The 68 individuals named as culpable in the Liberhan Commission of Enquiry Report

26 11 2009

Liberhan’s 68

Mr Vajpayee’s name figures at #7 in the list of 68 individuals named as culpable for bringing the country to the ‘brink of communal discord’

1 Acharya Dharmendra Dev (Member, Dharam Sansad)
2 Acharya Giriraj Kishore (Leader, Vishwa Hindu Parishad)
3 AK Saran (IG. Security)
4 Akhilesh Mehrotra (Additional Superintendent of Police, Faizabad)
5 Ashok Singhal (Leader, Vishwa Hindu Parishad)
6 Ashok Sinha (Secretary Tourism)
7 AB Vajpayee (Leader, Bharatiya Janata Party)
8 Badri Prasad Toshniwal (Leader, Vishwa Hindu Parishad)
9 Baikunth Lal Sharma (Leader, Vishwa Hindu Parishad)
10 Bala Sahib Thackeray (Leader, Shiv Sena)
11 BP Singhal (Leader, Vishwa Hindu Parishad)
12 Braham Dutt Divedi (Revenue Minister, Uttar Pradesh)
13 Champat Rai (Local Construction Manager)
14 Dau Dayal Khanna (Leader, Bharatiya Janata Party)
15 DB Roy (Senior Superintendent of Police, Faizabad district)
16 Devraha Baba (Leader, Sant Samaj)
17 Gurjan Singh (Vishwa Hindu Parishad, RSS)
18 GM Lodha (Leader, BJP)
19 Govindacharya (Leader, RSS)
20 HV Sheshadri (Leader, RSS)
21 Jai Bhagwan Goyal (Leader, Shiv Sena)
22 Jai Bhan Singh Pawaria (Leader, Bajrang Dal Ayodhya)
23 KS Sudarshan (Leader, RSS)
24 Kalraj Mishra (President, Uttar Pradesh unit of BJP)
25 Kalyan Singh (Chief Minister, Uttar Pradesh)
26 Khushabhau Thackray (Leader, RSS)
27 Lal Ji Tandon (Energy Minister, Uttar Pradesh)
28 Lallu Singh Chauhan (MLA BJP Ayodhya)
29 LK Advani (Leader, BJP)
30 Mahant Avaidhyanath (Leader, Hindu Mahasabha)
31 Mahant Nritya Gopal Das (Leader, Ram Janmbhoomi Nyas)
32 Mahant Paramhans Ran Chander Dass (Leader, VHP)
33 Moreshwar Dinanant Save (Leader, Shiv Sena)
34 Morpanth Pingale (Shiv Sena)
35 Murli Manohar Joshi (Leader, BJP)
36 Om Pratap Singh
37 Onkar Bhava (Leader, VHP)
38 Pramod Mahajan (Leader, BJP)
39 Parveen Togadia (Leader, VHP)
40 Prabhat Kumar (Principal Secretary home)
41 Purshottam Narain Singh (Secretary, VHP)
42 Rajendra Gupta (Minister, Uttar Pradesh)
43 Rajender Singh, Professor alias Raju Bhaiyya (Leader, RSS)
44 Ram Shankar Agnihotri (BJP, VHP leader)
45 Ram Vilas Vedanti (Leader Sant Samaj)
46 RK Gupta (Finance Minister, Uttar Pradesh)
47 RN Shrivastava (District Magistrate, Faizabad)
48 Sadhivi Ritambara (Leader Sant Samaj)
49 Shanker Singh Vaghela (President, Gujarat BJP)
50 Satish Pradhan (Leader, Shiv Sena)
51 Shri Chander Dixit (Leader, BJP)
52 Sita Ram Aggarwal
53 SP Gaur (Commissioner, Utter Pradesh)
54 Sunder Singh Bhandari (Leader, BJP)
55 Surya Pertap Sahi (State Minister, Uttar Pradesh)
56 Swami Chinmayanand (leader VHP)
57 Swami Sachidanand Sakshi alias Sakshiji Maharaj (Leader, BJP)
58 SVM Tripathi (DGP)
59 Swami Satmit Ram Ji (Leader, Sant Samaj)
60 Swami Satyanandji, (Leader, Sant Samaj)
61 Swami Vam Devji (Leader, Sant Samaj)
62 Uma Bharti (Leader, VHP)
63 UP Bajpai (DIG, Faizabad)
64 Vijayraje Scindia (Leader, BJP)
65 VK Saxena (Chief Secretary, Uttar Pradesh)
66 Vinay Katiyar (Leader, RSS)
67 Vishnu Hari Dalmia (Leader, VHP)
68 Youdh Nath Pandey (Leader, Shiv Sena)

There are at least 22 references to Mr Vajpayee in the over 1029-page report but the most critical ones are in its ‘Conclusions’ in Chapter 14 where it goes on to say that former party ideologue K Govindacharya’s description of Mr Vajpayee as BJP’s mukhauta (mask) could in fact be applied to all the three leaders together and even though these leaders were not completely in charge of the situation, they could not “however be given the benefit of the doubt and exonerated of culpability.”

Page 941: [166.1] “On one hand, the leaders like AB Vajpayee, Murli Manohar Joshi and LK Advani, who are the undeniable public face and leaders of the BJP and thus, of the Parivar, constantly protested their innocence and denounced the events of December 1992.

[166.2] It cannot be assumed even for a moment that LK Advani, AB Vajpayee or MM Joshi did not know the designs of the Sangh Parivar

[166.3] On the other hand, it stands established beyond doubt that the events of the day were neither spontaneous nor unplanned nor an unforeseen overflowing of the people’s emotions…

Page 942: “These people, who may be called pseudo-moderates could not have defied the mandate of the Sangh Parivar, and more specifically the diktats of the RSS, without having bowed out of public life as leaders of the BJP. They were not in control of the RSS and had absolutely no influence over the direction that they had been told to follow”

“The commission is unable to hold even these pseudo-moderates innocent of any wrongdoing. It cannot be assumed even for a moment that L K Advani, AB Vajpayee or MM Joshi did not know the designs of the Sangh Parivar”

In addition to the conclusion, the following are some other significant remarks about Mr Vajpayee:

Page 447: “The orchestration and management of the political ethos and circumstances was managed by the RSS, LK Advani, AB Vajpayee, other members of the RSS and the BJP and notably Kalyan Singh, K Sudershan, HV Sheshadri and Govindacharya.”

Page 580: “BJP leaders, including Advani and Vajpayee, had been supporting the construction movement of the temple overtly since 1984 and covertly ever since its inception.”

Page 582: In the context of BJP proclaiming that it had no control of the karsevaks, the report says that that it could not be denied that almost all leaders of BJP, VHP and other organisations in the Sangh Parivar, used to be or are current members of the RSS. “So much so that even A B Vajpayee, even while he was the PM, proclaimed that he is first a swayamsevak and thereafter the PM.”

Page 660: Vajpayee told the VHP rally of April 4, 1991 that “the construction of the temple at Ram Janmabhoomi was necessary because national honour had to be restored.”

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Babri Masjid and the Liberhan Report

24 11 2009


Babri Masjid was demolished by Hindutva rogues on December 6, 1992, immediately after the destruction an inquiry was commissioned, and this commission took 17 years to come out with a complete report. And on Monday 23rd of November of 2009, the report was leaked in some sections of the media, this rocked the parliament, the opposition (BJP and its affiliates) questioned the intentions of the ruling government and its involvement in the leak. Ironically, even after 17 years, the culprits are still free in the largest ‘democracy.’ No no feels to care about the Masjid, and thousands of people who became Victims of subsequent communal riots.

There are lot of questions that arise as well, First why did it take 17 years to prepare a report, when it is known to the whole country  the people who were involved in the demolition of the Mosque, Secondly, why are the culprits still not brought to justice, Thirdly, why even now, no one talks about rebuilding the mosque, Fourthly, why does the party who was responsible for the crime, still voted and elected by a majority of people in this country; Does the common man liked what happened? Do they share the same belief and ideology of the Hindutva elements.

The answer though scary, but it is ,’Yes,’ many people do share it, one can find the evidence just in the fact that BJP was elected twice as the ruling government, there are many states across this country, where the party and its affiliates wins in Majority, atrocities on Muslims are still taking place, incidence like  Gujarat anti-muslim program, Maharashtra riots, and its likes are still continuing, and no one cares about it.

Many Muslim organisations like the reports clearly mentions has done nothing to combat this. They assemble somewhere in isolation, one listens to them or cares for them, except in time of elections, and these organisations, have neither a strong Islamic Credentials nor does it has the capability or the mass appeal to do anything, they act like dead bodies meeting together to discuss dead issues, and create hysteria and confusion in a already confused community.
Democracy like Malcolm X, once said, ‘is a disguised form of hypocrisy,’ and this is what the price of believing in democracy is.

-Admin

The following are the articles, which appeared in the Indian Express, which claims to have the copy of the Liberhan Commission Report.

Indian Express Exclusive

Babri demolition meticulously planned, says Liberhan, indicts Atal, Advani

Calling them “pseudo-moderates,” the Justice Manmohan Singh Liberhan Commission of Inquiry has indicted former Prime Minister Atal Bihari Vajpayee along with current Leader of Opposition in the Lok Sabha L K Advani and former BJP president Murli Manohar Joshi, among others, for the demolition of the Babri Masjid on December 6, 1992.

Citing the evidence it gathered, which includes witness statements and official records, one of the key conclusions of the Commission is said to be that the entire build-up to the demolition was meticulously planned. And there was nothing to show that these leaders were either unaware of what was going on or innocent of any wrongdoing.

The one-man Commission probed the “sequence of events leading, and all facts and circumstances relating, to the occurrences at Ram Janmabhoomi-Babri Masjid complex on December 6, 1992” — the day the Babri Masjid was brought down by kar sevaks.

Sources in the Union Home Ministry have confirmed to The Indian Express that the report is also severely critical of many Muslim leaders representing organizations such as the Babri Masjid Action Committee and the All India Babri Masjid Action Committee.

The elite leaders of these Muslim organizations, the report is learnt to have observed, constituted a class of their own and were neither responsible to nor were they caring for the welfare of those they claimed to represent. These leaders failed the community by failing to put forth a logical, cohesive and consistent point of view on the dispute, both inside and outside the courts, the Commission is said to have stated.

The Home Ministry, which is giving final touches to the action taken report (ATR), intends to table the ATR in Parliament along with the report of the Commission during the ongoing Winter Session.
The Commission was set up 10 days after the demolition as communal riots rocked several parts of the country. After 17 years and 48 extensions, it submitted its report on June 30 this year.
It is learnt that among others indicted and found culpable — for what the Commission calls pushing the nation to the brink of communal discord — are the entire top brass of the Sangh Parivar. These include the leaderships of the RSS, VHP and Shiv Sena.

It is learnt that Justice Liberhan has not come down heavily on the then Union Government headed by P V Narasimha Rao. Its argument: as per the Constitution, the Union Government can act only after it receives the recommendation of the state Governor. In this case, the Governor didn’t do much and also didn’t seek the Centre’s intervention.
The report is learnt to have said that despite claims to the contrary, the Ayodhya campaign did not enjoy the willing and voluntary support of the common masses, particularly Hindus. In fact, Liberhan is learnt to have said that the demand for a temple never became a mass movement. The campaign only ended up silencing the voices of sanity and shaming them into joining the movement.

Liberhan is learnt to have said that despite claims by Advani and Vajpayee that they had no role in the demolition, the two leaders cannot be absolved of their responsibility for the same. When he appeared before the Commission, Advani had said he was pained by the events at Ayodhya on December 6, 1992.

Liberhan is said to have stated that while Vajpayee, Advani and Joshi could have been used by the Parivar as the publicly acceptable faces of the movement, they were still party to all decisions.

And that none of them had the capacity to defy the orders of the RSS without damaging their political future. In fact, the Commission calls them tools in the hands of the RSS.

However, drawing from history, particularly from the trials of Nazi soldiers, at which the plea of having acted on the orders of superiors was not accepted, the Commission is learnt to have concluded that these leaders can’t be given the benefit of doubt or absolved of culpability. Vajpayee, Advani and Joshi have also been indicted for having violated the trust of voters.

Rath yatras by Advani and Joshi, Liberhan is learnt to have concluded, were targeted at making the emotionally-charged common man join the movement.

In sharp contrast to the BJP and the Sangh Parivar stand that the demolition was a spontaneous outburst, Liberhan is said to have argued that the events resulting in the demolition were carefully planned.
The Commission is also said to have concluded that diversion of funds to Faizabad and Ayodhya just before the kar seva, mobilization of kar sevaks as well as arrangements made at the site with military-like precision, clearly proves that the plan was not just limited to symbolic kar seva, as stated by Sangh and BJP leaders.

To substantiate this argument, Liberhan is learnt to have pointed to the mode of assault on the disputed structure as well as easy availability of instruments and material. The small number of kar sevaks who actually carried out the demolition, the hidden faces of such kar sevaks, the removal of idols and cash boxes from under the domes and the eventual installation in the makeshift temple clearly show that demolition was carried out with painstaking preparation and planning, he is learnt to have said.

The report is said to suggest that the emergence of a host of leaders to lead the movement from among the ranks of the BJP, RSS, Bajrang Dal and other Sangh Parivar groups was because of the lure of wealth and power rather than ideology.

Liberhan is learnt to have written that these leaders saw the Ayodhya movement as their road to success, and they acted as executioners wielding swords provided by the ideologues.

Referring to the funds collected by leaders of the Ram Janmabhoomi movement, the Commission has reportedly said that many tens of crores of rupees collected from the people were deposited into bank accounts operated by these leaders. These funds were used to provide infrastructure and other amenities for kar sevaks in the days leading to the demolition.

DM went by CM orders, did nothing, says report

The events in the morning and afternoon of December 6, 1992 that led to the demolition of the Babri Masjid were facilitated by a compliant administration and a political leadership — including L K Advani, Murli Manohar Joshi and Vinay Katiyar — that stood barely 200 metres away and did nothing to prevent the kar sevaks from tearing down the domes.

This is said to be the key conclusion of the Justice Liberhan Commission of Inquiry as it discusses the events of December 6 under the section, “The Sequence of Events.”

Liberhan is said to have pointed out that Advani, Joshi, Ashok Singhal, Vijayaraje Scindia, RSS leader H V Seshadri etc., made only feeble attempts to make kar sevaks climb down from the domes.

No request was made to the kar sevaks not to enter the garbha griha (sanctum sanctorum) or not to demolish the domes. Liberhan is said to have observed that these “icons” of the movement could have used the administration’s help — or that of the highly disciplined swayamsevaks — and prevented the demolition.

Sources have told The Indian

Express that Liberhan’s listing of the day’s events — with District Magistrate R N Srivastava acting on direct orders of the then CM Kalyan Singh — makes this point. The sequence, as in the report:

* A “sham” decision was taken by the Kendriya Marg Darshak Samiti (central body of saints of the VHP) that kar seva, fixed for 12.15 pm, was only symbolic.

* RSS leader K S Sudarshan admitted that RSS kar sevaks were deployed for security of the disputed structure and crowd control.

* At 9.30 am, Union Home Secretary told the DG of Indo-Tibetan Border Police to keep forces ready in case of any request from the state and deploy them without waiting for formal Home Ministry orders.

* Vinay Katiyar, Advani, Joshi, Ashok Singhal, Acharya Giriraj Kishore, Uma Bharti, Sadhvi Rithambara and others were present at Katiyar’s house in the morning before going to the site.

* At 10.30 am, Advani and Joshi accompanied by Katiyar, sadhus and sants, reached the platform meant for kar seva and symbolic puja. After 10-20 minutes, Advani and Joshi went to the Ram Katha Kunj, 200 m away.

* The administration “falsely” told journalists that everything was under control and they should not waste their time.

* At 11.45 am, DM and SSP surveyed the Ram Janambhoomi complex.

* At noon, a teenaged kar sevak jumped onto the dome, sparking off the breach of the outer cordon. Other kar sevaks, wielding pickaxes, hammers, iron rods and shovels, stormed the disputed structure. Police gave their canes and shields to kar sevaks who brandished them openly.

* Ek dhakka aur do, Babri Masjid tod do was the war-cry to encourage kar sevaks. In this chaotic scenario, the DM did nothing.

* At 12.15 pm, kar sevaks entered the garbha griha, removed the idols and cash box. Brickbatting on security men gave kar sevaks cover to assault the structure. Demolition was accomplished by puncturing holes in the walls and then inserting ropes to pull the walls down which razed the domes.

* 1.55 pm: Kar sevaks pulled down the first dome; security forces were outnumbered and had no means of communication with officers present in the control room. State police and UP’s Provincial Armed Constabulary (PAC) took no action throughout. The CRPF were at the Sita Rasoi but received no orders.

* RSS leader Sudarshan says 150 kar sevaks broke through. Total numbers between 1,000 and 5,000.

* Advani made requests over the PA system to kar sevaks to climb down but no one listened. This “charade,” by these leaders at the instance of Advani contrasts with their own prior conduct and public posture, incitement and exhortations to the crowd to build a temple in place of the disputed structure.

* After initial attempts were made to pacify the kar sevaks, nothing was done thereafter to stop the assault, either by the organizers or the sadhus and sants or by the administration or police.

* Idols and cash removed were returned to their original places at the site about 7 pm. The construction of a makeshift temple commenced at about 7.30 pm.

* Riots began at 3.30 pm in Ayodhya, carried out by a group of kar sevaks different from those who carried out the demolition.

‘Traces of Babri villains thrive in every pillar of the system’

Underlining that bureaucrats helped the then Kalyan Singh government in Uttar Pradesh to subvert the system so that the Sangh Parivar could achieve its goal of demolishing the Babri Masjid, the Justice Liberhan Commission of Inquiry is said to have observed that the infiltration of the government and of the administration by pro-Sangh elements was complete.

Not just this. Sources have told The Indian Express that the Liberhan report goes on to say that its “traces and remnants are still thriving all over the country,” and pose as grave a threat as ever — continuing to spread in scope to “encompass every pillar of the Constitutional system.”

After coming to power, Kalyan Singh, Liberhan is learnt to have observed, worked to identify and replace officers who could have resisted his attempts and stopped the demolition. Transfer was a weapon used with alarming frequency, almost always to replace these officers with pliant ones. The transfers resulted in giving the Sangh Parivar and its affiliates a free run on the disputed structure, the report is said to state.

Liberhan is said to be most scathing in his condemnation of Kalyan Singh and his ministerial colleagues and officers. He is learnt to have said that Kalyan, his ministers and their chosen officers created circumstances that led to the demolition and split Hindus and Muslims, resulting in massacres across the country. And that at every step, the state government supported the imminent demolition by tacit, open and material support.

Liberhan is also learnt to have observed that as part of the same game plan, the state government stationed fresh recruits to the armed police in Faizabad and Ayodhya and these recruits got so close to the kar sevaks that they wouldn’t have fired at them even if they had been asked to do so.

Referring to the role or the lack of it of the then P V Narasimha Rao-led Congress government during the build-up and afterwards, Liberhan is learnt to have said the Central government was crippled by failure of intelligence inputs as well as the fact that the matter was before the Supreme Court.

One of the key conclusions of Liberhan is said to be that Kalyan Singh stood guard against any pre-emptive and preventive action by the Union Government or the Supreme Court. He is also said to have observed that Kalyan tied the hands of security forces and agencies by issuing orders that directed them not to fire at kar sevaks come what may. Liberhan is learnt to have found that by leaking information about such directives to the police, the state government further weakened the already-dejected force and ensured that kar sevaks had no fear.

Central riot police force needed: Liberhan

In his report on the Babri Masjid demolition, former Andhra Pradesh High Court Chief Justice Manmohan Singh Liberhan is learnt to have made a series of recommendations but has stopped short of seeking any punitive action against anyone indicted by him in his report.

Sources said Liberhan has, instead, called for a new law that gives exemplary punishment to those guilty of using religion, caste, for political gains. He has suggested setting up of regional tribunals for ensuring swift prosecution and effective implementation of such a law.

He is also said to have called for the Election Commission to be empowered to give strict and swift punishment in cases where any politician misuses religion.

Liberhan is learnt to have recommended the establishment of a centralized riot control constabulary equipped with modern weapons for crowd control. He’s learnt to have suggested that a law be enacted to enable the Central Government to take over the administration of a specified area for the purpose of riot control, especially when the state is either unable or unwilling to do so.

The former judge is learnt to have recommended the establishment of a Criminal Justice Commission to comprehensively monitor all law-enforcement agencies and apply corrective measures wherever needed.

In another significant suggestion, the Commission is said to have sought specialized investigating squads to vigorously investigate communal riots. He has suggested that statutory powers be granted to the National Integration Council (NIC).

Among the other recommendations that Liberhan is learnt to have made are:
* Claiming that the police and bureaucracy face a crisis of confidence, the report is learnt to have said that the nexus between politicians and the police or the bureaucracy should be broken. To achieve this, he is learnt to have recommended that civil servants and police officers be barred from holding any office of profit after their retirement.

* Liberhan is learnt to have strongly recommended that experts be brought in — rather than politicians or jurists — to resolve disputes such as the Babri Masjid-Ram Janmabhoomi Temple.

* He is learnt to have recommended a body on the lines of the Medical Council of India or the Bar Council of India to entertain and decide complaints against members of the media or newspapers and channels. He is said to have called for licences for journalists.

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Knowing Your Enemy

23 11 2009



The Muslim is required to be aware, and learn about the plots and tricks of his enemy. Allah (subhaanahu wa-ta’aalaa) says in the Qur’aan:

إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ

Surely, Shaytaan [Satan] is an enemy to you, so treat him as an enemy. He only invites his hizb [followers] that they may become the dwellers of the blazing Fire. (EMQ Faatir, 35:6) This verse clearly informs us of who our enemy is: Shaytaan (the devil). Allah (SWT) strictly orders us to treat our enemy as our enemy – not as a friend or ally. Consequently, it is not allowed for a believer to have any sympathy, love, affection, compassion or respect for his enemy. Allah (SWT) says:

يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ

O you who believe! Take not my enemies [the disbelievers] and your enemies as awliyaa’ [friends, allies, supporters, assistants etc.], showing affection towards them… (EMQ al-Mumtahanah, 60:1)

As indicated in the above verse: Allah’s enemies are our enemies. Thus, a believer is only allowed to love those whom Allah (SWT) loves, and hate those whom Allah (SWT) hates. For example, if Allah (SWT) curses a particular nation or people, it is not allowed for a believer to imitate or ally with them (such as by joining their police or spying on their behalf).

Moreover, Shaytaan (the enemy of Allah) can take two different forms. He can either be in the form of a jinn, or in the form of a human (EMQ 114:6). When the Shaytaan is in his jinni form it is very difficult for a person to combat him, unless of course he is a true believer and a Muwahhid (monotheist). However, when he is in his human shape (i.e. in the form of a Kaafir) it is much easier to recognise him and defend himself from the attacks of Shaytaan. Allah (SWT) says:

إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُبِينًا

…Verily, the Kaafireen [disbelievers] are ever unto you your open enemies. (EMQ an-Nisaa’, 4:101)

Based upon the above verse, taking the disbelievers as one’s enemies is a condition of being a Muslim. This is because they are utterly despised by Almighty Allah (SWT) and hence, we must despise them too – even if it is illegal to do so. Allah (SWT) says:

فَإِنَّ اللَّهَ لا يُحِبُّ الْكَافِرِينَ

…Verily, Allah does not like [love] the disbelievers. (EMQ Aali ‘Imraan, 3:32)

Nowadays, if a person is asked, “Would you take a Shaytaan as your friend, vote for him or join his police?” He will most definitely reply, “No.” However, if a person is asked the same question, but the word Shaytaan is replaced with “Kaafir”, his reply would most probably be, “Yes of course! It is a duty upon me to do so”, even though this statement is kufr (un-Islamic) and there is absolutely no difference between a Shaytaan and a Kaafir.

Likewise, many people believe that it is an act of apostasy to become a mufti (scholar) of Shaytaan. But when the word Shaytaan is replaced by Taaghout, it becomes allowed – even though Taaghout is just another word for Shaytaan. May Allah (SWT) protect the believers from such nifaaq (hypocrisy).

Furthermore, in Islam there are no such concepts as “love your enemy” (as indicated in the above verse quoted from chapter al-Faatir, 35:6), or “blood is thicker than water”; therefore, our love to one-another is based upon Eemaan – not on blood, race or nationalistic relations. Thus, it is not allowed to even ally with one’s brother or father if he is upon falsehood or prefers kufr (disbelief) over eemaan. Allah (SWT) says:

يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الإيمَانِ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَأُولَئِكَ هُمُ الظَّالِمُونَ

O you who believe! Take not for awliyaa’ [supporters, friends, allies and helpers] your fathers and your brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the zaalimoon [wrong-doers, oppressors etc.]. (EMQ at-Tawbah, 9:23)

The consequence of taking Shaytaan (or a disbeliever) as your ally or friend is quite severe in Islam. In fact, the Sharee’ah considers it to be an act of riddah (apostasy), and this is why the Messenger Muhammad (SAW) and his Companions were very swift in dealing with those who allied with the Mushrikeen (non-Muslims).

However, just because the disbelievers are our enemies it does not necessarily mean that we must fight them. When Allah (SWT) describes the non-Muslims as His and our enemies, it is in order to warn us not to follow, imitate, support or like them. The disbelievers are “the Companions of the Fire”, and they have earned the anger and curse of Allah (SWT); hence, this is why we ask Allah over seventeen times a day (in al-Faatihah during our prayers) not to make us like them.

In the 21st Century Crusade against Islam and Muslims, the enemies of Allah are now attempting to force the believers into loving them and their evil ideology by making new legislations that will prevent Muslims from fulfilling their obligations and “inciting religious hatred”. Furthermore, they also want to put a stop to Muslims praising or “glorifying” certain individuals who have given the enemy “a bloody nose”. This is because – despite their “sophisticated technology” and wealth – they have miserably failed to defeat a handful or people who have none other than Allah as their Mawlaa (Supporter).

If a Muslim is no longer able to fulfil his duty of al-Walaa’ wal-Baraa’ (loving the believers and hating the disbelievers), he must migrate (make hijrah) to a land where he is able to do so.

Today, it is perfectly fine for a Jew or Christian (Kaafir) to ridicule Islam, the Messenger Muhammad (SAW) and those who are defending their lands from aggression, but illegal for a Muslim to mock the evil ideology of the disbelievers or their soldiers. Furthermore, one is praised and admired for calling the armies of the disbelievers “heroes”, but dispraised and accused of “glorifying terrorism” if he praises the soldiers of Allah; despite the fact that the armies of the disbelievers and believers both incite terrorism, destroy buildings and kill “civilians”.

Source:Islamic Thinkers Society

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Ram Jethmalani and his ‘War On Islam’

22 11 2009



Ram Jethmalani a former union minister of India, caused a flutter at an international conference on so called ‘terrorism’ in New Delhi on Saturday by alleging that ‘Wahabism’ is responsible for terrorism, provoking a walkout by Saudi Arabia’s Ambassador to India Faisal-al-Trad.

He said, “Unfortunately in the 17th century, they produced an evil man in Saudi Arabia by the name of Wahhab, who was concerned about the decline of the Muslim world, but he hit upon a wrong remedy.” Jethmalani continued, “India had friendly relations with a country that supported Wahhabi terrorism,” the statement which provoked Saudi Arabia’s Ambassador Faisal-al-Trad walking out of the conference held at Vigyan Bhavan (New Delhi).

Adish C. Aggarwala, chairman, All-India Bar Association and joint organiser of the conference, said the Ambassador returned after Union Law Minister M. Veerappa Moily clarified that Mr. Jethmalani’s views were not those of the government.

Mr. Jethmalani said: “It was unfortunate that entire Islam as a religion was being blamed for terrorism. There are also Hindu terrorists and Buddhist terrorists.” He said he was a student of all religions, including Islam, and had the highest respect for the Prophet, who he said was a man of peace.
Describing the Non-Aligned Movement and Panchsheel as evil, he said India should align with the forces of good to combat evil forces. “India and its Foreign Ministers must learn to reassess the doctrines of the past. India’s foreign policy establishment should be courageous to shun the country’s relationships with its enemies.”

But he broke all limits when he asked if Islam’s jihadi doctrine does not virtually render ‘god a brothel keeper.’ Addressing the seminar, Jethmalani wondered if the jihadi doctrine, propagating the belief allegedly held by Islam’s Wahhabi sect that Muslims attaining martyrdom while fighting non-Muslims ‘get a place in heaven and the company of the opposite sex there’, does not amount to saying that ‘god is a brothel keeper’. He also went on to equate god as someone ’suffering with Alzheimer’s disease’, while advising the Indian government and the international community against trusting god in fighting terrorism.

Source: Hindu, TwoCircles.Net

Shaikh Muhammad Ibn Abdul Wahhab was a true Muslim, an outstanding reformer and a zealous preacher. He was born in the Arabian Peninsula in the 18th century in Najd, northwest to the city of Riyadh.

People in Najd at that time lived in a condition that could not be approved by any believer. Polytheism had spread widely; people worshiped domes, trees, rocks, caves or any persons who claimed to be Awliya (saints). Magic and soothsaying also had spread. When the Shaikh saw that polytheism was dominating the people and that no one showed any disapproval of it or no one was ready to call people back to Allah, he decided to labor singly and patiently in the field. He knew that nothing could be achieved without Jihad, patience and suffering. It was this call for Jihad which brought disagreement and criticism from many people and later a sinister propaganda was started by the enemies of Islam to defame his Mission. Read more.

Ram Jethmalami by taking Shaikh Muhammad Ibn Abdul Wahhab’s name and alleging that terrorsim’s roots to be from the shaikh, has attacked the mission of that true Islamic Scholar, and everything that he stood for. From the above statements of his, one can identify his ignorance, and also shows his disbelief in Allah and his religion.

He attacked Islam and its teachings directly by calling God a brothel Keeper. (May Allah forgive me) And when he said, ‘India should align with the forces of good to combat evil forces, he was calling for a war on Islam, and its teachings. All he was doing was using the name of Shaikh Abdul Wahhab instead of Islam.

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Dark Secrets

22 11 2009


Dark sunshine is dripping from the ceiling to the floor
Like curing drops of blood singing in my core
No curtain that is dividing my skin from yours
Only the hijab of death that keeps me away from my Lord

I can’t even feel myself anymore
Life is just a dirty toilet
Without a door

Living outside my soul I am dying to know
Even one of my darkest thoughts
I can’t think any more
Like my ruh’ and my body
Both are crawling in another pool of filth on the sticky floor

You don’t know me
And I don’t blame you
This is just too dark
For the brightest camera to see
Like my skin has already melted with my qabr
It’s ok, I don’t even want you to see

Raging winds howling in my scattered mind
Dry tears stripping down the skin of my heart
Seeing clear images of paradise and hell at the same time
Shoes and laces of the blackest naar’
Cooking the brains in my forgetful head
Feeding myself with cups of creamy white milk
One dip in the rivers of the amazing rivers of Jannah
Will make us all of this forget.

‘’If I was a flag you could raise me
Tie me up where the wind of immorality has the power
To fly through my soul
But I am not a nation
I am a belief you cannot control.’’

Khansa(R.A)

‘‘Being handcuffed and tied up to the ceiling, with no privacy in any way, women detainees forced to use dirty toilets in front of men, the most intensified mental torturing methods, the secret cells, the keeping away of the media, the experiencing of almost dying several times, the shame, the despair, the crying of the hearts, the nightmares in daylight, the dreams, the hopes..of our beloved imprisoned brothers and sisters.’’

The truth revealed.

Source: cageprisoners.com

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Jammu & Kashmir: Time for radical self-determination

18 11 2009

Introduction

Sixty-two years is a long time for learning lessons and to cease being indulgent towards the fallacies and faults of the Indian state in obfuscating the issue of people’s right to self-determination in Jammu & Kashmir. There is a tendency in India to read wars being carried out inside the country as phenomena that are less than a war. And that is because it takes place within the borders of the ‘nation-state’, where deployment of ‘armed forces of the Union’ is somehow considered legitimate even when it is engaged in brutal suppression of the people. The most ardent supporters of non-violence have had no qualms in acquiescing to this venture in the name of the “nation”, “secularism”, fighting “Islamicist” forces, averting another partition…. And it has been accompanied by a reluctance to grasp the real nature of such wars where casualties occur in the form of ‘encounter’ killings, custodial deaths, enforced disappearances, rapes, search-and-cordon operations, arbitrary detentions, torture. The list is really endless. It is, therefore, hardly surprising that in Jammu and Kashmir the staggering scale of these crimes over nearly two decades have failed to arouse popular revulsion. However, when a non-violent mass agitation took place last year, it shook the Indian state and society to its very core because it pulverised every lie that had been fed to us and it became evident that people wanted to opt out of India. Then the elections to the J&K legislative assembly took place, and a largely malleable Indian media jumped to the conclusion that people had rejected ‘azaadi’. But they were once again left wondering when the voter turnout for the 15th Lok Sabha elections plummeted. (If elections are to be regarded as a barometer for deciphering the people’s mood then it is the turnout in parliamentary elections that should be held as the most important marker of shift in that mood.) And then came the widespread protests against the rape and murder of Nelofer and Asiya in Shopian on May 29, 2009. Once again it became evident that whatever lies Indian spinmeisters have tried to weave, anger against the Indian state continues to simmer. Therefore, it will not do to ignore and devalue aspirations of a people. But, the issue of people wanting to opt out of India is not just an emotional issue. Or, a mere matter of human rights violations. It has an objective basis in the political-economic and environmental dimension, which must inform any search for solution. What are its main contours?

1. 1. According to a statement issued on the floor of the Assembly by the former Deputy Chief Minister on August 1, 2006, there were more than 667,000 security forces in J&K. This is an incredibly high concentration of troops for an area whose total population is less than 12 million. More than half belong to the Indian army. In a meeting with the press on June 17, 2007, the GOC in C of the Northern Command of the India army, Lt. General H S Panang let out that there are 337,000 army personnel in J&K. In other words the ratio of deployment of security force personnel to people is 1 for 18 persons! This deployment is not only incredibly high but also way out of proportion to the threat posed by armed resistance. India’s army chief is on record saying that only 600 militants operated in entire J&K. But news reports from time to time refer to the threat posed by infiltration. Although, in actual fact, the number of infiltration bids have fallen sharply; in 2001 it was said to be 2,417 but dropped to 537 in 2004, 597 in 2005, 573 in 2006, 535 by 2007. In 2008, according to the army chief, there has been a 65% decline up to July 31, 2008, to 150, as compared to the same period in 2007 (The Times of India, August 23, 2008). The Indian government also claimed more than 75 per cent decline in militancy-related incidents between 1990 and 2008, from 3,500 to 709 incidents, which is officially supposed to mean that the situation is no longer considered critical (1,000+ is the criterion for terming the situation critical). Firing incidents came down from 671 to 183. Bomb explosions declined from 1,000 to just 50. Killings of civilians declined from 914 to 69. (The Times of India, January 25, 2009). Significantly, almost all the civilians killed in 2008 were at the hands of the Indian security forces. For instance, during the agitation last year, 57 persons were killed by the Indian security forces in the Kashmir Valley alone. All this means that fighting armed resistance cannot be an over-riding motive for deployment of troops.

1.2. In counter insurgency warfare there is a blurring of distinction between “(f)ront and rear; strategic and tactical; combatants and non-combatants”. The Doctrine on sub-conventional warfare of the Indian Army says that “…the military operations should aim firstly, at neutralizing all hostile elements…and secondly, at transforming the will and attitudes of the people…. However, the manifestation of such a realization can take from a couple of years to decades as attitudes take time to form and to change”. (Pp21-22)

1.3. In plain English this means that people have to be made to give up their aspirations and reconcile themselves to living under an Indian dispensation. But since people are not so easily reconciled, security forces are needed to be deployed in a manner that they can monitor public and private lives of people. And a whole system of informers, gunmen, reward and punishment…instituted. There are reportedly 671 security forces camps in J&K (excluding those in Jammu, Kargil, Leh, Akhnoor and Udhampur). These occupy 100,000 acres. Besides, it is in the nature of things that when a hostile armed force occupies land, then land adjacent to what is legally transferred also gets annexed. Thus actual land in possession of the Indian security forces is much higher than shown in official records.

1.4. Now the largest source of employment in J&K is agriculture and horticulture. According to the Economic Survey of 2008-09, more than 49 per cent of the people depend on land, one way or another. The biggest source of earning is from horticulture, followed by tourism. But J&K’s dependence on food imports have risen because per capita yields have fallen. For instance, rice yields per hectare fell by 2.78 per cent in 2008-09. In a situation where existing yields are falling, although agriculture forms the main source of livelihood, the question of land becomes critical. For, it concerns both food production and livelihood needs of the people. If the security forces occupy land, which would otherwise be available for cultivation, then, for an economy so dependent on agriculture and horticulture, it amounts to a net loss. Remove this land from cultivation, and one sees a significant decline in earnings and a dwindling in the number of jobs available. What is also eroded, inter-alia, is the opportunity for increasing food output.

1.5. Therefore, involuntary alienation of land, especially cultivable land, will always be a sensitive issue for people. But when land is acquired for armed security personnel who maintain an obtrusive presence among civilians designed to control their public and private lives and, indeed, even “transform their will and attitude”, as is the case in J&K, it compounds the problem. This contributes to increasing J&K’s dependence on New Delhi for its survival. It is worth recalling that in 2008, the Jammu-based agitation had imposed an economic blockade against the Valley, which meant that imports of foodstuffs to the Valley were curtailed. This clearly highlighted the vulnerability of a people who are dependent on the Jammu-Srinagar highway passing through the Banihal pass for their daily needs. For several weeks Indian security forces failed to clear the highway. It was this that compelled the leadership of the movement to call for the “Muzzafarabad chalo” (Let us March to Muzzafarabad) agitation. This lesson ought not to be forgotten.

2.1. Faced with burgeoning public demand for Indian troop reduction in Jammu and Kashmir, the Indian Government constituted three committees in March 2007. An expert committee headed by the defence secretary to look into the question of troop reduction; a review committee headed by M A Ansari to study the Armed Forces (Special) Powers Act as well as the Disturbed Area Act; and a high powered committee headed by the Union minister of defence to study the recommendations of the two panels.

2.2. It was evident that the most important committee was the ‘expert’ committee, headed by the defence secretary. On December 5, 2007, in response to an ‘unstarred’ question #1672 in the Rajya Sabha, which asked the defence minister to state “whether the committee headed by the defence Secretary…to look into demand of troops reduction in J&K has submitted any report and if so the salient features thereof,” the answer was:

“The main recommendations pertain to reconciling of the details of the properties occupied by the Security Forces and the rentals paid as also to resolve old cases that have remained unsettled for many years; vacation of public utility services by the security forces such as school buildings, hospitals; the timings of the convoys of the security forces maybe reworked so as to cause least inconvenience to the local population; Dos and Don’ts issued by the Security Forces need to be strictly followed. Implementation of the recommendations is an ongoing process….”

2.3. The conspicuous absence of any reference to ‘troop reduction’ speaks for itself. But also missing were terms such as ‘relocation’ (moving forces from one place to another) and/or ‘restructuring’ (increasing the presence of police and reduce in particular army’s deployment) or reconfiguration (replacing one force with another i.e. the Army with the Border Security Force, the BSF with the Central Reserve Police Force, and the CRPF with the India Reserve Battalion). Instead, no more than cosmetic changes were recommended by way of resolving old cases, vacating some buildings and reworking of convoy timings. This amounts to trivialising a popular demand and raises serious doubts about the Indian government’s sincerity to address real issues.

3.1. When Omar Abdullah took over as the new CM, and in fact even during the election campaign, he had made many a promises. Once he came to power the language changed. One of the election promises was ending impunity provided to Indian armed forces under Armed Forces Special Powers Act. Now he claims that impunity will be revoked if the situation “improves”. What is the measure of improvement? And who decides whether it has improved or not? Fact is this decision is not in his hand. It requires New Delhi’s approval. It was left to the Indian home minister to declare on March 18, 2009, that the revocation of the AFSPA is an “old demand” but a “final decision” will be taken after the elections to Indian Parliament. Elections have come and gone and there is little to show for any movement.

3.2. Indian home ministry officials told reporters that it would take two years for the CRPF to hand over control to the local administration. Although it was said that five battalions (bns) of the CRPF will be withdrawn once the Amarnath Yatra (pilgrimage to Amarnath) was over and another five bns, it was said would be pulled out later, the reduction of all of 10 bns or approximately 11,000 personnel out of 667,000 is not a significantly large reduction. [Altogether 16 bns of CRPF (10 from J&K and 6 from NE) 5 bns of BSF and 2 of ITBP will be moved to fight left-wing extremists.] Besides, even if this was accompanied it would be only by replacing the CRPF personnel with a new force, which is called the India Reserve Battalion, from the Indian state of Haryana. [IRB’s are armed police personnel that each Indian state is helped to raise with financial help extended by the central government and used by the Indian government for deployment wherever it deems necessary.]

3.3. The minister of state for defence also categorically ruled out “thinning” of troops in J&K. In fact, the army opposed dilution or withdrawal of the AFSPA for its personnel in J&K. In response to the MHA’s “phased withdrawal of AFSPA” from districts such as Srinagar, Budgam, Jammu and Kathua, senior army officer told The Times of India (July 8, 2009) that “they (the government) should not rush to assume normalcy has returned, although situation has been brought under control”. The CM also discovered that “we (i.e. J&K state) have over 70 bns of the CRPF and the strength of the state police is not even one-third of it…. So, any rushed decision in this respect can be detrimental to state’s security” (The Asian Age, July 8, 2009). Thus, after promising reduction, including withdrawal of the AFSPA, what is the real situation? Very little has changed.

3.4. Take another example. After the Baramulla firing incident on June 29, 2009, in which four persons were killed in firing by the security forces, The district commissioner of Baramulla, Lateef ur Zama Deva, wrote a letter to Baramulla based GOC of 19 Infantry Division and GOC of Kilo Force (RR), wherein he wrote that “(t)he J&K police on the basis of deployment shall remain at the forefront at all respective locations brought under curfew with the back up of army, in standby mode for flag marches and patrolling under the supervision of respective executive magistrates”. The army took strong exception and a senior army officer told Indian Express (2 July, 2009) that “(l)ike in any other place the civil administration makes requisition for Army column. But once the Army comes in it does not work under the magistrate and the problem area is handed over to the Army for a particular task”. Since the task is suppression of a movement, and because this is something which remains incomplete and can take decades to achieve, so long as Indian army remains it will not act under the civilian administration. His seniors did not come to his aid or endorse his stance.

3.5. What about the release of political prisoners? On the issue of releasing detainees New Delhi’s consent is required. (Even the transfer of senior police officers needs New Delhi’s approval. This became apparent to the CM when he wanted to get rid of some senior police officers who, he claimed, had misled him over the Shopian rape and murder incident.) On taking over as CM he had said that those detained under the PSA during elections would be released. He could not do this. Why? Because he said, on January 15, that, while the list of prisoners was before a committee “but (this) committee now includes a member from central government who is yet to visit Kashmir”. As a matter of fact, Indian home ministry has always been a part of this committee and enjoys veto power over every proposal. In any case, in the past seven months the number of those detained under the dreadful PSA has jumped to 253. Going by the proceedings in the state assembly on August 7, 2009, where a PDP MLA had moved an amendment to section 10 A of the PSA, thereby calling for declaring invalid an order of detention if the grounds mentioned were vague, irrelevant or non-existent, the state law minister found even this mild demand unacceptable. Why? Because, he said, the preventive detention law was needed “for running the state”. He was at least being honest that without arbitrary powers, the hallmark of undemocratic rule, J&K cannot be governed.

3.6. The simple point is that J&K is not just like any other state in the Union of India enjoying additional powers of autonomy under Article 370. It is a “disturbed area” dominated by a hostile military force, which feels it is sufficient to invoke “national security” for every principle of constitutional nicety to be cast aside. Indeed, Article 370, which instead of becoming a mark of internal sovereignty, has became a conduit through which an appointed governor (nominated by the central government) could dismiss even an elected state government and then rule through ordinances and amend the J&K Constitution in such a way that it became legally possible for New Delhi to legislate on matters, which under autonomy were reserved for J&K. For example, between March 7 to September 6, 1986, i.e., in just six months of governor’s rule in J&K, 29 laws were enacted all of which extended to New Delhi powers to enact laws for J&K. A high-powered committee, set up by the pro-India National Conference government of J&K in 1996 to look into the subversion of autonomy, also pointed to several “incongruities”. Such as the fact that the constitutional provision for establishing governor’s rule on a state had been undermined in the case of J&K. For, while under the Indian Constitution, the central government can take over powers from the elected state government the term of such can be extended beyond six months only by the upper house of the Indian Parliament. Thus a degree of parliamentary oversight is provided for. But in the case of J&K, central rule requires no such parliamentary approval. As a result, between1990-96 J&K remained under direct central rule without a break. Furthermore, by giving the central government nominee the power to amend the state constitution through ordinances, the legitimacy of the state Constitution, the basis for J&K’s autonomy, was eroded. Lest we forget, democratic practice reserves this right of amendment of Constitution for the people’s representatives. And ordinances/decrees issued by non-elected executives are considered a distinguishing feature of arbitrary, i.e. repressive rule.

4.1. We need to, therefore, appreciate the gamut of dependency relationship that exists between J&K and India to understand how the Indian state perpetuates its control over Kashmir. For instance, the budget for 2009-10 reveals that out of a total non-plan revenue expenditure of Rs 14,949 crore, a sum of Rs 8,126 crore (Rs 6,594 crore for salary and Rs 1,532 crore towards pension) is set aside for salary and pension for the state employees. However, the state’s own revenue generation is only Rs 4,330 crore, i.e., lower than even its salary and pension bill! And yet, the budget proposes to increase recruitment of state employees by 23,000 ( out of which 7,035 will be in the police), fill 7,000 vacancies of Class IV employees and also create 15,000 jobs for returning Kashmiri Pandits.

4.2. The Economic Survey, 2006-07, had earlier noted that “the weakness of J&K state finances arises not from lower revenues but higher expenditures”. The ratio of revenue expenditure to GSDP (Gross State Domestic Product) of J&K at 39.2 per cent is more than twice that for all states average of 17.4 per cent, although only marginally higher than Northeastern states at 38.8 per cent, as computed by the Twelfth Finance Commission. And J&K’s revenue covers only 25 per cent of its expenditure. Which means that J&K’s revenue base is incapable of meeting its own expenditure incurred for maintaining a huge government apparatus? “Consequently, the index of self-reliance of J&K…is 0.45” (p 230). The ratio of central transfers to total revenues which, at 78.6 per cent for J&K, is twice that for all states at 38.5 per cent, compares with the 67.6 per cent for the NE. But J&K’s debt to GSDP ratio is higher than others and has been 50 per cent to start with. Thus, more than 50 per cent of J&K’s own revenue goes towards servicing debt.

4.3. However, despite “low own revenues, the public expenditure level of J&K, at 51.4 per cent, in contrast to 20.2 per cent for all (Indian) states is higher than that for all states as percentage of GSDP and on a per capita basis per capita capital expenditure in J&K of Rs 2,285 is more than three times of all state average of Rs 626, albeit marginally higher than for NE which is Rs 1,924. If revenue expenditure is included then J&K’s total expenditure of Rs 9,661 is not very different from that for NE at Rs 8,637. But it is nearly three times that of all India average of Rs 3,969. And yet, these higher public expenditures in J&K “have not translated into growth mainly for two reasons. The first reason is the higher unit cost of service delivery – the cost of providing schooling to a child or the cost of providing healthcare to a person are typically higher than the all India average because of sparse population density, difficult terrain, poor connectivity and a host of other causes. The second reason is that the beneficial impact of public expenditure spills over beyond J&K as much of the contractors payments are transferred to and purchases are made beyond the state – a phenomenon referred to as ‘missing multiplier’.” (p 232). This is as clear an admission as one will get not only about the limited benefit of public expenditure in J&K but skewed nature of the relationship between India and J&K.

4.4. The Economic Survey, 2006-07, had also noted that “Centre (i.e., Indian government) has fiscal room available to reduce taxes or increase programme spending – and satisfy its inter-temporal constraint – while the J&K’s only option are to increase taxes or reduce spending in order to achieve fiscal sustainability”. (pp 5) The authors of the Economic Survey advocated a “moratorium on filling vacant posts” (pp 171). But the government went ahead with “employment intensity growth” in its budget 2007-08, and began to fill vacancies running at 23,000. In addition to that, it began recruitment for 15 battalions of IRB and five battalions of J&K police. This defeated the very objective of fiscal policy, to reduce government expenditure and thereby reduce financial dependence on grants from India. And this process continues under the budget provisions for 2009-10.

4.5. An argument in favour of such government job creation is that one of the major causes of unrest in J&K is due to a very high incidence of unemployment. Since disputed nature of J&K inhibits private investments in general and industries in particular, there is no option but for the government to create employment. Thus irresolution of the dispute creates a logic that keeps increasing the financial outgo for J&K and pushes up its dependence on New Delhi. This, in turn, creates financial dependence on New Delhi for meeting J&K’s salary bill.

4.6. It is worth recalling that when Ghulam Nabi Azad took over as CM in November 2005, he had claimed that 50 per cent of the 2,73,508 government employees “had no work to do”. If he was speaking the truth then to enlarge government employment, particularly in the unproductive area of recruitment to armed battalions, makes little sense. A bigger and larger government apparatus will continue to dominate the economy, and dependence on New Delhi to cover revenue deficit is likely to go up. Even more disturbing, the size of armed battalions being raised in J&K will continue to raise the scale of unproductive expenditure. How does all this profit the people of J&K?

4.7. Another mark of dependence is in the field of capital expenditure. In 2004, the UPA government had with much fanfare unveiled a Rs 24,000-crore plan. This plan envisaged investing Rs 18,000 crore in the central sector. This included investments in Uri II and Kishanganga Project, Srinagar-Leh road upgradation by Indian army’s BECON and 1,000 micro hydropower stations to be built and managed by the Indian army as part of its ‘Operation Sadbhavna’. The balance Rs 6,000 crore were given to the state to meet costs of various projects, including salary support for new government jobs created. The strength of government employees, which was less than three in 2004, has risen to 4.5 lakh with 50,000 daily-wage earners. As a result, not only has non-plan expenditure increased but so has the dependence on “handouts”. Let me illustrate how dependence gets augmented.

4.8. Economic Survey, 2008-09 shows that J&K’s power requirement is 2,120 MW. It generates only 2,318.70 MW out of a 16,200 MW estimated hydel power potential. Of this 2,318.70 MW, only 758.70 MW was generated by state owned utilities. Even this figure of 758 MW was reached when 450 MW Phase I Baglihar project was recently completed. The balance 1,518 MW is in the central sector. In other words, most projects that exist here do not feed J&K’s own needs. And J&K imports power for which it pays about Rs 2,000 crore. Significantly, the National Hydel Power Corporation which controls Uri I, Salal and Dul Hasti project earned Rs 300 crore as profit for the year ended March 31, 2009. Its coffers will swell once eight more NHPC projects – which includes Kishanganga, Sewa, Nimu Bazgo, Chutak, Uri II and three others that are joint ventures with the state government – are commissioned.

4.9. The J&K government has been lobbying for a long time with New Delhi to transfer 390 MW Salal project, which is free of any encumbrance as it has paid for its cost. That would have enabled J&K to not just reduce its outlay for power purchase, which is running between Rs 1,500-2,000 crore annually but also earn additional revenue. This would have reduced deficit in the power sector, running at Rs 2,000 crore. This deficit is met from special grant from New Delhi.

4.10. On December 22, 2006, a high-powered committee headed by Dr C Rangarajan (chairperson of Prime Minister’s Economic Advisory Council) recommended that 390 MW Dul Hasti hydro project should be transferred to the state instead of the 390 MW Salal project. Dul Hasti in Doda district has been plagued by cost and time over-runs. The project began in 1985. Work was started in 1989 by a French consortium. The project cost then was Rs 1,290 crore. In 1992, when some of their people were abducted, they pulled out. Four years later Jai Prakash Industries was roped in to complete the project by October 2003. The project cost ran to Rs 3,900 crore. Then it was supposed to be completed by end of 2007 but the cost had gone up to Rs 5,200 crore (of which Rs 1,500 crore was interest). It is this project which the panel wanted transferred. The panel had, however, said that this transfer would be at “accessible tariff” and it is for the Centre to compensate the NHPC. One reason for this switch from Salal to Dul Hasti, reportedly, was opposition of some Indian states. Salal project charges Rs 0.52 per unit sold to UP, Delhi, Haryana and so on. These states did not want the project to be given to J&K because they expected the unit cost charged to them to rise. As of now, Dul Hasti remains with New Delhi.

5.1. Related to this is the issue of water. The Indus Water Treaty (IWT) has been a sore point because over the heads of people of J&K, India and Pakistan came to an agreement whereby Indus, Jhelum and Chenab waters were virtually handed over to Pakistan whereas Sutlej, Ravi and Beas rivers water remained with India. There is no doubt that the interests of the lower riparian state must be protected. Pakistan depends for its drinking water and irrigation needs up to 77 per cent on the Indus water basin. However, as the upper riparian region, J&K’s rights can also not be ignored. Such is the nature of the agreement that both use of water for irrigation and for harnessing power get restricted because flow of water cannot be interrupted by building reservoir or controlled through placing any impediment in the path of water flow. For instance, because IWT prevents water storage projects, hydel power is generated through run-off-the-river projects that result in reduction of power generation to less than one-third of installed capacity, particularly during winter months. Many political parties in Indian-held J&K have pitched for compensating J&K for the loss, estimated to be over Rs 6,000, incurred by it due to the IWT. It is worth noting that the IWT was signed in 1960 when in neither part of J&K there was even a semblance of ‘representative’ government.

5.2 .How can J&K protect its interests as an upper riparian party if it is to remain excluded from the IWT? Can a people argue their case unless they enjoy sovereignty?

5.3. The issue of water sharing has been impacted by another factor. That of melting glaciers and receding snowline, which threatens to expose J&K to environmental catastrophe. The Siachen glacier is threatened by heavy militarisation of what is described as the third pole and forms part of the Indus Water basin. Melting of Kolhai glacier at a rapid pace may turn J&K into a desert. Prof Syed Iqbal Hasnain conducted an on-the-spot assessment of Kolhai last year and told Greater Kashmir (August 10, 2009) that “(t)he glacier has developed several crevasses and cracks over the years. Human interference, including the Amarnath pilgrimage, is one of the reasons for the glacier’s recession. Gujjars who are putting up in the glacier’s core area are one of the major contributors for its meltdown.” The news report said that a study on Kolhai glacier conducted by remote sensing by the National Geophysical Research Institute, Hyderabad, revealed that its spatial extent has changed from 19.34 sq km in 1992 to 17.23 sq km in 2001, a net decrease of 2.11 sq km in 10 years. The long-term impact would be availability of water for drinking and irrigation. Thus Lidder and Sind basins of Jhelum are under threat. And this in turn may further create tensions for enforcement of IWT.

5.4. While experts do refer to increased militarisation or pilgrimage as factor in the melting of glaciers, the main reason behind rapid depletion of those glaciers is downplayed. Both Siachen and Kolhai are exposed to unprecedented human activity in its core as well as its vicinity. For instance, the presence of a brigade-strength military force in Siachen and the supply line to keep them fed, garbage disposed, use of helicopters for moving men and material is warming the environment at Saltoro ridge. In the case of Kolhai, the phenomenal increase in the number of pilgrims rising from less than 12,000 in 1989 to four lakh this year (which came down from 5.25 lakh in 2008), the huge presence of security forces (no less than 26,000), movement of people, trucks, and helicopters have become the biggest source of glacial meltdown. While soldiers and pilgrims, particularly in such large numbers, are detrimental to the environment, it is the population in the Valley which suffers its consequence since they depend on Sind and Lidder (which feeds Jhelum) for their drinking water and irrigation requirement. And yet, the local population has little influence or control over its fate. It is dependent on the benevolence of the Indian state, which is busier consolidating its military hold over Siachen and promoting Amarnath pilgrimage.

6.1. In 2000-01, Indian commentators discovered that percentage of population living “below poverty line” in J&K was 3.48 per cent as against the all-India average of 26.10 per cent. It became an occasion for jingoists in India to claim how Indian largess had brought prosperity to J&K at the expense of rest of India. However, this underestimation of incidence of poverty generated different explanations among more sober analysts. One recent claim was that “the (Indian) state had in place a system of ‘development’ practices aimed at buying the ‘hearts and minds’ of the people, what it ended up doing was to make militants richer while at the same time entrenching the institution of corruption deeper and deeper into the culture of the state”. And then goes on to say that “the fall in poverty rates…pointed to open and surreptitious transfers, which while mitigating poverty, entrenched the already existing system of corruption even deeper”.[Dipankar Sengupta; ‘Policy Making in a Terrorist Economy, Epilogue, July 2009]. Another was provided by Swaminathan A Aiyar who wrote in The Times of India, July 15, 2001, that one “explanation is the huge expansion of armed forces in the state in the 1990s. India now has over 600,000 military and paramilitary personnel in Kashmir. Their purchasing power is pretty formidable in a small state of 10 million people. Tourism in the Valley may have shrunk, but the armed forces represent tourists of another kind. Most tourists spend only a week in Kashmir, but men in uniform spend the whole year in the state. So, in some ways, every jawan is the equivalent of 52 tourists. They may buy fewer silk carpets and shawls than normal tourists, but are steady buyers of agricultural produce. And that probably has a major impact on local incomes, especially of small farmers…. The irony is that if peace returns, so too might poverty. The armed forces will go away.”

6.2. In the Economic Survey for J&K, 2006-07, it was reported that the decline in poverty ratio between 1993-94 to 1999-2000, from 25.17 per cent to 3.48 per cent in 1999-2000, had been “extremely steep” (p 224) and noted that there was “no authentic and reliable data on BPL population…available for the state of J&K.” It pointed out that for the year 1993-94 no survey was conducted by the NSSO. Instead, the poverty ratio for Himachal Pradesh was “adjusted for J&K by the Planning Commission”. It is important to note that internal war was at its peak during this period. Now all these explanations were put to rest by a fresh survey that was undertaken by the authorities and brought out in a report: ‘Below Poverty Line Survey 2008’ [Jammu and Kashmir State; Directorate of Economics and Statistics, J&K, Planning & Development Department, Jammu and Kashmir Government]. According to the report of the survey, “the total BPL Estimated Population Ratio of J&K State has been arrived at 21.63 per cent (24.21 lakh persons) with a dispersion of 26.14 per cent (22.00 lakh persons) from rural areas and 7.96 per cent (2.21 lakh persons) living in urban areas”. In other words, the decline in poverty was far less than estimated and explanations offered were, therefore, way off the mark. [At a workshop on the ‘Role of ICDS’, experts questioned the figure of BPL population at 3.5 per cent when 29 per cent of children were under-nourished, 52 per cent women anaemic, 41 per cent vitamin-A deficient and 68 per cent suffer from iron deficiency as per the National Family State Health Zone. (Etalaat May 10, 2008). In fact, with per capita income remaining lower than the all-India average this drop was illusory.]

6.3. I cite this for a reason. There is no doubt that Indian military forces make large-scale purchases and government and other sources transfer funds to buy acquiescence of the people. But this does not spread beyond a narrow circle and certainly does not reach the ordinary people whose lives are mired in poverty. Secondly, such transfers, while resulting in the expansion of economy, are of a kind which accentuates inequalities. This distortion where poverty has declined much less than previously estimated is quite remarkable for an economy which saw radical land reforms in the 1950s, and which boasted of a fairly equitable land holding implying low asset inequality. In other words, it means that in the past 20 years, if not more, the socio-economic profile of J&K has undergone a change for the worse. Thus, despite funds to buy hearts and minds of people pouring in and in spite of the presence of military forces, considered as “permanent tourists”, the economy has registered no sign of being benefited. If anything, such ‘assistance’ has only further distorted the economy and entrenched corruption.

7.1. Keeping this real nature of dependency, and distortions that have been institutionalised, in mind, sovereignty becomes of utmost importance for any meaningful solution to emerge. To argue for autonomy, self-rule and so forth makes little sense when J&K faces this level of control.

7.2. It has been claimed that a deal, which will enable the border/line of control to become irrelevant, has been reached between India and Pakistan over Kashmir and that all that is needed is to fine-tune and sign it. Without going into the justness of such an approach, i.e., to decide people’s fate over their heads, from what is known in the public domain about some of the key areas of agreement two things stand out. First, it is said that the current constitutional system in operation on both sides will be frozen, with some modification, for the next 15-20 years. Second, some subjects such as water will be jointly managed by India and Pakistan.

7.3. What the above means is that existing relationship of dependence will be frozen barring some adjustments. Now how does this amount to a solution? Is it not necessary to argue that unless the relationship of dependence is ended self-rule/self-governance/autonomy would become a worthless exercise? When Indian civilian and military entities own, manage and control policies over land and water, and J&K continues to be dependent on New Delhi for meeting even its salary bill under the existing dispensation (in which the war and requirements of war are prioritised) then not just psychology of dependence and its corrupting influence, but the actual fact of dependence will make “self-rule” ring hollow. Just the same way as the much-vaunted autonomy under Article 370 was made hollow. Indeed, the overall structure of dependence will be like a noose around the neck of the state throttling the realisation of its full potential.

For this state of affairs to end, a radical movement away from the present is required. What that means in short is that people must become masters and mistress of their own destiny.

All this only underlines the significance of a democratic closure for the J&K dispute after 62 years of its non-resolution. Democratic closure in the case of J&K means ascertaining the wishes of the people, once they are freed of encumbrance, before everything else.

-By Gautam Navlakha

J&K: Time for radical self-determination

Radical Notes – Wednesday, 18 November 2009

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The Ten Days of Dhul-Hijjah

16 11 2009


1. Allah says in the Qur’ân:
“By the dawn and by the ten nights … ” [Al-Qur'ân 89:1-2]
Ibn Kathîr said that “the ten nights” referred to here are the ten days of Dhul-Hijjah, and this opinion was also held by Ibn Abbâs, Ibn az-Zubair, Mujâhid and others.

2. The Messenger of Allah, peace be upon him, said:
“There are no deeds as excellent as those done in these ten days.” They (the companions listening) said, “Not even Jihâd?” He, peace be upon him, said, “No, not even Jihâd except a man who goes forth endangering his life and wealth and does not return with anything.” [Recorded by al-Imâm al-Bukhârî]

3. Allah says:
” … and remember the name of Allah in the appointed days.” [Al-Qur'ân 2:203]
Ibn Abbâs and Ibn Kathîr said this means in the ten days of Dhul-Hijjah.

4. The Messenger of Allah, upon whom be peace, said:
“There are no other days that are as great as these in the sight of Allah, the Most Sublime. Nor are there any deeds more beloved to Allah then those that are done in these ten days. So increase in tahlîl (to say lâ illaha illallah), takbîr (to say allahu akbar) and tahmîd (to say alhumdulillâh).” [Reported by at-Tabarânî in al-Mu'jum al-Kabîr]

5. With regards to the noble companion Saîd bin Jubair, when the days of Dhul-Hijjah began he would strive to increase in good actions with great intensity until he was unable to increase anymore. [Reported by ad-Dârimî]

6. Ibn Hajar says in Fath al-Bârî:
“The most apparent reason for the ten days of Dhul-Hijjah being distinguished in excellence is due to the assembly of the greatest acts of worship in this period, i.e. salawât (prayers), siyâm (fasting), sadaqah (charity) and the hajj (pilgrimage). In no other periods do these great deeds combine.”

My advice to my brothers and sisters

It is wondereful to pray on time, to observe voluntray fasting since fasting these ten days is extremely recommended.The prophet may peace and blessings be upon him says concerning fasting the day of arafat “Be content with the fact that Allah will expiate for you your sins for the year before (the day of ‘Arafah) and the year after (the day of ‘Arafah).” [Reported by Muslim].

To do dikr such as saying allahu akbar; lâ illaha illallah and alhamdulillâh – It is found in the aforementioned narration of Ibn ‘Umar,and also to read the Quran,visit patients  in hospitals or at their home,attend lectures ,gathering circles, go with the funeral and all types of good deeds.I would like to remind you of the woman who entered the hell because she hurt her neighbour.She performd all type of obedience but when it comes to conduct and behaviour she failed. We should control our tongues, cleanse our heart and not to be selfish. Other thing i would like to stress is charity.

The rich people their first concern after performing their obligatory acts is to spend for Allah sake. There are orphans, needy, widows, sick ,poor and relatives, who can not beg. Search for them before the day of eid. Put smile on their lips by buying them sheep and wipe orphans hair. Satisfy their needs and even pay off their debts. Make sure by doing so Allah will earse u sins , comfort your thought and cure u and in addition to that grant paradise.

Those who are unable to fast the day of arafat.feed the fasting person. Take some Dates to mosque or let women delegate their husbands , children or brothers to do this act. Women also can prepare meal with the intention of feeding the fasting person.Invite u friends in u home. If you know a poor family in u neighbour invite them to break the fast with you and give them some meat or even money to celebrate the eid.
We should be full of deeds and few of words. Good deeds should speak louder.

As for those who have an average or limited income giving some dollars with good intention can excell the rich who gives thousands. Your concern should be performing qiyam , giving advice, showing good deeds to others and doing dikr plus other good deeds such as learning and teaching Quran.

Source: IslamOnline

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Transporting Children from Meghalaya to Karnataka to bring them up ‘The Hindu Way.’

15 11 2009

Children from Meghalaya to KarnatakaSix year- old Meghalaya children chant shlokas in Thinkabettu School


In an investigation spanning 35 schools across Karnataka and four districts in Meghalaya, TEHELKA has found that since 2001, the Rashtriya Swayamsevak Sangh (RSS) has embarked on an ambitious social engineering project to transfer at least 1,600 children from Meghalaya to RSS-friendly schools across Karnataka. The latest batch comprising 160 children arrived in Bengaluru on June 7, 2009. Thirty RSS volunteers accompanied the children on the 50-hour train journey down to the city.

Tukaram Shetty, the RSS organiser responsible for the programme, in conversations spanning three months, candidly admitted to TEHELKA that the children were part of a larger mission launched by the RSS and its affiliate organisations to ‘protect’ people from Christian missionaries active in Meghalaya. “We are committed to nurturing the Hindu way of life. There is a long-term plan envisioned by the RSS to defeat the Christian missionary forces active in Meghalaya while expanding our base in the region. These children form a part of that long-term vision. In the years to come, they will propagate our values amongst their own family members,” A childhood recruit into the RSS fold, Shetty hails from Dakshina Kannada district of Karnataka and has spent close to eight years in Meghalaya – familiarising himself with the terrain and culture.

The RSS programme brings to the fore several concerns operating as it does within the demographic context of Meghalaya. The state is one of the few Christian majority states in India, with 70.25 percent of the population being classified as Christians in the 2001 census. In comparison, Hindus are pegged at 13.27 percent while a category of religious compositions pegged as ‘others’ – a possible reference to the indigenous tribal religions – is at 11.52 percent. The first Christian missionaries arrived in the mid nineteenth century to work amongst the Garo, Khasi and Jaintia tribes living in the region that now comprises Meghalaya. Despite the long entrenched history of Christian conversions in the state, there exists a significant minority population of tribals who have steadfastly continued to practice their indigenous religions – their beliefs often spliced with a thin wedge of resentment against those who have chosen to convert. The RSS plans of ‘expanding the base in the region’ capitalises on this wedge of resentment with children and their education being — as Shetty admits — the starting points of engagement.

The Thinkabettu Higher Primary and Secondary School in remote Uppur — nearly 500 km from Bengaluru — is one of the 35 schools in Karnataka where the children are studying. In 2008, 17 students between six and seven years were brought to this school from Meghalaya. Following instructions from the head of the school, the children of Thinkabettu School stand up, announce their names politely in Kannada, the local language, and sit down again on the bare floor. Ask the head of the school to introduce himself and he refuses, saying, “You have come to see the children, here they are. If I give you my name, you will use it against me.” The only details forthcoming are that he is a retired bank employee and that the school, which is a century old, was started by his father. A woman in the corner is revealed to be his wife, Nirmala.

Introductions done, the children are asked to recite the latest prayer that they have memorised. Hands folded and eyes closed, the children, with shorn heads and in ragged clothes, begin a Brahminical chant that is a tribute to the teacher — Guru Brahma, Guru Vishnu, Guru Devo Maheshwara. The children are sitting in the same hall that serves as their school and hostel. They live and breathe, eat and sleep and study on that same barren floor. A 30-watt bulb, a blackboard and a few books and slates neatly lined up complete the picture. An ancient fridge and a ramshackle sofa separate the children’s space from the kitchen area of the hall.

Drawn from remote and often inaccessible villages across four districts in Meghalaya — Ri Bhoi, West Khasi Hills, East Khasi Hills and Jaintia Hills — the children taken by the RSS to study in Karnataka belong to the Khasi and Jaintia tribal communities. Traditionally, the Khasi tribes follow the Seng Khasi religion, while the Jaintias follow Niamtre religion. Ask Manje Gowda, Headmaster at the Sri Adichunchanagiri Higher Primary School in BG Nagar, Mandya district where 38 children from Meghalaya currently study, why students are taken out of Meghalaya and he echoes Shetty’s logic, “If the children had stayed on in Meghalaya they would have been converted to Christianity by now. The RSS is trying to protect them. The education that the children receive here includes strong cultural values. When they go back home, after their education, they will help propagate these values to their families.”

The cultural values that Gowda talks of imparting to children include familiarity with Brahiminical chants, Hindu religious festivals, and a weaning away from an overwhelmingly non-vegetarian Meghalayan diet to vegetarianism. How could this possibly help the RSS in expanding their base? Shetty told TEHELKA that indoctrination of cultural values and discipline was the first step. “It is important that children imbibe these values early on. It will bring them closer to us and away from the Christian way of life.

We teach them shlokas so they will not recite hymns. We take them away from meat so they will abhor the animal sacrifice that is inherent in their own religion,” he says. “Ultimately, when the RSS tells them that the cow is a sacred animal and that all those who kill and eat it have no place in our society, these children will listen,” he recounts calmly. Are these children being groomed to be the future foot soldiers of RSS? Shetty’s only answer is that they will part of ‘the family’ in one way or another and that time will decide.

As TEHELKA found, across schools in different districts of Karnataka, the cultural values imparted did not vary. The degrees of immersion into the RSS credo, however, depended on the schools the children were placed in. Children who came from financially stable homes were placed in schools with proper educational and hostel facilities since parents were able to pay for them. In these schools, the disciplinary regime imposed on the children was more relaxed compared to the schools where children from poorer families were placed. TEHELKA found that 60 percent of the children it met came from economically weaker families. Subsequently, the schools that these children were placed in resembled the Thinkabettu school in Uppur where both education and lodging facilities were free and dismal.

Most of the schools where the children have been placed are located in the coastal belt of Karnataka, the region that has emerged as the centre of communal violence in the state. The places include Puttur, Kalladka, Kaup, Kollur, Uppur, Deralakatte, Moodbidri in Dakshina Kannada, Udupi and Chikmaglur districts. Besides these, the children have been placed in schools run by influential ashrams such as the JSS Mutt in Suttur, the Adi Chunchanagiri Mutt in Mandya district and the Murugrajendra Mutt in Chitradurga district.

How do children from Meghalaya end up thousands of kilometres away in Karnataka? What is the modus operandi? Almost every child and parent that TEHELKA spoke with identified Tukaram Shetty as the man who proposed the idea of educating children in Karnataka, offered to take the children there and then ultimately accompanied the children to Karnataka.

A former Seva Bharati (an RSS-affiliated community service organization) worker, Shetty is the official face of the Lei Synshar Cultural Society, a shell organisation established to maintain the required official distance from the RSS. In fact, the Lei Synshar Cultural Society is utterly unknown even outside its own head office in Jowai in the Jaintia Hills district. Ask for Tukaram or Bah Ram as he is called in Meghalaya and there are instant flashes of recognition. Outside the capital city, Shillong, right down to the village level, people easily recognise the RSS as the organisation that takes children to Karnataka. The organisation runs three offices in the Jaintia Hills district – in Jowai, Nartiang and Shongpong. Besides, there are several spaces occupied by the Seva Bharati and Kalyan Ashram organizations which help in the identification and transport of children.

YOLIN KHARUMINI, a teacher at a local Seng Khasi school and resident at Shillong’s Kalyan Ashram described the process. “We are asked to identify families that have not converted to Christianity and are firm in their belief in indigenous religions — Seng Khasi and Niamtre. Usually, these are families that nurse some form of resentment against Christians. Offers are made to these families to have their children educated in Karnataka. We always tell them that they will be educated according to Seng Khasi or Niamtre traditions.” Kharumini’s own niece, Kerdamon Kharumini, studies in Mangala Nursing School in Karnataka. Lists are drawn up based on the parents’ capacity to afford the child’s education and hostel facilities.

Continuing the narrative, Khatbiang Rymbai, a Class 10 student at Vidya – niketan School in Kaup, Udupi district described in detail how 200 children travelled to Bengaluru from various villages. “There were many young children. So when they divided us into groups of 13-14, the older children were put in charge. In Shillong, we were all given identification tags which had mobile numbers and the Jowai address of the Lei Synshar Cultural Society. From there, we traveled in Tata Sumos to Guwahati to take the train to Bengaluru,” she says. In Bengaluru, they were taken to the RSS office before being split into groups to go to their respective schools.

In a chilling admission, an RSS worker in Shillong, Prafulla Chandra Koch and the head of the Thinkabettu school told TEHELKA that care is always taken to ensure that any siblings are separated from each other. “It is easier to discipline them if they are not together. We have to control them if we have to mould them. The lesser the contact they have with home, the better it is, really,” he stated.

TEHELKA met with several siblings placed in different schools – Khatbiang’s brother Supplybiang Rymbai was placed in Prashanti Vidya Kendra in Kasargod, Kerala while she studies in Vidyaniketan school near Udupi in Karnataka. Yet another student at Vidyaniketan, Reenborn Tariang admitted to having a sister, Wanboklin Tariang, at the JSS Mutt school in Mysore. Bedd Sympli at the Abhinav Bharati Boys Hostel in Mandya district has a sister studying in Vidyaniketan, Udupi district; Iwanroi Langbang a student at the Adi Chunchanagiri Mutt school in Mandya district had a sister, Daiamonlangki, at the Vanishree school in Shimoga district. There is not one instance of siblings studying together. Ask the children why they were separated and there are no answers.

WHEN TEHELKA asked parents why they had chosen to place their children in different schools, they admitted they were only informed of it several months after the children had started school. Says Klis Rymbai, Khatbiang and Supplybiang’s older sister, “When they left home, all we knew was that they would go to Bengaluru. We had no details of the school they would go to – not even a name or address. Much later, we realised that Khatbiang and Supplybiang were separated and that they were not in Bengaluru. Khatbiang also told us she was repeating Class VIII after she got admitted into school. The RSS promised to take care of our children and we trusted them.” Klis admits that her family is attempting to bring Supplybiang back to Meghalaya. “He has not adjusted well and is still young so we want him to come back. Khatbiang has already lost a year so it is best she finishes school there,” says Klis. The Rymbais are extremely well off, having made their money through mining in the Jaintia Hills district. The father, Koren Chyrmang, is an RSS sympathiser, who, besides sending his own children, has helped convince other families to send their children across. “He used to be very active but has fallen sick of late This has prevented him from traveling to other villages in this area with the RSS,” says Klis.

The physical and mental impact of studying in school environments diametrically opposed to their culture, language, religion, and food habits has been devastating. In the schools that TEHELKA visited, hostel wardens, heads of schools and the children themselves admitted to having had serious physical problems given the differences in climatic conditions between their villages in Meghalaya and schools in Karnataka. In the Deenabandhu Children’s Home, Chamarajnagar, Karnataka, according to the Secretary, GS Jayadev, the six-year-olds from Meghalaya — Shining Lamo, Sibin Ryngkhlem and Spid Khongshei — had skin rashes for over a month as their bodies tried to acclimatise to the heat of Karnataka. Besides rashes, Spid’s eyes turned bloodshot. Doctors at the hospital where Spid was taken by school authorities told them that it was a natural reaction to the altitudinal differences.

In Thinkabettu school, too, children had severe sunburns on their faces, hands and legs though they had already spent three months in Karnataka when TEHELKA visited them. The situation was no different with the children studying in the Kalabyraveshwara Sanskrit College run by the Adichunchanagiri Mutt in Nagamangala. Of the 11 children from Meghalaya who were placed in this school, the oldest, Iohidahun Rabon (see box) told TEHELKA that the three of the younger ones — Sowatki Chulet, Tailang Nongdam and Perskimlang Nongkrot — were chronically ill since they had not taken to the food being given to them.

The psychological impact of the move was also obvious on several children. In all the schools that TEHELKA visited seeking information about children from Meghalaya, the school authorities summoned the children from their classes and instructed them to introduce themselves in Kannada. For the authorities, it was a matter of great pride that children who had no association with Kannada had been taught the language well. That students who did not know a word of Sanskrit earlier now recited Sanskrit prayers with great clarity. In the Sri Adichunchanagiri Higher Primary School in BG Nagar, Mandya district, the headmaster, Manje Gowda, flung a Kannada newspaper at a student from Meghalaya, ordering him to read it. Obediently, in a low voice, devoid of any expression, the boy proceeded to read a few sentences, before quietly folding and placing the newspaper back on the headmaster’s desk. Till he was sent away, the boy never looked up. In school after school, the same scene unfolded with variations in the demonstrations of skill and familiarity with Kannada and Sanskrit.

While the authorities claimed that the students from Meghalaya had integrated well with the rest, there was overwhelming evidence to suggest otherwise. A few minutes of conversation with the children brought out stories of how they were laughed at because their names were unfamiliar and because they looked different. Invariably, and especially amongst the older students, relationships were forged with others from Meghalaya. In classrooms, six or seven students from Meghalaya squeezed into a bench meant to seat four children. Speaking Kannada had integrated the children only so far. Faced with animosity, they have withdrawn into the familiar. In schools where this was not a possibility given the limited number of students from Meghalaya, they withdrew into themselves.

The locations of the schools did not help alleviate their isolation at all. Iwanroi Langbang, a Class IX student currently staying in Nagamangala (about 150 kms from Bengaluru), talked of her disappointment at not studying in Bengaluru. “We were only told that I would be studying in Bengaluru. It was only after I came here that I heard the name of the school and realised that it was very far from Bengaluru. Here, we are not allowed outside the compound wall. And even if we get away, there is nothing outside,” said Langbang. Her school is located off an isolated stretch of the state highway.

A consequence of completely immersing young children from Meghalaya in a Kannada-speaking environment was visible at the Deenabandhu Children’s Home in Chamarajnagar district. A caretaker at the Home described one child’s growing familiarity with Kannada, “Sibin [one of the children at the Home] has picked up a lot of Kannada in the two months he has been here. During a phone call from a relative back home, he kept answering questions in Kannada which obviously they did not understand at all.” In a shocking display of insensitivity, the caretaker burst into laughter at what she thought was a hilarious incident and added, “For 45 minutes, a woman, I assume his mother, kept trying. Sibin, of course, had no answers since he had forgotten his own language.” She giggled. The caretaker then proceeded to teach Sibin the Kannada word for dinner.

ACCORDING TO Sibin’s birth certificate, he is six. Yet another certificate issued by the village headman of Sibin’s village, Mihmyntdu, certifies that he comes from a poor family and needs help for his education. TEHELKA was unable to contact his parents.

The physical and mental consequences suffered by children from Meghalaya differ from the everyday story of children placed in several thousand boarding schools across the country. That there is a larger plan behind the transportation of these children is something that RSS workers like Koch, have no qualms admitting.

Why are parents willing to send young children aged only six and seven to a distant place? In the face of these overwhelming disadvantages to the children, during visits with parents across eight villages in Meghalaya, TEHELKA found that parents — mostly poor — handed over their children to the RSS in the belief that their kids would be well cared for, as promised. Often, the transportation of children followed kinship routes, with younger siblings following older ones. While this may seem to defy logic, examined closely, it speaks of the intricate web of lies that the RSS has managed to weave, webs that ensnare parents, school authorities and often the children themselves. There are multiple untruths that are the foundation of this entire process.

PARENTS HAVE GIVEN THEIR CONSENT IN WRITING
When TEHELKA approached schools in Karnataka seeking papers that legalise the transfers of children across states, letters signed by the village headman or the Rangbah Shnong attesting to the family’s poor economic condition were handed out along with birth and caste certificates. Across different schools that TEHELKA visited, not a single letter was produced with the parents’ signature that stated explicitly that the care of their children was handed over to that particular school. No parent that TEHELKA met in Meghalaya had copies of any signed consent letter signed. Under the Juvenile Justice (Care and Protection of Children) Act, 2000 – such consent letters are mandatory for legal transfers of children.

The transportation of children, then, with no official papers sanctioning the move, is in clear violation of the Juvenile Justice (Care and Protection of Children) Act of 2000. Under this law, the RSS can be held guilty of child trafficking.

THE CHILDREN ARE IN SCHOOLS RUN ACCORDING TO THEIR SENG KHASI OR NIAMTRE RELIGIONS
Amongst the Khasi and Jaintia tribes, there is a tenuous relationship between those who have converted to Christianity and those who have not. The RSS carefully selects children from poor families who have not converted to Christianity. “I was told that the only way to protect my daughter from conversion was to send her outside. If I didn’t, the Church would take them away and make them priests and nuns,” said Biye Nongrum in Swer village. “I was afraid for my daughter and so I agreed to hand her over,” she says. Six years after her daughter left home, Biye has no details of the school that she is studying in. All she has is a class photograph. “I don’t have the money to visit my daughter and bring her back, even if I find out where she is. But I will never send another child away,” she says. Biye ekes out a living by selling sweet pancakes to richer families in the village. The ramshackle house that she shares with her mother and at least three other children further signal her poverty stricken condition. The socioeconomic status of the families are an indication of why it is difficult for the parents to ever bring their children back — they simply cannot afford it.

Several parents told TEHELKA that the RSS schools where their children were studying were schools that upheld their indigenous religions – a rationale that has many takers. In Jel Chyrmang’s home in Mookhep village, TEHELKA found a framed photograph of Jel’s daughter, Rani Chyrmang, being felicitated by the patron saint of her school, Sri Balagangadharnath. Ask Jel who the saffron-robed saint is and she blithely repeats what she has been told, a story that would be hilarious if the circumstances were not so sad. According to Jel, Sri Balagangadharnath is a Seng Khasi saint who runs her daughter’s school. There is no doubt in her voice at all. Jel’s ignorance, however, does not extend to others in the family. Her husband, Denis Siangshai, who contested the recent Lok Sabha elections, turns out to be an RSS worker. Using his daughter as an example, he admitted to having convinced others in the area as well. “People have a wrong notion of RSS. I always tell them that the RSS will give them good education and culture,” says Denis.

Most parents have no idea that the schools chosen by the RSS espouse a different ideology. Besides the forced culturisation, even the libraries and books handed out to the students are RSS publications from recognized right-wing publishing houses in Bengaluru. In the JSS Ashram school, the library was stocked with publications of RSS ideologues published from Bharata Samskruti Prakashana (Indian Culture Publications). No trace of Seng Khasi teachings or Niamtre practices.

THE CHILDREN ARE ABANDONED AND DESTITUTE
For a non-tribal society like Karnataka, the notion of a father abandoning the family is seen as a social and economic disaster. Meghalaya, though, is a matrilineal society, where men move to live with women in their villages. Mothers continue to remain the primary caretakers. Even if the mother dies, the child is brought up by relatives and is never entirely abandoned.

THE CHILDREN HAVE ADJUSTED WELL
When children first leave Meghalaya, parents and children are not aware where the children will ultimately be taken. As direct communication between the children and parents is limited owing to the socio-economic conditions of the parents and the lack of facilities at the schools, the RSS is the main intermediary between the two. The RSS tells parents that the children are happy and well adjusted in their new environments. The reality is something else.

Raplangki Dkhar, a standard VI student at Vidyaniketan, was clearly waiting for his uncle to come take him home. “Only if people from home come and take us, we can go back. Every year when school ends, we hear that we will be taken back. But it has been two years already,” said a forlorn Raplangki. Only two of the children TEHELKA met had ever returned home to visit. Back in Raplangki’s hometown in Raliang, Meghalaya, when TEHELKA asked his uncle why he had not visited Raplangki, he is surprised, “I had no reason to doubt the fact that my nephew has adjusted well. At every RSS meeting in Jowai we are assured by them that the kids are healthy and happy.”

Direct phone calls between children and parents are dependent entirely on the parents’ finances. If the parents have not been able to pay for the child’s education, the schools that they are placed in are often the free orphanages run by the Mutts, where access to phones is non-existent, as is the case with the free hostel run by the Sri Adichunchanagiri Mutt.

For the RSS, these falsifications are part of a process. A process that is bound to add an additional layer of complexity amongst the people of Meghalaya, quite apart from the mental and social costs inflicted on young children.

-By Sanjana
Source: From Tehelka Magazine, Vol 6, Issue 26, Dated July 04, 2009

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Procrastinating On Hindutva Terror

14 11 2009

Sanatan Sanstha’s link to Margao blast conspiracy just got thicker with all five accused arrested in the case having allegiance to the Hindu right wing organisation operating from Goa police said.

The latest arrest of 20-year old Dhananjay Ashtekar, an engineering student from Khed in Ratnagiri is also associated with Sanatan Sanstha’s activities. Ashtekar was arrested on Wednesday evening by state police’s Special Investigation Team, which is mandated to probe the blast. “He is related to Sanstha and has made it clear during his interrogation,” Superintendent of Police and spokesperson for Goa police department Atmaram Deshpande told PTI on Thursday.

Ashtekar was studying in an engineering college at Ichalkaranji, a town in western Maharashtra. Deshpande said that the youth was being interrogated over blast case and only when there was sufficient material on record to prove his involvement, he was placed under arrest. Ashtekar is the fifth Sanatan Sanstha activist found to be linked with the blast conspiracy which went awry on the eve of Diwali.

Earlier two accused, Malgonda Patil and Yogesh Naik, who died in the Margao blast and two arrested persons, Vinayak Patil and Vinay Talekar, have confessed their links to Sanstha, which operates through its Ashram at Ramnathi. Deshpande had earlier said that the Sanstha is under scanner as its activists are part of the blast conspiracy. The police have, however, refused to move for a ban against Sanstha as there are no enough evidence to rope in it for the conspiracy. The Margao blast took place on October 16 killing two persons.

© 2009 PTI. www.rediff.com, November 12, 2009 15:49 IST

How to keep Procrastinating When It Comes To Hindutva Terror ?
With every passing day it is becoming apparent that Indian state has different yardsticks to treat terrorism of the Hindutva kind and that of the ‘Jihadi’ kind. It is not for nothing that more than four weeks after the bomb blasts in Goa – which saw deaths of two activists of Sanatan Sanstha, a emergent fanatic group cloaked in spiritual clothing – there has not been any significant move on part of the Goan government.

Apart from arrests of three people – Vinay Talekar, 30, and Vinayak Patil, 27, originally from Karnataka and Dhananjay Ashtekar, a student of engineering from Ratnagiri- we have seen merely empty statements emanating from the powers that be, which at times were even found to be contradictory to each other. And all those claims by the home minister Mr Ravi Naik that the government is contemplating ban on the organisation have similarly proved empty promises merely made for public consumption.
In fact a leading police officer from Goa Superintendent of Police Atmaram Deshpande- who is incharge of the investigations into the Goa bomb blasts – had made the intentions clear while talking to the media about the “..difference between jihadi terrorism and right wing Hindu terrorism” ( 2 nd Nov 2009).

Despite the danger the conspiracy posed to the atmosphere of fragile peace in Margao – which happens to be a communally sensitive city – the Superintendent of Police had no qualms in sharing his weird understanding vis-a-vis terrorim.

“The aims and goals of both groups differ. Jihadi elements have threatened Goa’s coastline in the past. We have also received threats of places frequented by tourists being targeted in the past. But this is different,”

“The recent attack shows that the target was a public function frequented by many people. Chaos was perhaps their intended objective,” he added.

Perhaps the police officer did not want to look at the revealations that the dead activists and the accused were hoping to fan communal tensions by misleading the police through items they wanted to leave behind at the site: a shopping bag from a shop at “Khan Market” Delhi, a bottle of traditional perfume popular among Muslims and an empty bag of basmati rice on which all the words were in Urdu.

As a recap of the whole incident it may be told that how two people, both members of the Sanatan Sanstha, died in the Diwali eve blast when detonator-rigged gelatine sticks they were ferrying on a scooter exploded. Malgonda Patil, a Sangli-based high ranking member of the SS died of injuries a few hours after the blast; the other scooter rider Yogesh Naik succumbed to his injuries a few days later. It is learnt both Patil and Naik, who have been accused in the blast case, were parking their scooter near a festive gathering 100 metres from the district administration headquarters building when the gelatine sticks exploded.Goa Chief Minister Digambar Kamat was in close proximity when the incident occurred.

They were also involved in planting another bomb at Sancaole town 20 km away , near the port town of Vasco, which could not explode because of the alertness shown by the people around.in The alert occupants of a truck flung a bag into a nearby field when they heard a clock ticking inside.The zipped bag contained a timer device and a few sticks of gelatine, which was diffused by the police bomb disposal squad late in the night.

The truck was carrying nearly 40 people and was headed for a narakasura competition, where thousands of people were gathered to see several giant effigies being judged for prizes and then set on fire, as part of a popular Diwali tradition in Goa.

In a writeup in Indian Express ( 8 th Nov 2009) ‘ Goa Bombers Tried To Leave Muslim Imprint’ the reporter even quotes another police officer on the condition of anonymity ” The material was enough to spark communal trouble in Margao and extremist elements from outside would have found it easy to aggravate it.” A close look at the plan to ‘leave Muslim imprint’ had echoes of earlier attempts by Hindutva terrorists of different hues to spark communal tension. The Malegaon bomb blast in 2008 which saw the exposure of the wide Hindutva terrorist network – thanks to the efforts of a committed officer like Hemant Karkare – had also seen similar actions by the fanatics. In fact the members of Abhinav Bharat had parked their explosive laden motorcycle below the defunct office of the SIMI in Bhikhu Chowk, Malegaon. The Nanded bomb blast in 2006 had also seen fake beards and dresses normally worn by Muslims at the house of the terrorists who had died in the bomb blasts.

Did the Goan government partially footed the bill for the blasts ?
Investigation into the Goa bomb blasts has exposed a another dangerous dimension of the sprawling network of Sanatan Sanstha within the administration. Whether it has to do with the presence of Sudhin Dhavalikar, a minister in the Digambar Kamat government whose wife Jyoti happens to be part of the leading team of Sanatan Sanstha needs to be further probed ?

And thus despite the fact that Maharashtra Anti Terrorist Squad had forwarded a proposal to the Maharashtra government to ban the organisation after the infamous blast at Gadkari Rangayatan (theatre) in Thane in June 2008, and Panvel and when investigations had pointed fingers at the Sanatan Sanstha, the Goan government continued with its policy of advertising in the newspaper brought out by the Sanstha.

…Menino Peres, director of the department of information and publicity (DIP) that controls state government advertising, said several advertisements had been released to the propaganda arm of the SS, a multilingual broadsheet named Sanatan Prabhat, over the years.

“We released advertisements to them like we issue ads to other papers too. We are not going out of our way doing it,” Peres told IANS.

Peres was unable to immediately mention the amount of money that was spent by the DIP on advertisements released to the SS annually.

When asked if the state government would stop releasing advertisements to the newspaper in view of the new found infamy gained by the SS, Peres said such a decision would have to be taken by the state government.

…Vishnu Wagh, advisor to the DIP, told reporters Thursday that the daily Sanatan Prabhat had the potential to “breed terrorists”.

Wagh also said that the newspaper had been abusing the liberties granted under the freedom of media for a long time now. “Dainik Sanatan Prabhat has abused freedom of press for long now. They have consistently derided the system of democracy in the country. Their literature can easily breed terrorists,” Wagh said. “The literature published in the newspaper is socially divisive and acts like poison in society,” he added. (Oct 30, 2009, IANS)

Interestingly much on the lines of involvement of Lt Col Purohit, who was one of the mastermind of the Malegaon bomb blasts, one also finds that the Sanatan Sanstha could have also established links within some sections of the military to further its divisive agenda. A report carried by ‘Deccan Herald’(31.10.2009) makes a disturbing revelations about an ex-Navy officer’s Sanatan links going unprobed. (Devika Sequeira, Panaji, Oct 30, DHNS)

Former Indian Navy officer Sean Michael Clarke, the son of retired Commodore Richard Clarke, has been an active member of the Sanatan Sanstha in Goa for over three years. Internal police documents in the possession of this newspaper show that Sean Clarke, lived in the Sanatan Ramnathi ashram in Ponda from December 2006, the very year he acquired Australian nationality.

On May 5, 2009, Sean Clarke, 39, made a formal application to the CID for a year’s extension of his visa, “to render ‘seva’ (service)” to the Sanatan Ramnathi ashram as a full time voluntary worker. Though the former navy officer styles himself as a spiritual guru, claiming to run the Sanatan’s Spiritual Research Foundation website, police documents show he shared the dais publicly with militant saffron groups like the Bajran Dal, VHP and the RSS on two occasions here in Goa. The public meetings were suffused with provocative rhetoric directed at the government and the minorities. But the police cleared Sean for visa extensions several times saying there was nothing “adverse” in his record.

The Sanatan says Sean is no longer in the ashram. “He left some three or four months ago,” SS trustee Virendra Marathe told this newspaper.

His sister, the once well-known model Sharon Clarke Sequeira, 42, however, still lives in the ashram. Marathe says she has been associated with them from 1990…
He took premature retirement, his documents say, for medical reasons. His father Richard Clarke served as the CO of the navy’s Hansa base in Goa in the 90s.

Sanatan in Serbia ?
As it always happens the most convenient way of shirking one’s responsibility in any particular case is blaming ’systemic failure’. Ravi Naik, the home minister of Goa, who has recently been in news after his statements after the Goa blasts recently admitted that the Margao blast, indicated an intelligence failure. “State intelligence agencies had no knowledge of the blast in the commercial town, which clearly indicates their failure,” Naik told a local media channel during a television show on Monday night. “Sanatan Saunstha was under the police scanner after the Thane and Panvel blasts in Maharashtra, but despite this they (intelligence agencies) had no inkling of what is being conspired by its members,” he said. (Margao blast indicates intelligence failure, admits Goa minister, November 03, 2009 13:46 IST, www.rediff.com)
Perhaps he should have replaced ‘intelligence failure’ with ‘absence of political will’.

It is also being discussed that the foreign links of this fanatic group are being probed to know its wide network. In fact it would be in the larger interest of humanity if Mr Ravi Naik looks into this report prepared by a group of experts about Sanatan’s operations in Serbia and the manner in which it was ultimately banned there calling it an “..[e]xceptionally harmful cult that threatens human rights, freedom of choice, freedom of opinion, of belief as well as mental and social balance, and the safety of the individual as well as that of the State. Under a humanitarian disguise, Sanatan champions terrorism” (http://griess.st1.at/gsk/fecris/85%20conf%20engl%20PETROVIC.htm, for its reference go through the below links,
http://www.icsahome.cominfoserv_enews/affnb_2005_01.htm and also
http://www.google.com cse?cx=001799989780590661597%
3A5b8gyda5z5a&ie=UTF-8&q=sanatan&sa=Search)

The report (“SANATAN”: spiritual science or a mentally and socially exceptionally dangerous cult ?) prepared in 2004 discusses how “..[t]he social situation in Serbia enabled the rise of a cult that is relatively unknown in our country, and is probably little known in other European Union countries, too.”

It talks about the “Sanatan/Eternally New” cult, which promotes itself to the outside world as: “A Society for Scientific Spirituality” and its gurus are Dr. Djajant Baladie Atavle and Dr. Kunda Djajant Atavle whose publications includes “Hypnotherapy”, “Pakistani Psychology”, “The Science of Hypnosis”, “Kschatadarma – Protection of Sadaques and the destruction of criminals”.

The said cult was listed in Serbia as a humanitarian organisation, thanks to ten people’s signature, under the usual statement of “without political, religious or lucrative aims”.
Discussing the operations of the cult it present the following facts :

“Sadaques are “truth seekers”. According to Spiritual Science, the Sadaque is willing to give up “his body, his mind, his material means and his life” to his spiritual guru, with the ultimate goal of sacrificing his life for the guru. The destruction of his enemies is the only spiritual practice of the Sadaques/truth seekers. .. Criminal are tradespeople, politicians, lawyers, doctors, the police, etc. – people who in actual fact trouble very few people. They must be destroyed while praising God and respecting “subjective emotions” and following “subtle signs”. They must be killed even through the use of weapons. This is, in fact, a very simple spiritual practice.”

After briefly describing the Santan indoctrination the report provides details of how the group is led by a female guru who started by ‘renting an apartment and then buying a large house on the edge of Belgrade, at the foot of Mount Avala’ where this guru and her followers and sympathisers live. Interestingly the manner in which great deal of noise was made by people gathering there every day at the house led compelled the local people to approach the police for an inquiry into what was happening at the yellow house.

The night following this request, an unknown person or group threw stones at this house and police and firemen quickly arrived at the scene and opened an inquest.
It was worth noting that the media, the television, the radio and even the Human Rights Committee in Helsinki immediately reacted, which defended the rights of the “Sanatan humanitarian organisation – an organisation for human spirituality”. It was claimed that this humanitarian and spiritual organisation was being harassed by a mob of xenophobes, chauvinists and criminals from “reactionary groups”.

The report prepared by a group of experts explains how their intervention ultimately forced the government to ban this ‘anti-social pseudo religious cult.” According to the report :

“At this time of unrest, we gave two interviews to the media, explaining calmly in simple terms that not only was Sanatan a pseudo-psychological spiritual cult, but that it was also engaged in highly damaging mental manipulation, presenting grave danger for people’s mental health, their dignity and their fundamental rights, exploiting people’s weaknesses and ignorance. Sanatan lies dangerously through its mask of the promise of spiritual and mental development. With its “spiritual practices”, this cult in fact prepares its victim followers for antisocial and terrorist acts. While praising the Lord, they train themselves up for assassinating “criminals” chosen through “their inner feelings and subtle signs” under the guidance of the guru. This is an exceptionally dangerous doctrine for the individuals, their lives, the human rights in general and fundamental social balance.

Our public conclusion was to officially call upon the State Prosecutor to give an indictment after a serious and thorough investigation.
Some time later, for the first time in Serbia, an obviously anti-social pseudo-psychological cult was banned. The Minister for Human and Minority Rights banned Sanatan, Spiritual Science.”(Marseilles, March 27-28 2004)

Pussifooting in Dealing With Hindutva Extremists ?
In his recent writeup in Economic and Political Weekly, (which talks about recent arrest of Kobad Ghandy recently,) Sumanta Banerjee discusses “..[I]ndian state’s dual policy of pussyfooting in dealing with Hindu religious extremists on the one hand and trampling down on the dissenters upholding the cause of the poorer classes on the other.” (Two Parallel Narratives, October 31, 2009)

Discussing the “..deliberate design in this lopsided reversal of priorities of the Indian state” it tells us that “it is surely not mere oversight that the political ideologues of the Sangh Parivar – leaders like Pramod Muthalik, Bal Thackeray, Vinay Katiyar, Praveen Togadia, who openly preach violence against relgious minorities and secular forces – are seldom touched by the police.The Indian state winks at them – since they pose a threat only to the minority community section of the population, whose interestes have already been sacrificed by the politicians at the altar of majoritarian nationalism.”

As things stand today, it is just a matter of time when the Goa blasts would be forgotten much on the lines of Nanded blasts or Kanpur blasts (August 2008) and similar other blasts involving Hindutva terrorists.Perhaps a much bigger tragedy would awaken us from our selective amnesia vis-a-vis terrorism of the Hindutva kind.

-By Subhash Gatade
Note: Some links under Sanatan in Serbia? provided by the author seems to have broken.

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Secure the Release of the Captive!

13 11 2009

Buried for Islam and its people
Are our prisoners living well like you are, O Muslims?
Indeed the thunder has raged in the hearts
Are the prisoners in dignity as you have been, O Muslims?
Disgrace is not in shackles and bricks
The worst humiliation, O Prisoner, you have left far behind you
You have aided the Religion of the Knower of the Unseen
And indeed honour, truly you have gained
For the honour of honours lies in the depths of hearts
Our prisoners have we forgotten, nay rather we have forsaken
An enraged lion will not even alarm us
For our World today remains long in its silence
As if people; the worshippers of the Crucifix
Have for sure been following the path of truth
What pain to see such estrangement from a Muslim relative?

This post is the first in the series of articles, poems, essays, stories, and lectures/videos, where we will focus on Muslim Prisoners who have been languishing in cells for the sake of Allah and his deen. The Title of this Post comes from the hadith of our beloved Prophet(SAWS) who ordered his Ummah, “Secure the release of the captive!” [Al-Bukhari]

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