Vol. 75
JULY 2011
No 4
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THE RADICAL HUMANIST (Since April 1949)
Formerly : Independent India (April 1937- March 1949) How to Meditate —Sam Harris Islamic Feminism —Asghar Ali Engineer Damp squib-export export —Ved Prakash Agarwal Article for Third Eye —S.N. Shukla The Tragic Situation of Sri Lanka —Rajindar Sachar Closer understanding between India, Pakistan & Afghanistan needed —Balraj Puri
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Book Reviews: Glimpses Of Europe From Zagreb —Ajit Bhattacharyya A Photo Odyssey —Dipavali Sen From the Editor’s Desk: Who needs a philosophy anyway? —Rekha Saraswat
Founder Editor: M.N. Roy
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Adv. C.R. Dalvi passes away
Photographs of speakers remembering Adv. Dalvi during the condolence meeting held in CSSC, Mumbai on 12th June 2011
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to mark the release of a book by Hon. Mr Justice Obituary for Advocate CR Dalvi, veteran DY Chandrachud of Bombay High Court. Radical Humanist and President, CSSC, We are yet to come to terms with the demise of Justice(retd) RA Jahagirdar and against that Mumbai backdrop the sad demise of Mr Dalvi came as a bolt who passed away on 24th May 2011 from the blue. We can only say that we will go on after a prolonged illness. working for the same cause for which dear Mr Dalvi toiled all his life. he sad news that dear friend and one of —B.D. Sharma our oldest radical humanists at Mumbai, President, Indian Renaissance Institute (IRI) Mr CR Dalvi had passed away on 24th May, 2011, badridas408@gmail.com was given to me by our editor Dr Rekha Saraswat via phone during my current trip to the United II States of America. It is indeed very unfortunate that our Radical Humanist fraternity has lost another Homage To Shri C.R. Dalvi one of it's dedicated stalwarts. I had known Mr Dalvi for more than thirty years through his brother ndian Renaissance Institute is grieved on dear Mr GR Dalvi who was based in Delhi and was the demise of Shri C.R. Dalvi, who passed a regular attendee to meetings at the residence of away on 24th May, 2011 at Mumbai after a comrade VM Tarkunde. I came in closer contact prolonged illness at the age of 85. He practiced for with him during the last seven odd years when he 50 years as an advocate and was guided by was in-charge of the Humanist House at Mumbai conscience to commit himself to common good, and was organizing Radical Humanist activities especially to the rights of the poor and vulnerable. there. I vividly remember, how Mr Dalvi with close During Emergency (June-1975-March 1977) he cooperation of Mrs Oak had invited learned was in the forefront of the fight against speaker Mr Ketkar, editor of Marathi daily Lok authoritarian rule and fought for those who were in Satta to deliver an address on the achievements and jails as victims of political vendetta. During his relevance of MN Roy. He organized the installation career he appeared in many landmark cases and of the bust of comrade Roy at the Humanist House secured justice for large numbers of needy. in Mumbai. On that occasion I, Mr ND Pancholi, He was a great admirer of M.N.Roy. He believed Mr Ugamraj Mohnot and Mr Narottam Vyas were in the philosophy of Radical Humanism and there to hear the speaker Mr Ketkar. We remember propagated its principles. He was Life Trustee of being very impressed by the speech and the the Indian Renaissance Institute and was one of the references to MN Roy and how he came closer to main pillars of the Indian renaissance movement. Radical Humanism. Through this introduction He contributed to the establishment of ‘M.N. Roy facilitated by Mr Dalvi we subsequently invited Mr Campus’ within the premises of the ‘Centre For Ketkar to Delhi to deliver MN Roy memorial The Study Of Social Change’ at Mumbai and with lecture in April 2010. I and Mr Narottam Vyas had the help of his colleagues installed a statue of M.N. been continuously in touch with Mr Dalvi since Roy within its premises –the first of its kind in May 2009 and used to speak to each other regularly India. For several years he managed with devotion via phone about Radical Humanist and IRHA the publication of The Radical Humanist. Under his activities. I remember that he invited us to attend stewardship the journal rose to new heights. one function in Mumbai earlier this year in January Demise of Shri C.R. Dalvi is a great loss to the I
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Indian Renaissance Institute in particular and the Emeritus Professor of Law, radical humanist movement in general. University of Warwick & University of Delhi We on behalf of the Indian Renaissance Institute Phone 22379471, Mobile: 9971314910; share the grief and extend our heartfelt condolence Website: upendrabaxi.net to the family members of Shri C.R. Dalvi. Current mob. 01637478012, Tel.: 0228 /73 540 46 —N.D. Pancholi Secretary, IV Indian Renaissance Institute G-3, Plot 617, Shalimar Garden Extn.I, Dear Members of the Indian Renaisance Institute: Sahibabad, Ghaziabad-201005, (M) 9811099532 Please accept our condolences for the passing of Shri C.R.Dalvi. His work with the Renaisance III Institute and his lifetime of support of Radical Dear Friends, Humanism is truly appreciated in North America Even as we mourn this loss, I believe that our way and other parts of the world. of celebrating this great life and democratic We encourage you to continue your important contribution will be a book of essays in his memory efforts on behalf of our common cause. bringing fully home very different radical ways of With all good wishes, social activism than those now so fully sponsored —Prof. Paul Kurtz by 24/7 global Indian mass media. Chairman and Founder, Prometheus Books —Upen, Chairman, Institute for Science and Human Dr.Upendra Baxi, Values. PaulKurtz@aol.com
A condolence meeting of all the members of CSSC was held on Sunday June 12, 2011 at 10.30 am at the CSSC main hall to mourn Adv. C.R. Dalvi’s death. A notice was sent to us in this regard by Dr. R.D. Potdar (Hon. Gen. Secretary) CSSC. Although friends from Delhi could not reach there, messages sent by Mr. B.D. Sharma and Mr. N.D. Pancholi were read out by Dr. Potdar. The whole Radical Humanist Family remembers him and conveys its heartfelt condolences to Adv. Dalvi’s near and dear ones. We sincerely hope that his family members will continue to associate with the Radical Humanist Movement....... 2
THE RADICAL HUMANIST
JULY 2011 Download and read the journal at www.theradicalhumanist.com
The Radical Humanist Vol. 75
Number 4
- Contents -
July 2011
Monthly journal of the Indian Renaissance Institute Devoted to the development of the Renaissance Movement; and for promotion of human rights, scientific-temper, rational thinking and a humanist view of life. Founder Editor: M.N. Roy Editor: Dr. Rekha Saraswat Contributory Editors: Prof. A.F. Salahuddin Ahmed, Dr. R.M. Pal, Professor Rama Kundu Publisher: Mr. N.D. Pancholi Printer: Mr. N.D. Pancholi Send articles to: Dr. Rekha Saraswat, C-8, Defence Colony, Meerut, 250001, U.P., India, Ph. 91-121-2620690, 09719333011, E-mail articles at: rheditor@gmail.com Send Subscription / Donation Cheques in favour of ‘The Radical Humanist’to: Mr. Narottam Vyas (Advocate), Chamber Number 111 (Near Post Office), Supreme Court of India, New Delhi, 110001, India n.vyas@snr.net.in Ph. 91-11-22712434, 91-11-23782836, 09811944600
Please Note: Authors will bear sole accountability for corroborating the facts that they give in their write-ups. Neither IRI / the Publisher nor the Editor of this journal will be responsible for testing the validity and authenticity of statements & information cited by the authors. Also, sometimes some articles published in this journal may carry opinions not similar to the Radical Humanist philosophy; but they would be entertained here if the need is felt to debate and discuss upon them. —Rekha Saraswat
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1.Condolence Messages for Adv. C.R. Dalvi: 2. From the Editor’s Desk: Who needs a philosophy anyway? —Rekha Saraswat 4 2. From the Writings of Laxmanshastri Joshi: Spiritual Materialism: A case for Atheism 5 3. Guests’ Section: How to Meditate —Sam Harris 8 Islamic Feminism —Asghar Ali Engineer 11 Gautam Buddha:The First World Scientist —Jugal Kishore 13 Damp squib-export export —Ved Prakash Agarwal 16 Article for Third Eye —S.N. Shukla 17 4. Current Affairs: The Tragic Situation of Sri Lanka —Rajindar Sachar 19 Closer understanding between India, Pakistan & Afghanistan needed —Balraj Puri 21 5. IRI / IRHA Members’ Section: Humanist movement in India (Andhra Pradesh) —N. Innaiah 24 6. Teachers’ & Research Scholars’ Section: In Quest Of Freedom —Tarun Patnaik 26 7. Book Review Section: Impending Destruction of Environment: A Myth? —Subhankar Ray 30 Glimpses Of Europe From Zagreb
—Ajit Bhattacharyya A Photo Odyssey —Dipavali Sen 8. Humanist News Section
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From Th Editor’s Desk:
Who needs a philosophy anyway? say philosophy They helps in answering all the curiosities of the individual’s brain. All kinds Rekha Saraswat of questions that arise in the human mind find a plausible answer in philosophy. O.K. Agreed. Or we may say all kinds of answers that we assemble to pacify our inquisitiveness may collectively be labeled as philosophy. But I ask again, who are those people who are consciously interrogative about the world around them in the ontological sense? The ‘what is’ of Metaphysics and the ‘how is’ of Ontology; the ‘how to know’ of Epistemology and the ‘what to do’ of Ethics; the ‘why to do’ of Politics and Sociology; and above all, the ‘why not’ of ‘changing this world according to our perceptions’ of Aesthetics are questions that are often asked, but, by how many? Who are the ones who wait to ponder over the basis of their existence? Is the man on the street inquisitive enough to waste his time in finding out the metaphysical sources of his origin? No, by and large, no; because he has already found most of the answers to such concerns in religion, in faith and in miracles? He is pre-fed, right from his infant stage till his adulthood that all knowledge has been accumulated prior to his existence in the form of spiritual epics, anecdotes and parables and is being passed on from one generation to another ever since the human race came on this Earth and that too, through Divine will. A believer takes refuge in a kind of ‘epistemological humility’ (although he, himself, may not even be aware of this term) which says that the ‘knowledge of ‘being” can never be complete. And, therefore, he shuns all systematic scientific
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enquiry and mocks the concept of ‘empiricism’ which asks us to believe only to the extent our five senses help us to know. The modern advocate of religious convictions poses a bigger challenge to the basic concepts of philosophy. He tries to use both ‘reason’ and ‘scientific verification’ to justify his trust in super human powers. As Wittgenstein says in his ‘Language Games’ that same words may get different meanings in different social set-ups and circumstances the believer tries to evolve a rational entity in divinity, a branch of thought more popularly known as ‘Apologetics’ in the post-modern philosophical era. Where is the need of philosophy, then, in the real and literal sense of the word? The basic inquiries of a man’s mind and intellect about his being and becoming, if are pre-defined then philosophy naturally becomes a leisure time activity of some relaxed minds which need only some amount of recreational engagement in lexical semantics; because nothing new is to be explored and known. After denying the necessity of metaphysics and ontological speculation through rational, empirical and pragmatic epistemology the remaining two conceptions of philosophy viz. ethics and aesthetics also lose their significance. Who will decide the proper course of man’s action and behaviour in society? The society which is guided by scriptures or the State which is itself controlled by this society? Even the aesthetics is defeated in its meaning because man’s imagination is already restricted through such pre-conceived notions which take away his freedom to invent and conceptualize new meanings to his existence! One can, thus, imagine now, why life has become so morose and pessimistic, miserable and gloomy! Who rejuvenates then? A new philosopher? A new philosophy? Or a new meaning to philosophy? A valid point to ponder!!
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From The Writings of Laxmanshastri Joshi: and these put a fetter on further progress. The
Spiritual Materialism – A case for Atheism Translated by
—Arundhati Khandkar [The book Spiritual Materialism – A case for
Atheism, A New Interpretation of the Philosophy of Materialism written by Tarkateertha Laxmanshastri Joshi has been translated by his daughter, Arundhati Khandkar, who was formerly Professor of Philosophy at S.I.E.S. College, University of Mumbai, India. He passed away many decades ago but his contribution in building up the philosophical base of Radical Humanism has been no less. Roy acknowledged it in his life time and the followers of the philosophy continue to do so. I had requested Ms. Khandkar to translate her father’s major works from to Marathi to English for the benefit of the contemporary readers of RH. And to our pleasant surprise she informed that there is already the above mentioned book in English done by her. It is being serialised in The Radical Humanist June 2010 onwards. She has also promised to send us in English, gradually, more of his Marathi literature. Laxmanshastri wrote this essay with the title Materialism or Atheism in 1941. How meaningful and necessary it is, even now, 70 years later, can be understood by the following paragraph given on the cover page of the book. —Rekha Saraswat] “That religion more often than not tends to perpetuate the existing social structure rather than being reformist and that it benefits the upper classes. They perpetrate the illusions and are used for impressing the weaker sections of the society. Many taboos which might have had some beneficial effects are given a permanent sanction 5
argument that religion promotes social stability and social harmony is examined and rejected. Without the dubious benefit of religion various secular worldly values have been developed and they have benefited mankind more than the vaunted religious values. With no sops of religion men have laboured hard and the finest admirable qualities of men’s spirit have been developed inspite of religious influence – the scientists and the reformers are examples. The humility that should force itself in the presence of the infinite and the unknown is more to be seen with the scientist, the philosopher than the religious leaders and often this drives them to fathom the depths of thought in the quest for truth. Rarely does religion explain the how and why. These have become the preoccupations of people in secular fields. With a sense of self-reliance and self-confidence guiding him, man has dropped the earlier props of religion. In India too, the social order was seen as embodying moral values.” Contd. from the previous issue............ Three characteristics of the Living Organism: The life-machine has three unique characteristics, far more advanced than any other machine. 1) The important constituent substances of the life machine are being generated in the machine itself. Using these, such a machine experiences continuous becoming. The process of regeneration and destruction of the constituent substances are called anabolism and catabolism. It goes on continuously. 2) There exists a plan inside the organism, in its genetic make-up. This plan initiates the regeneration, development and growth of the entire spectrum of the member parts, the organs. This is implicit in the genome of the life-machine and the associated embryological organisation. After the egg is fertilised in the womb, a program for the development of all the plants is initiated, like the unfolding of the collapsible hand-held fan. It provides in advance everything that is required for
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future development. Everything for the future growth is implicit in the embryological stage. 3) Consciousness among life-forms that have evolved in progressive stages also grows in stages and in unison. Consciousness is not necessary for the purpose of conducting all the activities of a living machine. Here are some examples of the activities in that machine which need no help from consciousness: w) circulation of blood, x) digestion of food, y) destruction of the corpuscles responsible for diseases, and z) regeneration of the cells and other elementary constituents, including a vast array of the organic micro-chemicals necessary for subsistence. Evolution of Consciousness as Instrument Consciousness is a means that has developed in the body for sustaining only a few activities such as securing food and destroying enemies. It is probable that in the distant future, a powerful enough consciousness may develop, capable of controlling most of the activities in a human body! Breathing does not need regularly a conscious push; it continues unaided by consciousness. In case, that process experiences some hindrance or produces some chemicals in excess by chance, one becomes conscious of that process. A woman, while knitting a scarf, does it in an automatic fashion with thinking of anything unrelated. She, however, becomes conscious of her act when the yarn gets entangled. Awareness, knowledge, thought and consciousness have come into existence for specific purposes of life. This is not only an extraordinary improvement in a living organism but can also be construed as an advance in the stage of organic life. As the machine can be improved further, there is improvement in the body machine. The body therefore, ceases to be just a machine. It is of a much higher order. Living Organism and Chromosome The Core of the nuclear system in a cell of a living organism is made of chromosomes, very long coils of the protein DNA, which not only reside inside a body, but also create the body. There are 23 pairs of
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human chromosomes, each made of threadlike linear strands of DNA and other associated proteins in the nuclear structure of cells. DNA is a molecule like a spiral-ladder made of rungs and sides created out of smaller building blocks called nucleotides. DNA molecule of a human being is made of about 3 billion pairs of nucleotides. Human genetic code is basically made up of 4 different kinds of nucleotides. One can look at DNA as a word which stands for triplets of nucleotides. Chromosomal necklace contains genes, made of nucleotides as word- beads. Human genome is the total gene content of the complete chromosomal set in a human cell. Chromosomes are the physical foundation of all the attributes of life. They are also the source of all the hereditary characteristics of a creature. There exist millions of beads, the so-called genes in a chromosomal necklace. A gene is a DNA sequence. Each gene stores a single attribute or a group of attributes. It occupies a specific location in a chromosome and is a hereditary unit. The recent publication of the entire code of the human genome, the Holy Grail, is a pivotal scientific achievement. If a change occurs in a gene, thereafter change also takes place in the animal body generated from it. Various different changes in hereditary attributes in general and also in particular as the variations in the features of a given family over the years, are the result of the continuing transition in genes. Even in a given race without any mixing of genes, occasionally a strange individual is born. Such an accidental mutation is caused by a transformational transition in a gene. Transformation in a gene can be induced even by artificial means. Scientists have demonstrated such transformational changes through experimental radiation of genes. 24 The genes alone, philosophically speaking are the material cause responsible for the various different designs and functions of a living organism. If X-rays enter into genes, they induce therein various kinds of transformations. Once a transformation has taken place by chance or otherwise, it continues for thousands of generations of a living organism. Again sometime in the future, if a mutational disturbance or environmental variation occurs, the race or the next generation of a family experiences 6
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diversity. Awareness of ‘I am my Body’ and Philosophy of Body-soul Identity: If there exists an object that needs no proof for its existence, it is the soul only. Who will doubt the being of his own self? Who will say, “I am not.”? If any person dares to make such a statement, he then should be asked, “Who is making this statement?” He will say, “I.” Thus he is forced to admit his own existence even while asserting its denial. “Soul is.” Or “Soul is not.” is not at all an issue for debate. The issue is as follows. What is the nature of the soul? Is it the same as the body or is it separate from the body? This alone is the important issue! Intuitive Consciousness All the philosophers of India have made an important statement in regard to this issue. They say that every conscious being conducts himself in all walks of life believing that the body alone is the soul. The explanation given in this regard by the Adya Shankaracharya in comparison with that of other philosophers is the best of reasoning. This explanation is related to biology and psychology. In the introduction to Sharira-Bhashya and at the end of the Samanvayasutra, Adya Shankaracharya has stated that ‘No person whosoever he may be, conducts himself bodily with the self disguised.’ In other words, he says that the awareness that the body is the soul is the foundation of all the activities of life. The Acharya also asserts forcefully that the metaphysicians, who believe that the soul is separate from the body, conduct themselves as though the body is the soul.25 All these philosophers maintain that the awareness of the feeling, ‘I am my body!’ is the intuitive consciousness from birth. Moksha: Salvation All Indian philosophers except Charvaka are driven by the desire to prove that self is separate from the body. They feel that even though it is quite natural to think that body is the same as the soul it is an illusion to which man adheres right from his birth. Therefore, in order to remove that illusion the study
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of philosophy is necessary to realise the nature of pure self as apart from body. All these metaphysicians agree on one point that the awareness ‘I am the Body!’ is universal and natural. Now the responsibility of proving that such an awareness is illusory or false, lies with these philosophers. Improbable Discovery: Soul Independent of Body The evidence of natural experience is totally set against these spiritual metaphysicians. They have stated that the soul is independent of the body yet it is extremely difficult to create an awareness that is contrary to the natural feeling. It requires exceptional dedication to practise an austere life. This means that the consciousness that the soul exists separately from the body, can be instilled into the mind with extreme difficulties. No matter how frequently mind is saddled with it and no matter how deeply it is instilled into the mind, the nascent awareness that ‘I am my Body’ does resurface again and again. Scriptures of all religions, sermonise with shrill and loud voices that the great men of spiritual knowledge also do slip and fall back occasionally into the natural state of the mind. The essential conclusion that can be drawn is that the concept of the soul without body has been created despite the predominant evidence of natural experience favouring materialism. Man has struggled to discover the concept of the independent soul against great odds! References: 24- i) Mark Graubrad, Man the Slave and the Master, pp. 136-142. Shaareerabhashya 1/1/1 English Transcription: Nacha anadhyastaatmabhaavena dehena kashitvyaapriyate. English translation: ii) Philosophers who believe that the soul is separate from the body: None behaves during practice with faith that 'Body is not the Soul' 25- Nyayasutradarshana: An aphorism, English transcription: Veetaraagajanmaadarshanaat | Translation: From non-observation of a child born without preferences.
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“meditation,” and I have studied several over the years. As I occasionally speak about the benefits of these practices, people often write to ask which I recommend. Given my primary audience—students of science, secularists, nonbelievers, etc.—these queries usually come bundled with the worry that most traditional teachings about meditation must be intellectually suspect. Indeed, it is true that many contemplative paths ask one to entertain unfounded ideas about the nature of Sam Harris reality—or, at the very least, to develop a fondness for the iconography and cultural artifacts of one or another religion. Even an organization [Sam Harris is the author of the New York Times bestsellers, The End of Faith, Letter to a like Transcendental Meditation (TM), which has Christian Nation, and The Moral Landscape. The spent decades, self-consciously adapting itself for End of Faith won the 2005 PEN Award for use by non-Hindus, can’t overcome the fact that its Nonfiction. Mr. Harris’s writing has been students must be given a Sanskrit mantra as the published in over fifteen languages. He and his foundation of the practice. Ancient incantations work have been discussed present an impediment to many a discerning mind in Newsweek, TIME, The New York (as does the fact that TM displays several, odious Times, Scientific American, Nature, Rolling signs of being a cult). Stone, and many other journals. His writing has But not all contemplative paths kindle the same appeared in Newsweek, The New York Times, The doubts or present the same liabilities. There are, in Los Angeles Times, The Economist, The fact, many methods of meditation and “spiritual” Times (London), The Boston Globe, The Atlantic, inquiry that can greatly enhance our mental health The Annals of Neurology, and elsewhere. Mr. while offering no affront to the intellect. Harris is a Co-Founder and CEO of Project For beginners, I always recommend a technique Reason, a nonprofit foundation devoted to called vipassana (Pali, “insight”), which comes spreading scientific knowledge and secular from the oldest tradition of Buddhism, the values in society. He received a degree in Theravada. The advantage of vipassana is that it philosophy from Stanford University and a Ph.D. can be taught in an entirely secular way. Experts in in neuroscience from UCLA. The following this practice generally acquire their training in a article Meditation is taken from his blog, posted Buddhist context, of course—and most retreat by him on May 10, 2011. centers in the U.S. and Europe still teach its associated Buddhist philosophy. Nevertheless, this http://www.samharris.org/blog/item/how-tomethod of introspection can be brought within any meditate/] secular or scientific context without embarrassment. The same cannot be said for most How to Meditate other forms of “spiritual” instruction. The quality of mind cultivated in vipassana is here are many forms of introspection and generally referred to as “mindfulness” (the Pali mental training that go by the name of word is sati), and there is a quickly growing
Guests’ Section:
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literature on its psychological benefits. Mindfulness is simply a state of open, non-judgmental, and non-discursive attention to the contents of consciousness, whether pleasant or unpleasant. Cultivating this quality of mind has been shown to modulate pain, mitigate anxiety and depression, improve cognitive function, and even produce changes in gray matter density in regions of the brain related to learning and memory, emotional regulation, and self awareness. Programs in “mindfulness-based stress reduction” (MBSR), pioneered by Jon Kabat-Zinn, have brought this practice into hospitals and other clinical settings. The Inner Kids Foundation (for which my wife, Annaka, has volunteered) teaches mindfulness in schools. Even the Department of Defense has begun experimenting with meditation in this form. The practice of mindfulness is extraordinarily simple to describe, but it is in no sense easy. Here, as elsewhere in life, the “10,000 Hour Rule” tends to apply. And true mastery probably requires special talent and a lifetime of practice. Thus, the simple instructions given below are analogous to instructions on how to walk a tightrope: 1.Find a horizontal cable that can support your weight. 2.Stand on one end. 3.Step forward by placing one foot directly in front of the other. 4.Repeat. 5.Don’t fall. Clearly, steps 3-5 entail a little practice. Happily, the benefits of training in meditation arrive long before mastery ever does. And falling, from the point of view of vipassana, occurs ceaselessly, every moment that one becomes lost in thought. The problem is not thoughts per se but the state of thinking without knowing that one is thinking. As every meditator soon discovers, such distraction is the normal condition of our minds: Most of us fall from the wire every second, toppling
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headlong—whether gliding happily in reverie, or plunging into fear, anger, self-hatred and other negative states of mind. Meditation is a technique for breaking this spell, if only for a few moments. The goal is to awaken from our trance of discursive thinking—and from the habit of ceaselessly grasping at the pleasant and recoiling from the unpleasant—so that we can enjoy a mind that is undisturbed by worry, merely open like the sky, and effortlessly aware of the flow of experience in the present. Meditation Instructions: 1.Sit comfortably, with your spine erect, either in chair or cross-legged on a cushion. 2.Close your eyes, take a few deep breaths, and feel the points of contact between your body and the chair or floor. Notice the sensations associated with sitting—feelings of pressure, warmth, tingling, vibration, etc. 3.Gradually become aware of the process of breathing. Pay attention to wherever you feel the breath most clearly—either at the nostrils, or in the rising and falling your abdomen. 4.Allow your attention to rest in the mere sensation of breathing. (There is no need to control your breath. Just let it come and go naturally.) 5.Every time your mind wanders in thought, gently return it to the sensation of breathing. 6.As you focus on the breath, you will notice that other perceptions and sensations continue to appear: sounds, feelings in the body, emotions, etc. Simply notice these phenomena as they emerge in the field of awareness, and then return to the sensation of breathing. 7.The moment you observe that you have been lost in thought, notice the present thought itself as an object of consciousness. Then return your attention to the breath—or to whatever sounds or sensations arise in the next moment. 8.Continue in this way until you can merely witness all objects of consciousness—sights,
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sounds, sensations, emotions, and even thoughts themselves—as they arise and pass away. 9.Don’t fall. Those who are new to the practice generally find it useful to hear instructions of this kind spoken aloud, in the form of a guided meditation. UCLA’s Mindful Awareness Research Center has several that beginners should find helpful. In future articles, I will discuss the logic of meditation, the kinds of first-person insights it can deliver, and how it can contribute to our scientific understanding of the human mind. Other Resources: Books on Vipassana Meditation: Mindfulness in Plain English, by Bhante Gunaratana The Experience of Insight, by Joseph Goldstein Wherever You Go, There You Are, by Jon Kabat-Zinn. Retreat Centers: There are many places where one can practice vipassana intensively on retreat. Such retreats are conducted in silence—apart from an evening lecture and occasional interviews with a teacher to guide one’s practice. There is also a method of walking meditation that is as deceptively
simple as the sitting practice described above, and one generally alternates an hour of sitting with an hour of walking throughout a retreat. In this way, one can practice for 10-14 hours a day without too much physical hardship. In my experience, there is no substitute for doing extended periods of silent practice. In my 20’s, I spent 2 years on retreats of this kind, ranging in length from one week to three months. There are many centers that hold vipassana retreats throughout the year. On the East coast, I recommend the Insight Meditation Society; on the West coast, Spirit Rock Meditation Center. As mentioned above, almost all serious instruction in vipassana comes in a Buddhist context. Nevertheless, one need believe nothing on faith to engage this practice. It stands to reason that if there is something of interest to notice about the nature of subjectivity in the present moment, one should develop one’s powers of observation. Meditation, in this form, is simply a means for doing this. (And for any readers who may worry that I have been insufficiently critical of the religion of Buddhism, I recommend the following essay: Killing the Buddha)
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Asghar Ali Engineer
[Dr. Asghar Ali Engineer, is a reformist-writer and activist. Internationally known for his work on liberation theology in Islam, he leads the Progressive Dawoodi Bohra movement. The focus of his work is on (and action against) communalism and communal and ethnic violence in India and South Asia. He is an advocate of a culture of peace, non-violence and communal harmony, and has lectured all over the world. He is presently the head of the ‘Institute of Islamic Studies’ and the ‘Centre for Study of Society and Secularism’, both of which he founded in 1980 and 1993 respectively. He currently contributes to The God Contention, a website comparing and contrasting various worldviews.He may be contacted at Centre for Study of Society and Secularism, 9B, Himalaya Apts.,1st Floor, 6th Road, TPS III, Opp. Dena Bank, Santacruz (E), Mumbai-400055, India]
Islamic Feminism people object to the term ‘feminism’ Often as being a western terminology. One Maulana, when invited to speak in a workshop of this title refused to come as feminism is un-Islamic. Is the use of this terminology objectionable from Islamic viewpoint? Not at all. In fact Islam is the first religion which systematically empowered women when women was considered as totally subservient to man. There was no concept of her
being an independent entity and enjoying equal right with dignity. What is feminism? Nothing but women’s movement to empower her and to consider her full human being and not mere second sex as ‘Simon de Bouire called her. Thus we see in western countries until early part of twentieth century she did not enjoy an independent status. It was only after thirties of twentieth century that she won equal status legally and various western countries passed the laws to this effect. Yet patriarchy is looming large on her in these countries. Though Qur’an empowered her and gave equal status but Muslims were far from ready to accept gender equality. The Arab culture was too patriarchal to accept equality. Many ahadith were readied to scale down her status and she, in most of the Islamic societies became dependent entity and Qur’anic formulations were so interpreted as to make her subordinate to men. One hadith even said that if sajdah (prostration) were permitted before human beings, she would have been asked to prostrate before husband. This is totally contradictory to the Qur’an but who cares. It is patriarchy which influences our laws, not Qur’an. In fact when it comes to patriarchy it prevails over the Qur’an. Either Qur’anic formulations were disregarded or so interpreted as to conform them to patriarchy, Now time has come to understand the real spirit of the Qur’an. But Islamic world still does not seem to be ready. What is worse due to poverty and ignorance Muslim women themselves are not aware of their Qur’anic rights. A campaign has to be launched to make women aware of these rights. Another important question is what is the difference between Islamic and western feminism or is there any difference at all. If we go by definition of feminism as an ideology of empowerment of women, there is no difference. However, historically speaking Muslim women lost the rights they had due, mainly, to feudalization of Islam dominated by patriarchal values. In the
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west. On the other hand, women had no rights and but won through great deal of struggle and this struggle came to be known as ‘feminism’ i.e. women’s empowerment. But there are significant differences also between Islamic and western feminism. Islamic feminism is based on certain non-negotiable values i.e. equality with honour and dignity. Freedom has certain Islamic responsibility whereas in the west freedom tends to degenerate into licentiousness, though not in law but certainly in social and cultural practices. In western culture sexual freedom has become a matter of women’s right and sex has become matter of enjoyment and lost its sanctity as an instrument of procreation. Though Qur’an does not prescribe hijab or niqab (covering whole body with a loose garment and face as well) as generally thought but does lay down certain strict norms for sexual behavior. Both man woman have right to sexual gratification (a woman has as much right to sexual gratification as man) but within marital frame-work. There is no concept of freedom for extramarital sex in any form. Sex is permissible only with marital framework. Sex, as far as Islam is concerned, is not mere enjoyment but an act for procreations and hence has sanctity. It is important here to emphasize that in a patriarchal society men decided the norms of sexual behavior. It was theorized that man has greater urge for sex and hence he needs multiple wives and woman tends to be passive and hence has to be content with one. This is not true as far as Qur’an is concerned. Qur’an’s approach is very different. It is not greater or lesser degree of sexual urge which necessitates multiple or monogamous
marriage. Whole emphasis is on monogamous marriage (in both the Qur’anic verses i.e. 4:3 and 4:129). Multiple marriages were permitted only to take care of widows and orphans and not for greater sexual urge and the verse 4:129 gives the norm of monogamy and not to leave first wife in suspense or neglected. Thus as far as Qur’an is concerned sexual gratification is a non-negotiable right for both man woman. And hence a divorcee and a widow are also permitted to marry and gratify their sexual urge. Also, in western capitalist countries women’s dignity has been compromised and she has been reduced to a commodity to be exploited. Her semi-naked postures and her sexuality is exploited commercially unabashedly. It is totally against the concept of woman’s honour and dignity. Unfortunately western feminists do not consider this as objectionable but accept it as part of woman’s freedom. Some (though not many) even advocate prostitution as woman’s right to earn her bread. This is against the concept of Islamic feminism as while sanctioning sexual gratification as much right of woman as that of man, it prohibits extra-marital sexual liaison and on one hand upholds dignity and honour of woman and on the other, exalts sex on the level of sanctity and restricts it for procreation.. Thus it would be seen that discourse of Islamic feminism, while having something in common with modern western feminism, it also significantly differs from it. Islamic feminists have to observe certain norms which modern western feminists are not obliged to.
A public meeting on “Emergency: Right to Dissent and democratic processes Today” was held on Saturday, the 25th of June, 2011 at Gandhi Peace Foundation, New Delhi at 4 p.m. It was jointly organized by PUCL-Delhi, Citizens For Democracy, Jan Hastakshep, Champa–The Amiya & B.G.Rao Foundation and Indian Radical Humanist Association. Mr. N.D. Pancholi was the convener of the programme. Details will follow in the next issue.
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Jugal Kishore [Dr. Jugal Kishore is Professor, Department of Community Medicine, Maulana Azad Medical College, New Delhi. He is also affiliated with the Institute of Science and Human value, USA and Director (Hony) Centre for Inquiry (India).]
Gautam Buddha: The First World Scientist said, “Do not believe in anything Buddha simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.” This is first of its kind statement in the world history for fellow human beings to investigate and study to find out the solution of problem. He himself investigate the suffering thoroughly and analyzed various factors associated with it. Causal association of suffering was established through removing one by one in his experiment over a period of 6 years. Once he was certain that solution is found, he declared that that can be used by anybody who wish to to achieve relief from suffering. According to him, every being should be
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skeptical to accept things and should he or she investigate the reasons. This helps in removing the ignorance which the basic cause of craving leading to suffering. Buddha said in the Anguttara-nikaya : first noble truth (idam dukkham ti pannapemi ayam), i.e., life is suffering; second noble truth (dukkha-samudayo ti pannapemi), i.e., there is a cause of suffering; third noble truth (ayam dukkha-nirodho ti pannapemi), i.e., cessation of suffering is attainable and achievable; and fourth noble truth—Eight fold path (ayam dukkha-nirodha-gamini-patipada ti pannapemi), i.e., there is path to the cessation of suffering. What is this Noble Eightfold Way? These eight things, when developed and cultivated lead to Nibbâna. The Nibbana was clearly and objectively defined by Buddha and declared that that state is attainable. The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach “Nibbana”. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other. 1. Right View: Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realize the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an
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intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions which are other integral components of Eight Fold path. 2. Right Intention: While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion. 3. Right Speech: Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. It is well understood through observations throughout world that Words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.
4. Right Action: The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to un-sound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. 5. Right Livelihood: Right livelihood means that one should earn one’s living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided. This is not only applied to single person but also to community and state. Economy of state based on sealing arms and weapons can’t be considered right and welfare economy. 6. Right Effort: Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and
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violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavors that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen. 7. Right Mindfulness: Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualize sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the fact of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happen only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualization in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness: 1. contemplation of the body, 2. contemplation of feeling (repulsive, attractive, or neutral), 3. contemplation of the state of mind, and 4. contemplation of the phenomena. 8. Right Concentration: The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as
one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. This can be achieved by the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations and analyzing things as they are. This is known as Vipassana. Siddhartha Gautam declared that he is not God and did not believe in superhuman being which is controlling human beings or universe. Every problem can be solved through right efforts and actions. He explained his complex philosophy and basic psycho-social discovery in local language. He had taken away the suffering of thousands in his lifetime and of millions through his discovery of eightfold path after his “Maha Parinabbana”. He was physically reborn, mentally enlightened and fully liberated from bodily structure on the full moon day which is celebrated as “Buddha Purnima”. References: http://www.thebigview.com/Buddhism/eightfoldp ath.html http://mail.google.com/mail/?shva=1#search/Bhik ku+samahita/p4 Jugal Kishore. Salutogenesis: Sustainable approach: An Indian experience. Paper presented in International Conference on Health Promotion 12 July 2010, Switzerland. Jugal Kishore.History of Public Health in India: Seminar on “Health and healing practices in Colonial India: Continuity and Changes” held on 24-25th March 2011 at Nehru Memorial Museum & Library, Teen Murti House, New Delhi.
“If atheism is the absence of belief in gods, then many Buddhists are, indeed, atheists.”—Barbara O'Brien
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Damp squib-export export.... exposition Theaboutrecent India’s export performance Image to the press, though seemingly very impressive Ved Prakash is in fact very misguiding. The overall increase of 37% in our export trade is misleading and hiding some realities. In real terms it calls for a rational assessment. According to the exposition export of engineering products shows a growth of 84.7% which according to the present writer reflects a process of reverse imports. Let us consider some of the aspects. 1. Degree of inflation, affecting costs and export volumes. 2. The value of royalties on technology and intellectual property, research and specific sophistication. 3. The advantages reaped by foreign collaborators by way of subsidized or specified support for acquiring land, energy, raw material at hedged monopoly, transportation and assured security expense. In addition to legal update. 4. The manifold competitive cost difference of Indian labour and labour force in their parent country. 5. Many advantages extended to them relating to taxes and duties. During the course of British imperialism there was almost single lane transaction. Admitted that Indian participation was to a minimal extent, other countries had only very narrow lanes and open in this direction. But they had to carry their needed raw materials to their native country, adding to costs-adding also due to their far more costly labour and management costs, security arrangements all on their own costs. Compare that with our present setup. The advantages enumerated above are on a widely contrasting nature. In addition, as at present outward draw is a multi-channeled octopus. An example will make it very clear. A foreign automobile giant has initiated production of luxury
cars by combining with Indian stake holder; keeping 80% stakes for itself of the total production it will sell 80% of produce in India. Luxury cars fetch substantial economic advantages by way of pricing choice. They indulge in reverse exports under large number of advantages -say if they had exported their own produced cars to India - would be much less bulk than the present 80%, the 20% they will carry home or will costing them much less than if produced in their own country. It may be mentioned that brand selling and luxury goods add a great deal to corruption by buying elements – and / or adding to wasteful expenditure by V.I.P entrepreneurs/managers affecting indirectly to the cost of their products. Let us now look to other elements of our exports. Tea, coffee, fruits, agro-products, leather, cotton and cotton wear, drugs and pharmacy. These are flowing through wide drains out on the country mostly on hedged monopoly. What we are getting is stem waste and dust of tea, fruit rejection and leather hybrid, cotton wear as manifold prices within a very short period of time. The rates, at which the common man is paying, are at least manifold prices for cheapest varieties. The draining out of the best products leaves behind even the worst materials in acute shortages resulting in such a price escalation at which more than 70% of the people cannot dream of purchasing. Lastly the exports we make carry with them a hidden agenda, a huge premium is drained through under-invoicing and middleman’s charges; the loot going as deposits in secret bank accounts; and the tainted wealth making news as loud scandals! We would like to know if our honorable minister is aware of this. This writer does not claim to be specialist enough to comment as an academic statistical or as an economist of repute, but as common man possessing some common sense at least, hence, this appraisal. Mr. Ved Prakash Agarwal may be contacted at: Suniket, Sagar Sarai, GMD Road, Moradabad, 244001, agarwal.vedprakash123@gmail.com
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S.N. Shukla
[Mr. S.N. Shukla retired as Chairman State Vigilance Commission, U.P., after serving as Industrial Development Commissioner and Administrative Member Board of Revenue. As ‘General Secretary of ‘Lok Prahri’, he has been conducting several PILs in Lucknow Bench of Allahabad High Court and the Supreme Court. He lives at: B-7, Nirala Nagar, Lucknow. Tel.-9415464288]
Article for third eye the context of 8 failures of all Ingovernments since 1968 and galloping corruption in the recent years, the demand for an effective Lokpal without any further delay is unexceptionable. However, while supporting Shri Hazare’s deadline of 15th August, Shri Shanti Bhushan’s letter to Shri Pranab Mukherjee regarding the major points of disagreement needs to be taken with a pinch of salt. The provisions of Jan Lokpal Bill (JLB) are NOT entirely in line with the requirements of UN Convention as claimed in the letter. The Convention does not cover misconduct and grievance redressal sought to be included in the Bill. While the demands to include PM & MPs’ conduct inside the House are fully justified as they were included in some of the earlier Lokpal Bills also, the definition of ‘Public Official’ in Article 2(a) of UNCAC does not, by itself, require that everyone from PM to peon be covered by the Lokpal Bill only as made out in the
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letter. On the contrary, Article 6 envisages more than one anti-corruption bodies (like our CVC & Lokayuktas) and Article 11 talks of measures for Judiciary by a country “in accordance with the fundamental principles of the its legal system and without prejudice to judicial independence”. Hence, the better course will be to include these in the Judicial Standards and Accountability Bill already before the Parliament. The objection that permission for registering FIR would still be given by a committee of brother judges can be met by having an independent National Judicial Commission, having representatives of all stake holders, rather than an in-house committee. Tactically also it will not be prudent to risk the much awaited Act being stayed resulting in best becoming the enemy of good. The note attached to the letter containing views of civil society members on some important issues related to the Bill did not deal with issues in their logical sequence. The jurisdiction of Lokpal is taken up last though its Model and powers will depend on its ambit. Also, it contains contradictory statements on the proposed Model of Lokpal. At one place it says that “Lokpal members will not directly deal with any case” and at another place it says that Lokpal will have “quasi judicial powers in some high profile cases or against judges and ministers”. This raises several other questions. If majority of cases are to be decided by the officers of Lokpal what is the guarantee that they would be any different than those doing this work at present, and how their accountability will be enforced? Can they be entrusted with powers of Lokpal regarding inquiry/punishment/prosecution etc? Further, how Lokpal members will supervise their work? Will they have appellate/revisional powers? The JLB is silent about it. The examples of Chairman CBDT & Director CBI are not relevant to Lokpal which is sought to be given powers of dismissal & confiscation of property etc. affecting fundamental rights of the concerned persons. The model suggested by civil society members bringing into Lokpal’s fold all employees of central govt. and its
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undertakings and providing for appeal to High Court is prima facie unrealistic and unworkable as, while making Central Administrative Tribunal partly redundant, it will flood the high courts with such appeals clogging their normal work and further increasing pendency thereby adversely affecting the administration of justice. The arguments against confining Lokpal to higher level corruption are also not valid. The possibility of junior officials being also involved in a case before Lokpal can be easily taken care of by extending its jurisdiction to cover such cases. Examples of other countries are not applicable in view of their size and different setup. The basic reason for failure of Lokayuktas is not that in some states they deal with only political corruption but that they are toothless. The contention that “experience shows that honest individuals sitting at the top could not reduce corruption at lower levels” is also of no help. In that case, how can Lokpal members be trusted to check misuse of their delegated powers by their own officers for deciding cases of lower public functionaries? Moreover, it is impractical and naive to assume that Lokpal will be able to take care of the day to day corruption( including misconduct and non redressal of grievances ) faced by common man at the lower levels in the entire country. Also, to say that a workforce of 15000 can handle this enormous work is a gross underestimation of the problem. The demand that Lokpal should have power to impose punishment requires amendment to Article 311(1) of the Constitution which provides that no person who is a member of a civil service of the Union or an all-India service or holds a civil post under the union shall be dismissed or removed by an authority subordinate to that by which he was appointed. Evidently, Lokpal being an appointee of the President can not be given this power. Similarly in case of persons holding constitutional and high statutory positions amendments to the relevant provisions for their removal will be necessary. Hence, the proper course is to make
Lokpal’s recommendation binding on the appointing authority except for reasons to be recorded by it in writing. This would take care of the argument given in support of this demand that at present two parallel proceedings –departmental action and CBI inquiry- are held. In a case inquired into by Lokpal both departmental action and decision to prosecute will be covered by only one proceeding. Likewise, since Lokpal will deal with only higher level corruption CVC & Anti-corruption wing of the CBI cannot, and need not, be merged with Lokpal as they will continue to deal with lower level corruption. It may set up its own agency drawing from various enforcement organizations. The suggestion to include in the Bill Lokayuktas for states also needs to be examined for its constitutional feasibility as the analogy of RTI Act may not be applicable in the absence of legislative competence of the Parliament over state functionaries. The proper remedy is to amend the Lokayukta Acts to strengthen Lokayuktas by vesting necessary powers in them as proposed for Lokpal. Notably, none of the earlier eight Lokpal Bills provided for Lokayuktas for states. Lastly, a compromise was possible only if both sides were reasonable and willing to meet halfway. Telecasting the proceedings of JDC might have increased TRP of some members but it would not have been conducive to arriving at a consensus which should have been the real aim. The civil society members have a right to record their dissent to the provisions of the government draft, but their insistence, under the threat of another fast, that their draft must be accepted In Toto is both undemocratic & unreasonable. In case the Bill approved by the Cabinet does not meet their expectations they can try Gujarat Navnirman type agitation of 1973 to bring around majority of the MPs to their viewpoint and failing that show the might of “We the People” in the next Lok Sabha elections. There can be no short cuts under our present constitutional setup.
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Current Affairs’ Section:
Rajindar Sachar
[Justice Rajindar Sachar is Retd. Chief Justice of High Court of Delhi, New Delhi. He is UN Special Rapportuer on Housing, Ex. Member, U.N. Sub-Commission on Prevention of Discrimination and Protection of Minorities and Ex-President, Peoples Union for Civil Liberties (PUCL) India.]
The Tragic Situation of Sri Lanka tragic situation of Sri Lankan Tamils Thecontinues to shock the nations on surface. But nothing concrete is being done by U.N.O. or by India which has a special responsibility in the matter. Tragic happenings following the break down of cease fire in Sri Lanka were enquired into by the Permanent Peoples Tribunal, which held its sittings from January 14th 2010 at Dublin, and published its report on 17th January, 2010. I was one of the ten members of this panel. The Tribunal regretted that even after repeated pleas, and in spite of the appalling conditions experienced by Tamils, the UN Human Rights Council and the UN Security Council failed to establish an independent commission of inquiry to investigate those responsible for the atrocities committed. At long last on 22 June 2010, the Secretary-General announced the appointment of a Panel of Experts to advise him on the implementation of the joint commitment included in the statement issued by the President of Sri Lanka and the Secretary-General wherein the Government of Sri Lanka agreed that it “will take measures to address those grievances”. The Panel has now submitted its
report to the Secretary-General on 31st March, 2011. Thus, in conclusion, the Panel found credible allegations that comprise five core categories of potential serious violations committed by the Government of Sri Lanka; (i) killing of civilians through widespread shelling; (ii) shelling of hospitals and humanitarian objects; (iii) denial of humanitarian assistance; (vi) human rights violations suffered by victims and survivors of the conflict, including both IDPs and suspected LTTE cadre; and (v) human- rights violations outside the conflict zone, including against the media and other critics of the Government. All these credibly alleged violations demand a serious investigation and the prosecution of those responsible, including Sri Lanka Army commanders and senior Government officials. The Panel has concluded that the Government’s notion of accountability is not in accordance with international standards. The Government has established the Lessons Learnt and Reconciliation Commission as the cornerstone of its policy to address the past, from the ceasefire agreement in 2002 to the end of the conflict in May 2009, but it has failed to satisfy key international standards of independence and impartiality. During the course of its work, the Panel observed that there are several other contemporary issues in Sri Lanka, which if left unaddressed, will deter efforts towards genuine accountability and may undermine prospects for durable peace in consequence. Most notably, these include; (i) triumphalism on the part of the Government, expressed through its discourse on having developed the means and will to defeat “terrorism”, thus ending Tamil aspirations for political autonomy and recognition, and its denial regarding the human cost of its military strategy; (ii) on-going exclusionary policies, which are particularly deleterious as political, social and economic exclusion based on ethnicity, perceived or real,
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have been at the heart of the conflict; (iii) the continuation of wartime measures, including not only the Emergency Regulations and the prevention of Terrorism Act, mentioned above, but also the continued militarization of the former conflict zone and the use of paramilitary proxies, all of which perpetuate a climate of fear, intimidation and violence; (iv) restrictions on the media, which are contrary to democratic governance and limit basic citizens’ rights; and (v) the role of the Tamil Diaspora, which provided vital moral and material support to the LTTE over decades, and some of whom refuse to acknowledge the LTTE’s role in the humanitarian disaster in the Vanni, creating a further obstacle to accountability and sustainable peace. The panel regretted that an environment conducive to accountability, which would permit a candid appraisal of the broad patterns of the past, including the root causes of the long-running ethno-nationalist conflict, does not exist at present. It would require concrete steps towards building an open society in which human rights are respected, as well as a fundamental shift away from triumphalism and denial towards a genuine commitment to a political solution that recognizes Sri Lanka’s ethnic diversity and the full and inclusive citizenship of all of its people, including Tamils, as the foundation for the country’s future. During the final stages of the war, the United Nations political organs and bodies failed to take actions that might have protected civilians. The panel has recommendation that in the light of the allegations found credible by the Panel, the Government of Sri Lanka, in compliance with its international obligations and with a view to initiating an effective domestic accountability
process, should immediately commence genuine investigations into these and other alleged violations of international humanitarian and human rights law committed by both sides involved in the armed conflict. The Panel has recommended immediate measures to advance accountability The Government of Sri Lanka should implement the following short-term measures, with a focus on acknowledging the right and survivors in the Vanni. Considering the response of the United Nations to the plight of civilians in the Vanni during the final stages of the war in Sri Lanka and the aftermath: A.The Human rights council should be invited to reconsider its May 2009 Special Session Resolution (A/HRC/S-II/L.I/Rev.2) regarding Sri Lanka, in light of this report. B.The Secretary-General should conduct a comprehensive review of actions by the United Nations system during the war in Sri Lanka and the aftermath, regarding the implementation of its humanitarian and protection mandates. It is regretted that Sri Lanka Government is refusing to receive UN delegation. This open defiance of international protocol can not be accepted. Govt. of India should, in the cause of Humanitarian Law insist and also create world opinion to demand that Sri Lanka govt. must abide and carry out the recommendation given in U.N. Report. To keep silent is not an option to India which owes not only moral but legal responsibility to see Sri Lankan Tamils. They are not only denied their democratic, political and human rights but also the right to dignified participation in Sri Lanka in all walks of society and the administration.
“The first man who, having enclosed a piece of ground, bethought himself of saying, This is mine, and found people simple enough to believe him, was the real founder of civil society. From how many crimes, wars, and murders, from how many horrors and misfortunes might not anyone have saved mankind, by pulling up the stakes, or filling up the ditch, and crying to his fellows, “Beware of listening to this impostor; you are undone if you once forget that the fruits of the earth belong to us all, and the earth itself to nobody.” — Jean-Jacques Rousseau 20
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Balraj Puri
[Mr. Balraj Puri is an authority on Jammu and Kashmir Affairs. He is Director, Institute of Jammu and Kashmir Affairs, Karan Nagar, Jammu-180005 Ph. 01912542687,09419102055 www.humanrightsjournal.com]
Closer understanding between India, Pakistan and Afghanistan needed Ahmad Shuja Pasha warned India ISIthatchief any Abbotabad like attack by it would invite a befitting response from Pakistan as targets inside the country (India) had already been identified and rehearsal carried out. Pasha’s warning came as he addressed the in-camera joint session of the senate and National Assembly on May 13. He repeated the warning the of Pakistan’s Foreign Secretary Quaeda Salman Bashir, who was the first senior official of his country to speak to a news conference on the killing of al-Quaeda chief Osama bin Laden, who had said any country that attempts to mimic the unilateral act of the US would find “it has made a basic miscalculation and is indulging in misadventure.” Both were reacting to the remarks by Indian Army Chief General VK Singh that Indian forces had the capability to mount raids like the pre-dawn assault on the mansion in garrison town near army cantonment in Abbotabad that resulted in killing of Osama bin Laden. He reflected rising anti-Pakistan 21
sentiment in India as many find it a rare opportunity to avenge 26/11 Mumbai attack and target terrorist leaders like Dawood Ibrahim, Hafiz Saeed and Zikiur Rehman Lakhvi whose addresses are known to every body unlike Osama who was living in cognitio. Potentiality of Indian forces is not the question. But before undertaking any such adventure, the differences between the roles of America and India and alternatives best suited to the national interest should be considered. The operation is estimated to have cost America three trillion dollars. Moreover, its forces and intelligence agencies were operating in Pakistan for over a decade with the consent of the government. There is admittedly visible resentment that may have been caused among the people in Pakistan over the secret action of America, in violating its sovereignty and without the knowledge of its government. But the government is trying to offer explanation about its inefficiency or incapability for not knowing the whereabouts of Osama and not keeping America informed. Its Prime Minister Yusuf Raza Gilani announced on May 9 an inquiry into intelligence failure. Whatever differences might exist between the two countries, both are keen to maintain their strategic alliance against terrorism. Pak premier attached high importance to relations with America. India cannot compare itself with the only super power of the world. Nor it has its net work as entrenched in Pakistan as America had. Any overt or covert action by India within Pakistan will only help its government to convert anti-America sentiment of its people into anti-India sentiment. Even America would not approve of such action. Its State Department has already pointed out the vast difference between 9/11, which took a toll of 3000 human lives, and 26/11 in which casualty was 166. Moreover, war against terrorism has yet to be won within Afghanistan. Any action by India would only force Pakistan to divert its forces from Western to Eastern front. Already it has sounded high alert not only along LoC, in Jammu, Kashmir and Ladakh but along the entire Indian border.
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Indo-Pak tension will also push Pakistan closer to China, where its Prime Minister was assured of China’s friendship and offered joint manufacture of 50 Jets fighter when he visited China recently. No doubt India cannot afford to be complacent about threat of terrorism. So is it to Pakistan only in a much greater degree where according to Pakistan Prime Minister, 39,000 persons have been killed by terrorists. It is therefore, also, in the interest of Pakistan to seek India’s support to fight the common menace. Even America has supported India’s claim for extradition of Pakistan based terrorist leaders, responsible for Mumbai attack. India has a stake in the current fight against terrorism in Afghanistan. It has made investments in many constructive and welfare enterprises. The main indigenous terrorist force there is that of Taliban which has Pushtoon ethnic base, on both sides of the Durand line which divides it from Pakistan. Al Quaeda has no local ethnic base. It was imported to Afghanistan by USA to provide ideological support to Taliban to fight against Soviet occupation in 1980’s. Al Quaeda believes in Salfi Islam, the most radical brand of Islam which Saudi Arabia is exporting to many countries, including Pakistan while Talibans believes in Deobandi Islam which is of Indian origin. It was al Quaeda which was inspiring most of the terrorist groups in the rest of Pakistan which are posing threat to India. As governments of Pakistan and America might succeed in weakening al Quaeda with its symbol and source of inspiration gone, it should be easier to deal with Talibans. It has not only to be dealt with through arms but also through political means to satisfy their ethnic urges. Their legendary leader Khan Abdul Gaffar Khan was a close colleague of Mahatma Gandhi and was along with him a leader of the non-violent movement for India’s independence and opposed to the formation of Pakistan. The key to Pushtoon sentiment is provided in a statement of his son Wali Mohammad Khan in which he said, “I am a Pakistani for 50 years, a Muslim for 1400 years and
a Pushtoon for 5000 Years.” Mere religious appeal of al Quaeda was not enough to satisfy their aspirations. First step in that direction should be to reorganise Afghanistan on some sort of federal system where Pushtoon and other ethnic communities should have some measure of autonomy. As far Pushtoon in North West of Pakistan are concerned, they should have an easy access to their counterparts in Afghanistan by making Durand line soft. Greatest injustice to Pakistani province of Pushtoons was being done by calling their province as NWFP which only denoted a sense of direction where it lay. Only recently it has been named Khyber Pushtoonkhwah. As India has better experience of dealing with ethnic diversities, its involvement in evolving an Afghanistan policy should be welcome by America and Pakistan. Indian Prime Minister has done well in visiting Afghanistan at earliest opportunity where he received very warm welcome. He emphasized thousands of years’ old common civilisational links between the two countries and offered to increase economic aid to it by $500 millions. While America and Afghanistan are willing to explore possibility of opening a dialogue with soft section of Taliban India should not have opposed it. There are at the least three known factions of Talibians. There are Pushtoons in Pakistan who had bitter memories of atrocities committed on them by Pakistan government and had links with National Awami Party founded by son of Khan Badshah which had ruled NWEP. India should not force unity on all factions of Pashtoons but deal each according to its response. It would be in the interest of Pakistan to seek India’s help in resolving problems in Afghanistan instead of accusing it for fomenting trouble there. Likewise peaceful and contented Pakistan should be welcome to India also. Rightly governments of the two countries have reiterated their resolve to resume dialogue to which the two Prime Ministers had committed at Mohali,
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notwithstanding some sabre rattling at lower and non-official levels. Any steps we are able to take towards friendly relations between India and Pakistan would not only be of mutual benefit but would be a source of strength to the entire region and be welcome to the wider world. Manmohan Singh has rightly assured Pakistan of India’s best wishes for Pakistan from Kabul as well Delhi.
Saner voices also been raised in Pakistan where tallest opposition leader Nawaz Sharief had warned has country against considering India as their main enemy. A closer understanding between India, Pakistan and Afghanistan is the need of the hour and in the best interest of all of them. As a bigger power in the region, it is the responsibility of India to take a lead in that direction.
Amitabha Chakrabarti
Dear Rekha, I add a short story about a short poem (what else can a haiku be) to what I wrote last time. A famous Japanese poet wrote the haiku: “Tips of crags Here is also one Guest of the moon” His friends arrived, read it and were enchanted. ‘The harsh crags, the soft moonlight streaming down and you standing alone, a guest in that world’! The poet seemed embarrassed: “You see, I wrote ‘also’ because I saw another poet standing nearby. He was also seeking inspiration.” The friends would not accept that. All said together “No! No! Poets standing about here and there, it breaks the charm. It must be you and you alone.” Musingly the poet said ‘You think so? Well, let it be just me then.” Did the poet really change his perception of his own poem? Did he, as time went on, slowly forget the other poet and saw himself standing alone in the silent moonlight bathing the silent crags? I do not know. But I like to imagine so. Then it would so much more than what I said about some critic’s remarks altering a reader’s perception of a poem – the poet making his own, the perception of the readers. The sounds of the syllables pronounced by his friends would have then altered the paths taken by the syllables of the haiku in his own neural network. —Amitabha
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IRI/IRHA Members’ Section:
Innaiah Narisetti
[Dr. N. Innaiah, former Director, Centre for
Inquiry (CFI), India, did his Ph.D on Philosophy of Modern Science. He is a veteran Radical Humanist who has translated maximum books written by M.N Roy as well as other books on humanism in Telugu.]
Humanist movement in India with special reference to Andhra Pradesh Contd. from the last issue......................... Second World War Roy and his During close associate G D Parekh came out with alternative economic planning under name of PEOPLES PLAN. This is treated as alternative plan to Bombay plan of Birla and rich people. In the Second World War period, communists scandalized M N Roy and radicals for supporting Britishers in the war against Fascists and Nazis. Not only that, they were blamed for accepting Rs 13 thousand for war propaganda. V B Karnic explained the whole episode and reasonably told the world how and why they support Britishers in the war. Later communists were proved wrong and Roy was proved right. Similarly M N Roy supported Subhas Chandra Bose for the post of president of All India Congress. Gandhi opposed him but Bose won. Then Roy advised him not to include the Gandhians in the executive lest they
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should sabotage. Bose did not heed the advice of Roy and included Gandhians in his executive. They promptly sabotaged Bose and next time Bose was defeated. No body received Bose when he was defeated .When he arrived at Luck now only M N Roy followers received him and Mr. Avula Gopala Krishna Murty and others hosted him in their university hostel. The second all India study camp at Dehra Dun brought out its deliberations under the title: New Orientation. Again the essence was brought out into Telugu. Radical were attacked by communists in Bengal, especially in Kolkata during war period. Their study camps were disrupted. M.V. Ramamurthy was one of the victims to the violent attacks of communists. Radical Democratic Party contested the first elections during 1946. At that time only limited voters were there. Those who paid taxes were given voting rights. From Andhra few candidates contested and faced uphill task. They encountered much opposition from political parties but also nationalist voters. Hence all the candidates lost in the election. But that was also great opportunity for Radicals to spread the humanist alternative. Mr. Koganti Radhakrishna Murty, Mr. Ravipudi Venkatadri, Mr. Bandaru Vandanam contested. Mr. M V Ramamurthy, Mr. Guttikonda Narahari, Mr. Avula Gopala Krishna Murty, Mr. N.V. Brahmam and few others propagated for the candidates. That was a big turning point in the Radical Democratic Party and after the election M.N. Roy came out with the proposal that the party should be abolished in favor of movement. Then came out the alternative political philosophy and it came out as 22 thesis. Much discussion went on and immediately the Telugu version came out. It has become very difficult for many to accept politics without parties and power. Philip Spratt opposed the disbanding of Radical Democratic Party. But Roy stood on his principle. M N Roy published a small but powerful book
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entitled: Jawaharlal Nehru. It exposed the hamlet nature of Nehru in politics. Roy gave fitting reply to Nehru. In his criticism Nehru said that he liked Roy’s economics but not politics. Then Roy retorted saying that his politics and economics are interwoven and cannot be separated. Radicals in Andhra were the earliest batch to catch up criticism of M N Roy on Mahatma Gandhi. Gopichand, Avula Gopalakrishna Murty, Guttikonda Narahari did that uphill task. Roy exposed the religious views of Gandhi from scientific point of view. Mr. Avula Gopalakrishna Murty published articles on Gandhi in Telugu based on Roy’s criticism. Even Racists like Abburi Ramakrishna Rao could not absorb it. Abburi complained against Avula Gopalakrishna Murty to M.N. Roy but Avula Gopalakrishna Murty got clean chit from Roy and endorsed the criticism of AGK. Several of Roy’s articles were brought out by Koganti Radhakrishna Murty in lucid Telugu. He established a printing press and brought out many publications of Humanist thought. Roy’s New Humanism was translated into Telugu by Avula Gopalakrishna Murty. It is brief but powerful thesis.
In Andhra are the communists were very powerful force during & after Independence days: Only Radical Democrats faced them theoretically with alternatives. M N Roy and Philip Spratt came out with the book Beyond Communism. It was immediately translated into Telugu. Mr. M.V. Ramamurthy brought out Telugu version. It came handy to Radicals. Roy’s magnum opus Reason Romanticism and Revolution was serialized in Radical Humanist and later came out in two volumes. Erich Fromm recommended this book as a must to understand European Renaissance. (In his book Sane Society in 1955) This was brought out to the notice of Radical Humanists by Avula Gopala Krishna Murty. Mr. Jasti Jaganadham translated some parts of the book covering Marxism and Humanism. It was serialized in Vahini Telugu weekly. Later the whole book was translated by N. Innaiah and Telugu Akademi published it. Ellen Roy published the essential speeches and writings of M N Roy under the title: Politics, Power and Parties. This was translated into Telugu and serialized in Prajavani weekly from Guntur by N. Innaiah. Contd. in the next issue..........................
A request to Contributors of Articles and Research Papers: ARTICLES MUST REACH ME BY THE 15th IF REQUESTS ARE MADE TO PUBLISH THEM IN THE NEXT MONTH. & PLEASE DO NOT SEND ARTICLES BEYOND 1500-2000 WORDS. (Also, inform me if they have been already been published or sent for publishing elsewhere.) And, please try to email them at rheditor@gmail.com instead of sending them by post. You may post them (if email is not possible) at:C-8 Defence Colony, Meerut, 250001, U.P., India Do also email your passport size photographs as separate attachments (in JPG format) as well as a few lines in your introduction, if you are contributing for the first time. Please feel free to contact me at 91-9719333011 for any other querry. —Rekha Saraswat
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Students’ & Research Scholars’s Section:
Tarun Patnaik
In Quest Of Freedom quest for the best government and the Inbesttheruler, Plato suggested the philosopher king. The difficulty however with this is that, it is very difficult to choose and empower such a personality. Further the most knowledgeable king may not result in the best government because, the good king may not be the best capable of collecting the best colleagues and public servants. History has shown that with the best of intentions, many rulers have become utter failures. A second system came in the form of a capable ruler with wise ministers who advise the king on matters of governance and law, so that collectively they may form a very good team of rulers. This was tried in many places most successfully in the east, particularly in India. There is a flood of fables in India about a good intentioned king assisted by wise ministers performing well for a kingdom. But how do we judge, whether a government has performed well or not? Many people have suggested that, a state of general prosperity prevailing in the country can tell us that the ruler or the system of governance has been good, as in the times of Harshavardhan or Chandragupta Maurya or Emperor Akbar. Governance has not till recently been judged by the extent of individual freedom or rights the citizens enjoyed. If the people got enough to eat, the society was free from large scale theft and dacoits and violence one would say, the country did well.
While in the west the monarchy assisted by the aristocracy and feudalism flourished, in China, large kingdoms and a well developed system of government servants chosen from the society on the basis of merit through a well administered civil service examination existed since ancient times. Historically people (for their well being) have depended on the benevolence and good sense of the powerful elite and particularly the wisdom or whim of the king. And the distribution of power has always maintained a locus so that, it remained in the hands of few and at the top of society. People have enjoyed wealth, knowledge, expertise in few pockets distributed and accessible to the ordinary citizen depending on his aptitude, but never power. Power has always been the property of the few. And those few usually at the top of the society. Power shifted from minority to mass with the advent of the republican system of government. With people getting the right to choose their own ruler and government, we thought power can be distributed among the people. We thought people can decide their own life, they can enjoy freedom and choice, with the application of the ballot box. Direct democracy was there in Athens alright but it could not be applied in a large scale and not till the eighteenth century democracy could come again as a form of government that too in the form of indirect democracy, of course here it was applied in a large scale. Uniform law which is a precondition for predictability of social life, many rulers have tried to achieve in their kingdom. Starting from Hammurabi’s code of law on the road side engravements, to Ashok’s declarations, many rulers have tried to codify law but at the last, the supreme authority rested on the king himself. We innovated out of this through the constitutional monarchy, whereby the king’s power was curtailed and a written constitution with laws binding on the king came into existence. Irrevocable law offers special freedom to the citizens. With law comes predictability to the social
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life and with predictability comes freedom and possibility of choice. No ruler however good he may be, if is a authority higher than the law, can guarantee freedom for his people. Only a law which higher than everybody, can offer freedom. If the law is unjust, it can be reformed but the good thing about it is that, it is known prior to our actions and so our life becomes predictable. But we can not in a similar way depend on the decisions of however a wise a ruler or king there may be if we have to depend on his judgment. A written law is better than a most generous mind. So the first step towards freedom was the articulation and codification of law and the second step was its enforcement. The third step which is ongoing and still continuing is the legal reform or the search for just and consistent laws. Justice needed definition and justice has been getting defined in a variety of ways in different cultures and civilizations. India the country where woman is treated as a goddess and is blessed with the highest of adulations and respect and love as a mother, has seen the system of Sati’s. And it was “Just” in those days. Good thing is it had to be and has been reformed. So justice is very elusive and unavailable to definition. Every time and age finds its own sense of justice. A question arises that is today’s modern man empowered with freedom? How free are we? How much right do we have to govern our life or at least to have a say in the functioning of the institutions that affect us to our skin? For example when we go to a bank, we may have to stand in a queue for hours because of the mismanagement of the local banker. But of course he is not within our control or influence. Everyday we use the transport system, the communication facilities, the banks, the post office, the markets etc.. A peculiar example may be when we go to buy grocery; the price charged may be extraordinarily or exorbitantly high due to fluctuation in supply or 27
say due to hoarding or black marketing. What right have we access to, to avoid this compulsory slavery for satisfying our unavoidable physiological need? Either we pay the price or we do not purchase and we must pay the price for this is a primary need, the demand being inelastic to price. The businessman makes a quick profit with a swift drain out of our pocket. Our rightfully earned money is sucked away just like a master drains out the labor of his slave. But we are free to buy or not to buy, only we cannot exercise our freedom, we being mundane human with definite and unavoidable needs. So is this not slavery in disguise? To whom can we turn to help us out of this situation? The press / the local politician / the police i.e. should we appeal to the morality through exposing our oppressor to public opinion or should we appeal to the politician’s power and influence or should we appeal to the law of the land? Consider for example that everyone is free and no body has any rights. It is not difficult to surmise that soon a highly unequal and most developed capitalistic society will crop up. A proletariat mass with no resources and average or below average abilities will find itself at the mercy of a capable clever and powerful resource owners. Exploitation begins and the minority capitalists using modern management give just sufficient compensation to their labor to keep off strikes and at worst the class war of the communist revolution type. This is because the modern clever man has learned from history that a overly dissatisfied mass usually finds a leader to organize them for a class war and violent overthrow of the clever minority. The clever minority must also show that they are politically liberal and start a democracy and a legal system that though is subordinate to them, allocates some eye-washing “rights” to the common majority. “Rights” have been born. [Historically the strong used to overpower the weak and there was the tyranny of the strong, then came
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some idealistic thinkers who conceived of freedom of man and thought man has a right and liberties just because he is human and so romanticized equality of man. Then came a revolution of the mass, and the tyranny of the minority came to an end. The stage being French revolution and the philosophers being John Locke, Voltaire, Rosseau….. . The American constitution thought, their citizens should have some inalienable rights against whatever the majority or the democratic ruler with the support of majority wanted. So they included a bill of rights in the constitution and a constitutional republic was created.] In this way too (to be historically correct) Rights was born. Though history tells us that it is the second story that is true. It is the first story that has come to be the reality in most modern society. Rights has metamorphosed from an ideal to a concession sanctioned for practicality. It is however these rights which give us the illusion of freedom. We feel we have over reaching rights and so are free. Our rights are matched with other’s rights who are equally at liberty to exercise their rights, only they are at the helm of affairs or at the power centers. Some are powerful with rights and liberties. Some have no power but have rights and liberties. None can interfere in another’s business. But circumstance will have it that these two group must interact – in public utilities, during private transactions or in banks, railways, buses, roads, shops etc.. Discern that one group has overpowered another in a free deal entered into by both parties of free will. So freedom without power is in reality a eyewash. We have to live in society and interact with others, who if powerful than us, will snatch our freedom from us of our free will. This is the paradox between power and freedom. Unequal power usually leads to unequal freedom. We are said we live in a democracy, we can choose
our rulers. But democracy is not only a system of governance for everybody’s benefit. It is also one at everybody’s expense. Why modern society has choosed democracy over other types of systems is because democracy promises to empower the common man. But the power structure of the society is not dependent on who the ruler is instead it depends on what type of institutions are there to take care of the affairs of society and how they function. And institutions are created by human intelligence and organization and do not flow from the ballot box. Elections are neither tests of intelligence nor integrity or capability, rather they pronounce on popularity and are gullible to rhetoric and promises. The totality of institutions takes form of the system. And our freedom depends upon there being appropriate systems, their consistent functioning and most important, our awareness of these systems. This is similar to the three steps of law. Awareness of the systems varies with our level of education. Consistency in the functioning of the system comes when the system is well defined and well articulated, also that the executive authorities function without corruption. The third step of systems being just and appropriate is ensured by the political and legislative process, if it is the public utility and through the regulatory mechanism if it is a private system/institution. There are four major factors that determine how free the public is. 1. The public should be aware of the systems around it i.e. it should be well informed and sufficiently educated. 2. The systems should not be corrupted and should not be discriminatory 3. The public should have appropriate control over the systems and the regulatory mechanisms 4. The common man, the individual citizen should have access to sufficient political power so that he has a say on public matters. A government and the system of governance which can ensure the above four can be said to have
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created an environment within which, an individual has opportunity for freedom. Of course whether he has the actual freedom or not, will depend on himself and his capability to harness the opportunity for his favor. We turn our attention to the current time and reflect, what should be done to improve the freedom enjoyed by the common man. In the context of India, we propose the following prescription. 1. The system should inform the public through proper dissemination of correct, complete, and extensive information. 2. The citizens should be aware of his rights and there should be fast track grievance redressal mechanism, (one example in the right direction is the consumer courts) 3. The public should be listened to, i.e. if the individual has a suggestion, it should be given proper consideration and the individual should have the right to get explanation and discussion on
the applicability of his ideas and suggestions. (there is hardly any country where there is any systematic procedure to listen to the public opinions and suggestions about the state and a mechanism to give appropriate attention to it.) 4. With the proliferation of the mobile phone, some sort of direct democracy should be possible whereby the people can have a say on public matters through sending in their opinion through the mobile. (why should only the TV conduct opinion polls, the government can also do it, the UID should help out in discriminating responses) [Mr. Tarun Patnaik is an engineer by qualification, passed out in 1993 from IIT Kharagpur. After a short stint in corporate for three and odd years he resigned to study social science varying from philosophy and psychology to economics and management. Currently he is engaged in free lance research residing in Rayagada, Orissa.]
—Death's Denied Exalted Journey— Rising from the heathen chasms I soar, clouds wearied with dark Floating in the mist, my feet left no mark On the dust of humanity, on the earthy palms
Throne of bones I perched on The bloodied carpet that led my way The rustling fire that burnt me anon My ashes denied the heavenly sway Pitched in thunder my heart rails Ambushed in torrents, my voice lost to gales Ruddier my eyes fire Raging in His spirit’s ire Hangs my soul, so lifeless Buried in prayers, fury mirthless.
Victory that crowned the nailed glory The Cross that stood black and hoary The speared battle and fatal heel Claimed my presence Shields, screeching man’s pestilence Ms. Nalini Vyas is an English Hons. Graduate from Kamala Nehru College, Delhi University.
I croon the hymn to my limbs I sing alone, thus invoking my —Nalini Vyas
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She has tried to personify death in this poem. (Comments invited.)
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Book Review Section: [BOOK: The Skeptical Environmentalist: Measuring the Real State of the World (Danish: Verdens sande tilstand, literal translation: The Real State of the World) by Danish environmentalist author Bjørn Lomborg. It was first published in Danish in 1998, and the English edition was published as a work in environmental economics by Cambridge University Press in 2001.]
—Reviewed by Subhankar Ray [Mr. Subhankar Ray is a researcher in Biochemistry and has been, for a long time, associated with the Renaissance movement.]
Impending Destruction of Environment: A Myth? Continued from the previous issue... Natural Resources: he information and the opinion that the Author presents regarding natural resources are similar to that of energy. Many of us fear that mineral and other natural resources will soon be exhausted how these are now being spent; nothing will remain for future generation. Many specialists also think alike. In much read and discussed book of 1972 Limits to Growth it was written that the reserves of gold, silver and mercury, and zinc would be exhausted in 1981, 1985 and 1990 respectively. But that did not happen. This Chapter begins with an amusing anecdote. In 1980 economist Julian Simon made a bet that his opponents might choose any raw material the price of which would not be reduced in the coming year. Environmentalists Ehrlich, Harte and Holdren by choosing chromium, copper, nickel, tin and tungsten agreed to the bet but were defeated. The Author comments that Ehrlich et al had no way to win because during that period the prices of petroleum, food, coffee, cotton, wool, minerals all decreased. By mentioning the source
T
he states that the prices of industrial produce were reduced by 80% in 160 years from 1845 to 1945. According to World Bank besides energy the most sold items are aluminum, banana and wool, whose prices were reduced to one third in the last hundred years. Both the use of and stored raw materials are increasing gradually. What is the explanation of these apparently contradictory phenomena? The reasons are, we are getting new sources, using in a more efficient way and recycling. In automobile many different types of materials such as iron and other metals, glass, plastic rubber are used. By using lesser amount of these materials now we could make it more efficient and durable. Much lesser amount of raw materials is needed now than that was needed in the past to make a bridge of similar durability. Now-a-days a very fine optical fiber could communicate that number of telephone calls for which 625 copper cables were needed twenty years back. The citizens of USA became 30% richer but their use of plastic, metal and wood has declined. The Author arrives at the same conclusion; if we do not use more resources by not improving the technology then also the resources would be depleted. The main issue is improved technology. Crisis of Water Supply: We worry much about water crisis of the present and future. It is true that the use of water is gradually increasing. However the main problem is organizing the supply of water to all; there is no dearth of water as such. According to the estimation of International Water Management Institute the use of water is increasing in such a way that around 2025, 600 cubic kilometers of more water will be needed. But utilizing extra barrages we could easily harvest 1233 cubic kilometers of water from that are now scattered around. The present Reviewer also feels that in those countries similar to ours where a huge amount of water get wasted in the rainy season river barrages are very essential to harness the water resources.
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There is no doubt that such projects like Bhakra Nangal; DVC etc brought significant prosperity to our Country. Similarly Narmada project will bring prosperity to the people of draught-prone areas of Gujarat, Rajasthan, Maharashtra and Madhya Pradesh. So we need to mobilize public opinion against the movement of Medha Patekar and others. The government should complete the project as quickly as possible by ignoring the movement. It should also take up more such projects. The conclusion of this part is that the improvement we made in our living could be maintained. Food will be cheaper and more people will receive adequate food. Although forests have been destroyed still 40% of rainforest are there. There are huge water resources but due to lack of proper management adequate amount of water could not be provided to all. Due to improved technology there is no crisis of energy and natural resources. There will be enough wealth for future generations. In short this progress is sustainable. In the subsequent Chapters the Author shows that in spite of this sustained improvement pollution is not increasing. Air Pollution: Amongst all the pollutions air pollution is most important. We generally think that air pollution is a contribution of modern civilization and with its advancement this pollution is increasing gradually. The Author by citing the statements of politicians of yesteryears shows that this problem was prevalent in the past in Rome, London too. Several historians also corroborated this. The air of London was so polluted that in 1285 King Edward first introduced a commission to control air pollution. In 1742 Dr. Johnson described the terrible filth and foul smell in the air of London. Even the poet Shelly wrote “Hell must be much like London, a smoky and populous city�. The main reason of this air pollution was burning of cheap and highly sulfur-containing coal instead of wood. British environmental scientist Peter Brimlecombe has made an estimate of air pollution
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of from 1585 up to present day, which shows that in three hundred years from 1585 pollution had increased by leaps and bound. But in hundred years after that pollution has decreased very rapidly and in 1980-1990 this pollution was even less than 16th century. Two old Bengalees provided anecdotal evidence to the present Reviewer that the air in London was much cleaner when they visited it in their older days than when in their youth they went to London. Many now tell that the infamous smog of London is now much less. We provide above the situation of London but it is almost everywhere in developed countries. The main constituents of air pollution are fine particles, sulfur dioxide, ozone, zinc, nitrogen oxide, carbon monoxide and some volatile organic materials. Estimation has been made about its cost from loses. Estimations of EC, several organizations of USA, World Bank show that this cost had gradually reduced from 1977 to 1999. The air pollution is gradually decreasing in the big cities of the countries of OCED, Japan, Canada, Germany etc. By providing data the Author shows that for this reducing pollution law and administration have some role but main reason is advanced technology. After that the Author raises a very important question. If in developed countries this air pollution is decreasing in line with the economic development then why not it will happen in developing countries? It is true that the cities of poor countries such as New Delhi, Beijing, Mexico City are worst polluted. But sometime ago London was more polluted than New Delhi or Beijing. Survey of World Bank showed that pollution increases with economic development, but that is up to a certain level; but after that pollution decreases with development. Pollution is lesser in the countries that are now very poor, pollution is maximum in countries who are in the middle, but pollution is minimum in countries who are most affluent. We generally think that pollution will increase with affluence, but the actual situation is the other way.
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With economic development it will be possible to put effort and to control pollution. In USA number of automobiles has increased and mileage is more, still the emission is lesser. When we think of air pollution we think only of emissions from automobiles and factories. But survey of WHO shows that death due to indoor air pollution is fourteen times more than death due to pollution outside. In poor countries this pollution comes mostly from fuel. In closed or limited air circulating kitchen when wood and cow dung are burned ladies and accompanying children suffer most from the smoke. This pollution is many times more than the outside of the most polluting cities and among the top of the death rate due to pollution as per WHO’s survey. The Author rightly reminds that with increasing economic prosperity this pollution will be insignificant because then instead of wood, cow dung etc cleaner fuel such as kerosene, gas etc will be used. In developed countries this problem is different. The main reasons are radon gas, which is always emitting from under the floor, formaldehyde present in furniture, asbestos present in tiles, and smoking. Due to air-conditioning rooms are generally always closed in developed countries the amount of these materials has increased significantly. No measure could be taken to minimize radon gas emission. However new products are being made, which contain lesser amount of formaldehyde and asbestos and/or measures taken so that the emissions are less. Still indoor pollution in poor countries is significantly higher than that of rich countries. A controversial issue of our country is to ban the commercial automobiles, which are running for more than fifteen years. However the consequence of this might not be good, because the transport costs will be more, as a result and poor people will suffer most; the pollution will minimize only a little. Acid Rain:
In the decade of 1980 acid rain and its purported consequence of destruction of forests raised a widespread fear among the people of Europe. In different books, newspapers and magazines it was written that as a consequence of this forests in Europe and in other parts of the world would be destroyed shortly. It had even been termed ‘Ecological Hiroshima’. However no such disaster of enormous magnitude did happen. There were some problems, which however could be controlled. All rains are acidic, both before and after industrialization. What is meant by acid rain is that due to industrialization an extra amount of compounds of nitrogen and oxygen, and compounds of sulfur and oxygen are mixing with air and subsequently reacting with water to produce nitric acid and sulfuric acid and reach the earth with rains. It is true that in late 1970s and mid 1980s in many parts of central Europe there were many sick and moribund trees. For this at that time a scientific investigation was made under the leadership of National Acid Precipitation Assessment Program (NAPAP) in which 700 scientists were engaged and 500 million of US $ were spent. The conclusion of that assessment was that there was no evidence of large scale damage of forests due to acid rain. The team also investigated what damage was there on water bodies, buildings and memorial tombs and found that the damage was minimal. The main problem was pollution at local level not that which spreads many surrounding countries from the source. A German scientist by showing some old pictures suggested that in the past similar incidence such as large scale shading of leaves and increase in sick trees also took place. Despite the nightmare of acid rain has remained in many minds the damage has been controlled mostly. Some regulation was necessary to decrease the emission especially of sulfur dioxide. Overall in the past one or two decades in large parts of Europe trees and forests have increased largely. Continued in the next issue...................
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Ajit Bhattacharyya
[Mr. Ajit Bhattacharyya is a history scholar and
writer. He is a trustee in the executive body of Indian Renainssance Institute. He is also a veteran member of the Indian Radical Humanist Association.] [BOOK: Glimpses Of Europe From Zagreb by
Mohanlal Chatterjee Published By Sarup Book Publishers Pvt. Ltd., New Delhi, 1st Published—2010, Priced Rs. 1250 /-] Raja Rammohan Roy to Nirad C. Form Chaudhury about half a dozen Bengalees wrote elaborately on their sojourn in Europe. Except Annada Shankar Roy, a noted Bengalee poet and writer, all others are internationally known. Glimpses of Europe from Zagreb by Prof. M.L. Chatterjee is perhaps the only voluminous autobiography of an unknown Bengali. It is a daring feat for a nuclear scientist, known only within his scientists’ circle, to write a book containing 400 pages. He touched almost every sphere of contemporary and ancient Europe. To a casual reader some chapters may look like a tourist guide book. But there are many thought provoking fine catches, in between. It may also be asked whether it is now at all necessary to go into such details as was done by the Portuguese traveller Fernao Nuniz. He extensively toured the Vijaynagar Kingdom in southern India in 1535. He left a very informative account of its history and contemporary political, social and economic conditions of its people. Notwithstanding the validity of this argument, Chatterjee has tried to reach at the grass root level. This documentation by 33
an Indian may likewise become a historical source in future. Dr. Chatterjee, a nuclear physicist went to Zagreb, Croatia in erstwhile Yugoslavia for post doctoral work in 1968. Thereafter he visited Europe and North America many time till 1991. In Zagreb he worked with Prof. Nikolo Cindro in the Rudjer Boskovic Institute. Prof Nikola’s analysis (chapter 4 & 9) of the then Socialist world spoke of the collapse of Communism in Yugoslavia and in the Soviet Block. By using it as a simile we may well link it to the resent Left debacle in West Bengal. Chatterjee wrote, “He would lament that such a human ideology would be totally vitiated by its practitioners by their indiscretions and their shameless desire to rule through intolerance.... The Party and its members are prone to treat common human beings as a folk of sheep or string puppets.” “...the leaders insulate themselves from the common people.... in their castle of blissful ignorance the leaders were led to believe that every thing was nice and fine and the common people were singing loudly in their (leaders) glory.” Just like our Indian counterpart they attributed all opposition and malfunctioning to ‘imperialist designs’. According to Nikola, “even a notorious rogue could become a saint to them if he would join the Party.” Communism collapsed in Europe and recently got a drubbing in West Bengal owing more to internal contradiction, deceit and misrule than to external pushes. We may now turn to other interesting anecdotes. Prof. M.L. Chatterjee tells that Mr. Barin Chatterjee was a very dynamic person in the Neutron Physics section of the Saha Institute of Nuclear Physics, Calcutta. The section was assigned the task of building a Cockroft-Walton (CW) Voltage Multiplier. Dr. Sudhir K. Mukherjee, Dr. Nirmal Mazumdar, Dr. Ashim Ganguli and Barin Chatterjee formed a close-knit group devoted to the building up of the CW-machine to be used for producing the neutrons
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using nuclear reaction. But when the paper was written, Barin Chatterjee’s name was not included in the authorship, as he was a technician, not a scientist. Such exceptions are found everywhere. Nikola narrated one such story. A very renowned senior physicist whose name was withheld by the author had pounced upon a very young student in an international conference to the extent of demolishing his work. Nikola was pained and said, “To be a good physicist one needs to be a bad man. After all man’s primary identity is as a human being and being a physicist is just an extra attribute to that only. It is the duty of the seniors to help and encourage younger generations and not to destroy them.” In another place the author mentioned a 14-year old Zagreb boy’s curiosity. He was a co-passenger of Chatterjee on way to Florence. He asked Prof. Chatterjee about two things both in the realm of high energy physics viz., what were ‘Tachyons’ and ‘Quarks’. Till then Chatterjee did not even hear
of Tachyons. Much later he learnt that Achyons were first discovered in 1967 by Gerald Feeinbarg and E.C.G. Surdarshsan. It was a particle that could move with a velocity higher than light. It was apparently violating the special Theory of Relativity by Einstein. Scientists are still active doing research in the same field. Mention may be made of Mrs. Milla Orsulic. She was Chatterjee’s landlady at Zagreb. She did not have the highest levels of urban sophistication and culture. She was not rich by any account. But so far as human virtues and qualities are concerned, she could be placed at the highest rank, as is seen by Chatterjee. Chatterjee has explained existentialism to an extent. But he has not explained secularism and humanism, though he has used the words many times. The essence of these ideals is, therefore, missing in his writings. But certainly he does not join in the mad stampede of modern men in search of God.
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Dipavali Sen [Ms. Dipavali Sen has been a student of Delhi
School of Economics and Gokhale Institute of Politics and Economics (Pune). She has taught at Visva Bharati University, Santiniketan, and various colleges of Delhi University. She is, at present, teaching at Sri Guru Gobind Singh College of Commerce, Delhi University. She is a prolific writer and has written creative pieces and articles for children as well as adults, both in English and Bengali. Dipavali@gmail.com]
A Photo Odyssey [BOOK: Nirad C. Chaudhuri Many Shades , Many Frames, by Dhruva Chaudhiri; published in 2011, by Niyogi Books, New Delhi; hardcover with dust jacket; 9.75x8.75 sq inches; pp 180; photographs 168; price Rs 1250] the number of photographs stated Asabove indicates, this is a publication that combines text with photograph. Photographs here are not there for the purpose of illustrating the text. Rather, the text is there to explain and supplement the photographs. Another unusual feature is that this is a son’s book on his father. Its creator Dhruva N.Chaudhuri is the son of the very well-known Indian Nirad Chaudhuri. Dhruva Chaudhuri, approaching eighty, is a renowned photojournalist. When just eighteen, he began his career with The Statesman in Delhi and
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Kolkata. He has worked for The Illustrated Weekly of India and other leading dailies and magazines. His photographs have been published in foreign newspapers and magazines as well. The Millennium Book on New Delhi included numerous photographs by him. Delhi: Light, Shade and Shadows (Niyogi Brothers) is an acclaimed work on Delhi. This book is his effort to capture a total image of his father. Nirad C. Chaudhuri has written copiously on himself and at various phases of his life. Yet there are aspects of his personality that had not been fully documented. Those are the gaps that his son’s photography and writing fill in this book. He had thousands of rare photographs that he thought had their own story to tell. He also had material that he had tape-recorded in his father’s last years when he could no longer write. Collating them and running a biographical account through, Dhruva Chaudhari has really added new dimensions to Nirad C Chaudhari’s own autobiographical accounts. For example, Nirad C. Chaudhari was quite energetic even in his very late years. In front of his little cottage in Oxford, there was a tiny garden. Even at the age of 95, Nirad C. Chaudhuri used to tend to it himself and the book photographs him at that activity. Nirad C. Chaudhari has admitted himself that he owed a lot to his wife Amiya. Ever since he married (somewhat late for those times), he never had to worry about housekeeping or making ends meet. Amiya Chaudhurani managed the household admirably, and steered the family though all sorts of weather. The book carries her photographs and pays due tribute to this most exceptional woman, who at the age of eighty, wrote her own memoirs as well (Didimar Jug O Jeebon and Prabasini Didima). Nirad C. Chaudhari’s rather unusual views had made him a controversial figure. Of his prose style too, there can be a variety of opinions.
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But there is no scope of controversy or difference of opinion as to the worth of this book on him – that has created a new genre of biography. Interweave of written, recorded and photographic material culled by a close relative can create a completely new kind of book. In this sense, Dhruva N Chaudhari’s work is quite pioneering. Even outside the family circuit, this method or style can be applied successfully. For example, Dhruva Chaudhuri at present is working on a book on Jaipur, Jodhpur and Jaisalmir, to be published by Niyogi Books. Dhruva Chaudhari had been visiting
these historic places right from 1957. His photographic impressions of them have been published in international photo salons and exhibited by the Desert Cultural Centre of Jaisalmir. It is these that he is energetically collating now. They are going to be supplemented by renderings of local legends and myths. It is going to be a colourful narration of history. It is going to be ‘A Fifty-Year Photo Odyssey’. So the book under review is not just a book on Nirad C. Choudhuri but on a whole new way of chronicling human history.
Humanist News: PUCL, Gujarat’s Memorandum to The Director General of Police,Gandhinagar, Gujarat: Subject-Warning for Self Immolation in Kodinar Sir, We would like to inform you as per reporting in the news paper Gujarat Today dated 8th. June that woman Sarpanch, Vice Sarpanch and the member of the Gohil Ni Khan Panchayat have intimated to self immolate themselves on 15th of this month at 11AM. It is learnt from their letters to the Governor that, a water body came into existence in 1997 spending several lakh of rupees. The water body was a great boon to the villagers in many aspects. But the AMBUJA Cement Company damaged the water body by constructing the road into the water body force fully to benefit their factory, with out taking any permission from the Govt. Though the villagers have been and lodging complain before the Govt. and the administration for last three years, no action has been taken against the Ambuja Cement, which has angered the people of Gohilni Khan Panchayat. Being aggrieved and driven by the callous indifference of the Govt. and the administration the women Sarpanch Ms. Hemabenbholabhai Gohil, Vice Sarpanch Ranveerbhai Laxmanbhai Gohil, and the member of the Panchayat Shri Bhikubhai Gohil has given an ultimatum to meet their demand otherwise they will go for self immolation on 15th of this month at 11AM. The incidents of self-immolation are infecting the citizens in the state which is a matter of grave concern. We would like to remind you the tragic self immolation of Jabardan Gadhvi in Rapar in last February 2011. The PUCL fact finding team has come out with a detailed report of the self immolation of Jabardan Gadhvi. Another self-immolation incident took place in the district of Kutch last month. This ultimatum of the self immolation on 15 th. June must be prevented at all cost and action against the Ambuja cement be taken with out delay. We hope you will take immediate measures to stop the self immolation. Thanking You. Prakash N. Shah, Editor Nirikshak Columnist, Convener, Movement for Secular Democracy (MSD), Working President, PUCL Gujarat- Mobile No-09879919421 Gautam Thaker, General Secretary, PUCL Gujarat, Mobile No09825382556 Dilip Chandulal, Coordinator, Lok Andolan Gujarat & Retired Govt. Officer, 09427310291 D.N. Rath, Coordinator, Lok Andolan Gujarat 36
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Humanist News Section: I A letter addressed to Anna Hazare, Arvind Kejrival, Swami Agnivesh and Kiran Bedi before their visit to Gujarat dated 23-5-2011 and released for press on 1-6-2011: “Corruption Free Vibrant Gujarat”! A Myth of Development minus Human Face Sir, Rising of whole of India against corruption is an extremely rare and unique occurrence. We join the nation in saluting the crusaders against corruption. Shri Anna Hazare has once again risked his life in kindling so many lamps to focus on the issue. The untiring and persistent efforts by Shri Kejrival, Kiran Bediji, Swami Agniveshji, have created a glimmer of hope in the hearts of millions of people of this country. We welcome you all to Gujarat. Your visit to Gujarat on 26th May is eagerly awaited by the people of Gujarat. There is lot of expectation from the visit of Anna Hazareji who has become the icon of crusader against corruption. And look forward to him to take up the cause against corruption through out the country including Gujarat. The initial appreciation of the C.M. by Annaji shocked all but after his initial clarification people here that Annaji will be able to give voice to the voiceless people who are crushed under the wheel of so called development. The hope of the people has touched the expectation of JP Movement, who raised the slogan of Total Revolution. Even People have started comparing Annaji with Gandhiji also. So people all over Gujarat will come to listen to you and to present their views before you. We are writing this letter to you just to cite some aspects of reality in nutshell such that this may help you to ascertain the real picture of Gujarat. Later during your visit we will hand over the necessary annexure to you during your stay in Ahmedabad. One of the reasons behind rampant corruption is a mad rush for so called development. In fact, it is a misnomer to call economic growth, development. 37
Economic growth signifies expansion in the total output of a country or a state. Economic development is focused on the human face and inclusiveness of such growth. The main issue in short is, whether the infants live at least for the first year of their life (Infant Mortality rate) and whether literacy and health facilities are available to all at affordable price. It is also possible that state and industry can connive and take away the means of livelihood of the simple people. When a state enters into such tacit understanding with the corporate world it is a situation of concealed corruption of devastating effects, which has been ruthlessly followed by LPG. In the name of development, social indices such as health, especially of women and children; education; the status of minorities; the economic health of the middle class and the poor; jobs, livelihoods and environmental concerns are totally ignored which pave the path for enriching the already rich. Question of Land: The Land grabbing, demolition of slums, in the state in the name of industrialization and development is the worst kind of attack on the framers and the common people. The people’s movement of Mahuva in recent time is unprecedented one. Mahuva March involving more than 30,000 people, walking nearly 350 kms to protest against the cement plant bears this out. If the plant is established it will lead to a total loss of 25,000 bigha land on which 1, 25,000 people could survive. The cement factory would provide direct employment to only 418 persons. Apart from it, people are opposing in Jharpara-in the district of Kutchh against Adani SEZ, against SIR (Special Investment Region ) in South Gujarat , Paar- Tapi- River linking Project in South Gujarat & Dang District, Also in Mithi Viradi in Bhavnagar district against proposed Nuclear Power plant. People are opposing the demolition of slums, Demolition of Ravivari (Sunday Market in Ahmedabad), area for the Riverfront project though Gujarat High Court has issued the Stay Order. The
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stay order of High Court in favour of the marginalized are flouted openly without any prosecution under violation of Court Order. Here are few cases of Land allotmentLand allotment with meager rate to industrialists in capital Gandhinagar without auction. 33,000 crores concession to Tata Nano Car project Land allotment to Adani Group for Mundra Port & Mundra special Economic Zone Allotment of Prime Land of Navsari Agricultural University (NAU) without auction for 7 star hotels Illegal allotment and construction on Coastal Regulation Zone (CRZ) and Forest Land by ESSAR Group Huge land allotment for Salt Chemicals near Pakistan Border to Companies said to be related to Venkaiya Naidu (BJP leader) Corruption? CAG has indicted or noted many incidents of irregularities. There was the Rs.1,700 crores Sujalam Sufalam scam in 2009. There is rampant corruption in running the various schemes of rural development or poverty removal. Mahatma Gandhi Rural Employment Guarantee Programme (MANREGA) is a case in point. Poor labourers are not paid their dues. Also in 2009 came the Rs.260 crores scam pertaining to the National Rural Employment Guarantee Scheme The wage rates given to agriculture and other labourers in the unorganized sector are one of the lowest in the country as a whole. Large pieces of land belonging to farmers are taken away and sold to corporate houses. The corporate houses, in their turn sell them again to others. The cream money is channeled into the coffers of the corporate, who sign big MOUs (which hardly materialise), and finance various jamborees like Kite Flying, Navratri Garba Mahotsav and so on. Issue of Narmada Dam has been blown out of proportion by various governments. The reason is that work for the project affected people is not undertaken. Only 29 percent of the canal work is
done. Due to poor construction of the Canals there are more than 300 breaches in Narmada Canals. Now it is quite possible that the state may use most of the water for industrial purpose. On the other hand, State is suffering from acute crisis of drinking water as well as irrigation. In the grand strategy, the state wants the farmers to be pushed out of the villages by making farming un-remunerative, then take away their land and then give land and water to the corporate world. In 2010, it was found that the Fisheries Minister had been awarding contracts for fishing in 58 reservoirs across the State. It was alleged that the irregularity cost the State exchequer Rs.600 crores. The Victims: Besides this there are innumerable instances of alienation of poor and marginalized people. Even the ‘communal divide’ has not come to an end after the shameful and atrocious behavior of the 2002 event. The rehabilitation of 2002 carnage, compensation is a far cry. So also is the case with the Killer Earthquake 2001. After 11 years of Killer Earthquake many survivors are deprived of proper rehabilitation and compensation. Day by day one after one corruption is surfacing on Earthquake Debris Removal. 1. A congenial atmosphere is absent where the Human Right activist, RTI activists can work free from fear. People are scared to come out openly against the administration or the Govt. and prefer to remain silent to avoid risk. Most of the witnesses of 2002 Carnage are becoming hostile and lawyers appearing the cases of the victim of 2002 carnage are threatened to lose their Sanad. RTI activists are facing even threats on their lives. Instances like those of Amit Jethwa, exposing the mining mafias was murdered, and Jabbardan Gadhvi immolated himself in Rapar before the Mamlatdar office in broad day light. Land grabbing with connivance from the administration is also not uncommon. There are also instances of farmers committing suicide. It is shocking to note that the state government is
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not utilising the funds of scholarship for the Muslims and allows them to lapse. The funds are being given by the Central Government with a condition that 25 percent of it will be borne by the state. 2. The nexus of bootlegger with police is a hard reality. More than 120 died in Hooch tragedy in July 2010. 3. Amit Shah the Home Minister of the state was arrested and not allowed to enter the State by Court Order is enough to show the state of affairs. More over many more officers are arrested on various corruption charges and cases are pending against them. What is dished out to the world as development is not very far removed from deprivation. A whole process of marginalization of individuals, groups and communities is at play. Take the measure of urbanization in Gujarat. According to the 2011 census it is as high as 41 percent. Is this development? Labourers from many parts of Gujarat as well as the country like Orissa, Bihar, Rajasthan and M.P. are flocking into the urban space of Gujarat. They do not have even the rudimentary facilities like safe drinking water, affordable health services, and roof over the heads, food and employment. They remain exploited lots. There are no labour laws in SEZ; this also is one of the reasons why the corporate world joins the chorus of development paradigm of Gujarat. The labour laws are flouted openly and the workers in diamond sector, power loom sector, in Alang Shipyard and in other organised sectors are exploited ruthlessly. Nearly 3000 primary schools, which were so far being run by the local bodies, are to be closed down under the plea of poor attendance and may be leased to private bodies. This shows the dropout rates of the students from primary schools are going to increase in spite of Admission Mahotsav by our CM. There is no fresh appointment of full fledged school or college teachers since last decade and more.
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Students desirous of further studies are being hunted down to enter the private and self-finance institutions, which fleece the parents and also indulge into unscrupulous and corrupt practices. Bribery is a very common practice for getting any Govt. employment. In 2003, Modi initiated the Vibrant Gujarat Summit to attract investors to the State. The first time he attracted proposals worth Rs.69 crores. In 2005, he got Rs.1 lakh crores. Then Rs. 4 lakh crores in 2007, Rs. 12 lakh crores in 2009 and almost Rs. 21 lakh crores in 2011. Besides, it also shows the capacity of the government to use the propaganda machinery for creating an image of effective leadership and development. One has to see through this grand design of vote catching. Our concern is that corruption is indeed a major issue facing the Indian polity; however, much of such corruption is not only passing unnoticed, corrupt practices are clothed into the garb of development which is not there for any one to see. It too applies to Gujarat. We would like to inform you that good number of concerned citizens and the members of civil society, organisations are taking up the people’s cause and joining people’s movement and raising voices against corruption. People’s Movement –Need of the Hour: We would like to make it clear that the common people know least about the New Lokpal Bill. What they understand is some thing new act will be there which will fight out or remove the corruption and people will get the reprieve. They are totally ignorant of the technicalities of the New Lokpal Bill but we believe it may give them some relief. Lokayukta in Gujarat: We would like to inform you there is no Lokayukta in Gujarat for last 8 years. There is an office of Lokayukta at Gandhinagar. The file is cleared by the Governor and at all levels and yet the CM is sitting on it. Here rises a suspicion- is it because the CM has something to hide? People’s Movement- Call of the Hour:
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No demand of reform of the administration and that corruption can be achieved from the rulers without people’s movement. You will agree that only through the legal means the corruption can not be eradicated until and unless there is a sharp vigil, surveillance and pressure of people’s movement. People’s committees are to be formed at grass root level to initiate democratic mass movement to fight against the institutionalised corruption. The political will as well as the People’s Watch dog system is paramount important. This is the call of the hour. It is in this perspective that the concerned citizens look forward to your visit. Thanking You. Yours Prakash N. Shah, Editor Nirikshak Columnist, Convener, Movement for Secular Democracy (MSD), Working President, PUCL Gujarat, 09879919421; prakash.nirikshak@gmail.com Prof. Rohit Shukla, Economist Gautam Thaker, General Secretary, PUCL Gujarat, 09825382556; gthaker1946@gmail.com Dwarika Nath Rath, Secretary, Movement for Secular Democracy (MSD), 09426469858 dn.rath@gmail.com II People’s Union For Civil Liberties, Gujarat Unit’s Request to provide basic amenities on War Footing basis to the victim of River front To, The Municipal Commissioner, Ahmedabad Municipal Corporation, Ahmedabad Sub: Sir, We express our deep concern for the people of River front, who have become the victim of demolition by AMC. We may like to recall the visit
of Anna Hazare on May 25th, 2011, who was shocked to see the condition of the inhabitant on River front- children, pregnant women, and aged people- living under scorching sun. The place is full of dirt, dung and garbage. Now due to advent of monsoon the condition of the people will become more precarious and they may suffer from serious diseases due to absence of basic amenities. We request the AMC to provide the basic amenities to the victim of demolition till the alternate accommodation has not been provided. Our Demands: Provide temporary shelter like accommodating the victims in Municipality community Halls, Municipal schools etc. Provide mobile toilets. Send mobile medical vans for medical check up regularly. Provide drinking water and Electricity. Provide regular cleaning for hygiene. Failing to do this task is tantamount to the violation of human rights. We would like to represent the case of the victim of river Front in person. So please give us suitable date and time in advance. Thanking You. Yours, J.S. Bandukwala, President, (0265-2783338) Gautam Thaker, Gen. Secretary, P.U.C.L., Gujarat (079-26641353, M. 98253 82556) Prakash N. Shah, Working President, (M. 9879919421) Copies to: Justice Buch Committee. Ahmedabad Municipal Corporation Western Zonal Office, Usmanpura Ahmedabad. Correspondence Address: 4, Sanmitra Society, Jivraj Park Area, Opp. Malav Talav, Ahmedabad-380 051, Gujarat.
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