[sacw] SACW #1 (22 August 01)

[Harsh Kapoor]

South Asia Citizens Wire / Dispatch No. 1
22 August 2001
http://www.mnet.fr/aiindex

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[1.] Pakistan: A letter to General Musharraf
[2.] India: Hindutva, Nationalism and Violence
[3.] India: Kashmiri women given veil deadline
[4.] India: To each his own Ramayana
[5.] India: Rajasthan: from a peaceful state to communal frenzy
[6.] India: Book Review : Secularism's Last Sigh?=97Hindutva and the=20
[Mis] Rule of Law
[7.] India: VHP to recruit 300,000 youth in Bajrang Dal
[8.] India Pakistan Arms Race & Militarisation Watch (IPARMW) # 46
[9.] India: Mother Teresa's beatification - Issues for debate

-----------------------------------------

#1.

Date: Mon, 20 Aug 2001 12:45:43 +0500
From: "Isa Daudpota"
<This letter was just emailed to Gen Musharraf. I am not sure if such=20
letters are read, and even if they are, whether positive action=20
results from them. Isa>
ooooooooooooooooooo

Gen Pervez Musharraf,
President of Pakistan,
Islamabad.

Re: Repeal of Blasphamy & Other Draconian Laws

Dear Gen Musharraf,

The lower court's award of death penalty against Dr Yunis Shaikh is
the latest example of the misuse of the blasphamy law,
which is a seriously flawed and dangerous legal instrument.

The victim has claimed that he was totally misrepresented by others.
Surely this should have been recognised by the
judge. This judgment was passed, according to some, by a judge who
feared retribution from those who wished to see Dr
Yunis punished.

It is important now that this law be reviewed by *enlightened* members
of the religious community and the rest of civil society.
An scholar of religion informed me that the blasphamy law is an
invention of the clergy and has no room in Islam.

It is now up to the government to remove or significantly modify this
and other such draconian laws which distort the very idea
of justice. Modifications should ensure that no one can misuse our
laws to victimise individuals or groups of people.

Some may try and dissuade you from this sensitive task, but many
others hope that you will recognise the need for radical
changes and that good sense and courage will be your guide.

With best regards,

Sincerely,

Isa Daudpota

(Isa Daudpota, I.B.A.D.A.T., China Chowk, Islamabad, Pakistan)

_________

2.

HINDUTVA, NATIONALISM AND VIOLENCE

Asghar Ali Engineer

[Secular Perspective Aug. 16-31, 2001]

Much has already been written on Hindutva and attempt has=20
been made to define it on the basis of writings of Veer Savarkar as=20
he was the first who coined this term. Hindutva is different from=20
Hinduism. Hinduism is a religion and Hindutva is a political doctrine=20
representing majoritarian ethos of the Hindu majority vis-=E0-vis other=20
minorities. It has nothing to do with Hinduism. Hinduism is a=20
religion whereas Hindutva is a political doctrine. There may be some=20
similarities but there is greater contrast between the two. While=20
Hinduism is tolerant Hindutva is most intolerant. While Hinduism is=20
universal Hindutva is confined to narrow nationalism. While Hinduism=20
is humanitarian, Hindutva represents interests of a section of Hindu=20
political elite. These are important differences, which must be kept=20
in mind.

There is absolutely no clash between Islam, Christianity=20
and Hinduism while there is clash between not only Islam Christianity=20
and Hindutva but also between Hinduism and Hindutva. Therefore, it is=20
not necessary that followers of Hinduism will embrace doctrines of=20
Hindutva. Similarly there is difference between any religion and=20
political doctrines evolved on the basis of narrow interests of=20
political elite of the followers of that religion. This contrast=20
between religion which is politically neutral and caters to spiritual=20
needs of its followers and political outfit based on the narrow=20
interests is all the more if this outfit is avowedly right-wing as in=20
the case of Hindutva.

Hindu religion, compared to religions like Buddhism,=20
Christianity and Islam, is territorial-based in as much as it=20
remained confined to South Asia. It could venture out only up to a=20
part of South East Asia like Indonesia, Combodia etc. It could not=20
spread out basically because it was caste-based religion and had well=20
defined caste hierarchy. Thus Hinduism is basically characterised,=20
unlike other religions, by two distinct characteristics - territory=20
and caste hierarchy and hence its ability to spread out was limited.

Thus Hinduism, compared to other religions, which spread=20
far and wide from its point of origin, found much more emphasis on=20
attachment to territory. In other words it has territorial ethos in=20
abundance. Naturally it judges other faith traditions from this=20
perspective. The RSS ideology, another expression of Hindutva,=20
therefore, characterises Islam and Christianity as 'foreign'=20
religions and finds no space for them within Indian territory.

Thus nationalism found natural expression in the RSS or=20
Hindutva ideology. Nationalism, as far as the nineteenth century=20
India is concerned, was outgrowth of western political ideology. The=20
Indian National Congress adopted it to suit Indian political=20
panorama. In other words it was not mere mechanical imitation but had=20
local hue. It was applied to multi-religious and multi-lingual=20
political scenario of India. In Europe nationalism was a territorial=20
ideology within mono-religious, mono-lingual and mono-cultural=20
backdrop. India, on the other hand, was an agglomeration of=20
religious, languages and cultures. To create nation out of it was no=20
easy political task. The national ethos thus did not naturally grow=20
from below, but was imposed from above as a political ideology.

Thus nationalism acquired religious hue as well. While it=20
tended to be religion and territory-based in the majority community=20
and an extreme form of territorial loyalty it acquired separatist=20
ethos as far as Muslims were concerned. Here I would like to point=20
out that it is wrong to bracket Islam and separatism together. As=20
Hindutva cannot be equated with Hinduism as pointed above, Islam=20
cannot be equated with separatism. Thus the prominent Ulama never=20
participated in the Pakistan movement and categorically rejected the=20
two-nation theory as Un-Islamic and product of separatist politics,=20
not of Islam.

Though the British divide and rule policy did play its own=20
part the growth of religious nationalism was an indigenous=20
phenomenon. The two communities i.e. Hindu and Muslim were=20
manipulated by their respective power elite throughout freedom=20
struggle which, ultimately resulted in partition of the country. The=20
main blame goes of course to manipulations by power elites but=20
generally it was seen as a religious phenomenon.

Partition, needless to say strengthened the Hindutva=20
phenomenon and the RSS ideology. The Jan Sangh, which came into=20
existence in early fifties, was a political expression of the RSS=20
philosophy. It emphasised Hindu religious and Indian territorial=20
attachment to the extreme to legitimise its own political interests.=20
Thus territorial nationalism became Jan Sangh's hall-mark. It is not=20
that territorial nationalism is objectionable per se. Territorial=20
nationalism, even n fast changing scenario in the times of=20
globalisation when national barriers are being weakened, retains much=20
of its relevance. But its extreme form as expounded by the Hindutva=20
forces tends to be revanchanist. In a multi-religious and=20
multi-ethnic society like India such nationalism becomes extremely=20
divisive and creates tensions between various religious and ethnic=20
communities.

Hindutvawadi forces are represented in its extreme form=20
today by extremists in the Sangh Parivar like the RSS Bajrang Dal and=20
Vishwa Hindu Parishad, apart from the hard core elements in the BJP.=20
The behaviour of the Sangh Parivar, since it has come to power, has=20
been much more aggressive and minorities feel quite insecure. Apart=20
from the Muslims attacks on Christians have also increased.

The RSS ideologues continue to describe Islam and=20
Christianity as alien religions, alien to Indian social ethos,=20
separatist in nature and violent. It is also maintained that the=20
followers of these religions are loyal to their holy lands, instead=20
of India. Such statements cannot stand a moment's scrutiny but=20
continued to be believed by a large sections of upper caste Hindus.=20
Even a writer like V.S.Naipaul who has lived all his life in England=20
entertains such chauvinistic ethos. He believes that the Muslim=20
conquest of India resulted in genocide and destruction of flower of=20
Hindu civilisation. He believes that to maintain that Hindus and=20
Muslims have coexisted in India for centuries is a 'lie and a hoax'.=20
Needless to say, it is not understanding history but to surrender=20
uncritically to ones chauvinistic emotions. It assumes highly=20
simplistically that there was no violence, much less genocide in=20
Indian society before the Muslim conquest. In other words pre-Muslim=20
society was quite ideal. All violence, including the Kalinga and=20
other wars are pushed under the carpet.

But this is what is happening on the part of=20
intellectuals. Such tendencies in all religious traditions are,=20
unfortunately, on the increase. We become quite uncritical when it=20
comes to our own religious tradition and bash up the 'other'. Today=20
most of us have no religious or ethnic identity per se. Our identity=20
owes its existence to the 'other', not to ourselves. It is borne out=20
more due to hostility to the 'other' rather than to our own genuine=20
feelings about our own faith, language or culture. And due to such=20
hostile attitudes we easily surrender to political propaganda.

There is another tendency, which has been doing great=20
deal of damage to our national unity and integrity. The Hindutvawadis=20
not only ignore violence in pre-Muslim Indian society but also quote=20
Shastras to prove the non-violence and tolerance in Hindu religious=20
tradition. Ironically they themselves, while quoting the Shastras=20
display extreme form of intolerance and perpetuate acts of violence=20
against religious minorities. It has been observed that more they=20
talk of tolerance of Hindu tradition, more intolerance they display=20
towards minorities and more they talk of non-violence, more violence=20
they commit against Muslims and Christians.

While glorifying no-violence in Hindu tradition these=20
Hindutvawadis killed the apostle of no-violence Mahatma Gandhi. The=20
Mahatma represented the genuine ethos of Indian society. Mahatma=20
Gandhi was never so relevant as in today's increasingly intolerant=20
Indian society. Both as political as well as moral leader he towers=20
over all others in modern India. But he succeeds in extracting from=20
us no more than verbal tributes. I must say to build a modern=20
tolerant and non-violent India no one more than Mahatma Gandhi=20
deserves our real leadership. He was as relevant in his life as in=20
his death. However, our interests are more relevant than Gandhian=20
ideals.

In the context of the Hindutva ideology it is important=20
to note that a homogenous notion of 'Muslims' and 'Christians' is=20
highly doubtful. All Muslims are not wedded to the doctrine of jihad=20
even in Pakistan, let alone in India. And all Christians are not=20
supportive of conversions even in Christian majority countries, let=20
alone in India. There are Muslims and Muslims and Christians and=20
Christians as there are Hindus and Hindus. In other words each=20
community is quite diverse in its religious, social and political=20
proclivities. Perhaps the slogan 'unity in diversity' is as much=20
applicable for every religious or ethnic community as for India as a=20
whole. Diversity is the law of life as that of nature.

The Hindutvawadis should note that more they emphasise=20
their extreme form of territorial chauvinism more they weaken the=20
political and cultural unity of India. This unity can best be=20
strengthened by developing genuine respect for religious and cultural=20
autonomy of different and diverse communities in India. More we=20
respect this diversity more we strengthen Indian unity. But then the=20
Hindutvawadis have stood more for interests of Hindu power elite=20
rather than the unity of India.

{Centre for Study of Society and Secularism, Mumbai:- 400 055. [India]
E-mail: <mailto:csss@v...>csss@v...}

_________

3.

Hindustan Times
Tuesday, August 21, 2001

KASHMIRI WOMEN GIVEN VEIL DEADLINE
AFP
Srinagar, August 20

AN ISLAMIC militant group - the Lashkar-e-Jabbar -- which carried out=20
two acid attacks on unveiled Muslim women in Kashmir, has sent a=20
warning to 'immodestly dressed' women, the local media reported on=20
Monday.

The little known group has set September 1 as a deadline for women to=20
'adhere to the complete Islamic dress code' - which means a veil or=20
black cloak.

Quoting the warning, local newspapers reported: "Following the expiry=20
of the deadline, the cadres of the group will start targeting women=20
without the veil under the new strategy." Since the two recent acid=20
attacks by this militant group, local Muslim women have been covering=20
their heads.

Kashmir's dominant militant group, Hizbul Mujahideen, and other rebel=20
groups operating in the region, have dissociated themselves from the=20
attacks, although they have urged local Muslims to follow Islamic=20
practices.

"People should get hold of these attackers and teach them a lesson,"=20
said Salim Hashmi, spokesman for the Hizbul Mujahideen. "Our group=20
will not tolerate crimes against women."

Hashmi blamed the attack on "forces ... out to undermine our armed=20
struggle". Militants in Kashmir have banned beauty parlours, liquor=20
shops and cinema halls in the region.

The Lashkar-e-Jabbar's diktat has unexpectedly fuelled a boom in two=20
industries. Cloth traders have benefited from increased sales of=20
cloth required to make burqas. Similarly, tailors have also been kept=20
busy.

At the lower end, a burqa costs around Rs 1,000. In Srinagar, where=20
wealthy families import burqa designs from countries like Saudi=20
Arabia and Iran a burqa can cost as much as Rs 4,000.

_________

4.

Hindustantimes.com
Tuesday, August 21, 2001
Off Track

TO EACH HIS OWN RAMAYANA

by Ram Punyani

A ruling by the Delhi High Court last month struck down a=20
notification issued by the Lt. Governor of Delhi in August 1993=20
banning the exhibition of panels depicting different traditions of=20
the Ramayana legend. This panel was part of the show 'Ham Sab=20
Ayudhya', curated by the Safdar Hashmi Memorial Trust (Sahmat). The=20
exhibit was attacked by the VHP in 1993, especially the Jain and=20
Buddhist versions of the Ramayana.

In India there are hundreds of versions of the Ramayana- Buddhist,=20
Jain, the Brahminical (Valmiki) version, the Ram Katha in the=20
Narmada valley, in Bengal, and of course in the Dravidian south.=20
Besides, there are different interpretations of the prevalent=20
Valmiki Ramayana, which obviously goes against the one-dimensional=20
top-heavy Hindutva interpretation.

Ram Katha's (story of Ram) versions can be correlated with the=20
class-caste aspirations of the narrator-interpreter. In the Buddhist=20
Dashrath Jataka, Sita is projected both as a sister and wife of Ram.=20
According to this version, Dashrath is king, not of Ayodhya but of=20
Varanasi. This Jataka tale shows Ram to be the follower of Buddha.=20
The Jain versions project Ram as the propagator of anti-Brahminical=20
Jain values; he is a follower of non-violence. In both the Buddhist=20
and Jain versions, Ravana is not shown as a villain. Instead, he is=20
a great spiritual soul dedicated to the quest for knowledge, with a=20
majestic command over passions. Ravana is a sage, a responsible=20
ruler. In the Women's Ramayan Songs (of Telugu women) recently=20
published by Ranganayakamma, Sita finally wins against Ram and=20
Surpanakha succeeds in taking revenge over Ram. Jotiba Phule, who=20
fought for the liberation of Dalits and women, gave an alternative=20
perspective to the story of Ram. Phule's viewpoint forms a partial=20
base for the interpretations of the Ramayana by Ambedkar and=20
Periyar. His interpretation is woven around King Bali, who invokes=20
the image of the peasant community. His death in the hands of Ram,=20
in what was clearly a morbid conspiracy, is seen as an act of upper=20
caste subjugation. And Ram is seen as an avatar of Vishnu who is out=20
to conquer India by defeating the so-called 'rakshashas' so as to=20
establish the pure Brahminical values of caste and gender hierarchy.=20
Ambedkar looks at Valmiki's text and focuses on the killing of=20
Shambuk for violating the prevalent norm where a low caste=20
individual has no right to do penance (tapasya). Like Phule, he also=20
castigates Ram for killing Bali. He questions the way Ram forces=20
Sita to do agni pariksha, the trial by fire.

Periyar says that the story is a thinly disguised historical=20
account of how caste ridden, Sanskritic, north India led by Ram=20
subjugated low caste south Indians. He identifies Ravana as the=20
monarch of ancient Dravidians, who abducted Sita, primarily to take=20
revenge against the mutilation and insult of his sister Surpanakha.=20
Ravana is the practitioner of Bhakti, and is a virtuous man.

Ramanand Sagar's tele serial Ramayan helped restore all the cliches=20
of the upper caste status quo. Sita here is herself keen to be=20
banished to the jungle by her master to ensure that people don't=20
talk ill of him. This version goes very well with the Hindutva=20
brigade's interpretations of history. It is clear that this version=20
of their male icon best conveys its agend of subjugating the rights=20
of the Dalits, Bahujans, women and adivasis.

_________

5.

The Statesman
21 Augsut 2001

RAJASTHAN: FROM A PEACEFUL STATE TO COMMUNAL FRENZY

STATESMAN NEWS SERVICE

JAIPUR, Aug. 20. - Once known for communal harmony, Rajasthan is now=20
becoming a playground for fundamentalists trying to sow the seeds of=20
communal hatred. Police see a new pattern in the recent communal=20
disturbances. For, instead of targeting sensitive towns, the=20
fundamentalists are targeting remote, less sensitive areas. A police=20
officer, analysing the recent communal disturbances, said the state=20
is worried because most of the religious leaders or priests are from=20
outside the state. The trend started about two decades ago, but it=20
has taken an alarming proportion only recently, he said. "Though we=20
have nothing in hand to prove their direct involvement in these=20
disturbances, these outsiders have definitely destroyed the communal=20
fabric of the state as most of them belong to states known for=20
communal disturbances. These people, intentionally or=20
unintentionally, have become an instrument in increasing communal=20
hatred in Rajasthan," the officer said. "Every second maulvi in=20
Rajasthan is from outside Rajasthan. Similar pattern has been noticed=20
in other religious organisations as well," states a senior officer=20
of the intelligence department. Otherwise why is it so that during=20
the last two years, the state has witnessed more than 24 communal=20
disturbances, he asked. "We have observed that in almost all cases -=20
it started with a trivial issue, and later assumed an alarming=20
proportion. The issue could have been settled amicably by the two=20
communities, but intervention of the outsiders worsened the=20
situation leading to communal riots," he commented. "Take the Asind=20
case for example. People were living peacefully for centuries. It was=20
the Hindus who constructed Dargah in Asind, and were paying salary=20
to the maulvi of the Dargah. ''Then what happened was that the local=20
people of majority community demolished a kalandari mosque, or burnt=20
tents of Muslim pilgrims. Very few people noticed that the main=20
accused, who instigated the local crowd, is from Meerut, and had=20
shifted recently to this place," said the officer requesting=20
anonymity. "Attack on the Punder mosque is another example. The=20
mosque was attacked, and a few holy books were burnt. Here again the=20
main maulvi migrated from Nepal a week before the incident," he said.=20
"What the government should study seriously is why communal elements=20
are preferring remote areas of Rajasthan,=8Awhere communal riot is a=20
new word," he said.

_________

6.

Book Review
Name of the Book: Secularism's Last Sigh?=97Hindutva and the [Mis] Rule of =
Law
Author: Brenda Cossman and Ratna Kapur
Publisher: Oxford University Press, New Delhi
Year: 2001
Pages: 190
Price: Rs. 225
ISBN: 019565798-5
Reviewed by: Yoginder Sikand

As Hindutva worms its way into every sector of civil society, its=20
logic threatens to take on the form of accepted and incontestable=20
truth. Not content simply with capturing political power, Hindutva=20
has now spread its tentacles to establish a firm presence in the=20
bureaucracy, the media, education, the police and so on, through a=20
variety of seemingly innocuous frontal organisations. Hindutva=20
ideologues have even targetted the legal system, calling for=20
replacing the present Constitution by what they see as one true to=20
Hindu principles and teachings as they understand them. The growing=20
challenge of Hindutva, and the extreme dangers that this poses for=20
prospects of genuine secularism in India, is what this timely,=20
well-researched and thought-provoking book is all about.
Cossman and Kapur take as their point of departure the=20
decision by the Supreme Court in a case in 1995 involving accusations=20
against candidates of the Shiv Sena/ Bharatiya Janata Party in the=20
Maharashtra state elections in 1987. They were accused of inciting=20
hatred against Muslims, advocating a Hindu Rashtra, a state based on=20
the ideology of Hindutva, and thereby violating the law for appealing=20
for votes in the name of religion. The decision of the Supreme Court=20
in the case came as a shock to secular opinion. The accusation of=20
misusing religion in the name of Hindutva levelled against the Shiva=20
Sena/ BJP candidates was dismissed. Predictably, the Hindutva combine=20
welcomed the decision with glee and rejoicing.
The authors regard the decision of the Supreme Court as=20
tragic for the country, and as having only served to further embolden=20
the advocates of a fascist Hindutva state. They argue that the=20
Court's opinion that appeal to Hindutva did not constitute misuse of=20
religion on the grounds that, allegedly, Hindutva represents 'the way=20
of life of the people of the subcontinent'' is wholly incorrect. The=20
Court, they say, has failed in actually ascertaining what exactly=20
Hindutva means to its protagonists and the relation it bears to what=20
is known as Hinduism. Critically examining the writings of the=20
pioneers of the Hindutva movement, including such figures as=20
Savarkar, founder of the Hindu Mahasabha, and Golwalkar, chief of the=20
Rashtriya Swayamsevak Sangh, they show that Hindutva is based on a=20
fascist agenda that is vehemently opposed to the rights and identity=20
of non-Hindu groups, particularly Muslims and Christians. In other=20
words, appeal to Hindutva in election campaigns does actually=20
constitute a gross violation of all secular principles, which the=20
Supreme Court is actually meant to uphold. That the Court, in its=20
wisdom, decided otherwise the authors regard as ominous for the=20
future of India as a plural, democratic and genuinely secular and=20
democratic society.
While the Supreme Court decision forms the crux of the book,=20
the authors also reflect on an appropriate model of secularism for=20
India today. They dismiss Hindutva claims of standing for what it=20
calls 'positive secularism' as actually representing a thinly-veiled=20
'majoritarianism' They also critique a passive understanding of=20
secularism as mere tolerance of diverse faiths, which again, they=20
opine, reflects a 'majoritarian' ethos. They appeal for a radical=20
substantive equality of different religious groups, which might=20
require special safeguards for minorities to offset in-built=20
disadvantages and discrimination. They also point to the need for=20
inter-faith dialogue initiatives for promoting better understanding=20
between followers of different faiths, and to offset the tendency of=20
what they call the =91majority community=92 to impose its own vision of=20
equality and tolerance on the rest. The point is well taken in=20
principle, but in the Indian context, where the 'Hindu' identity,=20
consisting of numerous, often mutually opposed castes, is itself a=20
flimsy construction, the notion of a 'majority community' is=20
misleading. Indeed, one can argue that by going along with the=20
understanding of 'Hindus' as a monolithic 'majority community' the=20
authors and other 'secularists' like them only play into the hands of=20
their Hindutva foes. The radical Dalit critique of Hinduism and=20
Hindutva as Brahminism is completely ignored, as is the Ambedkarite=20
understanding of the 'Hindu' 'majority community' identity as an=20
edifice constructed by the 'upper' caste minority to promote its own=20
interests using the logic of majoritarian rule. That fundamental flaw=20
aside, this book excels, a timely warning of the impending dangers of=20
sanctified terror that threatens to plunge India into irretrievable=20
chaos.

_______

7.

The Times of India
21 Aug. 2001

VHP to recruit 30 lakh youth in Bajrang Dal

SULTANPUR: Vishwa Hindu Parishad will recruit 30 lakh youth in the=20
Bajrang Dal to prepare them for "struggle," VHP international general=20
secretary praveen Bhai Togadia said on Monday.

The work of providing trishuls to three lakh youths has already=20
started, he told reporters here.

The VHP was firm on starting the construction of the Ram temple in=20
February next year, he said adding the temple issue might not be on=20
the agenda of the NDA government but was on the agenda of VHP.

The Parishad would launch a public agitation if the Centre did not=20
transfer the acquired land to us, he said. "If the government could=20
clear re-building of the Somnath temple why could a Ram temple not=20
be built at Ayodhya," he added.

Togadia told reporters here that the Muslims should "voluntarily=20
hand over Ayodhya, Kashi and Mathura temples."
[=8A].

( PTI )

________

8.

India Pakistan Arms Race & Militarisation Watch (IPARMW) # 46
21 August 2001

[information & news for peace activists on arms sales to the region,
defence budget figures, acquisitions & updgrades of weapons systems,
development and deployment of new weapons, implications of militarisation
(of the state & of non-state actors); the developments on the
Nuclearisation front and the doings of the 'intelligence' agencies.
Bringing such information to wide public knowledge is our goal here. No to
secretive & exclusive control of this information by technocrats, planners
who plot national security hidden from public scrutiny. Please help us in
the information gathering work for wide public dissemination in South Asia.
Send Information via e-mail for IPARMW series to: aiindex@m... for
inclusion in the Emailings.]

The complete IPARMW archive is available at:
http://groups.yahoo.com/group/IPARMW/messages

________

9.

From: "Radhakrishnan P"
Date: Tue, 21 Aug 2001 23:07:32 +0530

MIRACLE AND MOTHER TERESA

I just read a write-up in The Hindu about the preparations for=20
the beatification of Mother Teresa. I have a lot of respect for the=20
Mother and I do hope and believe that the world would have been a=20
better place if we had many more Mothers like her. So what I write=20
below has absolutely no reflection on her place in the world as of a=20
better species of human beings who brought succour to many through=20
her "healing touch", down-to-earth work, and various sacrifices,=20
living probably the most spartan life that one can think of.

However, the issues I raise below have direct bearing on=20
superstitions, science and scientific temper, all of which are=20
related to secularism, pluralism, peaceful coexistence, and human=20
progress. First I shall reproduce an interesting write-up which I=20
just got in my email, which has a direct bearing on miracles in the=20
context of Jesus Christ, then I shall reproduce the news report in=20
The Hindu of August 20, 2001, then I shall go into the issues which I=20
wish to raise for a debate.

Religions of the World

A BOLD CLAIM: GOD TAKES HUMAN FORM

By Robert M. Price

A central figure in first-century Christianity was actually not a=20
Christian. There has been more written about Simon of Gitta than=20
about the apostles. Simon claimed to be the incarnation of the one,=20
true God, though a biblical account has him finally repenting and=20
requesting to be baptized as a Christian. Some scholars think Simon's=20
reputation for miracle working, along with his declaration of=20
divinity, helped influence the Christian idea of Jesus Christ as God=20
incarnate.

Before converting to Christianity, Simon was a Gnostic ("Knower") who=20
didn't want to blame the world's evil on a good Creator God. He=20
claimed rogue angels created the world. Simon said that his traveling=20
companion, Helena, was the incarnated "First Thought" created by God.=20
Wicked angels kidnapped her, he would preach, and used her divine=20
soul to breathe life into their creations. Simon said he had rescued=20
Helena, and this act cleared the way for all followers who had a=20
spark of her divine light to join Simon and be saved.

Simon's reputation for miracle working made him famous. He even=20
impressed the Roman Emperor Nero (37-68 AD) by supposedly flying=20
through the air. Simon finally died in Rome-but his ideas lived on.

Around 175 AD, Justin Martyr reported that Simon was still widely=20
worshipped in both Rome and Samaria. Martyr recognized the importance=20
of Simon's claim to divinity, and he argued strongly that Jesus was=20
the one who embodied the "Divine Mind" of God. This became a central=20
tenet of the School of Alexandria, the first Christian institution of=20
higher learning founded in the mid-second century AD in Alexandria,=20
Egypt. But it took another 300 years of theological debate before the=20
Catholic Church officially declared Jesus was God incarnate, a=20
paradox meaning he was both the Son of God and God.

By Zooba.com Inc.

The Hindu, Chennai, 20/08/2001, Page 14.

WAS SHE CURED MIRACULOUSLY?

By Hasan Suroor

London, Aug. 19. A Bengali woman holds the key to whether Mother=20
Teresa would be declared a saint, or beatified in the first instance.=20
The woman's claim that she was miraculously cured of an "incurable"=20
tumour with the posthumous blessings of the Mother is being weighed=20
by the Vatican as it "fast tracks" the canonisation of Calcutta's=20
most famous nun.

A miracle is a pre-requisite for beatification and the testimony of=20
30-year old Mrs. Monika Besra is crucial, but a British newspaper=20
today raised doubts about its authenticity.

The Observer, which claimed that even Mrs. Besra's identity had not=20
been officially disclosed, pointed out that the "excessive secrecy=20
deployed by Mother Teresa's order, and her successor Sister Nirmala,=20
in Mrs. Besra's case" raised questions about the veracity of her=20
claim. "All the nuns involved in her treatment have refused to=20
discuss publicly what happened=8A When The Observer turned up outside=20
the Missionaries of Charity home for the destitute in the town of=20
Raiganj yesterday close to where Mrs. Besra was treated, the nuns=20
refused to emerge," the paper said quoting Raiganj's Bishop Alphonsus=20
D'Souza that they were under strict orders not to talk about the=20
"miracle".

The official account of Mrs. Besra's claim is that in May 1998 she=20
was diagnosed with a large tumour in her abdomen and for two months=20
she was in acute pain, unable even to stand straight. One day, she=20
"hobbled" into the destitute home run by Mother Teresa's order in=20
Raiganj.

In a statement to church investigators who are collecting evidence in=20
support of Mother Teresa's claim to sainthood, she is reported to=20
have said that first the sisters gave her medicine but when it did=20
not work, they decided on invoking the Mother's blessings.

On the first anniversary of Mother Teresa's death-September 5,=20
1998-two nuns tied a silver medallion round Mrs. Besra's stomach. It=20
was the same medallion that had been placed on Mother Teresa's body.=20
Mrs. Besra fell into deep sleep and when she woke up there was no=20
sign of the tumour. "My stomach became smaller and smaller=8A In three=20
days it was completely all right. I am sure that Mother Teresa made=20
me all right," she is reported to have claimed.

According to The Sunday Times it is one of the "most powerful alleged=20
miracles supporting her (Mother Teresa's) cause." But The Observer=20
claimed there were "inconsistencies" in Mrs. Besra's account. "Mrs.=20
Besra, who is about 30, claims she was being given medicine only for=20
pain relief, but the sisters confirm she was also treated for TB.

Before the "miracle", Mrs. Besra was taken to no fewer than five=20
doctors-an extraordinary number for a poor resident of a Missionaries=20
of Charity home", the newspaper said in a report from its=20
correspondent in Raiganj, Mr. Luke Harding who also pointed out that=20
Mrs. Besra's statement had "clearly been drafted by another hand" as=20
she was illiterate and could barely speak Bengali.

According to him, nuns wanted her sister to formally inform the=20
Mother's House in Calcutta of the "miracle" but she refused, "so the=20
nuns reluctantly put pen to paper themselves".

He also quotes a doctor as expressing doubt. But the archbishop of=20
Calcutta, Henry D'Souza, has said, "Renowned physicians have=20
certified that the disappearance of the tumour was nothing short of a=20
miracle".

Issues for debate

1) It is common knowledge that miracles have been integral to=20
religions, especially founded religions such as Christianity and=20
Islam. The email from Zooba.com is only one indication of this. In=20
place of miracles, and often in addition to them, ancient religions=20
like Hinduism, which have no founders, have legitimation myths.=20
Miracles and myths are in fact the life-blood of religions without=20
which religions cannot survive, cannot be spread and cannot=20
be propagated.

2) While this is understandable in the context of ancient and=20
medieval societies, in modern societies especially in the twenty=20
first century, which are supposed to be passing through=20
"globalisation" and related "knowledge revolution", making the world=20
a "global village", miracles and myths are not only anachronisms but=20
deterrents to the growth and spread of science, scientific temper,=20
and human progress, especially in multicultural, multi-religious, or=20
pluralist societies where different social groups of divergent and=20
often mutually incompatible belief systems have to peacefully coexist.

3) Understood thus, in the modern context the very foundation of=20
Vatican is shaky, obscurantist, and unedifying. It is one thing to=20
declare Mother Teresa a saint or beatify her, as she was undoubtedly=20
one of the noblest creations of Nature. It is quite another thing=20
that her sainthood or beatification is contingent on someone proving,=20
after she is dead and gone, that she had super-natural powers. To be=20
fair to the Mother she did not claim any such powers and she did not=20
claim that she should be beatified or made a saint, and for whatever=20
is happening after her death she is not responsible.

4) There is no record of any known miracle in the world, and in a=20
scientific era in particular all events should be subject to, what=20
may be called "falsification". In this sense, the report about the=20
"miraculous medallion" and the "miraculous powers", which the nuns=20
would have us believe, derived in Besra's case are in the realm of=20
ambivalence and ambiguity, and mystification. In any event, the=20
probability factor cannot be ignored, even assuming that the nuns=20
with the Mother's blessings cured Besra. So also the working of the=20
"law of the inevitable".

5) If the medallion with or without the Mother's blessings can cure=20
"incurable diseases" then the Sisters of Charity would do well to go=20
"global", with a mass production of such medallions (for after all it=20
is made of silver and not gold!).

6) The claim which the nuns supposedly attributed to the doctors that=20
Besra's getting rid of her tumour, if at all that story is true, was=20
nothing but miracle is in the nature of someone telling that she had=20
a miraculous escape from an air crash or what not.

7) There is an anecdote about magician P.C. Sirkar (though I am not=20
sure how reliable it is) that when the "superman" Sai Baba was=20
distributing sweets to his devotees whom he had counted before=20
ordering the sweets (and he had brought only the exact number=20
required for distribution), he found one less, and when he was trying=20
to wriggle out of the situation Sirkar offered him the missing one.=20
Sirkar had taken one by sleight of hand, and Baba had not recognised=20
Sirkar.

8) Vatican's persistence as purveyor of superstition may be good for=20
its own existence and persistence and probably for the naive and=20
gullible sections of Christianity. More so, when of late there has=20
been increasing debate and concern in the West about celibacy and=20
priesthood among the Catholics, and increasing demand to do away with=20
celibacy, inasmuch as the celibates are more often than not celibates=20
only overtly, and given a chance would go for overkill in matters=20
concerning women and sex (recall Balzac's Droll Stories?).

9) But if the scientific community proves that whatever the Mother=20
did was only mundane, and what is attributed to her divinity after=20
her death is muddle-headedness, will the Vatican review the earlier=20
cases of beatification and sainthood, and leave those dead and gone=20
without the baggage of miracles.

10) That will be setting examples to other religions such as Islam,=20
and Hinduism. It will be in larger public, nay global, interest to=20
thrash out these issues, so that the world will have lesser and=20
lesser threats of fundamentalism, Talibanism, and Buddha-bashing.

Dr. P. Radhakrishnan
Professor
Madras Institute of Development Studies
Chennai 600020, INDIA

_/_/_/_/_/_/_/_/_/_/_/_/_/_/_/_/_/_/_/_/_/_/_/

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