girls and Women to India's Brothels (New York: Human Rights Watch,
June 1995).

17 All dollar amounts in this report are in U.S. dollars.

18 Pradeep Mehta, "Cashing in on Child Labor," Multinational Monitor,
April 1994.

19 Ministry of Labour, Annual Report 1994-95, p. 95.

20 K. Mahajan and J. Gathia, Child Labour: An Analytical Study (New
Delhi: Centre of Concern for Child Labour, 1992), p. 25. Citing the
Indian Council for Child Welfare, Mahajan and Gathia report that
"slavery is on the increase among children below the age of 15 years."
Gathia also notes, in another study, that the number of children in
India who will not be in school by 2000 may be as high as 144 million,
indicating there may be tens of millions more child laborers in India
by 2000. (See: Child Labour Action Network (CLAN), Political Campaign
for Compulsory Primary Education (New Delhi: Child Labour Action
Network, 1996), p. 2.

21 Commission on Labour Standards and International Trade, Child
Labour in India: A Perspective, June 10, 1995, p. 32.

22 In 1984, the Operations Research Group-Baroda, an independent
research organization based in Baroda and Madras, estimated there were
forty-four million child laborers in India. Taking into account
population growth and employment trends, that figure would be
approximately sixty million in 1995. Another frequently cited figure
is one hundred million child laborers, a number that corresponds to
the government's estimate of all non-school-going children, who are
assumed to be working more than eight hours a day. Peace Trust and
Bhagwati Environment Development Institute, From the South, vol. 2,
no. 1, January-March 1995, p. 1. Anti-Slavery International confirmed
this estimate of 115 million in a telephone interview on August 14,
1996. Official government figures on the working child population, on
the other hand, are based on the 1981 census and are absurdly
inaccurate, with the government claiming there are only about
seventeen million child laborers. (See chapter on the role of the
Indian government.) A 1994 report by the Indian government's
Department of Women and Child Development, the Indian Council for
Child Welfare, and UNICEF-India concluded that "the number of working
children is closer to 90 million than the figure of 20 million assumed
by the government." Department of Women and Child Development, Indian
Council for Child Welfare, and UNICEF, India Country Office, "Rights
of the Child: Report of a National Consultation," November 21-23,
1994.

23 There are no accurate statistics that give the number of street
children in India. In 1983, the Operations Research Group stated that
there were forty-four million working children in India of which
eleven million were street children. This number must be considered
significantly low, given the fact that the study is now thirteen years
old. The government of India's 1991 Census estimated that eighteen
million children live and work in India's urban slums (huts,
tenements, pavement dwellings), which by the nature of their residence
and the fact that they were considered working, qualified them as
street children. The estimated population of India's street children
is between eleven to eighteen million, based on the Operations
Research Group's 1983 estimate and the 1991 Census estimate.

24 Peace Trust and Bhagwati Environment Development Institute, From
the South, Vo. 2, No. 1, January-March 1995, p. 1.

25 At a non-formal education center run during the evenings (as are
most, to accommodate the work schedules of the children), Human Rights
Watch asked one group of working children what they did for fun. The
boys perked up and rattled off a variety of activities: playing with
friends, going to the movies, riding a bicycle. The girls, however,
were puzzled by the question. Finally a teacher stepped in to explain:
the girls do not have the opportunity to do anything for fun; when
they are not working for wages or against a loan, they are working for
the family.

26 Mahajan and Gathia, Child Labour..., September, 1992, p. 24.

27 Human Rights Watch interview with social activist, November 21,
1995, Madras, Tamil Nadu. Advances in the beedi industry of Tamil Nadu
range from 500 to 5,000 rupees. These figures were confirmed by Human
Rights Watch interviews with dozens of bonded child beedi rollers.

28 There are an estimated 327,000 child workers in the beedi industry
(Burra, Born to Work p. xxiv); 300,000 child carpet weavers (Mehta.,
"Cashing in on Child Labor..."); and more than 200,000 children
working in silk weaving (see chapter on silk for details and
citations).

29 According to a 1991 study of child labor in India, these training
centers include "many [children] well below age fourteen." The manager
of one government program claimed that a ban on child labor in the
carpet industry would be "suicidal" for exports. See Myron Weiner, The
Child and the State in India (New Delhi: Oxford University Press,
1991), p. 86

30 Tanika Sarkar, "Bondage in the Colonial Context," Patnaik and
Manjari Dingwaney, eds., Chains of Servitude: Bondage and Slavery in
India (New Delhi: Sangam Books, 1985), p. 97.

31 See generally Uma Chakravarti, "Of Dasas and Karmakaras: Servile
Labour in Ancient India," Chains of Servitude . . .

32 Manjari Dingwaney, "Unredeemed Promises: The Law and Servitude,"
Chains of Servitude . . ., pp. 312-313.

33 For example: "The children were frequently beaten with iron
rods . . . and wounded with scissors . . ., if they were slow in work,
or if they asked for adequate food, or if they so much as went to the
toilet without the owner's permission." Appendix XV, "Reports on Child
Labour of Mirzapur," Law Relating to the Employment of Children
(1985), p. 160. Another report detailed a woman's attempt to rescue
her youngest son after his brother died on the job in a carpet-weaving
factory; the employer of her son threatened to kill the boy if she
attempted to meet him. "Bonded labourers' mothers want to see PM,"
Times of India, August 14, 1995.

34 Y. R. Haragopal Reddy, Bonded Labour System in India (New Delhi:
Deep and Deep Publications, 1995), p. 82. Similar incidents took place
across India in the mid-1980s. See, e.g., Ajoy Kumar, "From Slavery to
Freedom: The Tale of Chattisgarh Bonded Labourers," Indian Social
Institute, 1986, p. 8, reporting that bonded agricultural laborers who
attended meetings with labor activists were publicly beaten and driven
from their homes.

35 Human Rights Watch interview with rural activist, Dec. 13, 1995,
Rajasthan.

36 R. K Misra., Preliminary Report on the Child Labour in the Saree
Industry of Varanasi, Human Rights Cell, Banaras Hindu University,
Varanasi, 1995, p. 13.

37 Convention on the Suppression of Slave Trade and Slavery, signed at
Geneva, September 25, 1926; Protocol Amended the Slavery Convention,
signed at Geneva, September 25, 1926, with annex, done at, New York,
December 7, 1953, entered into force, December 7, 1953. A slave is
someone "over whom any or all of the powers attaching to the right of
ownership are exercised." Supplementary Convention on the Abolition of
Slavery, the Slave Trade, and Institutions and Practices Similar to
Slavery, done at Geneva, September 7, 1956; entered into force, April
30, 1957 (Supplementary Convention).

38 Supplementary Convention on the Abolition of Slavery.

39 Ibid.

40 Forced Labour Convention (No. 29), 1930, adopted at Geneva, June
28, 1930, as modified by the Final Articles Revision Convention,
adopted at Montreal, October 9, 1946.

41 International Labour Organisation, Conventions and Recommendations
1919-1966 (Geneva: ILO, 1966), p. 891. The ILO also passed the
Abolition of Forced Labour Convention (No. 105) in 1957; India,
however, chose not to sign this convention.

42 International Covenant on Civil and Political Rights, G.A. Res.
2200 (XXI), 21 U.N. GAOR Supp. (No. 16), U.N. Doc. A/6316 (1966)
(entered into force March 23, 1976).

43 International Covenant on Economic, Social and Cultural Rights,
G.A. Res. 2200 (XXI), 21 U.N. GAOR Supp. (No. 16), U.N. Doc. A/6316
(entered into force January 3, 1976).

44 Convention on the Rights of the Child, G.A. Res. 44/125, U.N. GAOR,
44th Session, Supp. No. 49, U.N. Doc. A/44/736 (1989) (entered into
force September 2, 1990).

45 Ibid. India ratified the Convention subject to a reservation that
these economic and social rights will be "progressively implemented,"
"subject to the extent of available resources."

46 Ibid.

47 See chapter on carpets; see also Human Rights Watch/Asia, Rape for
Profit: Trafficking of Nepali Girls and Women to India's Brothels
(Human Rights Watch: New York, 1995).

48 Convention on the Rights of the Child, G.A. Res. 44/125, U.N. GAOR,
44th Session, Supp. No. 49, U.N. Doc. A/44/736 (1989) (entered into
force September 2, 1990).

49 See S. K. Singh, Bonded Labour and the Law (New Delhi: Deep and
Deep Publications, 1994), pp. 48-51.

50 People's Union for Democratic Rights v. Union of India [Asiad
Workers' Case], AIR 1982 S.C. 1473, paragraph 1486.

51 Ibid., paragraph 1490. For a discussion of Supreme Court decisions
affecting bonded labourers, see Y. R. Haragopal Reddy, Bonded Labour
System in India (New Delhi: Deep and Deep Publications, 1995), ch. 4.

52 People's Union for Democratic Rights v. Union of India, (1982) 3
SCC 235, paragraphs 259-260.

53 Neeraja Chaudhary v. State of Madhya Pradesh, 3 SCC 243, paragraph
255 (1984).

54 "No child below the age of fourteen years shall be employed to work
in any factory or mine or engaged in any other hazardous employment."
Constitution of India, Article 24.

55 Consequently, post-act social action litigation on behalf of bonded
laborers is brought under both the Bonded Labour System (Abolition)
Act and the Constitution of India. For a discussion of cases see
Reddy, Bonded Labour System in India, ch. 4.

56 The Bonded Labour System (Abolition) Act, 1976, Sec. 4, 5, 6, and
14. See Appendix for full text.

57 Ibid., Sec. 16. The maximum penalties for a first-time offender
under the Child Labour (Prohibition and Regulation) Act are weaker
than the Bonded Labour System (Abolition) Act in terms of potential
length of incarceration (one year), but significantly stronger in
terms of monetary punishment (ten to twenty thousand rupees). See the
Child Labour (Prohibition and Regulation) Act, Sec. 14 (1).

58 Ibid., Sec. 2(1)(I)(a) and (b). Because no minimum wages have been
set by the government for children's work, the second prong of this
definition applies. See also People's Union for Democratic Rights v.
Union of India, (1982) 3 SCC 235, paragraphs 259-260, in which the
Supreme Court ruled that "where a person provides labour or service to
another for remuneration which is less than minimum wage, the labour
or service provided by him clearly falls within the scope and ambit of
the word `forced labour'..." All forms of forced labor are forbidden
under the Bonded Labour System (Abolition) Act.

59 "It shall be the duty of every District Magistrate and every
officer specified by him under Sec. 10 to inquire whether after the
commencement of this act, any bonded labour system or any other form
of forced labour is being enforced by, or on behalf of, any person
resident within the local limits of his jurisdiction and if, as a
result of such inquiry, any person is found to be enforcing the bonded
labour system or any other system of forced labour, he shall forthwith
take such action as may be necessary to eradicate the enforcement of
such forced labour." Bonded Labour System (Abolition) Act, 1976, Sec.
12.

60 Human Rights Watch interview with Mirzapur District Collector Mr.
Bachittar Singh, December 19, 1995, Mirzapur. A 1994 study describing
the multifarious duties of district magistrates notes that "[n]o
district magistrate can properly perform all the assignments given to
him." See also S. K. Singh, Bonded Labour and the Law, p. 124-125,
142, 147.

61 Ibid., Sec. 11 requires the district magistrate to "as far as
practicable, try to promote the welfare of the freed bonded labourer
by securing and protecting the economic interest of such bonded
labourer so that he may not have any occasion or reason to contract
any further bonded debt."

62 Ibid., Sec. 14.

63 Reddy, Bonded Labour System in India, p. 163.

64 Ibid., citing, inter alia, Lr. No. Y-11011/4/84-BL, dated February
14, 1986, Director General (Labour Welfare), Ministry of Labour,
Government of India.

65 Ibid., p.166.

66 Ministry of Labour, Annual Report 1994-1995, p.97.

67 The Children (Pledging of Labour) Act, 1933, Sec. 2. "Child" is a
person less than fifteen years old.

68 Ibid., Sec. 4 - 6.

69 Child Labour (Prohibition and Regulation) Act, 1986, Part I,
Section 2(ii).

70 The twenty-five occupations and industries where child labor is
prohibited are: beedi-making; carpet-weaving; cement manufacture;
cloth printing, dyeing and weaving; manufacture of matches, explosives
and fireworks; mica-cutting and splitting; shellac manufacture; soap
manufacture; tanning; wool-cleaning; the building and construction
industry; manufacture of slate pencils; manufacture of agate products;
manufacturing processes using toxic metals and substances; "hazardous
processes" as defined by the Factories Act, Sec. 87; printing as
defined by the Factories Act, Sec. 2; cashew and cashewnut processing;
soldering processes in electronic industries, railway transportation;
cinder picking, ashpit clearing or building operations in railway
premises; vending operations at railway stations; work on ports; sale
of firecracker and fireworks; and work in slaughter houses. Child
Labour (Prohibition and Regulation) Act, 1986, Part II (Prohibition of
employment of children in certain occupations and processes), Sec. 3,
Schedules A and B; as amended by Government Notification Nos. No.SO
404(E) (June 5, 1989) and No. SO. 263(E) (March 29, 1994).

71 Myron Weiner, The Child and the State in India (New Delhi: Oxford
University Press, 1991), pp. 80-81.

72 Commission on Labour Standards and International Trade, Child
Labour in India..., p. 40.

73 Ibid.

74 The prevalence of corruption among factory and labor inspectors and
other charged with enforcing child labor laws was confirmed to Human
Rights Watch by multiple sources, including an official of the
national government. See also Commission on Labour Standards, Child
Labour in India... , p. 40.

75 The Child Labour (Prohibition and Regulation) Act, 1986, Sec. 3.

76 See chapter on handwoven carpets.

77 Ibid., Sec. 10.

78 According to R. V. Pillai, the Secretary General of the National
Human Rights Commission (NHRC), there is frequent collusion between
medical officers of the government and employers of child labor, who
bribe the medical officers in order to obtain certificates stating the
children working for them are above the age of fourteen. Secretary
General Pillai stated that some medical officers are "notorious" for
engaging in these acts, to the extent that the NHRC has recommended to
some district magistrates that they file criminal charges against
corrupt medical officers. Human Rights Watch interview with Secretary
General Pillai, December 28, 1995, New Delhi.

79 "No child who has not completed his fourteenth year shall be
required or allowed to work in any factory." The Factories Act, 1948,
Sec. 67.

80 Ibid., Sec. 2(m)(I) and (ii).

81 To get around this restriction, factory owners have been known to
"partition their premises and isolate the areas where work is being
done with power." See Burra, Born to Work, p. 75.

82 According to Burra: "In order to evade the Factories Act, ninety
per cent of the units show that they have less than nine workers. In
some factories I visited, I noticed around fifty workers. But when I
asked the employer, he said there were only eight people working
there!" Ibid., p. 136.

83 The Scheduled Castes and The Scheduled Tribes (Prevention of
Atrocities) Act, 1989, Section 3(1).

84 The Inter-State Migrant Workmen (Regulation of Employment and
Conditions of Service) Act, 1979, ch. II - ch. VI.

85 The Contract Labour (Regulation and Abolition) Act, 1970, Sec. 6,
10, and 64.

86 Campaign Against Child Labour (CACL), "Reference Kit on Child
Labour for Media Persons," January 1995.

87 All testimonies in this report are from children interviewed by
Human Rights Watch researchers in November and December, 1995, except
where otherwise noted. All names have been changed.

88 "50,000 cr beedies consumed annually," Indian Express, February 1,
1995. One crore, abbreviated as "cr," is equal to ten million.

89 Ibid.

90 Burra, Born to Work, p. xxiv. Another account estimates 248,000
child beedi workers in Tamil Nadu. See R. Vidyasagar,"A Status Report
on Child Labour in Tamil Nadu," Madras, 1995, p. 8.

91 "Children shall be free," The Hindu, September 24, 1995; "50,000 cr
beedies consumed annually," Indian Express, February 1, 1995.

92 "Ragi" is a type of grain, commonly given to South Indian
agricultural laborers instead of cash wages. See R. Vidyasagar, "Debt
Bondage in South Arcot District: A Case Study of Agricultural
Labourers and Handloom Weavers," Chains of Servitude, p. 146.

93 L. R. Jagadheesan, "Whole families are pledged for paltry sums,"
Indian Express, April 25, 1995.

94 The minimum wage for beedi rolling varies from state to state. The
wage is slightly lower in Karnataka than in Tamil Nadu, while in the
neighboring state of Kerala it is significantly higher, at forty-two
rupees per thousand beedi rolled. "50,000 cr beedies consumed
annually," Indian Express, February 1, 1995. The minimum wage does not
apply to children, but is a good indicator of the market value of
labor, and non-bonded children in the beedi industry appeared to be
receiving wages comparable to the government-set minimum wage. Many
activists and some government officials are pressing for legal reform
to apply the same minimum wage to adults and children, on the grounds
that such a move would decrease child labor and increase adult
employment.

95 This wage is actually 3.65 rupees more than the government set
minimum wage for beedi rolling (30.90 rupees per 1,000 beedies).
Regardless of whether adults or children roll beedies, they are paid
the same on a piece-rate basis. The only wage differentials
occurbetween bonded and non-bonded beedi rollers. This indicates that
there would be no significant difference between adult and child wages
when bondage is not a factor or when payment is solely based on
production (piece-rate) which is a very common way of paying people in
informal occupations where the majority of Indians, children and
adults, work. There are other examples of this. For example, in
stainless steel factories in Madras, adults and children receive the
same piece-rate wages. In Pakistan, where bonded labor is also
endemic, adults and children have been paid on the same piece-rate
basis in the country's soccer ball industry. These findings call into
question a commonly held tenet about child labor: that children's
wages depress adult wages in the same industry and that removing
children from work would automatically lead to an increase in adult
wages. In addition, Neera Burra notes that the piece-rate wage
structure in home-based, informal work actually provides an incentive
to use children, as their help increases the production, which in-turn
provides a higher family income, and says "Unless the issue of home-
based, piece-rate workers is resolved and minimum wages and social
security provided to this sector, children will continue to be
exploited." See Burra, Born to Work, p. 255. Removing children from
employment would not necessarily result in raising adult wages unless
the problems of piece-rate wages and other forms of payment based
solely on productivity are addressed as well.

96 Human Rights Watch interview with longtime social welfare activist,
November 21, 1995, Madras.

97 Jacob Varghese, "Freedom at Mid-Day," Worldvision: A Worldvision of
India Magazine, Monsoon 1993, p. 6-7.

98 National Children's Day in India is celebrated on November 14, the
birthday of Jawaharlal Nehru, one of the founding fathers and the
first prime minister of India.

99 Human Rights Watch interview with social welfare activist, November
21, 1995, Madras.

100 Ibid.

101 Vidyasagar,"A Status Report...," p. 9.

102 Ibid. Vidyasagar cites a study of one beedi manufacturing village
that found 25 percent of all beedi rollers to have tuberculosis.

103 Human Rights Watch interviews, North Arcot district, Tamil Nadu,
November 25, 1995.

104 Beedi and Cigar Workers (Conditions of Employment) Act, 1966, Sec.
2(I).

105 Asha Krishnakumar, "Reprehensible by any name: Children in beedi
industry," Frontline (Madras), November 17, 1995, p. 87.

106 Vidyasagar, "Status Report...," p. 8.

107 Local government authorities estimate there are 45,000 bonded
child laborers in the North Arcot district alone, most working in the
beedi industry. "Child Labour Abolition Support Scheme (A proposal
submitted to the International Labour Organisation)," North Arcot
Ambedkar District, 1995, p. 1. An estimated 30,000 bonded children
work in the beedi industry in North Arcot. See Vidyasagar, "A Status
Report...," p. 8. Unlike most beedi-producing areas, where 90 percent
of the workers are women and children, North Arcot district has a
significant percentage of adult male beedi workers. Vidyasagar
attributes the high rate of bondage in North Arcot to the presence of
men workers in the same industry, hypothesizing that "men use
children's labour to augment their income by keeping them under
bondage by paying low wages." Ibid.

108 "Child labour census in Tamil Nadu district," The Hindu, April 28,
1995.

109 "Child Labour Abolition Support Scheme (A proposal submitted to
the International Labour Organisation)," North Arcot Ambedkar
District, 1995, p. 8.

110 Ibid. pp. 1, 8-12, and 25.

111 Human Rights Watch interview with North Arcot District Collector
M. P. Vijaykumar, November 27, 1995, Vellore, Tamil Nadu.

112 Depending on the circumstances of the case, a bondmaster could be
charged under the Bonded Labour System (Abolition) Act, the Child
Labour (Prohibition and Regulation) Act, or the Factories Act. As of
1995, the collector had initiated a limited number of prosecutions
under all three laws, including a handful of cases against parents who
had bonded their children. Human Rights Watch interview with North
Arcot District Collector M. P. Vijaykumar, November 27, 1995, Vellore,
Tamil Nadu; "Project Proposal for Community-Based Convergent
Services," North Arcot Ambedkar District, June, 1995, p. 15 Most
activists agree that prosecution of parents is misguided. Among
prosecuted employers, as of December 1995 the collector had not aimed
for prison sentences, but instead sought only modest fines.

113 North Arcot Ambedkar District, "Child Labour Abolition Support
Scheme (CLASS)," Proposal submitted to International Labour
Organisation, 1995, p. 10.

114 Reddy, Bonded Labour System in India, p. 56.

115 Human Rights Watch interview with North Arcot District Collector
M. P. Vijaykumar, November 27, 1995, Vellore, Tamil Nadu.

116 Vidyasagar, "A Status Report ...," p.9.

117 The "silver" referred to throughout this discussion is not pure
silver, but a blend of silver and lesser metals.

118 The figure of 100,000 working children in Salem is based on a
social scientist's finding that Salem district accounts for 10.93
percent of all child workers in the state of Tamil Nadu, and the 1981
census figures of 975,055 working children, below the age of fourteen,
in Tamil Nadu. See Vidyasagar, "A Status Report...," pp. 2 -3. Based
on more reliable statistics and analyses, however, Vidyasagar himself
estimates that there are four million working children in Tamil Nadu,
which would indicate about 400,000 child laborers in Salem district
alone. Ibid., p. 5.

119 Ibid., p. 14.

120 Human Rights Watch interview with the chief of a village near
Salem, Tamil Nadu, November 30, 1995.

121 Background information on the silver industry of Salem was
provided during a Human Rights Watch interview with staff members of a
local nongovernmental organization, November 30, 1995. It requested
anonymity in order to avoid possible repercussions against its
programs or staff.

122 Human Rights Watch interview with a social worker who works with
the children in this industry, Salem, November 28, 1995.

123 Human Rights Watch interview with a small-scale silver smithy
owner who, at the time of the interview, had three bonded children
working, Salem, November 30, 1995.

124 See chapter on applicable law.

125 Human Rights Watch telephone interview with Project Officer J. L.
Poland, December 1, 1995, Salem, Tamil Nadu. The district government's
goal was to establish twenty such schools, with one hundred working
children in each.

126 Ibid. Instead of prosecuting, the office is employing a
"cooperative approach" and "working with the companies [that employ
child laborers]," according to the project officer. A local activist
put this another way. "He [the district collector] is collaborating
with the big mill and factory owners.... They [government officials]
will never worry about the welfare of the child labourers." Human
Rights Watch interview, November 30, 1995.

127 Ibid.

128 Report of the Commission on Bonded Labour in Tamilnadu, submitted
to the Supreme Court for Supreme Court Civ. Writ Petition No. 3922 of
1985. October 31, 1995, Madras, Tamil Nadu, p. 75.

129 Vidyasagar, "A Status Report...," p. 12.

130 Report of the Commission on Bonded Labour in Tamilnadu, p. 76.
Those few gem workers who are not scheduled caste members are members
of lower castes.

131 "A training centre on synthetic diamonds production," The Free
Press Journal, January 16, 1996.

132 Ibid.

133 Ibid.

134 Ibid.

135 There have been several other problems with this initiative.
According to the director of a local social welfare organization, the
new machines, which the government encouraged people to buy, were very
expensive (valued at 8,000 rupees each) and were sold to participants
by government agents at an inflated price (up to 16,000 rupees each).
These purchases were financed by bank loans set up with government
assistance, and buyers were then saddled with long-term bank debts. A
second problem was over saturation of the market as a direct result of
the gem park scheme. More than 6,000 people bought these machines and
were trained to use them. Many of these buyers were entering into the
industry for the first time, enticed by government promises of steady
earnings. With more and more American diamonds being produced, a glut
in the market soon developed. Within a year, many of the machines
stood idle, their owners having defaulted on the loans and begun
looking for other means of income generation. Another accusation
against the program is that the training process has been inadequate,
with the result that some participants never even learned how to use
their machines. Some machines, then, were idle from the start. That
the production glut happened anyway underscores an even greater
potential for market flooding.

136 Report of the Commission on Bonded Labour in Tamilnadu, p. 76.

137 There are five distinct stages of gem production: slicing,
shaping, preforming, faceting, and polishing. Each of these stages
requires minute and sustained attention to detail. Report of the
Commission on Bonded Labour in Tamilnadu, p. 75.

138 Vidyasagar, "A Status Report...," p.13, citing eye specialist Dr.
Jaiswal. According to Dr. Jaiswal, eyeglasses are not usually required
by the general population until after the age of thirty-five.

139 "Silk Exports May Fall 20 Percent," Business Line, March 7, 1996.

140 Ibid.

141 "Indo-German Trade Surges By 20% to DM 8.17 Billion," Business
Standard, June 12, 1996.

142 See Sanjay Sinha, The Development of Indian Silk: A Wealth of
Opportunities (New Delhi: Oxford and IBH Publishing Co. Pvt. Ltd.,
1990), p. 46-47, 56-59; government subsidies as of 1990 totaled $20
million annually; The Hindu, "Sericulture project for 7 more
districts," November 21, 1995, p. 5. The article reported that World
Bank funding of sericulture projects would continue and the annual
production of silk was expected to more than double by end of eight-
year project. "Sericulture" refers to the culture of the silkworm.

143 "Silk Exports May Fall 20 Percent," Business Line, March 7, 1996.

144 Public Interest Research Group, The World Bank and India (New
Delhi: Public Interest Research Group, 1994), p. 81.

145 Ibid., p. 82.

146 "Karnataka to Have 7 Integrated Silk Growth Centres," Business
Line, January 31, 1996; "Silk-Mixed Fare on the Cards for the Future,"
Economic Times, February 3, 1996.

147 The World Bank, India-UP Diversified Agriculture Support Project
(DASP), Project Identification Number INPA35824, Proposal Date: March,
1995.

148 The World Bank, Working With NGOs (Washington D.C.: The World
Bank, 1994), p.5.

149 There is also a significant amount of bonded child labor in the
silk powerloom industry, with at least 35,000 bonded children working
the powerlooms of Tamil Nadu alone. This area demands further
investigation and action on the part of government authorities, but is
beyond the scope of the present report.

150 Human Rights Watch interview with researcher R. Vidyasagar,
November 17, 1995, Madras; Report of the Commission on Bonded Labour
in Tamilnadu, October 31, 1995, Madras, submitted in connection with
Supreme Court Civ. Writ Petition No. 3922 of 1985, p. 73; R.K. Misra,
Preliminary Report on the Child Labour in the Saree Industry of
Varanasi, Human Rights Cell, Banaras Hindu University, Varanasi, 1995,
p. 10.

151 Misra, Child Labour in the Saree Industry of Varanasi, p. 3.

152 Human Rights Watch interview with director of government cocoon
market, December 7, 1995, Magadi, Karnataka.

153 No systematic study has been undertaken on child labor in the silk
industry of Karnataka. Nonetheless, a detailed study of one Taluk
(subdivision of a district) near Bangalore found 10,000 bonded child
silk workers in that Taluk alone. Based on this figure,an overall
estimate of 100,000 is conservative.

154 Sinha, The Development of Indian Silk: A Wealth of Opportunities
(New Delhi: Oxford and IBH Publishing Co. Pvt. Ltd., 1990), p. 11.

155 Ibid., p. 31.

156 Ibid. at 31.

157 Memorandum to Human Rights Watch from author Rudi Rotthier and
photographer Marleen Daniels, November 1, 1995 (Rotthier/Daniels
memorandum).

158 Human Rights Watch interviews, December 6, 1995, Ramanagaram,
Karnataka.

159 Results of a 1995 survey conducted by social service organization
in Magadi Taluk, rural Bangalore District, Karnataka.

160 Rotthier/Daniels memorandum.

161 Human Rights Watch interview with social activist, December 7,
1995, rural Bangalore district.

162 Human Rights Watch witnessed many children working in the twining
factories and spoke with several of them briefly, usually in view of
their employers. We were unable to gain access to the children in a
setting more secure and conducive for interviews. Instead, we relied
largely on information provided by a local social welfare
organization. Although the particulars of these three testimonies were
confirmed repeatedly by our own conversations and observations, the
testimonies themselves were recorded by this organization and not by
Human Rights Watch.

163 Rotthier/Daniels memorandum.

164 Sinha, The Development of Indian Silk, p. 63.

165 A researcher who undertook a detailed study of the industry
reported that girls who work in the silk factories tend to have
irregular and very painful menstrual periods, and may suffer other
reproductive problems. Human Rights Watch interview with social
activist in a village in Rural Bangalore district, Karnataka, December
7, 1995. A female leather worker interviewed in Ambur, Tamil Nadu,
reported the same phenomenon in the shoe factories of that town. To
Human Rights Watch's knowledge, there has been no effort by the
government to investigate these or other health problems experienced
by working children.

166 Ibid.

167 Human Rights Watch interview with researcher R. Vidyasagar, Nov.
17, 1995, Madras; Report of the Commission on Bonded Labour in
Tamilnadu, Oct. 31, 1995, Madras, submitted in connection with Supreme
Court Civ. Writ Petition No. 3922 of 1985, p. 76.

168 Misra, Preliminary Report on the Child Labour, p. 8.

169 Sinha, Development of Indian Silk, p. 34.

170 On November 24-25, 1995, Human Rights Watch interviewed forty
people in four of the Kanchipuram area regarding the use of bonded
child labor in the silk handloom industry. Most of those interviewed
were bonded child laborers; others were parents of working children,
non-bonded child workers, owners, employers, and agents. Except where
otherwise noted, all information regarding the practices of the
Kanchipuram silk industry was obtained during these interviews. All
information regarding the practices of the Varanasi silk industry is
from Misra, Preliminary Report on the Child Labour, except where
otherwise noted.

171 Human Rights Watch interview with researcher R. Vidyasagar, Nov.
17, 1995, Madras, Tamil Nadu.

172 Misra, Preliminary Report on the Child Labour, p. 8.

173 Misra, Preliminary Report on the Child Labour, p. 11.

174 Ibid., p. 30.

175 Ibid., pp. 10-11.

176 One wealthy employer told Human Rights Watch researchers, in an
interview in Kanchipuram on November 23, 1995, that he has suffered
losses totaling 200,000 rupees because of children running away. While
he declined to specify how many children ran away or over what period
of time this loss occurred, this figure is a clear indicator of the
desperate conditions and deep suffering of the bonded child laborer's
life.

177 B.N. Juyal, Child Labour: The Twice Exploited (Varanasi: Gandhian
Institute of Studies, 1985).

178 Jagaran, Dec. 14, 1994 (cited by Misra, Preliminary Report on the
Child Labour, p. 5).

179 Ibid.

180 Misra, Preliminary Report on the Child Labour, p. 47.

181 "Thousands of persons are committing offenses under this act every
year. However not one person is known to have been convicted in
Varanasi." Ibid., p. 44. Nor have there been any convictions in the
Kanchipuram area.

182 See chapter on applicable law.

183 Human Rights Watch interview with North Arcot District Collector
M. P. Vijaykumar, Nov. 27, 1995, Vellore, Tamil Nadu; Misra,
Preliminary Report on the Child Labour, p. 42.

184 Human Rights Watch interview with director of government cocoon
market, Dec. 7, 1995, Magadi, Bangalore Rural District, Karnataka.

185 Sinha, Development of Indian Silk, pp. 47, 57.

186 "By the Skin of Its Teeth - Indian Leather Industry," Financial
Express Investment Week, August 9, 1995; "Indian Shoe Manufacturers
Increased Exports Rs. 9.14 Bil in 1994-95, Compared With Rs. 5.23 Bil
in 1992-93," Reuters, March 27, 1996.

187 Prakash Mahtani, Chairman of the Council for Leather Exports,
predicted exports valuing seven billion dollars by the year 2000.
Sharika Muthu, Times of India, Shoe Fair Supplement, "Global Giants
Stepping into Indian Shoes," Oct. 17, 1994.

188 The Factories Act, 1948, Sec. 2(m)(i) and (ii); The Child Labour
(Prohibition and Regulation) Act, 1986, Sec. 3. (The act does not
apply to workshops where occupier is assisted by family).

189 See chapter on the role of the government.

190 Based on our observations of the Bombay leather shoe industry,
girl workers comprise approximately 5 percent of the child workers
overall.

191 Human Rights Watch interview with local resident and shoemaker,
January 16, 1996, Bombay.

192 A small percentage of the boys are brought in from Uttar Pradesh
and other parts of Maharashtra. These children make wooden heels for
shoes, while the children from Rajasthan make the leather sandals
known as chappals. Times of India, "Children toil for 12 hours in
chappal units," February 12, 1996.

193 The information on Rajasthani shoemaking communities was gathered
during several Human Rights Watch interviews in villages near
Viratnagar, Rajasthan, Dec. 13-14, 1995.

194 At the same time, their daughters are being forced into carpet-
weaving. See chapter on carpets.

195 Bonded Labour System (Abolition) Act, Sec. 2(1)(g)(I)(1).

196 Ibid., Sec. 2(1)(I)(a) and (b). Because no minimum wages have been
set by the government for children's work, the second prong of this
definition applies.

197 People's Union for Democratic Rights v. Union of India, (1982) 3
SCC 235, paragraphs 259-260.

198 Times of India, "Children toil for 12 hours in chappal units,"
February 12, 1996.

199 According to the Ministry of Labour, 84.98 percent of child labor
is in agriculture. Ministry of Labour, Government of India, "Children
and Work," produced for Workshop of District Collectors/District Heads
on "Elimination of Child Labour in Hazardous Occupation," New Delhi,
September 13-14, 1995, p. 3. For statistics on bonded child laborers,
see Burra, Born to Work..., pp. 32-33, the range is so great because
no definitive study has been undertaken to determine the number of
bonded child laborers in agriculture. The 85 percent of all bonded
laborers was confirmed by Anti-Slavery International in a telephone
interview with Human Rights Watch on August 14, 1996; but like other
statistics on bonded and child labor, no comprehensive survey has been
taken to document this.

200 Dalit groups have largely rejected the terms "untouchable" and
"harijan" (children of God) to describe their communities. They are
also referred to as "scheduled castes," a term which like "scheduled
tribes" refers to groups designated on a schedule attached to the
Indian Constitution as entitled to special consideration, including
some quotas for educational and career opportunities, in recognition
of their historically disadvantaged status. Many, if not the majority
of India's bonded laborers are members of the Dalit communities, or
are "scheduled tribes"-indigenous tribal people, also known as
adivasi. However, in some industries, Dalits occupy positions other
than bonded laborers. In the silk industry, for example, some loom-
owners and weavers are also Dalits.

201 See for example, A.R. Desai, ed. Repression and Resistance in
India, (Bombay: Popular Prakashan Private Ltd., 1990).

202 All interviews by Human Rights Watch, December 9, 1995, Anekal
Taluk, Bangalore Rural District.

203 Kiran Kamal Prasad, "Bonded Labour in Anekal Taluk, Bangalore
Urban District, Karnataka" (Guddhati village: Self published, March
12, 1991), p.4.

204 Ibid.

205 Government of India, 8th Five Year Plan: 1992-1997 (New Delhi:
Cosmos Bookhive (P) Ltd., 1992), pp. 64-65.

206 Kiran Kamal Prasad, "Bonded Labour in Karnataka," (Bangalore: Self
published, 1995), p. 4.

207 Ibid.

208 Ibid.

209 Ministry of Labour statistics on bonded labour are cumulative
totals. For a further discussion of these statistics and their
methodology, see below.

210 Kiran Kamal Prasad, "Bonded Labour...", p. 3.

211 Ibid, p. 2.

212 "23 Children Rescued from Bondage," The Statesman, January 26,
1996.

213 Pradeep Mehta, "Cashing in on Child Labor."

214 Ela Dutt, "Rug Firms With No Child Labor Need Help," India Abroad,
February 3, 1995.

215 See Hamish McDonald "Boys of bondage: Child labour, though banned,
is rampant," Far Eastern Economic Review, July 9, 1992, p. 19 (with
arrival of Nepali children, including girls, reports of sexual abuse
and rape increasing).

216 "Mirzapur Carpets - Taking Exports to a New High," Economic Times,
June 10, 1996.

217 Since 1994, the carpet industry has been experiencing a decline in
terms of global market share. It declined to a 17 percent share of the
global market in 1995, from 21 percent in 1994. Most reports attribute
this to increased competition from China and Iran. "Hand-Knotted
Carpet Units Losing Out to China, Iran," Financial Express, March 12,
1996; "Mirzapur Carpets - Taking Exports to a New High," Economic
Times, June 10, 1996.

218 "Steps taken to Curb Child Labour in Carpet Industry," Times of
India, December 11, 1995.

219 India's total exports in 1995 were $26.2 billion; carpet exports
were valued at $650 million, or about 2.5 percent of the total
exports.

220 "Steps taken to Curb Child Labour in Carpet Industry."

221 Edward A. Gargan, "Bound to Looms by Poverty and Fear, Boys in
India Make a Few Men Rich," New York Times, July 9, 1992.

222 "Mirzapur Carpets - Taking Exports to a New High."

223 Molly Moore, "Factories of Children; Youth Labor Force Growing in
Asia to Meet Export Demand, Help Families," Washington Post, May 21,
1995. Although the highest concentration of carpet villages is in
Mirzapur district, carpet manufacturing is also a dominant industry in
the neighboring districts of Allahabad, Varanasi, and Jaunpur.

224 Neera Burra, Born to Work, p. xxii.

225 According to one 1995 report, carpet manufacturers have found a
new way to exploit the poverty of the Bihar inhabitants: in addition
to bringing Bihar children into bondage in the carpet belt,
manufacturers are beginning to bring bondage to the children, setting
up hundreds of looms in the poorest districts of Bihar. See "Ex-child
labourers make a fresh start," Times of India, July 31, 1995.

226 Anti-Slavery International (ASI), "Slavery Today in India,"
Factsheet B, July 1994. According to ASI, 10,000 boys have been
kidnapped from the boys' district (Chichoria, Bihar) alone.

227 Prem Bhai, "The Working Conditions of the Child Weaver in the
Carpet Units of Mirzapur and Summary of Findings," Law Relating to
Employment of Children, 1985, p. 146.

228 Shamshad Khan, "Migrant Child Labour in the Carpet Industry of
Mirzapur-Bhadohi," (undated).

229 A detailed 1984 study found that approximately 50 percent of
migrant child weavers were paid only in food; another 40 percent of
them received only one or two rupees per day. Prem Bhai, "Working
Conditions of the Child Weaver..." p. 151.

230 Except where otherwise noted, all child testimonials from the
carpet belt are drawn from Human Rights Watch interviews, December 19,
1995, in several rural villages of Mirzapur district, Uttar Pradesh.

231 See especially Prem Bhai, "The Working Conditions of the Child
Weaver in the Carpet Units of Mirzapur and Summary of Findings," Law
Relating to Employment of Children, 1985.

232 See, e.g., "Ex-Child Labourers make a Fresh Start," Times of
India, July 31, 1995.

233 Information on health risks from Human Rights Watch interviews in
Mirzapur district, Uttar Pradesh, and Jaipur district, Rajasthan; also
McDonald, "Boys of bondage...," July 9, 1992, p. 18; Shamshad Khan,
"Improvement in Health, Hygiene and Nutritional Status of Child Labour
in Carpet Industry: Experience of CREDA," February 26, 1990.

234 Molly Moore, "Factories of Children; Youth Labor Force Growing in
Asia to Meet Export Demand, Help Families," Washington Post Foreign
Service, May 21, 1995.

235 "19 Children Rescued from Bonded Labour," Indian Express, Nov. 9,
1995.

236 Bhai, "The Working Conditions of the Child Weaver...", p. 151.

237 Ibid., p. 152.

238 Pradeep Mehta, "Cashing in on Child Labor."

239 See McDonald, "Boys of Bondage...," p. 19.

240 See chapter on leather for a more detailed discussion of the
Rajasthani shoemaking communities.

241 Approximately 80 percent of the child carpet-makers in Rajasthan
are female (Human Rights Watch interview with social activist,
December 14, 1995, Viratnagar). This is quite different from the
pattern in the Uttar Pradesh carpet belt, where 95 percent of the
carpet-makers are male.

242 Human Rights Watch interview, December 13, 1995, village near
Viratnagar, Jaipur district, Rajasthan.

243 Ibid.

244 Anti-Slavery International, "Slavery Today in India," Factsheet B,
July 1994.

245 Ibid. As of 1991, the number of government-run carpet-training
centers was reported as approximately two hundred. Weiner, The Child
and the State in India, p. 86.

246 Human Rights Watch interview with local children's rights
activist, December 13, 1995, Viratnagar, Rajasthan.

247 B. N. Juyal, "Official Schemes Exacerbate Situation in Northern
States," Vigil India, No. 69, August 1995, p. 6.

248 Ibid.

249 Ibid. Under the Emergency of 1975-1977, then Prime Minister Indira
Gandhi suspended civil liberties, arrested hundreds of opposition
leaders and activists, and attempted to push through a number of
economic reforms, including new development programs.

250 Indian Constitution, Article 24.

251 Gargan, "Bound to Looms..."

252 McDonald, "Boys of bondage ..." p. 19 .

253 Ibid.

254 Human Rights Watch interview with Mirzapur District Collector
Bachittar Singh, December 19, 1995, Mirzapur, Uttar Pradesh.

255 Human Rights Watch interview with Rajasthan Labour Commissioner
Ashok Shekhar, December 15, 1995, Jaipur, Rajasthan.

0 S. B. Civil Writ Petition No. 263/1995, Ugam Raj Mohnot v. State of
Rajasthan and Others, filed January 18, 1995, before the High Court of
Judicature for Rajasthan, Jaipur Bench, Jaipur. The writ requests,
inter alia, that the Court "direct the State Government to make Rules
under the Child Labour (Prohibition and Regulation) Act, 1986, and to
implement the provisions of this act forthwith strictly..." The
petitioner is coordinator of the Rajasthan branch of the Centre of
Concern for Child Labour (CFCCL) and he filed the petition on behalf
of the organization.

1 Civ. Writ Petition No. 3922 of 1985 with Civ. Writ Petition No. 153
of 1982, Record of Proceedings, August 7, 1995.

2 Human Rights Watch interview with Ms. Srilata Swaminathan, Rajasthan
Kisan Sangathan, December 13, 1995, Jaipur, Rajasthan.

3 Commission on Labour Standards and International Trade, Child Labour
in India..., p. 41.

4 This section discusses the government's child labor programs. These
are not programs designed specifically to address the needs of bonded
child laborers; as of July 1996, the Indian government has no such
program.

5 UNICEF, "Child Labour: UNICEF India Position," 1995, p. 4. There are
467 districts in all of India.

6 See Commission on Labour Standards and International Trade, Child
Labour in India..., p. 42-45 (describing eighteen policies, laws,
committees, etc. established by central government since 1921).

7 Ibid., p. 45.

8 Ibid.

9 "Non-formal education" is typically part-time instruction that
emphasizes basic literacy and life skills. It is geared toward working
children.

10 The majority of the funds for this program were provided by the
International Programme on the Elimination of Child Labour (IPEC), a
program of the International Labour Organisation. IPEC focuses on "the
worst abuses of child labour: hazardous work, forced labour, the
employment of working children who are less than 12 or 13 years old,
girls and street children." The NGO Group for the Convention on the
Rights of the Child, 1993, "Eliminating the Exploitation of Child
Labour: International, national and local action," May 1993, p. 8.

11 Commission on Labour Standards, "Child Labour in India," p. 49
(source: Ministry of Labour). Additional IPEC programs serve nearly
55,000 children. Ministry of Labour, Government of India, "Children
and Work," Workshop of District Collectors/District Heads on
"Elimination of Child Labour in Hazardous Occupations," New Delhi,
September 13-14, 1995, p. 11.

12 Ministry of Labour, "Children and Work," p. 5.

13 "Data on Child Labour yet to be Compiled," The Hindu, April 10,
1995, p. 13. The article uses the figure of 850 crore rupees; one
crore is equal to ten million.

14 Ministry of Labour, "Children and Work," p. 5.

15 "India has told the International Labour Organisation it requires
no external financial assistance for the various remedial measures it
is taking [to eliminate children from the workforce in hazardous
industries]." "Collectors Meeting on Child Labour," The Statesman
(Calcutta edition), September 10, 1995; "Government today informed the
Rajya Sabha that it had rejected the offer by some countries to help
India check the problem of child labour, saying it preferred to depend
on its own resources." "India rejects aid to tackle child labour," The
Statesman, March 12, 1996; "India spurns aid to abolish child labour,"
Times of India, February 11, 1996.

16 The issue of foreign aid also underscores the government's
sensitivity to external critiques of child labor in India. According
to one diplomat in New Delhi, "the Indian government is known to have
discouraged suggestions, including one from the European Union, for
financial assistance." The diplomat attributed this stance to a desire
by the government "to avoid any meddling in its programme for
abolition of child labour," pointing out that international funding
brings with it accountability for the use of funds, something the
Indian government may wish to avoid. "India spurns aid," Times of
India, Feb. 11, 1996. Others believe that the government is
positioning the issue of external aid as a bargaining chip in the
ongoing debate over a linkage between trade and labor. Under this
view, "[i]f the developed countries demand that the pace of compliance
with international labour standards should be faster... India could
then ask for a substantial part of the cost of the programmes to be
shared by the developed countries." Ibid.

17 The twenty million figure was used by then-Prime Minister Rao on
August 15, 1994, when he announced the government's goal of releasing
two million child workers from hazardous industries by the year 2000.
Campaign Against Child Labour, "Reference Kit for Media Persons,"
January 1995, p. 8.

18 Department of Women and Child Development, Indian Council for Child
Welfare, and UNICEF, India Country Office, "Rights of the Child:
Report of a National Consultation, November 21-23, 1994, p. 102.

19 N.K. Doval, "Double-speak on child labour," The Hindu, December 28,
1994; Ministry of Labour, Children and Work, September 13-14, 1995.
Based on 1981 figures, the Planning Commission for the Census of India
estimated that there were seventeen and a half million child laborers
under the age of fourteen in 1985, eighteen million in 1990, and 20
million in 1995 See Commission on Labour Standards, Child Labour in
India, p. 3

20 Gerry Pinto, UNICEF, "Child Labour in India: The Issue and
Directions for Action," 1995, p. 2; UNICEF et al., "Rights of the
Child," p. 101.

21 Ministry of Labour, Children and Work, September 13-14, 1995, p. 2.
Preliminary numbers released from the 1991 census include a total
population of 844 million people, 298 million of whom are children
under the age of fifteen. Of these children, 221million live in rural
areas and seventy-one million in urban areas. These numbers are
already considered out of date, with most sources reporting an overall
population of more than 900 million. India's population is expected to
cross the one billion mark by the turn of the century.

22 Human Rights Watch interview with National Human Rights Commission,
Secretary General R. V. Pillai, New Delhi, December 28, 1995.

23 This chapter discusses only certain aspects of the Bonded Labour
System (Abolition) Act. For a more comprehensive overview, see the
chapters on the legal context of bonded child labor and on the beedi
industry. The full text of the act may be found in the appendix.

24 Bonded Labour (System Abolition) Act, Ch. IV, Art. 10, Art. 12 and
Ch. V, Art. 14. There are twenty-five states in India and 467
districts. Stanley Wolpert, India (Berkeley: University of California
Press, 1991), p. 199; UNICEF, "Child Labour: UNICEF India Position,"
1995, p. 4.

25 See chapter on applicable law for details of the committees'
duties.

26 Judgement in Writ Petition No. 1187, 1982 (cited in Vivek Pandit,
"Prevention of Atrocities (Scheduled Castes/Scheduled Tribes): Bonded
Labour, Their Rights and Implementation", 1995), p. 7.

27 Neeraja Chaudhary v. State of Madhya Pradesh, 3 SCC, paragraphs
243, 255 (1984).

28 For details, see chapter on applicable law.

29 Neeraja Chaudhary v. State of Madhya Pradesh, 3 SCC 243, paragraphs
245-246 (1984).

30 Pandit, "Bonded Labour," p. 18.

31 Ministry of Labour, Annual Report 1994-1995, p. 97.

32 See, e.g., Mahajan and Gathia, Child Labour: An Analytical Study,
p. 25. Not only is the incidence of bonded child labor increasing, but
the wages paid to bonded laborers are steadily decreasing in real
terms. S.P. Tiwary, "Bondage in Santhal Parganas," Chains of
Servitude..., p. 206.

33 "Citizen's [sic] Body on Bonded Labour," Times of India, November
18, 1994.

34 Report of the Commission on Bonded Labour in Tamilnadu, October 31,
1995, Madras, p. 208, Part VIII, para. A. This report was submitted by
order of the Supreme Court in connection with Supreme Court Civ. Writ
Petition No. 3922 of 1985 (Public Union for Civil Liberties v. State
of Tamil Nadu and Others).

35 Sarma, Welfare of Special Categories of Labour, p. 55, citing
1989-90 Ministry of Labour statistics.

36 Ministry of Labour, Annual Report 1994-95, p. 97.

37 "Citizen's [sic] Body on Bonded Labour," Times of India, November
18, 1994.

38 Ibid.

39 Affidavit on behalf of the State Government of Tamil Nadu, October
7, 1994. This affidavit was submitted by order of the Supreme Court in
connection with Supreme Court Civ. Writ Petition No. 3922 of 1985
(Public Union for Civil Liberties v. State of Tamil Nadu and Others).

40 The case that sparked this inquiry, Public Union for Civil
Liberties v. State of Tamil Nadu and Others, was filed in 1985. Much
of the delay in its resolution is due to the state governments'
failure to respond to court directives in a timely manner. In its
order requiring the states to report on bonded labor practices, the
court noted that "It does appear to us that no significant progress
has been made by the concerned authorities and it is not unlikely that
the attitude of the concerned authorities is not enthusiastic as one
would expect in a matter of such significance." Record of Proceedings,
May 13, 1994. As of August 1996, Human Rights Watch has been unable to
find out whether the case has been resolved.

41 Human Rights Watch interview with Ashok Shekhar, Labour
Commissioner for Rajasthan, December 15, 1995, Jaipur, Rajasthan.

42 Human Rights Watch interview with Ashok Bhasin, Deputy Labour
Commissioner for Gujarat, December 15, 1995, Jaipur, Rajasthan.

43 Manoj Dayal, "Abolition of Bonded Labour an Eye-wash in Bihar,"
Patrika, December 26, 1995.

44 Department of Women and Child Development, Indian Council for Child
Welfare, UNICEF-India, "Rights of the Child: Report of a National
Consultation, November 21-23, 1994, p. 102.

45 The inability to come up with basic statistics regarding
enforcement was not an aberration, but rather just one example of a
chronic failure to keep-and make public-this information. See, e.g.,
"Scheme to divert kids from hazardous units," Indian Express, February
27, 1995.

46 The questions we asked of the Director General of Labour Welfare
included questions regarding: agency estimates of the number of bonded
child laborers in India; the number of district vigilance committees
currently in operation, and their activities to date; the number of
cases prosecuted under the Bonded Labour System (Abolition) Act and
the results of these prosecutions; the number of people rehabilitated
under the Bonded Labour System (Abolition) Act; whether any bonded
child laborers have ever been rehabilitated under the act; and the
agency opinion regarding the case of bonded labor currently before the
Supreme Court, in which thirteen states are accused of allowing
widespread bonded labor to flourish.

47 Commission on Labour Standards and International Trade, Child
Labour in India: A Perspective, June 10, 1995, p. 33. Inspections by
the national government presumable took place in New Delhi and other
centrally-administered territories.

48 Ibid.

49 N.K. Doval,"Double-Speak on Child Labour," The Hindu, December 28,
1994.

50 Molly Moore, "Poverty Weaves Harshness Into Lives," Guardian
Weekly, June 4, 1995, p. 19 (reprint from Washington Post) (of 4,000
convictions reported under the Act since 1986, 3,500 offenders got off
with a fine equivalent to five dollars or less; figures from report by
an Indian Chamber of Commerce and the International Labour
Organisation). The assertion that there have been 4,000 convictions
under the act does not coincide with the data released by the
government regarding 1990 to 1993 convictions, reported above. The
government's figures of 772 convictions for one three year period
indicate that, since the act was passed in 1986, total convictions
probably number 2,500 or less.

51 Hema Shukla, "India Insincere in Ending Child Labor," United Press
International, September 12, 1994.

52 Human Rights Watch interview with North Arcot District Collector M.
P. Vijaykumar, November 27, 1995, Vellore, Tamil Nadu.

53 Human Rights Watch interview with senior state official, a former
district collector of Tamil Nadu, November 22, 1995, Madras, Tamil
Nadu.

54 Human Rights Watch interviews, November 17 - December 1, 1995,
Tamil Nadu.

55 Human Rights Watch interview with social activists, December 22,
1995, Firozabad, Uttar Pradesh. See also Burra, Born to Work, p. xxiii
(of 200,000 glass workers in Firozabad, 50,000 are children).

56 Srawan Shukla, "Childhood goes up in Smoke in the `Land of Glass,'"
Times of India, November 19, 1994.

57 Human Rights Watch interview with R. V. Pillai, Secretary General,
National Human Rights Commission, December 28, 1995, New Delhi.

58 Ministry of Labour, Annual Report 1994-1995, pp. 96-97.

59 Ibid., p. 97.

60 The case, Public Union for Civil Liberties v. State of Tamil Nadu
and Others (Civ. Writ Petition No. 3922 of 1985), is investigating the
practice of bonded labor, and the states' failure to eradicate that
practice, in the states of Karnataka, Madhya Pradesh, Kerala, Andhra
Pradesh, Rajasthan, Haryana, West Bengal, Bihar, Uttar Pradesh,
Maharashtra, Tamil Nadu, Gujarat, and Meghalaya.

61 Public Union for Civil Liberties v. State of Tamil Nadu and Others,
Civ. Writ Petition No. 3922 of 1985 with Civ. Writ Petition No. 153 of
1982, Record of Proceedings, August 7, 1995, p. 2.

62 Ibid., p. 3.

63 G. V. Krishnan,"TN has 10 Lakh [one million] Bonded Workers, says
Panel," Times of India, March 1, 1996.

64 Ibid.

65 Reddy, Bonded Labour System in India, p. 153. Citing 1988-89
Ministry of Labour statistics.

66 Sarma, Welfare of Special Categories of Labour, p. 55, citing
1989-90 Ministry of Labour statistics.

67 Ministry of Labour, Annual Report 1994-95, p.97.

68 Manoj Dayal, "Abolition of Bonded Labour an Eye-wash in Bihar,"
Patrika, December 26, 1995.

69 Ministry of Labour, Annual Report 1994-95, p. 97.

70 Hoshiar Singh, Administration of Rural Development in India (New
Delhi: Sterling Publishers Pvt. Ltd., 1995), pp.165-188.

71 "Allocations for Labour Schemes Unutilised," Times of India, March
15, 1996.

72 Human Rights Watch interview, December 29, 1995, New Delhi.

73 Ibid. See also Reddy, Bonded Labour System in India, p. 171.

74 Report of the Commission on Bonded Labour in Tamil Nadu, October
31, 1995, Madras, submitted for Supreme Court Civ. Writ Petition No.
3922 of 1985, Part V, p. 1.

75 We asked the Director General of Labour Welfare for India for these
statistics, but he declined to respond.

76 Reddy, Bonded Labour System in India, p.161.

77 Human Rights Watch interview with District Collector M. P.
Vijaykumar, November 27, 1995, Vellore, Tamil Nadu.

78 Ibid. See also "8 Beedi Agents held under Bonded Labour System
(Abolition) Act," Indian Express, September 10, 1995.

79 Commission on Labour Standards and International Trade, Child
Labour in India..., p. 9 ("There is also apathy amongst State
Governments. Most states do not have yet in place the framing of rules
for the enforcement of the Child Labour (Prohibition and Regulation)
Act of 1986, nearly a decade later!"). The Commission on Labour
Standards and International Trade was appointed by the Indian
government in August 1994 for the purpose of studying "Issues
Concerning the Protection of Labour Rights and Related Matters."
Ibid., appendix 1.

80 Human Rights Watch telephone interview with Belgian journalist Rudi
Rotthier, October 19, 1995.

81 The Supreme Court noted this in directing states to include social
action groups in their efforts against bonded labor, stating that
"patwaris and tehsildars [local leaders] [are] either in sympathy with
the exploiting class or lacking in social commitment or indifferent to
the misery and suffering of the poor . ." Crim. Writ Petition No. 1263
of 1982, Neeraja Chaudhary v. State of Madhya Pradesh, 3 SCC
paragraphs 243, 251 (1984).

82 Human Rights Watch interview with attorney Jose Varghese, November
15, 1996, New Delhi.

83 Child Workers News, Vol. 2, No. 2, April-June 1994.

84 Crim. Writ Petition No. 1263 of 1982, Neeraja Chaudhary v. State of
Madhya Pradesh, 3 SCC 243, paragraph 252 (1984).

85 Tiwary, "Bondage in Santhal Parganas," Chains of Servitude, p.
207.

86 "Bonded labour is employed by powerful landlords from whom the many
political parties draw political support and this poses a major
obstacle to implementation of the legislation. The power of those
opposed to the eradication of bondage ensures the continuation of the
economic conditions which nurture the system." See Mahajan and Gathia,
Child Labour: An Analytical Study, p. 25.

87 Human Rights Watch interviews with local social activists, December
1, 1995, Trichy, Tamil Nadu, and December 18, 1995, Varanasi, Uttar
Pradesh.

88 These phenomena are discussed in previous chapters.

89 Human Rights Watch interview with Jose Varghese, November 15, 1995,
New Delhi.

90 Human Rights Watch interview with Supreme Court attorney, December
29, 1996.

91 For example, see Ajoy Kumar, "From Slavery to Freedom: The Tale of
Chattisgarh Bonded Labourers," Indian Social Institute, 1986, pp.
12-13.

92 Ministry of Labour, Annual Report 1994-1995, p. 97.

93 See G. Satyamurty, "Trouble Dogs Freed Bonded Labourers," The
Hindu, October 27, 1994; also, in a memorandum to Human Rights Watch,
journalists Marleen Daniels and Rudi Rotthier reported their discovery
in a rural village that, of twenty-one children liberated from bondage
in 1993, nineteen had been returned to bondage one year later.
(Rotthier/Daniels memorandum to Human Rights Watch, November 1,
1995).

94 For example, in Tamil Nadu, the rehabilitation allowance for a
bonded laborer released in December 1992 was not approved for
distribution until March 1994. Report of the Commission on Bonded
Labour in Tamil Nadu, October 31, 1995, Madras, submitted in
connection with Supreme Court Civ. Writ Petition No. 3922 of 1985, p.
18.

95 See Commission on Labour Standards and International Trade, Child
Labour in India..., p. 40.

96 See Neeraja Chaudhary v. State of Madhya Pradesh, paragraph 251.

97 Report of the Commission on Bonded Labour in Tamil Nadu, October
31, 1995, Madras, submitted in connection with Supreme Court Civ. Writ
Petition No. 3922 of 1985, p. 137.

98 Sreedhar Pillai, "Of Inhuman Bondage: The Supreme Court Indicts the
Tamil Nadu Government for Failing to Abolish Bonded Labour," Sunday
Magazine (Calcutta), April 7-13, 1996.

99 Tiwary, "Bondage in Santhal Parganas," Chains of Servitude..., p.
205.

http://www.hrw.org/legacy/reports/1996/India3.htm

...and I am Sid Harth
chhotemianinshallah
2010-03-19 12:53:47 UTC
Permalink
Give Varun Gandhi a chance: Gadkari
NDTV Correspondent, Friday March 19, 2010, New Delhi

Having to contend with both silent sulks and open attack from within
his party, BJP's new president Nitin Gadkari has stoutly defended his
choice of people for his new team of office-bearers.

On the controversial inclusion as Secretary of Varun Gandhi, a man the
party had in the past sought to distance itself from after his hate
speeches, Gadkari said exclusively to NDTV: "Varun Gandhi should be
given a chance, why hold the past against him?"

Gadkari also made clear that, "Those who have complaints about the new
team should speak to me, not the media," a barb at partymen like actor
Shatrughan Sinha, who had criticised the new president for leaving out
"the most deserving people". (Read: Shatrughan slams Gadkari)

The actor had particularly talked about the exclusion from the team of
veteran Yashwant Sinha, saying the team was constituted without
consulting "people who matter like my friend and leader of opposition
Sushma Swaraj and some other top leaders".

Gadkari countered the charges by saying: "It's wrong to say that
Yashwant Sinha and Arun Shourie were excluded because they are Advani
detractors... It's not possible to include everyone on the team."

The BJP chief, who was reported scrambling for approval from the RSS
for his list of office-bearers hours before he announced the names,
however, maintained that there was no pressure from the RSS on team
selection.

He also sought to clear the air on the inclusion of a number of
celebrities as senior office-bearers by saying, "The celebrities we
included are also committed party workers, they are not just
celebrities." Getting in people like Hema Malini as Vice President and
Navjyot Singh Sindhu and Smriti Irani as Secretaries is seen by many
as a move by Gadkari to use known faces strategically in his bid to
revive and re-popularise the BJP. The Sangh's choice of workers is not
personality-based.

In the broad-based interview, Gadkari talked about the summons to
Gujarat Chief Minister Narendra Modi from the Supreme Court-appointed
Special Investigation Team (SIT) looking into 2002 Gujarat riots
cases. "Modi is a big leader of our party, the SIT summons make no
difference", Gadkari said.

Talking exclusively to NDTV in Mumbai, Gadkari also commented on the
issue of partners Shiv Sena targeting non-Maharashtrians in the city.
"We believe Mumbai is for all Indians, but just because we have some
differences with the Shiv Sena, doesn't mean it will impact our
alliance," he said.

Nitin Gadkari's new team for BJP
http://www.ndtv.com/news/india/nitin-gadkaris-new-team-for-bjp-17797.php

Gadkari sheds kilos for a lean makeover
http://www.ndtv.com/news/india/nitin-gadkari-in-youngistan-17791.php

Gadkari, RSS differ over his new team
http://www.ndtv.com/news/india/gadkari-rss-differ-over-his-new-team-17787.php

Gadkari's new team: Comeback for Varun, Raje?
http://www.ndtv.com/news/india/gadkaris-new-team-comeback-for-varun-raje-17713.php

http://www.ndtv.com/news/india/give-varun-gandhi-a-chance-gadkari-18105.php

Shatrughan slams Gadkari's team, says 'new wine in old bottle'
18 Mar 2010, 2122 hrs IST, PTI

MUMBAI: Upset over being ignored by BJP president Nitin Gadkari, actor-
turned-MP Shatrughan Sinha on Thursday became the first party leader
to
publicly criticise the composition of the new team of office bearers,
saying it was "new wine in old bottle".

While there have been reports of unease among some leaders, Sinha was
forthcoming in an interview claiming some of the "most deserving"
people have been left out in the much-awaited team announced on
Tuesday.

The 'Bihari Babu' dubbed Gadkari's team, touted by the party as an
effective blend of youth, experience and women, as "new wine in old
bottle and, if we include bodies like the party's parliamentary board,
old wine in old bottle".

Without naming anyone, he said some of those inducted could have been
avoided.

For the record, Sinha refuted suggestions that he was a contender for
any post. He felt that senior leader and former union minister
Yashwant Sinha should have been included with an eye on Bihar assembly
elections due in October this year.

Yashwant Sinha, a former leader of opposition in the Bihar assembly,
has held key portfolios at the centre including those of Finance and
External Affairs.

"Bihar assembly polls are most crucial for the party in the near
future, yet a leader of the calibre of Yashwant Sinha has been kept
out of the team. Some of the people who could have been avoided have
been taken at the cost of some of the most deserving people," he
said.

"I have always treated Gadkari like a younger brother and friend.
Nevertheless, the composition of the new team, personally speaking, is
unfortunate and I am quite unhappy."

Sinha claimed that the team was constituted without consulting "people
who matter like my friend and Leader of the Opposition in Lok Sabha
Sushma Swaraj and some other top leaders".

"Being a senior and matured leader, I do not want to break party
discipline by making any undesirable comments but I am certainly
worried and to a certain extent unhappy with the composition of the
team," he said and went on to add that "most partymen are unhappy but
there is time and we will wait and watch."

Party insiders said Sinha was unhappy over the appointment as general
secretary of Ravishankar Prasad, a fellow Bihari and Kayastha
casteman.

Sinha, one of the star campaigners for the party in the past several
assembly and parliamentary elections, wanted a greater role for
himself in the Bihar polls, sources said.

http://economictimes.indiatimes.com/news/politics/nation/Shatrughan-slams-Gadkaris-team-says-new-wine-in-old-bottle/articleshow/5699195.cms

Deserving people not in Gadkari team: Shatrughan
19 Mar 2010, 0352 hrs IST, ET Bureau

NEW DELHI: BJP’s perennial dissenter Shatrughan Sinha is at it again.
This time, he has attacked party president Nitin Gadkari for not
including
“deserving” leaders in his team.

Mr Sinha, who has been eyeing a party post, couched his criticism in
his “angst” over the denial of a place in the new team of office-
bearers for former Union minister Yashwant Sinha. “Bihar assembly
polls are most crucial for the party in the near future, yet a leader
of the calibre of Yashwant Sinha has been kept out of the team. Some
of the people who could have been avoided have been taken at the cost
of some of the most deserving people,” he said. Incidentally, Mr
Yashwant Sinha represents Jharkhand’s Hazaribagh in the Lok Sabha.

Mr Shatrughan Sinha also insinuated that the list was prepared without
any consultation. “The team was constituted without consulting people
who matter like my friend and leader of Opposition Sushma Swaraj.
Being a senior and mature leader, I do not want to break party
discipline by making any undesirable comments, but I am certainly
worried and to certain extent unhappy with the composition of the
team,” he said.

His attack seemed directed against the BJP president as he dismissed
his team as “new wine in old bottle”. To Mr Sinha, the parliamentary
board was “old wine in old bottle”.

Mr Sinha has been at loggerheads with the BJP leadership for a long
time. He had refused to campaign for the NDA in the 2004 Bihar
assembly polls after Mr Nitish Kumar was named as the alliance’s chief
ministerial candidate.

But he made peace with the JD(U) leader after he was declared as the
BJP’s candidate from the Patna Saheb Lok Sabha constituency in 2009.
But for Mr Kumar’s backing, he would not have made it to the Lok
Sabha. Within his own Kayastha community, he did not have much support
as his candidature came at the cost of another legitimate claimant Mr
Ravi Shankar Prasad.

http://economictimes.indiatimes.com/news/politics/nation/Deserving-people-not-in-Gadkari-team-Shatrughan/articleshow/5700159.cms

Sinha stirs up hornet’s nest on Gadkari team, BJP quiet
Express news service

Posted: Friday , Mar 19, 2010 at 2340 hrs
New Delhi:

An embarassed BJP on Thursday refused to react to party leader
Shatrughan Sinha’s criticisim of the newly-constituted team of party
office-bearers.

Earlier in the day, the actor-turned-MP said “some of the most
deserving people” have been left out of Nitin Gadkari’s team.
Specifically referring to the exclusion of former Union Finance
Minister Yashwant Sinha, the Patna Sahib MP stressed that Sinha had
held key portfolios at the Centre and in states, and that he was also
a former leader of opposition in the Bihar Assembly.

“Bihar Assembly polls are most crucial for the party in the near
future, yet a leader of the calibre of Yashwant Sinha has been kept
out of the team. Some of the people who could have been avoided have
been taken at the cost of some of the most deserving people,” Sinha
was quoted as saying.

Shatrughan Sinha is considered close to Yashwant Sinha, but he is not
on the best of terms with Ravi Shankar Prasad, who has been elevated
as a general secretary and chief spokesperson.

Sinha further said the team was constituted “without consulting people
who matter like my friend and leader of opposition Sushma Swaraj and
some other top leaders”.

“Being a senior and matured leader, I do not want to break party
discipline by making any undesirable comments but I am certainly
worried and to a certain extent unhappy with the composition of the
team,” he was quoted as saying. Prasad, however, refused to comment.

http://www.indianexpress.com/news/Sinha-stirs-up-hornet-s-nest-on-Gadkari-team--BJP-quiet/592738

Old faces dominate new BJP prez’s team
Shekhar Iyer, Hindustan Times
New Delhi, March 17, 2010

First Published: 00:52 IST(17/3/2010)
Last Updated: 01:01 IST(17/3/2010)

The big changes that BJP president Nitin Gadkari promised to bring
when he took over three months ago are still far away, judging by the
new team of office bearers he announced on Tuesday.

Gadkari picked many old hands and a few new faces, leaving many
aspirants disappointed even as he sought to perform a balancing act by
giving ample representation to various factions and social groups.

Rajnath Singh, who had to make way for Gadkari, appeared to have
succeeded in ensuring most of the office bearers close to him when he
was president, remained undisturbed in Gadkari’s reshuffle.

Among the other nine general secretaries, at least four are Rajnath
Singh’s core followers, led by former Jharkhand chief minister Arjun
Munda.

Former Rajasthan chief minister Vasundhara Raje was also made general
secretary, honouring the commitment made to her in return for her
stepping down as leader of the Rajasthan opposition.

Gadkari’s personal stamp was reflected in the choice of Himachal
Pradesh minister Jagat Prakash Nadda, as a general secretary, whom he
was associated closely with during their days in the Akhil Bharatiya
Vidyarthi Parishad.

The RSS, which pitched strongly for Gadkari being made president, has
reasons to be pleased, with many of its men allotted key positions.
They include Bhagat Singh Koshiyari, Murlidhar Rao and Tarun Vijay,
former editor of RSS mouthpiece Panchajanyaya.

In a bid to show 33 per cent went to women, Gadkari filled the
national executive with leaders like Maharashtra BJP youth wing leader
Shaina N. C., film star Kiron Kher, Poonam Azad (wife of former
cricketer Kirti Azad), and Shobhatai Phadanvis.

Yashwant Sinha and Arun Shourie, who were critical of the party after
the poll debacle, retained their membership of the national executive.

http://www.hindustantimes.com/newdelhi/Old-faces-dominate-new-BJP-president-s-team/520507/H1-Article1-519974.aspx

List of new BJP team
Hindustan Times
New Delhi, March 16, 2010

First Published: 17:10 IST(16/3/2010)
Last Updated: 17:24 IST(16/3/2010)

Bharatiya Janata Party president Nitin Gadkari has announced party's
National Executive. It consists of 121 members, including 13 vice-
presidents, 10 general secretaries, 15 secretaries and one treasurer.

As provided for in the BJP constitution, the office bearers include as
many as 13 women, 33% of the total number. In all, there are 40 women
members. Besides, the president has also constituted BJP's
Parliamentary Board. The names of the members of the Central Election
Committee, Morcha Presidents and Conveners of different cells besides
some other functionaries will be announced later.

Office Bearers

President: Shri. Nitin Gadkari

Vice-Presidents

1. Shri Shanta Kumar
2 Shri Kalraj Mishra
3 Shri Vinay Katiyar
4 Shri Bhagatsingh Koshiyari
5 Shri Mukhtar Abbas Naqvi
6 Smt. Karuna Shukla
7 Smt. Najma Heptullah
8 Smt.Hema Malini
9 Smt.Bijoya Chakravarti
10 Shri Purushottam Rupala
11 Smt. Kiran Ghai
12
13


General Secretaries

1 Shri Ananth Kumar
2 Shri Thavarchand Gehlot
3 Smt.Vasundhara Raje
4 Shri Vijay Goyal
5 Shri Arjun Munda
6 Shri Ravishankar Prasad (Chief Spokesperson)
7 Shri Dharmendra Pradhan
8 Shri Narendrasingh Tomar
9 Shri Jagat Prakash Nadda
10 Shri Ram Lal (Organisation)
11 Shri V. Satish (Jt.Gen.Sec.Org)
12 Shri Saudan Singh (Jt.Gen.Sec.Org)

Secretaries

1 Shri Santosh Gangwar
2 Smt.Smriti Irani
3 Smt.Saroj Pande
4 Smt.Kiran Maheshwari
5 Shri Tapir Gao
6 Shri Navjot Singh Siddhu
7 Shri Ashok Pradhan
8 Shri Varun Gandhi
9 Shri Muralidhar Rao
10 Dr. Kirit Somaiyya
11 Dr. Laxman
12 Captain Abhimanyu
13 Smt.Arati Mehra
14 Shri Bhupendra Yadav
15 Kum.Vani Tripathi

Treasurer
Shri Piyush Goyal

Official Spokespersons

Shri Prakash Javdekar
Shri Rajiv Pratap Rudy
Shri Shahnawaz Hussain
Shri Ramnath Kovind
Shri Tarun Vijay
Smt. Nirmala Sitharaman

Members

Shri Atal Bihari Vajpayee
Shri Lal Krishna Advani
Dr. Murali Manohar Joshi
Shri Bangaru Laxman
Shri Venkaiya Naidu
Shri Rajnath Singh
Smt. Sushma Swaraj
Shri Arun Jaitley
Shri Bal Apte
Shri Yashwant Sinha
Shri Gopinath Munde
Shri S.S.Ahaluwalia
Shri Arun Shouri
Shri Balveer Punj
Shri Chandan Mitra
Smt. Mridula Sinha
Shri Shatrughan Sinha
Shri Kaptansigh Solanki
Smt. Sumitra Mahajan
Smt. Jayavantiben Mehta
Dr. Vinay Sahasrabuddhe
Shri Sheshadri Chari
Smt. Anita Arya
Dr. C. P. Thakur
Shri Dilip Singh Judeo
Smt. Sudha Yadav
Shri Ramtahal Chaudhari
Smt. Maneka Gandhi
Shri Yogi Adityanath
Shri Lalji Tandon
Shri Hukumdev Narayan Yadav
Dr. J. K Jain
Dr. Anil Jain
Shri Arun Singh
Shri Nalin Kohli
Shri Jayprakash Agrawal (Surya)
Smt.Punam Azad
Smt. Rekha Gupta
Smt. Pinki Anand
Shri Hari Babu
Smt. Shanta Reddy
Smt.Sukhada Pande
Shri Bhupendrasingh Chudasama
Shri Balubhai Shukla
Shri Omprakash Dhankad
Shri Vinod Khanna
Smt. Kiran Kher
Shri Arjun Meghwal
Shri Subhash Mehriya
Smt.Suman Shringi
Shri Manavendra Singh
Shri Omkarsingh Lakhawat
Shri H. Raja
Smt. Lalitha Kumar Mangalam
Shri M. T. Ramesh
Shri C. H. Vijayshankar
Smt.Gouri Chaoudhari
Shri Bijoy Mahapatra
Smt. Surama Padhi
Smt. Shobhatai Phadanvis
Shri Mahesh Jethamalani
Smt. Shaina N C
Smt. Manisha Chaudhari
Shri Nana Shamkule
Smt. Kanta Nalavade
Smt. Louis Marandi
Shri Sunil Singh
Shri Faggansingh Kulaste
Shri Virendra Kumar Khatik
Smt. Nirmala Bhuriya
Shri Satpal Malik
Dr. Vijay Sonkar Shastri
Shri Manoj Sinha
Smt.Sarla Singh
Shri Rambux Verma
Shri Hukum Singh
Shri Sudhanshu Trivedi
Shri Sadhvi Niranjana Jyoti
Shri Ajay Tamta
Smt. Shanti Mehra
Smt. Ranjana Sahi

BJP National Executive

Permanent Invitees

Chief Ministers

Shri Narendra Modi
Shri Shivraj Singh Chauhan
Dr. Raman Singh
Shri Premkumar Dhumal
Shri B. S. Yediurappa
Shri Ramesh Pokhriyal Nishank

Deputy Chief Ministers

Shri Sushil Modi
Shri Raghuvar Das

Ex-Governors

Shri Kedarnath Sahni
Shri Kailashpati Mishra
Shri V. Rama Rao

Ex-Chief Ministers

Shri Sundarlal Patwa
Shri Keshubhai Patel
Shri Madanlal Khurana
Shri B. C. Khanduri
Shri Nityanand Swami
Shri Kailash Joshi
Shri Babulal Gaur
Shri Manohar Parrikar

Legislature Leaders

Shri Ganga Prasad
Dr. V. S. Acharya
Prof. Vijay Kumar Malhotra
Shri Eknath Khadse
Shri Bhausaheb Phundkar
Shri Ghanashyam Tiwari (Officiating)
Shri Om Prakash Singh
Shri Nepal Singh
Shri Mission Ranjan Das
Shri Chaman Lal Gupta
Shri K. V. Singhdev
Shri Manoranjan Kalia
Shri Tamigo Taga, (Arunachal Pradesh)
Shri Anil Viz

Chief Whips in Parliament

Shri Ramesh Bains
Smt. Maya Singh

Parliamentary Party Secretary and Jt.Sec.

Shri Ramkripal Sinha
Shri Shanmuganathan

Others

Shri O.Rajgopal
Dr. Satyanarayan Jatiya
Shri Kesarinath Tripathi
Shri Devdas Apte (Bapu Apte)
Shri Sadanand Gowda
Shri Tanveer Hyder Osmani
Dr. Harsh Vardhan
Shri. Vidyasagar Rao
Shri Bandaru Dattatreya
Shri Vinod Pande
Shri M. Bharot Singh
Shri Rajen Gohain
Shri Ramen Deka
Shri Nilmani Dev
Shri Vishnudeo Sai
Shri Naresh Bansal
Shri Harendra Pratap
Shri Rambilas Sharma
Shri Maheshwar Singh
Dr. Nirmal Singh
Shri Rajendra Bhandari
Shri Stayapal Jain
Shri Gulabchand Katariya
Shri Ramdas Agarwal
Shri L. Ganeshan
Shri C. K. Padmanabhan
Shri Tathagat Roy
Shri Shripad Yesso Naik
Shri Rampyare Pande
Shri Anant Nayak
Shri Prakash Mehta
Shri Vinod Tawde
Shri Amit Thakar
Shri Suresh Pujari
Shri R. Ramkrishna
Shri Om Prakash Kohli
Dr. Ramapati Ram Tripathi
Shri Ashok Khajuriya
Shri Mange Ram Garg
Shri Jagdish Mukhi

BJP National Executive

Special Invitees

Shri Padmanabh Acharya
Shri Sukumar Nambiyar
Shri Baldev Prakash Tandon
Shri Vijay Kapoor
Shri Arun Sathe
Shri Nand Kishor Garg
Dr. Vaman Acharya
Shri Jagdish Shettigar
Shri Alok Kumar
Shri Arun Adsad
Shri S. Sureshkumar
Shri C. S. Parcha
Shri Gajendra Chauhan
Smt. Anandiben Patel
Shri Amit Shah
Shri Kishansingh Sangwan
Shri Govind Karjal
Ramji Rishidev
Shri Banvarilal Purohit
Shri Haribhau Bagde
Shri Chaitanya Kashyap
Shri Hriday Narayan Dixit
Shri Tanveer Ahmed
Shri Rajesh Shah
Shri Rajendra Agrawal
Shri Bhupendra Thakur
Shri Harjit Singh Grewal
Shri Ravikant Garg
Shri Suvarn Saleriya
Col. Bainsala
Shri Siddharthanath Singh
Shri Uday Bhaskar Nayar
Smt. Kavita Khanna
Shri Amitabh Sinha
Shri Ashutosh Varshneya
Shri Ajay Sancheti


BJP Parliamentary Board

Shri Nitin Gadkari, Chairman
Shri Atal Bihari Vajpayee
Shri Lal Krishna Advani
Dr. Murali Manohar Joshi
Shri Venkaiya Naidu
Shri Rajnath Singh
Smt. Sushma Swaraj
Shri Arun Jaitley
Shri Bal Apte
Shri Ananth Kumar (Secretary)
Shri Thavarchand Gehlot
Shri Ram Lal

http://www.hindustantimes.com/newdelhi/List-of-new-BJP-team/520507/H1-Article1-519745.aspx

Labouring to keep alive
March 18, 2010

First Published: 23:08 IST(18/3/2010)
Last Updated: 23:10 IST(18/3/2010)

When it comes to infusing our laws with the finest principles
possible, India has no parallel. It’s when we come to implementing
these laws that we find many a slip between the proverbial cup and
the lip. Perhaps most deceptive of them all is India’s labour and
industrial practices. Blessed — or, if one looks at it with a
different perspective, cursed — with large deposits of iron ore,
mining is big business in the district of West Singhbhum in Jharkhand.
With the demand for iron ore increasing to fuel national industrial
development, a negative correlation to the length of people’s lives
and health index has become increasingly noticeable. Thousands of
mineworkers, including young boys and girls, suffer from siderosis, a
lung disorder that is caused by prolonged exposure to red (mining)
dust. The lifespan of these workers, who have no or minimal protective
gear, in this region is a shocking 40-45 years. In the meantime, in
21st century India’s national capital New Delhi, a committee appointed
by the Delhi High Court has found workers at Commonwealth Games-
related construction sites not being paid minimum wages and, in many
cases, being made to work overtime for no extra remuneration. Their
living conditions are appalling and in many cases they are bereft of
any sanitation facilities.

In both semi-urban and urban cases, we are dealing with serf-like
conditions while on paper we are chugging along a First World
trajectory. Laws are being openly flouted with the State turning a
blind eye and seemingly only concerned that ‘the work’ is done. Some,
like Jharkhand deputy chief minister, prefer to put such ‘chalta hai’
issues on the backburner (he has asked for a report). That the working
conditions of miners is appalling in this country, more so if the
mines are illegal and that many of the workers don’t work with
protective gear is an old story. What should be a new story if India
is to protect itself from charges of being uncaring towards its own
people is the implementation of laws.

Whenever Indian workers are mistreated abroad, especially in the Gulf
States, we spare no effort in criticising — and rightly so — foreign
governments. But the conditions here are, in many cases, no better. As
job opportunities shrink in rural India and a construction boom takes
place all across, more labourers will enter the cities. This is a
labour class that needs basic protection and policies relating to
special target groups such as women and child labour. There was a time
when labour unions held the nation’s development to ransom. We can’t
now have a callous State holding the lives and livelihood of our
workers hostage in the name of progress.

http://www.hindustantimes.com/editorial-views-on/edits/Labouring-to-keep-alive/Article1-520657.aspx

Face The Nation: Varun no match for Rahul
CNN-IBN

Published on Wed, Mar 17, 2010 at 23:21, Updated on Thu, Mar 18, 2010
at 00:50 in Politics section

ANALYSIS: Experts discuss the Gandhi vs Gandhi politics on Face The
Nation.

The (Bharatiya Janata Party (BJP) has unveiled its new list of office
bearers and the list includes Varun Gandhi. Varun Gandhi, first time
MP from Pilibhit, is best known for his inflammatory pro-Hindutva
speeches during the general elections last year, speeches for which he
was jailed under the National Security Act. Now the BJP has ended his
isolation within the BJP and made Varun an office bearer with the rank
of secretary. CNN-IBN on Face The Nation asked: Can Varun Gandhi
compete with Rahul Gandhi?

Congress, BSP trying to trap Varun: Rajnath
IANS

Published on Wed, Apr 01, 2009 at 13:14, Updated on Wed, Apr 01, 2009
at 13:43 in Politics section

RALLYING FOR VARUN: Rajnath Singh said that the BJP was firmly
standing behind Varun Gandhi.

Raipur: Bharatiya Janata Party (BJP) President Rajnath Singh on
Wednesday asserted that Varun Gandhi was being "politically and
legally" supported by the party. He accused the Congress and Bahujan
Samaj Party (BSP) of "exploiting" the National Security Act (NSA) to
"trap" the BJP nominee in Pilibhit in the Lok Sabha polls.

"What is happening with Varun Gandhi is unfortunate. He is being
harassed and the BJP condemns it," Rajnath Singh said at a press
conference in Raipur.

The 'other' Gandhi, the BJP nominee from the Utar Pradesh Lok Sabha
seat, is now in jail on charges of vilifying Muslims in his campaign
speeches.

"The information I have been getting from Varun Gandhi's secretary is
very disturbing. The episode is a shame for the nation. The BSP and
Congress are trying to trap him," Rajnath Singh said.

"I wanted to personally meet Varun Gandhi but he is jailed in Uttar
Pradesh and I am campaigning in other states. So I have asked Venkaiah
Naidu to meet him and express the party's support. The BJP is
politically and legally rallying behind Varun Gandhi," the BJP
President said.

Varun on D-gang hitlist, moved to Etah jail

Trailing Varun Gandhi: From Pilibhit to Etah

"His detention under the NSA is shameful. It is the joint act of the
Congress and BSP. Where do they want to lead the country?" asked
Rajnath Singh.

The Uttar Pradesh government had on Sunday invoked the NSA against
Varun Gandhi, the BJP's Lok Sabha candidate from the seat held earlier
by his mother Maneka Gandhi, for his reported hate speeches and mob
violence during his arrest on Saturday.

"The Congress and BSP have created an Emergency-like situation by
exploiting the NSA. Varun Gandhi has no criminal record," said the BJP
President.

For reasons of security, Varun Gandhi was shifted from the prison in
Pilibhit to a jail in Uttar Pradesh's Etah town at around 1:30 hrs IST
on Wednesday.

"There is a threat to Varun Gandhi's life. The centre, Uttar Pradesh
government and Election Commission should take note of this and ensure
foolproof security for him," said Rajnath Singh.

"The Congress and BSP have crossed all limits to gain political
mileage. They are playing with fire. The BJP will not remain quiet,"
he added.

http://ibnlive.in.com/news/congress-bsp-trying-to-trap-varun-rajnath/89207-37.html?from=search-relatedstories

BJP, Cong may stun SP, BSP; due to Gandhis
Pallavi Ghosh / CNN-IBN

Published on Sat, May 02, 2009 at 01:06, Updated on Sat, May 02, 2009
at 09:20 in Politics section

New Delhi: After three phases of polling, it appears the Congress and
the BJP may well be doing better than expected in the key state of
Uttar Pradesh with the potential losers being the SP and the BSP.

So has Rahul Gandhi's “go it alone” policy and BJP’s Hindutva slant
clicked? Ground reports suggest so. Muslims, having turned their back
on the Congress after the Babri demolition, are doing a rethink after
Mulayam embraced Kalyan Singh.

The good news for BJP is that Brahmins are tiring of Mayawati's social
engineering which has now begun targeting the Muslims.

It was Rahul's idea to walk it alone in the crucial state despite
having taken the Samajwadi support during the trust vote. But a bitter
SP thinks Rahul's romance with this idea will be shortlived.

There are smiles on BJP faces, having once boasted of big names from
the state, the party was groping for a foothold. Now, after three
phases of polling, the Hindutva strategy, which was not overplayed
except in Pilibhit, may have clicked.

And as the Congress and the BJP prepare for the last two phases, it
will be Gandhi versus Gandhi as Rahul and Varun take each other on.
The national parties are relying on the same family tree to reap a
harvest in Uttar Pradesh.

http://ibnlive.in.com/news/bjp-cong-may-stun-sp-bsp-due-to-gandhis/91595-37.html?from=search-relatedstories

Six from state get pride of place in Team Gadkari
Express News Service

Posted: Wednesday, Mar 17, 2010 at 0233 hrs
Lucknow:

With six of its leaders being given prominent place in the 121-member
national committee of the BJP, the party’s Uttar Pradesh unit has
certainly managed to find a good place in national president Nitin
Gadkari’s team.

Out of the 13 vice-presidents, three are from the state — Kalraj
Mishra, former national general secretaries Mukhtar Abbas Naqvi and
Vinay Katiyar. Among the 15 secretaries in Team Gadkari, three are
again from UP — former Bulandshaher MP Ashok Pradhan, former Bareilly
MP Santosh Gangwar and Pilibhit MP Varun Gandhi. Out of the six
official spokespersons, one is from the state — Ramnath Kovind, who
represents the party’s Dalit face.

While Naqvi is one of the prominent Muslim faces from the state,
Katiyar is a firebrand leader and Mishra a veteran. Among the
secretaries too, Santosh Gangwar is a six-time MP and a former Union
minister. After his defeat in the 2009 Lok Sabha elections, the party
was said to be looking to suitably place him at the national level.

Ashok Pradhan was one of the primary reasons for former chief minister
Kalyan Singh to leave the BJP and is said to have a good base in
Bulandshahr and surrounding districts. And at a time when Singh is
building the base of his new party in this area, Pradhan being lifted
to secretary’s post is certainly strategic.

Varun Gandhi, a first-time MP from Pilibhit and son of Maneka Gandhi,
is the party’s youth face not just in UP but also, on the national
chart. And together, the trio will represent western UP, where the
party is trying to regain grounds with its ally Rashtriya Lok Dal
drifting away.

Gadkari has also given 33 per cent of the posts to women, thus
becoming the first party in the country to give reservation to women
in their organisation. Here too, Uttar Pradesh has been given a “fair
share” with Aonla MP Maneka Gandhi, Mahila Morcha president Sarla
Singh and Saadhvi Niranjana Jyoti being made members of the national
executive. “It is good that even women leaders from UP have been
inducted in the committee. The state has potential and these women
will prove it,” said Vinay Katiyar.

Apart from these “cream” posts, many other leaders from the state have
also found a place in the team. These include Atal Bihari Vajpayee,
Murli Manohar Joshi, Rajnath Singh, Maneka Gandhi, Hukum Singh, Satpal
Malik, Rajnath Singh, Yogi Adityanath, Keshari Nath Tripathi and Lalji
Tandon as members, Hriday Narain Dixit as special invitee and Om
Prakash Singh and Nepal Singh as legislature leaders.

The party’s state unit has thanked Gadkari for giving representation
to UP. State BJP vice-president H N Dixit, who has also been inducted
as a special invitee, said that by including 34 leaders from UP,
Gadkari has shown his trust in the state unit.

“These leaders will certainly strengthen not just state campaigns, but
also national campaigns,” he added.

It is also expected that more faces from Uttar Pradesh will find a
place in the national scene, as the convenors of different cells and
Morcha presidents will be announced in the days to come.

Comments (1) |

Im-mature Varun
By: Ganesh Singh | 17-Mar-2010

Gadkari ji wants to please every one. But if you want to strengthen
your party, you will have to take some tough decisions. you were gr8
in saying that party and his policies makes people and not vice versa
but at present situation you are again doing the same thing. Including
immature persons like Varun Gandhi in your team shows to which level
you are going to please others. Varun has won because of the gr8 work
done by his mother Manekaji not because of his controversial speeches.
I dont know why RSS is intersted in projecting Varun as youth face.
Did they want to pick someone only from elite people of BJP. Can't
they pick some leaders from ABVP as youth face. If they really lack so
they must work with their ground workers to find out someone instead
of proposing Varun.

Gadkari's inclusive act may open old fissures in BJP
Nistula Hebbar / DNA
Wednesday, March 17, 2010 0:45 IST

New Delhi: Nitin Gadkari was the answer of the Rashtriya Swayamsevak
Sangh (RSS) to the leadership crisis in the Bharatiya Janata Party
(BJP), driven listless by debilitating factionalism and ego clashes
not long ago. After three months as BJP president, Gadkari had a task
on hand: To give the party a sense of direction. As he came out with
his list of office-bearers on Tuesday, the jury was still out.

The BJP president’s list of 121 office-bearers is a blend of youth and
experience, Hindutva hardliners and doves, and several other
conflicting strains in the party. However, if a team is supposed to be
a statement of intent, Gadkari’s is not one. At best, it reflects his
inclusive approach and his seriousness to promote third and fourth
generations of leaders.

The new BJP team has 13 vice-presidents, 10 general secretaries, 15
secretaries and one treasurer. The party also announced its 81-member
national executive. While several faces have made their debut — actor
Hema Malini as vice-president, and Varun Gandhi, Vani Tripathi, Smriti
Irani and Arti Mehra as secretaries — there is a feeling that many
older faces have been unduly rewarded.

Gadkari’s new team was being closely watched in the context of
factionalism in the party and the RSS’s demands.

Despite a disastrous record as party president, senior leader Rajnath
Singh has managed to get key posts for his people. Three general
secretaries — Thawarchand Gehlot, Narendra Singh Tomar and Vijay Goel
— owe loyalty to him. This means Singh would continue to have a say
under the new dispensation.
In the parliamentary board, the most important body of the party, LK
Advani holds sway.

Except for Rajnath Singh, Murli Manohar Joshi and Thawarchand Gehlot,
all other members — Sushma Swaraj, Arun Jaitley and parliamentary
board secretary Ananth Kumar — are Advani loyalists. The arrangement
might also open a can of worms for Gadkari.

While RSS nominees like Varun Gandhi, Muralidhar Rao and Tarun Vijay
have been accommodated, it was expected that Rao would get a better
position. Gadkari, who is trying to project a soft image of himself,
had to accommodate hardliners like Vinay Katiyar to please the mother
organisation.

The biggest disappointment to those expecting Gadkari’s list to be a
departure from the past was the absence of a Muslim face in any
effective party position. While Mukhtar Abbas Naqvi and Najma
Heptullah have been made vice-presidents, a largely decorative post,
Bhagalpur MP Shahnawaz Hussain, who was tipped to be general secretary
in this team, was adjusted as one of the spokespersons. No Muslim
finds a place in the party’s parliamentary board either.

The list appeared a little skewed in favour of one state and against
some others. For example, Maharashtra and Madhya Pradesh appeared very
well represented, with the former getting one vice-president in Hema
Malini, three secretaries and the party treasurer Piyush Goel. Out of
the 10 general secretaries, two — Thawarchand Gehlot and Narendra
Singh Tomar — are from Madhya Pradesh.

“We cannot help but compare this to Karnataka’s case, which is the
party’s first government in the south, and apart from Ananth Kumar,
who has always found space at the centre, only Vijayshankar from the
state has been made a member of the national executive,” said a senior
leader.

Women have found ample space in the new team. With 40 out of 121
members being women, the party has kept its promise of 33% quota for
them in organisational posts.

The party’s chief spokesperson and newly appointed Ravi Shankar
described the team as a blend of the young and the old. What it might,
however, do is end the ceasefire in the party and give fresh impetus
to the party’s many discontented elements.

http://www.dnaindia.com/india/report_gadkari-s-inclusive-act-may-open-old-fissures-in-bjp_1359938

Orissa deploys force to prevent Togadia's Kandhamal visit
PTI
Friday, March 19, 2010 17:18 IST

Phulbani (Orissa): In the face of VHP's international secretary
general, Pravin Togadia's proposed visit to Kandhamal in Orissa this
evening defying ban, the district administration has deployed police
and a magistrate at the entry point to the riot-hit town to prevent
him, official sources said.

The district administration has also imposed prohibitory orders under
section 144 of the CrPC to stop Togadia and other members of the VHP
from visiting the town, additional district magistrate
(ADM),Kandhamal, Arnanchal Das said.

The VHP leader had yesterday challeged the state government to arrest
him as he was all set to defy the ban order. "I will enter to
Kandhamal along with 100 sadhus," Togadia said.

The district administration is also contemplating steps to seal road
at Madhapur, the entry point to Kandhamal district.

Kandhamal witnessed widespread riot from August 2008 till October 2009
following the killing of VHP leader Lakhsmananda Saraswati.

http://www.dnaindia.com/india/report_orissa-deploys-force-to-prevent-togadia-s-kandhamal-visit_1360904

Togadia to defy Orissa govt's ban on his visit to Kandhamal
PTI
Thursday, March 18, 2010 23:10 IST

Bhubaneswar: Defying the Orissa government's ban on his proposed visit
to Kandhamal, VHP leader Pravin Togadia today announced his plan to
forcibly enter into the communally sensitive district tomorrow.

"I will go to Kandhamal along with 100 sadhus as per prior programme,"
Togadia told reporters after addressing a public meeting in Nuapada
district.

The VHP's firebrand leader also challenged the Naveen Patnaik
government to arrest him.

"I am ready to be arrested than succumbing to the state government's
undemocratic decision", he said adding that it was not possible for
him and the VHP to cancel the programme.

"While the state government spread red carpet to welcome the European
diplomats to Kandhamal, it is not proper to clamp ban on the entry of
a Hindu leader," he said.

The administration of Kandhamal imposed prohibitory order under
section 144 of the CrPC at many sensitive places.

"If Togadia or any other person try to defy the ban, action would be
taken in accordance with the law of the land," additional
superintendent of police (ASP), Kandhamal, CR Das said.

Das said the district administration would not tolerate if any one
tried to disturb peace in the area.

http://www.dnaindia.com/india/report_togadia-to-defy-orissa-govt-s-ban-on-his-visit-to-kandhamal_1360668

BJP cautions Orissa govt over ban on Pravin Togadia's Kandhamal visit
PTI
Wednesday, March 17, 2010 22:39 IST

Bhubaneshwar: Terming the decision to ban the visit of the VHP leader
Pravin Togadia to Kandhamal district as 'whimisical', the BJP today
warned that the Orissa government would be reponsible if communal
harmony was disturbed at any place over the issue.

MF Husain accepting Qatar nationality victory for Hindus: Pravin
Togadia
Nitin Gadkari offers to rebuild Babri Masjid
"Chief minister Naveen Patnaik will be held reponsible if communal
tension Arises in Kandhamal and other parts of the state over the
government's whimisical decision," a statement issued by the state BJP
said.

The saffron party's reaction came a day after the Kandhamal district
administration denied permission to Togadia to enter Kandhamal
district, which had witnessed riots last year and the year before.

"While the government offered a red carpet welcome to diplomats from
nine European countries, there is no point in putting a ban on
Togadia's visit," party's vice-president Ashok Sahu said.

The firebrand VHP leader was scheduled to visit Kandhamal on March 19
and spend a night in Phulbani town.

Togadia's three-day Orissa visit would start from tomorrow, state VHP
general secretary Gouri Prasad Rath said.

http://www.dnaindia.com/india/report_bjp-cautions-orissa-govt-over-ban-on-pravin-togadia-s-kandhamal-visit_1360232

...and I am Sid Harth
Sid Harth
2010-03-19 17:28:32 UTC
Permalink
Volume 26 - Issue 26 :: Dec. 19, 2009-Jan. 01, 2010
INDIA'S NATIONAL MAGAZINE
from the publishers of THE HINDU

BOOKS
Circular reasoning
T. JAYARAMAN

The author loses sight of the possibility that the decline of religion
is indeed the long-term trend in modern industrial societies.

Meera Nanda’s writing occupies a distinctive intellectual niche in the
academic and media discourse on the nature and practice of secularism
in India. In a major book, Prophets Facing Backward, and in a number
of academic papers, essays and media articles (and two short
collections of essays), she has brought to bear a perspective on this
question that distinguishes her work from a wide variety of other
writers and scholars engaged with this theme.

Her work so far has been marked by the special attention she has paid
to the relationship between science and secularism in the Indian
context. Going beyond the limitations of the arguments over the
Nehruvian vision of the link between secularism and scientific temper,
she has drawn attention to the much larger role of science in the
debate between secularists on the one hand and Hindu communalism on
the other. In Meera Nanda’s account, the ideological machinery of
Hindu communalism in the 20th century has drawn sustenance from a more
pervasive and widespread neo-Hinduism, central to whose world view is
the idea that Hinduism provides a uniquely “scientific” perspective in
the spiritual quest. While all fundamentalisms have some form of
exceptionalism as part of their ideological foundations, Hindutva’s
particular brand arises from this allegedly unique “scientific” nature
of Hinduism as compared with all other religions.

Meera Nanda has argued convincingly that it is the widespread
acceptance, overtly or otherwise, of this brand of Hindu
exceptionalism, even by those who were in many other respects in the
secular camp, that rendered Indian secularism vulnerable to attack
even before a full-scale attack was mounted on it by a resurgent
Hindutva in the late 1980s. Meera Nanda has argued, again
convincingly, that all modern trends in Hinduism, given their tendency
for an uncritical acceptance of this notion of Hindu exceptionalism,
render themselves vulnerable to being co-opted into the ranks of
Hindutva. She has provided an engaging account in Prophets Facing
Backward of the different stratagems that neo-Hinduism adopts in the
pursuit of the “scientificity” of Hinduism, often on the basis of
loose pseudo-scientific analogies between the language of science and
the vocabulary of Hinduism. The contemporary brand of Indian pseudo-
science that is actively championed by Hindutva, an Indian parallel as
it were to the well-known link between evangelical Christianity and
the American brand of pseudo-science, is in Meera Nanda’s view rooted
in this aspect of neo-Hinduism. In her short book titled The
Ecological Wrongs of the Religious Right, she has explored the
particular case of the neo-Hindu and Hindutva version of religion-
inspired pseudo-science in the realms of biology and ecology.

In her latest work, The God Market, Meera Nanda turns to explore a
somewhat different aspect of this link between contemporary Hinduism,
the professed secular nature of the Indian state, and Hindutva. The
focus here, in her own words, is on the “changing trends in popular
Hinduism”, and the overall aim is to describe how “modern Hindus are
taking their gods with them into the brave new world and how Hindu
institutions are making use of the new opportunities opened up by
neoliberalism and globalisation”.

The crux of the argument in the book is that there is a causal
connection between economic reforms and the rise of popular Hindu
religiosity. Meera Nanda argues that economic reform, while
encouraging a “neoliberal market economy [sic]”, is also “boosting the
demand and supply for religious services in India’s God market”, and
the progressively greater embedding of a new Hindu religiosity in
everyday life, in both public and private spheres, is aided by the new
political economy. With the withdrawal of the Nehruvian state from the
social sector, a new state-temple-corporate complex is emerging to
fill the space as a consequence of the state actively seeking
partnership with the private sector and the Hindu establishment. The
rising tide of popular religiosity among the Hindu middle classes in
the era of liberalisation is a consequence of this religiosity being
deliberately cultivated by an “emerging state-temple-corporate complex
that is replacing the more secular public institutions of the
Nehruvian era”. This rising tide of popular Hindu religiosity
continues to feed the forces of Hindutva, assisting among other things
in the routine conflation of the domain of the national with the
domain of Hinduism.

The idea that globalisation is in some way intimately connected with,
or is even perhaps one of the drivers of, the many fundamentalisms
that we see in the world today is an idea that has respectable
patronage, including, among others, the eminent historian Romila
Thapar. In the Indian context, it has been widely noted that the
challenge to the Nehruvian vision of secularism and scientific temper
has risen in the same era as the era of economic reform and the right-
ward shift in Indian foreign policy, away from the vision of India as
the leader of the non-aligned world towards a vision of India as a
global player aligned strategically with the United States and the
developed world. In opposition to the view that the Sangh Parivar is
somehow anti-globalisation and that self-reliance is somehow equally a
Parivar slogan (a view aided by the activities and attitudes of the
Swadeshi Jagran Manch, a Parivar outfit), commentators on the Left
have argued that Hindutva is no less pro-economic reform and that it
is equally at home with liberalisation and globalisation.
Nevertheless, few have argued for a causal nexus between globalisation
and the rise of popular Hindu religiosity as closely as Meera Nanda,
or shown the two to be as directly knit as she portrays in this new
book.

OBVIOUS PROPOSITION

Much of the book appears to be actually devoted to arguing the much
weaker proposition that contemporary Hindu institutions are actively
utilising the opportunities provided by the modern world to further
their cause. One may argue that this is a somewhat obvious proposition
with a wealth of examples, which can be picked even from casual
observation, to back it up. Religious preaching or fundamentalist
propaganda can reach out much further in the era of instant
communication. Cable or satellite television broadcasts provide many
opportunities that are utilised by all manner of religious or
fundamentalist organisations. A wide variety of Hindu institutions and
neo-Hindu cults, ranging from the religious trust and administration
associated with the temples at Tirupati and Tirumala to the
organisations associated with religious personalities such as Sai Baba
or Mata Amritanandamayi, run educational institutions and even modern,
officially recognised universities. Hindu organisations and cults
administer a range of charities and organisations dealing with health
and medicine. Hindu organisations have proliferated around the world
and have struck especially strong roots where there is a numerically
significant and well-heeled Indian diaspora. The diaspora followers of
Hindu organisations are also an important source of funds, as well as
prestige and visibility, for Hindu and Hindutva organisations. After
all, what credibility or oomph would a guru or swamiji possess without
at least a small retinue of non-resident Indians and preferably
foreigners?

Meera Nanda covers much of this kind of ground with many apt
illustrations in the second, third and fourth chapters of her book.
One may certainly agree with her in the characterisation that she
offers of the three significant dimensions of contemporary popular
Hindu religiosity, namely the invention of new rituals, the
gentrification of the gods and the booming guru culture. Indeed, much
of the characterisation is based on scholarly work available on the
subject. The existence of a booming guru culture and its links to
Hindutva is of course somewhat obvious.

However, it is arguable whether these examples really lay a basis for
her claims of the emergence of a state-temple-corporate complex. It is
certainly true that the Indian state has increasingly weakened secular
credentials after the rise of Hindutva and the success of Hindutva-
related political forces in being elected to govern both at the Centre
and in the States. Much has been written, including by Meera Nanda
herself, regarding the attempted de-secularisation of government
consequent to the electoral victories of the Bharatiya Janata Party
(BJP), especially at the Centre. The Sangh Parivar penetration of the
government was a major issue in the period of BJP rule, but a timid
United Progressive Alliance (UPA) government refused resolutely to
“detoxify” (to use the late Harkishen Singh Surjeet’s fine phrase)
government institutions, especially in the educational sector, which
was a prime Parivar target.

It is also true that corporate India, despite some initial misgivings,
has learnt to live peaceably with Hindutva. BJP-ruled States have been
no less eager to roll out the red carpet for the captains of industry
both from home and abroad. Several major corporate houses also have a
long record of involvement in charitable work relating to religious
institutions. Corporate houses have demonstrated their willingness to
put secularism on the back burner and prioritise their short-term
economic and financial interests (as with the house of Tatas and the
Modi government).

What is unconvincing is the overarching claim that these examples
point to the emergence of something that merits the rather grand
appellation of a “state-temple-corporate” complex. Indeed, corporate
houses are uncomfortable with a militant Hindutva that disturbs law
and order and stable governance and were certainly more than satisfied
with the return of the UPA to power. Many institutions of the Indian
state are willing to act and do act to protect secular values at
critical moments. The critical issue here is to recognise the
ambivalence of the state and the corporate sector in relation to
secularism and not to one-sidedly use as evidence only their non-
secular or anti-secular actions. Regrettably, in the author’s “take no
prisoners” style of argument, there is little room to understand or
explore this ambivalence. Either the state is secular in full measure
in the classical sense of the term or it must necessarily be
considered entirely anti-secular.

In the event, the author herself can identify only two areas where
this complex [sic] is significant, the first being education and the
second, tourism. Even in these two sectors, the claim that the state
and the private sector are working together to promote Hinduism seems
less than credible. It is certainly true that the increasing
privatisation of education is also utilised by Hindutva-related
organisations to set up their own institutions, like numerous others.
However, Meera Nanda’s claim that what the BJP government could not
establish by way of Hindu-centrism of education is being accomplished
by privatisation requires more evidence than is presented in the
book.

Many would agree with Meera Nanda’s view that secular education is a
public good that the state ought to provide to all its citizens
without throwing them at the mercy of faith-based or cult-based
institutions. But to proceed from the relative absence of state-run
educational institutions and the ideological space that this affords
Hindutva to the claim that “economic globalisation and neoliberal
reforms have created the material and ideological conditions in which
a popular and ritualistic Hindu religiosity is growing” is a leap that
seems unwarranted.

SANDEEP SAXENA

Birla Mandir in New Delhi, illuminated on the occasion of Janmashtami
on August 14.

The argument is even thinner in the case of tourism, where the
author’s argument is based on the state’s, and occasionally corporate
houses’, support for religious tourism. Even this reviewer, who is no
votary of religious pilgrimages, is constrained to point out that
tourism in India, untouched by the religious inclination, is a modern
construct. For the newly rich as well as those of the poor and middle
classes who have small disposable surpluses, religious pilgrimage is
likely to be the first form of tourism. In another direction,
occasions for the mass display of popular religiosity such as the
Kumbh Mela certainly call for the intervention of the government in
the interest of common safety and security. To take all instances of
government regulation of religious tourism uncritically together and
to read into it the emergence of a state-temple-corporate complex does
not seem to aid a critical understanding of the link between popular
religiosity and secularism. It is of course true that religious
pilgrimage sites are happy hunting grounds for Hindutva groups to
further their ideological campaign, and specific issues relating to
some popular pilgrimage sites such as the Amarnath caves can certainly
provide grist to the Hindutva mill.

Popular religiosity is a complex phenomenon, especially in the
presence of many ideological forces and undercurrents in a society in
a state of transition, even if not rapid transformation. It is a
phenomenon that has many layers to it, as activists and scholars on
the issue of communalism have come to recognise across the country.
The book unfortunately displays little inclination to engage carefully
with this literature. Perhaps in the author’s perception such theories
do not belong to the class of “the most cutting-edge social theories
about globalisation and the resurgence of religion” that she promises
the reader in the introductory chapter.

Given the thinness of the author’s evidence relative to the weight of
the theoretical conclusions that she wishes to draw, it is
unsurprising that the theoretical considerations in the book are among
its weakest and most unconvincing sections. The first chapter on
globalisation covers ground that would be quite familiar to most of
the author’s likely audience in India. It is a chapter that leaves one
with the impression that the book is really meant for a non-Indian
audience. But it is in the last chapter that the insufficiency of the
theoretical perspective that Meera Nanda brings to bear on the problem
is most evident as the author showers a series of “cutting-edge social
theories” on an unwary reader.

In substance, the author is in sympathy with the perspective, most
notably espoused by the sociologist Peter L. Berger in his later work,
that the secular project has essentially failed. Berger famously
recanted in 1999 his earlier vision of the inevitable decline of
religion, arguing that the supernatural has not lost its plausibility
in the modern world. While Meera Nanda believes that this is
applicable to India, she disagrees with Berger’s argument that this
persistence of religion lies in the economic fact of the undermining
of life’s certainties for the majority of the population and the
appropriation of secular values by the rich. She, quite correctly,
points to the fact that contrary to what Berger suggests, popular
religiosity in India has also significantly risen among those who have
benefited enormously from economic reform and that popular religiosity
grips both the well-to-do and the poor.

Of course, in transposing Berger’s argument to India, Meera Nanda
(along with Berger) loses sight of the possibility that this
resurgence of religion could well be a short-lived phenomenon and that
the decline of religion is indeed the long-term trend in modern
industrial societies.

NEOLIBERAL PERSPECTIVE

For the subsequent part of her argument the author moves on,
approvingly, to what she calls the “neoliberal” perspective on
religion, the next in her shopping list of theories. This is indeed
curious because while she has always been dismissive of the Marxist
view of religion, labelling it as reductionist, she turns now to a
view that fully merits the label. In this demand-supply view of
religion, espoused by Rodney Stark and his academic collaborators,
there is indeed no room for the notion of secularisation. Religion
always exists, so the argument runs, because there is a need, or a
“demand”, for it. Whether it will be satisfied or not is a question of
the “supply” of appropriate religions that are efficacious in
responding to it. In this view, secularisation is an illusion created
by the lack of appropriate supply to meet the demand for religion over
brief historical periods. Social facts such as the fall of church
attendance and overt religious observance do not mean the progress of
secularisation as the persistence of personal belief points to a
“potential demand” that is not being met by existing religious
institutions.

UNCLEAR RATIONALE

It is from this perspective that the author formulates the proposition
mentioned at the outset of this article, namely, that it is the
neoliberal market economy following globalisation that is boosting the
demand and supply for religious services in India’s God market. The
rationale for this proposition is completely unclear as she appears to
conflate the application of a demand-supply or market perspective on
religion with the nature of religiosity in an era where economic
policy is dominated by the market perspective.

But what is even stranger about the turn that her argument takes is
that, in this demand-supply perspective, the weakly secular character
of the Indian state is indeed a virtue that has led to greater
religious plurality, as evidenced by the wide variety of cults and
sects and religions in India. How then does the author square the
circle, reconciling her use of the neoliberal perspective on religion
after having railed against Hindutva and upbraided the Indian state
for having forsaken secularism? There is indeed no direct answer that
the author provides. All she can offer the curious reader is the
somewhat feeble response that indeed a pure market for religion would
not be problematic, but it is the unfortunate extension of sacrality
to the realm of non-sacral entitites like the nation that is the
source of the problem. The circularity of her reasoning and argument
appears entirely to escape the notice of the author.

The book ends with an appeal for the creation in India of meaningful
secular spaces, where people may interact with each other without
reference to religious identities. Praiseworthy as this statement
undoubtedly is, it is small consolation for the interested reader who,
having followed the author into the blind alley of the demise of
secularisation and its abolition in the neoliberal perspective, is
left wondering where Indian society would find the resources for such
a transformation.

Meera Nanda’s work, as we have remarked earlier, is marked by a strong
tendency to ignore the multi-sided and often contradictory character
of social phenomena. While her perspective has helped shed light on
the social, intellectual and cultural resources that Hindutva can
mobilise, she has rarely been able to throw similar light on the
impulses for secularism in Indian society. One reason for this,
undoubtedly, lies in her resolute unwillingness to consider atheism as
an ally of secularism. She has always been insistent that movements
that are atheist miss the point about the need of the masses for
“meaning” in their lives, which can be met only by religion. That this
“meaning” could also be provided by the advance of a secular
imagination and the retreat of religion is not a prospect that she is
willing to consider.

Another reason lies in her view of ideological transformation purely
as an act of the mind without reference to any social and economic
preconditions for such a transformation. More fundamentally, Meera
Nanda has never reckoned with the possibility that any understanding
of religion in contemporary India needs to grasp the reality of the
incomplete modernisation of Indian society, rooted in the development
of capitalism in an era when it has essentially lost its critical
ideological impulse.

Meera Nanda’s passion for secularism will undoubtedly be shared by
many readers in India and elsewhere, and the many observations that
she has provided on various aspects of the Hindutva communal project
in Indian society are useful and important. Yet, regrettably, she has
little to offer in terms of a way forward from the current scenario
towards a more secular social order except rhetorical calls for a
meaningful, limited secularisation of society.

http://www.flonnet.com/fl2626/stories/20100101262607900.htm

Volume 18 - Issue 01, Jan. 06 - 19, 2001
India's National Magazine
from the publishers of THE HINDU

ANALYSIS
Outsider as enemy
The politics of rewriting history in India.
K.N. PANIKKAR

This is the text of a presentation made at a round table on the topic
of 'The Rewriting of History: Intellectual Freedom and Contemporary
Politics in South Asia', organised as a part of the International
Conference of North African and Asian Scholars (ICANAS) in Montreal
held from August 27 to September 1.

REWRITING of history is a continuous process into which the historian
brings to bear new methodological or ideological insights or employs a
new analytical frame drawn upon hitherto unknown facts. The
historians' craft, the French historian, Marc Bloch, whose work on
feudal society is considered a classic, has reminded us, is rooted in
a method specific to history as a discipline, most of which has
evolved through philosophical engagements and empirical investigations
during the last several centuries. No methodology which the historian
invokes in pursuit of the knowledge of the past is really valid unless
it respects the method of the discipline. Even when methodologies
fundamentally differ, they share certain common grounds, which
constitute the fiel d of the historian's craft. Notwithstanding the
present scepticism about the possible engagement with history, a
strict adherence to the method of the discipline is observed in all
generally accepted forms of reconstruction of the past. A departure
from such norms of the discipline tends to erase the distinction
between myth and history, which the forces of the Hindu rightwing,
actively supported by the present government, are seeking to achieve.

K. PICHUMANI
The makeshift temple that was erected at Ayodhya after the demolition
of the Babri Masjid on December 6, 1992. The organising principle of
the politics of the Ram Janmabhoomi temple was not only the
privileging of faith over reason, but also the ident ification of an
enemy who acted against the religious interests of Hindus.

The distinction is important, despite the undeniable connection
between history and myth. Although elements which constitute myth are
not verifiable like historical facts, myths do represent reality even
if symbolically and metaphorically. Myths are esse ntially illusory
representations of phenomena and as such do not help discover the
historicity of events and by the very nature of representation they
tend to mask the reality. Yet, there are no myths in which reality is
not embedded in some form, be the y origin, explanatory or
legitimatory myths.1 This integral connection between myth and history
facilitates the transmutation of the latter into the former and
through that change, the existing historical consciousness in society.
The rewritin g of history the Sangh Parivar has undertaken with the
connivance and collaboration of the government is essentially an
attempt at communal mythification, which lends ideological support and
legitimacy to the politics of cultural nationalism.

History as communal ideology

The communal interpretation of history has a fairly long tradition, at
least going back to the colonial times. The history of the subjected
that the colonial administrators and ideologues wrote, either as a
part of their intellectual curiosity or as a po litical mission,
essentially took a religious view of the past. Although James Mill's
periodisation of Indian history into Hindu and Muslim periods is
generally pointed out as an example of this colonial view, almost
every aspect of the social, cultural and political life was
incorporated into this religious schema. This view has had an abiding
influence on Indian historiography, with a large number of Indian
historians of vastly different ideological persuasions rather
uncritically internalising this i nterpretation. Thus the history of
India is seen through a series of stereotypes rooted in religious
identity. No aspect of society or polity has escaped this religious
view, be it social tensions, political battles or cultural
differences. Such an inter pretation of history has been a part of the
textbooks, both of school and college, for a long time, moulding the
historical consciousness of society and in turn the social
perspectives and behaviour of several generations. This divisive
notion of history was one of the several ideological weapons that
colonialism invoked to construct its legitimacy.

In the Hindu communal worldview and politics, the religious
interpretation of history has an entirely different import, even if it
shares much of the colonial assumptions. Unlike the colonial history
which mainly emphasises social divisions, despite invo king the
tyranny of the Yavanas and the Muslims, its focus is more on social
antagonism and political hostility, which differentiates the Hindu
communal from the colonial communal. The antagonism and hostility
encoded in the interpretative structure of t he former, which
identifies the 'outsider' as enemy, turn history into an ideology of
communalism. The politics of Ramjanmabhoomi temple is a good example
of the mediation of such history in the making of popular historical
consciousness. The organising principle of this politics was not only
the privileging of faith over reason, but also the identification of
an enemy who acted against the religious interests of the Hindus.

Among the variety of factors that define the relationship between
communalism and revivalism in India, history plays a central role. The
revivalist ideas were inherent in the social and religious reform
movements of the 19th century, circumscribed as the y were within the
boundaries of caste and religious communities. Yet, revivalism as an
influential tendency emerged only during the second half of the 19th
century. Bankim Chandra Chatterji, Dayananda Saraswathi and Swami
Vivekananda are generally consid ered the early protagonists of this
tendency. Inward looking in their intellectual orientation and engaged
in revitalising Hinduism and Hindu community, they tried to privilege
many ideas and institutions from the ancient past. However, their
perspective was communitarian rather than communal. Antagonism against
other religions and communities was not a part of their perspective.
Even when they were critical of other religions as in the case of
Dayanand, their attempt was to explore religious truth thro ugh a
comparative understanding of different religions. Dayanand after all
was as trenchant a critique of the practices of Sanatani Hinduism as
of other religions. So were Bankim and Vivekananda. These early
articulations of revivalist tendencies were no t rooted in relation to
the 'other' in terms of a community within society.2 It was more in
the nature of internal revitalisation and consolidation in the context
of colonial domination. Communalism, on the other hand, though it
subsumed several elements of revivalism, is firmly anchored on a
hatred of the 'outsider' who, it is held, is mainly responsible for
the distortions and eventual loss of the indigenous civilisational
achievements. Notwithstanding this distinction, revivalism transformed
itself into communalism which, among other things, was made possible
by the m ediation of communal history, which cast the 'outsider' in
the role of the enemy. The inward looking communitarian perspective,
which mainly characterised revivalism, merged with a suspicion
andhostility of 'the other'. This process is facilitated by a r
eligious interpretation of history which by locating the 'outsider' as
the cause of the decline in the fortunes of the community forms the
ideology of communalism.

The concept of the 'outsider', variously described as the Mleccha,
Yavana and Turuska, has been part of the social consciousness for a
long time. They were communities from both within and outside India
and their defining elements were primarily social a nd cultural. The
language, food habits, dress and a variety of other practices
underlined the otherness. The Aryans considered the indigenous
population as Mleccha and at a later stage those who came from
outside, like the Huns and the Muslims, were inco rporated into this
category. Although the otherness was often a source of conflict, both
inter and intra-community, the relationship with the other was not
characterised by continuous hostility and conflict.3 That the
relationship with the out sider in the past was based on
irreconcilable political interests is a construction of communalism
influenced more by political interests rather than by social reality.

Outsider as enemy

The demographic composition of India which reflects the coming
together of a variety of groups - racial, linguistic and ethnic -
during the course of the last two millennia raises the question who
the 'outsider' is in Indian society. According to the Ant hropological
Survey of India there are 4,635 identifiable communities, diverse in
biological traits, dress, language, forms of worship, occupation, food
habits and kinship patterns. Most of these communities have a mixed
ancestry and it is now almost imp ossible to identify their roots.
They could be traced to Proto-Austroloid, Palio-Mediterranean,
Caucasian, Negroid and Mongoloid. The racial component is also quite
varied, drawing from almost every stock in the world. This plurality
is also reflected in the number of languages in use. Apart from
thousands of dialects there are as many as 325 languages and 25
scripts derived from various linguistic families - Indo-Aryan, Tibeto-
Burman, Dravidian, Austro-Asiatic, Andamese, Semitic, Indo-Iranian,
Sino-Tib etan, Indo-European and so on. The Indian society, as a
consequence, is a social and cultural amalgam with many of its
constitutive elements loosing their specific identity, at any rate
none existing in its initial pure form.4

The Hindu communal view of history strives to negate this historical
process by making a distinction between the original inhabitants of
the land and those who settled later. According to this view, all
those who migrated to India and their descendants a re foreigners and
therefore not part of the nation. Thus the Muslims, Christians and
Parsis, who are not indigenous to India and hence outsiders should
either 'Indianise' themselves or live like 'second class citizens
without any rights or privileges'.5 This naturally raises the question
who the original inhabitants were. Were the Aryans, to whom the upper
caste Hindus trace their lineage, indigenous to India? The opinion of
scholars of ancient history, based on archaeological and linguistic
evid ence, has been that Aryans had migrated to India, in all
probability in small groups, over a period of time.6 If this view is
correct, the assumption that the non-Hindu is the only 'outsider'
becomes untenable and the historical rationale for the Hindu nation
basedon Vedic lineage also becomes suspect. The present attempt to
invent the indigenous origins of Aryans, which is supported more by
speculation rather than tangible evidence, is rooted in an anxiety to
overcome this paradox. That the Hindutva historians are not hesitant
to fabricate evidence to prove their contention has been ably
demonstrated by Professor Michael Witzel and Professor Steve Farmer in
their recent article on the Harappan seal.7

The distinction between the indigenous and the 'outsider' is also
sought on the basis of the pure and the impure. The claim to purity,
traced to the idyllic past uncontaminated by the intrusion of the
'outsider', is an essential ideology of religious fun damentalism. One
among the various indicators of this distinction is food habit: those
who ate flesh and those who did not. It is now claimed by the
ideologues of the Sangh Parivar that the Aryans did not partake of
beef, although copious evidence exists , both literary and
archaeological, to the contrary. After a survey of the evidence from
various excavations since 1921, the doyen of Indian archaeologists,
H.D. Sankalia, has opined that "the attitude towards cow slaughter
shows that until the beginning of the Christian era the cow/ox were
regularly slaughtered for food and for the sacrifice etc., in spite of
the preaching of Ahimsa by Mahavira and the Buddha. Beef eating,
however, did decrease owing to these preachings, but never died out
completely". 8 The literary evidence from the Vedic and later periods
are also plenty. Panini, for instance, calls a guest a Goghna, which
means one for whom a cow is killed.9 Even Vivekananda refers to
instances of Rama and Krishna drinking wine and eating meat and Sita
offering meat, rice and wine to the river goddess Ganga in Ramayana
and Mahabharata. In fact, he considered the meat-eating habits of the
Aryans a virtue and attributed the decline of the Hindus in modern
times to the departure from it!10 Yet, the slaughter of cow and eating
beef are now invoked as signs of otherness in a bid to distinguish the
indigenous from the 'outsider'.

Apart from defiling the sacredness and purity of indigenous life, the
communal history also attributes to the 'outsider' a politically
disruptive role. The political history of India, in the account given
by Vinayak Damodar Savarkar, the progenitor of th e concept of
Hindutva, is a story of foreign invasions and Hindu resistance.
According to him, there were six major invasions of India, which were
successfully met by the Hindus. He characterises them as six 'glorious
epochs' in which the valour and brav ery of the Hindus overcame the
external threat. These 'glorious epochs' are the periods of
Chandragupta and Pushyamitra when the Greek invasions were repelled,
followed by those of Vikramaditya and Yashodharma who defeated the
Shakas and the Huns respect ively. In imagining the Hindu nation as a
historically constituted political entity, this religious view of the
conflict with the 'outsider' is a major factor.11

The consolidation and mobilisation of the Hindus are the main
objectives of the communal construction of history of which Savarkar
set a worthy example. Towards this political end, a systematic
attempt, embracing both the academic and popular histories, has been
on the anvil for quite some time, particularly during the last two
decades. The main thrust of this effort has been to further the
communal consciousness of history. Whenever the Bharatiya Janata Party
(BJP) or its earlier incarnation, the Jan S angh, was able to gain
access to power they have not spared any effort to promote Hinduised
history at the expense of secular history. In 1977, at the instance of
the Rashtriya Swyamsevak Sangh (RSS) the government of the Janata
Party, of which the Jan S angh was a partner, tried to withdraw the
history books published by the National Council for Educational
Research and Training (NCERT) on the ground that they were not
sufficiently Hindu in their orientation. In more recent times, the BJP
governments in Rajasthan, Uttar Pradesh, Madhya Pradesh and Delhi have
revised their textbooks to introduce a communal view of the past,
highlighting the achievements and contribution of the Hindus and
undermining or misrepresenting the role of others. The present gov
ernment at the Centre, led by the BJP, has tried to lend support to
this effort by saffronising research institutions such as the Indian
Council for Historical Research (ICHR), Indian Council for Social
Science Research (ICSSR), Centre for Advanced Studi es (CAS) and so
on. Given the tradition of secular historical writing, these state
interventions to further the influence of communal history have
elicited strong resistance from the fraternity of professional
historians, as they have realised the danger the communal
mythification poses to the discipline of history.

Simultaneously, several initiatives have been taken to transform the
popular historical consciousness in favour of the communal. Among them
the setting up of Bharatiya Itihas Sankalan Samiti, with four hundred
branches all over the country, is particular ly significant. Its brief
is to prepare the history of all districts keeping as the ideal the
history written by P.N. Oak, whose main contribution is the
identification of every medieval monument as a Hindu structure.
Incidentally, Oak recently approache d the Supreme Court of India with
a request to declare the Taj Mahal a Hindu building. The Supreme Court
has indeed dismissed the plea stating that Oak seems to have 'a bee in
his bonnet'. But it has not deterred the Archaeological Survey of
India (ASI), under the influence of the Sangh Parivar, to look for a
Hindu temple under every medieval monument! The latest excavation is
at Fatehpur Sikri, a monument constructed by the Mughal Emperor Akbar,
from the vicinity of which Jain idols have been unearthed and promptly
identified as disfigured by Akbar. The present chairman of the ICHR,
B.R. Grover, who has distinguished himself by the statement that the
Babri Masjid had collapsed and not destroyed, saw even the hand of
Auragazeb in this disfigurement! Th e archaeologists of the Sangh
Parivar who are eager to excavate the site of every medieval monument
are totally indifferent to the danger the excavations might spell to
these heritage sites.

The Sangh Parivar, with the support of the government if possible and
without it if necessary, has been engaged in the construction and
dissemination of mythified histories which would help further its
religious politics. Among the innumerable examples o f such
mythification, the 'histories' of Ayodhya circulated during the
Ramjanmabhoomi campaign through political and religious networks,
using audio, video and print materials, are the most instructive. In
fact, mythified histories of Ayodhya considerabl y helped to propel
the campaign. The mythification mainly served two objectives. Firstly,
to prove the deliberate and hostile acts of the 'outsider' and
secondly, to invoke the tradition of resistance and struggle the
Hindus had waged since the 16th cent ury in defence of their faith.
These histories foregrounded many a myth as established 'facts' of
history which later found their way into the textbooks in schools in
BJP-ruled States and those run by the RSS.

In these 'histories' the desecration and demolition of temples by the
medieval Muslim rulers form a central theme, substantiating thereby
the iconoclastic beliefs as well as the religious fanaticism of the
followers of Islam. Such an interpretation, howe ver, overlooks two
significant facts of medieval history. First, as Richard Eaton has
shown in a recent essay, well before the coming of the Muslims to
India temples had been the sites for the contestation of kingly
authority. The early medieval history abounds in instances of
desecration and destruction of temples of their political adversaries
by Hindu rulers. The Cholas, the Pallavas, the Chalukyas, the Palas
and many others had indulged in this 'irreligious' act.12 Secondly,
most of the desecration and destruction took place when "Indo-Muslim
States expanded into the domains of non-Muslim rulers". Once the
territory was conquered and integrated into the kingdom, such
expression of 'fanaticism' rarely occurred. Tipu Sultan, for instance,
desecrated temples during his invasion of Malabar, but after the
conquest he gave generous land grants to several of them. Also he is
not known to have desecrated temples in his own kingdom. On the
contrary, when a Hindu religious institution like the Sringeri Mat was
plundered and destroyed by a Maratha chieftain, Tipu Sultan had met
the expenses for its reconstruction. Similarly the Mughal rulers
generally 'treated the temples lying within their sovereign domain as
state propert y' and 'undertook to protect both the physical
structures and their Brahmin functionaries'.13 Such an attitude
informs even the policy of Aurangazeb, as evident from his orders to
his officials to protect the Brahmins of Benares. The departure from
this general policy, however, occurred either at the time of war or
rebellion as in the case of th e desecration of temples in Orcha by
Shajahan and in Mathura and Benares by Aurangazeb. Thus political
exigencies rather than a 'theology of iconoclasm' were the driving
force behind the destruction and desecration of temples. Yet, the
communal interpret ation of history adopts a purely religious view to
stigmatise the present-day Muslims - described as Baber ke Santan
(children of Baber) - as enemy.

The stigmatisation of the 'outsider' as enemy is not an end in itself.
Its purpose is mainly political: to recall to memory a heroic
tradition of resistance against the 'outsider' and thus to stir the
Hindus out of their lethargy and, in the provocative words of Sadhvi
Ritambara, from their impotence, so that they consolidate and realise
their power. The communal 'histories' of Ayodhya have, therefore,
invented the myth of the heroic resistance to the demolition of the
temple in the birth place of Shri Ramachandra and the later efforts to
reclaim it. A pamphlet entitled, "Shri Ram Janmabhoomi Ka Rakt Ranjit
Itihas" (The Blood Stained History of Shri Ram Janmabhoomi), published
by the Vishwa Hindu Parishad (VHP) claimed that at the time of the de
molition of the temple, 1,74,000 Hindus sacrificed their lives
fighting against the Muslims. The pamphlet then goes on to record the
77 battles fought thereafter to reclaim the temple in which 3,50,000
Hindus had laid down their lives. The reference to t he exact numbers
involved gives certain historical veracity, which though imaginary
facilitates the social acceptance of myth as history.14

This is not to argue that myths, though lacking historicity, are
'hollow tales' without any element of historical truth.15 The origin
of the myth of 77 battles, for instance, can be traced to an actual
historical incident, even if it was not l inked with the
Ramjanmabhoomi temple: a fight between the Muslims and the Hindus in
1855 over a temple located near the Babri Masjid and dedicated to
Hanuman.16 Interestingly, this battle was waged by a Muslim faqir who
claimed the existence o f a mosque below this temple. During the
course of the inquiry into this incident, conducted by an official of
the Nawab of Awad and the British Resident, the local inhabitants did
not refer either to the existence of the Ramjanmabhoomi temple or
conflic ts in the past between the Hindus and the Muslims over the
possession of the mosque.17 The myths about the Mandir was therefore a
later construction, in all probability an outcome of property disputes
and political interests.

Larger Context

The rewriting of history in which the Sangh Parivar is currently
engaged is not internal to the movements within the discipline of
history. It is integral to a larger and long-term project aimed at
reordering the secular character that informed the educa tional and
cultural policies of independent India. Towards this end, the Sangh
Parivar has already undertaken several initiatives. Prominent among
them are the changes in the content of education, the organisation of
a parallel school system and the cont rol over cultural institutions.

In the field of education the University Grants Commission (UGC) and
the NCERT appear to be pursuing a communal agenda. The UGC is
reportedly working on a uniform syllabus for the country and as a part
of it is preparing to introduce courses on Vedic stu dies, astrology,
palmistry and Hindu rituals. A band of Hindu pandits armed with
university certificates will soon be available, particularly to non-
resident Indians, to conduct the rituals at the time of birth,
marriage and death! The only consolation i s that the Chairman of the
UGC promises to provide such academic service to non-Hindus also. It
appears that the concept of university is undergoing revolutionary
changes inspired by the swadeshi ideas advocated by the Minister for
Human Resource Development. The UGC also insists that all universities
and institutions under them be subjected to the recognition of the
National Accreditation Council. It is feared that such a
standardisation will undermine the autonomy of universities and thus
facil itate the introduction of a 'national' curriculum.

The preparation of a 'national' curriculum framework for school
education is also the urgent task undertaken by the NCERT. The
discussion document released by the NCERT clearly underlines a change
from secular to religious education. Most of the suggesti ons in this
report have a revivalist and chauvinistic ring about them. It
advocates an indigenous curriculum which would 'celebrate the ideas of
native thinkers' among whom non-Hindus are conspicuous by absence. One
of the aims of the new curriculum is ' to inculcate and maintain a
sense of pride in being an Indian through a conscious understanding of
the growth of Indian civilisation and also contributions of India to
the world civilisations in its thoughts, actions and deeds'. The
external influences o n the shaping of the Indian civilisation are
completely overlooked. The concept of secularism itself is sought to
be given a religious meaning by suggesting that sarvadharma samabhava
would facilitate 'the view that religion in its basic form (dev oid of
dogma, myth and ritual) would draw younger generations to basic moral
and spiritual values'.18

Both the UGC and the NCERT appear to draw inspiration from the scheme
prepared by an RSS education outfit, Vidhya Bharati, and presented by
the Human Resource Development Minister to the conference of State
Ministers of Education in 1998. In the name of 'Indianising,
nationalising and spiritualising' education, the attempt then was to
replace secular education with an indigenous system rooted in Hindu
knowledge. To achieve that end, Sanskrit was proposed as a compulsory
subject in schools and the induct ion of the valuable heritage of the
Vedas and Upanishads in the curriculum from the primary to the higher
level, including the vocational stream. Besides these, Indian culture,
conceived in Hindu religious terms, was to form an integral part of
all cours es.19 The incorporation of Sanskrit and Indian culture into
the curriculum is in itself not an undesirable step, but that it
privileged the Hindu system of knowledge to the exclusion of others
amounts to an infringement of the tenets of a secular state. Althou gh
this scheme had to be abandoned due to secular opposition, it gave a
foretaste of the future, if and when the Sangh Parivar gained
sufficient political clout.

The attempt to Hinduise the system of education had, however, begun
much before the BJP gained access to government power. As early as
1942 the RSS had initiated steps to organise its own educational
network. Since then the number of schools run by the P arivar has
steadily increased. It is estimated that now there are about 70,000
schools under its management. And the VHP has recently announced its
intention to further expand its educational activities, particularly
in tribal areas. With the financial a nd administrative assistance
proffered by the present government, a parallel system of Hindu
education is being brought into existence, under the guidance of an
all-India organisation called the Vidya Bharati Shiksha Sanstan, set
up in 1978. It was to he lp this system that the Minister for Human
Resource Development recently mooted the idea of extending the
educational privileges so far enjoyed by the minorities under the
Articles 29 and 30 of the Constitution to all others.20 The rather
well-organised attacks on Christians, who own a fairly large number of
educational institutions, are also rooted, at least partially, in this
interest, as it is not possible to capture the educational sector
without eliminating the Christians.

The curriculum of these schools is unambiguously Hindu and militantly
communal, be it related to history, politics or literature. The
textbooks, particularly of history, prescribed in these schools are so
oriented to lend legitimacy to communal politics by stigmatising the
'outsider' and valorising the Hindu. In the process, history is turned
into myth which tends to inculcate in the young minds a false sense of
religious pride and hostility to the members of other denominations.
Not only the entire cul tural tradition is appropriated as Hindu, the
past is represented as a saga of Hindu valour and bravery. In fact,
the defeat of almost every Hindu ruler at the hands of an 'outsider'
is reinterpreted as a victory. A good example of such mythification is
an account of the war between Muhammad Ghori and Prithviraj Chauhan.
In the second battle of Tarain, which Prithviraj lost, he was captured
and executed by Ghori. This historical event is described in one of
the textbooks as follows: "Muhammad Ghori kill ed lakhs of people and
converted Vishwnath temple and Bhagawan Krishna's birthplace into
mosques. He took Prithviraj to Gazni, but Prithviraj killed him there
with one arrow and Muhammad Ghori's corpse lay on the feet of
Prithviraj as if narrating the ta le of his sins."21

The main objective of the rewriting of history is to impart certain
historical legitimacy to communal politics. The way the Indian
national movement is represented in the textbooks used in RSS-
administered schools and the desperate attempt of the ICHR to suppress
the volumes of Towards Freedom are among the several ongoing efforts
in this direction. It is common knowledge that the RSS hardly had any
role in the national movement, except as active collaborators of
colonialism. Yet, the Sangh Pariv ar is keen on appropriating its
legacy, as it would give a much-needed national legitimacy. The
history of the national movement is therefore being rewritten to
establish that the RSS had indeed played a positive role in the anti-
colonial struggle. This requires the projection of its leaders as
freedom fighters on the one hand and the suppression of their actual
role, on the other. In such rewritten history incorporated in all
textbooks of Vidhya Bharati, the founder of the RSS, Keshav Baliram
Hedgewar, figures as a great leader of the anti-colonial struggle,
much ahead of Mahatma Gandhi and Jawaharlal Nehru.22 In a textbook
prescribed by the Uttar Pradesh government, out of about 20 pages
devoted to the Freedom movement, three pages take up the contribution
of Hedgewar, who is credited with the leadership of the agitation
against the partition of Bengal.23

The successful projection of such a positive image of the RSS and its
leaders would depend upon the suppression or elimination of counter
factual evidence. That appears to be the brief of the ICHR, as evident
from the attempt to withdraw the volumes of < I>Towards Freedom. The
published volumes of Towards Freedom do not credit the RSS with any
role in the anti-colonial struggle. Instead there is evidence in them,
in the form of letters and speeches of its leaders, about its active
collaboratio n with the British colonial rule. The ICHR, now firmly
under the control of the RSS, is understandably eager to prevent the
publication of further volumes and withdraw the existing ones, as
they, being documentary histories, would expose the claims of th e
RSS. The knowledge about the role of the RSS, to which the public will
have access through these volumes, is likely to undermine the
nationalist credentials of the Sangh Parivar. It is this fear of
history, which has prompted the ICHR to make the rathe r desperate
move to withdraw the volumes from the Press. In the process all
institutional procedures have been violated and the academic freedom
of the authors has been infringed.

What the ICHR has tried to do rather clumsily and secretly - the
authors who were commissioned to edit the volumes were not even
informed, let alone consulted - is not an isolated incident, but part
of an anti-secular, anti-democratic rightwing agenda wh ich the
present government with the active participation of various arms of
the Sangh Parivar has been pursuing. Towards this end, secular opinion
has been systematically eliminated from all research institutions and
cultural organisations funded by the government and replaced by the
activists or loyalists of the RSS. There is also well-planned and
systematic vilification of secular intelligentsia, as evident from the
false and malicious accusations recently levelled against historians
by Arun Shourie, an RSS ideologue and a Minister in the present
government.

The freedom of expression is particularly under surveillance in the
cultural field. No effort is spared to suppress the long cherished and
historically evolved plural and secular traditions. The artists and
cultural activists who follow such traditions h ave been under severe
strain, often faced with threats and even physical attacks. Some time
back a panel on Ramayana, based on Jataka tales, displayed in an
exhibition on Ayodhya mounted by a cultural organisation, SAHMAT, was
destroyed by the members of the Sangh Parivar. M.F. Husain's paintings
and Deepa Mehta's films have also aroused the ire of the Sangh Parivar
for alleged disrespect to Indian tradition. On the whole, there is a
tendency to control the intellectual and cultural life in conformity w
ith a fundamentalist view. In the way such a view is implemented,
irrationally and aggressively, there are unmistakable signs of fascist
tendencies.

The instrumentalist role of the rewriting of history currently being
promoted by the government and the Sangh Parivar for defining and
demarcating the nation as Hindu, imparts to it an essentially
political character. The stigmatisation of the 'outsider' as enemy
validated by historical experience lends the rationale for the
communal programme of marginalising, if not externalising, the members
of other denominations. Derivatively, it also legitimises the claim of
the 'indigenous' to the nation. The oth erness of 'outsider' therefore
serves as a signifier for internal consolidation and homogenisation.
To the early ideologues of communalism, such as V.D. Savarkar and M.S.
Golwalkar, the religious interpretation of history was the necessary
ideological gr oundwork for recovering the Hindu nation. The present
engagement of the communal forces with history is with no other intent
which, if succeeds, would unsettle the secular character of the
nation. Therefore the current debate about history in India is as much
about the integrity of the discipline as about the future well-being
of the country.

K.N. Panikkar is Professor of Modern History at the Centre for
Historical Studies, Jawaharlal Nehru University, New Delhi.

1. Maurice Godellier, Perspectives in Marxist Anthropology, Cambridge,
1977, pp.207-09.

2. Tapan Roy Choudhry, Perceptions, Emotions, Sensibilities, New
Delhi, 1999 and John Zavos, The Emergence of Hindu Nationalism in
India, New Delhi, 2000.

3. Romila Thapar, 'The Image of the Barbarian in Early India' in
Ancient Indian Social History, New Delhi, 1998, pp.152-192; Aloka
Parasher, Mlecchas in Early India, New Delhi,1991 and Brajadulal
Chattopadhyaya, Representing the Other? Sanskrit Sources and the
Muslims, New Delhi, 1998.

4. K.S.Singh, People of India: An Introduction, New Delhi, 1995.

5. M.S.Golwalkar, We or our Nationhood Defined, Nagpur, 1947.

6. Romila Thapar, 'The Rgveda: Encapsulating Social Change' in
K.N.Panikkar et.al. (ed) The Making of History, New Delhi, 2000, pp.
11-40; R.S. Sharma, Advent of the Aryans in India, New Delhi, 1999
Shereen Ratnagar, End of the Great Har appan Tradition, New Delhi,
2000.

7. An advocate of this theory is a computer scientist based in North
America, N.S. Rajaram, who has authored two books, Aryan Invasion of
India (1993) and The Politics of History (1995). The arguments and
interpretations in these two books are found to be fictional and
historically unfounded. See Shereen Ratnagar, Revisionist at work: A
chauvinistic Inversion of the Aryan Invasion Theory, Frontline,
February 9,1996. More grievously Rajaram has been found faking
evidence by Michael Witzel, Wales Professor of Sanskrit at Harvard
University. For his findings and criticism see website,
http://www.Safarmer.com/horseseal/update.html (The authoritative
version of Witzel and Farmer's collaborative work on Rajaram's
supposed findings has b een published as a cover story in Frontline,
October 13, 2000.)

8. H.D. Sankalia, 'In History', Seminar, No. 93, May 1967, pp.12-16.
Also see Alan Heston, 'An Approach to the Sacred Cow of India',
Current Anthropology, Vol.12, No.2, April 1971 and Marvin Harris, 'The
Cultural Ecology of India's Sacred Cattle', Cultural Anthropology, Vol.
7, No. 1, February 1966.

9. P.V.Kane, History of the Dharma Shastras, Pune, 1975, Vol.ii, pp.
772-76.

10. Complete Works of Vivekananda, Vol.V, Calcutta, 1966, pp.477-498.

11. Vinayak Damodar Savarkar, Six Glorious Epochs of Indian History,
Bombay, 1966.

12. Richard M. Eaton, 'Temple Desecration and Indo-Muslim States' in
Essays on Islam and Indian History, New Delhi, 2000.

13. Ibid.

14. K.N. Panikkar (ed.), The Concerned Indian's Guide to Communalism,
'Introduction', New Delhi, 1999, p.xiii.

15. Paul Veyne, Did the Greeks Believe in the Myth?, Chicago,1983.

16. K.N. Panikkar, 'An Overview' in S. Gopal (ed.) Anatomy of a
Confrontation: Babri Masjid-Ramjanmabhumi Issue, New Delhi, 1991.

17. The details of this incident and the report of the enquiry are
available in Foreign Political Consultation, No.34, 28 December 1855,
National Archives of India, New Delhi.

18. National Curriculum Framework for School Education - A Discussion
Document, NCERT, New Delhi, 2000, p.24.

19. 'Conference of State Education Ministers and Education
Secretaries, October 22-24, Agenda Papers, Annexure.

20. Ibid.

21. National Steering Committee on Textbook Evaluation:
Recommendations and Report, NCERT, p. 6, New Delhi, 1998.

22. See Sanskar Saurab Series published by the Bharatiya Shiksha
Samiti, Rajasthan.

23. National Steering Committee on Textbook Evaluation:
Recommendations and Report, NCERT, p.14

http://www.flonnet.com/fl1801/18010730.htm

Volume 23 - Issue 01, Jan. 14 - 27, 2006
India's National Magazine
from the publishers of THE HINDU

COMMUNALISM
A saffron assault abroad
NALINI TANEJA

The Hindu Right's attempts to rewrite school textbooks on India and
Hinduism in California meet with stiff resistance from renowned
historians and scholars in the U.S. and abroad.

THE connections between communalist political strategies and textbook
revisions were explored in detail in the media when the Bharatiya
Janata Party (BJP) went about changing the syllabus of the National
Council of Educational Research and Training (NCERT) and getting
school history textbooks rewritten while in government. But few would
imagine that the Rashtriya Swayamsewak Sangh (RSS)-linked
organisations were in a position to put their stamp on school
textbooks in California in the United States. The partial success of
the "education" wings of the Hindu Swayamsewak Sangh in getting many
of their revisions approved by the Curriculum Commission (CC) of the
California State Board of Education has caused a virtual
"international scandal".

The State Board of Education, California, is currently engaged in
approving the history/social science textbooks for grades six to eight
in schools, an exercise undertaken periodically. The Hindu Education
Foundation and the Vedic Foundation (based in the U.S.) have used the
occasion to push through "corrections" in the textbooks approved.
Shiva Bajpai, who constituted the one-member ad hoc committee set up
by the Board, succeeded in getting virtually all the changes requested
by these organisations incorporated into the textbooks. Professor
Emeritus at California State University, Northridge, and a Hindutva-
leaning adviser to the Board, Bajpai was proposed as expert by the
Vedic Foundation. That the Hindutva groups have not had a walkover is
thanks to the vigilance and commitment of the many academics involved
in Indian studies all over the world. Intervention by Professors
Michael Witzel and Steve Farmer in the form of a letter, signed by 50
other scholars, presented at a public hearing on November 9, resulted
in the Board reversing its initial approval of the pro-Hindutva
changes. Prof. Witzel is a well-known Indologist and has often taken
up the cudgels against Hindutva ideologues such as David Frawley, N.S.
Rajaram and Konrad Elst in the West.

Witzel's letter, endorsed among others by renowned Indian historians
Romila Thapar, D.N. Jha and Shereen Ratnagar, to Ruth Green,
President, State Board of Education, California, on behalf of "world
specialists on ancient India", voicing "mainstream academic opinion in
India, Pakistan, the United States, Europe, Australia, Taiwan and
Japan" on the issue, is now part of a concerted campaign encompassing
well-known scholars and hundreds of teachers and parents in
California.

These scholars make the important point that the "corrections"
proposed by the Hindu Right in the U.S. reflect political agendas
discriminatory to millions of people in India, especially the
minorities, `lower' castes, and women; and that such revisions have
already been debated thoroughly and rejected by academics and
progressive political opinion in India. Besides, they "do not reflect
the views of majority of the specialists on ancient Indian history,
nor of majority of the Hindus".

Asserting that "the proposed revisions are not of a scholarly, but of
a religious-political nature and are primarily promoted by Hindutva
supporters and non-specialist academics writing about issues far
outside their areas of expertise", the scholars have called on the
Board to "reject the demands by nationalist Hindu (Hindutva) groups".
From India, 12 historians have written to the CC to reject the changes
proposed by the RSS-linked organisations in the U.S.

Signatures opposing the sectarian changes have been pouring in by the
day and the Board, now alert to the issue, has constituted a new
Content Review Committee (among its members are Professors Witzel,
James Heitzman and Stanley Wolpert), which has put together a list of
recommendations that "allow for only such changes as meet the
standards of objective scholarship".

On the other side, the Hindu Education Foundation and the Vedic
Foundation protested the constitution of the Content Review Committee
and the inclusion of Witzel on it. They launched a campaign that the
"corrections" were incorporated through a proper procedure and claimed
that Witzel knew little about Hinduism and ancient Indian history.
They also asserted their right to represent Hindus in the U.S. and
their authority to decide what is the `authentic' depiction of
Hinduism and ancient Indian history.

Frantic mobilisation by Pranawa C. Deshmukh, a professor of physics at
the Indian Institute of Technology, Chennai, in support of the changes
suggested by the Vedic Foundation and the Hindu Education Foundation,
and the pressure of a host of organisations that constitute the
`parivar' in the U.S. resulted in many of the proposed changes in
textbooks getting the approval despite scholarly opinion being heavily
weighted against it.

The details of how this was achieved remind one of the way in which
RSS-sponsored revisions of textbooks were pushed through during the
BJP's tenure in power at the Centre. During the meeting for the
adoption of the recommendations of the Board by the CC in the course
of a public hearing on December 1 and 2, 2005, the members of the
Commission actually flouted the mandate of the Education Board. Of the
total 156 edits requested, the CC accepted 97 that conformed to what
the Hindutva organisations had proposed.

According to Witzel, "the proceedings of the CC meetings were highly
skewed, irregular and contravened the mandate given by the Board". The
Board had directed that the Commission approve only edits that
"improve the factual accuracy of materials". Instead, matters were so
arranged that several Commissioners had already left in the afternoon
of December 2, by the time this was voted on. Others abstained as they
did not know about the matter at hand (but with stacks of related
papers in front of them which they apparently had not read, including
the letter by more than 100 U.S. professors of Indian background and
others by groups of concerned Indian Americans). All were tired, and
one Commissioner, Stan Metzenberg, Professor of Biology at California
State University, Northridge, took the chance to push through
aggressively the Vedic Foundation's agenda. "The CC redefined their
mandate repeatedly, contravening the mandate of the Board that the
Commission should approve only edits that `improve the factual
accuracy of materials'; they allowed additional changes made from the
floor by Hindutvavadins to be inserted; they pushed through a
sectarian agenda that redefines Indian history and Hinduism," Witzel
said.

The Hindu Education Foundation appreciatively quotes Metzenburg as
saying: "I've read the DNA research and there was no Aryan migration.
I believe the hard evidence of DNA more than I believe historians."
However, finally it had to be agreed as: "Some historians believe in
the theory of an Aryan migration." He insisted that "Hindus should at
least be able to recognise their own religion when they read these
textbooks". In short, the textbooks must reflect popular common sense
rather than strive to mould/challenge popular common sense on the
basis of objective historical facts or the gains of scientific
enquiry.

Witzel puts it thus: "California has been hijacked by a saffron
agenda, worse by a sectarian saffron agenda. In this case, a strident
Vaishnava one that excludes Shaiva, Devi, Tantric, Lingayat and other
forms of Hindu worship and Darshana... The new CA [California] history
textbooks will reflect that."

Going by the "corrections" approved, the word "murti" means "God" (the
CC agreed to the Hindu request to change "statue" to "deity"), the
translation of "brahman" is "God", and all Hindus believe in God whose
name is Bhagwan.

The "corrections" demanded by the Hindutva organisations are integral
to the Sangh Parivar's political agenda in India, and similar to what
the BJP government was trying to do with the NCERT syllabus and
textbooks in social sciences, particularly history.

For example, among the "corrections" suggested is a clear attempt to
deny the integrality of the caste system in ancient India; it was
proposed to delete the reference altogether in one textbook. In
another, it was proposed that the picture of an untouchable be
removed. In yet another book, a reference to caste system as part of
Aryan society was replaced by: "During Vedic times, people were
divided into different social groups (varnas) based on their capacity
to undertake a particular profession." Another reference to caste is
to read as: "A late hymn of the Rg Veda describes the
interrelationship and interdependence of the four social classes."

On women, it was suggested that the references to gender bias in
ancient India were incorrect and insulting to Hindu society. Therefore
the line, "Men had many more rights than women" was to be replaced by,
"Men had different duties (dharma) and rights than women. Many women
were among the sages to whom the Vedas were revealed."

In another textbook, the changes included a specific addition that
"the recent archaeological proofs are negating the Aryan invasion
theory. The new theory suggests that Aryans were not the outsiders".
Elsewhere: "They [Aryans] were part of a larger group of people
historians refer to as the Indo-Europeans" is replaced with the
statement: "Some historians believe the Aryans were part of a larger
group of people known as the Indo-Europeans." "The Vedas came to form
the major beliefs of the religion called Brahmanism" is replaced with:
"The Vedas constitute the source of Hinduism." Early Aryan religion is
to be replaced with references to early Hindu religion.

Still other corrections follow the familiar pattern of ante-dating the
Rg Veda, confusing dates of Indus and Harappa city-based civilisations
with the Vedic civilisation, conflating Brahmanical practices with
Hinduism, describing the Vedas as the source and basic texts of
Hinduism, denying the plurality of gods worshipped through history in
favour of one God in different forms, depicting sudras as "serving all
classes" and doing "labour-intensive work" rather than serving `upper'
castes and so on. The current Hindutva preoccupations such as
asserting the sacredness of cows, vegetarianism and the Saraswati
civilisation myth have also found their way into the textbooks.

Tolerance is shown as "usual" for the time of Asoka in ancient India;
the references to technology, science and mathematics in ancient India
have been modified to enable suitable glorification; and negative
aspects of society are either deleted or presented as cultural
specificities rather than as oppressive ones.

THE moves by the Hindu Right in the U.S. are no flash in the pan. The
web sites of two of the organisations spearheading the Hindutva
campaign - the Hindu Education Foundation and the Vedic Foundation -
expressly state the revision of school textbooks in the U.S. as part
of their political agenda. They regularly "interact" with State
Education Committees that define school curriculum, conduct seminars
and training programmes for teachers and "create resources" for
parents who "wish to provide such opportunities for educators in their
own areas". There are fora of all kinds offering entertainment,
educational services and social support to youth. Alternative social
networks through bhajan mandalis, yoga centres, discussion groups,
special programmes and publications devoted to children, answer the
yearnings for roots and culture among immigrants. The RSS-linked
organisations have penetrated all these and are creating new ones all
the time. The entire effort is part of the RSS' larger goal to
"educate" Hindu children brought up in the U.S. to be "good Hindus"
and to "learn the truth about Indian history and culture", and
ultimately to finance their "social work" in India.

Not long ago, citizens' groups in India and North America exposed the
nexus between funding of charities in the West and the hate campaigns
and the expansion of communal networks of the Sangh Parivar in India.
Infusing hatred directly or through the educational set-up is not as
easy in the U.S. as it is through the Vidya Bharati schools and the
Ekal Vidyalayas in India. The strategy of the Hindu Right is different
in the U.S. It does the next best thing: it creates innumerable social
networks where prejudices are nurtured and fascist solutions to
problems legitimised, and glories of ancient India and Hinduism rule
the roost.

http://www.flonnet.com/fl2301/stories/20060127000807700.htm

Volume 16 - Issue 9, Apr. 24 - May. 07, 1999
India's National Magazine
from the publishers of THE HINDU

COVER STORY
The DMK's turnabout

The circumstances surrounding the fall of the Vajpayee Government may
lead to a realignment of political forces in Tamil Nadu, where the
ruling DMK finds itself politically isolated.

T.S. SUBRAMANIAN
in Chennai

EVEN as All India Anna Dravida Munnetra Kazhagam general secretary
Jayalalitha helped push Vajpayee Government out of power, her
principal political rival in Tamil Nadu, Chief Minister and Dravida
Munnetra Kazhagam president M. Karunanidhi, stood politically isolated
from his erstwhile allies. Karunanidhi's gamble in deciding to support
the BJP-led Government in the vote of confidence, breaking ranks with
four allies - the Tamil Maanila Congress (TMC), the Communist Party of
India (Marxist), the Communist Party of India (CPI) and the Janata Dal
- failed.

Indeed, no party in Tamil Nadu has emerged with a creditable image
from the latest political battle. Clearly, it was not "national
security", as Jayalalitha claimed, but her personal agenda to get the
DMK Government dismissed and extricate herself from the corruption
cases she faces that in the end drove her to desert the BJP-led
Government. On the other hand, the DMK's volte-face and its voting
alongside the BJP made a mockery of its claims to upholding the
Dravidian legacy of combating communalism; Karunanidhi sought to
justify his decision by saying that "Jayalalitha's corruption is more
dangerous than communalism."

The TMC seems to have emerged relatively unscathed; the party made
known its stand opposing in equal measure the BJP's communalism and
the AIADMK's corruption. TMC president G.K. Moopanar did not yield to
pressure from the DMK, some other parties and film actor Rajnikant to
bail out the Vajpayee Government by voting in support of the
confidence motion or abstaining during the vote. Moopanar also
reportedly told Congress(I) president Sonia Gandhi and other
Congress(I) leaders that his party would not support a Congress(I)-led
Government in which the AIADMK was a partner.

Soon after the Vajpayee Government was voted out, Moopanar, in a clear
reference to the AIADMK, said: "Corrupt elements cannot be allowed to
go out of one door and re-enter the government through another door...
The TMC hopes that the Congress(I) will adhere to the principles
contained in the (Pachmarhi) declaration and that the new formation
will fight the twin evils of communalism and corruption."

Sources in the Left parties said that the DMK had placed "personal
interests above national interests" and had lost out eventually.
Informed sources in the TMC and the Left parties said that the DMK had
stood on prestige and that its actions were motivated by a desire to
see that Jayalalitha did not get the "credit" for toppling the
Vajpayee Government. A Left leader said: "If the DMK had joined us,
the credit would not have gone to Jayalalitha. She has accomplished
what she set out to do."

Karunanidhi shrugged off the defeat of the BJP-led Government, saying:
"In a democracy, victories and defeats are common... I do not want to
pretend that I do not feel sad about the defeat." He said the reason
for the defeat was the "magnanimity" of Lok Sabha Speaker G.M.C.
Balayogi in allowing Orissa Chief Minister Giridhar Gamang to vote on
the motion.

THE fall of the Vajpayee Government and the circumstances that led up
to it may lead to a realignment of political parties in Tamil Nadu.
The TMC, the CPI(M) and the CPI may part company with the DMK and
forge a new front, and the Marumalarchi Dravida Munnetra Kazhagam
(MDMK) led by Vaiko, which was a constituent of the BJP-led coalition,
may join it. The Congress(I) and the AIADMK may formalise an alliance
and may be joined by the PMK led by Dr. S. Ramadoss.

When it became clear that the AIADMK was preparing to withdraw support
to the Vajpayee Government, the BJP set in motion efforts to win the
DMK's support. Union Home Minister L.K. Advani and Vajpayee spoke to
Karunanidhi on the phone on April 9 and 10 respectively and sought his
party's support. Informed sources in the BJP and the DMK said that
Karunanidhi told them that the DMK's ideology was opposed to that of
the BJP's Hindutva, and that in any case only the party executive
could take a decision.

The first indication that the DMK might strike out on its own came on
April 11, when newspersons asked Karunanidhi what strategy the DMK
would adopt in the light of the political developments in New Delhi.
Karunanidhi asked: "How can we be in a front in which Jayalalitha is a
part?" The DMK also came under pressure from the BJP, which pointed
out that over the past year the Prime Minister had not yielded to the
AIADMK's repeated demands for the dismissal of the Karunanidhi
Government. Vazhapadi K. Ramamurthi of the Tamizhaga Rajiv Congress
too spoke to Karunanidhi and told him that even if the DMK did not
support the BJP, it should do nothing that would assist Jayalalitha in
her efforts to topple the Government.

Even after the DMK indicated that it would go with the BJP, Moopanar
stuck to his stand. "We will always work against corruption and
communalism," he said. When Moopanar met Congress(I) leaders in the
first week of April, he put forward only one condition: a Congress(I)
government should not include the AIADMK.

DMK leaders Murasoli Maran, MP, and Health Minister Arcot N. Veerasamy
met Moopanar on April 12 in order to explain their party's stand. But
Moopanar made it clear that the TMC would have nothing to do with
either the AIADMK or the BJP and that it expected the DMK to take a
similar stand. No such assurance came from Maran and Veerasamy.

S. THANTHONI
Tamil Nadu Chief Minister and DMK president M. Karunanidhi. His
gamble in deciding to spport the BJP-led Government in the vote of
confidence, breaking ranks with his party's allies in the State,
failed.

Jayalalitha left for New Delhi on April 12, ruling out the possibility
of a rapprochement with the BJP because Vajpayee and Advani had spoken
to Karunanidhi.

On April 13 the DMK executive met and passed a resolution which said
that since Jayalalitha posed "the biggest threat to the State and the
nation, the DMK will not support any formation in which Jayalalitha
found a place directly or indirectly." Karunanidhi summed up his
party's intention when he said: "Jayalalitha's corruption is a bigger
threat than communalism." The resolution added that Jayalalitha was
bent on toppling the Government not because she opposed communalism
but because she wanted to extricate herself from the corruption cases
she was facing. Besides, the "one and only item on her agenda" was to
get the DMK Government dismissed, it said.

The DMK's stand shocked the Left parties. State CPI secretary R.
Nallakannu and State CPI(M) secretary N. Sankariah issued a joint
statement asking the DMK to reconsider its stand and take "a political
position which will be firmly against the BJP Government."

When Frontline met Nallakannu and Sankariah separately, they assailed
the DMK line that "Jayalalitha's corruption is more dangerous than
communalism." They agreed that Jayalalitha was monumentally corrupt
and that she had tried to extricate herself from the corruption cases
against her and that the BJP had aided her in this. But, they noted,
the five parties in the DMK-led front in Tamil Nadu had fought this.
However, when the AIADMK had withdrawn its support to the Vajpayee
Government because of "internal contradictions" and the Government was
about to fall, the five parties should back that move, they said.
Jayalalitha's corruption could be tackled later, after the Government
fell, they reasoned.

N. BALAJI
TMC president G.K. Moopanar. The TMC seemed to have emerged
relatively unscathed from the latest round; the party made known its
stand opposing in equal measure the BJP's communalism and the AIADMK's
corruption.

Sankariah said: "We will not protect anybody who is corrupt. The law
will take its own course."

Both Nallakannu and Sankariah squelched the DMK's fears that if the
Congress(I) formed a coalition government with the AIADMK as a
partner, the DMK Government would again be dismissed. Nallakannu said
that in the absence of a majority, the Congress(I) would not be able
to dismiss the DMK Government, and that in any case the Communist
parties would firmly oppose any such move. Nallakannu said that the
DMK's decision to support the BJP at this juncture "does not behove
Tamil Nadu's political background because the legacy of the Dravidian
parties is to oppose sectarian politics."

Informed sources said that Karunanidhi felt "insulted" that CPI(M)
general secretary Harkishan Singh Surjeet met Jayalalitha in Delhi on
April 14. CPI general secretary A.B. Bardhan too met her the next
day.

Karunanidhi accused the CPI(M) and the CPI of initiating steps that
"certainly fragmented" the Third Front. He said: "I do not know what
prompted Mr. Surjeet to ignore the DMK and talk to Jayalalitha." He
wondered what had become of the assurances from West Bengal Chief
Minister Jyoti Basu and Surjeet that the DMK and the TMC were very
much a part of the Third Front and that a collective decision would be
taken. He accused the CPI(M) and the CPI of not consulting the DMK on
the fast-moving developments in New Delhi. He said he was sure that
the political parties which had lined up behind Jayalalitha now would
see her in her true colours at the appropriate time.

SHANKER CHAKRAVARTY
Jayalalitha with CPI general secretary A.B. Bardhan at Ajoy Bhavan,
the CPI headquarters, in New Delhi on April 15. The circumstances that
led up to the fall of the Vajpayee Government may lead to a
realignment of political parties in Tamil Nadu.

CPI(M) Polit Bureau member Sitaram Yechury refuted Karunanidhi's
allegation that he had not been consulted by the Left parties. He said
the Central and State leadership of the CPI(M) had been in constant
touch with the DMK. If the DMK wanted to change its position, the Left
should "not be used as an excuse," he said.

With the defeat of the Vajpayee Government, the DMK, which is without
friends, may face tough days ahead in the political arena. Karunanidhi
admitted as much when he said that the DMK had been isolated from the
Left parties. "But we will not be isolated from the people," he
added.

http://www.flonnet.com/fl1609/16090210.htm

Volume 27 - Issue 06 :: Mar. 13-26, 2010
INDIA'S NATIONAL MAGAZINE
from the publishers of THE HINDU

CONTROVERSY
Artist’s alienation
V. VENKATESAN

Harassment by Hindutva fanatics and law enforcers made M.F. Husain
accept Qatari nationality.

V. GANESAN

THAT India’s pre-eminent artist, Maqbool Fida Husain, 94, had to
accept the citizenship of another country may well be the tragedy of
Indian secularism. On February 25, the Government of Qatar conferred
on him Qatari nationality, without his applying for the same.

Husain’s acquisition of Qatar’s citizenship will, in all probability,
raise questions about whether he can retain his Indian citizenship.
Under Section 9 of the Citizenship Act, 1955, any citizen of India who
voluntarily acquires the citizenship of another country shall, upon
such acquisition, cease to be a citizen of India. The key word here is
“voluntarily”. Therefore, when the Central government seeks to
determine whether he “voluntarily” acquired the citizenship of Qatar,
it may well consider the circumstances that left him with no choice,
apart from the obvious facts.

The story of Husain’s struggle for justice has to be traced to 1996,
when Hindutva forces were on the ascendant following their success in
electoral politics. In September 1996, an article by one Om Nagpal,
titled “Is he [Husain] an artist or a butcher?” appeared in Vichar
Mimansa, a monthly magazine in Hindi published from Bhopal. In the
article Husain’s depiction of the goddess Saraswati in the nude was
reproduced. The magazine’s editor, V.S. Vajpayee, had come across it
in the book Husain - Riding the Lightning by Dnyaneshwar Nadkarni.
Husain had drawn this in 1970.

Maharashtra’s then Minister for Culture and Shiv Sena leader Pramod
Navalkar, who came across newspaper reports of the article, and then
read the article, wrote to the Mumbai Police Commissioner informing
him of the material referred to in the article. The Mumbai Police
treated the letter as a complaint and registered a case on October 8,
1996, against Husain under Sections 153A (promoting enmity between
different groups on account of religion, etc.) and 295A (deliberate
and malicious acts intended to outrage religious feelings of any
class) of the Indian Penal Code (IPC).

These are provisions that cannot be invoked without the sanction of
the State government. The non-application of mind by the State
government, before granting sanction, thus sowed the seeds of bigotry.
Soon after, Bajrang Dal activists barged into the Herwitz gallery in
Ahmedabad’s famous Husain-Doshi Gufa art complex to destroy Husain’s
paintings. They ransacked the place and the damage was estimated at Rs.
1.5 crore. Damage was inflicted on all of Husain’s paintings,
including his depictions of the Buddha, Hanuman and Ganesha. The State
government’s reluctance to apprehend those responsible for the attack
encouraged a culture of impunity.

Artists in Mumbai, Delhi and Ahmedabad came out in a public expression
of solidarity with Husain. Husain, then in London, issued a statement
in which he said it was not his intention to hurt people’s feelings
with his art, but if he had, he regretted it.

Metaphoric art

Husain was born in a working class family of some means in Pandharpur,
Maharashtra. He intermittently attended the local college of arts in
Indore. At 17, he was apprenticed to a tailor; he also trained to
become a prayer leader. He moved to Mumbai in 1937 and lived for many
years in a slum. There he worked as an assistant to a billboard
painter, and then became a painter of signs himself. He also worked as
a furniture designer and as a toy maker. He painted determinedly
through all these phases.

His references to Indian culture are metaphoric. In fact, the
Saraswati sketch was really skeletal, an outline showing a woman as a
muse. It revealed Husain’s deft strokes. There was nothing in it that
could be called grotesque. As Rajeev Dhavan records in his book
Publish and be Damned: Censorship and Intolerance in India (Tulika
Books, 2008), it was the Vichar Mimansa headline calling Husain a
butcher that built up hatred against the painter and his works. In
fact, the publication should have been indicted for hate speech.

Since Vichar Mimansa was published from Madhya Pradesh, the
prosecutions should have been launched in that State. But there is no
legal bar to prosecute from any State where the publication was
distributed. This legal labyrinth prompted Hindutva forces to choose
Maharashtra, where the Shiv Sena-Bharatiya Janata Party was in power,
rather than Madhya Pradesh, which was then ruled by a Congress
government led by Digvijay Singh.

Artists and historians had then sought to expose the vacuousness of
the protests by the Hindutva fringe groups. They pointed out that the
walls of the Hoysala temples depict a variety of Saraswati images, all
nude. Nudity was never questioned in Indian art. Experiments of early
Indian artists were much more daring than Husain’s.

Hate-mongers

On May 1, 1998, Bajrang Dal activists forced their way into Husain’s
South Mumbai home and created mayhem. They were ostensibly provoked by
one of his works exhibited in New Delhi. They interpreted that the
painting depicted Sita perched on the tail of a flying Hanuman, both
in the nude. Husain had never given a caption to this painting, and
the Hindutvavadis gave a free rein to their imagination.

This time, as in 1996, Husain suggested setting up a three-member
committee – an art critic, a lawyer and a representative of the Vishwa
Hindu Parishad (VHP) – that could go through his entire collection. He
said he was prepared to destroy immediately any work that the
committee found objectionable.

But the VHP-Bajrang Dal combine could not be pacified by these
concessions which, to many of Husain’s admirers, seemed unwarranted.

In 2006, Husain was accused of painting a ‘Naked Bharat Mata’ (nude
Mother India). The painting was put up for auction by Apparao
Galleries of Chennai. The title Bharat Mata was given by the
auctioneer without reference to Husain. Husain again apologised and
withdrew the painting from the charity auction.

SEBASTIAN D'SOUZA/AFP

M.F. Husain at the inauguration of his exhibition "...and not only 88
of Husain" at the National Art Gallery in Mumbai in Janary 2004.

Although Husain apologised to stop the hate campaign, he was innocent
and had no intention of painting something profane.

The hate-mongers remained dissatisfied. It was then that Home Minister
Shivraj Patil instructed the police chiefs of Delhi and Mumbai to take
“appropriate action” against Husain on the basis of an intelligence
input that Husain’s Bharat Mata and other controversial paintings of
Hindu goddesses could spark communal trouble. Newspaper reports about
the May 2006 advisory shocked the artistic community.

The advisory was based on the Law Ministry’s review of about six
paintings by Husain. The Law Ministry had concluded that a sound case
had been made for the prosecution of Husain. The United Progressive
Alliance government, which now swears by its resolve to give
protection to Husain if he returns to India, has no explanation why it
responded the way it did in 2006.

Artists such as Vivan Sundaram, Ram Rahman, Shubha Mudgal, Arjun Dev,
K. Bikram Singh, S. Kalidas, Krishen Khanna and Rajen Prasad wrote to
Shivraj Patil on May 8, 2006, to withdraw immediately the advisory, if
it had been issued, as such an action had never been taken earlier
against a visual artist. “The implications of such a step are very
serious and strike at the very foundations of our democratic polity,”
they wrote. They pointed out to Patil that Husain’s work is a
celebration of the multi-cultural and multi-religious life of
independent India. Though a Muslim, Husain has done a series of
paintings celebrating the Ramayana, the Mahabharata and the
mythological traditions of other religions that have taken root in
India – such as Christianity, Judaism, Zoroastrianism as well as
Islam. He was nominated to the Rajya Sabha on this acclaim.

Meanwhile, death threats were issued, putting a price on Husain’s
head. Ashok Pandey, who claimed to be the president of the Hindu Law
Board, offered a Minister from Uttar Pradesh Rs.101 crore to kill
Husain in response to the Minister’s offer of Rs.51 crore to any
person who assassinated the Danish cartoonist who had insulted the
Prophet.

In Gujarat, Jashubhai Patel, who was earlier president of the BJP unit
in Mehsana district, announced that he would pay one kilogram of gold
to anyone who gouged out the eyes of Husain and cut off his right
thumb so that he would never be able to make paintings of Hindu gods
and goddesses. The Congress Minority Cell in Madhya Pradesh offered Rs.
11 lakh to any patriot who would chop off Husain’s hands because he
had hurt Hindu sentiments. The call was issued by Akhtar Baig, who was
vice-president of Madhya Pradesh Congress Committee in Indore.

If these threats dissuaded Husain from returning to India, he could
not be blamed for it. The police in these States did not take any
action against those who issued the threats despite their identity
having been revealed in the media. Such threats are covered under
Section 503 of the IPC (criminal intimidation), and punishment for
this offence under Section 506 is imprisonment up to seven years.

The same month, there was an exhibition of Husain’s paintings at Asia
House in London. A protest was organised by Arjun Malik of the Hindu
Human Rights Campaign against the exhibition and against the Japanese
firm Hitachi that had supplied plasma screens to the gallery for
better viewing. Asia House gallery succumbed to the pressure by
concluding the exhibition much before the scheduled date.

The controversy over the Bharat Mata painting was an invitation to
bigots to use legal means to harass Husain. In a sense, the legal
process itself was a punishment. A social worker filed a complaint
before the Judicial Magistrate, First Class, in Indore, who summoned
Husain. Husain feared that his life would be in danger in Indore if he
appeared before the magistrate. A bailable warrant was then issued
against Husain. Soon other complaints followed.

Typical of these complaints was that neither the complaint nor the
summoning order referred to any sanction granted by the Central or
State governments – a mandatory requirement under Section 196 of the
Code of Criminal Procedure (CrPC). In a complaint registered in
Pandharpur, a non-existent provision, Section 501B IPC, was invoked on
the basis of which a non-bailable warrant of arrest was issued against
him by a lower court. The court directed the Kerala government to
present him in the Pandharpur court as and when he arrived in Kerala
to receive the Raja Ravi Varma Award for 2007. The basis of the
complaint was that Husain had hurt the sentiments of Hindus through
his painting of Bharat Mata. These multiple proceedings had the
chilling effect of distracting him from his obsession and love for
art. It also dissuaded him from returning to India from his self-
imposed exile in Dubai.

Landmark judgment

In December 2006, the Supreme Court directed transfer of all the
pending cases against him in Madhya Pradesh, Maharashtra and Bihar to
Additional Chief Metropolitan Magistrate, Delhi. When the ACMM issued
a summons to Husain in three such cases, he filed a revision petition
in the Delhi High Court to quash the same.

Despite the ruling of the Delhi High Court on May 8, 2008, quashing
the summons, three cases are pending against him in the Sessions Court
at Patiala House in Delhi on virtually identical charges.

Justice Sanjay Kishan Kaul delivered the landmark High Court judgment
in 2008. The essence of the judgment was that Husain’s Bharat Mata
painting is not obscene, as it is not lascivious and nor does it
appeal to prurient interests. The painting depicts India in a human
form, and the naked portrayal of a concept which has no particular
face does not qualify the as obscene, Justice Kaul reasoned. By way of
an abstract expression, Husain tried to elucidate the concept of a
nation in the form of a distressed woman; the aesthetic touch to the
painting dwarfs the so-called obscenity in the form of nudity, he
explained. He also disagreed with the view that the painting could
offend religious feelings.

The Supreme Court dismissed an appeal against this judgment. But three
more cases are yet to be disposed of at the Patiala House District
Court, New Delhi. In one case, a first information report (FIR) was
registered against Husain, and the court ordered a police
investigation, which has not yet been concluded. The remaining two
cases have been transferred from other States to Delhi. It is clear
that after Justice Kaul’s judgment, these cases too needed to be
quashed by the District Court. The Delhi High Court quashed one such
case in 2009. The pendency of these cases made the prospect of his
arrest and harassment real if he returned to India.

Even though Home Minister P. Chidambaram promises full security to
Husain if he returns to India, the threat of vandalism against his
paintings still looms large. Organisers of any exhibition of modern
art, let alone art summits, now tend to exclude Husain’s paintings
from it.

Akhil Sibal, Husain’s advocate in Delhi, said: “The Government of
India has been a silent spectator to his harassment for 15 years. It
has taken neither any clear position nor any unequivocal step to
secure him, and those who support him, a harassment-free environment.
Let the government not be held hostage and paralysed by the shrill
voices of extremists.”

In the case decided by Justice Kaul, the Additional Solicitor General
while assisting the Court promised that he would advise the Central
government to take steps by way of appropriate legislative amendments
to prevent harassment of artists, sculptors, authors, film-makers and
so on in different creative fields. Justice Kaul hoped that this
aspect would get the attention it deserves and the legislature in its
wisdom would examine the feasibility of possible changes in law.

Justice Kaul had made it clear that the criminal justice system should
not be invoked as a convenient recourse to ventilate any and all
objections to an artistic work. The system, he warned, can cause
serious violations of the rights of people in the creative fields, and
this represents a growing intolerance and divisiveness within society
and poses a threat to the democratic fabric of the nation. Therefore,
he said, the magistrates must scrutinise each case in order to prevent
vexatious and frivolous cases from being filed and ensure that it is
not used as a tool to harass the accused. Rather than make empty
promises to Husain to guarantee his security if he returns to India,
the government may well initiate concrete action on the reforms
suggested by Justice Kaul.

http://www.flonnet.com/stories/20100326270611500.htm

Volume 27 - Issue 06 :: Mar. 13-26, 2010
INDIA'S NATIONAL MAGAZINE
from the publishers of THE HINDU

CONTROVERSY
Shock and shame
S. ARNEJA

Artist Vivan Sundaram.

IN a recent interview to NDTV, Maqbool Fida Husain, the first global
modernist painter from India, made his decision to accept Qatari
citizenship sound like a practical imperative. He said since he had
found sponsors in London (United Kingdom) and Qatar to complete his
three projects on ancient civilisations, he would have to become a non-
resident Indian (NRI) because of the excessive tax structure
prevailing in India. He justified the decision by saying that even
film directors such as Roman Polanski and Ingmar Bergman had to leave
their countries.

He said: “Had I been 40, I would have fought them [attackers of his
art] tooth and nail but here I want to focus only on my work. I don’t
want any disturbance. I need all comforts and facilities to the
maximum.” He added: “These boundaries are only political boundaries.
The visual arts especially is a universal language; you can be
anywhere in the world but the work that you do has a strong link to
5,000 years of our great Indian culture.”

However, most artists in India expressed shame, sadness and shock at
Husain being pushed to the edge. They recalled Husain’s life and the
implications of his enforced exile.

The renowned Hindustani classical singer Shubha Mudgal says: “It is
tragic that we allowed this to happen. Having gone through what M.F.
Husain has, we are no one to tell him where to go or not. The
government is talking of disaster management now but where was it all
these years? Unfortunately, art does not transcend all boundaries of
prejudices and that prevents the artistic community from taking a
stand together. To top it all, there is no space for artists to get
together to discuss Husain and other issues such as censorship. If
this can happen to Husain, what can happen to many lesser-known
artists?”

The photographer Ram Rahman hesitates to use the word “controversial”
to describe Husain’s paintings. “We have to ask who made these
paintings controversial? Why use a discourse that has been defined by
right-wing militants? And how can we talk of Qatar’s freedom of
expression if Husain and other artists are being attacked in India?”
He is sceptical about the Indian government’s promise of security to
Husain. he said: “He is not a corporate honcho or a political leader.
He is a free bird. Would he be able to work in an environment he knows
is not conducive to work? All because you are letting the RSS
[Rashtriya Swayamsewak Sangh] and national politics, and not the
Constitution, define citizenry.”

In her recent essay “Modernist Myths and the Exile of Maqbool Fida
Husain”, the art historian Geeta Kapur profiles his exile in its
tragic, political and discursive meanings. She says that Husain faces
multiple exiles. According to her, “if an exiled artist is seen to
radiate a sense of self, an emanation of solitude, crucial to the
creative soul”, it was also crucial for Husain, facing so much apathy,
to impose on himself an exile in order to exercise uncompromised
understanding of ethical issues.

She goes on to write: “Husain is stereotypically a postcolonial artist
and his exile carries the entire burden of the citizenship/community
discourse in India… In post-Independence India, Husain’s visible
identity as a Muslim figured emblematically but was not overplayed,
since the secular was simply a taken-for-granted for all modern
artists. Now, 60 years hence, even as he (so admirably) refuses to
play the opposite role of an embittered Muslim or a national martyr,
he must rely on the modern artist’s sense of singularity to salvage
himself.”

The Husain issue has many political implications. Branding is a
contemporary political reality: someone who is a human rights activist
can be branded as a Maoist or someone speaking for minority rights can
be seen as a terrorist in a security-driven system. All these trends
recoil into suppression of free speech, the most important pillar of a
democratic society.

SUSHIL KUMAR VERMA

Film director Shyam Benegal.

In a liberal space, none of the artists discount the right of the
groups protesting against Husain but are critical of violent methods
to assert their point. The film-maker Shyam Benegal, known for his
socially sensitive cinema, says: “There is a convergence of the
politics of intimidation and the politics of identity in these times,
which creates the ‘other’ very easily. How can we just blame the right-
wing groups? It is an organised attitude. The Bhandarkar Oriental
Research Institute in Pune was ransacked in 2004 by the Sambhaji
Brigade, a cultural group of the Nationalist Congress Party.
Similarly, what happened with Shah Rukh Khan is absurd. There are ways
to protest because in a country that guarantees free speech,
sentiments can get hurt. We all have our ways to protest, but to say
you have no right to exist is a matter of concern.”

An important reading of Husain’s ostracism was done by Vivan Sundaram,
painter, sculptor and installation artist: “Visual images can have
many readings, and inbuilt into them are greater ambiguities. But
interpretation in a way that could make way for an attack is being
done by organised right-wing groups and not individuals.” When asked
whether Husain is trying to make a statement by accepting Qatar’s
citizenship, he said, “In a way, he is making some kind of a statement
that if you are insisting I should live in exile, then I will get rid
of this. Vigilance in the public domain is keeping India away from
many progressive thoughts. The government cannot just provide security
but it has to act consistently against fundamentalists. It is a
process, but the political leadership must stand up to it.”

In this polemic, what remains conspicuous is the government’s
emergence as a protector only when the issue of foreign nationality
surfaced. Geeta Kapur gives an explanation. She traces the transition
of an artist from a citizen to an interlocutor in the changed public
discourse. While, she says, the space for artists as citizens began to
be suppressed during the naxalite era of the 1960s and 1970s and then
during the Emergency, it became starker in the 1990s.

“The right-wing swing in Indian politics during the 1990s made the
‘othering’ process at work in the polity fully visible to the more
radical intelligentsia, as it also made visible the alienation of the
minorities and Dalits whose political struggles echoed through and
beyond the public sphere. The artist-interlocutor now undertook to
investigate the fault lines within civil society structures, as well
as to address the conditions of life that fall outside the protocols
of governances,” she writes.

By accepting Qatar’s citizenship, Husain precisely does this. For the
first time, perhaps, with Husain’s issue, citizenry engages with
minority rights and victimisation. These are issues of social
exclusion in terms of caste, gender and religion, which get lost in an
overarching identity of a ‘citizen’. It is in this context that Geeta
Kapur writes: “Husain’s exile is a personal tragedy and a national
shame. It is the exile of a modern artist, of a secular artist and,
more explicitly, a Muslim citizen-artist from secular India. Relayed
into each other, these aspects condense into a logic whereby it is
precisely as a secularist that Husain is accused.”

She goes on to say: “How ironic that antagonists as well as
protagonists should make it mandatory for Husain to publicly embrace
Islam and its metaphysics, endorse a sectarian identity, valorise the
Islamicate legacy, and interpret his present engagement with Arab
civilisation as an endorsement of his ‘originary/ethnic’ identity!
More ironical, that he must thereby shun not only the secular but also
the sovereign status he sought in the embrace of modernity.”

Faced with the empathy within the artistic community for Husain, the
Indian government has woken up to the need to bring Husain back to
India to salvage whatever little goodwill it may have among the
artists and liberal ideologues. But it needs to do more to convince
them about its sincerity.

By Ajoy Ashirwad Mahaprashasta

http://www.flonnet.com/stories/20100326270611800.htm

Volume 27 - Issue 06 :: Mar. 13-26, 2010
INDIA'S NATIONAL MAGAZINE
from the publishers of THE HINDU

SOCIAL ISSUES
Khap terror
T.K. RAJALAKSHMI
in Rohtak

Haryana’s caste panchayats continue to punish couples, practically
unchecked, for breaking “brotherhood norms”.

BY SPECIAL ARRANGEMENT

Azad Singh and Lakshmi, parents of Satish Berwal. The family has been
given police protection.

ON February 12, Meham town in Rohtak district, Haryana, saw a
citizens’ convention that was unusual in more than one sense. First,
it was being held from the ramparts of the Meham Chaubisi Chabootara,
a platform reserved for members of the Meham panchayat (a
conglomeration of 24 villages, better known as the Meham Chaubisi).
Second, the meeting was not dominated by any one caste. Third, it was
a congregation of secular and democratic groups, and a good number of
women participated in it. (Women had never attended meetings at that
venue since all caste and khap panchayats are male-dominated.) Fourth,
it was a meeting where caste and khap panchayats and their
undemocratic ways were roundly criticised. People from neighbouring
villages also attended the meeting and expressed their opposition to
the illegal acts of the panchayats.

The meeting reflected a growing anger against the actions of self-
styled khap panchayats. In early February itself, there were at least
three reported cases of panchayats ordering the expulsion of married
couples for having allegedly violated one community norm or the other.
Meham shot into notoriety 20 years ago following complaints of poll-
rigging and booth-capturing in an Assembly byelection. The election
had to be countermanded twice because of large-scale violence and the
murder of an independent candidate. The Meham Chaubisi has
historically played a crucial role in elections.

Bhaichaara victims

On January 31, Kavita and Satish, a young couple from Kheri Meham with
a nine-month-old child, were told by the khap panchayat that their
marriage three years ago was in violation of the gotra norm of
bhaichaara, or brotherhood. Kavita belongs to the Beniwal gotra and
Satish to the Berwal gotra, and their marriage had seemingly not
violated any caste or gotra norm. However, according to the bhaichaara
norm, girls belonging to a village’s dominant gotra could be accepted
in that village only as sisters, and not as wives. Of late, this has
been used to harass couples who either married out of their own choice
or whose marriages were arranged by their families.

Twenty-one members of the Beniwal gotra convened a meeting and decided
to expel Kavita and Satish from the village. Kavita could not stay in
the village as the wife of Satish, but the child could live with
Satish’s father, Azad Singh, the meeting decreed.

As a punishment for allowing the marriage to take place, the 65-year-
old Azad Singh was paraded around the village with a shoe shoved into
his mouth. Azad Singh’s family is among the poorer ones in the village
and belongs to a minority gotra. “We were told that we could stay on
in the village if we donated whatever land we possessed to the village
dera (a village shelter used by mendicants). As per the ruling, Satish
would become his own child’s uncle while I have to pay Rs.3 lakh for
the upkeep of my grandchild. How will I procure all the money for this
after giving away my land?” said Azad Singh.

Anil Rao, Senior Superintendent of Police, Rohtak, told Frontline that
the couple was now staying in Bhiwani district and that he had sent
word to the police authorities there to provide them security.

Kavita had, with support from her parents, who live in Bhiwani
district, approached the SSP with a detailed complaint, naming the
people who had convened the panchayat and humiliated her father-in-
law. She demanded action against the 21 gotra members involved in the
act. But the police registered a first information report (FIR)
without mentioning any names – reportedly owing to pressure from
influential people. Frontline learnt that at least two revenue
department employees and one panchayat samiti member were involved in
the humiliation of Azad Singh and in the decision to expel the
couple.

The SSP said that the police were doing everything possible to help
the couple and claimed that police intervention had forced the Meham
Chaubisi to reverse its judgment. A joint meeting of the Berwal and
Beniwal khaps resolved that the couple could live as man and wife but
outside their village. The Chaubisi also condemned the humiliation of
Azad Singh.

At Azad Singh’s house, emotions run high. “They have done their worst.
What more can they do?” said Azad Singh, referring to his humiliation.
While he and his wife Lakshmi are relieved to have police protection
against further assaults by members of the dominant gotra, they are
scared to say openly that they will bring their daughter-in-law home.
“What would you do if you are surrounded by the village toughs? But
how can a man and his wife reconvert as brother and sister?” wondered
an elderly relative of Azad Singh. However, she said that the
panchayat was right in its decision but others had influenced it
wrongly. Lakshmi wondered what would be the nature of her relationship
with her grandson, Raunaq, if her son and daughter-in-law were to see
each other as brother and sister.

It was shocking that none of the influential Berwal gotra members was
ready to stand by the family. Dharamraj, a former sarpanch of Kheri
village, said that the khaps’ decision, taken at a joint meeting of
the two khaps, was final. The role of an elected sarpanch, as has been
seen in most cases relating to such issues, is marginal. An older
citizen of the village told Frontline that an elected sarpanch was of
use only if he was influential and “strong”.

The police maintained a studious silence regarding the couple’s desire
to live together in their own village of Kheri. “Mindsets have to
change, and then there is the issue of bhaichaara that cannot be
disturbed,” said a police officer.

It is significant that the Punjab and Haryana High Court took suo motu
notice of the issue and asked the Haryana government to file a reply.
The Director-General of Police told the court that the Unlawful
Activities (Prevention) Act, 1967, does not cover the activities of
khap panchayats. Equally significant is the fact that apart from the
Left parties and the All India Democratic Women’s Association (AIDWA),
which took up the cudgels on Kavita’s behalf, several individuals,
including veteran Congress leader Shamsher Singh Surjewala, and
organisations such as the All India Lawyers’ Union, the All India
Kisan Sabha and a few youth organisations, denounced the undemocratic
diktats of the caste panchayat.

Apart from the Kheri incident, three other cases of caste panchayat
atrocities were reported in the recent past. A couple in Jind district
came under immense pressure to call off their engagement after a
section of residents of the boy’s village, Budalkhera, claimed that
the gotras of the groom and the bride had brotherly relations. The
Budalkhera panchayat declared that the marriage could not take place
in the village. The families of the couple resisted and finally, on
February 6, the panchayat reversed its order. But it ensured that the
wedding took place outside the village.

Similarly, on November 1 last year, a joint panchayat of the Garhi
Ballam and Sundana villages ordered a couple to leave the village for
violating gotra norms. The couple quietly left. No complaint was
lodged.

Curiously, on February 3, in a village in Hisar district, members of
the Scheduled Caste Dhanak community objected to a wedding and
banished the boy from the village, alleging gotra violations. That was
perhaps the first time that the Dhanak community had targeted one of
its own. Until then, only a section of the Jat community was found
raising vocal and violent objections on the grounds of gotra
violations. It was because of the intervention of some Left and
democratic organisations and the determination of the boy’s mother, a
widow who threatened to commit suicide, that the panchayat finally
relented.

The Bhupinder Singh Hooda government’s record in taking on illegal
actions of caste groups is less than satisfactory. Such incidents are
as common as they were before, but many of them go unreported.

“There are so many more important issues – such as dowry, domestic
violence and livelihood issues. But we spend most of our energy and
time fighting the unconstitutional fiats of these self-styled
panchayats,” said Jagmati Sangwan, president of the State unit of
AIDWA.

She pointed out that though the government had promised to set up
shelters for couples who were being targeted by khap panchayats, to
date not a single one had come up.

The Rohtak SSP told Frontline that harassed couples could stay in the
police lines, sharing accommodation with other families until the
government shelters came up. “We can’t provide independent
accommodation for 2,000 couples overnight,” he said.

http://www.flonnet.com/stories/20100326270604400.htm

Volume 27 - Issue 06 :: Mar. 13-26, 2010
INDIA'S NATIONAL MAGAZINE
from the publishers of THE HINDU

THE STATES
Facing flak
S. DORAIRAJ
in Chennai

The National Commission for Scheduled Castes criticises Tamil Nadu for
poor implementation of Dalit welfare measures.

E. LAKSHMI NARAYANAN

A Dalit woman staging a dharna outside the Office of the Special
Tahsildar (Adi Dravidar Welfare) in Salem on June 16, 2008, demanding
a patta for the site of her house.

THE sharp criticism of the State administration by the National
Commission for Scheduled Castes for perceived inadequacies in
enforcing the Scheduled Castes and Scheduled Tribes (Prevention of
Atrocities) Act, 1989, and in implementing various welfare measures
aimed at empowering Dalits has put the Tamil Nadu government in a
tight spot. Despite denials by Chief Minister M. Karunanidhi, who is
also a top leader of the United Progressive Alliance which is in power
at the Centre, NCSC Vice-Chairman N.M. Kamble’s remarks after a review
meeting in Chennai on February 18 have triggered a fresh debate on a
wide range of Dalit-related issues. These include different forms of
discrimination against Dalits, the lacunae in enforcing the S.Cs and
S.Ts (POA) Act, non-distribution of adequate cultivable land and house
sites to the oppressed sections, non-clearance of the backlog of
promotions, introduction of 3 per cent internal reservation for the
Arunthathiar community, and the lack of political will to end manual
scavenging.

The Tamil Nadu Untouchability Eradication Front (TNUEF), led by
functionaries of the Communist Party of India (Marxist), and several
Dalit organisations, which participated in the review meeting, made
their submissions to the commission. The NCSC dropped a bombshell by
pointing to the large number of pending cases and the low rate of
conviction in the State under the S.Cs and S.Ts (POA) Act. It did not
take lightly the failure on the part of the police to complete the
investigations in time in many cases. The commission also pointed out
that the details pertaining to the grounds for acquittal in many cases
were not made available to it. It substantiated its claims with a year-
wise break-up of pending cases, disposals and convictions.

The commission pulled up the government for not furnishing district-
wise and ward-wise information regarding the implementation of welfare
schemes for Dalits. The non-appointment of a liaison officer to take
care of the interests of Scheduled Caste government employees
particularly earned the NCSC’s ire. The commission also expressed
anguish over the lack of initiative on the part of the authorities to
retrieve lands that were assigned to the Scheduled Castes but were
still in the possession of non-Dalits. There are as many as 8,000 such
cases.

Top officials of the State government who attended the meeting assured
the NCSC of submitting the information required by it in a month. But
Karunanidhi took issue with the criticism the next day by announcing
that he would apprise the Centre, particularly Prime Minister Manmohan
Singh, of his government’s performance in promoting the welfare of
Dalits.

Refuting the NCSC’s “barbed comments”, Karunanidhi came out with a
detailed statement highlighting the various welfare measures
implemented by the Dravida Munnetra Kazhagam (DMK) government after he
assumed office as Chief Minister for the first time in 1969. These
include decisions to raise the quantum of reservation for the S.Cs and
the S.Ts from 16 per cent to 18 per cent in 1971 and to earmark a
quota of 1 per cent exclusively for the S.Ts in 1990.

He said the State government had allocated more funds under the
Scheduled Castes Sub Plan (SCSP) than the earmarked 19 per cent. He
further said the allocations for divisible expenditure out of the
State Plan funds had grown from Rs.567 crore in 2005-2006 to Rs.2,615
crore in 2009-2010. It was his government that named the Law
University in the State after B.R. Ambedkar, he recalled. On the
commission’s contention with regard to the low conviction rate in
cases registered under the S.Cs and S.Ts (POA) Act, Karunanidhi said
just blaming the government counsel and the courts appeared to be the
motive behind the criticism.

Several Dalit organisations in the State, however, do not seem to be
convinced by the Chief Minister’s claims. Addressing a joint press
conference, Dalit leaders including Puthiya Tamizhagam president K.
Krishnasamy and Republican Party of India’s State general secretary
S.K. Tamilarasan accused the DMK government of attempting to find
fault with the NCSC.

They urged the government to come out with a White Paper in three
months giving district-wise and block-wise details on reservation in
jobs and education, distribution of land, and retrieval of ‘panchami’
land to promote the socio-economic conditions of Dalits in the State.
They also wanted the data on the allocation of funds under the SCSP
and development projects executed for Dalits in villages to be
released without delay.

P. Sampath, State convener of the TNUEF, said there was nothing wrong
in the NCSC Vice-Chairman’s observations regarding the manner in which
S.Cs and S.Ts (POA) Act cases were handled in the State. He said
compromises were reached in many cases at the intervention of the
police, who register counter-complaints from the dominant communities
against the Dalit victims. The bail applications of offenders are
seldom objected to by the police, he alleged.

He said State and district panels set up by the government to monitor
the implementation of the Act had become dysfunctional. In many cases,
investigations were not done by deputy superintendents of police as
laid down by the rules, he alleged.

Official data show that the rate of conviction in cases of atrocities
against Dalits is very low. According to information provided by the
Inspector-General of Police (Social Justice and Human Rights), there
were 18,752 cases – 4,445 fresh cases and 14,307 “brought forward”
cases – involving S.Cs before special courts between 2003 and 2009. Of
these, only 412 ended in conviction, whereas there were 3,354
acquittals. In 2009 alone, there were 420 acquittals against 29
convictions; 2,656 cases were pending at the close of the year.

Official sources acknowledged the prevalence of injustices such as
denial of rights to Dalits to worship in temples, bury or burn their
dead in common burial or cremation grounds; denial of passage to
graveyards; and denial of land, water and promotions.

V. GANESAN

N.M. Kamble, Vice-Chairman, National Commission for Scheduled Castes,
addressing the media after a review meeting in Chennai.

An issue that has come to the fore now is the 3 per cent special
reservation in the State for Arunthathiars in education and
employment. Replying to a query at the press conference held after the
review meeting, Kamble held that the sub-quota announced without
consulting the commission was “unconstitutional” and could be
challenged in a court.

However, Karunanidhi strongly defended the internal reservation for
Arunthathiars, who “are still at the lowest rung in terms of socio-
economic and educational status”. Recalling the Chief Secretary’s
letter to NCSC Chairman Buta Singh in this regard on November 25,
2008, he said that though, according to rules, any such proposal
should be brought to the notice of the commission, it was not
mandatory to get its consent. The Tamil Nadu Arunthathiars (Special
Reservation of Seats in Educational Institutions including Private
Educational Institutions and of Appointments or Posts in Services
under the State within the Reservation for the Scheduled Castes) Act,
2009, was enacted after consulting a one-man panel, he pointed out.

The TNUEF has welcomed the Tamil Nadu government’s stand on this issue
though some Dalit organisations have threatened to challenge the Act
in court. Referring to the High Court’s direction that the Act must be
implemented with effect from April 29, 2009, when it came into force,
the TNUEF has urged the NCSC to ensure that it is carried out in tune
with Clause (5) of Article 338 of the Constitution. It also wants a
State Commission for S.Cs to be formed. The front has stressed the
need for raising the quota for Dalits by 1 per cent as the Scheduled
Castes constitute 19 per cent of the State’s total population of
624.06 lakhs as per the 2001 Census.

Sampath said the most contentious issue was the redistribution of
surplus land and wastelands to Dalits as land had become a status
symbol and was an important factor in solving livelihood issues.
Official sources say the government is keen to provide house site
pattas to roofless Dalit families.

According to them, 1,74,952 Dalit families were given house site
pattas from April 1, 2006, to May 31, 2009, under the one-time special
scheme to regularise encroachments on government poramboke lands. And
44,522 acres (one acre is 0.4 hectare) was distributed to 41,064 Dalit
families in five phases, from September 17, 2006, as part of
implementing the Chief Minister’s pet scheme of distribution of two
acres of wasteland to families of the landless poor. The government
has also announced that 11,660 house site pattas will be issued during
2009-2010. But Sampath said all these were only on paper and in many
places Dalits found it difficult to take possession of the lands which
were in the hands of dominant communities.

The NCSC’s review in the State has also paved the way for the revival
of the demand for retrieval of several thousands of ‘panchami’ lands
gifted to Dalits during British rule in the 1890s. According to
informed sources, only 1.26 lakh acres of the 12 lakh acres of
panchami lands were available now and most of these were occupied by
non-Dalits and industrial houses.

Significantly, the TNUEF and leaders of some Dalit organisations have
demanded that the Tamil Nadu government give serious consideration to
the Scheduled Castes Sub Plan and other special assistance provided by
the Centre. They say that only by doing so will the government be able
to reduce the gap between Dalits and the rest of society and speed up
the process of integrating them with the mainstream.

The government has been claiming that the allocations are made under
the SCSP as per guidelines. Official data show there has been a steady
rise in the allocations from the earmarked 19 per cent in the last
four financial years. For instance, it was 20.87 per cent in
2008-2009, up from 19.09 per cent in 2005-2006, it says.

However, the TNUEF and the Dalit organisations have been accusing the
government of not allocating funds adequately under the scheme besides
diverting them to other schemes. The Chief Minister time and again has
attempted to allay the apprehensions of the Dalit organisations by
promising them that he would take the responsibility to see that not
even a small portion of the funds allotted for improving the status of
the S.Cs was diverted to other schemes.

But the TNUEF feels that Dalit organisations and political parties
should be vigilant as funds earmarked for Adi Dravidar welfare have
been diverted in the past. They allege that, for example, the
construction of quarters 10 years ago for 44 legislators representing
reserved constituencies was done with funds so earmarked.

http://www.flonnet.com/stories/20100326270603800.htm

Volume 27 - Issue 06 :: Mar. 13-26, 2010
INDIA'S NATIONAL MAGAZINE
from the publishers of THE HINDU

COVER STORY
Less for the poor
PRAVEEN JHA

The UPA government seems to have grown complacent about its budgetary
allocations for the social sectors.

WITH clear indications of the economy reviving fast, the Union
government should have taken an expansionary fiscal stance not only to
accelerate growth but also to finance adequately the interventions
that promote social sector development. However, it has chosen to
revert to the path of fiscal conservatism, albeit gradually, with
Budget 2010-11.

A “calibrated exit strategy from the expansionary fiscal stance of
2008-09 and 2009-10”, which the 13th Finance Commission has
recommended strongly, seems to have been given shape to as the
government’s total expenditure is projected to fall from 16.6 per cent
of GDP (gross domestic product) in 2009-10 (Revised Estimates) to 16
per cent of GDP in 2010-11 (Budget Estimates). In tandem with the
compression of public expenditure, the fiscal deficit is projected to
fall from 6.7 per cent of GDP in 2009-10 (R.E.) to 5.5 per cent of GDP
in 2010-11 (B.E.), and the revenue deficit is estimated at 4.0 per
cent of GDP in 2010-11 (B.E.), significantly lower than the 5.3 per
cent figure for 2009-10 (R.E.).

As regards the policy direction suggested by the 13th Finance
Commission, both the Report of the Commission (tabled in Parliament on
February 25) and Budget 2010-11 indicate clearly that the next five
years will witness growing efforts by the government towards
elimination/reduction of deficits through compression of public
expenditure. Consequently, any significant boost to public expenditure
in the social sectors in the last two years of the 11th Five-Year Plan
(2010-11 and 2011-12) seems unlikely.

The Congress-led United Progressive Alliance (UPA) government seems to
have grown complacent about its budgetary policies for the social
sectors. While Budget 2010-11 does pay some attention to a few of the
important sectors/issues such as women and child development,
development of minorities, rural housing and technical education, its
overall allocations and proposals for the social sectors (which
include education, health and family welfare and water and sanitation)
seem to fall far short of expectations.

As shown in Table 1, the allocation for social services (which in the
jargon of budgets in our country refers to social sectors such as
education, health and family welfare, water and sanitation, nutrition,
welfare of Scheduled Castes, Scheduled Tribes and Other Backward
Classes, and social security and welfare, among others) in the total
expenditure in the Union Budget has been stepped up from 8.9 per cent
in 2007-08 to 10.4 per cent in 2008-09. However, it remains at 10.4
per cent in the B.E. for 2010-11. As a proportion of GDP, the
government’s total expenditure on social services showed a somewhat
noticeable increase from 1.3 per cent in 2007-08 to 1.6 per cent in
2008-09; but it has been stagnant in the last two Budgets.

State governments continue to bear a significant share of the
country’s total public expenditure on social sectors – as per the
Reserve Bank of India’s document ‘State Finances: A Study of Budgets
2009-10’, the total expenditure from Budgets of all States on social
services and rural development stood at 5.4 per cent of GDP in
2007-08, which increased to 5.8 per cent in 2008-09 (R.E.) and 6 per
cent in 2009-10 (B.E.). If we deduct the expenditure on rural
development from these figures and also exclude the double counting of
the Centre’s grants-in-aid to States in social services (which appear
both in the Union Budget and in the Budgets of States), the total
public expenditure in our country on social services could well be
around 6 per cent of GDP even in 2009-10.

Thus, despite the somewhat noticeable increases in the Union
government’s expenditure on social services, mainly during the UPA-1
regime, the country’s overall public expenditure on social services
continues to be very low. Before one jumps to the conclusion that
State governments are primarily responsible for this, one has to keep
in mind that over the past two decades the federal fiscal architecture
has been altered consistently in favour of the Union government.

The analysis of Budget 2010-11 by the Centre for Budget and Governance
Accountability (CBGA), New Delhi, shows that despite the increase in
the States’ share in Central taxes and duties to 32 per cent (from
30.5 per cent) and a number of specific-purpose grants recommended by
the 13th Finance Commission, the Gross Devolutions and Transfers (GDT)
from the Centre to the States would be 5.4 per cent of GDP in 2010-11,
which is almost the same as that in 2007-08 and 2008-09. This is
unlikely to reverse the disturbing trend of a decline in the share of
GDT in aggregate expenditure in State budgets. Hence, the primary
responsibility for the persistence of low public spending on social
sectors lies with the Union government.

The Union Finance Minister has claimed that his government has adopted
a number of budgetary policies to create entitlements for the poor
(over the past six years). However, it may be argued that the National
Rural Employment Guarantee Scheme (NREGS) is the only Plan scheme of
the Union government rooted in an entitlements-based approach. In
contrast, most of the social sector Plan schemes of the Union
government continue to follow a welfarist approach and provide low-
cost, ad hoc interventions. An entitlements-based approach towards
public provisioning in the social sectors would require a significant
strengthening of the regular and sustained government interventions in
these sectors, which does not yet seem to be on the government’s
policy agenda.

Spending on education

In 1966 the D.S. Kothari Commission had recommended that the total
public spending on education should be raised to the level of 6 per
cent of GNP (gross national product) by 1986. Subsequently, many
political parties reiterated this as a commitment in their election
manifestos; the UPA, too, promised it in the National Common Minimum
Programme (NCMP) in 2004. However, the overall public spending on
education continues to be way below 6 per cent of GDP; even in 2007-08
(B.E.), it was only 3.67 per cent of GDP (including the spending by
Central and State education departments as well as other departments.

The Union government’s total allocation for education in 2010-11
(B.E.) stands at 0.71 per cent of GDP, which is slightly better than
the 0.64 per cent recorded for 2009-10 (R.E.). However, such gradual
and small increases in the Budget outlays for education cannot result
in any visible increase in overall public spending on education in the
country.

In addition to the 0.71 per cent of GDP allocated in Budget 2010-11
for the Ministry of Human Resource Development (MHRD), States will be
given access to Rs.3,675 crore for elementary education under the 13th
Finance Commission grants for 2010-11. There has been a significant
stepping up in the outlay for the Rashtriya Madhyamik Shiksha Abhiyan
from Rs.550 crore in 2009-10 (R.E.) to Rs.1,700 crore in 2010-11.
Other areas showing increased outlays in Budget 2010-11 include the
adult education and skill development scheme, educational loan
interest subsidy in university and higher education, scholarship for
college and university students and the upgradation of existing
polytechnics and setting up of new ones.

In the current discourse on planning and government budgeting in the
country, there are very few benchmarks to assess the adequacy of
public spending on development schemes. In this context, the outlays
recommended by the Planning Commission for the 11th Five-Year Plan
period (2007-08 to 2011-12) could be treated as benchmarks, even
though the quality parameters underlying these benchmarks would hardly
be satisfactory. With just one more Union Budget left in the 11th Plan
period, at least 80 per cent of the outlays recommended by the
Planning Commission should have been made for Plan schemes during
2007-08 to 2010-11. However, the analysis by the CBGA (“Union Budget
2010-11: Which Way Now?”, available at www.cbgaindia.org) shows that
the total provisioning in the four Budgets during 2007-08 to 2010-11
has been only 12 per cent of the recommended outlay for the Rashtriya
Madhyamik Shiksha Abhiyan, 36 per cent for teacher training and 46 per
cent for the UGC; the Sarva Shiksha Abhiyan (SSA) and the midday meal
scheme have fared better with 76 per cent and 65 per cent
respectively.

However, in the context of education, what is most disconcerting about
Budget 2010-11 is its complete silence on the financing of the Right
to Education Act, which the Union government is reportedly planning to
notify from April 1. There have been reports in the media about the
Union government’s initiative to modify the norms and unit costs under
the SSA so as to make the provisioning under this flagship programme
in line with the Right to Education Act. However, the allocation for
the SSA has been increased only by 14.5 per cent from Rs.13,100 crore
in 2009-10 (R.E.) to Rs.15,000 crore in 2010-11 (B.E.).

Meagre amount for health

The UPA made a commitment in the National Common Minimum Programme
(NCMP) in 2004 that the total public spending on health would be
raised to the level of 2 to 3 per cent of GDP, which was also
reiterated in the 11th Five-Year Plan. However, the combined budgetary
allocation (that is, the total outlays from both Union Budget and
State budgets) for health stands at a meagre 1.06 per cent of GDP in
2009-10 (B.E.). The Union government’s allocation for health (that is,
the budget for the Ministry of Health and Family Welfare) shows a
negligible increase from 0.35 per cent of GDP in 2009-10 (R.E.) to
0.36 per cent of GDP in 2010-11 (B.E.). Thus, even after Budget
2010-11, the government is far short of the NCMP target of raising the
total public spending on health to 2 to 3 per cent of GDP.

In his Budget speech, Union Finance Minister Pranab Mukherjee proposed
to include in the Rashtriya Swasthya Bima Yojana all those NREGS
beneficiaries who have worked (in the scheme) for at least 15 days in
the last fiscal year. While this is a welcome development, there are
several concerns pertaining to the implementation of the RSBY
(relating mainly to the role of private health insurance companies and
the private health care institutions), which need to be addressed. The
Budget allocation for the National Rural Heath Mission (NRHM) has been
increased only by 10.8 per cent, from Rs.14,002 crore in 2009-10
(R.E.) to Rs.15,514 crore in 2010-11 (B.E.). Given the huge
infrastructural gaps and the human resource crunch in the health
sector across the country, the budget for the NRHM should have been
increased significantly.

The allocation for the national disease control programmes has gone
down from Rs.1,063 crore in 2009-10 (B.E.) to Rs.1,050 crore in
2010-11 (B.E.), which is disturbing given that a number of diseases
covered under the scheme have witnessed increased prevalence in the
recent past.

The overall allocation for medical education and training has gone
down from Rs.3,256 crore in 2009-10 (B.E.) to Rs.2,679 crore in
2010-11 (B.E.). Within this, the most evident is the fall in
allocation for the establishment of AIIMS-type super specialty
hospitals, where the allocation has declined to the tune of Rs.700
crore. This is happening at a time when the budget allocation for
postgraduate medical education needs to be stepped up significantly to
fulfil the requirement of specialist doctors in the country. The
Finance Minister’s proposal for an annual health survey to prepare a
district health profile for all districts is a welcome step; but the
government would need to allocate adequate funds for this purpose. It
may be noted here that no allocation towards this has been made in
Budget 2010-11.

The persistence of low public spending in the country on social
sectors is also rooted in the small public resource base of the
country. In this context, it is disconcerting to note that with the
latest Budget the tax-GDP ratio for the Centre shows a small increase
from 10.3 per cent in 2009-10 (R.E.) to 10.8 per cent in 2010-11
(B.E.). Moreover, a liberal estimate of the amount of additional tax
revenue the government could have collected in 2009-10 if all
exemptions/incentives/deductions (both in direct and indirect taxes)
had been eliminated stands at a staggering 8.1 per cent of GDP. It is
ironical that exemptions of this magnitude, in fact, do not fit even
with the neoliberal rhetoric of fiscal consolidation, not to speak of
it being out of sync with the oft-repeated mantra of an “inclusive
growth by a caring and enabling government”.

Praveen Jha is on the faculty of the Centre for Economic Studies and
Planning, JNU. He is also the Honorary Economic Adviser to the Centre
for Budget and Governance Accountability, New Delhi. The article draws
substantially on the CBGA’s analysis of Union Budget 2010-11.

http://www.flonnet.com/stories/20100326270602400.htm

Volume 27 - Issue 06 :: Mar. 13-26, 2010
INDIA'S NATIONAL MAGAZINE
from the publishers of THE HINDU

EDITORIAL
Not for ‘aam aadmi’

IN the course of his presentation of the Union Budget for 2010-11 to
Parliament, the Finance Minister made a passing reference to his
having presented the Union Budget way back in 1984. One is indeed
inclined to admire the longevity of Pranab Mukherjee’s occupation of
some Cabinet berth or the other through the last 25-plus years (with
some years in the Opposition and a brief period in political
wilderness). However, the ordinary people of our country are unlikely
to admire the Budget he has presented for 2010-11.

Consider the context in which the Budget has been presented. The
Economic Survey 2009-10, while providing a generally self-
congratulatory assessment of the government’s management of the
economy during 2009-10, reminds us that the agricultural economy has
done very poorly. Agricultural output is estimated to decline by 0.2
per cent over the current financial year in comparison with 2008-09.
This is even as industry in general and manufacturing in particular
are estimated to have done exceptionally well in recovering from the
impact of the global economic slowdown. The other disturbing feature
of the current economic context is, of course, the nearly 20 per cent
rise in food prices over the recent period. In fact, the Finance
Minister, in his Budget speech, said: “Since December 2009, there have
been indications of these high food prices, together with the gradual
hardening of the fuel product prices, getting transmitted to other non-
food items as well. The inflation data for January seems to have
confirmed this trend.”

The response of the Budget to these two key concerns, both of which
receive mention in it, has not merely been extremely inadequate. It is
likely to accelerate inflation and do little for agriculture. This is
evident from a look at the Budget proposals on indirect taxes. The
Budget proposes a partial rollback of the rate reduction in Central
Excise duties from 8 per cent to 10 per cent ad valorem on all non-
petroleum products. It restores the basic duty of 5 per cent on crude
petroleum. It also slaps a 7.5 per cent duty on diesel and petrol and
10 per cent on other refined products. In addition, the Budget
proposes enhancement of the Central Excise duty on petrol and diesel
by one rupee a litre each. This is a massive dose of indirect taxation
that will certainly be both highly inflationary and extremely
regressive in its impact, especially considering that incomes of most
working people in India are completely unprotected against inflation.
Besides stoking inflationary fires further, these moves will impact
negatively on agricultural output. Keeping in mind the likelihood that
the move to a “nutrient-based” regime of fertilizer subsidy that has
been announced by the government will result in significant increases
in the prices of fertilizers, one is appalled by the nonchalance with
which these measures have been proposed and defended vigorously
afterwards in and outside Parliament.

There is a certain asymmetry when it comes to the impact that a change
in indirect taxes has on prices in the Indian economy. When they are
raised, the additional burdens are almost invariably passed on to the
consumer. When they are reduced, there is no guarantee that the
benefits are passed on. Thus, while the reduction in excise and
customs duties last year represented a huge tax giveaway in the name
of a fiscal stimulus to the corporate sector, it is far from obvious
that ordinary people benefited by way of moderation in prices. This,
too, needs to be borne in mind in assessing the justifiability of the
reductions made last year and the increases being proposed now.

The regressive character of the Budget is also evident in the doling
out of tax concessions to the well-to-do. The proposals in respect of
direct taxes include the lowering of rates of personal income tax over
certain income slabs, a reduction in surcharge on corporate income tax
from 10 per cent to 7 per cent, and concessions for corporate business
entities in various forms. All these taken together are estimated by
the Finance Minister to result in a revenue loss of Rs.26,000 crore,
while his indirect tax proposals are estimated to bring in additional
revenues of Rs.46,000 crore in the net, taking into account some
concessions in indirect taxes as well.

What can one say about the expenditure proposals in the Budget? First
of all, the overall expenditure of the Union government proposed for
2010-11 constitutes an increase of 8.6 per cent over the corresponding
figure for 2009-10. Given the rate of inflation, this signifies little
increase in real terms, and may even imply a reduction. The proposed
increase in Plan expenditure is 15 per cent, which again would be a
rather modest increase in real terms. The non-Plan expenditure is
slated to decline in real terms, its increase over Budget Estimates
(B.E.) 2009-10 being only 6 per cent.

In terms of sectoral allocations, the rhetoric about agriculture and
rural development, as also the social sector, in the Budget speech is
not reflected in the allocations. The Central Plan outlay for rural
development in 2010-11 is Rs.55,190 crore as against the B.E. of Rs.
51,769 crore in 2009-10. The outlay for agriculture, irrigation and
flood control taken together has been enhanced from Rs.11,068 crore in
B.E. 2009-10 to Rs.12,834 crore in 2010-11, a modest increase in real
terms. Considering the persistence of an agrarian crisis across the
country for over a decade now (though the intensity varies across
States and regions and different social classes in the agrarian
population), this is a very inadequate response.

As for the much-hyped focus on the social sector, the Plan outlay for
all social services does increase by more than 22 per cent, but this
has to be seen against the present abysmal state of health and
education and the low base from which increases in recent years have
occurred. Moreover, if one takes into account the squeeze on the
finances of State governments, which account for the bulk of social
sector expenditures, the picture that emerges is hardly reassuring. In
fact, in education, the combined expenditures of the Central and State
governments still fall far short of the figure of 6 per cent of GDP
promised in the National Common Minimum Programme (NCMP) of the UPA
government of 2004-09. The same is the case for the health sector. The
current Budget does not even begin to address these concerns.

After having budgeted for a mere Rs.1,120 crore from “other capital
receipts” (read “disinvestment”) in B.E. 2009-10, the government has
gone ahead and disinvested public sector equity to an amount of Rs.
25,958 crore as per the Revised Estimates (R.E.), exceeding even the
proposal in the Economic Survey of 2008-09 that annually Rs.25,000
crore should be the disinvestment target. The B.E. for receipts from
disinvestment for 2010-11 is Rs.40,000 crore. Considering that market
capitalisation of listed Central public sector undertakings (PSUs) has
taken a beating in the stock market, the Finance Minister’s argument
that disinvestment is all about unlocking the values of PSUs hardly
holds water. The other misleading phraseology about “inviting people
to own shares in PSUs”, is, to say the least, disingenuous. Moreover,
the sale of shares of profitable PSUs contradicts the promise made in
the NCMP of the earlier UPA government.

Overall, Budget 2010-11 reflects two important aspects of the current
political context: Parliamentary elections are four years away and the
present UPA government does not need the support of the Left parties
to stay in power.

http://www.flonnet.com/stories/20100326270600800.htm

Volume 27 - Issue 06 :: Mar. 13-26, 2010
INDIA'S NATIONAL MAGAZINE
from the publishers of THE HINDU

COVER STORY
The march of neoliberalism
PRABHAT PATNAIK

Union Budget 2010-11 has given a forward thrust to the neoliberal
agenda in all the crucial sectors where "reforms" had been stalled.

KAMAL NARANG

Finance Minister Pranab Mukherjee addressing the media after the
Economic Survey 2009-10 was tabled in Parliament on February 25.

THE strategy underlying Budget 2010-11 is eerily reminiscent of that
of Margaret Thatcher. In pushing her “market-fundamentalist” agenda
against the working class and the trade unions, Thatcher had enlisted
the support of the affluent middle class. She had wooed the yuppies
and the city slickers of London’s financial district, and to this end
given direct tax concessions to the middle class, even while jacking
up indirect taxes on the poor and the working people in the midst of a
raging inflation.

Finance Minister Pranab Mukherjee has done almost exactly the same.
For pushing the neoliberal agenda, he has enlisted the support of the
affluent middle class by giving it direct tax concessions even as he
has jacked up regressive indirect taxes. Until now, neoliberalism in
India had been covered by a patina of concern for the aam aadmi. With
this Budget it has come of age; the patina is off.

The government claims that this Budget, too, is for the aam aadmi; but
that is unsustainable. The suggestion that persons earning in excess
of three lakhs of rupees a year, who are the beneficiaries of direct
tax concessions, constitute the aam aadmi, while the fisherman who
risks his life daily by venturing out to the sea for an annual income
of less than Rs.20,000, and who will be hit hard by the diesel price
hike, does not, can only be ironical.

There was a time when even as the government increased petrol prices,
it would spare diesel prices, since diesel and kerosene prices were
linked for technical reasons, and raising the former would necessarily
raise the latter, to the detriment of the poor. But such restraint no
longer prevails. Diesel prices have been raised and kerosene prices
will follow. Indeed, a whole lot of petro-product prices are going to
be raised as a consequence of the increase in import duty, that is, a
new round of price increases on top of what Pranab Mukherjee has
announced is in the offing. And if the Kirit Parikh Committee’s
recommendations for linking domestic petro-product prices to world
prices are accepted, which is likely, then these prices will be jacked
up even further in the coming months.

Any such linking of domestic petro-prices to world prices makes little
sense, since it would mean importing speculation-induced world oil
price fluctuations, which can be quite massive, into the domestic
economy, and hence making the domestic price-level as a whole a
plaything in the hands of international speculators. But the
government’s commitment to neoliberalism appears to outweigh any
concern over this.

Specious argument

This lack of concern is manifest even in Mukherjee’s argument for
raising the import duty on petroleum and the Central excise duty on
petrol and diesel, which is quite specious. Since domestic petrol
prices had not been raised adequately even when world crude prices had
crossed $130 a barrel, the government, he argues, has earned the right
to raise prices now, that is, the current price hike is a reward for
the government’s earlier abstinence. This is untenable since it is not
as if petrol prices had been lowered earlier and are now being
restored to pre-lowering levels. Besides, the biggest component of
petrol and diesel prices in the country consists of government taxes;
there is no logical compulsion therefore about raising taxes on this
commodity any further.

The “cascading effect” of the higher taxes on petrol and diesel, which
would raise the prices of these commodities by close to Rs.3 a litre,
has been much discussed. The government’s lack of concern, however, is
not just about the inflationary implications of this move but about
inflation in general. Since the food price rise, by the government’s
own admission, is because of supply shortages (even if these shortages
are artificially compounded by hoarding and speculation), the strategy
must be to throw government-owned surplus foodgrain stocks (that is,
actual stocks minus the minimum buffer stocks), which exceed 27
million tonnes as on January 2010, on the market. These stocks cannot
obviously be thrown on the open market, since speculators would then
buy them up gleefully, as had happened in 1972-73, and blunt their
anti-inflationary impact; they have to be released through the public
distribution system. But, going by the Budget figures, the government
has no intention of doing so.

The fact that the food subsidy is lower than that for 2009-10 by over
Rs.400 crore, suggests that the government does not intend to sell
these stocks through the PDS or merely hold on to them (for either of
these options would have raised the food subsidy, the latter because
of higher interest payments). It intends to do precisely what it
should not do, namely, sell them in the open market, which means that
it is not too concerned about inflation.

In fact, Mukherjee said as much in his post-Budget television
interview. He claimed that his way of combating inflation was by
augmenting supplies in the long run, for which he had taken steps in
the Budget, such as earmarking Rs.300 crore for 60,000 “pulses and
oilseeds villages”, Rs.400 crore for extending the “Green Revolution”
to the eastern region of the country, and Rs.200 crore for sustaining
the gains made in Green Revolution areas through “conservative
farming”. As for short-run measures, these, according to him, were
unnecessary since the inflation rate was coming down anyway.

Self-limiting phenomenon

The fallacy behind the argument about inflation coming down is often
not appreciated. Inflation, precisely when it hurts the people, is a
self-limiting phenomenon. It can be categorised into two kinds: one
caused by excess demand and the other by “cost-push”. Cost-push
inflation arises when some input cost (or excise duty as in the
present case) rises, which is “passed on” in the form of higher
prices; in response to this initial price rise, money wages rise,
which, in turn, is passed on in the form of still higher prices, and
so on. As long as each component of price keeps rising with the rise
in the price, to ensure that its share in total value does not
decline, the price rise continues ad infinitum. But if some cost
element, typically the wage cost, does not rise in tandem with the
price, then inflation eventually comes to a halt. But this also means
that the real wage rate comes down because of a cost-push inflation,
and this coming down is the reason for the end of cost-push inflation.

Much the same can be said of excess-demand-caused inflation. Such
inflation gets eliminated when someone’s demand is curtailed, and
typically the demand curtailed is of that group whose money income
does not go up as prices rise, that is, whose money income is not
indexed to prices. This is typically true of the working people,
especially of the vast mass of unorganised workers. Precisely because
their incomes are not indexed to prices, inflation hurts them, and
eventually comes to an end by squeezing them.

S. THANTHONI

The suggestion that persons earning in excess of Rs.3 lakh a year
constitute the `aam aadmi', while fishermen who risk their lives daily
by venturing out to sea (in the picture, a group of them in Chennai)
for an average annual income of less than Rs.20,000 and who will be
hit hard by the diesel price hike do not, can only be ironical.

In Latin American countries where inflation rates in the past have
quite often been quite phenomenal, the reason lies in the fact that
wages in such cases have been indexed to prices. In India, by
contrast, where wages are not indexed, inflation will necessarily
always come down, but it will do so precisely by hurting the poor. The
whole purpose of government action should be to prevent the
elimination of inflation through this odious mechanism, by attempting
its elimination in some other way, for example, by de-hoarding (which
adds to supply), imports (which do the same), and using the PDS (which
insulates the poor against a squeeze on their demand). But if none of
these things is done, inflation will still come down, but by squeezing
the consumption of the poor.

An example will make this last point clear. Let us start from a
situation where the supply of foodgrains is, say, 100 units and equals
the demand at a price of Re.1 a unit. The wage bill in the economy is
Rs.80, all of which is spent on foodgrains. Now, suppose supply falls
to 95, so that there is an excess demand of 5 units at the old price.
The price will rise, that is, inflation will set in. If all incomes
are indexed to the price-level, then this excess demand will never get
eliminated and hence inflation will continue ad infinitum. But if
wages are not indexed but other incomes are, then inflation will come
to an end when the price has climbed up to Rs.16/15 (or Rs.1.07), for,
at that price, the workers can buy only 75 units of foodgrains from
their total wage bill of Rs.80, which means five units fewer than
before; and this eliminates excess demand. So, inflation is self-
limiting precisely because the poor get squeezed by it.

Hence, when Mukherjee derives satisfaction from the fact that
inflation is coming down, even without the government’s doing anything
about it, that satisfaction is totally misplaced; the inflation coming
down in this way shows precisely that the people are being squeezed by
it. Likewise, when Mukherjee claims that the effect of petrol and
diesel price increases “will get absorbed” over time, he omits to
mention that this absorption can occur only by squeezing the poor (as
in the above example of cost-push inflation). Inflation’s coming down
does not mean that the world returns to its pristine state of
happiness. This coming down itself, far from being a source of
satisfaction, should rather be a cause for concern, because it is
necessarily at the expense of the poor.

Coming to Mukherjee’s “long term measures” for raising food supplies,
what exactly these are becomes an intriguing question. The proposed
expenditures on the “pulses and oilseeds villages” and the extension
of the Green Revolution are too trivial to matter. The reduction in
fertilizer subsidy, which will raise fertilizer prices, will, if
anything, have a negative effect on output. The thing he must be
pinning his hopes on, therefore, is the opening up of retail trade,
which allegedly will help in “bringing down the considerable
difference between farm-gate, wholesale and retail prices”. This view
is attributed to the Prime Minister, who believes that opening up
retail trade will increase competition.

“Opening up” retail trade necessarily means the induction of corporate
capital, including multinational corporations (MNCs), into this
sector, for which they have been clamouring for some time. We are,
therefore, being asked to swallow the argument that bringing in
monopolists to drive out myriad petty traders will increase
competition! Anyone who believes that bringing in monopolies reduces
the gap between farm-gate and retail prices should ask the coffee
producers of Kerala: they get a pittance for their crop even when
retail coffee prices are soaring. If the government genuinely wants
the gap between retail and farm-gate prices to close, it should get
the public sector to take on a larger role in the marketing of crops,
as the various commodity boards used to do before neoliberalism
prevented them from doing so.

Corporate hegemony

SHIV KUMAR PUSHPAKAR

Since the food price rise is because of supply shortages, the strategy
must be to throw government-owned surplus foodgrain stocks, which now
exceed 27 million tonnes, on the market through the PDS. But the
Budget figures indicate that the government has no intention of doing
so. Here, at the mandi at Najafgarh, New Delhi, a file picture.

Besides opening up retail business, Budget 2010-11 announced a number
of other steps, such as private participation in storage, setting up
of private cold storage and cold room facility for agricultural and
marine products and meat, and the accessing of external commercial
borrowing for this latter purpose, all of which entail corporate
hegemony over peasant and petty production. And since finance for
setting up godowns and cold storage will be counted as agricultural
credit, and hence come under priority sector lending, much of the
ambitious target for credit support to “farmers” will actually go to
large corporate houses, and even to MNCs.

This Budget gives a thrust to the neoliberal agenda in other ways as
well. Disinvestment is to proceed apace, and is a major contributor to
the so-called “Miscellaneous Capital receipts” of Rs.40,000 crore,
even though there is no valid argument for it. Disinvestment is
theoretically no different from a fiscal deficit: the latter puts
government bonds into non-government hands, while the former puts
government equity into non-government hands; they are only different
forms of raising finance but with identical macroeconomic effects.

A Financial Sector Legislative Reforms Commission is to be set up to
“rewrite and clean up the financial sector laws to bring them in line
with the requirements of the sector”, a euphemism for “financial
sector liberalisation”. And there is an additional instrument for this
particular purpose: a Financial Stability and Development Council,
which is to be set up “to strengthen and institutionalise the
mechanism for maintaining financial stability”. Add to all this the
allocation of coal blocks for captive mining, and you find that in all
the crucial sectors where the “reforms” had been stalled, that is,
public sector, financial liberalisation and retail trade, this Budget
has given a forward thrust to the neoliberal agenda. But then what
about the increase in social sector and rural development outlays that
the Budget promises? This is a chimera. Central plan outlay on rural
development (all comparisons are Budget Estimate to Budget Estimate)
is slated to increase by a mere 6.6 per cent over 2009-10, which means
a real absolute decline; and the National Rural Employment Guarantee
Scheme (NREGS) outlay is to rise by only 2.5 per cent.

As for Central Plan outlay on social services, the increase provided
under the Plan is significantly counterbalanced by a decline in non-
Plan expenditure in this sector. If we take the sum of Central Plan
outlay and non-Plan expenditure on social services, then the nominal
increase in 2010-11 over 2009-10 is only 12.5 per cent, which in real
terms means very little.

This is hardly surprising. After all, the total expenditure of the
Central government is expected to rise in nominal terms by a mere 8.6
per cent, which means stagnation in real terms. Within this overall
stagnation, large apparent increases on specific items are more likely
to be results of statistical jugglery or reallocation, rather than
matters of any substance.

The pushing of the neoliberal agenda requires inter alia a
neutralisation of opposition from State governments, and this can be
ensured only if their mendicant status is perpetuated. The 13th
Finance Commission, by keeping States’ share of taxes under Article
270 at 32 per cent (up marginally from the 30.5 per cent under the
previous Commission), compared with the 50 per cent demanded by most
State governments, has not helped matters. And the Central government
can be relied upon to compress its loans and grants to States, to
offset even such increases in revenue transfers that it is statutorily
required to make. In Budget 2010-11, for instance, while its statutory
transfers increase by 26 per cent over the current year, its loans and
advances rise by a mere 8.9 per cent. With such compression, one can
be sure that the States will continue to retain their mendicant
status.

Neoliberalism is clearly resuming its stalled march, adopting a
Thatcherite strategy for doing so. But the United Progressive Alliance
(UPA) government miscalculates by ignoring the fact that, unlike in
Thatcher’s Britain, the affluent middle class it is wooing is a
minuscule segment of our society, while those squeezed by
neoliberalism, the workers, peasants, agricultural labourers, and
petty producers, constitute its overwhelming majority.

http://www.flonnet.com/stories/20100326270600400.htm

Volume 27 - Issue 06 :: Mar. 13-26, 2010
INDIA'S NATIONAL MAGAZINE
from the publishers of THE HINDU

COVER STORY
Enabling whom?
JAYATI GHOSH

In keeping with the overall approach of an “enabling” state, the
Economic Survey has proposed to do away with food procurement and
distribution.

R. RAGU

At a fair price shop in Chennai. States with successful public
distribution systems are those that have such large numbers of BPL
households that their lists are close to being universal. But the
Economic Survey seeks to replace this system with food coupons for
targeted households.

THIS year’s Economic Survey contains a new and unusual chapter
entitled “Microfoundations of inclusive growth”. It is unusual because
it is largely theoretical, thereby providing an addition to the
generally descriptive review of the Indian economy over the past year
according to the government’s own perception. It also contains,
possibly for the first time in an Economic Survey, an explicit
statement of what might be described as the present government’s
economic philosophy and its approach to certain crucial questions of
economic policy. The fact that some statements in it found an echo in
the Finance Minister’s Budget speech confirmed that this was indeed
the case.

It is certainly welcome that the basic goal of economic policy is
identified as inclusive growth, recognising that “growth must not be
treated as an end in itself but as an instrument for spreading
prosperity to all” (page 22). Inclusive growth in turn is given a more
precise definition than is usual, as growth that improves the incomes
and other measures of conditions of life of the bottom 20 per cent of
the population.

This inclusive growth is to be delivered by a change in focus to
enabling government, which is seen as “a government that does not try
to directly deliver to its citizens everything that they need. Instead
it (1) creates an enabling ethos for the market so that individual
enterprise can flourish and citizens can, for the most part, provide
for the needs of one another, and (2) steps in to help those who do
not manage to do well for themselves”, for example by “directly
helping the poor by ensuring that they get basic education and health
services and receive adequate nutrition and food” (page 23).

It is immediately clear that this is a vision of the economy in which
it is taken for granted that the market mechanism generally delivers
the economically desired outcomes for most citizens, and the role of
the government is therefore mainly to ensure that such markets
function smoothly and to take care of the stragglers, “for there will
always be individuals, no matter what the system, who need support and
help”. This vision excludes the possibility of the process of market-
driven economic growth itself generating greater material insecurity
and impoverishment for a significant section. Trickle-down is seen to
operate for most of the population; for the bottom fifth, the
government has to step in.

Obviously, in such a framework, public delivery of essential goods and
services will necessarily be targeted to those that are defined as
poor. The chapter contains an eloquent argument in favour of
redefining the nature of public delivery to minimise direct
involvement of the state in favour of market-based mechanisms such as
coupons and vouchers targeted to the poor. This is what allows for the
claim that more can be achieved with less fiscal resources, by
eliminating the administrative costs of running large public schemes.

This would be a major departure from the current practice, with
potentially far-reaching implications in a very wide range of goods
and services that are seen to constitute essential socio-economic
rights. It is impossible to discuss all the different implications
here, so I shall briefly consider only the interventions proposed for
the food economy. The arguments have wide applicability with reference
to other sectors as well.

Managing the food economy

There is an extended discussion on how to manage the food economy,
which is only to be expected given that food price inflation is
clearly the most significant economic problem in the country at
present. Yet the discussion presents several different arguments which
turn out to be mutually inconsistent. In keeping with the overall
approach of an “enabling” state rather than an actively
interventionist one, it is proposed to do away with the existing
system of government food procurement and distribution. It is argued
that this is prone to corruption, adulteration and similar flaws, and
that it is necessary to craft policy that takes into account that
people are the way they are (not always ethically sound) and craft
incentive-compatible policies accordingly. So this is to be replaced
with a system of food coupons (of a certain value of money) given
directly to targeted households and which can be exchanged for wheat
or rice at market prices, giving the freedom of choice to households
about the shop from which to purchase.

This proposal betrays some ignorance about the background of the
current food subsidy and the purposes of the public system of food
procurement and distribution in India. These were (and fundamentally
remain) to provide farmers with a minimum price that covers their
costs, to ensure that basic foodgrain is transported from surplus to
deficit areas of the country, and to build up a system of buffer
stocks that protects the country from international price volatility
and external dependence. It is because the market mechanism was found
wanting in achieving any of these goals that such measures were deemed
necessary – and the persistence of such measures not only in India but
in many countries across the world (including most developed ones)
suggests that this is still the case. Food security within a nation as
large as India is not possible without ensuring the viability of food
production by domestic farmers and the existence of a national
distribution system that tries to reach deficit areas quickly. There
is no way that replacing this with a system of food coupons to
selected households can achieve these basic aims.

There is of course the further question of how to ensure that the
public at large – and the poor in particular - get access to
affordable food. This too is a current function of the public
distribution system (PDS), but it has been less than successful in
meeting it for a variety of reasons. The Economic Survey correctly
recognises the many problems in the existing system but tends to treat
the entire system as homogenous across the country.

There are States in the country (such as Kerala and Tamil Nadu, and to
a lesser extent Andhra Pradesh) where the PDS is a strong, functioning
and largely non-corrupt system, and there are other States where the
opposite is true. Surely, policymakers need to study and understand
these differences if they actually want to make the system work.

What is clear is that targeting tends to add to the problems, not only
because of the significant administrative costs associated with
identifying the poor and monitoring them but because of well-known
errors such as unfair exclusion from and unjustified inclusion in the
list of poor households. That is why the States with more successful
public distribution systems are those that have such large numbers of
declared below-poverty-line (BPL) households that their lists are
close to being universal. The Survey argues that the Unique
Identification System (UID) will solve that problem, but that is
believing that there can be a technological fix to what is essentially
a socio-economic problem. The UID card only identifies a person; the
description of that person as belonging to a poor or non-poor
household remains as cumbersome, problematic, politically charged and
administratively challenging as ever.

The Survey does provide some useful and interesting proposals with
respect to managing the foodgrain stocks and correctly argues for a
more flexible approach in releasing stocks that not only is responsive
to market pressures but also anticipates them. Indeed, the need to
prevent foodgrain allocation from becoming a political tool in the
hands of the Centre vis-a-vis the State governments is all the more
pressing in the light of recent experience. However, it should be
obvious that such a proactive role of the state in preventing food
price increases will not be possible at all if the entire system is
replaced with a system of food coupons!

There is another comment with direct relevance to the food economy
that deserves to be noted. In keeping with the overall perspective
that markets generally know best, the Survey argues for erring on the
side of less control whenever there is some doubt on the matter. This
is then used to suggest that a ban on futures trading in essential
commodities is unwarranted. “An enabling government takes the view
that if we cannot establish a connection between the existence of
futures trading and inflation in spot prices, we should allow futures
trade” (page 24). Yet there are at least two flaws in this argument.

First, as any econometrician would know, it is generally possible to
question any link between two economic phenomena, and so the argument
about whether future trading has been associated with significant spot
price changes will definitely continue well after all the cows have
come home. Yet globally, the existence of contango in commodity
markets (when prices in the futures markets are higher than the spot
prices, instead of lower as they would be if the market was only for
hedging against risk) has been seen as a sign that speculation has
driven changes even in spot prices. It is next to impossible to
provide a clear and explicit link that will satisfy those determined
not to see it.

Second, and perhaps more significantly, there are important conceptual
reasons to be wary of allowing futures trading in any commodity in
which there is significant public intervention in the form of minimum
support prices and so on because these provide an easy floor for
speculators. So this is not a case of allowing something because we do
not have enough information on either side of the argument, but
preventing speculative activity that can cause great harm even as its
possible benefits are minimal.

Enabling markets and empowering the citizenry

There are several other issues that are discussed for which similar
arguments could be made. But it is the broader perspective underlying
this chapter which deserves more careful consideration. The goal is
clearly benevolent: improving the economic conditions of the bottom
quintile of the population. Yet the means that have been proposed
suggest a lack of awareness of the political economy of both markets
and government in India and the social and economic context within
which policies are implemented. This is somewhat surprising because
within the chapter there is a discussion of the need to recognise
extant social realities even though it is more concerned with culture
and social norms.

The point is essentially this: both markets and government policies do
not function in a socio-political vacuum but within complex social
realities in which power relations are deeply entrenched. So it is not
that there are individuals all operating on level-playing fields, with
some having a few disadvantages such as lower income and assets and
less education. Rather, the processes of striving for power, and
keeping it, unfold through the medium of markets. The impact of
government policies depends upon the extent to which they enable
different sets of actors with different power positions to fight for
their rights or advance their own positions.

That is why “free” market functioning tends to accentuate existing
inequalities, both social and economic. To the extent that government
policies are aware of this and are designed to reduce this effect,
they are more successful. All economic policies therefore have
distributive implications, whether or not these are officially
recognised. A government that is genuinely enabling for the citizenry
as a whole and for the poorest citizens has to act decisively in their
favour, and also has to provide good quality public services that the
poor are not excluded from.

In such a context, it is worth stepping back and examining how much of
the declared goal of inclusive growth in the Economic Survey actually
informs the most recent policy statement of the government, the Union
Budget. Surprisingly, the most important initiatives constitute direct
attacks on the incomes of the bottom quintile of the population: the
hike in fuel prices and indirect taxes, which will definitely increase
the price of necessities; the reduction in food subsidy; the
embarrassingly small increases in funds for agricultural schemes,
especially in the most devastated regions; the paltry amounts
allocated to education and health, which cannot possibly ensure good
quality public provision that reaches the poorest. Conversely, the
enabling aspect of government is very clearly evident with respect to
big business, in the form of tax breaks, subsidies for agribusiness
and the like.

The problem is that enabling markets does not always translate into
empowering people: often the reverse is the case. Clearly, whatever be
the more sensitive statements made in the Economic Survey, the basic
philosophy of the government has not changed from an obsessive focus
on growth at any cost.

http://www.flonnet.com/stories/20100326270603000.htm

...and I am Sid Harth
bademiyansubhanallah
2010-03-21 22:15:05 UTC
Permalink
Volume 23 - Issue 01, Jan. 14 - 27, 2006
India's National Magazine
from the publishers of THE HINDU

CINEMA
Keezhavenmani revisited
S. VISWANATHAN

The Keezhavenmani massacre of December 25, 1968, by landlords and
their henchmen, which was all but ignored by the mainstream press, is
poignantly brought to life in a documentary film.

TIME, they say, is the best healer. But certain wounds, especially
those that remain in the collective memory of a society, defy the
saying. This was quite in evidence at a function held in Chennai on
December 18 to mark the release of a documentary film, perhaps the
first ever, on the massacre of 44 people, mostly women and children
belonging to families of Dalit agricultural workers, nearly 40 years
ago at Keezhavenmani village, 25 km from Nagappatttinam in Tamil
Nadu.

The film, Ramiahvin Kudisai (The Hut of Ramiah), narrates how they
were burnt alive in a hut where they had taken refuge. The story is
told by some of the survivors, who break down, unable to contain their
grief and anger, even after such a long time. It is a detailed account
of the violence perpetrated by landlords intolerant of the growing
strength of the agricultural workers' movement in the region. Most of
the invitees, who watched in silence the one-hour film produced by The
Roots and directed by Bharathi Krishnakumar, were seen wiping their
tears at the end of the screening.

Keezhavenmani has gone into the history of the country's agrarian
movement not only as an example of the supreme sacrifice of the
toiling masses in their struggle for liberation from economic
exploitation and social oppression, but also as a frightening reminder
of the ruthless ways in which their oppressors try to protect vested
interests. Thousands of people, including activists of the Left and
Dalit parties, gather at the village on December 25 every year, the
day on which the tragedy took place in 1968, to pay their respects at
the martyrs' memorial.

Strangely, however, the coverage of the incident in the mainstream
newspapers was inadequate. The reports were even misleading in certain
respects. For instance, many newspapers described the incident as a
clash between two sections of kisans, or between two groups of
agricultural workers, all for a wage hike of just half a measure of
rice. The incident was apparently seen in isolation of the
developments during the preceding months. The larger socio-economic
aspects of it were by and large ignored. The documentary fills the gap
to a great extent. It answers many questions, such as why and how the
massacre happened and what roles the police, the State government and
political parties played.

The documentary brings to light many a hidden fact through the
personal accounts of some of the accused in the case relating to the
arson, their close relatives, and a retired police official. The
documentary, with the help of a lot of meticulously collected
background material, presents the incident as part of the decades-long
struggle by under-paid and under-fed agricultural workers for a better
living. In this perspective, any study of the Keezhavenmani massacre
has to be made in the light of the agrarian movement in the rice-rich
undivided Thanjavur district during the preceding three decades.

THANJAVUR district, prior to its division, accounted for nearly 30 per
cent of the State's paddy production, thanks to its rich irrigation
facilities. Thousands of acres of land were in the possession of
temples, Hindu religious mutts and zamindars, a class of people
created by the British to collect land revenues for the government.
Thirty per cent of the cultivable land was in the possession of 5 per
cent of the landholders. Fifty-five per cent of the temple and mutt
lands were under the control of the cultivating tenants. There were
also small and marginal farmers. The district had a large presence of
agricultural workers, most of them Dalits who were treated as slaves
(pannai adimaigal). Dalits were therefore oppressed both socially and
economically. They suffered the worst forms of untouchability, being
denied access to public wells, rivers, streets and temples.

It was under these circumstances that the communist movement struck
root in the district. With agricultural workers being mostly Dalits
and a significant number of marginal and small landholders being from
the socially backward castes, the communists had to integrate the
fight against economic oppression and social oppression with the
cooperation of both these sections. Under the guidance of leaders such
as A.K. Gopalan, B. Srinivasa Rao and Manali C. Kandasami, the
communists first organised the cultivating tenants, who were at the
mercy of zamindars, temples and mutts, and then agricultural workers.
Long struggles by them for protection from eviction led to the
abolition of the zamindari system with the adoption of the Tamil Nadu
Estates (Abolition and Conversion into Ryotwari) Act, 1948; the
Tanjore Pannaiyal Protection Act, 1952 (later repealed) and the Tamil
Nadu Tenants Protection Act, 1955.

The Tamil Nadu Cultivating Tenants (Payment of Fair Rent) Act, 1956,
was meant to ensure that the tenants paid a fair rent. With the
abolition of the zamindari system, a new class of marginal farmers
emerged, besides the small farmers. Similarly, the mechanisation of
agriculture that came with large allotment of funds for agriculture in
the First Five-Year Plan brought in the daily-wage earners. In the
1950s a Minimum Wages Act fixing wages for farm workers came into
being. The communist agricultural workers' unions demanded agreements
on payment of wages for both cultivation and harvest periods. In the
1960s, thanks to developments such as border wars, steep fall in food
production and certain actions of the Union government, such as,
devaluation of the Indian rupee in 1966, there was a spurt in prices
of agricultural commodities giving fillip to demands for higher wages
in several places. A separate organisation for championing the cause
of agricultural workers were later formed.

The peasant movement in the State also agitated for reducing the
concentration of land in the hands of a few by fixing a ceiling on
holdings and for redistributing the surplus land among the landless
agricultural workers. The Tamil Nadu Land Reforms (Fixation of
Ceiling) Act, 1961, came into being. It is another matter that the
Act, riddled with loopholes, ensured that not much land was declared
as surplus.

Before achieving these, however, the tenants, small and marginal
landholders and agricultural workers had to confront the money power
and political influence of the landowners at several levels. The
confrontation often led to violence and loss of lives. The police were
invariably on the side of the landowners. Many people, including some
frontline leaders, were killed in police firings. Interestingly, in
the early years of the agitations for increased wages, agricultural
workers and agriculturists signed wage accords in the presence of the
police. The workers intensified their struggles when landholders
refused to pay the wages agreed upon and threatened to replace them
with workers from other places.

The Paddy Producers Association, a militant organisation of
landholders, emerged. The association not only refused to pay higher
wages but also threatened landholders intent on implementing the wage
accord with dire consequences. In 1966, the union organised rallies
and a strike in the district demanding appointment of a tripartite
committee. But the Congress government in the State refused to yield.
Next year, the Dravida Munnetra Kazhagam (DMK) came to power in
alliance with the Communist Party of India (Marxist). The union
renewed the plea for a tripartite committee to settle the wage issue,
but the DMK government also was in no mood to accept it. However,
following the death in police firing of a union worker who was trying
to protect the union flag from attack allegedly by the men of
landlords at Poonthazhangudi village on October 6, 1967, the State
government convened a tripartite conference at Mannargudi, which fixed
the wages for the short-term crop. It was valid only for a year.
Meanwhile, the Nagappattinam taluk unit of the Paddy Producers
Association came under the control of Irinjur Gopalakrishna Naidu, a
landlord, who formed a brigade of volunteers allegedly to oppress the
workers through intimidation, undertake harvest operations, and let
loose terror.

THIS was the situation when the Keezhavenmani carnage happened. The
major issue was the refusal of landlords to yield to the agricultural
workers' demand for higher wages since the earlier agreement had
lapsed. The workers demanded six litres of paddy for every 48 litres
harvested, but the Paddy Producers Association did not agree. Wherever
workers insisted on the higher wage, the association arranged for
carrying out harvest operations with "outside" labour in violation of
the understanding between the disputants under earlier wage accords.

K.BARANIDHARAN

A glass urn containing the remains of the victims, collected a few
days after the incident by freedom fighter I. Maayandi Bharathi. The
urn is now kept at the memorial for the victims at Keezhavenmani.

Wherever the landlord offered to pay higher wages, the Producers
Association protested and warned of counter action. The association
allegedly threatened the agricultural workers in Keezhavenmani around
December 10 that their huts would be torched. Leaders of agricultural
workers said that the taluk secretary of the CPI(M) and party
legislator K.R. Gnanasambandan had written to the State Chief
Secretary about the threat and asked for protection to them. (But a
communication from the Chief Secretary, however, reportedly stated
that the legislator's letter had reached him only in January.) Both
the letters were of no avail.

The apprehensions of the labour leaders were proved right on December
25. The Hindu's lead story on December 27, 1968, reported that 42
persons, mostly Harijans (as Dalits were called then), were burnt
alive on the night of December 25, and that the gruesome incident
followed a clash between two groups of kisans. It said: "Twenty-five
huts in all were burnt to ashes. The victims are said to have taken
refuge in a hut, which was among those destroyed." The report gives
the information that the landowners refused to concede the demand of
"Marxist kisans" that they be paid a harvest wage of six litres of
paddy and went ahead with harvesting that day engaging labour from a
neighbouring village. When these "outside" workers were returning
after work in the evening, the report said, "a group of about 200
persons attacked them, armed with deadly weapons". In the clash that
followed, Pakkirisami Pillai, a farm worker, sustained stab injuries,
which proved fatal. The "outside" workers ran away and the attacking
mob chased them. According to the report, around 10 p.m., another
group of about 200 persons were said to have marched to Keezhavenmani,
where a clash followed. Gunshots were also heard during this clash.
Twenty-five houses were set on fire. The inmates of huts ran out and
were said to have taken refuge in a single hut, which was among those
burnt down, the report said. Nineteen persons injured in both the
clashes were hospitalised. The report said that Gopalakrishna Naidu
was among those taken into custody. The report refers briefly to the
kisan trouble in East Thanjavur district for two months.

Although a police station was within 5 km from the village, the police
came to the spot hours after the incidents. Senior police officials
reportedly came only the next morning. Despite prohibitory orders,
hundreds of people visited the village.

Chief Minister C.N. Annadurai observed: "The incident is so savage and
gruesome that words fail me to express my agony and anguish" and
deputed two Ministers, M. Karunanidhi and S. Madhavan, to visit the
village and report to him. The eighth congress of the CPI(M), then
being held in Kochi, expressed its shock over "the inhuman act of
vandalism of the landlords' goondas" and directed P. Ramamurti, member
of the party's Polit Bureau and Member of Parliament, K.R.
Gnanasambandam, member of the Tamil Nadu Assembly, to rush to the
village. Ramamurti visited the village and later held discussions with
the Chief Minister.

Two days later, Annadurai announced that a one-man commission, headed
by Justice Ganapathia Pillai, would inquire "into the problems of
agricultural labour, the relationship between the labourer and the
landlord, and connected issues in East Thanjavur". Another immediate
action taken by the government was to bifurcate the Thanjavur police
district and appoint Walter Devaram Superintendent of Police for East
Thanjavur with Nagapattinam as headquarters.

Protest meetings and demonstrations by workers of the Left parties
were held all over the State. Leaders condemned the massacre and the
police administration's failure to protect the lives of the poor Dalit
agricultural workers.

B.T. Ranadive, CPI(M) Polit Bureau member, wrote in a long article on
the tragedy in the party's official organ People's Democracy, in its
January 12, 1969 issue: "It must be stated that had the DMK Ministry
been alert, the wage question could have been settled long ago. But
blackmailed by Congress propaganda about the breakdown of law and
order, and pressurised by the landlords within its own party, the
Ministry allowed things to drag on thereby encouraging the latter's
offensive against the workers." He stated that the DMK Ministry could
not escape the guilt of connivance at the growing crimes of the
landlords. "In the last few months at least three murders of leaders
of agricultural workers had taken place and neither the Ministry nor
the local police had taken any action to counter this campaign of
murder and terror and bring the criminals to justice," wrote Ranadive.
The veteran Marxist also gave a graphic account of what he saw at
Keezhavenmani when he visited the village a few days after the
tragedy.

A long article by D. Pandian in the official organ of the Communist
Party of India (CPI) also threw more light on the tragic incident. He
wrote: "The latest mass murder of women and children is the
continuation of this reign of terror of mirasdars [landlords]. All
these murders took place in a taluk where special police reinforcement
is sent to `protect the crops' according to the Ministry. And, yet on
December 25, at about 7 p.m. this savagery was enacted with impunity."
He said that the police went there only around 10 a.m. the next day
only to collect the charred remains of the victims. "The mirasdars set
fire to the hut and butchered the innocent victims; the police
completed the `cremation'," the article said.

"From all evidence," Pandian wrote, "it is clear that it was a pre-
planned, calculated murder." He also faulted the State government for
its "callousness and failure to protect the kisans, poor Harijans,
even after a series of murders in the area."

THE documentary, succeeds to a fairly large extent in revoking the
memories of the mass murder as one of the most heinous crimes against
women and children, by recreating the mood of that fateful night and
restating the tales of woe of those less fortunate and deprived
sections of the people by their survivors and those who stood by them
in those hours of crisis in their own words. It goes further and makes
some bold statements by going deeper into the issues involved.

For instance, it attempts to establish that the massacre of the
innocents was an `avoidable' crime. It adduces evidence to show that
had the government acted on the alerts from the kisan and labour
leaders about the threats from the landlords and their henchmen, the
carnage could have been averted.

A letter to the Chief Secretary from Gnanasambandam, written 15 days
before the incident reportedly reached its destination late - around
January 5,1969. Another appeal to the government from legislators such
as N. Sankariah to convene a meeting of the Assembly to discuss the
worsening situation in respect of relations between agricultural
workers and a section of landlords failed to provoke any response. A
warning from Ramamurti to the State government that if the activities
of the Paddy Producers Association president were not checked by the
police and the administration, the agricultural workers' organisation
also might have to think of an army of volunteers to protect
themselves as had been done by Gopalakrishna Naidu was also of no
avail. In the process of revealing this, the documentary raises
questions about the policy of the then DMK government in using the
police while dealing with issues relating to labour and also about a
possible nexus between the police and the landlords. What results is
an expose of the government's inefficiency in managing crises.

Another aspect that is highlighted by Krishnakumar's short film is the
unbelievable attachment of the people of that little village not only
to their soil but also to the movement that grew with them in that
region. Ignoring threats to their lives and casting aside offers of
allurement, an affected person states in the documentary that they
refused to pull down the flags and switch sides. Nor did they accept
the offer to be resettled in a nearby village. The documentary also
exposes the weakness of the judicial system. One of the accused in the
main mass murder case confesses how he could escape punishment by
claiming alibi with the help of an obliging doctor. (Although 10 of
the accused, all landlords, were convicted and sentenced to 10 years'
imprisonment, the High Court quashed the sentence on appeal and the
Supreme Court confirmed it.)

A striking contribution of the documentary is perhaps that it
highlights the point that the fight for liberation from economic
exploitation and social oppression has necessarily to be an integrated
one and Dalit liberation is inseparably linked to the fight against
exploitation of all sorts, which many of the interviewees vouchsafed
for from their own experience in East Thanjavur.

http://www.flonnet.com/fl2301/stories/20060127001608400.htm

Volume 22 - Issue 04, Feb. 12 - 25, 2005
India's National Magazine
from the publishers of THE HINDU

SPOTLIGHT

Crushed by the crowd

The stampede and fire at the Mandhardevi temple in Maharashtra, in
which some 300 people died, provides an occasion to look at the safety
measures at India's many pilgrim centres.

AFP

At the Mandhardevi temple at Wai, victims of the stampede on January
25.

"I couldn't see anything except the head of the person in front of me
but all of a sudden there was shouting and the crowd started pushing.
I resisted but it was like a powerful wave. The ground was slippery
and people started falling. I fell and people fell on me... the air
went out of me in one shot. I thought my chest would be crushed. I
could not breathe and thought I would die. AlI I wanted to do was
place my offering before the Devi. That's what all of us wanted and
this is what we got."

- Nababai, a Wai stampede survivor.

THE most tragic fact about the stampede at the Mandhardevi temple at
Wai in Maharashtra's Satara district on January 25 was that it was at
once avoidable and inevitable. For the three-lakh devotees nothing
mattered - not the steepness of the climb to the temple, the narrow
entrance, or the small size of the temple compound. They were many
more than the usual number for the doubly auspicious full moon day
because it was a Tuesday, a rare combination. By the time the police
officer in charge realised, close to noon and the auspicious hour,
that the sea of humanity was swelling fast and asked for more
policemen it was too late. Thirty men arrived but the situation had
gone out of control.

In the space of a couple of hours an estimated 300 people died and
property worth lakhs was burnt. Instead of a line of enthusiastic
devotees winding their way up the hill, all that was visible was a
giant head of fire. Rescue teams that arrived from Pune, 200 km away,
could see the fire from miles afar but it took them four hours to
negotiate the 12-km ghat road to reach the site atop a 1,200-metre-
high hill. There they were faced with treacherously slippery steps,
burning stalls, mangled bodies and the prospect of an occasional gas
cylinder bursting.

Doctors at the rural and mission hospitals in Wai said that judging by
the expression on the faces of most of the dead persons, death seemed
to have been instantaneous. It was an important indicator for the
investigators as it showed the rapidity with which things happened.

The State government's response was to announce cash aid to the
survivors and to set up a judicial inquiry into the causes of the
tragedy. In the blame game that followed, everything, from the death
toll to the possible cause, came under dispute. The authorities say
251 people died - 157 women, 88 men, five boys and a girl - while the
local people say the toll is much higher and that the bereaved took
away bodies to avoid paperwork with the authorities.

Eyewitness accounts of the tragedy vary. The most plausible sequence
of events suggests that some devotees slipped on a mix of water from
broken coconuts and blood from sacrificed goats, and that triggered
panic and a stampede. Packed beyond capacity in a compound, people
struggled to find a way out and surged towards the two openings of the
compound, one of which had been earmarked for entry and the other for
exit. The 30 or so policemen on duty inside were powerless to do
anything.

RAHUL DESHPANDE/AP

A fire rages in the stalls near the temple.

What happened next is not clear. The fire that started has been
attributed to an electric pole that fell and sent shock waves through
the coconut water, adding to the panic. Another version is that as
word spread of possible deaths, angry people burnt some shops on the
road. As the fire spread, gas cylinders started exploding - 25 were
counted in the space of two hours. Doctors confirmed that there were
no deaths from the fire or the explosions. All the deaths were caused
by suffocation.

Reconstructing the sequence of events will certainly assist the
investigation, but even a cursory survey exposes many inadequacies.
The Mandhardevi temple is atop a hill and is reached after a steep
climb that culminates in narrow steps. A narrow gateway opens out into
a compound large enough to accommodate about 250 people. On this
occasion there were reportedly close to a thousand devotees inside.
There are two access points to the temple and for the occasion it was
decided to use one as an entry and the other as an exit. This attempt
at crowd control came to nought when the crowd stampeded.

The Shakambhari Paush Purnima is an annual event and attracts
thousands of devotees, many of them from the farming community eager
to pay obeisance to the goddess for the good harvest. Devotees first
break coconuts at the Mangirbaba temple near the entrance to the main
temple, sacrifice goats, offer oil at the deepmal and dance holding
aloft Goddess Kalubai's idol.

Despite this being the time-honoured tradition, no attempt has been
made to cordon off space for the breaking of coconuts. Blood from the
sacrificial goats flows freely. The sacrificed animal has to be cooked
and eaten immediately but no special spot has been marked for this and
people camp anywhere, setting up stoves and fires. The place also
lacks accommodation or conveniences for those who have come for the 15-
day festival.

Basic precautions were not followed and this magnified the extent of
the tragedy. If fewer people had been permitted at a time into the
compound, the likelihood of a stampede would have been reduced. The
availability of a public address system could have restored order
faster and the panic could have been quelled. If there had been a
watchtower, the authorities would have been able to anticipate and
control the problem.

Furthermore, despite knowing that the day was an extra special one,
there were only 300 policemen for a gathering of three lakh. There was
not even one fire tender or ambulance. At least 300 makeshift stalls
had come up on the hillside, selling pooja materials and serving
snacks. How were these unlicensed shops allowed to use gas cylinders?

Said an official of the local administration: "Our hands are tied when
it comes to religious matters. It is so difficult to make suggestions,
leave alone enforce precautions, even of basic safety, when it comes
to religious fairs. If the S.P. [Superintendent of Police] insists on
limiting the numbers who enter a small area then people complain that
we are interfering with their worship. If we try to clear the stalls
on the road, the stall owners say their livelihood is being taken
away. What are the alternatives? We are forced to stand back and wish
for the best."

THE Kumbh Melas at Allahabad in Uttar Pradesh and Haridwar in
Uttaranchal may offer him quite a few lessons in crowd management.
Allahabad is currently hosting the month-long Magh Mela (January 14-
February 14). Over 25 lakh people gathered at the confluence of the
Ganga and the Yamuna on January 14; around 80 lakh are expected to
take a dip in the sangam on Febuary 8, Mauni Amavasya.

ROY MADHUR/REUTERS

At the Kumbh Mela at Trimbakeshwar near Nashik in Maharashtra on
August 27, 2003, pilgrims fall as they try to break through barricades
during the "Shahi Snan" (grand bath).

Crowd management is not a worry for B.S. Ojha, Kumbh Mela officer in
Allahabad. Huge crowds gather now and then on the banks of the Ganga
for a holy dip but Ojha claims that the city has never witnessed a
stampede. "This has been made possible by the scientific crowd
management adopted by the administration. We constantly keep an eye on
the movement of the crowd. If we see crowd pressure increasing on a
particular route, we divert people to another route," said Ojha.
"Besides, there are clear incoming and outgoing routes, which are far
away from one another, to avoid stampedes." A well-managed public
address system advises people on the route they should take to go in
or come out and there are enough police personnel to guide the crowd.

Over three crore people gathered in Allahabad for over a month during
the Purna Kumbh in 2001, to take a holy dip in the Ganga. It passed
without incident even on the important bathing days when around 80
lakh people gathered on a single day for a holy dip. In Haridwar, too,
barring 1986, when more than 50 people died in a stampede, there has
been no untoward incident during the Purna or Ardh Kumbh Melas.
Incidently, the last time there was a stampede at a Kumbh Mela was in
2003 in Nashik in Maharashtra. More than 40 people died in it.

The secret to successful crowd management lies in proper assessment of
the crowd pressure, chalking out of entry and exit routes, round-the-
clock vigil on crowd movement on important bathing days using cameras
mounted on watchtowers, deployment of adequate numbers of the police
forces, and an alert management capable of reacting quickly at the
first sign of trouble.

Said Ojha: "Police and paramilitary forces are deployed at every nook
and corner to control the crowd. Divers are on standby and so are
water police personnel who keep an eye on people in the river."

A strict vigil on crowd behaviour ensures that nothing untoward
happens. Said Allahabad District Magistrate Mahabir Yadav, who is in
charge of the overall administration of the sprawling mela ground:
"There are 10 police stations and 24 police chowkis only for the mela
ground, besides the Rapid Action Force (RAF) and the Provincial Armed
Constabulary (PAC) to manage the crowd. Administrative officials camp
there round-the-clock on important bathing days." Cameras mounted on
three watchtowers constantly scan the ground for any unusual crowd
behaviour.

The supervision is much the same in Haridwar too. There is a proper
traffic plan, both for vehicles and for pedestrians, on important
bathing days and it is adhered to strictly even if the crowd is not as
big as expected, according to Navin Chandra Sharma, mela officer in
Haridwar. "At times this exposes us to ridicule that there are more
policemen than pilgrims, as happened during the ardh Kumbh in February-
May last year, but we allow nothing to disturb our traffic plan," said
Sharma. Besides, only a specific number of pilgrims are allowed into
the river at any given time. "The rest are made to walk around
barricades in order to slow down their approach to the river," said
Sharma.

ONE of the most sophisticated systems of queue regulation and crowd
management in temples is the one at the hill temple of Venkateswara at
Tirumala in Andhra Pradesh. But that has not allayed fears about the
safety of pilgrims in the event of a situation arising out of, say, a
fire from a short-circuit. At any given time there are around 3,000
people in queues, besides around 50,000 waiting in the massive
complexes constructed outside the temple.

CH.K.V. POORNACHANDRA KUMAR

The semi-circular queue complex for pilgrims at the Venkateswara
temple in Tirumala.

The queue-complexes are divided into spacious and airy compartments
with seating arrangements and closed-circuit television, which
telecast the rituals going on inside the temple. The Tirumala Tirupati
Devasthanams (TTD) has also introduced the computer bar-coded
wristband called `Sudarshanam token', which indicates the time of
darshan for each pilgrim. This, besides easing the congestion at the
temple, gives the pilgrims the opportunity to visit other nearby
temples and places of tourist interest instead of waiting endlessly in
the queue.

To handle the crowds on special days such as New Year's Day and annual
festivals, when more than a lakh people congregate, the TTD initiated
land acquisition proceedings and evicted all the residents,
shopkeepers and hawkers around the temple after a protracted legal
battle. The TTD, with a Rs.600-crore annual budget, rehabilitated all
the displaced persons at the foothills at an enormous expenditure.

The safety of pilgrims, particularly inside the temple, remains a
concern considering the fact that entry and exit are through one
passage, the `Mahadwaram', the main door. But on the question of
making modifications to the main structure the TTD's hands are tied.
The Agama Sastras, which deal with temple architecture and the rituals
to be performed in a temple, do not permit any tinkering with the
temple structure under any pretext. A few years ago the TTD thought in
terms of a second entry/exit point to the main temple complex but
dropped the plan after the Mathadhipathis and Peethadhipathis cried
sacrilege and pointed out that it would be a violation of the Agamic
principles.

In fact, the religious heads are against even the modification of any
structure situated outside the main temple. A case in point is the
controversy over the recent demolition of the 1,000-pillar mandapam
outside the temple to meet the increasing pilgrim influx. While the
TTD argued that the demolished mandapam had no religious significance,
Tridandi Ramanuja Jeeyar, who spearheaded a movement against the
demolition, insisted that it was nonetheless a heritage structure that
had to be protected. A few court cases on the demolition and a probe
initiated by the government have put a damper on the TTD's
initiatives.

THE resistance at Vaishno Devi, the seven-century-old shrine in
Udampur district of Jammu and Kashmir, is from environmentalists, who
are against the blasting of rocks in the picturesque Trikuta hills to
carve out new routes to the shrine. In the last 20 years there has
been a manifold increase in the number of pilgrims - it was 6.1
million in 2004 - trekking the approximately 14 km to the shrine, and
the authorities have responded by carving out new routes for them. For
instance, a new route has halved the time taken to trek between
Adhkawari (midway between Katra and Bhavan) and Bhavan but it is prone
to landslides. A constant reminder of this fact is the barren
mountains along the route. The authorities have built temporary tin
sheds along the tract for pilgrims and also put up warning signs.

Officials of the Vaishno Devi Shrine Board say they are carrying out
massive afforestation to arrest the instability of the hills, but
Sohan Singh, former Chief Conservator of Forest of Jammu and Kashmir
and eminent environmentalist, says the damage is irreparable.

The nine-member Vaishno Devi Shrine Board was set up in 1986 with the
Governor as the head to ensure that the more than 20,000 pilgrims who
visit the shrine every day met with no accident. Among its other
members are the State Chief Secretary and the Principal Secretary to
the Governor. So far the Board has invested over Rs.125 crores to
provide infrastructure and other facilities.

The Board, through a set of guidelines, regulates the pilgrimage. It
issues yatra slips at Katra town, which is the base camp, and these
have to be produced at Bhavan in order to enter the shrine. The Board
has limited the number of slips to 25,000 a day. "This is the best
guarantee to avoid a rush, which can become unmanageable near the
shrine complex," says Rohit Kansal, additional chief executive officer
of the Board.

Two hundred pilgrims are sent into the shrine at a time and they are
not allowed to carry coconuts for reasons of security - explosives
could be hidden in them. Coconuts are also not allowed to be broken
near the holy cave. Pilgrims deposit the coconuts at a counter in the
main waiting hall and are given a token. They can reclaim their
coconut from a separate counter once they come out of the cave after
worship.

GAURAV VIVEK BHATNAGAR

At Vaishno Devi, security personnel check offerings brought by
pilgrims.

To meet any eventuality, there is a medical dispensary every 4 km on
the route and at Sanjichat, 4 km from the shrine and the highest point
of the pilgrimage, there is an intensive care unit. For any trekker
who requires immediate specialised treatment, the Board has a free
helicopter service to Katra town.

At Vaishno Devi and Tirumala, the threat of militant attacks adds a
new dimension to the task of crowd management. At Vaishno Devi, which
is located close to the militant-infested areas of Udhampur district,
besides the Jammu and Kashmir Police, six companies of the Central
Reserve Police Force provide security for pilgrims. The deployment of
such a large number of personnel followed the July 21, 2003, killing
of six persons, including an infant, in a grenade attack by Lashkar-e-
Taiba militants. Now, at various points on the trekking route,
pilgrims have to pass through X-ray machines that detect explosives.

The authorities at Tirumala have been on high alert following the
terrorist attacks on Parliament House (December 13, 2001), the
Askharadam temple in Gandhinagar, Gujarat (September 24, 2002), and
Vaishno Devi. The assassination attempt on Chief Minister N.
Chandrababu Naidu at Alipiri, on the Tirupati-Tirumala ghat road, on
October 1, 2003, led to a further tightening of security at the temple
to the extent of making it virtually impregnable. Heavy metal
barricades have been installed in front of the `Mahadwaram' and armed
guards have been posted at the entrance. At the foothills at Alipiri
sophisticated security gadgets have been installed.

At the end of the day, however, one false step, as perhaps happened at
the Mandhardevi Temple, could bring to nought the best-laid safety and
security plans. That is the eternal challenge before the authorities
dealing with crowd control.

Reports from
LYLA BAVADAM
in Wai
PURNIMA TRIPATHI
in New Delhi
A. DEVARAJAN
in Tirupati
LUV PURI
in Jammu

http://www.flonnet.com/fl2204/stories/20050225002803400.htm

Volume 19 - Issue 22, October 26 - November 08, 2002
India's National Magazine
from the publishers of THE HINDU

EDUCATION

The wrong lessons
T.K. RAJALAKSHMI
in New Delhi

The new social science textbooks of the NCERT for Classes Six and Nine
are flawed in terms of factual details, content and historical
interpretation.

NEVER before in recent history has any national educational body been
embroiled in successive controversies of the kind that the National
Council of Educational Research and Training (NCERT) has. Most of the
credit for this goes to the current dispensation in the Ministry of
Human Resource Development and those in positions of authority in the
Council. Now, once again, the Council is the centre of attention in
educational circles, for all the wrong reasons. This time, the new
social science textbooks prescribed for Classes Six and Nine have been
found flawed in terms of factual details, interpretation, content and
historical understanding. The books were brought out after a Supreme
Court stay on the implementation of the National Curriculum Framework
for Secondary Education (NCFSE) in the areas of "Social Sciences,
History and Hindi" was lifted on September 12.

What is surprising is that despite apprehensions of alleged distortion
of history and misrepresentation of facts in these textbooks, the
NCERT has not done much to mollify its critics. If anything, the books
contain any number of bloomers and apparent instances of political
bias. Another embarrassing dimension is that with only a few months
left for the end of the academic session, the books have come rather
late and therefore constitute a fait acccompli.

Ever since the Bharatiya Janata Party-led government took charge at
the Centre three years ago, the HRD Ministry under Murli Manohar Joshi
and allied departments have made intense efforts to alter the
trajectory and interpretation of historical knowledge at any cost.
Obsessed with the notion that the existing history textbooks for
schools contained the Leftist interpretation of history, the BJP-led
government — the National Democratic Alliance (NDA) constituents on
the whole have had little to do with this ideologically motivated
exercise — set about purging individuals from institutions and
material from textbooks. The material removed, according to it, did
not portray historical facts correctly and sometimes even hurt the
sentiments of certain communities. The NCFSE 2000 became the blueprint
for preparing new syllabi and textbooks with a view to reducing the
burden on children. Textbooks authored by prominent historians such as
Romila Thapar, Satish Chandra, Bipan Chandra and NCERT historians
Arjun Dev and Indira Dev became the casualties.

The content and language of the new books sadly lack the basic
intellectual appeal that earlier books had. Topics have been dealt
with cursorily. It appears that the new authors have taken extra pains
to highlight certain ideas of the present government at the Centre, as
for instance, those in the arena of foreign policy, the relations with
the United States in particular. But what is more serious is the
preoccupation with projecting a civilisational (and cultural)
antiquity and drawing seemingly endless parallels between the Harappan
and Vedic civilisations.

To begin with, in the textbook "India and the World", prescribed for
Class Six, Chapter Ten entitled `Indian Civilisation-Harappan
Civilisation', betrays a deliberate effort to imply that contemporary
religious beliefs and practices of Hindus, such as worshipping the
Siva linga or the pipal tree prevailed in that period as well. Some
terracotta figurines and seals of the Harappan period have been
depicted as the kamandala, Siva linga and the swastika, icons of
present-day Hindu worship. A terracotta figurine is shown with
vermilion in the parting of the hair to further emphasise the religion
of the Harappans, but at no point is it categorically stated. The
inference throughout this section is that the Vedic and Harappan
civilisations were one and the same, a theory being propounded by a
select group of historians and archaeologists.

Therefore, right from the beginning, the civilisation is referred to
as the Harappan, Indus or Indus-Saraswati civilisation. Even while
elaborating the geographical spread of the civilisation, nowhere is it
mentioned that its two most important sites, Mohenjo-daro and Harappa,
are located in Pakistan. On the possible reasons for the decline of
this civilization, nowhere is it mentioned that the advent of the
Aryans could have been a factor. Some ideas mooted in this chapter are
laughable. The presence of an elaborate drainage system was one of the
most impressive features of the Harappan period, but the NCERT would
like one to believe that this was because the Harappans gave
importance to sanitation and not because some sort of a municipal
structure existed. The possibility of a municipal structure having
existed was pointed out by historian D.N. Jha in his book Ancient
India - An Introductory Outline (People's Publishing House, New Delhi,
1977).

Chapter 11, titled `The Vedic Civilisation', introduces a new concept
of Vedic geography, perhaps to drive home the fact during the Rig
Vedic times people were settled in the same area that was the centre
of the Harappan civilisation. Readers are also informed that "the
largest number of Harappan settlements are found on the Saraswati
river."

There are some obvious omissions in this chapter, especially in the
sections on economic and social life and food habits of the Harappan-
Vedic times. Though cattle rearing was the chief occupation, as was
pointed out by Jha, the cow was not held sacred then. Beef was a
delicacy offered to the guest. The cow was an important economic
resource, a fact that has been conceded by all groups of historians.
But the NCERT historians make the cow a sacred animal in the Vedic
period itself, probably to drive home the fact that contemporary Hindu
beliefs and practices were an offshoot of Vedic systems. The
subsequent deterioration in the status of women, the strong
patriarchal order, the rigidity of the Varna order and the dominance
of certain castes over others do not find mention anywhere in the
book.

In Chapter 16 of the same book, which deals with India's cultural
contacts with the outside world, there is a picture of the Buddha
statue at Bamiyan, with the caption: "The Buddha statue at Bamiyan was
destroyed in 2001 by religious fanatics headed by the Taliban. They
destroyed all the relics kept in Kabul Museum." If the handiwork of
religious fanatics was to be described at all, the authors need not
have gone as far as Afghanistan but looked for equally recent examples
in India. It would have been easier for students to relate to the
demolition of the Babri Masjid in Ayodhya to understand what religious
fanaticism is all about.

Chapter 17, on `Major Religions', reminds the reader that some
scholars believe that the Harappan and Vedic civilisations are the
same. One is also informed that Hinduism, apart from being a Sanatana
Dharma (that which is eternal), "does not believe that there is only
one way of achieving salvation like other monotheistic religions." But
there have been sects, the Arya Samaj for instance, that are opposed
to the idea of Sanatana Dharma, writes a historian.

To highlight the distinct identity of Hinduism vis-a-vis other
"monotheistic religions" smacks of nothing but pure bias. It is also
not a coincidence that while disagreements in Christianity and the
formation of sects in it find mention, Hinduism is portrayed as a
relatively conflict-free religion. That several sects emerged on
account of the conflict with various Vedic religious practices does
not find any reference in the textbook.

No distinction is being made between theology and philosophy in the
new books, says Arjun Dev. No basic historical perspective of Hinduism
is given especially to explain the process of change over a period of
time. Also flawed is the explanation about the emergence of Jainism
and Buddhism. According to the new textbook, these two religions
simply emerged out of a quest for salvation through knowledge which
had already been initiated by the philosophical tradition and six
philosophies of the Upanishads. That these two religions denied the
authority of the Vedas and opposed animal sacrifice, thus bringing
them into conflict with the brahmanical orthodoxy, does not find
mention.

THE social science textbook prescribed for Class Nine is equally
deficient in terms of facts and understanding. Entitled "Contemporary
India", the book has three units. In Unit I, which is the history
component of the textbook and which deals with India in the 20th
century, the reader is informed that one of the most noteworthy
developments of the century was the "coup" in Russia. To write off the
October 1917 Revolution as a coup is only to undermine its historical
importance and its significance for the working class struggle.
Fascism and Nazism are described as dictatorial tendencies. Communism
is also described in the same vein, to have "represented a similar
trend in the sense that it stood for the dictatorship of a particular
class". Regarding the former two, there is no mention of the
Holocaust, the responsibility for the World War and the systematic
persecution of certain people in Nazi Germany, including social
democrats, trade unionists and socialist and Communist leaders.

AS for bloomers, on Page 4 of the textbook, Madagascar, which is an
island in the Indian Ocean off the east coast of South Africa, is
mentioned as being in the Arabian Sea. The editor of the book is a
retired Professor of Geography. There are more serious errors, such as
the one suggesting that Stalin was the first European leader to enter
into a peace agreement with Hitler, to buy temporary peace. It is
amazing that the authors should conveniently forget the Munich Pact
where one of the most shameful acts of appeasement and betrayal was
enacted, says Arjun Dev.

From Chapter Two to Six, beginning with British policies and ending
with the Independence struggle in India, there are innumerable
references to the Muslim League and to Muslim communalism, such as:
"In short, the Muslim League communalised the country's political
situation which, in turn, produced disastrous results." There is no
mention of Hindu communalism with particular reference to the Hindu
Mahasabha or the Rashtriya Swayamsewak Sangh. But statements like the
"only political elements who did not support the Quit India Movement
were the Indian communists and the followers of Jinnah" abound. The
RSS is not perceived as a "political element" here. Interestingly,
there is no reference at all to the assassination of Mahatma Gandhi by
a Hindu fanatic.

If certain exclusions appear odd, then certain inclusions are even
stranger. In Chapter Seven, entitled `Democratic Republic, Integration
and International Relations', there is a reference to Osama bin Laden
and "similar other persons" who are said to have changed the world.
The current hegemony of the U.S. and its support of repressive regimes
in a unipolar world do not seem to merit mention. In fact, Indo-U.S.
relations finds a prominent place in the chapter; the relations are
described rather nostalgically as a "tale of some kind of mistrust as
against the story of a natural friendship that should have existed
between the world's two most celebrated democracies".

In a statement, the NCERT has challenged historians to a debate on the
historical veracity of the facts given in the textbooks. It has
justified the antiquity of zero, the sindoor on terracotta figurines
and the sacredness of the cow as "findings of contemporary historical
research". While the meat of the buffalo, the bull and the calf were
eaten, the cow was held sacred throughout, stated Makhan Lal, a
retired Professor of History and one of the authors of the Class Six
textbook. The NCERT director, J.S. Rajput, has defended the use of the
word "coup" in the context of the Russian Revolution. "It is a
surprise that students were taught otherwise because this fact is
recorded in contemporary reports and almost every history textbook
published in the free world," Rajput stated. He said that the Council
would respond positively when genuine mistakes are brought to its
notice.

The debate took a new turn on October 16, when in a show of unanimity,
leaders from eight Opposition parties rejected the NCFSE and the new
textbooks on Social Science published by the NCERT. The initiative for
the meeting was taken by the Communist Party of India (CPI), and the
parties who were present included the Congress (I), the Communist
Party of India (Marxist), the Samajwadi Party, the Rashtriya Janata
Dal, the Lok Jan Shakti, the All India Forward Bloc and the
Revolutionary Socialist Party. They demanded that the Central
government immediately constitute the Central Advisory Board on
Education and hold a conference of State Education Ministers as
education was a subject under the Concurrent list. A.B. Bardhan,
general secretary of the CPI said that the new textbooks needed to be
reviewed and withdrawn as a good part of the current academic session
had elapsed and schools continued to use the old books. The meeting
exhorted political parties, including the allies of the NDA, not to
implement the NCFSE and to reject the use of the textbooks.

http://www.flonnet.com/fl1922/stories/20021108002004300.htm

Should we ban animal sacrifice in temples?

DO WE need to ban the practice offering animals and birds as sacrifice
during prayer in Hindu temples?

Does the State have the authority to police and ban animal sacrifices
of one religious group while allowing another to perform offering of
animals at prayer time.

Lord Krishna while listing the types of devotees based on the kind of
offering/kind of rituals one performs categorises them into (1) satvic
(peaceful, compassionate and calm), (2) rajasic (aggressive and
restive) and (3) tamasic devotees (very selfish and not concerned
about hurting others for one's own joy) based on the sankalpa
(intention), devatha invoked (name and form of the god invoked),
offering to the Lord and the method of prayer.

Not all devotion is satvic; therefore not all offerings are satvic.
From time immemorial the practice of offering animals during worship
as sacrifice is prevalent.

If one is allowed to kill a bird or an animal for his personal
consumption, there can be no extra harm to the animal or bird if it is
killed for the sake of offering.

The only thing that must be debated is the sensibilities of the satvic
person, who may be offering his prayers at that time, being offended
by the offering of animals or birds by those who choose a non-satvic
method based on his sankalpa and nature.

This is certainly very important. Just as smoking in public places is
banned, offering animal sacrifice in temples where predominant style
of praying is satvic is perfectly in order and needs to be done.

Just as certain places are reserved exclusively for smokers, certain
temples where traditionally animal sacrifices are done should be
allowed to continue the practice.

We should accept the fact that it takes all kinds of people to make
the world and we should frame rules and regulations taking this fact
into consideration.

If persons from other faiths can offer animals, if we can display
skinned animals sometimes with its tail intact in meat shops in public
shopping area in villages and small towns, how can we prevent animal
sacrifice in village temples where it is a time immemorial tradition?
What is necessary is proper regulation so that the majority of the
temples where the persons offering prayers choosing the satvic method
are free from animal sacrifices and allow the practice to continue
where traditionally it is much prevalent.

Hinduism is an all-inclusive way of life and therefore cannot exclude
non-satvic methods of offering prayers.

MANIKAM RAMASWAMI

http://www.hindu.com/op/2003/09/09/stories/2003090900130300.htm

Animal sacrifice: a corrective

WITH REFERENCE to Manikam Ramaswami's article "Should we ban animal
sacrifice in temples?" (Open Page, September 9), the matter has to be
put in a broader, more humane perspective transcending ritualistic
religion or sacred scriptures.

Hinduism is supposed to be a way of life. It is possible to link
virtually every practice and belief to religion. Where do we draw the
line between religion and social practice? Is it to be left
exclusively to those few who can read and interpret ancient Sanskrit
texts or to be decided by collective social thinking informed by
modern humanistic values?

I am sure that millions of Hindus once believed (hopefully not now!)
that sati was a religiously ordained act and would take the victim
straight to heaven. Even now we read now and then about cases of
children being sacrificed before undertaking construction work, and
there was this case of children being temporarily buried alive in
Madurai district purely as a religious belief. Is it true religion or
civilised social norm to brush all these aside, even justify them, as
normal examples of `non-satvic' worship sanctified by Lord Krishna, or
to say that as long as these are done in a predominantly non-satvic
social context it is all right? Are we supposed to take a vote and
decide every time to see whether the non-satvics or the satvics have a
current majority? Is active propagation of such non-satvic practices
desirable (as propagation of one's religion is a fundamental right
under our Constitution)?

Not essential for survival

It is possible, especially in our country, that other religions have
equally reprehensible practices and the government conveniently
ignores them. What needs to be done is to mobilise opinion in favour
of action to check reprehensible practices irrespective of which
religion it is and not to defend such practices merely because others
are doing it. Why not lead all other religions in eliminating such
practices and strengthen our moral right to demand such action
elsewhere? Could Raja Rammohan Roy have fought against sati and child
marriage if he had taken the stand that it should be done after the
Christian and Muslim rituals and laws were reformed?

A comparison is often made between animal sacrifice and non-
vegetarianism. This is not the place to discuss the pros and cons of
non-vegetarianism. Whether it is right or not, fortunate or
unfortunate, human beings are embedded, along with all other living
beings, in a food chain which is part of evolution. (Even eating
plants can be regarded as killing living beings). But sacrifices are
not essential or inevitable for survival. When a cannibal was told
that 20 million people were killed in World War II, he said, "what a
waste of food!" Even cannibals or animals kill only to eat and do not
indulge in sacrifice.

A human rights group has recently issued a statement that banning
animal sacrifice is a violation of the human right of poor people. How
sad that human rights groups, which are otherwise so essential to
society, have evolved such a narrow, irrelevant and barbarous
conception human rights to the callous exclusion of animal rights!
According to them, Buddha, as we usually read in stories, who saved a
lamb from slaughter, may qualify as the first of human rights violator
in history!

A practical view

As an extreme libertarian view or as a practical administrative view,
it is quite possible for one to argue that such matters should be left
to public education and not coercive legislation as, in practice,
trying to prevent such incidents often leads to law and order problems
as I have myself faced once as a Sub-Collector. But these views at
least admit in principle that such practices are bad and need to be
eliminated. But unfortunately, Mr. Ramaswami has not taken this view
but projects it as the essence of the so-called all-inclusiveness of
Hinduism.

Mr. Ramaswami starts by quoting the Supreme Court of Hinduism — the
Bhagavad Gita, the implication being that there is no further appeal!
According to the Gita, yajna or sacrifice does not refer to the
ceremonious Vedic ritual of physical killing but dedication of one's
all to the service of the `One Life' that is in all. People with such
a sacrificial spirit will accept even death gladly, though unjustly
meted out to them, so that the world may grow through their sacrifice
(Dr. Radhakrishnan's Bhagavad Gita, Allen & Unwin, 1970). In this
view, when birds and animals are slaughtered, it is they that perform
the real sacrifice a la Gita and not the slaughterers!

P.K. DORAISWAMY

Online edition of India's National Newspaper
Tuesday, Sep 16, 2003

http://www.hindu.com/op/2003/09/16/stories/2003091600290300.htm

Volume 19 - Issue 24, November 23 - December 06 2002
India's National Magazine
from the publishers of THE HINDU

COLUMN

Savaged by tradition
HARSH MANDER

The Jhajjar tragedy is a pointer to the unending plight of Dalits who
are kept ensnared in the most socially degrading traditional
occupations.

R.V. MOORTHY

The mother and daughter of Tota Ram, one of the Dalits who were
slaughtered for allegedly skinning a cow in Duliana village in Jhajjar
district of Haryana. Significant numbers of Dalit families are
routinely subjected to violence and brutal humiliation.

THE nation was shamed and stunned once again, this time by the
merciless slaughter of five Dalit men within the boundary of a police
station in Duliana village in Jhajjar district of Haryana. There is
justified, widely shared outrage at the brutality spurred by vicious
pseudo-religious communal mobilisation and unashamed state
partisanship.

However, the ensuing debate needs also to focus on the reality of the
on-going hidden violence and brutal humiliation to which significant
numbers of Dalit families are routinely subjected in villages and
towns across the country, because of their engagement owing only to
their birth in the traditional occupations that are culturally
considered degrading and polluting. These occupations continue to be
in most parts of India the monopoly of a few Dalit castes, a grotesque
perverse legacy for people shunned as the lowest of the low. They are
born into the dishonour of these occupations, and die in it,
frequently, with no path of escape.

On the evening of October 15, 2002, Devendra and Dayachand,
traditional leather-workers, were skinning a dead cow close to the
Duliana police station. With them were animal skin trader Kailash, and
the driver and conductor of the hired vehicle in which the carcass was
transported, Tota Ram and Raju. All of them were Dalits.

A crowd of villagers gathered near the Duliana police station,
infuriated by a rumour that a cow was being skinned alive. They
attacked and gravely injured the Dalit men, who were later dragged to
the police station. The policemen failed to evacuate the critically
wounded men to safety and render medical attention even after the
passage of four hours.

Meanwhile, a tractor-load of young men, who were returning from Dasara
celebrations, converged on the police post, and lynched the men, in
the presence of three magistrates and at least 60 to 70 police
personnel who had been summoned by then. The assembled police force
did little to save the lives of the five. The Vishwa Hindu Parishad
took out a procession in Jhajjar the following day in defence of the
killings, and demanded that no arrests be made. The police have since
dragged its feet in making arrests, claiming that it was too dark at
the time of the incident to identify the murderers.

Dalit women working as municipal sweepers in Delhi. Manual removal of
human waste survives as a deeply humiliating vocation in India despite
it having been outlawed.

The defence of the attackers was that the cow was alive while being
skinned by the Dalits, and that it was this outrage of their religious
sentiments that fuelled the mob fury. The State administration
remained callous and indifferent. Not a single Minister visited the
site or condoled with the bereaved families. Dayachand's brother
Jogendra broke down while testifying before a joint delegation of Left
parties investigating the massacre. "They treated us as though we were
families of the criminals, not the victims," he said. "They gave us
the brutalised body of our brother - naked. We are poor Dalits,
therefore they did not think it necessary to even cover the body of my
brother."

AT the heart of their collective tragedy and angst is the trap in
which the most oppressed communities among the Dalits continue to find
themselves even as the country surges into the 21st century.
Tradition, feudal coercion and economic compulsions continue to entrap
Dalit families across the length and breadth of the country into the
most humiliating and despised occupations.

An ambitious national survey of the status of the practice of
untouchability in 12 major Indian States was recently conducted by
ActionAid India, with the collaboration of leading social scientists
Ghanshyam Shah, Sukhdeo Thorat, Satish Despande and Amita Baviskar and
Dalit activists from across the country. One of the findings of the
survey was that Dalits in every State continue to be ensnared into
categories of work that are culturally regarded as most intensely
polluting, unclean and socially degrading. Most of the so-called
unclean occupations are associated in one way or the other with death,
human waste or menstruation, all of which are engulfed by the dense
cultural beliefs of pollution.

The unclean occupations forced upon Dalits that are related to human
death include the digging of graves, collection of firewood for the
cremation of dead bodies and setting up the funeral pyres. Death is
considered so impure and unclean that, in many regions it is Dalits
alone who are required even to communicate the news of any death to
the relatives of the deceased person, whatever maybe the distance.

There are a large number of unclean occupations that derive from the
death of animals. In every State that was surveyed, villagers expect
Dalits to dispose of carcasses of animals that die in their homes or
in the village, whether cattle or dogs or cats. They skin the bodies
of dead animals, flay and tan these and develop them into fine
leather, and sometimes even turn them into footwear and drums. The
pollution associated with leather is so pervasive that in States such
as Andhra Pradesh, Rajasthan, Karnataka, Uttar Pradesh and
Maharashtra, even the beating of drums at weddings, funerals and
religious festivals is considered polluting and imposed only on
Dalits. The logic is carried further in States where public
announcements are made in villages by the beat of drum - even this
occupation is considered polluting and is the monopoly of Dalits.

In Andhra Pradesh, animal sacrifice is a polluting task entrusted to
Dalits. The most humiliating custom, observed in 12 per cent of the
villages surveyed, is Gavu Pattadam. This is a ghoulish forced ritual,
by which Dalits are required to bite the neck of the animal to kill
it. The blood of the animal is then mixed with rice and sprinkled all
over the village to keep evil spirits at bay.

A third category of unclean occupations derives from the culturally
polluting character of human waste. In every State surveyed, the
manual removal of human excreta, often with bare hands, survives as a
deeply humiliating vocation despite it having been outlawed. This
pollution extends in many cases to cleaning of sewage tanks, drainage
canals and the sweeping of streets. The beliefs related to the
pollution by menstrual blood results in midwifery and the washing of
clothes deemed as unclean occupations in States such as Uttar Pradesh,
Karnataka, Bihar and Maharashtra.

The survey revealed that continued bondage to unclean occupations
creates not only deep psychological scars but also physical health
problems. In Upale Dumala village in Solapur, Maharashtra, an elderly
Mang man engaged in carcass cleaning developed huge boils and rashes
on his shoulders as a result of carrying carcass. A range of health
problems were reported from elsewhere as well, as a result of the
intensely unsanitary character of their vocations, unmitigated by
modern technology.

The sturdy beliefs in the polluting nature of certain occupations
adapt regressively to a range of potentially liberating contemporary
developments.

For instance, the establishment of leather factories and tanneries has
freed Dalits significantly from traditional hereditary occupations,
but Dalits still lift and skin carcasses to sell at a price to these
companies.

It is also interesting that leather and tanning factories have a very
high proportion of Dalit workers. In cases where the modern economy or
municipal management requires the transport of solid waste or
cascasses, even the drivers of these vehicles are drawn from the Dalit
community. Municipal authorities routinely employ only Dalits for
scavenging.

Veterinary and medical doctors, unwilling to pollute themselves by
touching corpses, use Dalits to perform post-mortems, whereas they
only sign the reports.

Some unclean occupations are non-voluntary and unpaid, or paid a
pittance.

The bearing of death messages and temple cleaning in Tamil Nadu,
cleaning up after marriage feasts in Kerala and Karnataka, making
leather chappals for people of higher castes as a sign of respect in
Andhra Pradesh, and drum-beating and the removal of carcasses in many
States are unpaid tasks. Orissa reports payments of leftover food, old
clothes, fistfuls of food grains or petty cash.

The survey in most States reported that Dalits, who still engage in
hereditary polluting occupations, unless they are also bonded, today
usually negotiate some level of wage payment in cash or kind, although
these tend to be low and at times humiliating. The Karnataka survey
reports the payment of arrack, a meal and some cash for drum-beating,
and fixed cash payments for other tasks like mid-wifery and the
lifting of carcasses. Scavengers may be employed on monthly salary by
local bodies, otherwise families pay them cash or stale food.
Similarly, in Orissa the survey showed that the Ghasis, Panos and Doms
involved in leather work and scavenging are landless and most non-
Dalits and even some of the Dalit farmers refuse to employ them for
agricultural wage work. The researchers from Rajasthan reported that
in most villages, cash is rarely paid for traditional unclean work
expected from the Dalits, instead they are usually given food (usually
two rotis).

In several cases, Dalits who persist in unclean occupations do so as
they feel powerless to resist, or even because they accept their caste
roles. In Babufasad village in North Orissa, the elected ward member,
Chamayu Pathar Khamia, who belongs to the Ghasi caste, sweeps the
roads, removes the carcasses and skins dead cattle. In return, he is
given a handful of rice, and occasionally money, by the villagers. "If
I do not do this kind of work, the non-Dalits will threaten me and
force me to leave the village. And because of my work, even Dalits of
the Ganda caste despise me even though we are all Scheduled Castes."

Economic compulsions prevent most Dalits from escaping humiliating
hereditary occupations. They may earn Rs.200 from skinning a dead
buffalo. Scavenging may secure them regular employment in the local
bodies.

These secure earnings contain the seeds of the cruel dilemma of the
most socially disadvantaged and oppressed Dalits who are trapped in
hereditary `unclean occupations'. Adherence to occupations such as
scavenging or disposal of carcasses and human bodies, which are
indispensable for any society, but which no other group is willing to
perform, bestows them with a monopoly status that gives them greater
economic security than many other disadvantaged groups. But this is at
the price of the most savage and extreme social degradation. Yet, if
they seek to escape this social degradation to achieve dignity, they
have to abandon the economic security of their despised occupations to
join the vast ranks of the proletariat. This, then, is the core of
their dilemma: if they seek economic security, they must accept the
lowest depths of social degradation; but if they wish for social
dignity, they must accept the price of economic insecurity and
deprivation.

Despite the threats of pauperisation, sporadic individual and
collective resistance have led to a steady decline in the numbers of
Dalit families engaged in unclean occupations in most parts of the
country. In Tamil Nadu, in 80 per cent of the villages surveyed, only
Dalits perform the uncleanest of occupations such as carcass removal,
grave digging and the cleaning of garbage after festivals. However,
the major change reported is that in many cases, these activities are
now performed by few, rather than all. The older generation is more
obliging whereas younger Dalits resist.

An interesting example was reported from Beguru village in Karnataka.
Dalits have negotiated with non-Dalits to release them from unclean
obligations.

The panchayat itself now employs just three Dalits on a monthly wage
of Rs.700 each, to perform the polluting occupations of drum beating,
scavenging, sweeping and removing of dead animals. The remaining
Dalits in the village have been freed, and have shifted to
agricultural wage work, industrial work or have migrated to the cities
for work that may liberate them from the indignities of the caste
system.

However, escape to the anonymity of cities does not always guarantee
liberation from the stigma of unclean occupations. Research in Orissa
observed that Dalits in rural unclean occupations sometimes migrate to
towns, but even there find work mainly as road sweepers and drain
cleaners. There seems no escape for them from social ostracism. The
same trends are reported from other states like Tamil Nadu.

Where hereditary unclean occupations for Dalits remain entrenched in
the rural social system, cracks are developing. There are many reports
of successful resistance from many parts of the country. Some
inspiring case studies have come to light even from the feudal
outposts of Rajasthan.

In Palri village of Sirohi, the Dalits collectively resolved to refuse
to remove the carcasses. The caste Hindus retaliated with a social and
economic boycott and violence, but the Dalits held their ground. Today
they have freed themselves from this legacy of shame. Likewise, in
2001, the Regar community in Sujanpura village of Sikar refused to
lift carcasses. Non-Dalits negotiated and a breakthrough was achieved
when in a major rupture from tradition, it was agreed that two persons
from each caste would take turns to carry the carcass outside the
village. However, it is still left to the Regars to skin the animals.

Likewise, the survey from Tamil Nadu reported that until recently,
refusal to perform unclean activities was met with fines, violence or
excommunication. However, collective resistance has grown over the
past decade, forcing non-Dalits to accept the mobility of these Dalits
into the more respected caste-neutral category of agricultural
workers.

Young Dalit men in a meeting with the Left parties in Jhajjar to mourn
the massacre of the five leather workers at the hands of the bigoted
mob, gave words to the depths of their mortification and anger. "These
Hindus, they make us do their dirty work and then deprive us of even a
minimum of dignity." Another added: "If they love their animals so
much, let them pick up the carcasses and bury them with full rites."
The extent to which his words unknowingly echoed those of Dr.
Babasaheb Ambedkar decades earlier reflects how sub-born is the
survival of the most oppressive elements of our troubled tradition. He
had said: "You take the milk from the cows and buffaloes, and when
they are dead, you expect us to remove the dead animals. Why? When you
can carry the dead bodies of your mothers, why can you not carry the
dead bodies of your `mother cows' yourselves?" To our sisters and
brothers, who are entrapped and enslaved to the most disgraceful
elements of our shared legacy, do we have an answer?

http://www.flonnet.com/fl1924/stories/20021206003009400.htm

Volume 20 - Issue 20, September 27 - October 10, 2003
India's National Magazine
from the publishers of THE HINDU

THE STATES

A decree on animal sacrifice

S. VISWANATHAN
in Chennai

The Tamil Nadu government's ban on animal sacrifice in temples,
imposed in an effort apparently to please Hindutva forces, attracts
widespread protests.

K. GANESAN

A scene of animal sacrifice at the Pandi Muneeswarar temple in
Madurai.
THE All India Anna Dravida Munnetra Kazhagam government in Tamil Nadu
seems to have converted the State into a testing ground by
experimenting with legislative and administrative measures that would
please the champions of neo-liberal reforms and the hard-core Hindutva
elements in the ruling dispensation at the Centre. Chief Minister
Jayalalithaa won the approbation of reforms pundits for getting tough
with government employees and teachers who struck work seeking
restoration of certain rights they were deprived of in the name of
pruning expenditure.

At the social level, a couple of initiatives taken by the government
brought much joy to Hindu fundamentalists. The first was the passing
of the Tamil Nadu Prohibition of Forcible Conversion of Religion Act,
2002 (Frontline, November 8, 2002). The latest is the order to
District Collectors and police officials to put an end to animal
sacrifice in temples by enforcing strictly a 1950 State law against
such sacrifice. Hindutva forces would like to believe that the AIADMK
government had succeeded in areas where even the Bharatiya Janata
Party-led governments at the Centre and in some States could not make
much headway. While the first measure is seen as yet another step
towards realising their long-term objective of Hinduising the multi-
religious Indian society, the second, they believe, will go a long way
in achieving another of their cherished goals - homogenising the
pluralistic Hindu fold.

If the threat by a section of Dalits to leave Hinduism in protest
against casteist oppression apparently provoked the State government
to bring in the anti-conversion law, the order on ending animal
sacrifice in temples came in the wake of the reported `sacrifice' of
500 buffaloes at a village temple in Tiruchi district. Jayalalithaa,
in her communication to officials in the last week of August, advised
stringent action against violators of the Tamil Nadu Animals and Birds
Sacrifices Prevention Act, 1950. She asked them to advise people
against following the practice and prevent them from performing "such
cruel acts". Only two days earlier the Chief Minister had ordered a
compulsory `one-month rest' for all temple elephants every year.
Expectedly, animal lover and former Union Environment Minister Maneka
Gandhi congratulated Jayalalithaa on her initiatives. Among the others
who supported the move were K. Veeramani, general secretary of the
Dravidar Kazhagam, founded by rationalist leader E.V. Ramasami and
leaders of the BJP and most other constituents of the Sangh Parivar.

The reactions of political parties such as the Dravida Munnetra
Kazhagam (DMK), the Communist Party of India and the Communist Party
of India (Marxist) were mixed. Although animal sacrifice was not
acceptable to them, they questioned the wisdom of seeking to end an
age-old practice by the mere enforcement of a law. The Pattali Makkal
Katchi (PMK), felt that the move was unwarranted. Puthiya Tamizhagam,
a Dalit party, demanded a ban also on yagnas conducted by caste Hindus
at the mainstream temples constructed and run under agama rules.
During yagnas, gold coins, diamonds, expensive silk sarees, ghee and
foodgrain are offered to Agni (fire) as `sacrifice', the party said.
The Dalit Panthers of India (Viduthalai Siruthaigal in Tamil) saw the
ban as an interference in the religious rights of the oppressed people
and called for an agitation to protest against it.

Dalits and people belonging to backward and most backward communities,
for whom animal sacrifice is an integral part of worship, expressed
their resentment in no uncertain terms. Within days of the order,
devotees in several parts of the southern districts went ahead with
the customary practice at the local temples in defiance of the ban.
August-September is the time of the annual or biennial `Kodai'
festivals at these temples, and the mood among these people was one of
anger, despair and defiance. In Madurai, devotees of the Pandi
Muneeswarar temple performed animal sacrifice "in fulfilment of their
vow" and shared the meat with relatives in com<147,1,7>munity feasts.
Scores of goats and fowls were reportedly sacrificed. In Tirunelveli
and Tuticorin districts, which have a large number of temples of
village deities, goats and cocks were offered in sacrifice, though a
few metres away from the temples. Thousands of people throng these
temples, particularly on Tuesday, Friday and Saturday.

A devotee of the Sudalai Madasami temple at Sirumalanji in Tirunelveli
district challenged the ban in the Madras High Court on the grounds
that the Act was violative of Articles 19 and 25 of the Constitution.
The government's action was arbitrary and an unwarranted interference
with the religious faith of various Hindu sects, the petitioner, S.
Senthivel Nadar, said in his public interest litigation (PIL) petition
filed on September 5. He stated that the ban sought to end a widely
prevalent practice among a particular community in many parts of the
State. The petitioner feared that the "sudden enforcement" of the Act
would hurt the sentiments of lakhs of people, particularly devotees
who had reared goats and hens for sacrifice at the biennial festival
in fulfilment of their vows. He pleaded for an interim injunction
restraining the police and other authorities from taking action
against devotees participating in the temple festival, pending
disposal of the petition. A Division Bench comprising Chief Justice B.
Subhashan Reddy and Justice A. Kulasekaran ordered notice to the
government and an `understanding' was reached that no arrests would be
made.

The next day, the police frustrated efforts to conduct a mass
sacrifice at the Sirumalanji temple, but devotees did offer sacrifice
at some distance from the temple. The `Samiaadi' (trance-dancer) of
the temple, M. Muthuraj, was kept in his house "under the control" of
the police and prevented from visiting the cremation ground at
midnight for the ritual that precedes the sacrifice as practised for
centuries. A number of devotees were reportedly arrested for offering
animal sacrifice.

When these developments were brought to the notice of the Chief
Justice at the High Court on September 8, he reminded Advocate-General
N.R. Chandran of the earlier `understanding'. Chandran clarified,
relying on information from the Superintendent of Police, that no
arrest had been made.

Meanwhile, another PIL petition challenging the Act was also admitted.
During the hearing, the Chief Justice sought to know the motive behind
the "urgency" in enforcing the Act now. He asked the Advocate-General
whether it was correct to ban, all on a sudden, an activity practised
for generations. The Advocate-General said animal sacrifice was a
social menace like sati and untouchability and had to be brought to an
end at some stage. Both the petitions are pending disposal.

A. SHAIKMOHIDEEN

A lone goat at the Oththapanai Sudalai Andavar temple at Sirumalanji
in Tirunelveli district, where animal sacrifice takes place.

THE motive behind the sudden move to refurbish an Act kept in cold
storage for five decades is a mystery. If the desire to ban animal
sacrifice is based on the love for animals, the question arises why
the killing of animals at homes, abattoirs and restaurants for food
should be left untouched. In fact, given the extent of rural poverty
and the skyrocketing meat prices, for lakhs of deprived people the
community feast, which follows the ritual sacrifices at temples, is
the only occasion to eat meat. If the idea is to liberate people from
superstitions, how could one explain the fact that the yagnas held in
mainstream temples, where "upper caste" Hindus offer jewels and other
valuables to be consumed by a fire and numerous other forms of
irrational beliefs have been spared?

Whatever the answers to these questions, according to researchers and
social activists, the beneficiaries of the move are the Hindutva
forces, which are only too willing to "cleanse" temples of village
deities which are "polluted" by "undesirable" practices that are not
acceptable to the temples based on the agamas. Some researchers have
pointed out for years that organisations such as the Hindu Munnani and
the Vishwa Hindu Parishad have been working among the rural
communities with a view to "homogenising" Hindu society (Frontline,
April 9, 1999).

Professor A. Sivasubramanian, who has done intensive studies on folk
deities, the forms of worship and the practices followed in the
temples of the "people's gods" in the southern districts, told
Frontline that these deities have some special characteristics. For
instance, most of them are "slain heroes" among the devotees'
ancestors. These deities, he said, were kept in the open, unlike in
the mainstream temples, only to provide easy access to the poor and
the socially deprived sections, which were generally denied entry into
caste Hindus' temples in many areas. The poojaris (priests) of the
village deities normally belong to the caste group that controls the
temples. The rules were kept flexible in order to suit the local
people's needs. For instance, unlike in the mainstream temples, there
is no rigidity about the timing of worship, keeping in mind the
village poor, who are mostly wage-earning agricultural workers.

Sivasubramanian said that in many villages the `kodai' festivals
played a unifying role among caste-ridden rural communities of varied
backgrounds and conflicting interests. Animal sacrifice was practised
not only in Hindu folk temples, but also in darghas and
church<147,2,7>es, although without the approval of the clergy. He
cited the Anthoniyar "temple" at Puliyampatti, 35 km from Tuticorin,
where Hindus join Christians in offering worship and animal sacrifice
"in fulfilment of vows". Referring to the prevalence of animal
sacrifice among Muslims, the professor said the practice among them
was to donate the hide to the dargha and partake the meat with others
in community feasts.

Any attempt to homogenise the temples of folk deities would only lead
to the end of the plurality of Hindu society, Sivasubramanian said.
The Sangh Parivar had already brought under its control several
temples. In these temples they have fixed the worship timings,
appointed Brahmin poojaris, made the rules rigid and installed idols
of mainstream gods such as Siva (in the form of Linga), Vinayagar and
Murugan. A few years ago, when a Brahmin poojari objected to animal
sacrifice in one such temple for a village deity in Coimbatore on the
grounds that it could not be done in a temple that had a Linga, the
people removed the Linga and went ahead with the sacrifice. At the
temple of a folk deity in Tuticorin, when the newly appointed Brahmin
poojari objected to animal sacrifice because the temple now also had
an idol of Murugan, devotees performed the sacrifice after hiding the
idol behind a curtain. Such developments would only create further
divisions in village communities in the southern districts, which are
known for caste-related violence.

A study by the Tirunelveli-based Human Rights Organisation on the
practices in 564 temples in Tirunelveli and Tuticorin districts
revealed that the "kodai" festivals had some positive elements.
Although Dalits were normally denied entry into 240 of these temples,
they were allowed to participate in the festivals. Dalits shared the
meat of the sacrificed animals with the people of the Thevar
community, with which they are at loggerheads most of the time. Any
attempt to disturb the balance may aggravate the caste-related
problems in these sensitive areas, the study felt.

The Tamil Nadu Progressive Writers Association has said that the State
government's action against animal sacrifice would affect the right to
worship of Dalits and other backward sections of the people and would
only unwittingly help the Sangh Parivar bring thousands of village
temples under its control.

After sensing the all-round protest against the move, the Federation
of Village Temple Priests, believed to be a Parivar organisation, has
urged the State government not to enforce the ban on animal sacrifice
in temples, since the move is "impractical". "Animal sacrifice can be
banned only if the majority of people stopped eating non-vegetarian
food," said federation president S. Vedantam. CPI(M) State secretary
N. Varadarajan said in a statement that there could be no two opinions
about the irrational nature of the belief in animal sacrifice. "All
the same, it is an age-old belief with cultural overtones, involving
the right to worship of Dalits and people from other backward
communities and also the religious sentiments of these people," he
said. "Attempts at educating these people and improving their social
and economic status should necessarily precede efforts to put an end
to such superstitious beliefs," observed Varadarajan.

http://www.flonnet.com/fl2020/stories/20031010001205000.htm

Animal sacrifice

The article on the Tamil Nadu government's ban on animal sacrifice was
timely ("A decree on animal sacrifice", October 10). Animal sacrifice
by Hindus is not limited to Tamil Nadu. The practice prevails in
Nepal. All those raising a hue and cry over animal sacrifice should
first try to eliminate such antiquated Hindu practices like "widow-
sacrifice" called sati. There still exists a temple for Rani Sati and
a school in which students sing praises of her.

Historic and literary records show that cattle sacrifice was practised
by priests in the Vedic period. It was competition from Jainism that
inspired a section of Hindus to take to vegetarianism. There is
nothing in Hinduism that prohibits animal sacrifice.

The ban cannot be enforced because it is difficult to send policemen
to each and every temple in the State. The Tamil Nadu Village Temples
Priests Association has already expressed its displeasure over the
ban.

G. Raja Bharathi
Chennai

http://www.flonnet.com/fl2023/stories/20031121006212200.htm

Gadhimai Festival: Nepal Mass Animal Sacrifice Festival To Go Ahead
Despite Protests
BINAJ GURUBACHARYA | 11/20/09 12:45 AM |

KATMANDU, Nepal — A Hindu festival in which hundreds of thousands of
animals are expected to be sacrificed will go ahead as scheduled in
southern Nepal despite protests, organizers said Friday.

The Gadhimai festival, celebrated every five years, is attended by
many Hindus from India as well as Nepal. More than 200,000 buffaloes,
pigs, goats, chickens and pigeons are expected to be slaughtered this
year on Nov. 24 and 25.

Organizers said they will not bow to "interference" from animal rights
and religious groups that have held protests in Katmandu and in the
festival area in Bara district, about 100 miles (160 kilometers) south
of the capital.

"We will not stop this centuries-old tradition now. This is our
religion, belief and tradition and we will continue with it no matter
what," said Motilal Kushwa of the organizing committee.

Kushwa said thousands of people have already arrived at the site with
animals meant for sacrifice next week.

Participants believe that animal sacrifices for the Hindu goddess
Gadhimai will end evil and bring prosperity. Many join the festival
from the state of Bihar in India, where animal sacrifices have been
banned in some areas.

Critics say the killings are barbaric and conducted in a cruel manner.

Government administrator Taranath Gauram said hundreds of extra
policemen have been sent to the area to maintain security and
officials do not expect trouble during the festival.

Ram Bahadur Bamjan, a Nepalese teenager revered by many as a
reincarnation of Buddha, has joined the campaign against the animal
slaughter and plans to visit the festival area to appeal directly to
participants to stop the sacrifices.

Bamjan's followers believe he has been meditating without food and
water in the jungles of southern Nepal since 2005. Believers say he
spends months without moving, sitting with his eyes closed beneath a
tree

http://www.huffingtonpost.com/2009/11/20/gadhimai-festival-nepal-m_n_364790.html

Gadhimai Festival (PHOTOS): Mass Animal Sacrifice Begins In Nepal
First Posted: 11-24-09 02:37 PM | Updated: 11-24-09 07:28 PM


(AP) BARIYAPUR, Nepal -- The ceremony began with prayers in a temple
by tens of thousands of Hindus before dawn Tuesday. Then it shifted to
a nearby corral, where in the cold morning mist, scores of butchers
wielding curved swords began slaughtering buffalo calves by hacking
off their heads.

Over two days, 200,000 buffaloes, goats, chickens and pigeons will be
killed as part of a blood-soaked festival held every five years to
honor Gadhimai, a Hindu goddess of power.

While cows are sacred and protected by law in Nepal, animal sacrifice
has a long history in this overwhelmingly Hindu country and parts of
neighboring India. The Bariyapur festival has become so big, in part,
because such ceremonies have been banned in many areas in the
neighboring Indian state of Bihar.

And while it is criticized by animal-rights protesters, the festival
is defended as a centuries-old tradition.

WARNING: GRAPHIC PHOTOS

Butchers with butcher knives participate in religious rituals before
slaughtering buffalos during a mass sacrifice ceremony at Gadhimai
temple in Bariyapur, about 70 kilometers (43 miles) south of Katmandu,
Nepal.

Many Nepalis believe that sacrifices in Gadhimai's honor will bring
them prosperity. They also believe that by eating the meat, which is
taken back to their villages and consumed during feasts, they will be
protected from evil.

Taranath Gautam, the top government official in the area, estimated
that more than 200,000 people had come for the ceremony in Bariyapur,
some 100 kilometers (60 miles) from Katmandu. Some brought their own
animals to sacrifice.

"I am here with my mother who had promised the goddess she would
sacrifice a goat. It was her wish and promise and I am glad we were
able to fulfill it," said Pramod Das, a farmer from the nearby village
of Sarlahi. "I believe now my mother's wishes will come true."

Animal rights groups don't have much power in Nepal, but they have
staged repeated protests in recent weeks. Local news reports say some
activists set up stands in towns on the way to the Bariyapur temple,
offering Hindu pilgrims coconuts and other fruits to sacrifice instead
of animals.

There was no sign of them Tuesday.

"We were unable to stop the animal sacrifices this year but we will
continue our campaign to stop killings during this festival," said
Pramada Shah of the group Animals Nepal.

The ceremony, which goes back for generations, has enormous resonance
in a country where per capital income is about $25 a month, illiteracy
is widespread and vast social divides have left millions working as
tenant farmers for feudal landlords.

Even many educated Nepalis see value in the tradition.

Om Prasad, a banker from the nearby city of Birgunj, brought offerings
of fruit and flowers to the festival, but said he believed people
should be able to sacrifice animals if they want.

"It is their tradition and it is fine if they continue to follow it.
No one should try to tell them they can't follow what their ancestors
did," he said.

Experts say it will take many more years before there are changes in
these deeply rooted traditions.

"They continue these animal sacrifice rituals because they believe it
is a tradition that can't be broken," said Ram Bahadur Chetri, an
anthropology professor at Katmandu's Tribhuwan University. "The people
who follow these traditions believe that if they discontinue, then the
gods will get angry and there could be catastrophe in the country."

Buffaloes, goats, chicken and ducks are sacrificed at most Hindu homes
in Nepal during the Dasain festivals, which fell in September this
year.

http://www.huffingtonpost.com/2009/11/24/gadhimai-festival-photos_n_369446.html

Buddhists and Animal Rights Activists Against Hindu Sacrifice to
Gadhimai
From all-creatures.org

Buddhists and Animal Rights Activists Against Hindu Sacrifice
By Kalpit Parajuli, AsiaNews.it

More than a million Hindus are preparing to sacrifice half a million
animals during the festival of Gadhimai Mela.

In Bara district, where the ‘living Buddha’ meditates, more than a
million Hindus are preparing to sacrifice half a million animals
during the festival of Gadhimai Mela. Actress Brigitte Bardot wants
the inhumane practice stopped. More than 12,000 police agents are
mobilized for the occasion.

Hundreds of Buddhists and animal rights activists are protesting
against the Hindu festival of Gadhimai Mela in Bayapur, Bara district
(southeastern Nepal). During the event, half a million animals will be
slaughtered. More than a million Hindu pilgrims are expected to gather
for the occasion on 25 November. Nepali authorities have deployed more
than 12,000 police officers.

Gadhimai Mela is one of the most important festivities on the Hindu
calendar and the largest sacrificial happening in the world. It
usually lasts a week, ending on the third Friday of November.

During the celebrations, the faithful sacrifice animals like
buffaloes, sheep and chickens in honour of the god Gadhimai. According
to Hindu belief, such offerings reduce the god’s anger, and bring
people luck and prosperity.

However, Bara district is also a major Buddhist pilgrimage site. This
is where Ram Bahadur Bomjan, known as the living reincarnation of the
Buddha, meditates year round.

At present, hundreds of Buddhists and activists are praying with him
to stop the animal sacrifice.

“The killing of animals in the name of sacrifice is the most serious
crime. So it must be stopped immediately,” said Rinpoche Sange
Rangjung, a Buddhist monk and protest leader. “In no religion are
animal sacrifices prescribed”.

Demonstrators, who are backed by French actress and animal rights
activist Brigitte Bardot, are calling on the Nepali government to
legislate in the matter to ban the practice in the future.

http://www.all-creatures.org/articles/ar-sacrifice.html

The Gadhimai sacrifice is grotesque

The ritual slaughter of hundreds of thousands of animals runs counter
to Hindu principles of reverence for life

Anil Bhanot guardian.co.uk, Wednesday 25 November 2009 12.00 GMT

Yesterday, Mangal Chaudhary and Dukha Kachadiya, descendants of a
feudal landlord and a village healer adept in the Hindu occult, who in
the 18th century started a mass animal sacrifice to the goddess
Gadhimai, presided over a ceremony to begin this year's festival by
beheading 10,000 buffalo. Their deaths are being followed by the
slaughter of a further quarter of a million animals and birds today.
It is all happening in Bariyarpur, a village in the south of Nepal,
bordering the state of Bihar in India. The region is well known as the
homeland of the Bhojpuri people, a close-knit ethnic community devoted
to the worship of Gadhimai.

The history of this bloodthirsty event began when Bhagwan Chaudhary,
the feudal landlord, a imprisoned in Makwanpur fort prison about 260
years ago. He dreamed that all his problems would be solved if he made
a blood sacrifice to Gadhimai. Immediately upon his release from
prison he took counsel from the local village healer whose descendant,
Dukha Kachadiya, started the ritual yesterday with drops of his own
blood from five parts of his body. Apparently then a light "appeared"
in an earthenware jar, and the gory sacrifice began.

To me it all seems utterly abhorrent. Yet the Nepalese government made
a ridiculous decision to give 4.5 million rupees to the organisers to
build an abattoir so as to avoid pollution and disease but undoubtedly
also to hold on to Bhojpuri votes. The whole incident has quite
rightly sparked an international outcry from animal welfare
campaigners, Indian politicians like Menaka Gandhi and religious icons
like the "Buddha Boy" Ram Bahadur Bomjan, among others.

Personally, I see this practice as one utterly opposed to the non-
violent principles of my Hindu religion. Five to six thousand years
ago our Vedic seers recognised that we can only survive by taking life
from a lower level of consciousness to ours as is the case with plants
and animals, but never did they condone senseless and purposeless
killing. In Hinduism all life is sacred and the whole idea of animal
sacrifice in those ancient days was based on the principle that we
must pray to God before killing an animal for food – by reciting Vedic
mantras to God – and simply put that we think twice before taking a
life for our own consumption.

Many Hindus may not like it, because we like to think we are tolerant,
but I see several superstitious practices in what otherwise is a wise
and profound religion, and issues such as this which should be
robustly challenged are instead allowed to pass.

The Gadhimai sacrifice is grotesque | Anil BhanotThis article was
published on guardian.co.uk at 12.00 GMT on Wednesday 25 November
2009.

Comments in chronological order (Total 37 comments)

BaalChaamon
25 Nov 2009, 12:20PM
Anil is right in saying that Hinduism does not condone the sacrifice
of animals or any blood sacrifice in honour of our Gods, instead we
offer flowers and fruits.

Recommend? (9)

ImranAhmad
25 Nov 2009, 12:54PM
This comment has been removed by a moderator. Replies may also be
deleted. blackadder2001
25 Nov 2009, 1:10PM
While I respect the author's views on the horror of the sacrifice, you
must understand that Hinduism is not a uniform religion, it is a
compendium of practices followed by thousands of disparate
ethnicities. While there is a commonality of some over arching
beliefs, the rituals and practices of every day life and worship vary
significantly. The differences cut across caste or linguistic
boundaries, for example, Kashmiri and Bengali Brahmins are often non-
vegetarian, a practice that would be taboo among other Brahmin
communities. Plus, animal sacrifice, especially the Ashvamedha Yagna
was a well documented practice even in the highest echelons of Hindu
society in the past. Neither is this practice unique to any religion,
even today Muslims sacrifice goats and other cattle on the occasion of
Eid-ul-Azha. With greater education and development, one can hope that
some of these practices we find abhorrent die out. Till then, I don't
think we can dictate to anyone how to lead their lies

Recommend? (8)

Mauryan
25 Nov 2009, 3:02PM
I have said many times on this forum that there is no such thing as
"Hinduism." The term Hindu is a geographic term, much like the term
American or Chinese is. There are myriad of religions, cults,
philosophies, practices, rituals, scriptures and so on. The diversity
amongst people and their practices in this land are mind boggling to
perceive and understand. On one side is this high level of tradition
that deals directly with the inner spirit, renunciation, meditation
and love for all. On the other end are practices such as those
practiced by tribals and others where animals get slaughtered and
there are gory rituals including human sacrifice in some cases.

After independence, India is slowly making progress on many fronts
that include education, better awareness and interaction between
different people. It will probably take a hundred years or more of
steady progress for practices of this kind to lose their momentum.

India is one place where primitiveness and advancement exist side by
side. But spiritual traditions of India have always kept the lamp of
enlightenment burning. Hopefully, India will rediscover its glory and
practices of this kind will disappear with sustained progress.

Recommend? (4)

LittleCowLover
25 Nov 2009, 4:21PM
This comment has been removed by a moderator. Replies may also be
deleted. CaspianSmith
25 Nov 2009, 4:55PM
LittleCowLover,

What about the blood sacrifice of Jesus to purchase redemption from
sin, through his blood? How is that different, in theory?

And Abraham and his only son? How is that different?

Recommend? (4)

Kahabaali
25 Nov 2009, 4:58PM
This comment has been removed by a moderator. Replies may also be
deleted. Kahabaali
25 Nov 2009, 5:06PM
This comment has been removed by a moderator. Replies may also be
deleted. Kahabaali
25 Nov 2009, 5:24PM
This comment has been removed by a moderator. Replies may also be
deleted. LucyQ
25 Nov 2009, 8:41PM
This comment has been removed by a moderator. Replies may also be
deleted. blackadder2001
26 Nov 2009, 7:09AM
As a libertarian when it comes to freedom of speech, I must protest
the practice of deleting comments, these deletions are arbitrary and
go against the spirit of a board titled "Comment is Free". Is this a
British newspaper or one of those squalid rags from Pakistani
madrassas? Plus, they deprive us of the entertainment we derive from
reading Kahabaali's post. Kahabaali's ramblings remind me of perverts
who go flashing their privates at old ladies, I guess he doesn't get
to do much of that in Pakistan so he's taking out his frustrations on
this board. Let him have his catharsis and allow us to enjoy the
disjointed ramblings of this depraved lunatic.

Recommend? (7)

ChrisQ
26 Nov 2009, 9:53AM
I take the point that Hinduism is not a uniform belief, but the
original article gave the impression that animal sacrifice was part of
mainstream Hinduism. It is not. About 70 to 80% of Hindus are
Vishnavites, who condemn animal sacrifice, and of the rest about 10 to
15% are Saivites who also condemn them. Of the rest there are Shaktis,
Vedantists, and neo-Hindus. The animal sacrifices are in fact only
supported by a minority of the Shaktis.

Anil's article is much more representative of Hindu mainstream views,
and far from being a "substitute" cracking of coconuts is a
traditional form of sacrifice that is much more common than animal
sacrifice.

Chris (a Western follower of Hinduism)

Recommend? (5)

m1dlander
26 Nov 2009, 10:01AM
Why has LucyQ been moderated? I've never seen her post anything
offensive

Recommend? (2)

m1dlander
26 Nov 2009, 10:10AM
This is a barbaric act of selfishness, those buffalo must be
terrified; just waiting for their turn to be butchered.

It seems to me the temples are doing this to generate funding to
sustain them by perpetrating the lie that people watching will have
their wishes granted 'within 5 years'.

That's very specific, how can it be tested, how can it be proved or
disproved?

It's a bloodbath to titilate, a spectacle and a money-spinner.

The words "the Goddess needs blood" sounds like something from the
dark ages, not the 21st century!

Recommend? (4)

Britistani
26 Nov 2009, 10:19AM
I am also very dissappointed on hearing this news. We are Punjabi
Muslims and our ancestors were Hindu and Sikh. To this day we do not
eat beef or pork and rarely is lamb cooked in our house, our cuisine
is still mainly vegetarian or chicken as is the custom of Punjabi
country folks.

I used to dread the Hajj Eid were so many goats would be sacrificed,
but at least the meat went to poor people who could not afford it
(small consolation) - and i would never eat it.

The Vedic culture is the core culture of all of South Asia regardless
of religion, and killing animals like this is definaltely not the
Vedic way. It sounds awful and as m1dlander said it sounds like its
from the dark ages.

I hope the people in Nepal see sense.

Recommend? (7)

VSBI
26 Nov 2009, 2:08PM
Could someone remind me how many turkeys have been slaughtered this
last week for US thanksgiving? And for UK Christmas. 40 million?
That's the figure I've read. Puts this Nepali issue in some
perspective. We have massive animal slaughter industries in the West
that are equally brutal, but just kept behind closed doors to spare
our guilt.
Anyone else detect more than a hint of hypocrisy in this outrage?

Recommend? (4)

Arrowhead
26 Nov 2009, 4:31PM
One of the founding beliefs of Hinduism is that
"All Life Is Important" this act is an abomination to Hinduism as is
the caste system the Indian government should act against the Indian?s
who attended the festival in Nepal.
I?ll pray for those animals.

Recommend? (1)

mischelove
26 Nov 2009, 4:44PM
I'm really sorry for those animals and for those people either. There
is no way they get better by murdering and cruelty. It's disgusting
and there is no reason to defend it whatsoever. This is not religion.

Recommend? (1)

Vulpus
27 Nov 2009, 2:51AM
It is refreshing and dare I say it, restorative of my faith in human
nature to read not only this article above but also the comments
written herein, by persons not only of the Hindu faith but of the
Muslim faith and others, which are filled with compassion and without
the conceitedness and ignorance displayed by other commentators that
is unfortunately so often the case on other threads.

One of my relatives was a soldier out in India before the last war,
and he was deeply moved by the sight of Indian villagers there, some
of whom had very little in material terms, but who would nonetheless
feed the ants and other insects every morning. He found their attitude
to be a highly civilised one indeed, which it is of course, as well as
their respect for all life. As a Brahmin friend of mine once told me
'A man who is cruel to animals in our faith is not a real man'. I only
wish that more people from a Western background felt the same way. In
this respect the comment by VSBI was correct, a sad fact indeed.

Recommend? (4)

wetanddry
27 Nov 2009, 8:09AM
If anybody is interested in seeing the lie of the land there, please
see:

http://www.flickr.com/photos/rpb1001/4137245289/sizes/o/

It is a grotesque site. It is the day after the ritual slaughter. Here
you have the 3m high wall (abattoir). Within the walls of the compound
you can see local Dalits (untouchables) skinning the slain beasts,
removing the offal and carting away the carcasses and the best meat in
sacks to villages within meat carrying distance.

Far from all of the buffalo carcasses were 'used' in this way and the
sun and nature beat the locals to the rest. The stench at the end of
this day could be described as 'large', but only to leave room for the
necessary adjectives for day three or four.

It seems not a million miles from the image below.

Loading Image..."
rel="nofollow">
http://graphics8.nytimes.com/images/2008/01/27/weekinreview/27bittman.xlarge1.jpg

add some poverty, superstition, religion and local party politics to a
world wide love of meat and you have jumped the divide.

wetanddry
27 Nov 2009, 8:10AM
Sorry:

http://graphics8.nytimes.com/images/2008/01/27/weekinreview/27bittman.xlarge1.jpg

julianabanana
27 Nov 2009, 11:10AM
blackadder2001 said
"With greater education and development, one can hope that some of
these practices we find abhorrent die out. Till then, I don't think we
can dictate to anyone how to lead their lies' (I presume he meant
lives)

But we do dictate to other people how to live their lives. We do it
all the time, in our own country and at European level and on the
international stage. It's called the law. We make it a criminal
offence to sexually abuse children, to rape or beat other people, to
steal, to murder, to engage in was crimes etc etc. And in this country
we regulate abbatoirs (not very well, in my opinion, but at least the
intention to minimise suffering is there). Of course, it all starts to
break down as soon as you introduce moral relativism. So you make
religious exceptions to animal welfare laws so Halal and Shechita
slaughter methods are tolerated in the UK. Why not go further and say
it's ok to take a child bride. It's fine to abuse women. Why not? It's
a cultural thing, so it must be ok for some people to have much lower
standards of behaviour, yes? Obviously that's bollocks. I'm happy to
condemn what has happened to these defenceless animals in Nepal, and
condemn the people who did it to them, because its just plain damn
wrong. I only wish we could protest more effectively, but then we're
up against apologists for brutality like blackadder2001.

julianabanana
27 Nov 2009, 11:10AM
blackadder2001 said
"With greater education and development, one can hope that some of
these practices we find abhorrent die out. Till then, I don't think we
can dictate to anyone how to lead their lies' (I presume he meant
lives)

But we do dictate to other people how to live their lives. We do it
all the time, in our own country and at European level and on the
international stage. It's called the law. We make it a criminal
offence to sexually abuse children, to rape or beat other people, to
steal, to murder, to engage in was crimes etc etc. And in this country
we regulate abbatoirs (not very well, in my opinion, but at least the
intention to minimise suffering is there). Of course, it all starts to
break down as soon as you introduce moral relativism. So you make
religious exceptions to animal welfare laws so Halal and Shechita
slaughter methods are tolerated in the UK. Why not go further and say
it's ok to take a child bride. It's fine to abuse women. Why not? It's
a cultural thing, so it must be ok for some people to have much lower
standards of behaviour, yes? Obviously that's bollocks. I'm happy to
condemn what has happened to these defenceless animals in Nepal, and
condemn the people who did it to them, because its just plain damn
wrong. I only wish we could protest more effectively, but then we're
up against apologists for brutality like blackadder2001.

Recommend? (1)

m1dlander
27 Nov 2009, 12:27PM
VSBI
26 Nov 2009, 2:08PM
Could someone remind me how many turkeys have been slaughtered this
last week for US thanksgiving? And for UK Christmas. 40 million?
That's the figure I've read. Puts this Nepali issue in some
perspective. We have massive animal slaughter industries in the West
that are equally brutal, but just kept behind closed doors to spare
our guilt.
Anyone else detect more than a hint of hypocrisy in this outrage?

Nope

m1dlander
27 Nov 2009, 12:28PM
sorry

VSBI
26 Nov 2009, 2:08PM
Could someone remind me how many turkeys have been slaughtered this
last week for US thanksgiving? And for UK Christmas. 40 million?
That's the figure I've read. Puts this Nepali issue in some
perspective. We have massive animal slaughter industries in the West
that are equally brutal, but just kept behind closed doors to spare
our guilt.
Anyone else detect more than a hint of hypocrisy in this outrage?

Nope

Recommend? (1)

m1dlander
27 Nov 2009, 1:31PM

We have massive animal slaughter industries in the West that are
equally brutal

We also have laws that stipulate all animals should be killed in a
humane manner, meaning they are stunned first and don't feel any pain,
(and minimal fear).

(Excluding Halal slaughterhouses who have special dispensation to
cause suffering - but that's another issue)

Now how many strikes with one of those machetes do you think it takes
to kill a bull let alone sever its head? This while all the others
watch, waiting their turn in terror.

All turkeys who are killed will end up as food, as wetanddry states
above, a huge amount of the meat from these baffalo will be wasted.

Turkeys are killed to order in an efficient manner (you may be a
vegitarian and disagree morally with this, but it is the case); the
huge numbers of buffalo killed can't possibly be processed, so it's
wasteful in the very least!

The main problem I have with this, however, is that it is done as a
spectacle to entertain people and on the patently untrue premise that
spectator's wishes will come true!

If simple peasants are told this by their priests, who they respect,
then of course they're going to believe it. Once it becomes a
tradition it's difficult to stop - but that doesn't mean it shouldn't
be stopped!

Superstition should be rooted out as the harmful, regressive,
blinkered, morally-retarded evolutionary baggage that it is

blackadder2001
27 Nov 2009, 2:50PM
@julianabanana, you're going down a very slippery slope here, your own
example of abbatoirs belies what you're saying. Abbatoirs are no less
brutal than crude animal sacrifice and the end result for the poor
animal is no different. The more a society tries to regulate people's
behaviour, the more opposition it occurs because quite frankly dearie,
what may be just plain damn wrong to you might not be to others. Plus,
unless you're a saint, am sure there are aspects of your lifestyle
that are just plain wrong when viewed from different paradigms. What
would you say about laws against homosexuality? Many people believe
that that's just plain damn wrong, would you support laws banning that
as well? Do you know how Parsees and Tibetans dispose of their dead?
Is that plain damn wrong too? Try not to be wooly headed when debating
about absolute right and wrong, far brighter people have given up
trying to define or even confirm the existence of these concepts

Recommend? (3)

iZenmaster
27 Nov 2009, 3:18PM
"Human kills human just to prove that Killing is BAD" [~Anonymous)

We humans are very unreasonable kind, yet we believe we are very
reasonable!!

We called those atrocity as INHUMAN, but don't you think thats so
HUMAN!!
can you show me any ANIMAL (other than HOMO SAPIENS) who kills like
us?
and yet we call those act INHUMAN!!

I NEITHER SUPPORT ANIMAL SACRIFICE NOR I'M JUSTIFYING WHAT WE DID IN
NEPAL (GADIMAI MELA) WAS RIGHT OR WRONG!!

The fact is, that atrocity happened in the open public, hence the
loud
cry!! otherwise ANIMALS get SLAUGHTERED everywhere in the WORLD, yeah
in very HUMANLY WAY!! So what are we JUST HYPOCRITE ?? United States,
will consume 45 million turkeys for Thanksgiving alone

Only Difference is those animals were killed in PUBLIC, otherwise THE
MEAT
will get CONSUMED and THE SKIN will go for LEATHER PROCESSING!!

There is nothing called RIGHT or WRONG....cause we believe ourselves
to be
very REASONABLE, yet act HYPOCRITE.. ..on the OTHER side we are
nothing
but a RISEN APE!!

"Human
beings are animals....We may prefer to think of ourselves as fallen
angels, but in reality we are risen apes." ~Desmond Morris

anu47
27 Nov 2009, 4:41PM
Rather than pander to the ?sensitive? middleclass Guardian readers who
abhor fox hunting and other blood sports, Mr Bhanot should question
whether the method by which these animals are slaughtered makes an
iota of difference. Well whether a melon is dropped onto a sharpened
knife or if the knife is intentionally thrust into it; it is the melon
that suffers injury. The karma of killing an animal whichever way it
is done is the same. Perhaps the horror of seeing an animal hacked to
death is what is needed to stop others like Mr Bhanot here in the ?
civilized? west from eating their flesh to satisfy our palate.

It is sheer intellectual pomposity to condemn these Nepalese (for what
we consider) their atypical traditions and on the other hand pick up a
pre-packed chicken from the supermarket thereby supporting the annual ?
sacrifice? of 750 million animals in this country alone. Was it 40
million turkeys slaughtered this year for thanksgiving? How many more
are meeting a similar fate this Christmas? The author must be feeling
quite smug and should have known better than to condemn Nepali Hindus
so unashamedly, as a purported ?Hindu leader?; given what sacrifices
the Gurkhas have made for this country. Tut-tut.
Anu

Recommend? (1)

julianabanana
27 Nov 2009, 6:14PM
blackadder2001, I don't see what homosexuality has to do with this
argument at all. But for the record, no I wouldn't support laws
banning it. Last time I looked homosexuality was legal in the UK. As
for people disposing of their dead, as long as they don't leave the
bodies outside my house, I'm fine with sky burials or whatever.

Now, back to the point. Have you actually seen the graphic images of
this mass slaughter? There were lots on the BBC. Many have now been
pulled, presumably because of the disturbing content To describe the
scenes as horrific really doesn't do them justice. Animals being
butchered in plain view of each other, running round a huge enclosure
desperately trying to escape from men wielding huge knives. Pools of
blood with stricken animals lying there not yet dead. How is that
remotely connected with an attempt (granted, an imperfect one) to
minimise animal suffering by keeping the killing rooms and the holding
pens separate and the animals in ignorance of their fate for as long
as possible? By stunning before bleeding and beheading? I'm no
apologist for abbatoirs. I haven't eaten meat for over 20 years. But
what happened in Nepal was sickening beyond my comprehension. If you
really think the end result is no different for the animals, let's try
an experiment. 1) A week or so ago a judge gave the parents of a very
sick baby the right to switch of his life support machine to end his
suffering. The baby died soon afterwards. Baby P was beaten repeatedly
and neglected to the point where he died from his injuries. According
to your logic there is no difference in the treatment of these two
babies by their parents because they both died, so it didn't really
matter how and in what circumstances they died. We should condemn
both, or neither. Or try this. Your granny is very old and frail.
She'd like to die in her own bed, surrounded by her loved ones but
instead you put her in a busy hospital ward where she is left lying in
her own piss and shit and dies hungry, thirsty, alone and afraid. But
hey, what does it matter, because she was going to die anyway? Do you
begin to see a tiny problem with your own position? Maybe you're the
one who's not so bright, dearie?

wetanddry
27 Nov 2009, 7:24PM
Well it is certainly an emotive subject.... for a few days at least.
See you all in Gadhimai in 5 years time minus a couple of months for
the next repeat of this debate.

wetanddry
27 Nov 2009, 8:00PM
Juliana: The animals were not running around trying to escape. They
went like the proverbial lambs to the slaughter. Shooting fish could
possibly be a more useful metaphor. It was a pathetic scene, from the
utterly docile animals' point of view and from the point of view of
the faintly macho men given the task of wielding the knives. There was
distress though certainly and quite a lot of it was mine.

The heavy knife on the back of the neck seemed to be stunningly
effective though. Within a split second it was over for all but the
very biggest of animals.

However. They could radically change this ritual slaughter. It would
be possible to properly feed and water the animals while waiting. They
could segregate the living, the presently condemned and the dead with
some kind of barriers. They could hire people to shepard animals from
one zone to another. In the final zone they could manage the skinning
and cleaning and shipping to the local community, meat dealers and
skin traders.

They could even set up a temporary meat drying facility for making
jerky (sekuwa) which is the favour manner of preservation.

In this way you have all the superstitious sacrifice nonsense which
keeps the masses happy as their wishes will come true, the business
people are happy as the locals don't throw rocks at the trucks coming
to take their meat away so they make some money and the animal rights
people should be happier as it approximates the work-flow of the
massive, anonymous flesh industries of back home.

Or not?

julianabanana
27 Nov 2009, 9:24PM
Wetanddry

Not.

You obviously did not see the same pictures or read the same reports
as me. Unless you were actually there I will not defer to your account
of events. Amongst other atrocities, I saw a picture of a bullock
sitting up, wounded, in a pool of blood amongst the dead bodies of
other bullocks, waiting to have its head hacked off. So much for it
being over in a split second.

As for the people's wishes coming true, five years ago they must have
all wished to remain in squalid poverty and ignorance, because five
years down the line that's all their bloodthirty goddess seems to have
granted them. We compel children to go to school in the UK, to protect
them from ignorance.Why is it wrong for mainstream Hindus to want to
educate these people not to indulge in this barbaric practice in the
name of their religion?

blackadder2001
27 Nov 2009, 9:25PM

@julianabanana, you're missing the wood for the trees, the point is
that moral relativism is the basis of all societies and laws. The
point of bringing up the homosexuality example was to show that the
same behaviour can be viewed as 'right' by one group of people and
'barbaric' by another. Sure homosexuality is legal in Britain now but
Britain was at the forefront of some of the most repressive anti
buggery laws in the world, which claimed the lives and careers of men
like Oscar Wilde and Alan Turing. But societies evolve and as they do,
so do their laws. The suffering of the animals in the Gadimai massacre
is horrific no doubt, but industrial slaughterhouses are no different.
I also request you to visit some authentic Chinese restaurants where
prawns are boiled alive and snakes are sliced while still breathing.
You may find that disgusting but the Chinese don't. Good to know that
you don't eat meat but am reasonably sure there are other indirect
ways in which your lifestyle harm the environment. What makes your
ways of living less damn right than those of others? Do you drink
milk? Do you know how calves are starved so that the mil of their
mothers reaches your table? Don't give me stupid tangential arguments
and try and understand the points being made here. And you still
haven't answered (and I suspect even understood) the core point that I
have been making all through my posts viz. that in a world devoid of
absolute truths, right and wrong are determined only by societies
believing they are so. I suggest enrolling yourself in a few
philosophy courses asap.

Recommend? (1)

julianabanana
28 Nov 2009, 12:15AM
blackadder2001

So, what you are saying is you are right and I am wrong. Yes?

blackadder2001
28 Nov 2009, 8:43AM
@julianabanana - no

wetanddry
28 Nov 2009, 3:56PM
@julianabanana. Yes I was there.

I don't know how young buffaloes think, but their treatment could have
been vastly improved. You did not answer my suggestion of upgrading
this slaughter venue to something equating to the minimum standards of
the meat industry. Would this be better or still unacceptable?

Superstition is rife in this country. You get sick, their must be
spirits in the house. A young box is fat, he must be having sex. Watch
people drinking the sewage from the Ganges river, because its holy.
After giving birth, a woman should not eat vegetables for fruit for
about a month. The list goes on.

Many attending this festival still shit outdoors. They don't know why
toilets are important. Animal welfare is known here, but for the
poorest of the poor, its a long way down the list of priorities.

I think comments are closed so I'll stop here.

http://www.guardian.co.uk/commentisfree/belief/2009/nov/25/gadhimai-animal-sacrifice-nepal

Festival of Mass Animal Sacrifice Under Way in Nepal



...and I am Sid Harth
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