Tuesday, February 15, 2011

Primer for a revolution in India: lessons from Tunisia, Egypt

My thanks to Dr S.Kalyanaraman for sending this forward on how the youth power gathered support through internet media to usurp the corrupt - regime in Egypt. However the skeptic in me tells that India is too vast to create such a widespread awakening against corruption and we have too smart political leaders who have networked themselves so well that it is not easy to crack them. But the political development of a democracy as witnessed in the US raises some hopes.

The US also witnessed a similar corrupt scenario in the late 19th century. As democracy progresses and gives leaders the power to handle money and make policies, the initial times see a rise in misuse of such powers. The regime of President Ulysses Grant saw such misuse that led to the spread of corruption which is similar to what we are experiencing in India now. (http://en.wikipedia.org/wiki/Ulysses_S._Grant_presidential_administration_scandals)

Once it reaches the tolerance limit and people are adequately informed of the loot, the next stage sets in. People's vigilance resulted in checking corruption in the days after Grant's Presidency. Perhaps we in India are also passing through such times when people are getting more and more aware of the need to set right the rot that has settled on the political establishment. The current crop of leaders and corporates who are habituated to getting things done through illegal ways must be replaced. It may take a decade or so to bring out a change in the governing culture. A strict judiciary and an informed public are the 2 essentials that can make this happen. I think this kind of maturing of the Democracy is needed to be studied from experiences starting from the oldest democracy in the US.

- jayasree


 "This is your country; a government official is your employee who gets his salary
 from your tax money, and you have your rights." 
Singhasan khaali karo ke janataa aati hai.

February 13, 2011

A Tunisian-Egyptian Link That Shook Arab History



By DAVID D. KIRKPATRICK and DAVID E. SANGER



CAIRO — As protesters in Tahrir Square faced off against pro-government forces, they drew a lesson from their counterparts in Tunisia: "Advice to the youth of Egypt: Put vinegar or onion under your scarf for tear gas."


The exchange on Facebook was part of a remarkable two-year collaboration that has given birth to a new force in the Arab world — a pan-Arab youth movement dedicated to spreading democracy in a region without it. Young Egyptian and Tunisian activists brainstormed on the use of technology to evade surveillance, commiserated about torture and traded practical tips on how to stand up to rubber bullets and organize barricades.


They fused their secular expertise in social networks with a discipline culled from religious movements and combined the energy of soccer fans with the sophistication of surgeons. Breaking free from older veterans of the Arab political opposition, they relied on tactics of nonviolent resistance channeled from an American scholar through a Serbian youth brigade — but also on marketing tactics borrowed from Silicon Valley.


As their swelling protests shook the Egyptian state, they were locked in a virtual tug of war with a leader with a very different vision — Gamal Mubarak, the son of President Hosni Mubarak, a wealthy investment banker and ruling-party power broker. Considered the heir apparent to his father until the youth revolt eliminated any thought of dynastic succession, the younger Mubarak pushed his father to hold on to power even after his top generals and the prime minister were urging an exit, according to American officials who tracked Hosni Mubarak's final days.


The defiant tone of the president's speech on Thursday, the officials said, was largely his son's work.

"He was probably more strident than his father was," said one American official, who characterized Gamal's role as "sugarcoating what was for Mubarak a disastrous situation." But the speech backfired, prompting Egypt's military to force the president out and assert control of what they promise will be a transition to civilian government.


Now the young leaders are looking beyond Egypt. "Tunis is the force that pushed Egypt, but what Egypt did will be the force that will push the world," said Walid Rachid, one of the members of the April 6 Youth Movement, which helped organize the Jan. 25 protests that set off the uprising. He spoke at a meeting on Sunday night where the members discussed sharing their experiences with similar youth movements in Libya, Algeria, Morocco and Iran.


"If a small group of people in every Arab country went out and persevered as we did, then that would be the end of all the regimes," he said, joking that the next Arab summit might be "a coming-out party" for all the ascendant youth leaders.


Bloggers Lead the Way


The Egyptian revolt was years in the making. Ahmed Maher, a 30-year-old civil engineer and a leading organizer of the April 6 Youth Movement, first became engaged in a political movement known as Kefaya, or Enough, in about 2005. Mr. Maher and others organized their own brigade, Youth for Change. But they could not muster enough followers; arrests decimated their leadership ranks, and many of those left became mired in the timid, legally recognized opposition parties. "What destroyed the movement was the old parties," said Mr. Maher, who has since been arrested four times.


By 2008, many of the young organizers had retreated to their computer keyboards and turned into bloggers, attempting to raise support for a wave of isolated labor strikes set off by government privatizations and runaway inflation.


After a strike that March in the city of Mahalla, Egypt, Mr. Maher and his friends called for a nationwide general strike for April 6. To promote it, they set up a Facebook group that became the nexus of their movement, which they were determined to keep independent from any of the established political groups. Bad weather turned the strike into a nonevent in most places, but in Mahalla a demonstration by the workers' families led to a violent police crackdown — the first major labor confrontation in years.


Just a few months later, after a strike in Tunisia, a group of young online organizers followed the same model, setting up what became the Progressive Youth of Tunisia. The organizers in both countries began exchanging their experiences over Facebook. The Tunisians faced a more pervasive police state than the Egyptians, with less latitude for blogging or press freedom, but their trade unions were stronger and more independent. "We shared our experience with strikes and blogging," Mr. Maher recalled.


For their part, Mr. Maher and his colleagues began reading about nonviolent struggles. They were especially drawn to a Serbian youth movement called Otpor, which had helped topple the dictatorSlobodan Milosevic by drawing on the ideas of an American political thinker, Gene Sharp. The hallmark of Mr. Sharp's work is well-tailored to Mr. Mubark's Egypt: He argues that nonviolence is a singularly effective way to undermine police states that might cite violent resistance to justify repression in the name of stability.


The April 6 Youth Movement modeled its logo — a vaguely Soviet looking red and white clenched fist—after Otpor's, and some of its members traveled to Serbia to meet with Otpor activists.


Another influence, several said, was a group of Egyptian expatriates in their 30s who set up an organization in Qatar called the Academy of Change, which promotes ideas drawn in part on Mr. Sharp's work. One of the group's organizers, Hisham Morsy, was arrested during the Cairo protests and remained in detention.


"The Academy of Change is sort of like Karl Marx, and we are like Lenin," said Basem Fathy, another organizer who sometimes works with the April 6 Youth Movement and is also the project director at the Egyptian Democratic Academy, which receives grants from the United States and focuses on human rights and election-monitoring. During the protesters' occupation of Tahrir Square, he said, he used his connections to raise about $5,100 from Egyptian businessmen to buy blankets and tents.


'This Is Your Country'

Then, about a year ago, the growing Egyptian youth movement acquired a strategic ally, Wael Ghonim, a 31-year-old Google marketing executive. Like many others, he was introduced into the informal network of young organizers by the movement that came together around Mohamed ElBaradei, the Nobel Prize-winning diplomat who returned to Egypt a year ago to try to jump-start its moribund political opposition.


Mr. Ghonim had little experience in politics but an intense dislike for the abusive Egyptian police, the mainstay of the government's power. He offered his business savvy to the cause. "I worked in marketing, and I knew that if you build a brand you can get people to trust the brand," he said.


The result was a Facebook group Mr. Ghonim set up: We Are All Khalid Said, after a young Egyptian who was beaten to death by police. Mr. Ghonim — unknown to the public, but working closely with Mr. Maher of the April 6 Youth Movement and a contact from Mr. ElBaradei's group — said that he used Mr. Said's killing to educate Egyptians about democracy movements.


He filled the site with video clips and newspaper articles about police violence. He repeatedly hammered home a simple message: "This is your country; a government official is your employee who gets his salary from your tax money, and you have your rights." He took special aim at the distortions of the official media, because when the people "distrust the media then you know you are not going to lose them," he said.


He eventually attracted hundreds of thousands of users, building their allegiance through exercises in online democratic participation. When organizers planned a "day of silence" in the Cairo streets, for example, he polled users on what color shirts they should all wear — black or white. (When the revolt exploded, the Mubarak government detained him for 12 days in blindfolded isolation in a belated attempt to stop his work.)


After the Tunisian revolution on Jan. 14, the April 6 Youth Movement saw an opportunity to turn its little-noticed annual protest on Police Day — the Jan. 25 holiday that celebrates a police revolt that was suppressed by the British — into a much bigger event. Mr. Ghonim used the Facebook site to mobilize support. If at least 50,000 people committed to turn out that day, the site suggested, the protest could be held. More than 100,000 signed up.


"I have never seen a revolution that was preannounced before," Mr. Ghonim said.


By then, the April 6 movement had teamed up with Mr. ElBaradei's supporters, some liberal and leftist parties, and the youth wing of the Muslim Brotherhood to plaster Cairo with eye-catching modernist posters advertising their Tunisia-inspired Police Day protest. But their elders — even members of the Brotherhood who had long been portrayed as extremists by Mr. Mubarak and the West — shied away from taking to the streets.


Explaining that Police Day was supposed to honor the fight against British colonialism, Essem Erian, a Brotherhood leader, said, "On that day we should all be celebrating together.


"All these people are on Facebook, but do we know who they are?" he asked. "We cannot tie our parties and entities to a virtual world."


'This Was It'


When the 25th came, the coalition of young activists, almost all of them affluent, wanted to tap into the widespread frustration with the country's autocracy, and also with the grinding poverty of Egyptian life. They started their day trying to rally poor people with complaints about pocketbook issues: "They are eating pigeon and chicken, but we eat beans every day."


By the end of the day, when tens of thousands had marched to Tahrir Square, their chants had become more sweeping. "The people want to bring down the regime," they shouted, a slogan that the organizers said they had read in signs and on Facebook pages from Tunisia. Mr. Maher of the April 6 Youth Movement said the organizers even debated storming Parliament and the state television building — classic revolutionary moves.


"When I looked around me and I saw all these unfamiliar faces in the protests, and they were more brave than us — I knew that this was it for the regime," Mr. Maher said.


It was then that they began to rely on advice from Tunisia, Serbia and the Academy of Change, which had sent staff members to Cairo a week before to train the protest organizers. After the police used tear gas to break up the protest that Tuesday, the organizers came back better prepared for their next march on Friday, the 28th, the "Day of Rage."


This time, they brought lemons, onions and vinegar to sniff for relief from the tear gas, and soda or milk to pour into their eyes. Some had fashioned cardboard or plastic bottles into makeshift armor worn under their clothes to protect against riot police bullets. They brought spray paint to cover the windshields of police cars, and they were ready to stuff the exhaust pipes and jam the wheels to render them useless. By the early afternoon, a few thousand protesters faced off against well over a thousand heavily armed riot police officers on the four-lane Kasr al-Nile Bridge in perhaps the most pivotal battle of the revolution.


"We pulled out all the tricks of the game — the Pepsi, the onion, the vinegar," said Mr. Maher, who wore cardboard and plastic bottles under his sweater, a bike helmet on his head and a barrel-top shield on his arm. "The strategy was the people who were injured would go to the back and other people would replace them," he said. "We just kept rotating." After more than five hours of battle, they had finally won — and burned down the empty headquarters of the ruling party on their way to occupy Tahrir Square.


Pressuring Mubarak

In Washington that day, President Obama turned up, unexpectedly, at a 3:30 p.m. Situation Room meeting of his "principals," the key members of the national security team, where he displacedThomas E. Donilon, the national security adviser, from his seat at the head of the table.


The White House had been debating the likelihood of a domino effect since youth-driven revolts had toppled President Zine el-Abidine Ben Ali in Tunisia, even though the American intelligence community and Israel's intelligence services had estimated that the risk to President Mubarak was low — less than 20 percent, some officials said.


According to senior officials who participated in Mr. Obama's policy debates, the president took a different view. He made the point early on, a senior official said, that "this was a trend" that could spread to other authoritarian governments in the region, including in Iran. By the end of the 18-day uprising, by a White House count, there were 38 meetings with the president about Egypt. Mr. Obama said that this was a chance to create an alternative to "the Al Qaeda narrative" of Western interference.


American officials had seen no evidence of overtly anti-American or anti-Western sentiment. "When we saw people bringing their children to Tahrir Square, wanting to see history being made, we knew this was something different," one official said.


On Jan. 28, the debate quickly turned to how to pressure Mr. Mubarak in private and in public — and whether Mr. Obama should appear on television urging change. Mr. Obama decided to call Mr. Mubarak, and several aides listened in on the line. Mr. Obama did not suggest that the 82-year-old leader step aside or transfer power. At this point, "the argument was that he really needed to do the reforms, and do them fast," a senior official said. Mr. Mubarak resisted, saying the protests were about outside interference.


According to the official, Mr. Obama told him, "You have a large portion of your people who are not satisfied, and they won't be until you make concrete political, social and economic reforms."


The next day, the decision was made to send former Ambassador Frank G. Wisner to Cairo as an envoy. Mr. Obama began placing calls to Prime Minister Benjamin Netanyahu of Israel, Prime Minister Recep Tayyip Erdogan of Turkey and other regional leaders.


The most difficult calls, officials said, were with King Abdullah of Saudi Arabia and Mr. Netanyahu, who feared regional instability and urged the United States to stick with Mr. Mubarak. According to American officials, senior members of the government in Saudi Arabia argued that the United States should back Mr. Mubarak even if he used force against the demonstrators. By Feb. 1, when Mr. Mubarak broadcast a speech pledging that he would not run again and that elections would be held in September, Mr. Obama concluded that the Egyptian president still had not gotten the message.


Within an hour, Mr. Obama called Mr. Mubarak again in the toughest, and last, of their conversations. "He said if this transition process drags out for months, the protests will, too," one of Mr. Obama's aides said.


Mr. Mubarak told Mr. Obama that the protests would be over in a few days.


Mr. Obama ended the call, the official said, with these words: "I respect my elders. And you have been in politics for a very long time, Mr. President. But there are moments in history when just because things were the same way in the past doesn't mean they will be that way in the future."


The next day, heedless of Mr. Obama's admonitions, Mr. Mubarak launched another attack against the protesters, many of whom had by then spent five nights camped out in Tahrir Square. By about 2:30 p.m., thousands of burly men loyal to Mr. Mubarak and armed with rocks, clubs and, eventually, improvised explosives had come crashing into the square.


The protesters — trying to stay true to the lessons they had learned from Gandhi, the Rev. Dr.Martin Luther King Jr. and Gene Sharp — tried for a time to avoid retaliating. A row of men stood silent as rocks rained down on them. An older man told a younger one to put down his stick.


But by 3:30 p.m., the battle was joined. A rhythmic din of stones on metal rang out as the protesters beat street lamps and fences to rally their troops.


The Muslim Brotherhood, after sitting out the first day, had reversed itself, issuing an order for all able-bodied men to join the occupation of Tahrir Square. They now took the lead. As a secret, illegal organization, the Brotherhood was accustomed to operating in a disciplined hierarchy. The group's members helped the protesters divide into teams to organize their defense, several organizers said. One team broke the pavement into rocks, while another ferried the rocks to makeshift barricades along their perimeter and the third defended the front.


"The youth of the Muslim Brotherhood played a really big role," Mr. Maher said. "But actually so did the soccer fans" of Egypt's two leading teams. "These are always used to having confrontations with police at the stadiums," he said.


Soldiers of the Egyptian military, evidently under orders to stay neutral, stood watching from behind the iron gates of the Egyptian Museum as the war of stone missiles and improvised bombs continued for 14 hours until about four in the morning.


Then, unable to break the protesters' discipline or determination, the Mubarak forces resorted to guns, shooting 45 and killing 2, according to witnesses and doctors interviewed early that morning. The soldiers — perhaps following orders to prevent excessive bloodshed, perhaps acting on their own — finally intervened. They fired their machine guns into the ground and into the air, several witnesses said, scattering the Mubarak forces and leaving the protesters in unmolested control of the square, and by extension, the streets.


Once the military demonstrated it was unwilling to fire on its own citizens, the balance of power shifted. American officials urged the army to preserve its bond with the Egyptian people by sending top officers into the square to reassure the protesters, a step that further isolated Mr. Mubarak. But the Obama administration faltered in delivering its own message: Two days after the worst of the violence, Mr. Wisner publicly suggested that Mr. Mubarak had to be at the center of any change, and Secretary of State Hillary Rodham Clinton warned that any transition would take time. Other American officials suggested Mr. Mubarak might formally stay in office until his term ended next September. Then a four-day-long stalemate ensued, in which Mr. Mubarak refused to budge, and the protesters regained momentum.


On Thursday, Mr. Mubarak's vice president, Omar Suleiman, was on the phone with Vice PresidentJoseph R. Biden Jr. at 2 p.m. in Washington, the third time they had spoken in a week. The airwaves were filled with rumors that Mr. Mubarak was stepping down, and Mr. Suleiman told Mr. Biden that he was preparing to assume Mr. Mubarak's powers. But as he spoke to Mr. Biden and other officials, Mr. Suleiman said that "certain powers" would remain with Mr. Mubarak, including the power to dissolve the Parliament and fire the cabinet. "The message from Suleiman was that he would be the de facto president," one person involved in the call said.


But while Mr. Mubarak huddled with his son Gamal, the Obama administration was in the dark about how events would unfold, reduced to watching cable television to see what Mr. Mubarak would decide. What they heard on Thursday night was a drastically rewritten speech, delivered in the unbowed tone of the father of the country, with scarcely any mention of a presumably temporary "delegation" of his power.


It was that rambling, convoluted address that proved the final straw for the Egyptian military, now fairly certain that it would have Washington's backing if it moved against Mr. Mubarak, American officials said. Mr. Mubarak's generals ramped up the pressure that led him at last, without further comment, to relinquish his power.


"Eighty-five million people live in Egypt, and less than 1,000 people died in this revolution — most of them killed by the police," said Mr. Ghonim, the Google executive. "It shows how civilized the Egyptian people are." He added, "Now our nightmare is over. Now it is time to dream."


David D. Kirkpatrick reported from Cairo, and David E. Sanger from Washington. Kareem Fahim and Mona El-Naggar contributed reporting from Cairo, and Mark Mazzetti from Washington.

This article has been revised to reflect the following correction:


Correction: February 14, 2011

http://www.nytimes.com/2011/02/14/world/middleeast/14egypt-tunisia-protests.html?_r=1&nl=todaysheadlines&emc=tha2&pagewanted=all



Monday, February 14, 2011

Valentine Krishna temple at Vellore – a Macaulayan dream come true!




There is no limit to the way our Hindu ways are distorted. The latest in the list is the coming up of a temple of Krishna calling Him as Valentine Krishna connecting Him to granting the wishes of Valentine lovers. Reading the news item (given below), I felt that Macaulay who wanted the Indians to think, act and live as Englishmen would have attained ultimate peace on hearing this news!


How people are twisting the original import of Gods! If there is a God for Love in Hinduism, it was Manmatha or Kamadeva. In Tamil society worship of Manmatha was an integral part of growing up. He was known as Ananga deva who was worshiped in Paavai nonbu by young girls. His role was to grant the wishes of the lovers and facilitate marriage. There was a 3-month austerity to be followed for Ananga deva which culminated in Panguni Uttara in all temples with celebration of marriage of the Divine couple. That day is also known as Holi festival all over India. There was a temple for this Kama deva in Poompukaar according to Silappadhikaram. If people want to bring up a temple for a God who could be revered for granting the wishes for lovers, Manmatha temple is the right choice.


By propagating views that Krishna would help the lovers, the founders of such a temple are doing a disservice to Hinduism. Of all the Gods, Krishna is strict in granting wishes!! Acharyas used to compare Rama and Krishna by saying that Rama accepted the surrender of one even if he is a sinner. But Krishna would accept only if one sheds the effects of good deeds also. (சக்கரவர்த்தித் திருமகன் பாவத்துடன் இருந்தாலும் பரவாயில்லை என்பான். ஆனால் தேர்த்தட்டில் நின்றவனோ புண்ணியத்தையும் விட்டுவிட்டு வா, உன்னைச் சேர்த்துக் கொள்கிறேன் என்றான்)  Krishna wants us to renounce even the fruits of action. Temples like this reduces the original import, impact and aim of worship. Hope better sense prevails on the owners of the temple.

- jayasree

 *************

http://www.deccanchronicle.com/chennai/valentine%E2%80%99s-krishna-lovers-164

Now, there is a nice, little spiritual twist to Valentine's Day! With a view to celebrating love, a unique temple called Valentine's Vrinthavana Thulasi Sri Krishna temple is fast coming up in Sholingur, in Vellore district, where lovers can offer special pujas on V-Day.

"If Valentine's Day is all about love, then why not celebrate it religiously and who else is better suited than Lord Krishna when it comes to eternal love?" asks Mr R. Jaganaath, the founder of Gokulaa Lakshmi Yadava Trust, which is building the temple.

"We coined the term only as a means to denote divine love," says the 56-year-old man, who undertook the project about two years ago quitting his lucrative job as a food and beverages manager.
Inspired by the touch-and-pray concept of the Krishna temples in Mathura and Dwaraka, Mr Jaganaath decided to set up a similar one at a nominal cost of `2.5 lakh, within the premises of his house. "Devotees can touch the marble idols of Lord Krishna and Radha and offer puja themselves.

We used Jaipur marble on the advice of our sthapathis who said white stones do not call for strict religious procedures," he adds, hoping to consecrate the temple in September, around Gokulashtami.

Originally called Valentine's Sri Krishna temple, it was scheduled to be completed during April last. However, the trustees faced threats from local Hindu outfits following its fancy name.
This forced them to fix a new name as Valentine alias Vrinthavana Thulasi Sri Krishna temple.

Any possibility of an Egypt-Effect in India?

Egyptian influence is spreading across the countries in the Mediterranean. Will that reach the Indian shores? The causes for the Egyptian anger are also present in India. Would that make the Indians rise up and teach a lesson to the rulers? This question has been analyzed by Ms Tavleen Singh in her article published in Indian Express dot com. (given below). Her argument is that the youth of India whose presence is significant would not tolerate the current style of governance.

In my opinion, the politicians of India have gone far ahead in devising strategies to keep their hold safe and strong. Revolts or uprisings or even weak murmurs can occur where there are 2 distinctively opposite interest groups, where one side must be pitted against the other, where one side exploits and the other feels let down. In the present scenario, there is a  3-C culture promoted by the politicians - 3-C of corruption, currency and castes. No youth of India today is growing up without taking a brush against any one of these or all of these. The 3-C has become an inevitable part of life. When every body is part of it in some way, who will rise against whom?

Let me give one example that I am seeing at the moment. The 3-C has penetrated the voting right also. In the wake of 2G scam, I am curious to know what the average citizen thinks.  I somehow sense that the voters in Tamilnadu are waiting in anticipation how much they would be offered this time for their vote. Ask a daily wager or  a street vendor or the maid servant. They are aware of the 2-G scam and the loot at different levels. They also talk about how such a loot has been done. But as soon as you ask them are they going to vote for the looters, they don't answer. They say they don't know. Why do they say so? Why can't they say with conviction that such a party should not be voted to power? There lies the strength of the looters. They have successfully wiped off the discriminating sense of right and wrong from the people. People have no issues with them if they share their loot even in a small way. This is the way our democracy is going!!

I have no hope on the poor nor on the rich and not even on the middle class. The middle class are happily picking up the colour TV due to them. All ration card holders are given free colour TV in TN. Everyone knows what a phenomenal waste of public money, the free color TV scheme is. But people take it because it is given free. The most common excuse is that it is our money coming back to us. The rulers make big money. By making the people become party to taking some money in this way, everyone becomes part of corruption. People's sensitivity against corruption or wrong doing is successfully blunted by the rulers in ways like this. Why would the people bother about who rules - a Ravan or Raman? It is enough they be given some small piece of the pie.

-jayasree

*********


From

Sharing Egypt's rage

Tavleen Singh

Posted online: Sun Feb 13 2011, 02:02 hrs
 
Those of our political leaders who have paid attention to the protests in Tahrir Square must be spending sleepless nights. Not because a floodgate of public rage is about to burst open in Delhi or Mumbai but because the reasons for the rage are so familiar to us who live in the proudly democratic republic of India. Allow me to list a few similarities. Open loot of public money. Political leaders who become fabulously rich while ordinary people remain horribly poor. Dynastic succession. In our case this idea has roots so deep and wide that there is almost not a single political party that is not a family business. Then, as in most despotic Arab countries, we have followed economic policies that have created a small super-rich elite while the majority of our people live on less than $2 a day. And, just like Egypt we have a huge population of young people most of whom will move to cities and towns in the next twenty years.


These young people are not as easy to fool as their parents were but there is no sign that any of our political leaders have understood that they need to urgently modernise their methods and ideas. Our two main national parties are so old fashioned that they seem to have become comatose in a time warp. The Bharatiya Janata Party still believes that rabid nationalism is the way forward. It must be conceded here that Narendra Modi shows signs that he has understood that governance is more important. In the Congress Party, we do not see a single chief minister trying to find a new way. Perhaps, this is because he could lose his job if he did anything other than pay deep obeisance to the Dynasty that has converted our oldest political party into a very successful family business.


In this, the Dynasty is not alone. Every one of our smaller political parties is now a family business with the exception of the Bahujan Samaj Party and this may only be because Mayawati has (as we say in Hinglish) no issue. What is more depressing still is that none of these regional parties have gone beyond their old fashioned ideas of winning votes through caste, creed and criminality. They seem not to have noticed that young Indians have other aspirations. In the village in which I spend many months a year, I notice signs of newness every time I come here. Old type village shops that sold everything from spices to cloth have almost disappeared and in their place have come modern shops that specialise in what they sell. This week I noticed a 'bridel butey saloon' and a 'café' in the verandah of a family home. In the village pond a rural entrepreneur makes money out of paddle boats shaped like swans.


The only thing that has not changed in the ten years I have lived in this village are those things that can only change through improved governance. The village school is as shabby as it was and recently wasted money on a half wall that seems to have been built to spend some politician's unspent fund. Village roads remain in a state of disrepair till just before the rains when they are repaired only so they can be washed away again. And, all the villages in this part of Maharashtra dump their waste by the side of the main road to let it rot horribly in the sun. This method of waste disposal can be observed across rural India. In towns and cities, waste disposal is if anything, more unsanitary on account of the appalling state of municipal governance.


On the long list of things that can only improve with modern governance, waste disposal comes fairly low down. At the very top has to come an urgent and comprehensive attempt to do something about the shameful fact that half of India's children are malnourished. Things will only improve if the Government of India admits that its unwieldy and expensive child welfare scheme has failed. But, for this to happen you need people at the top with new ideas and so far they do not exist.


We may never have a revolution in India. It is not our way. But, what we could see in the not too distant future are increasing signs of violent social unrest. It is our good fortune that even our Maoists cling to an old and decrepit political idea. They are almost the only political force left in the world that thinks of Mao Tse Tung as a great leader and this is why their appeal is limited to primitive parts of India. But, unless our mainstream political parties make urgent changes in their programmes and policies they could become irrelevant by 2014. This might be our only hope.

Saturday, February 12, 2011

Blogspot blocked in India? - Shame on the government

 Update at 6-30 pm IST, Feb 12, 2011

The blogspot can be accessed by me now and I hope it is possible for others also who could not access it for more than a day. A similar problem happened in July 2006 when specific sites including blogspots could not be accessed through certain ISPs. It was later conceded that the blockage was a sequel to a Govt order.
http://blogs.gonomad.com/traveltalesfromindia/2006/07/what-is-up-with-blogspot-blogger-sites-in-india.html

In the current happenings, there is no word  as such, but it is learnt from technical experts and blogger help experts that this kind of India specific blockage can not be attributed to a technical glitch. Though the problem is solved now, this raises a question on what ways the Government can interfere in technology- dependent matters. For instance how can we trust that the EVMs can not be tampered with? With many states going to polls shortly and the Govt in a dire straits of facing many corruption and credibility charges, how can we say that they would not  manipulate the EVMs in the upcoming elections to make their position safe? They can do it selectively in such a way that no one could conclusively pin point a mistake on their part as in the present crisis we experienced. I hope no such thing happens and people's will prevails.

The way the Congress is scrambling for seats in Tamilnadu and a party worker attempting to self-immolate for non inclusion of EVKS Elangovan in the selection team shows how confident they are that the scams would not have any impact on their prospects in the elections. What could give them such a confidence that they are a winning team???

- jayasree



After a day of anguish in not being able to access my blogspot, I am bringing this to the notice of readers that the current outage smacks  of a deliberate attempt to scuttle the freedom of speech through blogspots. We are able to access our blogger dash board, read the comments and post them, but not able to access our blog spot. It is known from different sources that those using the ISPs such as Airtel, BSNL, Tikona, Tata, Idea etc are not able to view any blogspot.Those using other ISPs are able to access them.Only blogspot seems to have been denied access. That means this problem is India specific only.

Though I have lodged a complaint with my service provider, nothing has been done until now to correct it. This seems to be a deliberate attempt to deny Indians to voice their views at this critical juncture when more and more skeletons are tumbling out of 2G scam investigations. Such a thing happening in a democracy like India is an utter shame to all those in power. Even while totalitarian regimes are falling down near the Nile, a democratically established government resorting to such means needs to be checked. This governemnt must go. This government has no moral right to rule the country as it had only acted as a facilitator to all kinds of scams satrting from the one at ISRO. Above all, a government that is indulging in cyber terrorism is not at all a custodian of its citizens. The Emergency days are coming again, it seems.


An article on the crisis in blogspot can be read here posted in wordpress.


http://tljind.wordpress.com/2011/02/11/blogspot-domain-blocked-in-india-again/

Blogspot Domain Blocked In India Again


Internet service providers (ISPs) in India have done it once again. They are systematically blocking the Blogspot Domain, upon which popular blogging happens on a daily basis. ISPs that have reported to blocked Blogspot include Airtel, BSNL, Tikona, Tata, Idea, etc.
As usual, measures to fight this website blocking exercise have already surfaced. The best way to view and access the blocked blogs is to use a proxy server to access the same. Since ISPs in India cannot block internet protocol addresses located out of India, this can restore access to the blocked blogs.
Till now there is no official response from Google in this regard. A dedicated help thread has been created at Google's help forum to circumvent this blocking exercise.
India has a draconian cyber law in the form of information technology act, 2000 (IT Act, 2000). It was deliberately amended by the information technology amendment act, 2008 (IT Act 2008) for the sole purpose of getting absolute and unaccountable e-surveillance, internet censorship and website blocking powers.
Although all these powers were granted to Indian government and its agencies yet till now the government of India in general and ministry of communication and information technology (MCIT) in particular have defaulted in providing such civil liberty protection safeguards.
Repeated requests to the Prime Minister of India Dr. Manmohan Singh in this regard also proved futile. Till now the prime minister's office (PMO) has not shown any willingness to reform this situation.
In these circumstances self defence seems to be the only choice for citizens of India.
This entry was posted in CIVIL LIBERTIES VIOLATIONS IN INDIA, CYBER LAW IN INDIA, E-SURVEILLANCE IN INDIA, EAVESDROPPING IN INDIA, INFORMATION TECHNOLOGY ACT 2000, INFORMATION TECHNOLOGY AMENDMENT ACT 2008, IT ACT 2000, IT ACT 2008, KAPIL SIBAL, SELF DEFENCE IN CYBERSPACE. Bookmark the permalink.



Friday, February 11, 2011

Parallels between money trail to Rajathi Ammal then and Kalaignar TV in 2007 (Jayalalithaa’s statement)

 

We often hear the term "Scientific corruption" – a term coined by Justice Sarkaraia to describe 'Karunanidhi – brand' of corruption.  Any idea what is 'scientific' about a corrupt act?

 

 

The recent statement by Ms Jayalalithaa describes one such corruption done in 'scientific' way in the early 70s where the beneficiary was Rajathi Ammal. The money trail in the 2 G scam going into Kalaignar TV might come to light with similar traits of 'scientific dealings'. But the earlier scam involving Rajathi Ammal is truly a thriller, with a brilliant plot and lots of twists and turns that would put to shame the professional crime writers. The script writer of that scam has thought in ways that is beyond normal human conception. Instead of writing 'soththai' scripts to films like 'Ilaigyan', Karunanidhi could have written such crime plots and easily received all round praise as a script writer. After reading the scientific scam of the 70s, I am ready to say that Karunanidhi is indeed brilliant script writer!

 

 

The full text of Ms Jayalaithaa's statement has been given below.

Source:- http://www.ndtv.com/article/india/aiadmk-chief-jayalalithaas-statement-84860

 


Tamil Nadu's Chief Minister M Karunanidhi deserves to be complimented for one thing at least. When it comes to scientific corruption, he has shown remarkable consistency right from his very first term as chief minister in the late 1960s. Let me cite a small example. I quote from pages 52 and 53 of The Sarkaria Commission Report (Vol 1) on Charge no 7 relating to the purchase of a house by Mrs. Dharma, now known as Rajathi, the third wife of Karunanidhi:


"On Jan 20, 1969, Mrs. Dharma purchased the house No 9, 1st Cross Street, Raja Annamalaipuram, Chennai from one Mrs. E L Viswasam for Rs. 57,000. On August 21, 1970, Dharma sold the same house to T.K. Kapali (her security guard) as shown by Document no 1523/70.

 

 

In this document, the registrar notes that the buyer T.K. Kapali paid the seller Rajathi @ Dharma Rs. 14,000 in his presence. On the same day, Dharma prepared an unregistered lease document in the name of T.K. Kapali. According to this, the same house was leased to Dharma on a monthly rent of Rs. 300 (in other words, she stays on rent in a house she has sold).


 On Jan 30,1972, Kapali sells this same house to one  Mrs. Sivabhagyam for Rs. 45,000 (he sells it at a loss of Rs. 12,000). Sivabhagyam happens to be Dharma's mother! There is a registered document for this sale. On March 20, 1972, Sivabhagyam writes out a settlement deed making over the same house to her daughter Dharma and grand daughter Kanimozhi. This deed indicated that the property would go to them after her (Sivabhagyam's) death.


"In her IT returns filed on March 13, 1973, Dharma claimed that she had borrowed Rs. 40,000 from Kapali to purchase the house. She had also put in Rs. 23,000 which was from her own savings (Rs. 40,000+ Rs. 23,000 = Rs. 63,000. But the registered purchase value was only Rs. 57,000).


This borrowing is supported by an unregistered document dated January 11, 1970. According to this document, the borrowed amount was to be returned in 3 instalments of Rs. 15,000, Rs. 15,000 and Rs. 10,000. If this did not happen, the house was to be sold to the said Kapali.

 

 

A Promissory Note also was prepared to this effect and signed by Dharma on August 21, 1970. Kapali later wrote in the Promissory Note that he had received back Rs. 40,000 from Dharma. This pro-note was later seized by the IT authorities on March 23, 1976.


"In the IT returns filed by Kapali on April 11, 1973, Kapali indicated that he borrowed Rs. 20,000 as loan from Sivabhagyam in order to pay  Rs. 40,000 to Dharma...(in other words, the security guard borrows money from Rajathi's mother to lend money to Rajathi!!)"


One can only sympathise with Justice Sarkaria. He had to sift such confusing data in 28 different charges! Little wonder that he certified Karunanidhi as the "Master of Scientific Corruption!!"


It is a similar exhibition of Scientific Corruption that one sees as the  2G Spectrum Scam investigation unfolds. The then Union Telecom Minister Raja sells valuable 2G Spectrum to Swan Telecom, a new company launched by Dynamix Balwa, a  Mumbai-based real estate company, at a throwaway price of  Rs. 1,537 Crores. Immediately after, Dynamix Balwa sells 45% of its holdings to the UAE-based Etisalat for Rs. 4,200 Crores.


For facilitating this highly profitable sale, Dynamix Balwa pays a kickback to Raja's Lord and Master, Karunanidhi. But the payment is not made directly. So as not to attract the attention of the Income Tax authorities, Balwa transfers funds ranging from Rs. 25 lakhs  to Rs. 100 Crores, and totalling Rs. 209.25 Crores, from 11 different companies controlled by him to Kusegaon Fruits & Vegetables, a company owned by Asif Balwa and Rajiv Agarwal.

 

 

From this, Kusegaon transfers Rs. 206.25 Crores to Cineyug Films, owned by the Balwas and Morani. Cineyug's balance sheet for 2009-10 shows that an unsecured loan of Rs. 206 crores was given to the Chennai-based Kalaignar TV, in which Karunanidhi's second wife Dhayalu and his daughter by his third wife, Kanimozhi, jointly hold 80% of the stakes!


The parallels between the transactions quoted from the Sarkaria Report and the Kalaignar TV money dealings are striking. The same convoluted accounting patterns.... The same devious, difficult-to-track money-trails.... Obviously devised by the same brain!


Karunanidhi and his family members all deserve to be included in the  2G Spectrum Scam case as co-accused. Only then can the whole truth  be unearthed. Only then will the interests of justice be served.

 

J Jayalalithaa

Thursday, February 10, 2011

Only one visit per year to be allowed to worship Lord Venkateswara?

 
A news report says that the TTD is planning to introduce a system by which the devotee can make only one visit in a year to the abode of Lord Venkateswara atop Thirumala. (News report given at the end of this post). The reason cited is that this will help in restricting the flow of pilgrims.

This proposal is nothing but a blatant interference in the religious freedom of the individual guaranteed under our Constitution.
No one has the right to ban a devotee from entering a temple.
No one has the right to say how many times a devotee can visit a temple.
If the crowd is huge, the devotees can not be penalized.
They come with the full knowledge of long hours of waiting and wait in the queues to have darshan for a few seconds.
It is the duty of the authorities to devise ways to manage the crowd and make sure that there is a smooth flow of pilgrims in the temple complex and the basic amenities are provided to them.
Instead of concentrating on such things, the authorities are giving a solution which is like cutting the head as a cure for headache!
This move by the authorities must be stopped. 




This kind of a suggestion can be given by people who have not experienced the connection with God.
Perhaps, as VIPs they have had easy access to the santum sactorum of the Lord.
They have not waited, nor longed to have a glimpse of God.
They only see the crowd of people but have not seen the prayers and wishes carried from their homes and families.
They do not know that the waiting also is a form of vow or prayer for the devotees.


This particular abode of Venkateswara has a special place in the Hindu society.
This temple had existed as a pilgrim centre for thousands of years.
There is a reference in Silappadhikaram to a pilgrim called Maadalan from the Chera kingdom (a place called Maankaadu in Kerala), visiting this Lord in Thirumala hills, in standing position holding the shanku – charka, after visiting the Lord on the snake bed in Srirangam.
There is yet another reference in Silappadhikaram to a young couple of Vidhyadaras from Northern Chedi kingdom near Manasarovar lake, visiting Thirumala hills on their way to Pumpukaar.
This shows that Lord Venkateswara had been very popular throughout Bharat from the north in the Himalayas to the South in Kerala.
Silappadhikaram was written in the 2nd century AD.
From this one can gauge the antiquity of this temple in Thirumala as a pilgrim centre.


This particular deity is the family deity of many people in India
Even if one does not know who one’s family deity is, one is advised by elders to take refuge in Lord Venkateswara as the family deity.
As Periyaazwar says, this deity has bound the people for generations.
Our parents, our grand parents, our great grand parents and all those who lived before them had visited this temple.
It was same sanctum sanctorum where aazwars, acharyas and our ancestors have stood and surrendered themselves at His feet.
This Lord stands there as a connecting link between us, the devotees and all our ancestors and acharyas.


Not only that, he forms a link between our own previous births and the present birth.
A devotee of this Lord is not a devotee of Him for the first time.
He has been his devotee in previous births also.
When Periyaazwar says that he is His servant from olden times, (நானும் உனக்குப் பழவடியேன்), it also holds good for all the devotees of this Lord.
There is some connection for each devotee with this temple that comes through many births. 

The main result of a continued devotion to this Lord is to get rid of the karmic baggage of previous births and to attain Liberation after the current birth.





One does not get to visit this temple just like that.
How-much-ever one may try, unless He wills, the devotee can not visit Him.
It is strange that the authorities in service of this Lord’s abode do not seem to know this!
One may plan to visit this Lord, but the actual visit is not in one’s hands.
Ask any devotee of this Lord of Seven Hills. He will have a tale to tell.


I for one used to get a unique experience every time I visit Thirupathi.
Let me narrate an incident from my life to show that we are not deciding our visits or vows to this Lord.
In my younger days, I used to do anga pradakshina (rolling around the temple in the early morning) every time I visited.
I didn’t do it as a part of any vow or prayer.
I just wanted to do it every time, because it gave me a light feeling as though I have shed some burden from my body and mind.
I used to think that by doing that, I was shedding off the ego or I-ness.
It made me feel as though I was like dust on the ground and I was a nothing in the presence of God.
I used to say that as long as I live, I would be doing this anga pradakshina every time I visited the Lord.


But the Lord has some other calculations.
He does not take any bit more than what we owe to him.
It seemed He decided how many times I have to do the anga pradakshina in this birth.
I fell sick some 15 years ago because of which my mobility was curtailed.
It disabled me to do anga pradhakshina in my visits to Thirupathi after that.
I can not even think of walking up the hill now.
I can not even prostrate myself before the Lord now – leave alone attempting to roll around.
It was a great blow and a lesson as well.


I am not an authority over myself to say that I can do anga pradakshina any number of times I like.
Even thinking of Him, or worshiping Him or writing the glory of Him – all these are not my efforts.
He has willed so and therefore I am thinking of Him, writing about Him etc.
If I am able to make visit His abode, it is because He has willed me to come over there. That is all.


Pilgrimage is something that ‘occurs’ by divine Will.
In astrology there are transit considerations and dasa- bhukthi stipulations to help one in making a pilgrimage.
Let not mortals be any longer steeped in thoughts of controlling or curtailing the pilgrimages to this or any temple.
Those who think so are not fit to serve the Lord in any capacity.


- jayasree

Related post:-

The Universal kula deivam at Thiruppathi.

*****************


From


Overcrowded Tirupati to allow only one visit a year


Getting a darshan of Lord Venkateshwara at Tirumala may soon be reduced to an annual ritual and entering the temple itself challenging.

The Tirumala Tirupati Devasthanam plans to restrict the number of darshans by each devotee to only one a year. And a 'biometric system' will record fingerprints and photographs of pilgrims so that no one gets darshan tickets for the second time in a year.

"The proposal is being mooted because of the steep rise in the number of pilgrims. On an average, 60,000-75,000 pilgrims visit the temple every day. It may go up to one lakh in the next three years. At present, pilgrims have to wait for 12-15 hours to have a darshan on peak days. To avoid this, we are contemplating this only once-in-a-year darshan,"
J. Satyanarayana, chairman of TTD's specified authority, said.

The BJP and local religious leaders have slammed this move. "It is not proper to prevent people from visiting the god any number of times. The TTD should make alternative arrangements for speedy darshan rather than coming out with crazy ideas," BJP leader Prabhakar said.

Following similar protests, the TTD will review another controversial plan to bring the temple under the purview of the Archaeological Survey of India (ASI). The TTD had recommended the state government that the temple and the other ancient shrines controlled by the trust board be handed over to the ASI to preserve their architectural heritage.

BJP state unit president G. Kishan Reddy said the temple would lose its sanctity if it is handed over to the ASI.

"There would be severe restrictions to the movement of pilgrims ... The TTD would lose the powers to spend on the upkeep of the temple and for every small work, it will have to knock the doors of the ASI," he said.

TTD executive officer IYR Krishna Rao said, "The ownership will continue to be with the TTD, only the upkeep will be done by the ASI."

The move apparently follows controversial decisions by the previous board like demolition of a 1,000-pillar mandapam and gold-plating of the entire complex.

"If the temple is handed over to the ASI, no one can tamper with its struc-Pilgrims wait for 12-15 hours for darshan. ture," a TTD official said. 





Dr. Subramanian Swamy must be given full security


UPA Govt. should provide fullest security cover for Dr. Subramanian Swamy

Indian state is accountable to provide the fullest protection and security cover for Dr. Subramanian Swamy who is the nation's towering crusader for transparency and integrity in public life and who has exposed world-record scams and scandals in Sonia Raj resulting from the loot and plunder of nation's wealth.

Dr.Subramanian Swamy's is the most vocal, potent and heroic voice of the people of India reverberating all over the nation and in the halls of justice, in particular. The citizens of India see in him their beacon light of unshakeable faith. 

It is the Paramount duty of the UPA II Government to give full protection to Dr.Subramanian Swamy, failing which they will have to bear full responsibility for any failure in this regard. 

Here is a press report of extraoardinary significance for the sustenance of India as a vibrant democratic republic which will not countenance looting and plunder of nation's wealth. The nation's campaigner, Dr. Subramanian Swamy, a patriot for national causes and to promote transparency and integrity in public life should receive the fullest security cover as is done in the for the Prime Minister or Home Minister throughout India.  

As the press report given below warns, UPA Govt. will be solely and wholly responsible, if anything happens to Dr. Subramanian Swamy.

Dr. Swamy blows the conch of Panchajanya for dharma -- for justice and abhyudayam of Bharatam and his voice should be allowed to be heard far and wide and for a long time till the nation's wealth is fully restored to the people of Bharatam.

Dr. S. Kalyanaraman,
Sarasvati Research Center
9 Feb. 2011



Report by P. Deivamuthu, Editor, National Spirit, Feb. 11, 2011 issue (Page 1)

Over the past many years, Dr. Subramaniam Swamy, President of Janata Party, is in the forefront to protect Hindu and national interests. He has been fighting many cases ofcorruption against the government, and also many unconstitutional acts by the UPA Govt.


Had it not been for Dr. Swamy, the Ram Sethu would have been broken long back by Mr. T.R. Balu, the then Surface Transport Minister of DMK in UPA-1. Still he was successful in dumping about Rs.800 crores in the Bay of Bengal, just for nothing, a considerable portion of which must have gone to his son's firm in Maritius.


Now Dr. Swamy has filed cases  against A. Raja of DMK and is also asking for the sanction to prosecute M.  Karunanidhi, CM of TN, from the Governor of Tamil Nadu.


He has also fought a case in the Kerala High Court against the sanctioning of opening an Islamic Bank in Kerala.

Last year, when he went into the Madras High Court to implead himself against the take over of the Chidambaram Natarajar Temple, he was attacked by a group of lawyers inside the court premises.


Sometime back, his office in Madurai was ransacked by anti-social elements.

I was surprised at his simplicity and total commitment to National cause, when I met him at a Seminar in Ahmedabad in Oct. 2009.

Since Dr. Swamy has earned the ill-will of all anti-national and antisocial elements, he might have been in the hit list of such inimical forces. For us Nationalists, his life is precious. Hence I demand that Dr. Subramaniam Swamy be provided with proper security by the Govt. of India.


Meantime, the UPA Govt. will be solely and wholly responsible, if anything happens to this Whistle Blower.


Source: National Spirit – A weekly stirring up the soul of Bharat, Vol. 1, Issue 46, Mumbai, Friday, Feb. 11, 2011 (RNI No. MAHENG/2010/32801)


Mirror URL:


SC remark on conversion removed from the judgment in Dara Singh case – HAF expresses concern.


http://www.hafsite.org/media/pr/haf-writes-justices-indian-supreme-court-about-dara-singh-case?utm_medium=email&utm_campaign=E-news%2C+Feb.+8%3A+Evangelism+in+India%3B+DC+...&utm_source=YMLP&utm_term=Please+click

 

HAF Writes to Justices of Indian Supreme Court about Dara Singh Case

 

Minneapolis, MN (January 27, 2011) - The legal team at HAF sent letters to Honorable Justice P. Sathasivam and Honorable Justice Balbir Singh Chauhan of the Indian Supreme Court with regard to the much publicized case of Rabindra Kumar Pal @ Dara Singh vs Republic of India.  The Court, in an unprecendented move, modified language from its decision which initially stated, "It is undisputed that there is no justification for interfering in one's belief by way of 'use of force', provocation, conversion, incitement or upon a flawed premise that one religion is better than the other."  The text of the letter is below.

 

Dear Honorable Justices,

In light of your recent Judgment in the case of Rabindra Kumar Pal @ Dara Singh vs Republic of India, the Hindu American Foundation (HAF) would like to respectfully call to your attention the crucial issue of predatory proselytization and resulting conversions and their detrimental impact on the religious rights of millions around the world, including India. As a leading U.S.-based Hindu advocacy and human rights organization, we have documented the human rights of Hindus in our annual human rights report, Hindus in South Asia and the Diaspora: A Survey of Human Rights, since our inception in 2003. This report, the seventh of which will be published in May 2011, has sought to bring awareness to the fear, devastation, and hopelessness faced by countless Hindus in countries such as Pakistan, Bangladesh, Malaysia, and the Indian state of Jammu & Kashmir, where they are denied their religious freedom and other human rights.

It is not our intention to comment on the legal merits of the Judgment in this case, but we would like to respectfully articulate HAF's position on the subject of predatory proselytization, resulting conversions, and their specific impact on India's hallmark pluralistic ethos. Your Honorable Justices address this issue in paragraph 47 of the Decision, where you reflect on the words of former President of India, Shri K.R. Narayanan, who believed in the "philosophical concept of finding truth and goodness in every religion." In the Decision, Your Honorable Justices further state, "It is undisputed that there is no justification for interfering in one's belief by way of 'use of force', provocation, conversion, incitement or upon a flawed premise that one religion is better than the other."

Please note that HAF firmly believes that religious violence, especially of the kind previously adjudicated in this case, is contrary to the teachings of the Hindu religion, India's long history of pluralism and India's legacy of inter-religious coexistence, but concurs with Your Honorable Justices' observations of the detrimental impact of religious interference premised on the flawed assumption of religious supremacy. Interference in the practice of another's religion, we humbly submit, is a violation of religious freedom, a fundamental human right,  that is enshrined in the Universal Declaration of Human Rights, Article 18, and the Constitution of India. As such, we are disheartened to learn that these critical remarks relating to conversions of the kind that are on-going in India have been subsequently removed from the Judgment, reportedly in response to criticism by Christian organizations.

Religious freedom, according to Article 18 of the Universal Declaration of Human Rights, incorporates, "the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance." This concept of religious freedom, unfortunately, fails to address, at the expense of adherents of pluralist and non-exclusivist religious traditions such as Hindu and other Dharmic traditions, the right to retain one's tradition and to be free from intrusion, harassment, intimidation, and exploitative and predatory proselytization by non-pluralist and exclusivist religions.

The world community has for too long turned a blind eye to predatory proselytization and the resulting unethical, fraudulent, forced, coerced, or provoked conversions by non-pluralist and exclusivist religions -- conversions that have been carried out for centuries in various parts of the world, including Asia, Africa, North and South America, the Middle East and Europe. Even today, this collective complacency has bred a surge in international campaigns which harass, intimidate, and exploit the most vulnerable segments of society by, among other ethically questionable methods, conditioning humanitarian aid or economic, educational, medical or social assistance upon conversion; overtly denigrating other religions to seek converts; and intentionally promoting religious hatred, bigotry (hate speech), and violence. Conversions gained through such means must be recognized for what they are -- unethical, fraudulent, forced, coerced, or provoked. These international campaigns are also responsible for creating deep and open conflict throughout the world and deny adherents of pluralistic faiths their religious freedom. India too has bore witness to this devastating phenomena.

The problem is increasingly significant in India, where well-funded foreign missionary groups systematically target poor and vulnerable communities, often under the guise of providing social services or humanitarian aid, but with the specific intent of converting them to Christianity. The nature and breadth of these mostly American, Australian and European groups has been extensively documented by several sources, including Tehelka Magazine. Tehelka, for instance, previously exposed a large scale strategy by American missionary organizations, some which received U.S. government funding, targeting India for aggressive and predatory proselytization. Tehelka's investigation has described the approach as a "systematic, sophisticated and self-sustaining 'harvest' of the 'unreached people groups' in India in the 21st century."

Statistics provided by missionary groups themselves demonstrate the magnitude of proselytization and conversion by these foreign institutions in sovereign India. According to the Central India Christian Mission (CICM), a U.S. based organization (Houston, TX), in 2010 alone, evangelical missionaries proselytized to over 320,000 people and converted more than 19,600 inhabitants in central India. This is one of only countless U.S. based Christian organizations engaged in these kinds of aggressive and predatory "soul harvesting" campaigns -- campaigns collectively which by some estimates amount to billions of U.S. dollars being funneled into India alone. While HAF supports the right of any individual to convert based upon genuine faith, belief, or study, we recognize any and all conversions gained through unethical, fraudulent, forced, coerced, or provoked means to be serious violations of human rights and Indian law.

We at the Foundation believe that recognition of the value of all religions is integral to mutual understanding, tolerance, pluralism, and peace, but the current reality of predatory proselytization and resulting conversions through harassment, intimidation, and exploitation in various parts of the world, and especially India, undermines these lofty goals. Many others would agree today and have for decades. As Mahatma Gandhi said, "... (it) is impossible to estimate the merits of the various religions of the world, and moreover I believe that it is unnecessary and harmful even to attempt it. But each one of them, in my judgment, embodies a common motivating force: the desire to uplift a man's life and give it purpose."

The Judgment from January 21, 2011 echoed what we have outlined above. It is our fervent hope and humble request that the language of the original Judgment remain unchanged. Thank you for your time and consideration.

Respectfully,

HAF

*********************

Related post:-

SC condemns religious (Christian) conversion.

 

Wednesday, February 9, 2011

There was no jaati on a yatra, not on a pilgrimage: Dharampal

 Indian Thoughts and the Western Mind

Mayank Shekhar talks about the caste system and its origins in modern Indian history

(Mayank Shekhar is secretary, Educators' Society for the Heritage of India (ESHI) and can be reached at mayank.s.shekhar@gmail.com.

NGI's Current issue can be downloaded from: http://www.newglobalindian.com/Magazines/Default.aspx )


Around 1960, Dharampal was traveling in train from Gwaliar to Delhi. He came across a group of people from two villages on teertha, pilgrimage, who had gone from near Luckhnow to Ramehswaram. Dharampal narrates in his works an experience he had through this interaction in the train.

"I said they must all be from one jati, from a single caste group. They said, 'No, no! We are not from one jati—we are from several jatis.' I said, how could that be? They said that there was no jati on a yatra—not on a pilgrimage. I didn't know that."

The so called caste lines that we all were told and believe as facts were not so. Dharampal, a 38 year old Gandhian then, admits he didn't know. The small interaction threw the Gandhian into introspection. Where did we acquire this idea of caste based society? The ways of the society certainly was not the perspective of those who spoke for and about the Indian society. It was not even in the perspective of those who took the mantle to govern India after transfer of power from the British. During the interaction in train that lasted over 6 to 7 hours, Dharampal also enquired if they would go to see Delhi, the capital of the free India. Their negative response left Dharampal wondering.


"Those people on their pilgrimage were not interested in any of this. And they were representative of India. More representative of India than Pandit Jawaharlal Nehru ever was. Or I and most of us could ever be."


Dharampal describes this experience of his as

"I think in a way that meeting gave me a view of India, the larger India."


The characteristics of a caste system, in its origin in the West, do not reflect in the ways of people of India or the Hindu society. The caste system in the West is a social stratification based on inheritance, endogamy, economic and political power. These were of the clergy, the rulers, and the commoner. Inheritance and endogamy were important elements of the caste system. In practice this lead to segregation and access to rights (consumption, occupational and ceremonial). In John Locke's words, West was barbarian. What we know of India, its society and systems today, is what Westerners described of it. Their description was not a factual account of India. In Prof. Balagangadhar's words, "Indians took to this way of talking about themselves the way ducks take to water."


It is a little known fact that until the seventeenth century European traveler's records from India reported a highly educated and productive Indian society. Together with China, India produced 73% of the world's industrial production in 1750. While education was accessible only to the privileged in the eighteenth century England, India had an elaborate system of education. Drawing attention to civility amongst Indians and Indian education, John Locke attributed this barbarianism (in the West) to lack of education. These facts are not found in the textbooks.


The acquired knowledge of caste system is invariably accompanied with the stories around water wells, physical beatings, denial of access to temples and untouchability. One can certainly leave the emotional pitch found in these stories aside. The Christian missionaries and travelers who landed in India saw the so-called caste system and described their observations as such, but, there is no mention of any of the horror stories. While Prof. Balagangadhar argues that the characteristics of the western caste system is absent from the Indian society, he also asserts that jaati is not an equivalent of caste. A research group from Kuvempu University is studying the phenomenon and has collected useful data. Though the Kuvempu University research is ongoing, it is able to draw our attention to some interesting facts. For example, they do not find any evidence of an ideology for Jaatis. Even the idea of endogamy exists only on paper far removed from practice. Jaatis allow marriage across jaatis for several reasons including survival of a jaati, and uniting different jaatis belonging to the same cluster.


Inheritance is also not found as a necessary constituent of jaati. Jaatis have ceremonial practices to include a new member. Food habits and social practices vary by climate. Prohibitions are not universal for a jaati and are limited to climate or regions. Practices change with time. These reflect upon the adaptability of the practices. Another critical finding of this research is absence of textual authority. Neither the people themselves, nor the jaati swamis, purohits nor Sanskrit scholars use text to support the aspects or practices of Jaati, except, on some occasions by Brahmins in performing a ceremony when there is a dispute. The word Dharma is used for good actions, respecting one's elders, hospitality, doing pooja etc. Purohits and Sanskrit scholars do not refer to Dharmashastra texts or Varnadharma for Dharma.


In Sanskrit texts, as we know, Dharma is used for duties, moral and ethical values, right-wrong, righteous-unrighteous, doable-not-doable actions and niti. Words Dharma, adharma, karya and akarya are used by different writers to mean good and bad, doable and not-doable actions. Balagangadhar Tilak points out that the words niti and dharma have been used interchangeably in Sanskrit texts. They used Dharma pravachan, an exposition of Dharma, instead of niti pravachan. Niti or Niti Shashtra is concerned with the regal jurisprudence (rajniti). Dharma is used in this sense to define duties. Manu defines Dharma for each of the varnas, where each of the duties was important to sustain a society. When one varna becomes extinct, then some other persons will have to take that labor otherwise society will become a ship without a rudder. The writers of the Sanskrit text recognize the fact that good and bad, and right or wrong are subjective to circumstances. There are numerous examples in the Sanskrit text where actions normally considered wrong or not righteous are allowed in calamities and other circumstances. Bottom line is that morals, ethics, truthfulness etc. do not provide answers to all situations and writers of the Sanskrit texts were well aware of the exceptions. Same is true for common laws and is recognized by the writers. In other words, answer provided by religion is not sufficient. Unlike in the west where laws and justice were applied depending upon the status of the concerned, both wealth (artha) and desire (kama) can be acquired through Dharma. In this sense Dharma can be looked upon as the equivalent of morals of the western philosophers. Dharma is neither about Ishwara, Brahma, Vishnu, Shiva or Shakti nor about their desire or designs. Hindus, even then, do not loose site of atma-kalyana and moksha. Dharma as it becomes obvious is used in different senses and is not an equivalent of religion, short of recommending raj religion, kula religion, religion of upholding, of right actions, of wrong actions and so on.


Balagangadhar Tilak supporting his demand for Swaraj argued that we need our own schools, our own systems and our own government. Until then we would just be implementing and perpetuating the colonial designs. He would not compromise for anything less; the state of affairs was amply clear to Tilak and Lala Lajpat Rai. When Swaraj was put to vote in the Nagpur session of congress it got overwhelming votes against the wishes of Mahatma Gandhi. Coming out of this session, Mahatma Gandhi expressed that he will not return to congress ever again. By this time he had decided to move back from South Africa to India. He was visiting India to evaluate and identify a suitable place for his ashrama and was invited to the national session of the congress by Lala Lajpat Rai.


Dharampal deliberates on the Indian Chitta, Manas and Kaala in his collected writings. He points out that we do not know our people and we do not know our systems. The alienation of the leaders from the larger India is unfortunate. The actions of the leaders, and thus the policies and programs, had very little to do with the larger India. If anything, it had to do with the legacy of the colonials and continuance of the colonial institutions and systems, which replaced the once successful indigenous systems. According to Prof. Balagangadhar, this is a result of the colonial consciousness. For this very reason the Panchayti Raj instituted by the constitution did not work, while the Bees Biswa and the Sasana village systems still worked. It is interesting to note that the version of the Panchayati Raj introduced in the constitution was different from the deliberations on the Panchayati Raj from 1930s until the transfer of power. Questions were raised in the constituent assembly to address these. These, however, could not be addressed giving lack of time in the constituent assembly as the reason. Unfortunately, the larger India and its working systems were left aside replaced by a hurriedly put together system. Dharampal, reflecting on the chitta and manas, suggests that Mahatma Gandhi was in the process of arising larger India's chitta, and by this time, it was too late for he did not live too long.


Until cautioned by Dharampal's writings and of Colonial Consciousness in the researches of Prof S.N. Balagangadhara, Ghent University, Belgium, one takes the Western perspective and looks at its own people and its systems just as the Westerner did. The social stratification in the caste system is the characteristics of the European societies. It is debilitating to associate caste system to the Hindu society of pre-colonial period. Colonization has disconnected its people from its own systems, tradition, culture and past. "Colonialism" according to Prof Balagangadhar, "alters the way we look at the world and it displaces native ways of experiencing the world through sheer violence."


"In the colonized field that the Indian mind had become, many Indians set up tents to sell their merchandise: an attack on the Indian caste system; an instant mixture of reform that could cure the ills of the Indian 'religions'; tracts and books that told tales of the tyranny of the Brahmin 'priests'; and, of course, the sale of the seductive siren songs of modernization and progress."


Contrary to the Christian claim of universality of religion, religion is not practiced by all human beings nor do all societies have religion. Dogmas and beliefs could be found in any society, however, in tradition these are not institutionalized as a religion. Hinduism is a way of life transmitted from generation to generation. The practices vary depending upon region, climate, time and age, chitta, bhuddhi and manas. Just as acquiring knowledge is a building block process, one's experience (anubhava) takes one to the next step of jnana. Reasoning helps after one has the anubhava and applies bhuddhi to differentiate. Once one becomes aware of the colonial consciousness the next steps for a Hindu come naturally.