Thursday, August 26, 2010
Mosque near Ground Zero ! - By Ram Puniyani - Ex - IIT, Mumbai Professor
Mosque near Ground Zero!
By Ram Puniyani
The memories of 9/11, 2001 have haunted not only the US but the whole of the World, as it changed the direction of global politics and the way people look at Islam and Muslims. This debate was brought forward again recently (August 2010) by a section of US society in the wake of proposed Islamic Cultural Center, near ground zero; the place where the World Trade Center was located. It has been presented as if a mosque is being constructed at ground zero, this will add insult to the injury, it will be a victory of global jihad, and it is a sign of Islamic expansionism. The opinion amongst large sections as reflected in the statement of political figures like Republican Vice-Presidential candidate Sarah Palin, opposed the construction. Barrack Hussein Obama initially pitched for the mosque and later in the face of hysterical attack from the likes of Palin, retracted to say that Muslims too have the right to practice their religion like anybody else, stopping short of openly supporting the construction of mosque as a part of Islamic Cultural Center, near Ground zero.
To begin with it is not a mosque; it is a cultural center, with prayer rooms as well. Also it is not at the ground zero; it is two blocks away and has been duly cleared by the competent authorities. The main promoters of the project, Cordoba Initiative1, named after the 10th Century Spanish City, where, Christians, Muslims and Jews lived in harmony; aim to reverse the extremist ideology, to promote American values of multiculturalism and peace. This initiative and its main movers are believers of moderate Islam, condemning the violence which some have perpetrated in the name of Islam. Few blocks away there is another mosque in the same area. In New York, where half a million (5 Lakh) Muslims live, there are many a mosques. So, why such a strong reaction to this proposed cultural center, mosque?
One recalls the attackers of 9/11 2001, were no representatives of Islam. Also in the attack on twin towers many a Muslims were also killed. Osama is not a representative of 135 Crore Muslims of the World. He was part of the Al Qaeda, which was propped up by US to counter the Russian attack on Afghanistan. The version of Islam used to indoctrinate the Muslim youth was the most orthodox and conservative version, the Salafi one, prevalent in parts of Saudi Arabia. Saudi regime in turn is an ally of US, as US has a long term contract with Saudi rulers to extract oil from its wells. This version of Islam is far away from humanistic interpretation of Koran and distorts the words, Kafir and Jihad in particular. As such word Kafir stood for one who hides truth, one who used to attack the new converts to Islam, in a hidden manner. This word was distorted to mean a non believer in Islam. Jihad means striving, striving for overcoming personal and social evils. It was distorted to mean killing of non-Muslims. The version of Islam used in Madrassas set up in Pakistan by US, led to formation of Al Qaeda. Al Qaeda version of Islam promotes killing of innocent people, while Koran, Sura5 Ayat 32, teaches that killing of even a single innocent person is like killing the whole humanity.
Unfortunately to pursue its interests in the oil zone US machinery merrily distorted Islam and also picked up the most backward version of Islam to be introduced in the US supported Madrassas. Now like Frankenstein’s monster, the products of these Madrassas are creating havoc in this region. In the aftermath of 9/11 US media also coined the word ‘Islamic terrorism’ and the result of this was that terrorism got associated with Islam and Muslims in the popular mind. Today time has come to reverse this process and harp on the liberal and moderate tendencies of all religions, rather than promoting the orthodoxies and extremism of religious tendencies. Those using religion for political goals use the extremist version of religions. In contrast the saints of all religions have harped on moderate, liberal versions, focusing more on moral values contributed by religions.
During last decade in US the Muslims have been demonized and singled out. The Muslims from Middle Eastern Region and South Asia have been the particular targets. The theory of ‘Clash of Civilizations’, the antagonism between religions has been made popular. The alliance of religions in the arena of morality and alliance of civilization in the arena of culture and material development has been undermined. The result is that in a section of people this negative image of Muslims has been drilled very deep down their minds. There is nothing like global Islamist authority taking over US through this cultural center. The proposed center aims to promote intercommunity relations and promote moderate version of Islam, far away from the one propagated by the likes of Osama bin Laden. In US itself most of the liberal Muslims and Muslim groups have condemned the act of terror by any name.
As such US state apparatus seems to have used the demonization of Islam and Muslims to enhance its lust for controlling oil wells in the area. It is due to the subtle policies of US state that the particular ‘picture’ of Muslims has been planted in average peoples mind. U.S. as a hegemonic power has been resorting to such demonization all through. As Noam Chomsky points out US state has been “Manufacturing Consent’ to pursue its imperialist goals. During cold war era, it had demonized the Communists due to which McCarthy launched his hunt of Communists in the era of 1950s. The “Hate” against Muslims propagated by various conduits is resulting in the present anti Mosque outbursts of various people in US. In this scenario, there is a glaring ray of hope in the form of Obama’s support for Muslims rights to practice their religion. Obama is appealing for de-linking of Al Qaeda from Islam, “The Al Qaeda’s cause is not Islam-it is a gross distortion of Islam”. Unfortunately even he buckled down under the pressure of section of society, to just reiterate Muslims right to practice their religion rather than an open support for Islamic Cultural Center, with Mosque in that. One hopes the path of peace prevails over the one of Hatred and there is an end to ‘Hate other’ propaganda, prevailing as an undercurrent in US, and pave the path for peace and amity amongst communities, pave the path for progress of mankind as a whole.
By Ram Puniyani
The memories of 9/11, 2001 have haunted not only the US but the whole of the World, as it changed the direction of global politics and the way people look at Islam and Muslims. This debate was brought forward again recently (August 2010) by a section of US society in the wake of proposed Islamic Cultural Center, near ground zero; the place where the World Trade Center was located. It has been presented as if a mosque is being constructed at ground zero, this will add insult to the injury, it will be a victory of global jihad, and it is a sign of Islamic expansionism. The opinion amongst large sections as reflected in the statement of political figures like Republican Vice-Presidential candidate Sarah Palin, opposed the construction. Barrack Hussein Obama initially pitched for the mosque and later in the face of hysterical attack from the likes of Palin, retracted to say that Muslims too have the right to practice their religion like anybody else, stopping short of openly supporting the construction of mosque as a part of Islamic Cultural Center, near Ground zero.
To begin with it is not a mosque; it is a cultural center, with prayer rooms as well. Also it is not at the ground zero; it is two blocks away and has been duly cleared by the competent authorities. The main promoters of the project, Cordoba Initiative1, named after the 10th Century Spanish City, where, Christians, Muslims and Jews lived in harmony; aim to reverse the extremist ideology, to promote American values of multiculturalism and peace. This initiative and its main movers are believers of moderate Islam, condemning the violence which some have perpetrated in the name of Islam. Few blocks away there is another mosque in the same area. In New York, where half a million (5 Lakh) Muslims live, there are many a mosques. So, why such a strong reaction to this proposed cultural center, mosque?
One recalls the attackers of 9/11 2001, were no representatives of Islam. Also in the attack on twin towers many a Muslims were also killed. Osama is not a representative of 135 Crore Muslims of the World. He was part of the Al Qaeda, which was propped up by US to counter the Russian attack on Afghanistan. The version of Islam used to indoctrinate the Muslim youth was the most orthodox and conservative version, the Salafi one, prevalent in parts of Saudi Arabia. Saudi regime in turn is an ally of US, as US has a long term contract with Saudi rulers to extract oil from its wells. This version of Islam is far away from humanistic interpretation of Koran and distorts the words, Kafir and Jihad in particular. As such word Kafir stood for one who hides truth, one who used to attack the new converts to Islam, in a hidden manner. This word was distorted to mean a non believer in Islam. Jihad means striving, striving for overcoming personal and social evils. It was distorted to mean killing of non-Muslims. The version of Islam used in Madrassas set up in Pakistan by US, led to formation of Al Qaeda. Al Qaeda version of Islam promotes killing of innocent people, while Koran, Sura5 Ayat 32, teaches that killing of even a single innocent person is like killing the whole humanity.
Unfortunately to pursue its interests in the oil zone US machinery merrily distorted Islam and also picked up the most backward version of Islam to be introduced in the US supported Madrassas. Now like Frankenstein’s monster, the products of these Madrassas are creating havoc in this region. In the aftermath of 9/11 US media also coined the word ‘Islamic terrorism’ and the result of this was that terrorism got associated with Islam and Muslims in the popular mind. Today time has come to reverse this process and harp on the liberal and moderate tendencies of all religions, rather than promoting the orthodoxies and extremism of religious tendencies. Those using religion for political goals use the extremist version of religions. In contrast the saints of all religions have harped on moderate, liberal versions, focusing more on moral values contributed by religions.
During last decade in US the Muslims have been demonized and singled out. The Muslims from Middle Eastern Region and South Asia have been the particular targets. The theory of ‘Clash of Civilizations’, the antagonism between religions has been made popular. The alliance of religions in the arena of morality and alliance of civilization in the arena of culture and material development has been undermined. The result is that in a section of people this negative image of Muslims has been drilled very deep down their minds. There is nothing like global Islamist authority taking over US through this cultural center. The proposed center aims to promote intercommunity relations and promote moderate version of Islam, far away from the one propagated by the likes of Osama bin Laden. In US itself most of the liberal Muslims and Muslim groups have condemned the act of terror by any name.
As such US state apparatus seems to have used the demonization of Islam and Muslims to enhance its lust for controlling oil wells in the area. It is due to the subtle policies of US state that the particular ‘picture’ of Muslims has been planted in average peoples mind. U.S. as a hegemonic power has been resorting to such demonization all through. As Noam Chomsky points out US state has been “Manufacturing Consent’ to pursue its imperialist goals. During cold war era, it had demonized the Communists due to which McCarthy launched his hunt of Communists in the era of 1950s. The “Hate” against Muslims propagated by various conduits is resulting in the present anti Mosque outbursts of various people in US. In this scenario, there is a glaring ray of hope in the form of Obama’s support for Muslims rights to practice their religion. Obama is appealing for de-linking of Al Qaeda from Islam, “The Al Qaeda’s cause is not Islam-it is a gross distortion of Islam”. Unfortunately even he buckled down under the pressure of section of society, to just reiterate Muslims right to practice their religion rather than an open support for Islamic Cultural Center, with Mosque in that. One hopes the path of peace prevails over the one of Hatred and there is an end to ‘Hate other’ propaganda, prevailing as an undercurrent in US, and pave the path for peace and amity amongst communities, pave the path for progress of mankind as a whole.
Wednesday, August 11, 2010
Magna Carta Of Values - World YOuth Parliament
Report Of the World YOuth Parliament - 2010
MAGNA CARTA OF VALUES FOR A NEW CIVILIZATION
CARTA MAGNA DE VALORES PARA UNA NUEVA CIVILIZACIÓN
Draft MC1 / Borrador MC1
ENGLISH - Draft MC1
Preamble
After two years of intense work on the topic, "Towards a Magna Carta of Values for a New Civilization," we, youth from 20 countries who constitute the World Youth Parliament, present our findings by means of this document to make our voice heard, as well as to make known our personal commitment to living out these values that we consider to be fundamental for building a new civilization, a new civilization which responds to our highest aspirations and which reflects in its every structure the great dignity of human beings, as well as their potential for creating and restoring reality.
Therefore, this document gathers the conclusions of the work we have done. It expresses some theoretical principles that we share concerning the topics addressed, and voices various commitments we have assumed in order to put into practice the solutions we have found.
We hope that all those persons who identify with the principles and commitments herein expressed, will join us in making this their own this Magna Carta of Values, and we also express our openness to all types of suggestions and contributions which may enrich it*.
________________________________
* The masculine pronouns “he,” “his,” “him” and the word “man,” when referring to “the human being” or “the person,” are intended to refer also to “she,” “her,” “hers,” and “men and women.” These traditional terms have been chosen strictly for the sake of aesthetic flow of the language and denote no gender prejudice.
I THE PERSON OPEN TO TRANSCENDENCE
The Human person is a subject open to more than himself and open to "others.” He is always related to a love that transcends him, that defines and constitutes him. This natural relationship places every person, consciously or unconsciously, in possession of an ideal and a model that govern his highest aspirations and motivates his actions. From this foundation the person enters into relationship with his peers, with whom he constitutes a family, a society, and a civilization.
I. 1. Man’s love for God and his authentic vital spiritual experience have always been motivation for the development of civilization, with positive repercussions in culture and in society.
We commit ourselves to empowering and dedicating time to the development of vital spiritual experience, both personal and communal.
I. 2. Every person (from conception until death) is a singular, irreplaceable being whose inviolable dignity constitutes the foundation of undeniable rights such as life, health, education and civil liberty, among others. The death sentence, torture, abortion and any form of violence towards the weak or the innocent go against this dignity of the person.
We commit ourselves to promote dialogue and to defend the dignity of the person, and to direct our steps towards a civilization of love, promoting a culture of life and not of death.
I. 3. There exists a moral conscience inscribed in every human being from birth – independent of his religious belief. For this reason he is able to recognize and assume ethical behavior on both a personal and a communal level.
We try to promote and to deepen dialogue with persons of different beliefs and cultures in order to share our vital experiences and to promote the points that we have in common, avoiding all forms of fanaticism and ideology that go against a person’s integrity and/or commit an outrage against the common good.
I.4. Authentic, vital living of love, and the possession of transcendent values as referents, bring people to behave more generously, giving them the strength necessary to combat injustice and to withstand the suffering that this struggle implies.
We recognize in the person of Christ the model of generous love that always acts to seek the maximum good of all people, accepting the sacrifice implied by this commitment, knowing how to forgive and to love others over and above one’s personal interests, or to deny oneself legitimate goods for others that are greater or that can be extended to other persons.
I.5. The vital experience of spirituality is reinforced when we join with other persons who are trying to live out the same values.
We will seek to share our vital experience of goodness and to promote the family and communal dimension of spirituality.
II FAMILY
The family is an irreplaceable reference point for the person and the community, because it is where human beings first experience love and self-giving, in married love and in the generation and care of children. This is why the family is the “cell” of society, the rock on which all individualistic or collective ideologies are defeated.
II.1. The family is a place where the person begins his development. It constitutes the surroundings where he begins to grow and where he should receive affection, education, and values.
We commit ourselves to seek to maintain in our families relationships of trust, love, affection, attentiveness and mutual help, so that all the members feel edified and supported by one another. It is also necessary to transmit affection to one another, not just taking it for granted, but expressing it concretely.
II. 2. It is important that the family be founded on the marriage of one man and one woman, with children and members of different ages who share their lives, giving each one the respect which he or she deserves.
We commit ourselves to value all the members of our families in every situation, giving them honor and demonstrating an attitude of service or mutual support.
II. 3. The relationships between parents and children must be marked by an authentic love, overcoming the generational gap and possible personal interests.
We commit ourselves to avoid allowing children to be considered instruments for satisfying the needs or interests of their parents. On the other hand, as sons and daughters, we will seek to relate with our parents with true feelings of gratitude, making a determined effort to live in solidarity, admitting our mistakes, being empathetic and cooperative.
II. 4. It is worthwhile to struggle for the unity of the family, avoiding any kind of separation. The relationships within the realm of the family should always be promoted so that the link among the members may be strong and not broken due to other reasons.
We commit ourselves to defend fidelity and unity, to practice forgiveness and self-denial as ways of solving conflicts. This does not mean we should not try to educate people and help them to change anything in their behavior that could be harmful to a healthy shared life. We will seek to dedicate time to our families without allowing our professional work or other areas of life to cause a deterioration in our communication, dialogue, or the friendship among the members.
II. 5. Keeping in mind God and spirituality in family life strengthens the family to be able to handle the difficulties of life.
We must seek to instill values that govern our family relationships in such a way that the family will not close itself off, but rather have a greater love that helps it support itself or that stimulates the struggle to do good for others.
III INTERPERSONAL RELATIONSHIPS
How we treat one another is an indicator of the quality of all levels of human relationships. We construct a true civilization according to the way we treat one another. Human passions are often the causes of social injustice.
III. 1. Friendship greatly affects society. Although our personal relationships can be more intense and intimate with some people, an authentic civilization is founded on being open to all human beings, bound together as brothers and sisters, in spite of differences.
We commit ourselves to practice friendship in a generous and unbiased way, and to love others for who they are and not for who we would like them to be, without discrimination or prejudices. We commit ourselves to seek unity, empowering communication and dialogue in all areas.
III. 2. Forgiving offenses helps to reconstruct relationships when they are lost.
We consider it necessary to promote a culture of forgiveness as a solution to a great deal of problems, not only in personal relationships but also en societal and judicial realms.
III. 3. It is necessary to defend the priority of the value of human relationships as opposed to another type of good (economic, material, etc.).
We propose to make good use of time in order to grow in our lives and in relationship with God and others, without allowing the rush, our eagerness, and the need to be effective and productive to eat away at human relationships.
IV SOCIETY
Society is a set of human relationships and of cultural and associative resources, based on common values and ideals that preserve a relative autonomy and independence with regard to the widest forms of collective existence. The whole life of a person does not develop within a family or a political society; rather there is a whole series of intermediate links – from simple friendships to the most complex group or communal relationship – that can constitute the "connective fiber" of society, if they are truly characterized by the accomplishment of human fellowship.
IV. 1. The engine of personal and social history is the love that is reflected in values such as fellowship, solidarity and charity.
We want to promote helping the neediest through volunteer action, arriving at the understanding that we are all responsible for everyone.
IV. 2. Effort and personal change are two key aspects of the progress of a civilization.
We are opposed to the current trends of the search for pleasure for the sake of pleasure, of the desire for results without making sacrifices. We consider that authentic achievements in life require a personal effort and we commit ourselves to strive to bring forth the most important values, without allowing ourselves to drown in our fears, difficulties, or lack of hope and motivation.
IV. 3. The differences of race, gender, opinions and religious beliefs are a potential source of wealth.
We commit ourselves to respect differences and to take an interest in getting to know one another, without considering them to be an obstacle to coexisting.
IV. 4. Every person has right to health care, so that he or she will not be abandoned or marginalized.
We want to promote the forms of care, both professional and volunteer, which truly respect the dignity of the human being and promote a form of treatment that protects personal integrity and physical, psychological and spiritual well-being.
IV. 5. Sports, the arts and culture are vital areas where we offer others the gifts that we have received and where we develop as persons.
We commit ourselves to make creative use of our abilities so as to make others happy, giving the best of ourselves with honesty and authenticity.
V POLITICS
Man is marked by the need for communion with others so as to create a broader community where everyone can contribute to the common good and benefit from it; a superior good to which everyone can achieve individually. The nature of the common good, which is first of all “a relational good” and one of communion, requires broad participation, one that is free and responsible, by the people in the community; and an authority capable of unifying and directing the energies of everyone, not despotically, but rather with an authentic spirit of service.
V. 1. Political authority, in all its manifestations, must not be defined by domination or a thirst for power, but rather by an authentic spirit of service, based on moral authority.
We commit ourselves to exercising our tasks in society in a way that always protects the good of others with a true spirit of responsibility. On the other hand, we believe that it is just to be grateful for the good use of power, especially when it implies a difficult and little-appreciated service.
V. 2. Since the political society belongs to everyone, although some have been elected as administrators, everyone has the right to participate in collective decisions. On the other hand, participation is also a duty: insofar as it is possible, we must take part in the life of the community with a sense of responsibility.
We will make an effort to create room for authentic participation and promote shared responsibility in everything that concerns common life. In this sense, we value democracy as the most participatory form of government. We commit ourselves to be agents of positive change in the environments where we live, not limiting ourselves to criticism, but rather proposing constructive solutions in every sphere.
V. 3. Institutions cannot be an end in and of themselves, but rather they must be oriented towards achieving the common good respecting and promoting essential human values, always linked to a moral responsibility and to service to the community.
We believe that political entities should not invade a person’s or a community’s freedom, but rather function from the perspective of the principle of subsidiarity.
VI WORK
Work is not only an inescapable activity, which seeks to ensure the survival of the individual, but brings to life a world of personal and social relationships that affect the welfare of all and the growth of each individual in a personal way.
VI. 1. Work promotes the dignity of human beings and their integration into society.
We will seek, whenever possible, to provide people access to a dignified job in accordance with their abilities and needs.
VI.2. Work is a gift, not a commodity, and for that reason it cannot be bought with money, although we are entitled to be fairly compensated.
We seek to foster in the workplace a sense of gratitude towards people who do their work, even though they are paid to do so, as the value of the person and their activity can not be measured entirely with money.
VI.3. Work is a service, so that everyone—not just my family and I—may have access to necessary goods.
We are committed to fostering a spirit of service in our work environment, avoiding a vision that is exclusively individualistic. We reject the pursuit of professional growth at the expense of others.
VI.4. Work is collaboration. It is not possible to achieve authentically positive results if we do not work as a team and share our skills and capabilities.
We pledge to foster interpersonal relationships in the workplace—we share as much time or more with our colleagues than we do with our families—emphasizing companionship over repetitive work and routines, or all-out competition.
VI.5. Work ought not be the end of our lives. Many times we get carried away by incessant activity, are overburdened by the problems that arise, or by the things we must do and the projects to complete.
We want to live and promote an authentically human vision of work that will not prevent us from realizing our deepest vocation; enjoyment of the here and now, the beauty of our surroundings, and the people with whom we share our lives.
VII ECONOMIC RELATIONS
The world of the economy is composed of a series of personal relationships with the immediate objective --not the final goal-- of the exchange of goods. It is true that an economic relationship has its own specific structure and values, but it remains primarily a form of interpersonal relationship.
VII.1. The goods we possess are not to enjoy selfishly according to a materialist and consumerist vision, but rather to share these goods with others.
We cannot eschew material things, but we can avoid having a materialistic attitude, making correct use of our goods according to a proper scale of values.
VII.2. We must link economic development with human growth: There is no real economic development if it harms relationships.
We favor the diffusion of new evaluation criteria (environmental, social, etc.) that connect economic growth with human growth; and the creation of economic entities which aspire not only to the production of material goods, but also to relational goods.
VII.3. Extreme poverty due to poor distribution of wealth is an injustice. Love leads us to look at our own levels of consumption and our material possessions, and also leads us to measure our own needs on the basis of the needs of others.
We defend the values of solidarity and fraternity, considering the dignity of the person above money.
VII.4. Solidarity and fraternity lead us to seek new creative avenues for corporate life and the production of material goods.
We want to work for a re-imagining of life in service-based enterprises towards the common good, new forms of aid distribution, the reciprocity of hospitality, and creative responsibility and participation by all.
VII.5. It is a common misconception that one's wealth is dependent on the poverty of others, or that in business one cannot practice ethics and values.
We believe that the engine of the economy does not involve all-out competition, but a bond of communion and trust that includes a respect for ethics and human values.
VIII EDUCATIONAL RELATIONS
Education is an interpersonal relationship that seeks the integral formation of the person, as a function of their ultimate vocation and the good of society. It gives people the tools and skills needed to impact positively on their lives, that of others and society in general.
VIII.1. The education of the person must not be reductive or segmented, but comprehensive, to include the care and respect for all human dimensions (physical, mental and spiritual).
We pledge that our educational actions will always be focused on support and enhancement of the capabilities of others in order to meet their personal aspirations to perfect themselves.
VIII.2. Education, above all, has to develop the person’s ecstasy, i.e., his ability to go beyond himself and to interact with others.
We pledge that generosity will always be the means and the ends of our actions in education, and we are convinced that in this respect, the good example of the educator is always be greatly effective, even more so than his words.
VIII.3. Education is also a right; basic education should be ensured for all, regardless of economic status.
We are committed to ensure that children and young people have genuine access to school education, especially in the poorest countries where children are exploited at work.
VIII.4. The act of education is a duty incumbent upon families, schools and society in general. Although they may not desire it, adults are role models and a guide for children; on the other hand, they deserve gratitude and respect for this effort, which is a real exercise of love.
We commit ourselves to the proper appreciation of education and to action with a sincere sense of responsibility, each one accepting the task that concerns him and not usurping that of others—the role of the family is indispensable—with a sense of true self-giving and gratitude .
VIII.5. Academic study ought to train and direct the person on fundamental values, not just prepare him to use technology and meet the material needs of society. When choosing a field of study, each one has to think from the perspective of his true vocation.
We will seek the just balance between humanistic and scientific-technological studies, securing the formation of the person and not just increasing his knowledge (even when administering examinations), thereby helping him to discover his authentic personal and social vocation.
VIII.6. Excessive competition in academics can affect the spirit of education, leading students to value only their individual performance and feel the need to be always the first.
We desire to promote collaboration and team spirit in academics, which in the long run will benefit all.
IX COMMUNICATION NETWORKS
Communication, in the multiplicity of its forms, is reciprocal action that has its beginning and its end in the communion between people (as evidenced by its root, composed of "cum" - together - and "munus" - obligation, debt, gift). Information, use of mass media, advertising, are fundamental issues.
IX. 1. Information requires truthfulness and transparency at all levels to counter any type of manipulation and instrumentalization.
We commit ourselves to seek truth in every form of communication, avoiding lying and selfishness. We believe that truth, on the other hand, must always be joined to charity, not only in content but also in how we express ourselves.
IX. 2. Information is an obligation—one cannot conceal news to influence the opinions and decisions of others—and a right—everyone is entitled to express his or her opinion, with mutual respect.
We pledge to defend freedom of speech and opinion, provided there is respect for others, without yielding to the temptation to control information and consciences, dictated by the desire for power.
IX. 3. The media, very important tools for human and economic development, must be accessible to all and not possessed and controlled by a minority.
We are committed to the proper administration of the technological means at our disposal, so as to make them accessible to all and able to fulfill their function of building relationships, not creating barriers and divisions.
IX. 4. Some aspects of the use of television, computers, phones and the internet harm our quality of life. We think we control these media, but in reality they often imprison us within a context of empty and superficial messages.
We commit ourselves to responsible and critical use of communications media, not allowing them to enslave us, but letting them truly serve our personal and social goals.
X ENVIRONMENT
The world’s time and space do not represent a hostile place, but are an essential gift for the accomplishment of human planning, which must be protected and cared for responsibly, maintained so that future generations can enjoy them.
X. 1. The effort taken in caring for nature, avoiding waste and reckless exploitation of her resources, indicates our level of civilization.
We are committed to protecting the environment through the wise use of natural resources and taking advantage of technological means and projects that promote sustainability.
X. 2. We all have the right to live in a clean and healthy place.
We are committed to preventing the pollution of ecosystems, properly managing the waste we generate, and being advocates for a clean and healthy environment.
X. 3. Agreement is needed between the political and economic forces of all countries to promote sustainable development, so that we can make use of the world's potential without jeopardizing the future of our planet.
We are determined to seek solutions to ensure sustainable and equitable development for everyone, without any kind of favoritism and exclusivity of some nations or groups over others.
X. 4. Much of the damage that man inflicts against nature stems from a materialistic and utilitarian lifestyle.
We pledge strive to avoid allowing our daily actions to be influenced by materialism and utilitarianism, being always mindful of how best to make use of the good provided by nature.
New York, Sunday August 1th
MAGNA CARTA OF VALUES FOR A NEW CIVILIZATION
CARTA MAGNA DE VALORES PARA UNA NUEVA CIVILIZACIÓN
Draft MC1 / Borrador MC1
ENGLISH - Draft MC1
Preamble
After two years of intense work on the topic, "Towards a Magna Carta of Values for a New Civilization," we, youth from 20 countries who constitute the World Youth Parliament, present our findings by means of this document to make our voice heard, as well as to make known our personal commitment to living out these values that we consider to be fundamental for building a new civilization, a new civilization which responds to our highest aspirations and which reflects in its every structure the great dignity of human beings, as well as their potential for creating and restoring reality.
Therefore, this document gathers the conclusions of the work we have done. It expresses some theoretical principles that we share concerning the topics addressed, and voices various commitments we have assumed in order to put into practice the solutions we have found.
We hope that all those persons who identify with the principles and commitments herein expressed, will join us in making this their own this Magna Carta of Values, and we also express our openness to all types of suggestions and contributions which may enrich it*.
________________________________
* The masculine pronouns “he,” “his,” “him” and the word “man,” when referring to “the human being” or “the person,” are intended to refer also to “she,” “her,” “hers,” and “men and women.” These traditional terms have been chosen strictly for the sake of aesthetic flow of the language and denote no gender prejudice.
I THE PERSON OPEN TO TRANSCENDENCE
The Human person is a subject open to more than himself and open to "others.” He is always related to a love that transcends him, that defines and constitutes him. This natural relationship places every person, consciously or unconsciously, in possession of an ideal and a model that govern his highest aspirations and motivates his actions. From this foundation the person enters into relationship with his peers, with whom he constitutes a family, a society, and a civilization.
I. 1. Man’s love for God and his authentic vital spiritual experience have always been motivation for the development of civilization, with positive repercussions in culture and in society.
We commit ourselves to empowering and dedicating time to the development of vital spiritual experience, both personal and communal.
I. 2. Every person (from conception until death) is a singular, irreplaceable being whose inviolable dignity constitutes the foundation of undeniable rights such as life, health, education and civil liberty, among others. The death sentence, torture, abortion and any form of violence towards the weak or the innocent go against this dignity of the person.
We commit ourselves to promote dialogue and to defend the dignity of the person, and to direct our steps towards a civilization of love, promoting a culture of life and not of death.
I. 3. There exists a moral conscience inscribed in every human being from birth – independent of his religious belief. For this reason he is able to recognize and assume ethical behavior on both a personal and a communal level.
We try to promote and to deepen dialogue with persons of different beliefs and cultures in order to share our vital experiences and to promote the points that we have in common, avoiding all forms of fanaticism and ideology that go against a person’s integrity and/or commit an outrage against the common good.
I.4. Authentic, vital living of love, and the possession of transcendent values as referents, bring people to behave more generously, giving them the strength necessary to combat injustice and to withstand the suffering that this struggle implies.
We recognize in the person of Christ the model of generous love that always acts to seek the maximum good of all people, accepting the sacrifice implied by this commitment, knowing how to forgive and to love others over and above one’s personal interests, or to deny oneself legitimate goods for others that are greater or that can be extended to other persons.
I.5. The vital experience of spirituality is reinforced when we join with other persons who are trying to live out the same values.
We will seek to share our vital experience of goodness and to promote the family and communal dimension of spirituality.
II FAMILY
The family is an irreplaceable reference point for the person and the community, because it is where human beings first experience love and self-giving, in married love and in the generation and care of children. This is why the family is the “cell” of society, the rock on which all individualistic or collective ideologies are defeated.
II.1. The family is a place where the person begins his development. It constitutes the surroundings where he begins to grow and where he should receive affection, education, and values.
We commit ourselves to seek to maintain in our families relationships of trust, love, affection, attentiveness and mutual help, so that all the members feel edified and supported by one another. It is also necessary to transmit affection to one another, not just taking it for granted, but expressing it concretely.
II. 2. It is important that the family be founded on the marriage of one man and one woman, with children and members of different ages who share their lives, giving each one the respect which he or she deserves.
We commit ourselves to value all the members of our families in every situation, giving them honor and demonstrating an attitude of service or mutual support.
II. 3. The relationships between parents and children must be marked by an authentic love, overcoming the generational gap and possible personal interests.
We commit ourselves to avoid allowing children to be considered instruments for satisfying the needs or interests of their parents. On the other hand, as sons and daughters, we will seek to relate with our parents with true feelings of gratitude, making a determined effort to live in solidarity, admitting our mistakes, being empathetic and cooperative.
II. 4. It is worthwhile to struggle for the unity of the family, avoiding any kind of separation. The relationships within the realm of the family should always be promoted so that the link among the members may be strong and not broken due to other reasons.
We commit ourselves to defend fidelity and unity, to practice forgiveness and self-denial as ways of solving conflicts. This does not mean we should not try to educate people and help them to change anything in their behavior that could be harmful to a healthy shared life. We will seek to dedicate time to our families without allowing our professional work or other areas of life to cause a deterioration in our communication, dialogue, or the friendship among the members.
II. 5. Keeping in mind God and spirituality in family life strengthens the family to be able to handle the difficulties of life.
We must seek to instill values that govern our family relationships in such a way that the family will not close itself off, but rather have a greater love that helps it support itself or that stimulates the struggle to do good for others.
III INTERPERSONAL RELATIONSHIPS
How we treat one another is an indicator of the quality of all levels of human relationships. We construct a true civilization according to the way we treat one another. Human passions are often the causes of social injustice.
III. 1. Friendship greatly affects society. Although our personal relationships can be more intense and intimate with some people, an authentic civilization is founded on being open to all human beings, bound together as brothers and sisters, in spite of differences.
We commit ourselves to practice friendship in a generous and unbiased way, and to love others for who they are and not for who we would like them to be, without discrimination or prejudices. We commit ourselves to seek unity, empowering communication and dialogue in all areas.
III. 2. Forgiving offenses helps to reconstruct relationships when they are lost.
We consider it necessary to promote a culture of forgiveness as a solution to a great deal of problems, not only in personal relationships but also en societal and judicial realms.
III. 3. It is necessary to defend the priority of the value of human relationships as opposed to another type of good (economic, material, etc.).
We propose to make good use of time in order to grow in our lives and in relationship with God and others, without allowing the rush, our eagerness, and the need to be effective and productive to eat away at human relationships.
IV SOCIETY
Society is a set of human relationships and of cultural and associative resources, based on common values and ideals that preserve a relative autonomy and independence with regard to the widest forms of collective existence. The whole life of a person does not develop within a family or a political society; rather there is a whole series of intermediate links – from simple friendships to the most complex group or communal relationship – that can constitute the "connective fiber" of society, if they are truly characterized by the accomplishment of human fellowship.
IV. 1. The engine of personal and social history is the love that is reflected in values such as fellowship, solidarity and charity.
We want to promote helping the neediest through volunteer action, arriving at the understanding that we are all responsible for everyone.
IV. 2. Effort and personal change are two key aspects of the progress of a civilization.
We are opposed to the current trends of the search for pleasure for the sake of pleasure, of the desire for results without making sacrifices. We consider that authentic achievements in life require a personal effort and we commit ourselves to strive to bring forth the most important values, without allowing ourselves to drown in our fears, difficulties, or lack of hope and motivation.
IV. 3. The differences of race, gender, opinions and religious beliefs are a potential source of wealth.
We commit ourselves to respect differences and to take an interest in getting to know one another, without considering them to be an obstacle to coexisting.
IV. 4. Every person has right to health care, so that he or she will not be abandoned or marginalized.
We want to promote the forms of care, both professional and volunteer, which truly respect the dignity of the human being and promote a form of treatment that protects personal integrity and physical, psychological and spiritual well-being.
IV. 5. Sports, the arts and culture are vital areas where we offer others the gifts that we have received and where we develop as persons.
We commit ourselves to make creative use of our abilities so as to make others happy, giving the best of ourselves with honesty and authenticity.
V POLITICS
Man is marked by the need for communion with others so as to create a broader community where everyone can contribute to the common good and benefit from it; a superior good to which everyone can achieve individually. The nature of the common good, which is first of all “a relational good” and one of communion, requires broad participation, one that is free and responsible, by the people in the community; and an authority capable of unifying and directing the energies of everyone, not despotically, but rather with an authentic spirit of service.
V. 1. Political authority, in all its manifestations, must not be defined by domination or a thirst for power, but rather by an authentic spirit of service, based on moral authority.
We commit ourselves to exercising our tasks in society in a way that always protects the good of others with a true spirit of responsibility. On the other hand, we believe that it is just to be grateful for the good use of power, especially when it implies a difficult and little-appreciated service.
V. 2. Since the political society belongs to everyone, although some have been elected as administrators, everyone has the right to participate in collective decisions. On the other hand, participation is also a duty: insofar as it is possible, we must take part in the life of the community with a sense of responsibility.
We will make an effort to create room for authentic participation and promote shared responsibility in everything that concerns common life. In this sense, we value democracy as the most participatory form of government. We commit ourselves to be agents of positive change in the environments where we live, not limiting ourselves to criticism, but rather proposing constructive solutions in every sphere.
V. 3. Institutions cannot be an end in and of themselves, but rather they must be oriented towards achieving the common good respecting and promoting essential human values, always linked to a moral responsibility and to service to the community.
We believe that political entities should not invade a person’s or a community’s freedom, but rather function from the perspective of the principle of subsidiarity.
VI WORK
Work is not only an inescapable activity, which seeks to ensure the survival of the individual, but brings to life a world of personal and social relationships that affect the welfare of all and the growth of each individual in a personal way.
VI. 1. Work promotes the dignity of human beings and their integration into society.
We will seek, whenever possible, to provide people access to a dignified job in accordance with their abilities and needs.
VI.2. Work is a gift, not a commodity, and for that reason it cannot be bought with money, although we are entitled to be fairly compensated.
We seek to foster in the workplace a sense of gratitude towards people who do their work, even though they are paid to do so, as the value of the person and their activity can not be measured entirely with money.
VI.3. Work is a service, so that everyone—not just my family and I—may have access to necessary goods.
We are committed to fostering a spirit of service in our work environment, avoiding a vision that is exclusively individualistic. We reject the pursuit of professional growth at the expense of others.
VI.4. Work is collaboration. It is not possible to achieve authentically positive results if we do not work as a team and share our skills and capabilities.
We pledge to foster interpersonal relationships in the workplace—we share as much time or more with our colleagues than we do with our families—emphasizing companionship over repetitive work and routines, or all-out competition.
VI.5. Work ought not be the end of our lives. Many times we get carried away by incessant activity, are overburdened by the problems that arise, or by the things we must do and the projects to complete.
We want to live and promote an authentically human vision of work that will not prevent us from realizing our deepest vocation; enjoyment of the here and now, the beauty of our surroundings, and the people with whom we share our lives.
VII ECONOMIC RELATIONS
The world of the economy is composed of a series of personal relationships with the immediate objective --not the final goal-- of the exchange of goods. It is true that an economic relationship has its own specific structure and values, but it remains primarily a form of interpersonal relationship.
VII.1. The goods we possess are not to enjoy selfishly according to a materialist and consumerist vision, but rather to share these goods with others.
We cannot eschew material things, but we can avoid having a materialistic attitude, making correct use of our goods according to a proper scale of values.
VII.2. We must link economic development with human growth: There is no real economic development if it harms relationships.
We favor the diffusion of new evaluation criteria (environmental, social, etc.) that connect economic growth with human growth; and the creation of economic entities which aspire not only to the production of material goods, but also to relational goods.
VII.3. Extreme poverty due to poor distribution of wealth is an injustice. Love leads us to look at our own levels of consumption and our material possessions, and also leads us to measure our own needs on the basis of the needs of others.
We defend the values of solidarity and fraternity, considering the dignity of the person above money.
VII.4. Solidarity and fraternity lead us to seek new creative avenues for corporate life and the production of material goods.
We want to work for a re-imagining of life in service-based enterprises towards the common good, new forms of aid distribution, the reciprocity of hospitality, and creative responsibility and participation by all.
VII.5. It is a common misconception that one's wealth is dependent on the poverty of others, or that in business one cannot practice ethics and values.
We believe that the engine of the economy does not involve all-out competition, but a bond of communion and trust that includes a respect for ethics and human values.
VIII EDUCATIONAL RELATIONS
Education is an interpersonal relationship that seeks the integral formation of the person, as a function of their ultimate vocation and the good of society. It gives people the tools and skills needed to impact positively on their lives, that of others and society in general.
VIII.1. The education of the person must not be reductive or segmented, but comprehensive, to include the care and respect for all human dimensions (physical, mental and spiritual).
We pledge that our educational actions will always be focused on support and enhancement of the capabilities of others in order to meet their personal aspirations to perfect themselves.
VIII.2. Education, above all, has to develop the person’s ecstasy, i.e., his ability to go beyond himself and to interact with others.
We pledge that generosity will always be the means and the ends of our actions in education, and we are convinced that in this respect, the good example of the educator is always be greatly effective, even more so than his words.
VIII.3. Education is also a right; basic education should be ensured for all, regardless of economic status.
We are committed to ensure that children and young people have genuine access to school education, especially in the poorest countries where children are exploited at work.
VIII.4. The act of education is a duty incumbent upon families, schools and society in general. Although they may not desire it, adults are role models and a guide for children; on the other hand, they deserve gratitude and respect for this effort, which is a real exercise of love.
We commit ourselves to the proper appreciation of education and to action with a sincere sense of responsibility, each one accepting the task that concerns him and not usurping that of others—the role of the family is indispensable—with a sense of true self-giving and gratitude .
VIII.5. Academic study ought to train and direct the person on fundamental values, not just prepare him to use technology and meet the material needs of society. When choosing a field of study, each one has to think from the perspective of his true vocation.
We will seek the just balance between humanistic and scientific-technological studies, securing the formation of the person and not just increasing his knowledge (even when administering examinations), thereby helping him to discover his authentic personal and social vocation.
VIII.6. Excessive competition in academics can affect the spirit of education, leading students to value only their individual performance and feel the need to be always the first.
We desire to promote collaboration and team spirit in academics, which in the long run will benefit all.
IX COMMUNICATION NETWORKS
Communication, in the multiplicity of its forms, is reciprocal action that has its beginning and its end in the communion between people (as evidenced by its root, composed of "cum" - together - and "munus" - obligation, debt, gift). Information, use of mass media, advertising, are fundamental issues.
IX. 1. Information requires truthfulness and transparency at all levels to counter any type of manipulation and instrumentalization.
We commit ourselves to seek truth in every form of communication, avoiding lying and selfishness. We believe that truth, on the other hand, must always be joined to charity, not only in content but also in how we express ourselves.
IX. 2. Information is an obligation—one cannot conceal news to influence the opinions and decisions of others—and a right—everyone is entitled to express his or her opinion, with mutual respect.
We pledge to defend freedom of speech and opinion, provided there is respect for others, without yielding to the temptation to control information and consciences, dictated by the desire for power.
IX. 3. The media, very important tools for human and economic development, must be accessible to all and not possessed and controlled by a minority.
We are committed to the proper administration of the technological means at our disposal, so as to make them accessible to all and able to fulfill their function of building relationships, not creating barriers and divisions.
IX. 4. Some aspects of the use of television, computers, phones and the internet harm our quality of life. We think we control these media, but in reality they often imprison us within a context of empty and superficial messages.
We commit ourselves to responsible and critical use of communications media, not allowing them to enslave us, but letting them truly serve our personal and social goals.
X ENVIRONMENT
The world’s time and space do not represent a hostile place, but are an essential gift for the accomplishment of human planning, which must be protected and cared for responsibly, maintained so that future generations can enjoy them.
X. 1. The effort taken in caring for nature, avoiding waste and reckless exploitation of her resources, indicates our level of civilization.
We are committed to protecting the environment through the wise use of natural resources and taking advantage of technological means and projects that promote sustainability.
X. 2. We all have the right to live in a clean and healthy place.
We are committed to preventing the pollution of ecosystems, properly managing the waste we generate, and being advocates for a clean and healthy environment.
X. 3. Agreement is needed between the political and economic forces of all countries to promote sustainable development, so that we can make use of the world's potential without jeopardizing the future of our planet.
We are determined to seek solutions to ensure sustainable and equitable development for everyone, without any kind of favoritism and exclusivity of some nations or groups over others.
X. 4. Much of the damage that man inflicts against nature stems from a materialistic and utilitarian lifestyle.
We pledge strive to avoid allowing our daily actions to be influenced by materialism and utilitarianism, being always mindful of how best to make use of the good provided by nature.
New York, Sunday August 1th
Thursday, August 5, 2010
Gujarat - Making of a fascist State
Gujarat: Making of a Fascist State
Ram Puniyani
Abdul Shakeel Basha, known popularly as Shakeel to his friends, has been arrested on 17th June 2010, on various charges. The major charge is that he along with his other friends was planning to start a Maoist revolution in Gujarat. Shakeel is 13th amongst the activists who have been arrested on similar charges. Activists who have been arrested on the charge of being Naxalites are Avinash Kulkarni, Bharat Pawar, Makabhai Chowdhary, Jayaram Goswami and others who have been working in different parts of Gujarat, particularly amongst the tribal and workers for their economic rights. There has been no news of any violence in the areas where they have been working. One knows Shakeel has a long record of working for communal harmony, justice for Gujarat violence victims, and housing for street children amongst other issues. ‘Peace issues’ has been his concern during last few years.
Apart from Shakeel the work of most of these activist’s, arrested by Gujarat police, has been within the confines of Indian Constitution, struggles based on the ‘rights as citizens’, as weaker sections of society. The major violence witnessed by Gujarat has been the one of sectarian type, the one directed first against Muslim minorities and then Christian minorities. On the contrary the work of some of these activists has been to promote communal harmony, which has been a hindrance to spread of divisiveness being promoted by the likes of Swami Aseemanand of VHP, an RSS affiliate, who is currently absconding for his linkages with the perpetrators of Ajmer terror attack.
With the nation wide beginning of operation ‘green hunt’, the targeting of Naxalites/Maoists, the Gujarat police, not to be left behind, has targeted the activists working within the confines of constitutional limits. Gujarat has never been known to be the work area of Naxalites/Maoists anyway. This has been an area where the followers of RSS have been calling shots from last two decades in particular and trying to convert it into ‘ideal Hindu state’. Gujarat has also been boasted as the ideal Hindu state, particularly since the violence against minorities became intense. The anti Muslim offensive culminated in Gujarat carnage of 2002. After 2002 there was a sustained attack on Christians. This is the violence which is the marker of Gujarat.
One never heard of any Naxalite violence and there are no criminal cases against most of the activists who have been arrested. As such through the intense media propaganda, social activists have been defamed to the extent that Medha Patkar was attacked physically for her campaigns to protect the rights of tribal. Strong propaganda against ‘activists’ in general is part of the norms prevalent in Gujarat.
The sequence of the political events in Gujarat is very revealing. First the sectarianism comes up; various factors promote this communal divide. This leads to the massive anti Muslim pogrom on the pretext of Godhra train burning. Then on the plea that Christian missionaries are converting the gullible Adivasis, anti Christian violence is unleashed. This runs parallel with the aggressive conversion of Adivasis into Hinduism under the garb of ‘Ghar vapasi’. Through Vanvasi Kalyan Ashram, through swamis and associates identity issues are projected in the Adivasi areas. The result of all this is the overall suspension of the concept of Human rights and demonization of social activists. As such whatever little is there in the name of social activism has been dwarfed under the shadow of communalization of social space and communal violence.
Due to these anti minority attacks, minorities have been relegated to second class citizens. The culmination of this is the formation of Muslim ghettoes in urban areas and intimidation of Christians in Adivasi areas. Along with this the concept of ‘Swarnim Gujarat’ (Golden Gujarat), a heaven for investors is advertised through media. In tandem with this the rights of workers and tribal are being suppressed to ensure that the industrialists can have their sway to make big money. As Ratan Tata put it, industrialists have to be in Gujarat. And so Anil Ambani and others of their ilk project Narendra Modi as the ideal Chief Minister, the future Prime Minister of India. The inference is emerging that anti minority pogrom has effectively been undertaken to create a ‘smooth’ atmosphere for the industrialists. After subjugating minorities and the democratic values the illusion of ‘development’ has been manufactured.
Narnedra Modi has been compared to Hitler times and over again. Through his anti Jew, anti Communist tirades Hitler created the ‘ideal’ atmosphere for the big industrialists. It seems Modi has taken Gujarat on the same path. First he has ensured the suspension of human rights through anti-minority pogroms, then demonized the social activists and now whatever little activity prevailed for democratic rights of the marginalized, is being done away with. The human rights workers, working in the Constitutional framework are being dubbed as Naxalites and are being put behind the bars. The idea is to smoothen the path for big industrialists. The arrest of workers for human rights issues is like laying the red carpet for the reckless growth of industries, trampling on the interests of the deprived sections of society. What is hidden below the red carpet is the very concept of a welfare state, a secular state, a state with the concept of human rights of all. One is also reminded of the RSS ideologue M.S. Golwalkar writing in his book ‘Bunch of Thoughts’ that Muslims, Christians and Communists are the internal threat to Hindu nation. It seems following his advice first the Muslims, then the Christians and now the social activists (communist substitutes) are being targeted as Naxalites.
The happenings in Gujarat show us the deeper designs of the political class of the country, who are executing industrialization without a human face, industrialization on the bodies of the marginalized sections. Hitler did precisely the same. In the short term it seems very rewarding but surely one knows from History that once the violation of the concepts of democracy goes too far, the results are not very pleasing. Hitler refused to learn it in his life, that’s why he had to put a bullet in his head. Germany kept toeing his line, that’s why it faced the ruin after the temporary graphs showing economic prosperity!
One reaffirms that those believing in the ‘violence as a means for social change’ have no place in the democratic system. In turn, one must learn that democracy is doomed in a state which does not let the peaceful social movements to exist!
--
Issues in Secular Politics
II July 2010
For circulation
www.pluralindia.com
Response only to ram.puniyani@gmail.com
Ram Puniyani
Abdul Shakeel Basha, known popularly as Shakeel to his friends, has been arrested on 17th June 2010, on various charges. The major charge is that he along with his other friends was planning to start a Maoist revolution in Gujarat. Shakeel is 13th amongst the activists who have been arrested on similar charges. Activists who have been arrested on the charge of being Naxalites are Avinash Kulkarni, Bharat Pawar, Makabhai Chowdhary, Jayaram Goswami and others who have been working in different parts of Gujarat, particularly amongst the tribal and workers for their economic rights. There has been no news of any violence in the areas where they have been working. One knows Shakeel has a long record of working for communal harmony, justice for Gujarat violence victims, and housing for street children amongst other issues. ‘Peace issues’ has been his concern during last few years.
Apart from Shakeel the work of most of these activist’s, arrested by Gujarat police, has been within the confines of Indian Constitution, struggles based on the ‘rights as citizens’, as weaker sections of society. The major violence witnessed by Gujarat has been the one of sectarian type, the one directed first against Muslim minorities and then Christian minorities. On the contrary the work of some of these activists has been to promote communal harmony, which has been a hindrance to spread of divisiveness being promoted by the likes of Swami Aseemanand of VHP, an RSS affiliate, who is currently absconding for his linkages with the perpetrators of Ajmer terror attack.
With the nation wide beginning of operation ‘green hunt’, the targeting of Naxalites/Maoists, the Gujarat police, not to be left behind, has targeted the activists working within the confines of constitutional limits. Gujarat has never been known to be the work area of Naxalites/Maoists anyway. This has been an area where the followers of RSS have been calling shots from last two decades in particular and trying to convert it into ‘ideal Hindu state’. Gujarat has also been boasted as the ideal Hindu state, particularly since the violence against minorities became intense. The anti Muslim offensive culminated in Gujarat carnage of 2002. After 2002 there was a sustained attack on Christians. This is the violence which is the marker of Gujarat.
One never heard of any Naxalite violence and there are no criminal cases against most of the activists who have been arrested. As such through the intense media propaganda, social activists have been defamed to the extent that Medha Patkar was attacked physically for her campaigns to protect the rights of tribal. Strong propaganda against ‘activists’ in general is part of the norms prevalent in Gujarat.
The sequence of the political events in Gujarat is very revealing. First the sectarianism comes up; various factors promote this communal divide. This leads to the massive anti Muslim pogrom on the pretext of Godhra train burning. Then on the plea that Christian missionaries are converting the gullible Adivasis, anti Christian violence is unleashed. This runs parallel with the aggressive conversion of Adivasis into Hinduism under the garb of ‘Ghar vapasi’. Through Vanvasi Kalyan Ashram, through swamis and associates identity issues are projected in the Adivasi areas. The result of all this is the overall suspension of the concept of Human rights and demonization of social activists. As such whatever little is there in the name of social activism has been dwarfed under the shadow of communalization of social space and communal violence.
Due to these anti minority attacks, minorities have been relegated to second class citizens. The culmination of this is the formation of Muslim ghettoes in urban areas and intimidation of Christians in Adivasi areas. Along with this the concept of ‘Swarnim Gujarat’ (Golden Gujarat), a heaven for investors is advertised through media. In tandem with this the rights of workers and tribal are being suppressed to ensure that the industrialists can have their sway to make big money. As Ratan Tata put it, industrialists have to be in Gujarat. And so Anil Ambani and others of their ilk project Narendra Modi as the ideal Chief Minister, the future Prime Minister of India. The inference is emerging that anti minority pogrom has effectively been undertaken to create a ‘smooth’ atmosphere for the industrialists. After subjugating minorities and the democratic values the illusion of ‘development’ has been manufactured.
Narnedra Modi has been compared to Hitler times and over again. Through his anti Jew, anti Communist tirades Hitler created the ‘ideal’ atmosphere for the big industrialists. It seems Modi has taken Gujarat on the same path. First he has ensured the suspension of human rights through anti-minority pogroms, then demonized the social activists and now whatever little activity prevailed for democratic rights of the marginalized, is being done away with. The human rights workers, working in the Constitutional framework are being dubbed as Naxalites and are being put behind the bars. The idea is to smoothen the path for big industrialists. The arrest of workers for human rights issues is like laying the red carpet for the reckless growth of industries, trampling on the interests of the deprived sections of society. What is hidden below the red carpet is the very concept of a welfare state, a secular state, a state with the concept of human rights of all. One is also reminded of the RSS ideologue M.S. Golwalkar writing in his book ‘Bunch of Thoughts’ that Muslims, Christians and Communists are the internal threat to Hindu nation. It seems following his advice first the Muslims, then the Christians and now the social activists (communist substitutes) are being targeted as Naxalites.
The happenings in Gujarat show us the deeper designs of the political class of the country, who are executing industrialization without a human face, industrialization on the bodies of the marginalized sections. Hitler did precisely the same. In the short term it seems very rewarding but surely one knows from History that once the violation of the concepts of democracy goes too far, the results are not very pleasing. Hitler refused to learn it in his life, that’s why he had to put a bullet in his head. Germany kept toeing his line, that’s why it faced the ruin after the temporary graphs showing economic prosperity!
One reaffirms that those believing in the ‘violence as a means for social change’ have no place in the democratic system. In turn, one must learn that democracy is doomed in a state which does not let the peaceful social movements to exist!
--
Issues in Secular Politics
II July 2010
For circulation
www.pluralindia.com
Response only to ram.puniyani@gmail.com
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