[sacw] SACW | 18 Jan. 02

[Harsh Kapoor]

South Asia Citizens Wire | 18 January 2002

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

#1. Global Vigils for Peace Between Pakistan and India
#2. India: Citizens sit in on Kashmir and Pak -India war like=20
build-up (Jan 22, N. Delhi)
#3. Social Roots of Partition Process (Ram Puniyani)
#4. India Writer stands by controversial remarks on Hanuman [The=20
Hindu's monkey god]
#5. Book review of MILITARISM & WOMEN IN SOUTH ASIA by Anuradha M. Chenoy
#6. Pakistan: Seminar 'Afghan Refugee Women and their Concept of=20
Home' (islamabad, 28 jan)
#7. India: Secular Traditions in Hindustani Music: A Programme by=20
Subhendu Ghosh (24 Jan, N.Delhi )
#8. Hindu Right wing protest against Annad Patwardhan's film in the US.

________________________

#1.

People for Peace

Global Vigils for Peace Between Pakistan and India
Beginning 27th January 2002

Pakistan and India are on the brink of a disastrous war. A war that could
culminate in a nuclear holocaust annihilating millions in both countries
and endanger the whole world. A war nobody wants - atleast not the people
of the two counties.

The leadership of both countries has managed to keep the conflict alive
for over 50 years for political reasons. Given the opportunity, they may
continue to keep the tensions on the boil as it helps in deflecting
attention of the people from the substantive issues of poverty and
development in both the countries.

This strategy of seeking to divert attention from domestic issues by
keeping the tensions alive has already resulted in three and half wars.
Any continuation of tension could spin out of control any time and result
in another war - and with both countries acquiring nuclear weapons,
another war will be suicidal and apocalyptic.

People on both sides of the border are silent.
They are silent not because they want war.
They are silent not because they don't understand the devastation of war.
They are silent because they are confused.

Confused because of the unnatural and illegitimate choice thrust upon them
of either waring for their countries or securing peace for mankind. They
are silent because of the strident war hysteria consistently broadcasted
by a few vested interests that make them doubt the prospects of the
possibility of Peace.

But above all, they are silent because they realise that any talk of peace
in this cacophony of war hysteria will not be audible; and if they are to
be heard at all, they will now have to SHOUT for Peace.

And they don't get platforms to SHOUT for Peace.

Hence the Silence. Silence of helplessness. Silence of the condemned.

If only all the people who want to shout for Peace could get a platform,
their combined SHOUT could stop waring armies in their tracks.

Global Vigil For Peace Between Pakistan And India:

THE PROGRAM

It is proposed that on the last Sunday of every month from 5:30 p.m. to
6:30 p.m. (local time) people and groups in Pakistan and India can
organise Peace Vigils holding candles in their cities, towns and villages.
Pakistanis and Indians living outside the Sub-Continent can come together
and jointly organise "Vigils for Peace between India and Pakistan" in the
countries where they are living. Individuals and groups interested in
promoting peace in these countries can be requested to collaborate in
organising these Vigils. These Peace Vigils in other countries could
also to be organised on the last Sunday of the month between 5:30 p.m. to
6:30 p.m. (local time). It is requested that these Global Vigils for
Peace should be organised for 3 months starting from 27th of January 2002.
Subsequently the programme could be reviewed after three months and could
be continued further if required.

As many individuals, groups and organisations are expected to participate
in these Global Vigils for Peace, it is proposed that all these Vigils are
organised under the common banner of "People for Peace Between Pakistan
and India".

When hundreds of such Global Peace Vigils are organised regularly, then
the media, the international community and the leadership of both the
countries will be compelled to take note.

In the mean time, if Pakistan and India agree to restart the process of
dialogue, these Global Vigils for Peace can be organised at the time when
the dialogue is taking place. Such Vigils organised all over the world
and jointly by Pakistanis and Indians will definitely put pressure on the
representatives of both the countries engaged in the dialogue. They may
not be able to break the talks and walk away empty handed, as had happened
at Agra, if they know that thousands of citizens of both the countries in
hundreds of locations all over the world are standing Vigil on their
actions.

Common Activity and Demands at the Global Peace Vigils:

All these Global Vigils for Peace will share a common banner viz. "People
for Peace Between Pakistan and India", will be organised on common days
i.e. the last Sunday of every month and have a uniform time for the Vigil
from 5:30 p.m. to 6:30 p.m. (local time). It is proposed that all these
Vigils could share a common activity in the form of holding up lighted
candles and make a set of common demands to portray the unity of purpose
of all the Vigils being organised through out the world.

The common demands of the Global Vigils for Peace between Pakistan and
India could be that:

Both Pakistan and India should:

1. Open up all communication and travel links between them.
2. Immediately sign a No War Pact.
3. Set up a Permanent Dialogue Process for continues and
uninterrupted negotiations to settle all outstanding issues (including the
issues of Kashmir by also involving the people of Kashmir on both sides of
the border, cross border terrorism etc.).
4. Dismantle all nuclear weapons and make the Sub-Continent nuclear
free.
5. Immediately establish trade and commerce links.

Signature Campaign:

All the participants of the Vigils can be requested to sign on the
memorandum of demands. All the signatures obtained can be posted on the
special web site being created.

Other Activities:

Groups can organise any other activities like peace songs, rallies,
exhibitions etc. during the Vigil in their areas.

Activities being proposed on 27th January 2002 at Hyderabad, India are:

1. Vintage Car Rally for Peace from the Historic Charminar to Tank
Bund (Venue for the Vigil for Peace).
2. Candle light Vigil
3. Peace songs
4. Placards and Slogans.

Information Sharing Through Web Site: peopleforpeace.info

A special web site having the domain name peopleforpeace.info has been
created to co-ordinate the Global Vigils and for sharing
of information by all the groups organising the Vigils in different parts
of the world.

The web site will be interactive and will have two sections. In the first
section all those individuals and groups proposing to organise Vigils in
their areas can give information about the name of their city / town,
activities proposed, contact person and e-mail address. This information
will help other groups and individuals of the area interested in
participating in the Vigil in contacting the organisors. This will also
help in estimating and publishing the number of Vigils being organised all
over the world.

The second section of the web site will become operative after the Vigil
is organised. Organisors of the Vigils in different areas will be
requested to fill in information about the venue of the Vigil, number of
participants, organisations which participated, names of individuals and
groups who have signed the memorandum of demands, photographs of the
Vigils and names of any celebrities who may have participated in the
Vigils and / or endorsed the demands.

Endorsement by Celebrities:

A number of celebrities from the fields of academics, music, sports,
medicine etc. have appreciated the concept of Global Vigils for Peace
between Pakistan and India and have assured that they will try to
participate in some of these Vigils or will endorse the concept and the
demands.

A special section will be available on the web site to list the
celebrities from different fields from all over the world who have
participated in the Vigil or endorsed the programme and the demands.

Information About Other Peace Programmes:

Individuals and Groups organising any programmes in any part of the world
to promote peace between Pakistan and India can post information about
their programmes on the web site peopleforpeace.info

Use of Information Posted on the Web Site:

All the information posted on the web site by all the groups organising
the Vigils will be collated and forwarded to:
1. The Prime Minister of India, President of Pakistan and other
important leaders of both the countries.
2. The media all over the world.
3. All the groups and individuals organising the Vigils
4. Individuals and organisations involved in peace initiatives.

The information will be updated and forwarded after each round of the
Global Vigil for Peace every month.

Contact:
Mazher Hussain
COVA
20-4-10, Charminar,
Hyderabad, Andhra Pradesh
INDIA - 500 002.
Ph: +91-40-4574527 & 4572984 Fax: +91-40-4567087
E-mail: covahyd@h...

______

#2.

Subject: dharna [sit-in] in Delhi on 22nd, January

Convinced that issues of alienation of the Kashmiri people and their=20
aspiration must be addressed politically through dialogue and alarmed=20
at the current war like build-up between India and Pakistan which=20
threatens to eclipse the issue of people's right to life of dignity=20
and freedom, we the undersigned resolve that:

The Indian government withdraw measures that exacerbate the=20
alienation of the Kashmiris from the dismantling of the repressive=20
regime to the order suspending std, isd and internet links from=20
Jammu with the outside world;

Immediate orders are issued to cease the harassment of the Kashmiris=20
residing outside J&K in the name of anti-terrorist campaign that has=20
been arbitrary arrests and custodial killings;

That all those guilty of crimes committed against the Kashmiris be=20
they members of security forces or militants be brought to justice;

Unless the Indian government moves to resolve the Kashmir problem=20
democratically we feel that current military stand-off between Indian=20
and Pakistan is being used by US imperialism and its allies to=20
intervene in this matter and thereby jeopardise the interest of the=20
people of this entire region.

Finally, we call upon democratic minded people to endorse this call=20
and to join us in a Dharna on Tuesday, January 22 at 2 pm at Jantar=20
Mantar, New Delhi.

Gautam Navlakha, Pankaj Singh Anand Swaroop Verma, Anup Saraiya (PUCL)

Anjani (AIPRF) Surendra Pratap (Bigul Mazdoor Dasta) Sunil (DSU)

P.K Sahi (AIFTU) Pradeep (Disha Chatra Sanghtan) Subash Gathade (Sandhan=
)

Piyush Pant Anil Chamaria A.N. Bhattachryay (Jana Hastekshep)

Pradeep (PSU)

______

#3.

Issues In Secular Politics- No.2, Vol 1,(Jan II)

Social Roots of Partition Process

Ram Puniyani

The partition tragedy has been a multifaceted phenomenon in which lot of
factors played their role. Unmindful of that, various formulations are
popularized to suit the political interests of vested interests. One of
the most common causes for partition, propounded by the RSS and its
progeny (Sangh Parivar, SP), has been that it was Gandhi's appeasement of
Muslims, which emboldened them to demand Pakistan. Also, Jinnah has been
given the 'distinction' of the man who broke up India by some of the
scholars. A new theory comes from Dr. Murli Manohar Joshi. According to
him CPI's resolution on linguistic and religious nationalism provided
Muslim League with the logic of the much-needed 'Two Nation theory'. While
RSS chief Mr. Sudarshan states that as the division of India has been done
into Muslim Pakistan and Hindu India, so the to complete the partition
process Muslims should be packed off to Pakistan and Hindus from Pakistan
should be brought back.

Partition tragedy needs to be related to the complex social roots and the
goals of imperial powers in the region. With the control of India by
British, to plunder its raw materials and to create the market for their
industrial goods, railways, telegraphs and modern education were
introduced. Due to this came up group of Industrialists, educated civil
servants, professionals, modern businessmen and workers. These groups
started forming various citywide and region wide associations, the
culmination of which took place in the formation of Indian National
Congress (INC). This organization started putting forward the demands
related to more provisions for industrialists to set up their industries
here, bigger role in local administration, better facilities for education
and land ceiling. Rising assertion of newly emerging classes put the
Feudal lords and Kings of princely states, belonging to both religions, to
unease, and they came together to form United India Patriotic Association
(UIPA) just a couple of years after the formation of INC. This association
condemned the INC demands and saw this as an indication of disloyalty to
the British crown. They resolved to cultivate the loyalty of local
population for the Queen of England. Incidentally it was the same decade
in which communal riots began for the first time. Over a period of time
mainly due to the British policy of divide and rule this association gave
way to the formation of religion-based bodies like Muslim League (ML) and
Hindu Mahasabha (HM). Remarkably the leadership of these organizations was
coming from the same sections that formed the UIPA.

Later on RSS also joined in as another outfit for the 'building of Hindu
Nation', it had predominant support base from Brahmin and traditional
Bania communities. Most remarkably these both outfits (ML on one side and
HM+RSS on the other) spewing venom against each other shared the common
premise of Nationalism in the name of religion. The only difference being
that HM+RSS said it is a Hindu Nation so people of other faiths have to
remain subordinate to Hindus if they do not accept Hindu culture, while ML
asserted that since Muslims are separate Nation and they should have a
separate country to themselves. They were critical of National movement
led by INC, and most significantly they shared the same class base to a
great extent (Kings, Feudal Lords)

With INC's movement becoming mass movement, people from different
communities irrespective of their religion started joining it. This
movement was the movement for India Nation in the making. For this
nationalism the Nationalism propounded by ML and HM+RSS was like a fly in
the ointment but this fly was given life and blood by the British policies
in a very subtle and overt ways. While Muslim League was overtly
recognized and acted as 'the representative of Muslims', unmindful of the
fact that majority of Muslims were with the INC. The majority Muslims
stalwarts, Maulana Abul Kalam Azad, Khan Abdul Gaffar Khan being the most
well known amongst them, the Olemas of Barelvi and Deoband School, all
supported this Nationalism. The Hindu Nationalists though they were not
'officially' recognized as the representatives of Hindus, they were
merrily operating through the INC itself. The foundation of Two Nation
theory emerged parallel amongst Hindu Nationalists and Islamist
Nationalist. Savarkar articulated it most powerfully in his 'Post Andaman'
book, 'Who is a Hindu', while Chowdhary Rahmat Ali conceptualized Pakistan
(Punjab, Afghans, Kashmir, Sind) around 1930s.

The negotiations for the single united country were bound to fail with
these diverse pulls, pressures and machinations. In the wake of Nehru
committee (1927), Muslim League kept certain demands, which though
accepted initially, had to be backtracked due to the pressure of Hindutva
elements. Again in 1937 elections first the request for joint alliance
with ML was rejected and later the request to accommodate it in the
ministry was rejected by Nehru on the ground that he was keen on land
reforms and alliance with feudal elements of ML will make it impossible to
achieve the same. Similarly after accepting the Cabinet mission plan,
which called for a federation of states, Nehru practically backed out on
the ground that for a proper development of a strong center is a must.
This was like the last straw on the camel's back after which Jinnah became
adamant on his demand for a separate homeland for Muslims.

It is worth noting that the popular support for ML or HM as reflected in
the election results shows that both these parties had a very narrow base,
and both these had abysmal performance at the hustings. The passing of
Pakistan resolution in Lahore in 1940 was met with a march of thousands of
Ansari Muslims to oppose it. As ML used the religious symbolism it
succeeded in raising a bogey of demand for Pakistan, due to the emotional
appeal associated with the propaganda laced in religious idiom. So it gave
the impression as if all Muslims are in support of the Pakistan. The Two
Nation theory was repeatedly proclaimed from the sessions of ML and HM, In
1937 Hindu Mahasabha Session a resolution was passed stating that Hindus
and Muslims are two separate Nations. While a year later Bhai Paramanand
in his Presidential address stated that "Mr. Jinnah argues that there are
two nations in the countryIf Mr. Jinnah is right, and I believe that he is
right then the congress theory of building a common Nationality falls to
the ground. This situation has two solutions, one is the partition of the
country into two and the other is to allow to grow the Muslim state within
the Hindu state."

We can see here that the failure of negotiations had more then what meets
the eye. The goals and perceptions of different actors in this play were
different. Jinnah under the mistaken notion that ML represents all the
Muslims and following the communal vision of politics like its counterpart
HM+RSS, assumed that 'Hindu' INC will subjugate the interests of Muslims
once the British left. Mahatma Gandhi kept brokering peace all through, at
all occasions but here Nehru and Patel's wish to have a strong center
finally broke the possibility of negotiations and compromise. Nehru wanted
a strong center so that the development could be done in a planned manner
and landlordism could be abolished, while Patel wanted a strong center for
an overall strong state. It was a tragedy, which played with lives of
millions and its ghost continues to haunt us till the day. The result of
the partition was a truncated Pakistan, which further broke down into
Bangla Desh and Pakistan, just to prove that religion cannot be the basis
of Nation states, and India, did inherit the mantle of struggle for
independence, the values emerging from the biggest mass movement of
twentieth century, the values of Liberty, Equality, and Fraternity. It
came up as the true representative of the aspirations of the participants
of the freedom struggle for whom their Indian ness bound them in a single
thread. For them religion was not the primary identity. For them a
composite Indian Nationalism rising above the other varieties of narrow
nationalism (Race, Language, Religion) was the primary principle of
society and country. It is precisely these values, which came to be
enshrined in our constitution.

At this point to say that the two Nation theory got boost from the CPI
resolution is nothing but travesty of truth. We have seen the genesis of
Two Nation Theory and its sustenance by ML and HM+RSS had been going on
for decades before CPI resolution came up. About Sudarshan's statement the
less said the better. It is no surprise that this patriarch of Hindu
Rashtra politics can never understand as to what Indian Nationalism is.
His ideology and organization was never a part of Indian National movement
barring few exceptions. The concept of secular democracy is Greek and
Latin to the followers of Hindutva ideology. Could the concept of
Secularism and Indian Nationhood come up and survive without the crucial
contribution of all the communities to the process of Indian Nation
building? India and Indian secularism survive because most of the people
of India choose to be Indians first by rejecting the narrow Nationalism
based on Religion, be it Muslim Nationalism or Hindu Nationalism.

(The writer works for EKTA, Committee for Communal Amity, Mumbai)

______

#4.

Writer stands by controversial remarks on Hanuman

by Deepshikha Ghosh, Indo-Asian News Service

New Delhi, Jan 17 (IANS) One man's freedom fighter can be another man's
terrorist, says a leading literary figure who is not apologising for saying
that Hindu monkey god Hanuman may have been a terrorist for demon king
Ravana.

Hindi litterateur Rajendra Yadav Thursday stood by his controversial
editorial in the celebrated "Hans" magazine, observing that many historical
and mythological figures could well be dubbed "terrorists" by their critics=
.

"In demon-king Ravana's kingdom, Hanuman would be a terrorist for setting
Lanka afire. And so would Hindu leader Shivaji in Aurangzeb's court," Yadav
told IANS.

According to the Hindu epic Ramayana, Hanuman flew to Ravana's kingdom Lank=
a
to meet Sita, the abducted wife of Lord Rama. Ravana's soldiers caught hold
of Hanuman and set fire to his tail. In an act of fury, the monkey god set
fire to the kingdom, heralding a string of events that culminated in
Ravana's death.

Yadav stoutly defended his editorial slammed by influential Hindu groups
linked to the ruling Bharatiya Janata Party (BJP) such as the Vishwa Hindu
Parishad and Bajrang Dal, whose activists burnt copies of "Hans" to registe=
r
their protest.

Vinay Katiyar, a BJP MP and a Bajrang Dal leader, has threatened to file a
case of defamation against Yadav for allegedly denigrating lord Hanuman.

The 73-year-old writer has also raised hackles by suggesting that even
freedom fighters such as Bhagat Singh and Chandrashekhar Azad would be
termed terrorists by the British colonial regime that ruled India till its
independence in 1947.

"My main contention is that Islamic jehad fighters cannot all be labelled
terrorists for their actions may be justified (in the eyes of some)," Yadav
said.

Referring to the September 11 terror attacks in the U.S. that shocked the
world, the writer said: "Acts like this should be condemned, but it is a
lesson for the U.S. It is the U.S. foreign policy of the past 40 years that
has boomeranged on it. America's role in Yugoslavia, in Iraq and elsewhere
has rendered thousands homeless and many more have died."

This was the basic argument of his editorial in "Hans" magazine, he added.
Premchand, one of India's greatest Hindi writers, founded the magazine in
1930. Mahatma Gandhi was also associated with its editorial board for two
years.

Yadav took over from August 1986. "In the current atmosphere, it was only
pertinent that I write this article. I did not do it merely to cause a
sensation."

He commented that fundamentalists of any religion had two main victims -
freedom of expression and speech, and women. "They also stopped Mira Nair
from making a film on atrocities against Hindu widows, as they brook no
differing opinion."

The editorial also goes on to suggest that people belonging to the so-calle=
d
backward castes among Hindus may have been greatly relieved when Hindu
kingdoms were overrun by Mughals.

The writer remarked: "Everything cannot be seen with respect to law and
order - we have to go into reasons for all actions. The genesis of terroris=
m
should be examined. On one hand we have farmers committing suicide and on
the other we have Naxalite rebels," he said, referring to Maoist guerrillas
popularly known as Naxalites.

"When people are pushed beyond a certain point, they can either kill you or
kill themselves."

Yadav says his next editorial is about how the issue is being exploited by
political groups with an eye on the forthcoming elections in Uttar Pradesh,
India's most populous state where communal issues have a bearing on votes.

Yadav said he had received telephonic threats but had declined a security
cover. "I will not mince words or be cowed down by threats. In the highest
tradition of literature, you have to take sides."

VHP vice president Giriraj Kishore told IANS: "Hanuman's act was that of
self-defence. It was the person who set his tail on fire who was a
terrorist."
--Indo-Asian News Service

______

#5.

The Telegraph (India) 18 January 2002
BOOK REVIEW/ CONSCRIPTED INTO SILENCE
BY DOLA MITRA

MILITARISM & WOMEN IN SOUTH ASIA
By Anuradha M. Chenoy,
Kali for Women, Rs 250

By tracing the course of militarism in India, Pakistan and Sri Lanka,=20
Anurdha M. Chenoy hopes to prove the extent of women's involvement=20
with militarism - as perpetrators and as victims - to those who still=20
ask the question, "What do women have to do with war or peace?"=20
Unfortunately, those who were not convinced before reading Militarism=20
& Women in South Asia, are likely to remain so after. Chenoy's=20
account does not offer any new evidence in tracing the major=20
political and militant movements in each country. Her book is replete=20
with statistics on rape and torture, which are shocking indeed, but=20
unlikely to move the unconvinced because such figures have been=20
enumerated before. As the ultimate aim of Chenoy's book, as with most=20
feminist literature, is to bring about changes in policy and attitude=20
towards women, perhaps more analysis of facts and figures,=20
exploration of reasons and possible solutions would have been=20
effective.

Chenoy defines "militarism" as an "ideology" which emphasizes the=20
importance of "the military over the civil=8A of military=20
considerations, ideals and values over civil ones in a state."=20
Examples of militarism in its extreme form, cited by Chenoy, include=20
French Bonapartism, German imperialism under Hitler and the Japanese=20
regime during World War II. However, militarism is not limited to=20
such militarily aggressive regimes, argues Chenoy. It is practised in=20
some form or another in most states today. The difference is in=20
degrees. In spite of the formation of such international bodies as=20
the United Nations, the 20th century has seen an increase in the=20
process of militarization, or "the extension of military influence in=20
civilian life" in many states.

Chenoy writes, "Social practices often promote and inculcate=20
militarism. Young boys are given guns and military toys and taught=20
not to cry; and valour and heroism are associated with military=20
stories." Contemporary militarism, therefore, is not associated only=20
with power politics, territorial conquest, imperialism and war, but=20
is justified as essential to protecting those territorial boundaries,=20
political systems, and social, cultural and economic structures and=20
ideologies as well. It is conceived as an instrument to fight=20
insurgency, terrorism, militancy, communal violence and secessionist=20
movements.

Contemporary militarism glorifies the role of the military as the=20
all-important defender and protector. Though the concerns about=20
increased global militarization are not new, what is interesting is=20
how Chenoy draws a parallel between this notion of militarism and=20
patriarchal chauvinism. Both perceive men as protectors of the weak.=20
"Military thinking" and military values are essentially masculine in=20
nature. All armies are based on the concept of training boys "to=20
bring out the man" in them. Even when women do join the military the=20
attempt is to masculinize them and, at the same time, to relegate=20
them to subordinate positions. The message during military training=20
is to "kill the woman in you".

One of the key indicators of militarization is "the quantum of money=20
spent by a society on its defence or its military" in the name of=20
national security, which has traditionally been a male domain.=20
Expenditure on social and developmental needs, such as health,=20
education and social welfare becomes secondary to military spending.=20
Though this structured, state-sponsored oppression of women is less=20
obvious than the brutal realities for women during war time, it is=20
directly responsible for creating the conditions in which such=20
victimization happens. "The belief that mass rape is part of the=20
genocide, humiliation and destruction of the 'enemy' stems from a=20
patriarchal construction of a woman's body as symbolising the=20
territory or 'property' of the enemy which has to be violated."

So, oppressed in peace, women are powerless in strife. "Women=20
organise everyday life in war time and during social conflicts, as=20
mothers of hurt and wounded children who are often hostages in these=20
conflicts; as wives of killed and injured soldiers; and as civilians.=20
More importantly women are assaulted and, humiliated, raped and=20
murdered during conflicts that are not of their making."

______

#6.

Seminar on 'Afghan Refugee Women and their Concept of Home'
Date: Monday, 28 January 2002
Speaker: Saba Gul Khattak
Time: 04:00 p.m.
Venue: SDPI, #3, UN Boulevard, Diplomatic Enclave-1, G-5,=20
Islamabad, Pakistan

______

#7.

Secular Traditions in Hindustani Music:
A Musical Programme by Subhendu Ghosh

This is a musical narrative of the history of Hindustani poetry. The=20
programme features various poets in an historical order from 13th=20
century to the present day. The idea of this musical journey is to=20
highlight the fact that the poetry and music the people of India have=20
loved over centuries uphold secularism and human values. The=20
narrative includes Hazrat Amir Khusro, Kabir, Meera, Lalan Faqir (the=20
legend of Bengali folk music), Nazeer Akbarabadi (the sufi poet who=20
talked about realism), the tribal poets (narrating the life of the=20
martyr Birsa Munda), Maqdoom Mahiuddin (the revolutionary poet of the=20
20th century), Ramprasad Bismil (the author of Sarfaroshi Ki=20
Tamanna), Kazi Nazrul Islam (the revolutionary poet of Bengal), Faiz=20
Ahmed Faiz (the legend of Urdu poetry from Lahore) and the=20
contemporary poets Gorakh Pandey (Bhojpuri) and Sahir Ludhianwi.=20
While each poet is introduced/ discussed a representative poetry of=20
the same poet is musically recited. Most of the music compositions=20
are by Subhendu based on Hindustani & Carnatic Ragas where various=20
musical forms like ghazal, dadra, bhajan, geet, quawali have been=20
used. However, the folk songs are sung in the traditional tunes.

The entire programme is of duration approximately one hour=20
forty-five minutes. The musical recitation is done in a traditional=20
Hindustani style with music accompaniments Tabla, Bansuri, harmonium,=20
Sarangi, Manjeera, Taanpura and at times with chorus voices.

Pl. come for the concert
SECULAR TRADITIONS IN HINDUSTANI MUSIC
by SUBHENDU
at Habitat Centre, New Delhi [India]
24 JANUARY,2002, 7 PM

______

#8.

[The below item was posted on the Foil Mailing List; Apologies to all=20
for Cross Posting.
American Museum under pressure from Hindu right to not screen films=20
by Anand Patwardhan !
ALL SACW READERS AND DEFENDERS OF SECULAR SPACE IN INDIA ARE INVITED=20
TO WRITE SUPPORTIVE LETTERS TO THE AMERICAN MUSEUM OF NATURAL HISTORY=20
(THE ADDRESSES ARE GIVEN BELOW) TO CONTINUE WITH THE SCREENING OF=20
FILMS BY ANAND PATWARDHAN (THE WELL INDEPENDENT DOCUMENTARY FILM=20
MAKER INDIA) AND NOT CAVE IN TO ANY PRESSURE OR PROTEST FROM HINDU=20
RIGHT FANATICS. ]

o o o o o

17 Jan 2002 21:24:12.0227
From: "Ashish Avikunthak" <>
Dear all,
Below is a campaign letter that has been issued by Hindu right wing=20
organisation in the US to protest against the showing of two film by=20
Anand Patwardhan which is very critical on the Hindu right wing=20
movement in India. The are part of an exhibition exhibit on "Meeting=20
God: Elements of
Hindu Devotion" the American Museum of Natural History=20
<http://www.amnh.org/programs/meetinggod/>http://www.amnh.org/programs/meet=
inggod/.=20
The two films that they are protesting against are:

We Are Not your Monkeys-=20
<http://www.hrw.org/iff-98/films98/monkeys.htm>http://www.hrw.org/iff-98/fi=
lms98/monkeys.htm

In the Name of God-=20
<http://www.frif.com/cat97/f-j/innamego.html>http://www.frif.com/cat97/f-j/=
innamego.html

Do you think it is possible to start a counter campaign by sending=20
faxes, letters and the email to same people that the Hindu Right=20
wings are sending?

With Regards,
Ashish

!!! CALL To ACTION !!!
by Ishani Chaudhuri

Protest Screening of
Anand Patwardhan's productions
"We are Not Your Monkeys" & "In the Name of God"
@ NYC Exhibit on 02/09/2002

EXECUTIVE SUMMARY:
In the name of holding an exhibit on "Meeting God: Elements of
Hindu Devotion" the American Museum of Natural History
(www.amnh.org) is planning to screen two anti-Hindu movies made
by self-proclaimed leftist Anand Patwardhan, viz. "We are Not Your
Monkeys" and "In the Name of God."

Action Required:
(i) Call to protest,
(ii) Send fax to protest,
(iii) Send an e-mail to protest, AND
(iv) send a letter of protest via regular mail.
[Preferably do ALL Four, or at least one]

Action Target:

To: Elaine Charnov
Director, Public Programs and Artistic Director, Margaret
Mead Film & Video Festival
American Museum of Natural History
79th St. at Central Park West
New York, NY 10024
USA
Phone: 212-769-5173
Fax: 212-769-5329
Email:=20
<http://lw8fd.law8.hotmail.msn.com/cgi-bin/compose?curmbox=3DF000000001&a=
=3D2d24399acebf477bf0e07fe5af042b26&mailto=3D1&to=3DCharnov@a...&msg=3D=
MSG1011301603.7&start=3D1629371&len=3D7905&src=3D&type=3Dx>Charnov@a...

Cc: Ms. Laurel Kendall
Curator of Hinduism Exhibit
Anthropology Dept.
American Museum of Natural History
79th St. at Central Park West
New York, NY 10024
USA
Tel. 212-769-5892
Fax: 212-769-5334
E-Mail:=20
<http://lw8fd.law8.hotmail.msn.com/cgi-bin/compose?curmbox=3DF000000001&a=
=3D2d24399acebf477bf0e07fe5af042b26&mailto=3D1&to=3DLKendall@a...&msg=
=3DMSG1011301603.7&start=3D1629371&len=3D7905&src=3D&type=3Dx>LKendall@a...=
.org

Further Action:
(After you are done with your personal action)

Ask local Hindu / Indian organizations to send a letter of protest on=20
their letterhead.
PLEASE DO READ THE DETAILS AND DRAFT YOUR OWN LETTER OF PROTEST.
Thank you.
Ms. Ishani Chaudhuri
[Contact E-Mail for this CTA:=20
<http://lw8fd.law8.hotmail.msn.com/cgi-bin/compose?curmbox=3DF000000001&a=
=3D2d24399acebf477bf0e07fe5af042b26&mailto=3D1&to=3Dapcta@h...&ms=
g=3DMSG1011301603.7&start=3D1629371&len=3D7905&src=3D&type=3Dx>apcta@h...=
orld.com]

=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=
=3D=3D Begin Details =3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=
=3D=3D=3D=3D=3D=3D=3D
The American Museum of Natural History in NYC (www.amnh.org) is=20
holding an exhibit on Hinduism entitled "Meeting God: Elements of=20
Hindu Devotion" (click on exhibit icon on the left panel) until=20
02/24/02. The object is to portray to the visitor how a Hindu=20
worships and reveres God through a collection of deities, photos and=20
religious icons.

However, this exhibit also features "Public Programs" which are meant=20
to "enhance" the learning experience-namely, dances, music, mehendi=20
and documentary videos. Two videos they are planning on showing (2/9=20
from 4p-6p) are entitled "We are Not Your Monkeys" (a Dalit=20
interpretation of the Ramayana) and "In the Name of God" (the VHP=20
militant Hinduism and consequent oppression of the lower classes)-=20
http://www.amnh.org/exhibitions/meeting_god/home/programs.html (gives=20
synopsis). Both are made by self-proclaimed Leftist Anand Patwardhan.

What is shocking is not only is the Museum showing this (which has no=20
relevance to the objective of the exhibit), but also NOT allowing for=20
the opposing party to speak or show their side of the story. They are=20
essentially leaving novice minds with a bigoted view of Hinduism.

The person in charge of the "Public Programs" is Ms. Elaine Charnov.=20
She seems to be highly influenced by academics. The first video ("We=20
Are Not your Monkeys") is the Aryan-Invasion interpretation of the=20
Ramayan. Essentially it is saying that Rama was an Aryan who enslaved=20
the monkeys (Dalits) and made opposing Dravidian Ravana an asura.=20
Futhermore, the second video-"In the Name of God", portrays our=20
community as a group of oppressive religious zealots.

The following points to Ms. Charnov have already been made.

******* Arguments against "We are not your monkeys" *******

1. This video does not fit with the objective of this exhibition,=20
which is about Hindu form of worship.
2. This video cannot be represented as "Ramayana" since it has=20
nothing to do with any of the dozens of versions that is available=20
from different parts of India. It doesn't confirm to the basics -=20
neither the characters nor the story line.
3. A group of self styled leftist activists created this video as an=20
interpretation of Ramayana as per their Marxist ideology and=20
conforming to their world-view of "oppressed" and the "oppressor". To=20
gain the mainstream acceptance, they are trying to pass if off as a=20
"Dalit" critique of Ramayana.

******* Arguments against "In the Name of God" *******

1. This is a video about political events that has nothing to do with=20
the current exhibition.
2. Only one side of the story is presented here, with selectively=20
edited footage, extensive interviews with people sharing the=20
director's viewpoint, while conveniently ignoring the other side.
3. The video depicts an entire community as aggressors, bigoted and=20
brainwashed religious zealots.
4. It is not fair to publicly screen this biased documentary, without=20
giving a chance to the accused groups to present their case.
5. The extensive coverage given to a rally organized by certain=20
political leaders exposes the director's political leanings.
6. As usual, this video is being promoted by Marxist ideologues as a=20
dissident voice of the oppressed community, which is far from the=20
truth.

***********************************************************************
Please do not forward the above to Ms. Charnov verbatim, as the above=20
has been sent to Ms. Charnov. Instead you may write your own points=20
and/or phrase it differently. Ms. Charnov was not available on the=20
phone. You may try. Phone conversations are more effective. Do a=20
thorough background study before calling or writing to her. For more=20
info., you may want to do a Google.com search on the Video names and=20
on the director himself. A general search on the movies can yield the=20
entire synopsis.

Ms. Charnov also seems to be associated with Human Rights Watch=20
International, and is probably interested in showing "We Are Not Your=20
Monkeys" based on that-but whatever it is, this is definitely not an=20
academic circle where this can be debated, nor is it a Human Rights=20
forum.

There is still some time-the screening is on 02/09. Our objective is=20
to make Ms. Charnov reconsider her options.

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