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Vol. 74 No 8
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THE RADICAL HUMANIST (Since April 1949)
NOVEMBER 2010 Formerly : Independent India (April 1937- March 1949)
Founder Editor: M.N. Roy Finding Answers —Amitabha Chakrabarti Crisis of Character —Uday Dandavate Rationality in Humanist-Morality —N.V. Brahmam A Kashmiri Mother’s Appeal for Peace in J&K —Asha Kachru Need For a Healthy Food Production —J.S. Chandra Rao
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The Radical Humanist
Download and read the journal at www.theradicalhumanist.com
Vol. 74 Number 8 November 2010
—Contents—
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 Contributory Editors: Professor A.F. Salahuddin Ahmed Justice R.A. Jahagirdar (Retd.) Dr. R.M. Pal Professor Rama Kundu Editor: Dr. Rekha Saraswat 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 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 In favour of: ‘The Radical Humanist’ 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
1. From the Editor’s Desk:
Corruption: A Natural Bi-Product of Modern Democracies —Rekha Saraswat 1 2. From the Writings of Laxmanshastri Joshi: Spiritual Materialism: A case for Atheism 2 3. Guests’ Section: Crisis of Character —Uday Dandavate 6 Finding Answers —Amitabha Chakrabarti 9 Need For a Healthy Food Production —J.S. Chandra Rao 12 4. Current Affairs: Respite In Kashmir; 14th Common Wealth Games; National Identity Card; Rama Janma Bhoomi; Status Quo At Banguluru; Parvez Musharaff —N.K. Acharya 14 5. IRI /IRHA Members’ Section: Rationality in Humanist-Morality —N.V. Brahmam 17 6. Student’s & Research Scholar’s Section: Unveiling the “Copenhagen Accord” —Jharna Mittal 22 7. Book Review Section: Girls and Girlhoods —Sakshi, Rachna, Guruvaishnav 26 8. A Kashmiri mother’s appeal for peace in J&K—A Report —Asha Kachru 29
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From The Editor’s Desk:
Corruption: A Natural Bi-Product of Modern Democracies tells us that Socialism all that is around is yours, by birth. Communism tells us snatch it from them; they’ll not dole it out to you. Democracy tells us don’t work for it; you will get it as a right. Capitalism quietly thrives in all these three ‘isms’ because that seems to be the order of nature. Capitalism believes that only that succeeds which is the best; only that survives which is the fittest. According to it, no amount of support or crutches supplied by Communism, Socialism or Democracy can change this truth of Darwin’s (?) evolution. It only delays and destroys the natural process of progress. Modern democratic governments (whether Socialist or Communist) are made either by the capitalists or by the mafias or, most of the times, by both. Ambitious leaders toe their lines. Self-seeking bureaucrats assist them. All four collectively make laws to control those who vote for them. Large part of the ordinary citizens’ hard-earned money is taken back by them either in the name of taxation or inflation. Elections are fought by the finances generated from the industrialists, landlords, the rich farmers and the mafias. Political-parties are the masks of these people who pay for their elections to get favours in return, especially from the winning parties, controlling them and using them as puppets later. And with this the vicious circle begins. Public Works’ contracts, licenses, tenders are given and auctioned to those who bid the highest in the bribery competition. You may call it a healthy contest amongst the business class to woo the ruling class although the latter is already in the Rekha Saraswat
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former’s pocket. But which business house gets the maximum mileage becomes the struggle. We call it corruption while they call it ‘market morality’ and ‘market reality’. We call it corruption because we view the whole game from the eyes of that perfectionist who expects democracy to be the panacea for all evils. He is the one who imagines that once the structure of a parliament is erected things will begin coming to shape on their own. He believes that all those who assisted in the making of the government will change their real colours and forget their personal motives the moment it comes into being in the name of democracy. According to him governments will begin working for the upliftment of the people on their own. Political leaders will become social services icons. Once elected they will forget their capitalist mentors; and will honour the pledges taken by them to uphold the principles of the Constitution. Public administrators will stop being aloof in their bureaucratic demeanor; and instead of distancing themselves from the common men will act as their sincere friends, philosophers and guides. He fancies that people from the business class will suddenly stop craving for profits. They will produce for use and not for gain. What a wishful thinking! In fact, this perfectionist protagonist of a philosopher needs real awakening! He is the one who makes the loudest noises through various modes of media when governments are formed. But he doesn’t help in teaching the voters the desired aspects, the do’s and don’ts of an organised grass-root level democratic system; he allows them to be fooled by its makers. And then he further confuses them by raving about corruption, bribery, fraud, sleaze, the natural bi-products of such democracies that are formed only with the benefit of the creamy layer elites in mind. Would you like to be my confuter, dear readers? I wish you would!
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From The Writings of Laxmanshastri Joshi:
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 and these put a fetter on further progress. The 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
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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............ s mentioned earlier, the materialist philosophy in traditional India was smothered. In a similar manner, from the classical world of West to the Renaissance, except for the Latin poem (the only one of its kind in world history) of Lucretius ‘On The Nature Of Things’ which immortalised the philosophy of materialism and stoicism, materialism of the ancient world was forgotten till it was revised by Hobbes and Gassendi (1592-1655). Unlike Hobbes who was thorough going, materialist Gassendi had postulated a creative providence. This reflects the discomfort of many who shared a materialistic approach but were terrified by the silence of the infinite spaces (to paraphrase Pascal). Materialism as a philosophy and as an approach continually reappeared in the Western world with Baron D’Holboch (System of Nature, 1770) representing the typical mood of the school. The advances in the sciences of biology and psychology strengthened materialist philosophy. With Marx, dialectical materialism assumes a dominance that was to be pervasive from the end of 19th Cen. to the first two decades of the twentieth. Philosophically materialism has been found unacceptable. The interaction of the mind and body
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as posited by the materialist does not satisfy the demands of philosophers. Also the sheer richness and depth of the mind, of the imagination of aesthetic feelings somehow escape the materialists. In the case of Roy and Shastriji the attraction of materialism as a philosophy doubtless was partly to counter the overarching religious and spiritual tendencies that had dominated our land from times immemorial. An instance in the educational combat in the life of Vidyasagar is interesting in this connection. In the Sanskrit College there was a proposal to introduce the philosophy of Berkeley in their general course in philosophy. Opposing this, Vidyasagar argued that the pupils by and large tended to be sympathetic and uncritical of the spiritual dimensions of philosophy, easily becoming dupes to superstition; and including Berkeley would only worsen this tendency. Similarly, both the iconoclasts were perhaps interested in popularising materialism to counter the dominant religiosity that pervaded the land. Two parallel developments in contemporary India need to be noticed: One is the academic acceptance of post-modernism as an approach to disciplines of literature, cultural studies, history etc. This approach denies the validity of possibility and desirability of postulating universal scientific laws, of the relativity of values, of emphasising the specific and local, of downgrading the pretences of rationalism, science, etc. It tends to glorify the region and the small group against the nation, regards world-wide community ramifications with suspicion and generally approves of atavism and a quest for roots. While some of the basic postulates may be seen as corrective to the excessive ‘scienticism’, they are certainly not promotive of a progressive outlook. As a corrective to overarching pretences of Western science, organisation and technology it needs careful and responsive hearing. But it has dangers within itself. Many of the claims of Hindutva as a cultural phenomenon fulfil largely the things post-modernist. It glorifies ancient Hindu science
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as against science, talks of Vedic mathematics, of the validity of astrology as an academic pursuit in universities and is xenophobic. Older religious rituals which are gradually on the decline now get a new lease and are reasserting themselves. New superstitions such as Vastushastra unheard of a few decades ago are gaining not only acceptability but also promoted by unscrupulous architects. Ethnicity is regarded as the latest in contemporary fashion. If modern science exemplified universality, postmodernism calls for an alternative. If these tendencies are allowed to develop unchallenged we may see our larger community regressing. Against these tendencies, we need to reassert the values of science, materialism, universalism as contributing to the forming of a better world. In this context it is good to have this book which is more relevant now than when it was published. - R. Srinivasan Preemptory Prologue (1) Atman Or An-Atman Atharvaveda: Brahma Sutra (10-9-44) Doctrine Of Atman- Detached, resolute, immortal, self-existent, content in its own essence and free of any defect is Atman. An individual who comes to know of this eternal, ageless, youthful Atman will never fear death. Bruhadaranyaka Upanishad: (4-4-22) Doctrine Of Atman- The entire universe is our atman. People marry for the purpose of progeny which is their atman. We need no such atman since the universe itself is our atman, which is immortal. Therefore, for the purpose of reaching heaven, we need not perform the ritual of the sacrificial pyre. Tripitaka: Three Basketful collections of Buddhist Thoughts Buddhist Doctrine Of An-Atman: - Each and every real thing whatsoever is transient and conformably atomistic. Effect is born only after the cause has perished. The universe is a serial of successive annihilations. Effect replaces cause as it expires each and every moment.
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- The Effect becomes the cause of the birth of the next moment. Effect is composed of many things acting in cooperation. - Therefore, the Upanishadic doctrine: The causal substance of universe as a non-transformational, constant and one and the same thing is unacceptable. - Buddha concludes that there is only an-atman and no atman, because it is impossible to maintain the distinctive features of atman, such as omnipresence, invariance and permanence, as a real object. - The doctrinal enunciation that there exists inside a living body, a soul constant and indivisible, is only an illusion. Preemptory Prologue (2) Death, Creator, Supreme Being, And Rebirth Charvaka, Student Of Lokayata Bruhaspati: Subject: Body – Soul Identity (Sarvadarshana Sangraha, chapter 1) No matter, how ascetically you live your life it is not beyond the grasp of death. Live your life in happiness. Soul is no different than the body itself. After cremation, from where do you think you are returning? There is no heaven, no absolution, and no soul in the other world. There is no benefit either in following the daily rituals according to your caste. Dharmakirti, The Buddhist Preceptor: (Pramanavartika P.618) 1) Acceptance of Veda authority, 2) Belief in the creator of the universe, 3) Sacred bath in the river of a holy city, 4) Pride of the birth in a caste are the signs of the mental weaknesses of men who have lost their mind. Panchashikha Rishi’s Advice To King Janadeva Subject: Supreme Being (Mahabharata, Bor. I, Poona Publication 12-212-29) Supreme Being is only a mental construct. If this is the case, then how can he be ever eradicated? Also, how can the Supreme Being be eternal in this perishable universe? Because, all beings are emergences of natural causes, for their rise no soul of the universe or Supreme Being is needed.
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Krishna In Bhagvat Gita & The Baffled Commander: Mortal Body, Immortal Soul and Inevitable Rebirth- Arjuna to Krishna, “Even if I die I do not wish to kill all these in front of me neither for the rule on the earth, nor even for the triple universe.” (1-35) Krishna to Arjuna, “One who thinks that the soul is a slayer or one who thinks that the soul can be slain, both do not understand that the soul neither kills nor can be killed.” (2-19) Krishna to Arjuna, “Anyone who is born will surely die; anyone who is dead will be surely born again. Therefore Arjuna, it is not proper for you to lament as a warrior the inevitable death on the battle field.” (2-27) Materialism: General Nature of MaterialismMaterialism is a philosophy. It includes the understanding of the principles of both the universe and the society. it is the function of philosophy to take cognizance of the true nature of life and the universe. The same is expressed in ancient philosophical terminology as the systematic thinking about the jeeva personal soul and the jagat diverse universe or the atman and the natural universe is called philosophy or Darshana. In Indian spiritual metaphysics (1), knowledge of ultimate object, ultimate meaning, ultimate reality, ultimate truth or essence is called Darshana which (1*) literally means vision. What is determined to be incontrovertible, by a comprehensive examination of an object through a body of evidence is essence. (2) Essence is the same as the ultimate meaning or object or truth or goal. According to this broad interpretation of Paramartha, materialist philosophers are certainly in search of Paramartha the ultimate object. (See Appendix I). Materialism and Science: By definition, materialism is epistemology, that is, the theory of knowledge necessary for sciences and ontology, the theory of the general nature of objects helpful in scientific exploration. Materialism is essentially an overview of the successful efforts, in assessing the
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true nature of the universe and life, and in unravelling the meaning behind the diversity, apparent unity and consistency of the universe. Materialism is the secret of the human endeavour that helped man achieve victory over the forces of nature. Materialism is the conclusion of science and is also the methodology of science. By providing understanding of the common limits of sciences and their general principles, materialism supports science at its foundation and finds its own validation through scientific critique. Materialism is the one and only philosophy that stimulated science and helped it advance. This philosophy completes science, but does not supersede it. Philosophy and Science: To the extent that various divisions and subdivisions of science flourish, the function of traditional philosophies diminishes. (3) As divisions and subdivisions of science continue to grow, the need of traditional philosophy comes to an end day by day. It is expected in future, that each science after a detailed critical examination of the objects in its sphere will offer explanation for their specific and general intricacies in nature. And similarly, all the sciences together will define their objects in totality and in full consistency. Then darshanas or philosophies struggling to untangle mere formal concepts, applied to the ancient objects such as claypan or cloth, in lieu of real knowledge of causality, will serve no useful purpose. They will be irrelevant. This will result in the philosophy of science which will narrate the common theory of all. The philosophy that pretends to be superior to science, surely describes either a network of mystical dry
concepts, or gives subtle justification to popular myths. It offers nothing but sophistry! Analysis of Relation between Knowledge and Knowable: The most important and fundamental question raised by the great philosophers of India and the West alike, that is, central to all the systems of Darshana or philosophy is about the problem of mutual relationship of both. 1) Knowledge and knowable and 2) consciousness and its object. Adya Shankaracharya at the very outset in his philosophy has handled this very question. He has discussed the relation between object and subject as also the nature and form of such relationship in Adhyasabhashya-Sharirabhashya in considerable detail. (4) Vatsyayana Muni, in his introduction to Nyayabhashya (5), (6*) which is a commentary on logic, has stated that the only universal topics worthy of reflection are A) pramana- the instruments of knowledge, B) prameya- object of knowledge, C) pramiti- knowledge by proof and D) pramata- the knower. Consequently, he gave a prominent place to these universal topics in Darshana. (7*) These topics are also important in the modern Western philosophy. (6)...........contd. References: 1-Nyayasutra 1/1/1 1*- Vaisheshika sutra 1/1/1 2- Nyayabhashya 1/1/1 3- Antiduhring, introduction, page 32 4- Sharirabhashya 1/1/1 5- Nyayabhashya 1/1/1 6, 6*- Ludwig Feuerbach by Engels, page 30 7*- Scientific Thought, by C.D. Broad
Letter to the Editor: Dear Editor, I read with interest “Spiritual Materialism—A case for Atheism” in the RH, but I am quite intrigued by the addition of the word “spiritual” before “materialism” in the title. The editorial note before the article says that the essay was originally written by Laxmanshastri with the title “Materialism and Atheism”. In that case, the title of the translated book could have been “Materialism—A case for Atheism”. The addition of the word “spiritual” before “materialism” creates unnecessary confusion. According to the Oxford Advanced Learner’s Dictionary of Current English, the main meaning of the word “spiritual” is: “of the spirit or soul; of religion, not of material things; of, from, God …”. Again, according to Webster’s New World Dictionary, the main meaning of “spiritual” is “of the spirit or soul as distinguished from the body or material matters”. In light of the above, the word “spiritual materialism” sounds like a contradiction in terms, like, say, a “circular triangle”! - Ramendra Nath, ramendra@sancharnet.in 5
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A View from the U.S.A.
Uday Dandavate [Uday Dandavate studies people, cultures and
trends worldwide and uses the understanding gained from such studies to inspire people-centered innovation strategies. Uday Dandavate heads up a design research consulting firm called SonicRim. He frequently writes and speaks on topics related to people-centered design and innovation in international journals and conferences.]
Crisis of Character I read the media coverage of the poor Asquality and unsanitary infrastructure being built for the Common Wealth Games in India a sense of indignity prompts me to write this article. I was in Beijing during the 2008 Beijing Olympics and got the opportunity to experience and witness the Chinese efficiency in infrastructure building. Chinese sports administration dazzled the global audience with perfect synchronicity with which they staged the Inaugural ceremony and managed the entire event. China’s impressive performance at the 2008 Beijing Olympics was not limited to building the infrastructure alone. It won 51 Gold medals, 21 silver medals and 28 bronze medals, coming second only to the United States which won, 36 gold medals, 38 sliver medals and 36 bronze medals. It would be natural to compare the Chinese experience of managing the 2008 Olympics with the organization of the Common Wealth Games in Delhi and lament over global exposure to the corruption and ineptitude of the Organizing Committee in Delhi.
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However, instead of comparing Chinese sports administration with Indian, it would be worth while getting to the roots of the problem. The key issue is to understand why such a failure of system occurred. The root cause of the system’s failure is in our collective failure in building our national character. William Wells Brown, a prominent 19th century abolitionist lecturer, novelist, playwright, and historian once said ‘“We, as individuals, are fast losing our reputation for honest dealing. Our nation is losing its character. The loss of a firm national character, or the degradation of a nation’s honor, is the inevitable prelude to her destruction.” This quote could very well apply to today’s India. Is India’s National character declining, and if so what can be done to salvage it? Taking a historical perspective on evolution of modern Indian mind I would like to make the following observations. Mahatma Gandhi recognized the need for helping people build greater resilience and appreciation for social, psychological, cultural and religious diversity of India. He recognized that mere political freedom from British rule would not set India on a path to progress. By introducing concepts such as “Harijan”, “Satyagraha” and by starting his day with a chant of “Ishwar Allah Tero Nam, Sab ko Sanmati De Bhagawan”, Gandhi brought focus on building national character. His appeal to the Congress leaders to give Mohammad Ali Jinnah a chance to become undivided India’s first Prime minister was also his way of pushing the boundaries of our religious sensitivities. Gandhi suggested dissolution of the Congress Party and regrouping of political parties based on their distinct ideologies and visions for the development of modern India. He was suggesting a fresh foundation for political evolution of India where political parties would compete on the basis of ideas and ideologies. He anticipated that by cashing on Congress Party’s participation in the freedom struggle to secure votes, it will face the prospect of turning into an opportunistic, monopolistic and corrupt organization. Disregarding Gandhi’s advice to dissolve the Congress Party meant just 6
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replacing the British monarchy with a dynasty under the guise of Indian National Congress. The culture of subservience to the empire, which was perpetuated through centuries of foreign rule, continued in free India. Congress Party’s long rule established a class of power elite who got used to treating public resources as their personal assets. Over time, even other parties that briefly replaced the Congress party, in States or at the national level, got caught up in cornering the perks of power rather than in putting their ideas and ideologies to work. In mid-eighties, India embraced “Globalization” and “Liberalization” of the economy as a new path to progress. A key change that has taken place in the mind-set of average middle class Indians alongside the opening of Indian economy is an uninhibited pursuit of money. With crowding of the marketplace with high-end international brands and latest consumer products, conspicuous consumption has become an integral part of urban and semi-urban lifestyle in India. Even the middle class and rich in rural areas have increased their consumption and public display of branded consumer products. In the post-independence days “simplicity” commanded the respect of the community. Today “conspicuous display of branded goods” has become a means of commanding public awe. A part of India has embraced the capitalist dream. Indian youth is eager to live life comparable to their counterparts in developed world and are proud to flaunt their possessions in public. India has replaced Gandhi with a new role model, Gordon Geko. Gordon Geko, the main character in the 1987 Hollywood film, Wall Street, played by Michael Douglas gave a speech to the shareholders of Teldar Paper, a company he was taking over, “The point is ladies and gentlemen that greed, for lack of a better word, is good. Greed is right. Greed works. Greed clarifies, cuts through and captures the essence of the evolutionary spirit. Greed, in all of it’s forms - greed for life, for money, knowledge - has marked the upward surge of mankind and
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greed - you mark my words - will not only save Teldar Paper but that other malfunctioning corporation called the USA. Thank you.” Twenty-three years after the character of Gorden Geko was revealed on the movie screen, the United States is faced with the reset of capitalism. While American economists search for a sustainable model, Indian consumers have borrowed Gorden Geko as their role model. It is this new mindset that is at the root of the failure of the system in New Delhi, on the eve of the Common Wealth Games. Gorden Geko seems to have infiltrated the Indian system. Abraham Lincoln once said, “Nearly all men can stand adversity, but if you want to test a man’s character, give him power”. From the village Panchayat to the Indian Parliament, we meet Gorden Gekos at every step. Turning power into an opportunity to accumulate personal assets has become an accepted norm in the society. Public servants, especially those who are given the responsibility to help people, use that power to hold people in need to ransom. The most recent example of the audacity of greed is my personal struggle to secure a probate for my father, Prof. Madhu Dandavate’s will from the testamentary department of Mumbai High Court. The court officials delayed the probate for the past five years because I refused to pay a bribe. The officials are very well aware of the fact that they are seeking a cut from the meager savings of a person who is known throughout the country for impeccable integrity in public life. Yet they expect a bribe because the system is not capable of deterring, stopping or punishing their corrupt acts being conducted blatantly within the premises of Mumbai High Court. In the meanwhile, over the years, my lawyer has sent me several hints to be practical and even refused to take my calls sometimes- with the hope that eventually I will fall in line- meaning I will embrace the new mindset of emergent India. While I refuse to pay a bribe to the officials of Mumbai high court, India continues to pursue happiness in the Geko mould. Those of us who feel
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embarrassed by the fiasco of Common Wealth Games must first ask ourselves, if we are willing to stand up to the power hungry and corrupt public officials we meet every step of the way. If we play our part in building a national character, punish those elected representatives who are involved in corrupt or criminal activities, instead of becoming a part of the system, we will eventually build India of our dreams that we can be proud of. My father once said to me, “You have legitimate claim only over
the money that is a product of your intellectual or physical labor.” By following his advice I have been able to provide reasonable comforts to my family. Many developed nations have proved that pursuing one’s dreams with integrity can still bring people quality life. The failure of system in planning for the Commonwealth games is indicative of a crisis of character India faces today.
Please register yourself on the RH Website http://www.theradicalhumanist.com ¨Please log in to it to give your comments on the articles and humanist news which are uploaded from the world over on the Website almost daily. ¨You may also send in news and write-ups from your part of the land for uploading on the Website. ¨Please send in your views and participate on the topics of debate given in the debate section. You yourself may also begin a debate on any topic of your choice in this section. ¨Please suggest themes for the coming issues of The Radical Humanist, discuss them in the Themes Section of the Website; the content of which may be later published in the RH journal. ¨It is your own inter-active portal formed with a purpose of social interaction amongst all Radical Humanists as well as Rationalists and Humanists from different forums also. ¨Do make it a practice to click on the RH Website http://www.theradicalhumanist.com URL daily, ceremoniously. ¨Please utilise the RH Website to come closer for the common cause of ushering in a renaissance in our country. —Rekha Saraswat, (Editor & Administrator RH Website) Dear Friends, Please do not send articles beyond 1500-2000 words. Also, inform me whether they have been published elsewhere. And, please try to email them at rheditor@gmail.com instead of sending them by post. You may post them (only 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 your small 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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the friend. He almost wails “I need, terribly need a kind God, father and friend. I know you will Musings From understand, though atheist.” Sibnarayan sits France: awkwardly holding the hands of his friend. He has no answer. I asked him once “Who was the friend in the taxi “From Chetla to Naktala”? He named a famous Bengali novelist. Sometimes, though not often, we used to talk or write about the approaching ends of our lives, how Amitabha Chakrabarti we face it. Can the meaning of existence be sought in the savour of the passing days? From Santiniketan he wrote “Walking in Purba Palli, the soft evening breeze carrying scent of jasmines, I Finding Answers knew that lover of life (“premik”) Sibnarayan still breaths, exists. Prof. Amitabha Chakrabarti is M.Sc. in Applied My tone and temperament are often somewhat Mathematics from Kolkata University and different. On the way back from a long walk I Doc.ès.Sc. from University of Paris, France. He announced dramatically to my wife, Michelle, that first worked at National Physical Laboratory, suddenly I have found the answers to the famous New Delhi and later entered C.N.R.S. He joined ontological questions. She smiled, knowing what the Centre de Phys.Théor. (CPHT) of Ecole sort of revelations to expect. Polytechnique, France in 1965. He still continues Starting out from our home in Massy, we had to work there. Apart from a large number of reached the Bièvre river, followed it upstream now papers on varied problems of mathematical under the shade of leafy branches, now under physics in various scientific journals and sunshine watching iridescent wings of dragon flies conference proceedings he has published a series hovering over the thin stream. Having reached the of articles (covering scientific, philosophic, tiny railway station of Igny we turned back making historical and other cultural aspects) in Bengali a wide arc to pass through the elegant suburb in ‘Jijnasa’ (edited by Prof. Sibnarayan Ray). of Verrières-le-Buisson. There, on a deserted These have been collected in a recently published side-walk, I stopped and (with ‘where’ ‘for who’ to book by Renaissance Publishers. A few articles in follow our trajectory) said in a loud voice “Whence English have also appeared in the earlier issues we come? –Igny (I). Where are we? – Verrières of The Radical Humanist. He has reviewed the (V). Whither are we bound? – Massy (M). four volumes of ‘In Freedom’s Quest: Life of “Michelle laughed and started walking to verify the M.N. Roy’ written by Prof. Sibnarayan Ray last answer. What would have been Sibnarayan’s (Renaissance Publishers, Kolkata 2007) on reaction to such irreverent philosophy? I think he latter’s request. It has been serialised in The would have just smiled briefly. Radical Humanist May 2010 onwards. If I do not expect answers concerning existence at any deeper level than “I-V-M” how do I construct ibnarayan Ray wrote a short, poignant my days? Understanding certain things a little Bengali poem about two elderly better, knowing a little more can make certain days gentlemen in a taxi, Sibnarayan and a friend. A few worthwhile. previous drinks have mellowed the inhibitions of
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Each limited step forward in the sustained effort to understand the human brain, our mental processes, in more detail with more precision remains exalting. Will locating mirror neurons in human brain be the beginning of a more precise understanding of our capacity for sympathy and empathy? Can our capacity for introspection, thinking about thinking, now really be more specifically associated to a domain located behind the eyes in our cortex? I sat entranced in an amphitheater watching images of functional magnetic resonance. They showed “reading neurons” as tiny lit up regions carrying coded information about what have just been read from the back of the head to the front towards the cortex. I can present no criterion recommending others to share my thrill. I can only be descriptive. One can go on describing. If I can solve equations which give glimpses of the landscape surrounding a problem of mathematical physics, I may lie awake in the night trying to recapture the sensation of those moments. Then again, a day and the days that follow can be altered after encounter with Merwin’s translation of Emperor Hadrian’s little poem about a pale, lonely soul, a little stray who used to make joke of things. I saw Hadrian’s latin words (animula vagula blandula…..) as epigraph in Marguerite Yourcenar’s “Mémoires d’Hadrien”. Familiar trees, the feel of their barks, rustle of leaves whisper their own answers linking outer and inner weathers. In Massy Michelle and I know many trees individually – how their leaves gleam in spring, fall in autumn. Each one us has adopted one tree (without informing our Mayor and hence illegally). From the long balconies of our apartment, high up, one can see the ring of horizon towards south, west and partly also to east. The sky can some times be overwhelming, incandescent. Michelle sometimes photographs “almost the incendiary eve “or “a looming bastion fringed with fire”. At such moments questions and answers seem to be
annihilated under the celestial impact to emerge elusively altered. Parrots have come to Massy. A smallish species has settled all around the region. Standing on a balcony, I can see sometimes a flight sweeping by at my eye level a few meters away – green wings flashing, red beaks gleaming, screeching madly. As yet I do not quite know what answers they bring. But I have located trees under which, just before summer, I can find parrot feathers. I have a collection. One day, searching the ground under a tree, I became aware of a small white dog approaching me. It was held in leash by a tall Muslim lady, a hijab framing her face. Silently she held out a black- and-white magpie feather. I took it and said “Lady, let me offer this one in exchange.” I gave her my best emerald-gold parrot feather of the day. Bowing slightly, she took it without saying a word. Absence of words in an answer can also be not far from perfection. Something in me always waits for answers and projects my questions on what I encounter. Once in the fields of our Polytechnique campus I stood, under a fine drizzle, watching a rabbit with one long ear held vertical and the other horizontal. I felt that he was facing and questioning existence. Trembling of his long ears told me that he was receiving answers. I do not know what those answers were. This is how my days pass. My “materialistic mantra” was spontaneous. But I thought about it afterwards. Its roots reach far back. When, not yet seventeen, I was a resident of the Hindu Hostel opposite to the Presidency College, without any sense of revolt or even stress I realized that I do not believe in God or in immortal soul. The realization was like percolation of water in certain media, imperceptible but up to saturation. After several decades this state of mind began to acquire structure as I, a physicist, started to study and think about post-Darwinian theories of evolution and recent developments in neurology. I realized that (to use drastic, desperate abbreviations) “God
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genes “and “Science genes” are both products of evolution for coping with existence. They can coexist – a competent scientist can be a believer. They can both be perverted and lead to oppression and destruction. There is no “intelligent design”. Evolution proceeds via haphazard compromises. A circuit designer who makes a hole in the middle of the screen to pass wires through would be kicked out. But our optical nerves pass through a hole in the middle of the retina. So much for the “miraculous” design of the human eye! The supremely elegant “comma-free-code” of Francis Crick is not the one Nature has adopted to compose amino acids. One can go on piling up examples. Along with the incredible complexity enabling to contemplate and question existence the human brain, as defense against anguish (?), has developed an amazing capacity for “zapping”. Rather than staying caught in the groove of “death is no different whined at or withstood” (P. Larkin) we
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can switch on thoughts of salted peanuts with cold beer. A recent wry philosophical joke postulates that the Neanderthals perished from existential anguish because their brains could not zap nimbly enough. The strain of facing eventual non-existence can push a materialist to seek shelter in religious faith. The faithful then say that he has “emerged into light”. Though unlikely, it can happen to me. As I try to imagine myself thus grasping faith, do I find my altered self pathetic? Not quite. I find him ordinary, one among many. Michelle will soon start her new academic year at “l’Université inter-âges”, mostly for retired persons. She has chosen two courses - one on the human brain and a philosophic one centered around the theme “What are we afraid of”? I suggested that if she can manage to become afraid of her own brain power she might combine the two courses. Michelle observed soberly that it would anyhow mean one less trip to Paris each week.
THE RADICAL HUMANIST
NOVEMBER 2010
J.S. Chandra Rao
[Mr. J. Sharath Chandra Rao has been contributing articles to Newspapers like “Vaartha” and “Andhra Jyothi” and other periodicals on Environment, Economics and other social issues. He may be contacted at 1-2-593/40, Gaganmahal Colony, Hyderabad – 500 029, A.P. Phone: 040-27638039]
Need For a Healthy Food Production questionable practices of meat Theindustry, be it poultry, sheep, pigs or cattle with its feedlot and it’s arsenal of new antibiotic drugs being given to them needs a thorough review and debate. The production of poultry, cows, pigs and other forms of meat have moved from the farm yard to indoor feeding facilities fattening them with special feeds, not allowing them to have any free movements or exercise for the purpose of purely increasing their weight for commercial purposes. In this process, of modern production abundant feeds, therapeutic antibiotics to diseases account for nearly half of worldwide antibiotic use which produced new strains of bacteria that are immune to the entire class of antibiotics. Such resistance means that livestock and poultry producers must constantly upgrade to different antibiotics that even some pharmaceutical companies are not sure of meeting the demands which in turn means that the most common inexpensive antibiotics can no longer treat humans infected by these resistant born pathogens. Such an effect is already showing up in the form of human diseases becoming harder now to be treated. Hormones to improve weight and improved breeds
have enabled animals to be raised faster for meat production to increase yields with the generated waste not being effectively used as agriculture manure like in the past. For e.g. Broiler chicken of today with its ability to convert grain intake to muscle faster is today twice as big as its predecessor. Previously it took ten weeks to reach slaughter weight, whereas today’s model takes just forty days which led to increase in the production output by 40% through faster growth. Such a faster growth of increasing yields with fat content actually increases benefits of the big agribusiness corporations than the farm producers. Also the consumption of the fatty acids in egg yolks is also influenced by the diet of laying chicken. Such consumption of excess fatty meat by consumers whether in chicken, pigs or beef will be detrimental to human health, in the process leading to several diseases such as obesity, heart, diabetics and other ailments, the medical costs of which run into billions of dollars causing lakhs of premature deaths. Other factors responsible being the general decline in physical activities and over consumption of food promoted by food companies to increase their own profits also contributing to such untimely deaths. Crawford in his study reported that the nature of fatty acids varied dramatically between animals reared under free living and domestic conditions. Notably the percentage content of a buffalo fat was lower at 2.8% being confined to open parklands, whereas in the domestic reared cattle under restricted conditions, it was high by 25%, lack of free movement being the chief cause. Animals reared under restricted and stressful conditions are likely to develop behavioural and neurotic problems more particularly when they cannot co-copulate, unable to perform normal sexual functions because of intake of enormous rich diet. Further the use of drugs for manipulation of breeding and the use of hormones to encourage weight gain or curb diseases often such practices end up being dependant more on such drug treatment for survival. Several controversies do arise where the limits to human manipulation of
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animals and birds should be drawn between the use and abuse of these methods of rearing. Also such manipulative practices, such as feed stuff of protein with a heavy dose of antibiotic and hormones to control diseases are at considerable economic costs which incidentally include power energy costs. Bucker revealed in his study that if all the energy costs are taken into consideration there will not be much difference between the traditional production of egg and meat than that of modern one existing today. The traditional one was less fat, more in protein content in all types of meat, the taste being far better than the modern one. Further the modern methods of meat production is not certainly biologically efficient with the real cost being far higher in real economic terms by taking into consideration the huge loss of gene pool, degraded land and other adverse impacts of environmental, social, ethical and high economic losses of human health costs. Though the cows and buffaloes of today produce more milk, these are more prone to diseases needing costly drugs all the time, their life being very short compared to those of lower producing protein quality milk yield of traditional cows and buffaloes who are less prone to diseases living much longer life than the modern ones. Chicken, cows, buffaloes, sheep grown on grass are often underappreciated. Grass for a cow or buffalo produces more biomass than a corn-feed by capturing more solar energy from the sun. Grass offers ruminants in plentiful to cows, buffaloes and sheep finding it’s way into a cow or buffalo producing milk of high value. A US study revealed that ghee produced from milk by such a method does not contain any cholesterol. Grasses supply food for the microbes living in the animal’s rumen which in turn supplies the other nutrient needs to these animals to survive. Pasture substantially changes the nutritional profile of a
chicken and eggs as well as beef and milk. Grass fed meat, milk and eggs contain less fat and less saturated fats than the same food produced from grain fed animals. In return these animals fertilize the same grass with their manure. In fact growing meat on grass is more sustainable with solar powered food chain producing food by transferring sunlight into protein like in corn which is far healthier than the modern one. Also, pastured animals also contain high levels of Omega S.S. an essential fat created in the cells of green plants and algae all play an indispensable role in human health when they eat such meat, especially in the growth and health of neurons in brain cells. The shift from home made meals to restaurants, fast foods and snack machines and packaged foods led to extra fat consumption resulting in tremendous weight gain leading to obesity and other related diseases. Every consumable food should be eaten in full conscience of what it is and what one is eating. Balanced dietary food habits being passed down through generations should not be distorted by agri-food industry and its marketing people with their advertisements, 80% of which are being aimed during kid’s shows luring them, mostly by fast foods and snack foods, most of these often exceed the recommended fat, saturated fat and sugar. Such an approach only created confusion in making good food choices of value that enrich our lives making us healthy. Modern eating habits unleashed by modern food chains have not set standards for ethical healthy eating. The more one knows of what is wrong with the food, the more one can take right steps of eating healthy food, after all food choices should not harm our health, our planet and quality of life. The quality and safety of food should be discussed without political and industrial lobbies, and then only a proper consensus of what is right food is possible to arrive.
Sickness is the vengeance of nature for the violation of her laws. —Charles Simmons Be careful about reading health books. You may die of a misprint. —Mark Twain To avoid sickness eat less; to prolong life worry less. —Chu Hui Weng Eat right, exercise regularly, die anyway. —Author Unknown 13
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Current Affairs Section:
N.K. Acharya
[Sri N.K. Acharya is an advocate, columnist and author of several books on law. He was formerly Secretary of Indian Rationalist Association and had edited the Indian Rationalist, then published from Hyderabad on behalf of the Association prior to its transfer to Madras.] I
Respite In Kashmir: Thirty nine members of all party delegation visited Kashmir on 20th and 21st September 2010. Since several parties favouring unrest in Kashmir refused to meet the delegation, some of the members of the delegation met the leaders at their houses. Sitaram Yechuri of CPM and TR. Balu of DMK met Syed Ali Shah Geelani, a extrimest leader and Gurudas Gupta of CPI met moderate Mirwaiz Umar Farooq and Ramvilas Paswan of Janasakti met Yasin Malik of Kashmir liberation front. Press report says that the delegation as such received at several places including hospitals hostile reception which is natural in the present surcharged atmosphere. Immediately after the return of the delegation to New Delhi, the Prime Minister announced 8 point relief measures which included among others. 1) payment of compensation to those who died in firings at the rate of Rs 5 lakhs each. 2) Measures for employment. 3) Measures for economic development. 4) Release of all those arrested during the campaign which commenced on June 10. 2010. 5) Reopening of schools and withdrawal of
declaration as disturbed areas. It is significant that no specific reference as been made to modify or withdraw Armed Forces (special powers) Act 1958. Several contentious events took place during the last several years in Jammu and Kashmir. While Hindus complained of demolition of several temples and agitation against provision made for the rest houses for pilgrims to Amarnadh Yatra, the Azadies complained of alleged army excesses. In the beginning they complained of army entering mosques when the army encircled mosques to flush out terrorists. When two women were drowned in a lake they alleged that the army men raped them and later threw them in the lake, which allegation later was found to be fabricated. Whatever that be, it cannot be denied that there were frequent disturbances in the State retarding its economic developments. Future of Kashmir lies in the change of heart of Azadies to one of an integrated state within India with utmost autonomy permissible within the Constitution. What is now negotiable is the measure of autonomy the State may have and the quantum of financial assistances the Union government can offer. The present respite may better be utilized for these purposes. II th
14 Common Wealth Games: The Common Wealth Games (1st held in 1938 at Birmingham) started as per schedule at Jawaharlal Nehru Stadium, New Delhi on 3rd October and ended on 13th October 2010. The opening and closing ceremonies were spectacular. They were inaugurated by Prince Charles on behalf of Queen Elizabeth who is the head of the Common Wealth and declared open by the President of India Pratibha Patil announcing “let the sports begin.� Notwithstanding numerous criticisms which preceded, the conduct of games did pride to India. The objections commenced with a writ petition in the Supreme Court questioning the propriety of the location of the sports village on ground of environment. The same was dismissed. Later on
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corruption charges were leveled against organizers on spending money earmarked for the games. The first in the series was about the contract granted to a private party to carry the Queen’s baton from London to New Delhi. Subsequently a bridge near the sports village collapsed and some roofings within the stadium cracked. Sanitation was questioned. Some people raised the scare of security. But all the sports loving people were very firm that India can manage the games successfully. It is a matter of gratification that almost all the super sportsmen of different faculties from 71 Common Wealth Countries including Pakistan participated in the events. The well organized competition at New Delhi stood out as an example of Indian efficiency.
India won 101 medals including 38 gold, 27 silver and 36 bronze. The next common wealth games 2014 will be held at Glasgow, Scotland. It is pertinent hear to mention , that while speaking about the political composition of Common Wealth as an assembly of former British Colonies, the forecast made by M.N. Roy at the beginning of the Second World War (1939-45) that self liquidation of imperialism was inevitable after the end of war proved true. III
National Identity Card: Within three years from now every citizen in India will be given a National Identity Card. The system of granting National Identity Card has been in Vogue in several European countries. It became necessary particulary after the countries in Europe have constituted themselves as European Union. The card gives full particulars such as the name, parentage, caste, religion and residence together with identifiable body marks such as thumb impression, photographs and nationality. The Indian Identity Card specifies the religion, caste and income for the purposes of indicating whether the person is entitled to reservation and preferences. It also indicates whether the holder of the card is above the poverty line or below it. The card enables the holders to employment under employment guarantee schemes. The card is useful in securing pass ports and visas and police 15
clearances. The card is highly helpful in matters where a person is in a need to be identified in proceedings before a court or before any other administrative authorities such as the Registrar of Assurances. IV
Rama Janma Bhoomi: The judgment of Allahabad High Court is welcome. Though it appeared to work through misty matters relating to religious beliefs, it adopted a pure secular approach of satisfying everybody. It is certainly unique in the sense that it seems to give everybody what he within himself sincerely wants and negates every thing which is offensive. That is why the whole nation remained calm after the verdict and felt genuine relief. Now is a time for the sharers to arrange their shares in a befitting manner which accords with our national character. Even here the court indicated that each should be given only that part in which he is interested so that there is no scope for encroachment over each other’s holy place. 1) The three parties are the Muslims represented by Sunni Board. 2) Hindus representing the idol of Sriram. 3) The worshipers of Ram and Sita at the Chabutaras. It is now possible to build a Masjid, a Ram temple and a prayer ground where Hindu devotees can congregate. Though several progressive radicals are of the opinion that an educational research institute may be established to neutralize the religious sentiment, the division as ordered by the court, of the disputed land, is in such a way that none loses and every body gains. The court directed that if there be any deficit for any party the same shall be made good by the government out of its adjacent land. V
Status Quo At Banguluru: Once again the BJP (Bharatiya Janata Party) put forward a wrong foot. This time it is not the party which is the villain but its rank and file. Eleven
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members of the party timidly walked out by withdrawing their support to the Chief Minister B.S. Yeddyurappa. These members together with five independents who sought associated membership with the BJP (it is widely alleged were playing the game at the instance of the mining lobby of Reddy brothers) wrote a letter to the Governor withdrawing their support to the BJP ministry. The Governor quickly responded and directed the Chief Minister to seek a vote of confidence by 12th October. In the meanwhile, the Speaker after issuing show cause notice to the delinquent members, disqualified them as legislators under the Anti-defection law. Notwithstanding the fluid situation thus created, the Legislature met on 11th October. The Speaker amidst pandemonium declared, the confidence motion as passed by voice vote. The Governor proposed to the Union Government the imposition of President’s-rule. The above circumstances have given rise to following questions. 1) Whether Speaker can suo moto initiate any action against legislators even before any actual Act of defection takes place. 2) Whether an independent member can be disqualified for being associated with a political party. 3) Whether confidence motion can be passed by voice vote without actual division of the House so as to enable the Speaker to identify the people who voted for / against the motion? It is not likely that the Union of India exercises its power to impose President’s rule in Karnataka till the legal issues are settled. Untill a new situation is created by defecting legislators prospects of imposition of presidents rule are remote. The disqualified MLAs may argue that lack of confidence in Chief Minister does not amount to defecting from the party and in the sense their letter to the Governor may not be interpreted as giving up the party. Similarly it is open to the Speaker to
contend that in the absence of rule that confidence motion shall be (whether demanded or not) by a division of the house, he is entitled to declare the motion as passed by voice vote. These are debatable issues which can be settled finally by the court. While the positions should thus be, the Governor gave the Chief Minister a second opportunity to seek vote of confidence by 14th October and the assembly which was convened for this purpose voted 106 as against 100, in the favour of Chief Minister. It is likely that the present status quo will continue. VI
Parvez Musharaff: Parvez Musharaff’s entry into politics in Pakistan is not a good omen for India- Pakistan relations . He is responsible for Kargil intervention while India and Pakistan were finalizing the Delhi declaration. He admits to being sympathetic to terrorists operating against India from bases within Pakistan. His opinions about the solution for Kashmir problem are irreconcilable with those who desire peace on this front. According to him the Kashmir issue is not closed but is open and he seeks international intervention. Musharaff has been living for the last two years in England in an Arab colony where he acquired house. He now proposes to enter the troubled politics through his newly founded political party called Pakistan Muslim League. Born in Old Delhi, Musharaff (65) has been a military person. His taking over Pakistan by overthrowing civilian government on October 12th, 1999 displacing the then leader Nawaz Shariff, did not succeed in the long run. He was forced to renounce his dictatorial regime and left Pakistan for UK where he was provided adequate security by Scotland Yard Police. There is no case in modern history where a dictator displaced and left for exile returns to power through democratic means. The Musharaff’s experiment is worth watching.
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IRI/IRHA Members’ Section:
N.V. Brahmam Sri N.V. Brahmam is a well known propagator of Humanism in Andhra Pradesh region. He attended the second Dehradun Study Camp in May 1946, and some Radical Humanist Camps and the Re-unions. Thereupon he became a spirited Royist. He likes to call himself a non-conformist Royist. Having been a teacher for many years he influenced a generation of students to adopt rationalistic thinking. Many, in humanist circles, consider him to be an original thinker. Brahmam’s controversial book ‘Bible Bandaram’ (Hollowness of Bible) won him many accolades. His many essays in Telugu reflect a fine philosophical mind at work.
Rationality in Humanist-Morality the outset, let us distinguish morality Atfrom morals. Morality is an individual attitude of social life; morals are social norms of individual life. Morality is wedded to human nature, and it carries with it some philosophical interest. But morals are limited entirely to social conduct, and they carry with them some historical interest. Based on immutable human nature, morality is absolute; limited to mutable social conduct, morals are relative. The problem of morality is as old as man’s purposive social life. Man might have acquired 17
social life from his animal ancestors. But man’s social life is distinctive in essence from that of an animal. The social life of animals is instinctive and almost mechanical, whereas that of man is conscious and purposive. Rational thinking made man a self-conscious individual and the life led by such in individual ought to be purposive. This purposiveness in man’s life assumed different shades at different social levels, and these varying levels owe much to various assumptions regarding morality. This is how morality has been defined in different ways by different people at different times. These definitions vary largely in their content and standard. There are hedonists who believe that whatever gives pleasure to man is moral. They visualize usefulness in the greatest good to the greatest number, woefully ignoring the unfortunate few at their stake. They cannot even concede to the far-reaching future benefits of human genius. There are religionists who ascribe sinful and wicked nature to man and subordinate morality to the dictates of some imaginary supernatural agency. Then there are the orthodox materialists who subordinate means to some end making man grope in gloom until he finally meets some disastrous end. They won’t recognize the element of morality at all as they theorize it as the hand maid of the exploiters. All these are moralists but the rational types are defective in some way or the other. They don’t pay heed to human nature. But no scientific or social theory can have any value unless it understands the essence of human nature. There are religious humanists too as well as rational humanists. The former category believes both in God and in man. But, to them, the ultimate purpose of man is to serve as vehicle to the Almighty God. What is human nature? It is ‘to enquire’ says Roy. Man is a thinking animal. Thinking is ‘ideation’ which is a physiological process resulting from the awareness of environments. Man cannot think in vacuum. He must think about something. Thus
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thinking is both subjective and objective. In fact, the dichotomy between subjectivity and objectivity is baseless as they are inseparably relative. As an active thinking agent, man is real. As he thinks about something, that something must also be real. We usually call that something external world. Therefore any theory preaching that the world is nothing but a product of man’s imagination is mystical and meaningless. It matters little whether such a theory springs out of the mouth of a good theist or an avowed atheist. Man is a part of nature. In the evolutionary process of millions of billions of years, a piece of the physical universe has become self-conscious. That piece is man. Hence, it is said that man arose out of the background of the physical nature. We see that nature is law-governed. As a self-conscious piece of nature, man too is law-governed. The governing of nature by law seems to be a mechanical function that works as ‘rationality’ on the conscious level of man. So man has become both essentially and potentially rational. A grave doubt may arise when it is said that man is rational. Is he not often irrational? Then how can we claim that man is essentially and potentially rational? When man is said to be essentially rational, it means that man’s way of thinking and behaviour can be explained on the terms of reason. Even his irrational behaviour can be explained rationally as it is also law-governed. Here, according to Roy, rationality represents ‘explaining ability’. Therefore essential rationality is law-governed-ness on the level of consciousness. What does it mean when we say man is potentially rational? It simply means that man is capable of being rational. Essential rationality is the epistemological aspect whereas potential rationality is the functional aspect. Because man is essentially rational, he is able to understand nature and rationality which is law-governed and on a higher level serves as the
umbilical chord between man and Mother Nature. Thus knowledge of nature is possible for man to acquire. Because man is potentially rational, he is capable of modifying his behaviour with the help of the acquired knowledge. And this is the basis of morality. Figuratively speaking, nature is cruel. It always tries to crush the human being. But, at the same time, it is kind enough to give man infinite potentialities to understand its laws. By way of understanding the laws of nature and utilizing them for his own benefit, man is capable of freeing himself from the cruel bondages of nature. Thus knowledge of nature becomes the basis for man’s freedom. The motion of matter in mechanical nature changes into struggle for existence on the instinctive level in animals. When the animal evolves to the higher level of man so as to conduct the struggle consciously, his struggle for existence becomes his quest for freedom. Therefore quest for freedom is nothing but a conscious struggle for existence. Thus, search for truth and quest for freedom constitute the basic urges of man. And man’s faculties of thinking and creativity serve his urges for truth and freedom respectively. By virtue of his essential rationality, man comes into active contact with the external nature through his five senses. Thus he can satisfy his urge of seeking truth by acquiring knowledge of the secrets of nature. He can satisfy the second urge of freedom’s quest by acquiring freedom from the bondages of nature. The freedom which he acquires will be conducive to know more of nature. Thus, knowledge and freedom go hand in hand helping and promoting each other. This is how we account for human progress from savagery to civilization. What has all this to do with morality? Man has to conduct his struggle for existence broadly from four types of bondages—physical, social, physiological and psychological. The obstacles which he has to encounter may come from any of these four factors. In order to overcome them he has
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to learn about nature, his society, his body and his mind. Though all this knowledge is inseparable and interrelated, the particular aspect of man’s place in society is of great help in tackling the problem of morality. What is man’s place in society? Is he an individual or social being? Or is he essentially an individual and potentially a social being? Individuality and collectivity are not as antithetical as many are inclined to think. It is known that the universe is a continuum of point events. Point event is of individual nature and continuum is of collective nature of things. If we discard the individual nature of things, we cannot identify them. If we discard the collective nature of things, we can’t establish relationships among them. This applies both to inanimate world and to animate world. But individuality is relatively more marked in the animate world than in the inanimate world if we take the behavior of beings into consideration. In the same way, it is more marked in the developed living beings. And being at the apex of evolution at present, man has grown more individualistic than collectivistic by virtue of his rationality and thinking faculty. Thinking is purely an individual property. As a thinking being man cut off himself from his instinctive social nature. But this very thinking faculty taught him that he cannot progress much without cooperation of others. In order to achieve cooperation from others, it is imperative on his part to cooperate with them. This rational relation of the need of mutual cooperation is the foundation of man’s morality, wedded to sociability. Cooperation is the conscious act of coming together of two or more individuals to enrich the fulfillment of their own individual interests without being detrimental to the interests of others. Collective relationships among animals and lower species are instinctive and rather mechanical. Human beings who are not conscious of their own individualities also often unite mechanically in the same manner. All collective entities like religion,
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race, caste, class, nation, party etc., more or less, come under this category. We see in such collective groups individuals sacrificing their individualities at the altar of the collective egos. This self sacrifice of the individuals who cease to have their independent thinking and alienate their individual freedoms to some collective authority like scripture or leadership is hailed and glorified as unity. Unity is an act of irrationalism and ignorance; cooperation is an act of rationalism and enlightenment. The more man becomes aware of himself and his environments, the more he becomes enlightened and cooperative, and consequently moral. Man’s innate conscience is potentially rational; therefore morality is ultimately an appeal to the conscience. Thus freedom, truth (which is the content of knowledge), rationality, cooperation and morality are interrelated and they are rather inseparable. Just as we have measures for length, weight and so on, we must have some sort of measure for human values. What is the measure? Man himself is the measure. Karl Marx said “Man is the root of mankind”. He could thus aptly define the individual nature of man in society. It is an abiding social doctrine. Without a man, there is no mankind; without a human-(an individual), there is no society or collectivity. There is another abiding moral doctrine postulated by Protagorus. He said, “Man is the measure of everything”. If we want to measure the goodness or the wickedness of any human act, the individual must be taken as the measure of that act. Morals, i.e. social norms, are intended to serve the purpose. But there may be occasions to discard morals for the sake of morality. For instance, let us take the useful social norm “Don’t tell a lie”, or “Speak the truth”. Let us examine this moral in a given context. Hindu-Muslim riots are rampant in my native city. A person belonging to one sect is being chased by a mob belonging to the other sect. The person suddenly enters into my house for rescue. Not
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having noticed his coming to my place, the furious mob happens to come that side and asks me about the person. What should I tell them? Should I reveal the truth and hand him over to them? Then they will stab him. Should I tell them the fact and deny to hand him over? Then they will stab me first and him next. The only alternative then is to misdirect them to some wrong side if I want to save the man and myself. Here a lie becomes necessary to preserve life. If I take man as the measure, I must discard the moral of speaking the truth for the time being to avoid violence and keep the morality of saving a life. Morality is human, but morals are social. Whenever some conflict arises between individual human-morality and collective social-morality the former must be given priority. So it may ultimately be said that it is moral to be human. The same thing applies to any social activity on a large scale. If we take a wrong step in a social activity it will be detrimental to the interests of, not one person, but a community of a great number of persons. In order to avoid such calamity, we must have a clear philosophic outlook regarding the role of man. Let us take, for example, the relationship between ideas and environments. It is true that ideas have physical basis and that they are in their formation, dependent on various objective environments including society. But we should not forget that once ideas are formed they can exist by themselves governed by their own laws. These ideas by virtue of their creative power, can mould environments and bring about changes therein. It is as much real that ideas can change environments as environments can influence ideas. Animals are influenced by environments and they try to adapt themselves to those environments. They struggle for existence. They only survive without any visible trace of progress. But it is not the same with man. Influenced by environments, he has formulated a world of ideas. Being independent of the world of environments after formation, the world of ideas acquires objective reality and creates new ideas. Thus the world of ideas (including these
new ideas) and the world of environments run parallel to each other mutually influencing each other. Though there is no causal relation between the two sets at any particular instant, the new ideas are always ahead of the environments and bring about changes in them. If the changes are positive, they are progressive and revolutionary. If they are negative, they are retrogressive and reactionary. Hence it is moral on the part of a human being to cultivate a scientific and rational outlook, gain approximately correct knowledge of things and be guided by that knowledge towards the path of positive freedom. Now-a-days the wholesale immoralities of the collectivities are being hailed as revolutionary acts just as the wholesale decoities of the war-mongers are being hailed as heroic deeds. It is the duty of the enlightened individuals to understand this dangerous situation and take remedial measures. There is another important point of dispute regarding morality. It is the problem of means and end. There is a school of thought which holds that end justifies means. According to this one can adopt any means to achieve the desired end. We cannot measure the value of means beforehand, until the end takes place. We are destined to say that a particular means is bad only after it has done its havoc. This is the harmful situation into which man is thrown, if he follows this dictum of means being justified by the end. In this inconsistent method we cannot predict the end from the logic of means. Therefore it is not dependable. Consistency and prediction are the principal tests for any scientific aspect. There are some religiously oriented people who believe in the validity of means. They say only good means lead to good ends. But they have no other criterion to measure goodness than the authority of either scriptures or tradition. If this doctrine is freed from conservatism and added with scientific content of man, this serves as the best moral guide. The knowledge of the relation between the present means and the future ends must
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be sufficiently consistent and, only in such case, the end can be reasonably predicted. This rational relation between means and ends can form the basis of morality. Freedom and happiness of mankind should be the aim of any endeavour, individual or collective. But freedom of mankind is the sum-total of freedoms of all individuals constituting mankind. It cannot be achieved through any brand of dictatorship, because dictatorship is virtually, a negation of freedom. Freedom can never be attained through negation of freedom. If morality is closely attached to the value of freedom, all attempts to support dictatorship must be immoral. Democracy which favours the freedom of every individual human-being is ipso facto a moral
principle. But the prevailing formal democracy which sacrifices the individual at the altar of collective egos, such as party-system and authoritarian States, is not a genuine democracy. Therefore it is also immoral. Democracy when helps undoubtedly for the freedom of the individual and devoutly attempts for the establishment of a State conducive to the freedom of the individuals and which is coterminous with society only then can it be a moral doctrine. Why, because it considers ‘man’ as the measure of the community; and because it takes the welfare of the individual human being as the measure of the welfare of any collectivity. Therefore, in order to be moral, one must be human. “What is not human cannot be moral at all.”
Important Announcement
Encyclopedia of the Radical Humanists To be loaded on the RH Website (http://www.theradicalhumanist.com) Dear Friends, This is to request you to send in your personal details, contact numbers etc. (along with your passport size photographs) as well as a brief account of how you got associated with M.N. Roy/Radical Democratic Party/Radical Humanist Movement directly or indirectly through the philosophy of New Humanism. This is also a request to all those friends, whose deceased parent/parents were involved in or were sympathetic with Radical Humanism and its Movement, to send in accounts of their parent’s/parents’ association (as much as they can recollect and recount). This will be a loving and emotional tribute to their memories from your side. All this effort is being made to form an encyclopedia of the Radical Humanists right from the days of the beginning of M.N. Roy’s social and political activities in India and abroad. All this information will be uploaded and permanently stored on the RH Website in the Profile section for everyone to read and come in contact with one another. This will be a historical check-list to connect with all the crusaders who worked or are still working for the human cause on the humanist lines. —Rekha Saraswat
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Teacher’s & Research Scholar’s Section:
Jharna Mittal
Unveiling the “Copenhagen Accord” Reuters news service recently Thereported that, devastating floods in Pakistan, torrential rains in China, Germany, Poland and Russia’s heat wave have matched predictions of extremes caused by global warming. It reported that this year is on track to be the warmest since reliable temperature records began in the mid-19th century, beating 1998, mainly due to a build-up of greenhouse gases from fossil fuels, according to the U.N.’s World Meteorological Organization (WMO). “… it looks like climate change is exacerbating the intensity of the extremes,” says Omar Baddour, chief of climate data management applications at WMO headquarters in Geneva. The Inter-governmental Panel on Climate Change (IPCC) in its latest 2007 report has concluded it was at least 90 percent likely that most warming in the past 50 years was caused by mankind. The continuing and projected catastrophic impact of global warming on human civilization has, thus, led to christening of the UN climate summit in Copenhagen in December 2009, euphemistically, “as perhaps the most important global event after the Second World War.” The Copenhagen Summit was the self-imposed deadline of the world leaders to hammer out an effective legal architecture to combat the unprecedented problem of climate
change. However, the brewing mistrust between the countries dominated the negotiations, side-tracking the urgency to rise above the differences and form a united front to fight the threatening problem. There were a number of key battlegrounds at the Summit: First was the division between the 189 Parties to the Kyoto Protocolon the one side, which are negotiating the Protocol’s continuation and the US on the other, which wants quite a different international legal and political framework. Another major battle was between developed (Annex I) and developing (non-Annex I) nations. The former have the greatest responsibility for causing climate change because of their combined current and historical greenhouse gas emissions. They also have the highest per capita emissions, and greater financial and technological means to address the problem. But some developing nations such as China and India now have very large and growing emissions, and developed nations want them to share the burden of mitigation. However, the developing countries insist on according highest priority to development and poverty eradication and maintain that they should be financially and technologically assisted with mitigation actions, as they did not bear the historical responsibility for climate change and are not endowed with enough resources to combat the problem.1 Out of this complex mix of competing interests, the Summit had four key questions to answer: · How much will developed countries commit to reducing their greenhouse gas ( GHG) emissions? · What are major developing countries willing to do to limit their GHG emissions? · Where will the money and technological support come from to help developing nations reduce emissions and adapt to climate change? · And how will that money be managed? The Outcome of Copenhagen Summit:
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The Summit, branded as an ‘abject failure’ by environmentalists and a ‘betrayal’ by the developing countries resulted in an extremely watered down political agreement, in the nature of a ‘framework declaration’2 which during the course of negotiations violated all procedural processes of United Nations. Consequently, it was not adopted as a decision by the Conference of Parties (COP) but was merely ‘taken note’ of3. The key features of the Copenhagen Accord were: 1) There was lack of consensus among the state parties with respect to level of stabilization of atmospheric concentration of GHGs at 350 or 450 ppm4 or at an upper limit on global temperature increase of 1.5 or 2 degree Celsius. Consequently in the end, states could agree only that “deep cuts” in emissions are necessary, with a view to limiting the increase in global temperature to no more than 2 degree Celsius. The Accord, merely says that carbon-di-oxide emissions will be kept below 2 degrees Celsius level. Efforts will be made to “peak” them as early as possible. 2) Annex-I countries (i.e. the developed countries) will submit their GHG emission reduction plans for 2020 by 31 Januar 2010. 3) Delivery of reductions and financing by developed countries will be measured, reported and verified in accordance with existing and any further guidelines adopted by the COP, and will ensure that accounting of such targets and finance is rigorous, robust and transparent. 4) Non-Annex-I Parties to the Convention will implement mitigation actions, including those to be submitted to the secretariat by non-Annex-I Parties by 31 January 2010. 5) Mitigation actions subsequently taken and envisaged by non-Annex-I Parties, including national inventory reports shall be communicated every two years on the basis of guidelines to be adopted by the conference of parties. 6) Non-annex-I parties will communicate information on the implementation of their actions 23
through National Communications, with provisions for ‘international consultations and analysis’ under clearly defined guidelines that will ensure that national sovereignty is respected. 7) In the context of meaningful mitigation actions and transparency on implementation, developed countries commit to a goal of mobilizing jointly USD 100 billion a year by 2020 to address the needs of developing countries. This funding will come from a wide variety of sources, public and private, bilateral and multilateral, including alternative sources of finance. A significant part of this assistance will be provided through Copenhagen Green Climate Fund. The Copenhagen Green Climate Fund shall be established as an operating entity of the financial mechanism of the Convention to support projects, programme, policies and other activities in developing countries related to mitigation, adaptation, capacity building, technology development and transfer. 8) A Technology Mechanism to accelerate technology development and transfer in support of action on adaptation and mitigation will be established. 9) An assessment of the implementation of the Copenhagen Accord to be completed by 2015. This would include consideration of strengthening the long-term goal referencing various matters presented by the science, including its relation to temperature rises of 1.5 degrees Celsius. Conclusion: A cursory look at the Copenhagen accord reveals that besides pledges and promises the world leaders had little or nothing in terms of concrete actions to supports their promises. The Annex-I Countries did not commit themselves with any legal obligations on ‘emission reduction quotas’ for the post 2012 period. They merely talk about the need for ‘deep cuts’, how much the cuts will be is subject to ‘voluntary commitments’ (i.e. “bottom-up process”). The Accord recognizes the scientific view that the increase in global temperatures
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should be below 2 degrees Celsius but does not commit nations to the 2 degree Celsius or set out a pathway to ensuring this to happen. This is when there is a growing realization that even 2 degree may be too high and that the world needs to cap emission to contain temperature to 1.5 degree Celsius. In fact, a leaked United Nations Framework Convention on Climate Change (UNFCCC) study showed that pledges offered by industrialized countries will put the planet on track to an average temperature increase of at least 3 degree Celsius. The Copenhagen Accord completely overwrites the principles of historical emissions and equity in burden sharing. The reason for this is simple: as the world will no longer set targets based on historical and current emissions, the issue of equity in burden sharing will be erased. Currently, within the existing framework of Kyoto Protocol, industrialized countries are called upon to reduce their GHG emissions and set their targets, which is on account of their contribution to both historical and current emissions. In stark contrast, under the Copenhagen Accord, the spirit of equity is absent and all the countries are required to undertake emission reduction targets based on their current and projected future emissions. Further, it is maintained that once the principle of equity is abandoned and past responsibility is erased, then industrialized countries have no obligation to pay for the transition in the developing world or provide technology at favorable terms. The fact that the transition to low carbon economies is costly, so it is not possible for the developing countries to leapfrog to environmentally sustainable economies. They will continue with their carbon intensive development trajectory, further accentuating the problem of global warming in the future. On the front of flow of financial resources, again, the provisions are couched in ambiguity and vagueness. The funds promised are paltry, that too, in form of vague ‘assurances about the transfer of $
100 billion by the year 2020 to developing countries.’ According to the World Bank estimates developing nations will need US$400 billion per year for mitigation and US$75 - 100 billion per year for adaptation. Thus compared the promises made under the Accord are meager. Further, the provision is so vague and contains much conditionality that it is unlikely that any significant funds will be transferred in any time in near future. The Copenhagen Accord provides for setting up a Technology Mechanism to transfer green technologies to developing countries. However, it may end being a double edged sword. Technology transfers may create dependencies in developing countries and make them vulnerable to pressures from developed countries. One of the most controversial provision of the Accord is the mechanism of international “consultations and analysis” of the mitigation actions by various countries. The developing countries will be required to have their actions reviewed and analyzed by the international community. Thus, there will be additional pressures on developing countries to fall in line if they wish to avail of the funds and technologies from developed countries. From the perspective of developing countries, the Accord, symbolizes the evasion of leadership role by the developed countries which has been the cornerstone of the Climate Change Convention and Kyoto Protocol. The critics have branded the Copenhagen Accord as a ‘rotten accord’5, which just promises to carry forward the process of negotiations with no substantive content to offer to mitigate and adapt to the threatening problem of climate change. Foot Notes: 1. Though some developing countries are undertaking voluntary mitigation actions. 2. It is a very brief document, consisting of two and a half pages and has only twelve paragraphs. The fact that it was drafted by the heads of the states, so the drafting language is poor in content.
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3. It was negotiated by a group of about 25 heads of state, heads of government, ministers and other heads of delegations and imposed as a fait accompli on other nations. 4. By way of comparison, the current concentration of carbon-di-oxide is about 390 ppm.
5. Lavanya Rajamani, “ Neither Fish nor Fowl”, Seminar, 606, February,2010, pps.26-29 at p.26. Dr. Jharna Mittal is working as a Senior Lecturer, in the Department of Political Science, in G.D.M. Girls’ (P.G.) College, Modinagar.
An Appeal For Donation for
The Radical Humanist The Radical Humanist, a monthly journal devoted to the values of freedom, democracy and human rights, is now in financial difficultly, since its income has been reduced materially because of the sharp fall in the rate of interest in recent years. The journal was started in 1937 by the late revolutionary leader M.N. Roy as a weekly called Independent India. After India became independent, its name was changed to The Radical Humanist. It became a monthly journal in 1971. It has been published regularly since 1937, a period of 73 years. At present Dr. Rekha Saraswat is its editor. We earnestly appeal to you for financial help for this valuable journal by giving a generous donation. Cheques should be issued in the name of Indian Renaissance Institute and be sent to the following address: “Indian Renaissance Institute B.D. Sharma Ch.111, Supreme Court, New Delhi” Yours Sincerely B.D. Sharma Chairman
N.D. Pancholi Secretary
(Mob. 09313326749)
(Mob. 09811099532)
Indian Renaissance Institute A-12, Neeti Bagh, New Delhi – 110049
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Book Review Section: [BOOK: Girls and Girlhoods at Threshold of Youth and Gender-A Vacha Initiative, Editor: Vibhuti Patel, The Women Press, Delhi, pp/ xxv 480, Price: 1595. Reviewed by Ms. Sakshi Goyal, Rachna Amarnani and Guruvaishnavi] Concluding part......................... he plight of the educated girls in case studies of Gauri and Chanda was really heart breaking because it shows that there is no recognition of young employed girls in slum areas. They usually face hideous comments from the community while going for work in their formal attire whereas they should have been appreciated about their decent level of education and employment. Dr Rohini has provided us with wonderful discussions and conclusion relating to boys and girls residing in slum areas which is required to improve their situation. She has given an overview under the heads: 1 Parents beating, fights and intervention of police 2 Less education and dropping out of school 3 Patriarchy 4 Economic freedom of girls 5 Misuse of freedom by girls-due to which they have suffer in future 6 Lack of proper parenting and mentoring There is also consensus between Dr Rohini and Ms Mathur when it comes to lack of love and affection and negligence of the girl child. For me, Dr Rohini’s case studies were so interesting to read because for an urban middle class girl like me will not come to have a nuanced understanding of predicament of the girls in slum areas. To solve the problems of adolescent girls as mentioned above there is need of an NGO intervention. This can be seen in chapter number 16 that talks about Mukta foundation, which is working towards care and empowerment of vulnerable, destitute and violence affected girls.
T
They are providing shelter to adolescent girls, give them support and strengthen their capabilities and work for their improvement in education, health, economical and social rights. To achieve these objectives they have done several activities. Mukta has worked tremendously for these girls. In the past 4 years they have empowered about 50 girls. All the Mukta girls belong to lower socio economic strata, neglected and affected by violence from family and community. The main challenges faced by Mukta were, the issue of rehabilitating these girls, sensitization of police, implementation of girls law, intervention of media and awareness programmes for girls. I appreciate the work done by Mukta foundation for immensely contributing to the development of the society through its activities Dr. Ruby Ojha has also talked about NGO intervention for empowerment of adolescent girl in chapter no 19. She has given a brief introduction of adolescent girls in India and has rightly said that gender discrimination, illiteracy, lack of employment opportunities deprive women in their mainstream development. A question may arise why there is a need for NGO intervention? To which the author says adolescence is a time of increased vulnerability and potential risk and therefore there is a need for preventive intervention. Dr. Ojha also mentions about problems like early marriage, verbal and sexual abuse, no power in decision making in addition to the other problems as mentioned earlier which hinder their development. The author has discussed about rights relating to adolescent girls who is important for them to know, like basic need of education, health, access to life-skill and livelihood, good environment and participation of girls in changing the mind set of family and society. She has talked about framework for action, which is “meeting the development and participation rights of adolescent girls� that puts adolescent girl in forefront of development of three UN organization i.e., UNICEF, UNFPA, WHO. It can also be seen that
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population council, the commonwealth youth progamme, international centre for research on women and family care international is going to conduct a project across 12 countries that will reach out to adolescent girls. It is good to see that even international organizations are taking part in upliftment of adolescent girls. There is a part in this chapter that mentions about a programme called Better Life Object Program (BLP) conducted by Centre for Development and Population Activities (CEPDA) since 1989. Lastly Dr Ojha has mentioned some conclusion and recommendations. Out of the several recommendation I liked the most was participation of society, educationalist and community leader for upliftment of adolescent girl, government coordination with NGO, creation of new policies and programme for these girls Chapter no 18 was very interesting because it was about children’s activism and it was surprising to know how children helped in doing research work about the situation of children in village. Ms Parul Sheth has beautifully mentioned about the working of Shaishav Balsena in Gujarat. The main highlight about Shaishav Balsena is that they wanted to understand a situation from children’s point of view and hence took them for research work. They conducted their research work in 42 villages and these villages were divided between the team. Each team would have 2 Balsenas, 1 male and 1 female along with 4 MSW students. They had to collect data about education, health, protection, family situation, girl’s situation, daily life cycle of children, and information about the village. Each team would share their data with other teams. They compile all the data’s given by the children and make a district level report. Feedback was taken from the children who were working as Balsena and the MSW student. They concluded mentioning that there is a need of similar state level report, they have gained confidence and have explored various methodologies.
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Advocate Vijay Hiremath has enlightened us with girl child law in chapter no 20. He has tried to critically analyze the laws relating to girl child. I was glad to read that after Article 14 and Article 15 which talks about right to equality, there was formulation of new Article 15(3) in which it allows the government to make special legislation and scheme for the upliftment of women in the country. The author first talks about The Child Marriage act, 2006 that tells about age limit of a boy and a girl for marriage i.e., 21yrs for boys and 18 yrs for girls. I agree with the author that even though this act talks about prohibition of child marriage, the girls are at disadvantage because their age limit is less than boys. It was good to read The new Juvenile Justice Act, 2000 treats the girl and boy child at equal level by leveling their age limit to 18 yrs. In The Immoral Trafficking Prevention Act age limit is of 16yrs, the author rightly says that this act contradicts The Juvenile Act and girl child are at disadvantage because mass trafficking is of women only. The most important act which I felt was The Child Labour Act, 1986 where the age limit is 14yrs. This act doesn’t distinguish between girl and boy age limit because of which girl child suffer since they are violated and given more tedious job than boys. It was refreshing to read Goa Children’s Act because it separately mentions girl child and ask the state to ensure that there should is no difference between girl and boy child. He gives a summary of Indian Penal Code relating to crime against women and its punishment. He has also mentioned about Government Scheme relating to girl child. The last Chapter no. 21 takes us through the National Symposium on Girls and Girlhood which was conducted on November 6-8, 2008 at SNDT Women’s University, Mumbai organized by VACHA and P.G department of Economics. This Chapter gives us a vivid picture of the processes involved in the Symposium. There were many paper presentations, testimonies, beautiful poem recital, singing of songs, play on girl children by various groups coming from different Universities and States. While Symposium was going on in the
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committee room parallel workshops involving girls were conducted for municipal school girls across Mumbai and participating girls from other states of India. It is rare to find such a comprehensive publication on girls that is so perceptive, in-depth, multifaceted, rich in facts and figures and analytically sound. We strongly recommend this volume to all women’s studies centres, women’s rights organizations, NGOs and GOs, media and
educational institutions and the UN system. Rachna Amarnani, Sakshi Goyal and Guruvaishnavi are scholars at Post Graduate Studies and Research (PGSR), PG Department of Economics, SNDT Women’s University, Churchgate, Mumbai-20; rachna.amarnani@gmail.com; trsakshi@ gmail.com; guruvaishnavi@yahoo.co.in
A BOOK RELEASED ON M.N. ROY’S MENTOR
“BAGHA JATIN” LIFE AND TIMES OF JATINDRANATH MUKHERJEE by Prithwindra Mukherjee National Book Trust, India Nehru Bhavan, 5 Institutional Area, Phase II Vasant Kunj, New Delhi 110070. Rs. 65.00 , 134pp On my writing to Prithwindra-dâ that Roy would have been so happy reading the book he replied, “You are quite right. Out of the number of followers Bâghâ Jatin had, Roy has been one of the few loyal intellectuals who have left an adequate account of this personality for future historians. I really miss him. My cousin Dilipkumâr Râychaudhuri - much more senior by age - had the fortune of having worked under Roy, before creating Democratic Vanguard under the leadership of Jibanlâl Chatterjee (another of Bâghâ Jatin's close followers); having been the eldest son of Ashâlatâ (Bâghâ Jatîn's daughter), Dilipkumâr had attracted Roy's affection.” I also congratulated him whole-heartedly for this achievement on behalf of all the radical friends in the following words, “ I must acknowledge our gratitude to you for bringing out this historical and memorable book! It might have been a nostalgic journey for you down memory lane, and your tribute to jatin da, your grandfather! But for us this book will carry many unknown and historically immensely valuable facts. The Radicals and the Royists will treasure it to their heart.” More details and a review of the book is being published in the RH in one of the coming issues. —Rekha Saraswat
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want to start with an appeal to all men in IKashmir: Please, please help stop this
A Kashmiri mother’s appeal for peace in J&K Asha Kachru [This is a non-partisan, realistic and introspective first-hand Report on Kashmir by Asha Kachru. It was so intriguing and natural in its description that one could not feel the length of its details. It flows like a biographic novel without any dramatic overtures. It has been written with an emphasis on and the perspective of a woman. I am giving the whole report in one issue, so long though it is, not to break its continuity so that readers may have an uninterrupted feel of the whole scenario in Kashmir.—Editor] Ms. Asha Kachru lives in a remote village in Medak district of the South indian state Andhra Pradesh since 1992. Her primary occupation, besides being a resource person for gender in agriculture issues, she has been mediating between the rural poor and the Indian bureaucracy and promoting organic agricultural lifestyle. Before this she was in Germany for 22 years as a scientific officer in the German Research Center now called Max Planck Institute for Mathematics and Data-processing. She went to Germany as an exchange scholar after finishing post graduate studies in Pure Mathematics from Delhi University. She was the first South Asian woman to become a City Councillor (for the GREEN faction) in a European city (Bonn, the then capital) from 1984-1987. She is a grandmother of 2 little girls Tara and Leila. She lives at Katakeri, Kohir village, Medak District, Andhra Pradesh 502210. ashakachru@gmail.com
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inciting and killing of your young brethren in the name of Allah and Azadi! Look at your mothers, your women, how they are becoming the worst sufferers! There are already 32000 widows and 97000 orphans in Kashmir today. (Kashmir Times, p a., 2.6.2010, Jammu) I am a woman. I am 67 years old now. I am also a MAJ Kashir (Kashmiri mother). I want to point at the patriarchal nature of the Kashmir problem. I hate destruction of life and can’t see the pain and sufferings inflicted on innocent people, housewives, mothers, children, old and sick people and the poor and under-privileged members of our society. I myself am privileged to be economically and educationally well off. I feel that even if I am not responsible for a lot that has happened and is happening in J&K, I must do my little bit to undo some wrong developments there. Also I firmly believe in the words of Margot Wallstrom, Vice-president European Commission, at the international Women’s Day meet, Liberia that “Women can be real agents for change in their homes, their communities and in the society as a whole”. I went to J&K state of India after 22 long years, because I desperately wanted to visit my birthplace in Anantnag (strangely called Islamabad today) and see for myself what is happening in Kashmir, besides attending the marriage of a cousin’s daughter in Jammu. I wanted my son and my grand daughters to visit Jammu and Kashmir, not only enjoy its beauty, but also to realize their role and responsibility as children with roots in this region of the world. In my vision of future I want to see happy children and youth in Kashmir of both the Hindus and the Muslims. Why Martyrs? For this very reason, I want to comment on the video film “Jashne Azadi” by Sanjay Kak. I am sad to find so much about martyrdom of young ones in this very haphazardly
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put together film. Much of the film shows Kashmir people shouting: “Maro Ya Mar Jao” (Kill or be Killed) “We are with the Mujahedeens”. “We reject Indian constitution”. They shout that they are suffering since 500 years of colonialisation. The film starts with announcing that after the partition 10 Lac people were killed and 80 Lac wounded. And they shout slogans like “We want more Yousuf Sheikhs, Farooq Ahmads and Naseers”, divisional commanders of Hizbul Mujahedeen group of militants, to die and become martyrs. Yasin Malik and Geelani are shown addressing people. Geelani is inciting them to violence. Geelani quotes from the Quran and his speech is translated as: “Almighty Allah says in the Quran: Amongst the faithful there are some, Who have promised Allah that in order to make prominent his religion and to free his people of the shackles of slavery, by sacrificing their lives, they have fulfilled that promise; proved they have been true to their words; and there are those, who have not been martyred yet; but they wait for their martyrdom, when they are needed; for which their forerunners sacrificed their lives. Those who are in occupation, who have by force made slaves of a people, their effort is that, when people try to fight them with sacrifice and struggle their sacrifices must be forgotten; that is what they try; it is to erase these, that they tell people that we will give you roads, bank loans and timber ration, employment and flyovers, a railway line all these things; follow us they say – accept this occupation based on brute force; accept and endorse it – that is what they say”. Then Iqbal is quoted as: “Don’t ask those who run empires for remuneration in return for the blood lost of martyrs. They will never be able to repay you. No power on earth can give that back. At the end the commentator says, “If India paves our roads with gold, in place of stones even then they can’t pay for the blood of our martyrs. Their blood is more precious than Kaaba... We are on the path of righteousness”
Righteousness? I ask myself, which righteousness? Whose righteousness? Is it the agenda of some leaders and power mongers? Why are the women and the mothers crying for their dead sons and at the same time they are made to shout for more martyrs? This does not make sense. Islam means peace and not wars! My experience - from 20.5 to 10.6. 2010- with the masses in J&K and particularly in the valley, has been a very positive one - nobody wants militancy anymore! They want to live normal, peaceful lives. They say “what has militancy brought us? - only disaster”. Despite the fact that I was warned by my relatives to not to go downtown, Lal Chowk, Amira Kadal, Raghunath Mandir etc. I went everywhere, all on my own, with my walking stick. [here a humorist quote of the famous Kashmiri sufi saint, Nund Rishi may be suitable: someone asked him ” Don hinz kya chi khabar”? He replied: “treum hyutum seeth” ( some one asked Nund Rishi how his legs were doing and he replied saying that he was carrying a third one now!!)] Sometimes an autorikshawalla guided me through the narrow streets. And I have documented some of my experiences on a video film, though an amateur one with interviews with Tarigami, Zareef Ahmad Zareef, Sanjay Tikoo, Khurram Parvez, an NGO in Anantnaag dealing with children disabled by militancy and some poor Muslim women. Let me now share my personal experiences with you all: On the whole my own experiences and interactions with all the Muslims in the Kashmir valley, autorikshawwallas, shikarawallas, parents of young people working in NGO’s I visited, politician Tarigami of CPM; Zareef Ahmad Zareef, an intellectual and poet; Mr Sanjay Tikoo, president of the Kashmiri Pundit Sangharsh Samiti in Srinagar; Khurram Parvez, the member of the J&K coalition of Civil Society; Tahir, a young and senior officer of Police and also families I visited at their homes, were most positive. Of course I did not always agree with their analysis.
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In Jammu during the marriage as well as elsewhere, I talked to many Kashmiri Pundits (KPs), both women and men. I enjoyed so much the Kashmiri culture in Jammu as I did later with the Muslim families in the valley: their food culture, their hand embroidered dresses, their gold ornaments, their elaborate religious functions and their singing and dancing. One interesting thing I noted was the way the KP women sing at marriages for hours, in a monotonous and reverberating way, called Hinzee. It is a real documentation of the Buddhist influence in Kashmir. My uncle, a retd. Chemistry Prof., at the university was telling me that their whole family had visited Srinagar just a few weeks back and they had no problems, instead everybody was so hospitable and invited them to tea etc. but his remark at the end, that the Muslims can afford to be so generous now, because now all the KPs are out of the valley and their (KPs) property looted, irritated me and made me a bit sad too. I wanted to find it out for myself. All the KP women were angry at the Muslims in general and mentioned that they have not sold their houses, but that it was a distress sale and that all the properties within their houses like Pashmina shawls or carpets they could of course not take along in the hurry and have thus lost all of it. Then others said that it is not true that it is only power of attorney that the Muslim buyers have got over the property of KPs, instead it is like this that they have been able to sell it further to others because they have acquired the ownership status in the registrations records of the Govt. Even my own grandparents house in Karan Nagar, which had a beautiful garden with big cherry trees, a vegetable garden and 2 old buildings with an alley of trees at the entrance, is totally demolished and a huge multi-storied and ugly shopping complex being built there. How can the person with only power of attorney do that unless he/she has acquired the legal ownership rights provided by the Govt.? “Why did the ordinary next door neighbors and Muslims not fight back the militants when they
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first started killing, raping and molesting the KPs in 1989 and threatened them to leave the valley” they asked me. A question, I too feel, remains unanswered till today. The Jammu Kashmir Nationalist Movement of KPs, in its report, on page 6, provides the following information in its critique to the lately suggested relief packet of Manmohan Singh: “Government’s inaction, particularly in spite of advance intelligence reports that this ethnic minority would be targeted is a mystery. Especially in the wake of Feb. 1986 assault on the minority in some villages in Anantnag should have alarmed the authorities. It was in this vandalizing spree that copies of Operation Topac, formulated by Gen. Zia, were widely circulated in the valley. This was in the knowledge of authorities at the helm of affairs. They ignored media reports that were alarming. A local vernacular paper published stern warning to the Pandits asking them either to leave the valley within 24 hours or face consequences. The government in New Delhi knew that the political leadership in the state vacillated, the administration had virtually collapsed and extremists had penetrated the administration at all levels. Still it remained complacent allowing the situation to drift to dangerous consequences. All this contributed to the exodus of the Pandit minority community.” Not one of my relatives and KPs wants to go back to Kashmir at this point of time. How can they? Their homes are no more! Beautiful Kashmir, Hospitable Muslims: When I arrived at the lush and modern airport at Srinagar and took a taxi –the people at the exit were very helpful in getting the taxi for me, surely also because I was walking with a walking stick. There was no STD booth around and no maps at the tourist information center at the airport. They said “Madam has taken them along” - strange! The taxi driver, a young man in early twenties, told me that the KPs had no reason to leave the valley. I told him that he must not even have been born when this happened, how could he say that? Surely it must be
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due to the brainwashing done by some elders, most probably the Maulvis in the mosques. But he was very helpful and took me to a small and beautiful hotel at the boulevard on the Dal Lake. I did my part and paid him well. After a relaxing drive in a beautiful Shikara (boat) in Dal Lake in Srinagar, I decided to have lunch at a small restaurant just opposite the Nehru Park. I was looking at the map of Srinagar bought from an old man walking along the boulevard. 2 young men Shaukat Amin and Aijaz Ahmad, sitting next on my table, said something and I reacted and thus started a very fruitful discussion between us on the situation in Kashmir and the valley today. My agenda for the next 11 days was more or less decided by this encounter. Shaukat said “I love Pakistan” and Aijaz completed “it is the Quran connection”. What is this Quran connection, I asked myself? Is it the reason why many Kashmiri Pundits fear coming back to the valley – even though many Kashmiri Muslims say, they want them to, fearing the deep loyalty of Muslims to other Muslims, come what may? Shaukat suggested the name of Zareef Ahmad Zareef sahib, an intellectual, a civil society member and a poet to talk with. He played a major role in building my independent impressions about Kashmir. Zareef sahib frankly admitted and narrated the following slogan of the militants to me: “ye ti chchu banawun pakistan; bataw rostuy, batinyav saan” (here we have to make a Pakistan, with the Kashmiri Pundit women and without the Kashmiri Pundit men). Many of my own family members living in Srinagar at the point of time when insurgency started in end eighties narrated the same, saying the Muslims announced it from their mosque microphones. And it was the KP women, who got scared and asked their men to leave! - Again proving that the whole problem has a patriarchal dimension to it! Shaukat and Aijaz were all too keen to inform me about the negative role of the Netas, both from the
central Indian as well as the state Govt. And about the corruption in the state machinery, most of the funds given by the Indian Govt. to the state being usurped by the bureaucrats in between- nothing new to us! One thing I noticed was that they never criticized the militants and their groups. In fact they seemed to be proud of the militant’s muscle power. Shuakat once told me that the security forces of India wet their pants when they encounter a Kashmiri militant and that they shield themselves with the locals! So dangerous are the militants! Not only Shaukat and Aijaz told me that out of every group of some 9 militants, at least 2 members are “associated with Govt., who are being paid by the Govt. and being forced to do wrong things, to defame militants and militancy”. They said the Indian Govt. itself is the mastermind behind all the massacres, even those of the Sikhs and the KP farmers. They said that it was Jagmohan who brainwashed the KPs and they had to leave. According to them Jagmohan was a CIA or CBI guy, because “he was also teaching Islam for a long time at some Sri Lankan university!” Sometimes their remarks were so similar to those of others I met elsewhere, that I felt there is some brainwashing being done by some leaders. An autorikshawwalla was angry on the day before Mr. Manmohan Singh was to come to Srinagar on 8thJune, because Geelani had once again announced a Kashmir Bandh and he had to make many detours to take me to Zareef sahib. He was cursing them all, saying Geelani and his likes have none such problems as his likes; they have their foreign connections and their sons studying in America and the like. He said they, the traders and the big industrialists pay Crores to the Netas and bureaucrats in J&K, to be able to continue with their flourishing businesses. The Aam Admi, from the working class, the shikarawallas and the autorikshawwallas is left to him-/herself. So is the case with the children/ youth of the middle class, who do not get jobs, even after studying hard and getting honorable degrees. And
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yet the Aam Admi still loves the KPs. One autorikshawwalla was telling me how he and his neighbors are caring for an old KP, who did not leave the valley and whose relatives just left him there. He sold his house to a Muslim family, who are now looking after him. One policewalla on residency road in front of the GPO even said “jal jaane do in chinar ke peedon ko, jal jaane do is Kashmir ko, mujhe issse kya lena dena, jab mere bacchhe pad likhkar bina rozgar ghar par pade hain aur mujhe dar hai ki wo aatmahatya na kar len, agar main unhe kutch kahunga to” (let the chinar trees and the valley burn, what does it mean to me, so long as my children are sitting unemployed at home, even after studying well. I am afraid of them committing suicide if I become harsh to them). I had praised the big and beautiful Chinar trees in front of the GPO. Still I felt sympathy towards his rather harsh remarks. I firmly believe that it is a similar story in Kashmir as in the rest of India: if the people are employed and doing well enough to live a decent life, there won’t be any fundamentalism, Muslim or otherwise, the same is the case with Naxalites and Maoists in India. Reading Madhu Kishwar’s Voices from Kashmir, written nearly 15 years back, I realize that this remark has been made in her analysis already and what has been the result? I hope the Indian Govt. takes this fact more seriously rather than spending millions on security forces and on its appeasement policies towards the Minorities. What most of them, who have been vulnerable to the dictates of the Pakistani agents, Maulvis and some extremists, need is rozi-roti (employment-bread) and a humanly dignified life, not the Quran connection, as Aijaz puts it- not the regular calls for Kashmir Bandhs of the likes of Geelani, not the hatred towards Indian security forces or Indians as such! Such acts only take away their rozi-roti and brainwash their minds. In fact I was told a couple of times by the Kashmiri people themselves that they are fed up of the
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appeasement policies of the Indian Govt. They say they have looked through; these are measures to pursue their own hidden agendas and not the interests of the Kashmiris. Do they also mean the interests of the Jammu and Ladhak people, I asked myself? What is their concept of self-determination and Azadi that they are asking for? Whose self-determination, for what purpose if not for a decent human living? It could not be the Azadi they were asking for during the time of the Dogra Maharaja, since he is no more their ruler now. Then what is this Azadi and self-determination they are talking about since some years? If it is the Azadi from the security forces I can well understand that, but please we have to keep in mind the historical facts that it were the tribal invaders from Afghanistan supported by Pakistan and then the militancy which led to their deployment and it is the corruption amongst the Kashmiri people themselves and not only the Indian Govt., which is responsible for this state of affairs. The Indian Govt. must given due time to rid the valley of its huge defense forces. And the cash saved could be used for development of the “poor and discriminated”. Inciting and keeping up one-sided hatred will help none. And we also have to keep in mind some of the good work being done by the Indian Govt. and the military, like the school they are running for the orphaned children. Also they along with the Air Force airlifted food supplies for the tribals in Jabbal area of Warwariin South Kashmir and have many special schemes for the Bakerwarras and Paharis, the most discriminated tribals of Kashmir. (Kashmir Times, Jammu. 2.6.2010) I also thought about the fact, how the many Mosques in Srinagar today could be purposely used by the Maulbis for preaching peace lessons from the Quran and I hoped people like Zareef sahib could be Maulvis instead. I am told that Sheikh Abdullah - who was like a God to the people then- had sent a messenger to Mr.
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Jinnah, asking him for help to deal with the new situation after the Kabulis had usurped nearly all of Kashmir valley, Mr. Jinnah did not even find it necessary to reply. He ignored the messenger and said “Kashmir is in my pocket now; I don’t need to talk to Sheikh Abdullah”. It is then that Sheikh Abdullah, turned towards Indian Govt. also then Maharaja Hari Singh signed the accession to India documents. These are historical facts! They told me that they had full trust in Sheikh Abdullah’s leadership, like in a God. As Zareef sahib narrated: “al kari, wangun kari, bab kari lolo; yi babas khosh kari, tee kari lolo” (whether he creates potatoes or aubergines, whatever he does will be for our good). What then went wrong amongst their own lot and this idea of self-determination and Azadi was initiated from India? I can only guess. Also we must not forget that all through the Kashmir Assembly had nearly 100% Muslim rule. Why have they not been able to solve their self-determination issues till now? The Kashmiri Pundits were not part of the major political decision-making processes, then why did they target them and force them to leave the valley? The KPs were mostly administrators, advisors and teachers/professors only, a result of their better educational status, for which one cannot punish them. After all one can read it in the history books that the Muslim rulers wanted the Quran and the Shariat to be the main resource of knowledge for their citizens and resisted any other system of education… Zareef sahib told me a lot about the history of Kashmir and KPs. He said the Brahmins, that most Kashmiris initially were, used to be respected (by invaders like Persians, Afghans, central Asians etc.) for their knowledge base; they used to deliver courses on brotherhood to Buddhists and later to Muslims. Bodh Vihars, temples and shrines were preserved till the Mughals arrived. Till then it was Maj Kashmir i.e. Mother Kashmir they used to call their land. It had a Sanskrit university
(Shardapeeth) with Sharda script and Sanskrit language. Pundits used to write in Devanagri script and the Muslims in Urdu or Persian. In 3rd century an international conference on Buddhism took place in Handwar in Kashmir and Faiyan Huwan, a Chinese scholar came to Kashmir in11th century to learn from Indian Buddhists. According to Zareef sahib, Sheikh Abdullah, the shere-Kashmir accepted accession on 3 demands from the Indian Govt, regarding currency, defence and communication, but Mr. Vallab Bhai Patel wanted it removed. Sheikh Abdullah was put in Jail, the Sadre-Riyasat Mr. Sadek in 1964 worked with interference from central Govt in India and animosity started towards India, because non-Kashmiris were made officers and they were supposedly anti-Muslim. Many Muslim rulers ruled Kashmir and KPs were either converted to Islam or they had to leave the land. So this is not the first exodus of KPs but their fifth one after Budshah, Afghan Sikh and partition! Yet they have continued living there and contributing to “Kashmiriyat” and never asked for the “right to self-determination”! He said that the Kashmiri Muslims started brainwashing their youth from 1986 onwards, during Pakistani President Huq’s regime and the KPs just looked on; the first elections in 1949 were fake, since there was no opposition. It was Abdullah and Abdullah all over. Later Mr. Bakshi and Mr. Sadek brought in some reforms, but then Abdullah came back after the prison tenure with Congress support. Then the Kashmiris took back their support for him and finally when the elections in 1978 were held and the newly formed Muslim United Front won 26 seats, the NC sent Goondas (hooligans) and killed many of them and this was the final blow for reaction from Kashmiri Muslims. Pakistan with US support introduced huge arms and ammunitions supplies into Kashmir and the militancy started flourishing. He also said that he contributed to the Track II diplomacy, being a member of the team consisting
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of Satish Gujral, Kuldeep Nayyar, Sacharji, Tarkunde and Tapan Bose, by suggesting the opening of roads to India and Pakistan. The poetic language of Zareef Sahib touched me most, as it is also my mother tongue and it lay dormant deep within my soul for so many years from my early childhood. Though I lived outside India for too long, I could still speak and understand Kashmiri well. Their food culture, their body language which was never macho or paternalistic, was all very pleasant to me. Most of all, I have to admit, I admired the elderly Zareef sahib. He is a charming man with a cool and balanced approach. He spoke of the valley without the KPs as a rose without the good smell. He spoke of the misguidance and the deception by some and gave me a copy of his new book Tarangini (which means deception and misguidance), with his note written inside, that he wants me, a woman with roots in Kashmir, to get back to this land of hers, instead of spending my energies for the people of an alien land, southern India!. I was moved. His wife, daughter-in-law, son, grand children, everyone was very friendly and lovable. His granddaughter said that they are so disgusted with the repeated threats they face from militants, sometimes leading to physical violence towards them and they have to stop their tuition classes at Lal Chowk and rush back to their homes etc. Zareef sahib and Shaukat helped me go up the many stairs to the famous Sharika temple on Hari Parbat, about which I was told as a child that it has the most astonishing herbs growing on it. My grandfather knew a lot about these herbs, from his daily visits to the temple. I remember it helped me recover from a totally burnt back during a Shivratri festival, due to the Samowar with boiling Kahwa spilling over. I was 5 years old then and had a big frock on, which got stuck in the Samovar! Zareef sahib narrated the myth behind the Hari Parbat rock Goddess Sharika Devi, also to some other KPs, who had come from Delhi. The main guy said he had a flourishing business on Dal Lake
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boulevard and unfortunately he got mislead by some miscreants and left the valley. I could feel that he was repenting his decision and he was very respectful towards Zareef sahib too. Not only Hari Parbat and Badamwari, Zareef Saheb and Shaukat as well as their relatives helped me see much of downtown Kashmir, the many Mosques and other beautiful buildings. Role of KPs still living in the valley: I wanted to hear the situation and the perspective of the KPs who had stayed back in the valley and so I met the president of the Kashmiri Pundit Sangharsh Samiti (KPSS), Sanjay Tikoo. According to their census, there are 2452 KPs living in the valley and as opposed to the state govt. figure of 219, it is 675 KPs killed during insurgency. From 17000 KPs in 1998 it is only 2959 in 2010. He said the main problem of the KPs is their trust deficit with their Muslim brothers and sisters. According to him it was Mr. Tik Lal Taploo, a BJP member, who was the first KP killed in the valley. Some say it was a lady KP who was the first killed. He said that many KPs think of him as a traitor, those who want a separate place for the KPs in J&K. He wanted the data of the 72000 killed due to militancy, to be bifurcated into those killed in cross-fires, fake encounters, due to security forces and the general public. This would make things look more realistic. KPSS even organized a Dusserah festival last year at a central place near residency road and a few thousand people took part, of which more that half belonged to the majority community! Sanjay was very particular about the positive role played by the women of the valley in bringing about some normalcy during militancy. For example they helped the security forces with information about the militants, who were hiding in their homes, but with the condition that the security forces would not kill the militants. A mother’s approach! Sanjay was very particular about giving more voice to the women as a strategy towards finding a
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solution to the problems in J&K today. I was happy and informed him of the role of the Liberian women in bringing peace to Liberia, which is now a model for all of Africa. He wants to organize a grass-roots women’s conference with women from all communities and not only the very well educated ones. I was so happy on hearing this. I want him to involve Zareef Sahibs and Shaukat’s women, as well as Rajbegum and her likes. The only meeting with a politician: I did not go to Kashmir to meet the bigwigs, but I wanted to meet Mr. Tarigami, because we had already met at the 2nd “Peace in Kashmir” workshop at Panchgani, organized by Arun and Anu Wakhlu of Pragati Foundation in Pune, many years back. And we had a good mutual understanding on the issues. He had invited me then to visit him in Srinagar. I must say he was very forthcoming and gave me time instantly and we discussed the situation for about 25 minutes. He was very happy that I had talked to the people I met and said “I am tired to talking to them”. His seemed to have a balanced approach, saying we should learn from our past experiences and move forwards. He is on the threat list of the militants however! The DIG Police of South Kashmir, who was sitting next to Tarigami made the comment that “the only solution to Kashmir problem is removal of corruption and good governance”. What role is the civil society playing? It was Zareef Saheb, who asked me to meet Khurram Parvez and I was happy to be meeting him, being a member of The J&K civil society coalition. Khurram first seemed fair in his arguments, saying they involve all communities in J&K in their meetings, but towards the end he became more and more aggressive and in fact angry too. He was totally anti-India. He said the only time the people of the valley were more or less happy with the Indian Govt. and the Congress party was, when they allowed the demolition of 26 bunkers in 2008, without the security forces interfering. He said that the Taliban in Pakistan is the same as
RSS in India, that the women in Rajasthan and Bihar are much worse off than the ones in Pakistan. I was criticizing the manner in which the Talibans whipped the school going girls and their mothers, burnt their schools etc. He also said that “all civil society groups in India are Hindu fundamentalists, because they talk of Bharatmata. Which Mata are they talking of? Whose Mata?” He said he feels so free in Pakistan and not as much in India etc. If Civil Society members talk such one-sided language how can they represent the whole society? I have a strong feeling – having myself lived and worked in a western society for 22 years – that Khurram and his likes are much under the influence of their many Western friends. The concept of respect for Motherhood, which hardly exists in the Western countries, has become alien to them too. What a pity! I wish they learnt from what Germany’s Vaterland (fatherland) did to its people. I must mention the 2 suggestions, which Khurram made, which can be given a thought: 1. If the Govt. of India slowly starts reducing the number of its security forces in J & K and 2. If it lets the people of J & K decide about their water sources, then they are also prepared to change their own mindsets. He said 88% of its water is used by the Govt of India to “provide electricity at cheap rates to Indians” and he would rather sell it to Pakistan or whoever at their own rates! All the documents submitted by J&K Civil Society, Srinagar group, only spew mere hatred towards the Indian security forces as well as the state’s- not a word of critique towards the militants and the Pakistani deeds! What do I make of this? All the various diagrams and graphs do not impress me, they make the truth impersonal. Wherein lay the real truth? Too much of a bias towards one party is always unreal, incomplete and also false. Why this dependency on sources foreign? Who is this phirangi Michel Focault to tell us that
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“it is imperative to acknowledge that India’s ongoing violence in Kashmir is calculated to brutalize and demoralize Kashmiris toward their disciplining, assimilation and submission”? This is sheer nonsense. It is like saying “Kashmiri Muslims are all against Kashmiri Hindus and are all pro-Pakistanis, dirty, mostly illiterate, anti-woman etc. etc.”
To the report “Militarization without impunity: a brief on rape and murder in Shopian, Kashmir”: This “brief” report, consisting of 30000 words is a lengthy repetition of events, which makes it difficult to capture it totally. Once again without in the least defending the real culprits, I repeat that these rapes are more a reflection of the fact that it is patriarchy at work and has less to do with the wrongdoings of the Indian Govt. It is an international phenomenon and we feminists are fighting against it at both international as well as national levels. It is well known that rape is an expression of male power over the women. And then even the members of the Assembly of Kashmir have had their own sex-scandals, everyone knows that. Men in general seem to have sexual abnormalities. Promoting anti-Indian feelings through such reports is a biased and wrong approach to the problem. I would rather suggest to the coalition of Civil Society members in J&K to join and support the international movement “say no to violence against women” and introduce UNSCR 1325, to really deal with the problem of rape on any woman. To the report “dead but not forgotten: survey on people killed since 1989-2006 in Baramulla district of J&K”: This report says it has been written to “fill out the contemporary history of our people” and to “save those who died in struggle for freedom”. Further it says that “the armed resistance began only after 1988… the decade between1947-1988 saw movement’s fight for the right of self-determination through non-violent militant struggle”. Immediately the question arises in my mind: How is it non-violent? And whose self-determination is demanded? Of the bakerwallas and the Buddhists too? 37
Further it says “We are convinced that the conditions in J&K match and conform to everything that is juridically invested in the legal term “occupation” and that the resistance to this occupation became an armed struggle in 1988…”. Did the first Indian armed forces come on their own will to “occupy” or did they do so on invitation by Kashmiri leaders and to free the Kashmiris from the Afghani and Pakistani invaders? I would also like to know, who are the members of the team of investigators? Does it consist of members of all communities like the Hindus, Sikhs, Dogras, Muslims, Gujjars, Bakerwallas, Buddhists etc.? After all they are speaking about conditions in J&K. and who are these Ikhwanis, who are “collaborative militants bought, armed and protected by the Indian army”? At whose behest did they come into existence? Most of the militants, according to the survey, are students (625) and farmers (549) out of total 2267 militants. Most of the civilians killed (626) are also farmers from the total number of civilians killed (2508) and most of the custodial killings are those of young unmarried males. Again why it is exclusively male, both killers and most of those killed? Men kill and get killed and women cry and get raped. Why it is so and why is it taken as natural? I ask myself. “Why are they doing this? Why are these young (and old) men not instead taking to doing some meaningful work at home, like helping their children study, helping their womenfolk in the nurturing of old and sick in the families or even doing craftsmanship work, they are so good at instead of taking to guns because some other “elderly, religious and wise” men promote that? Why is it taken for granted that if men are unemployed the only option they have is to take to guns? It is not at all logical for me. Why do women not do that? I want to point out the fact that not all Human Rights groups are being democratic and humanitarian themselves. Let me cite an example:
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At the WSF 2004 in Mumbai, Yasin Malik and Arundhati Roy were invited to a discussion on Kashmir, organized by the Kerala Human Rights group. Also invited were all types of representatives, journalists and others from various Asian countries, but there was not a single woman representative and no KPs invited. The 2 KPs from the audience, protesting against some words of some speakers on the dais, were told, that they will be thrown out, if they continued disturbing. I asked the young lady coordinator on the stage to allow me a few minutes, to represent the women and KPs of Kashmir. Yasin responded, saying he was taken care of by a KP nurse in the hospital while he was ill and that he can understand my homesickness and that of the others. There was no discussion on the KP and women’s issues. The discrimination towards the KPs’ representatives, both by the Govt. of India as well as the NGO’s in India, continues. They do not get invitation by most Human Rights groups and/or many political parties. Why is it so? By giving them a voice we would only be contributing to peace. A similar critique I want to make for the security forces, we should not generalize about their misdeeds. Once I asked a few security personnel in the Hanuman Mandir (why do the temples need protection?) in Srinagar near Amira Kadal, how they feel being in the beautiful valley, the Haryana Jat said “Madam we prefer other places in India. What use is this beauty, if we can’t move freely?” I never thought that they would not reply praising the beauty of the valley. It also reminded me of the remarks above of the police man near the GPO. All those stone pelting on Lal Chowk and downtown areas are done by boys and men One gets the feel as if it is more often than not, just kind of a sport for them, often just for fun, provoking the other side to use the only means of protection they have i.e. guns. Isn’t all this a part of the patriarchal nature of our societies? Boys and men can get away with anything, they don’t have to take their mothers/wives seriously, and the
mothers/wives cry and suffer! A different type of sensitization for different sections of our society, also for the Human Rights groups’ members, is required. I expect the Human Rights groups to be balanced, gender-sensitive and democratic in their approach. Let me lastly quote a PUCL (People’s Unon of Civil Liberties, Delhi) member Mallik Sharma: “I am sure the Pakistanis will not be so civilized as the ‘Indian Hindu imperialist etc.’ forces in Kashmir and when they face the real music by inundation of different hill tribes of Frontier regions of Pakistan and the domination of Punjabis and other sort of Muslims and make them a minority in their own valley, perhaps the Kashmiri Muslims would then certainly rue ‘nostalgically’ about the ‘civilized Hindu Indian imperialism’. I don’t think Kashmiri agitators - especially the Muslim fundamentalist and armed Mujahidin there - are any the less human rights violators than the Indian security forces there.” Visit to an NGO working with militancy-disabled children: I went to Anantnaag, my birthplace in a Tata Sumo taxi from Srinagar. It took us just 1.5 hours and on way I could see the remains of the famous town Avantipura. I wanted to visit the NGO “Humanity Welfar Organisation Helpline”, Bijebhara, a few kilometers before Ananntnaag. Ashima Kaul, another KP woman working on peace issues in Kashmir had suggested Adil’s name to me and he works in this NGO. He joined it because his friend and the brother of the present director of the NGO had severe spinal injuries amounting to paralysis, done by militants. Some say he must have been a militant himself. Whatever the motivation, I was happy to see Adil and Javed’s work. They started in 1998, have 40 children from the neighboring 6 villages, they adopted and are giving, both the very small as well as older children, income-generation skills as well as applying music therapy for their healing. I decided to help them. Adil was so kind as to invite me to his home, to
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meet his family, before visiting the NGO. What impressed me most at his home was not only the beautiful view to the snowy Himalayan Mountains, but also the egalitarian attitude to house-work amongst his brothers, father, mother and sister. His mother took long to understand and accept that I could lead a happy and contented life, without a “proper” family with husband, sons and daughters. But, after a discussion into late hours at night, she felt very relaxed with me and even learnt some Yoga exercises and all of us sang together a number of filmy and spiritual songs in Hindi! Personal is political: I went to see my grand-parents house and my aunt’s house in Karannagar, as I used to spend my school vacations there every year till about 1963. Though the houses are no more, I was happy to see one house being used as a boys hostel for a school my niece with her whole family of educationists are running there. Vinodi vishen, my niece, is principal of Nund Rishi College of Education, The Walden School and the Cassete School too. Her father-in-law as well as she herself is doctorates in education from the University of Kashmir. Her husband and her brother-in-law run other schools and colleges in Srinagar. It is mostly Muslim children and youth visiting these educational institutions. Mr Tahir, a senior police officer in Karan Nagar area, who is a neighbor and friend of Vinodi vishen’s in-laws, is one such Muslim, who does not go along with the likes of Khurram. Tahir says just like Maulvis had a role to play in earlier times, today it is science and education that should play the lead role in the life of the Kashmiris. He is a liberal guy, his wife too being a senior police officer. He understands that religion is a private matter; it should not be the leading force in day to day’s course of life. His suggestion to have a free and fair elections in all of J&K, under a 5-member observer group, consisting of members from different countries, and then letting the elected leadership decide their
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course of action for the whole of J&K, seems to be a good idea. Kashmiri Pundits have always laid importance on education, also of girls! That is the reason they have mostly been able to find good jobs elsewhere after migration and are doing well. They are not business people and so they don’t have much cash either. However I saw quite a wealth and modernity in some Muslim families I visited. I was told they are doing good business with trade in shawls and carpets in the western world. The majority of Muslims are still poor and illiterate in Kashmir. Instigating them through religious means, in Mosques by Maulvis, outside by the militant groups etc. does not help them improve their lives at all. Rajbegum, a poor Muslim woman, who invited me to her home and I accepted it, is an example. She has a loan of one Lac taken due to her single-handedly having married off her 3 daughters and paid for the accident her son had recently. About her neighbours, she said “yiman janmarkan peyi trath. Kanh ti chu na madad karan. Zakat wakat kehn na” (let these bloody ones be met with thunder and lightening; no zakat, no one helped me to pay my dues…). Interestingly she and her burqua clad friend sang “Dum maro Dum, mit gaye hum, bolo din raat, hare Krishna hare Ram”, as Rajbegum started smoking her water pipe Hukka! The women in Kashmir are the biggest victims of militancy and its patriarchal nature. It was interesting for me to make the following observation at Shaukat’s residence in downtown. All his aunts, mother, wife and one male relative sat there, as he offered me lunch. After lunch I told the women that I would like to ask them some questions when men are outside. His mother replied promptly, “ No, no, please say it in front of the men, then we can point your words to them, when you are not there” I had asked whether they work outside home and most said their husbands, Shaukat included, made them leave their jobs. It seems Shaukat’s women would like to work
THE RADICAL HUMANIST
NOVEMBER 2010
outside too, but are forced to stay at home. Who are the Muslim men afraid of, now that it is exclusively a Muslim domain in the valley? Again a patriarchal issue! Men, in their rivalry for more power, don’t trust each other either! Kashmiri and particularly KP women, however, are into constructive rehabilitation work. An example is that of Prof. Susheela Bhan, who founded the Institute of Peace Research and Action, Delhi. She has a cultural and educational scheme and a project “Cultural Renewal of Kashmiri youth” with core values, democracy, secularism, social justice and human rights, to help young Kashmiri Muslims free themselves from the plight in which they were at the time of insurgency. I visited nearly all the Hindu temples, Sharikadevi, Jyeshtha, Hanuman, Ganpatyar, Raghunath and Kheer Bhavani temple. Many are forsaken, as there are no visitors. It was not any religious zeal, which took me there, rather it was my wish to do something for my father, who passed away while I was visiting J & K and I could not go to his funeral. The Indian Airlines employees had a strike just in that period. So I wanted to do something on the 10th day after his death, in his own hometown. Though I am not religious in the conventional way, I would like all the temples, shrines and gurudwaras to co-exist, as a mark of respect for the different ways in which different communities pray. I first thought of distributing food to beggars outside one of the temples, but the situation in temples made me instead think of initiating a scholarship in his name at the girls high school near the Raghunath Temple, an area, where he spent his childhood. My father was instrumental in my pursuing higher education.
I made a proposal to the principal, to initiate an essay competition on “role of religions in creating peace in society” amongst its students and I would give a donation every year for that. I was surprised. The young lady science teacher, sitting next to the principal said “they may feel irritated”? When I asked the teacher and the principal, who would be irritated, who are “they”? neither she nor the principal gave an answer. Obviously a question arises in my mind, whether the fundamentalist Muslims and / or militants have a say in the running of that school. The school is founded in the name of a Hindu woman Roopa Devi, who is the mother of the present chairwoman and founder of the school, Vimla Dhar. It is called Roopa Devi Sharda Peeth High School for girls. The premises belonged to the beautiful temple Raghunath Mandir, which the militants burnt down along with the nearby house of my father’s parents. The deities are removed and it is barren now, though with a typically Islamic, beautiful architecture in the rooms inside, still visible! I also wondered why Khuurram suspected the hand of the killers of the Samjhota Express behind the Jyeshtha temple near Parimahal? Why is there so much mistrust towards Hindu Kashmiris’ religious zeal? The valley is full of Mosques and Shrines, would it be right to suspect the Muslim Kashmiris visiting them regularly of terrorist activities? He said that most of the temples were desecrated only after the incidence of Babri Masjid demolition in India, whereas Zareef sahib said it was done to broaden the roads!? Sanjay Tikoo told me that the militants had also burnt the Charar-e-Sherif, the Ashram of Saint Nund Rishi in 1995. Long live the likes of Nund Rishi and Lal Ded who had equal number of Muslim and Pundit followers.
“Who are we? We find that we live on an insignificant planet of a humdrum star, lost in a galaxy, tucked away in some forgotten corner of a universe in which there are far more galaxies than people.” —Dr. Carl Sagan
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