[sacw] SACW #2. | 2 Feb. 02

[Harsh Kapoor]

South Asia Citizens Wire - Dispatch #2. | 2 February 2002

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

#1. Pakistan terror courts criticised (Zaffar Abbas)
#2. Whither secular schools? (Manisha Priyam)
#3. Book Review: Same-Sex Love In India by Ruth Vanita and Saleem Kidwai
#4. Photographer Naureen Shah's work on South Asian lesbians (Naziha Syed A=
li)
#5. India: Shiv Sena fascists not to allow 'uncivilised' programmes=20
on Valentine's day
#6. Independent Internet Radio Transmissions from India
#7. Hindutva : The government's decision to consider the VHP's=20
demands relating to its temple construction programme brings the=20
issue to the fore. ( Purnima S. Tripathi)
#8. Pakistan: When the mullahs fell silent (Sadaqat Jan)

________________________

#1.

BBC News
Friday, 1 February, 2002, 17:49 GMT
Pakistan terror courts criticised

By Zaffar Abbas in Islamabad

Pakistan's independent human rights commission has strongly=20
criticised the government's decision to appoint high-ranking army=20
officers to special anti-terrorism courts.

A new and serious hurdle on the path of restoring meaningful democracy.

Pakistan Human Rights Commission The Human Rights Commission of=20
Pakistan said the decision to include army officers in the=20
anti-terrorism courts violated the established principles of justice
The group says in a statement that the creation of the courts is in=20
the first place, a violation of the principle of the separation of=20
the judiciary from the executive.
As such, it is also a violation of the constitution of Pakistan, it says.
It said the decision creates grave fears for the future political and=20
judicial structure in the country.
The statement further said it seems clear that the present government=20
plans to institutionalise the role of the military in public and=20
private affairs and as such make it a permanent part of the system.

Resistance threat
Earlier, the Supreme Court Bar Association had also criticised the=20
move, describing it as an attempt to create a parallel judicial=20
system.

Military officers will join high court judges

The Bar Association has also threatened to resist the move, although=20
no such plan has so far been announced by the lawyers' body.
The military-led government on Thursday amended the anti-terrorism=20
law to reconstitute the special courts in the country.
The government says the new system, in which a high-ranking officer=20
will be part of a three-member bench in the anti-terrorist courts,=20
will help in the speedy disposal of cases relating to terrorism and=20
other heinous crimes.

______

#2.

[Disturbing to see how the dangerous politics multi-culturalism is=20
peddled around as a good idea
-SACW editor]
o o o o o

The Hindu Saturday, Feb 02, 2002

Whither secular schools?
By Manisha Priyam

Declining public expenditure on basic schooling poses a far greater=20
challenge to the school as a site for secular instruction and=20
management than religious bigtory or chronic underdevelopment.

A SECULAR, compulsory and egalitarian school system as a necessary=20
institutional premise of modern liberal society is far from being a=20
settled idea. The proclamation of the French Republic in 1875, amidst=20
bitter struggles between the republicans and the royalists, exalted=20
education as a common ideal, a secular public service. In fact,=20
secularisation of the school system was to build the unity of the=20
national spirit.

The challenges to this idea may not be coming only from the Islamic=20
societies and their much-publicised zeal for religion. The Taliban=20
has succeeded in making this interconnection a part of the global, TV=20
viewing common sense. Nor might these challenges be coming from the=20
unstable third world and its leadership responding to the persuasive=20
electoral compulsions of a traditional and backward society. Some of=20
these challenges may even be coming from the advanced, liberal=20
democracies of the West, whose original covenants on the settlement=20
between religion, politics and society have been prescribed and=20
adopted as universal models of progress and development.

September 10, 2001, marked the first day of Britain's first=20
state-funded Islamic school for girls. This was at Feversham,=20
Bradford. It is important to note that the event came a day before=20
September 11, and followed a summer of rioting between the two=20
communities - Muslims and whites. The Church of England expressed its=20
desire to open a hundred more of such schools. In doing so, the=20
English state and its civil society are seen as accepting difference=20
as a basic principle of a liberal society, and promoting=20
multi-culturalism. In principle, this must be accepted as one of the=20
significant negotiated positions which liberalism has accepted from=20
time to time.

There is now a global recognition that there must be a wide diversity=20
of institutional arrangements to promote collective goals of=20
linguistic, cultural communities or to give substantive recognition=20
to claims of cultural minorities and indigenous people. If the Church=20
as a member of civil society or the state through the public=20
exchequer recognise this principle, it should be indicative of=20
lessening dogmas globally. The fears, however, come from the critics=20
pointing out that single-faith schools will institutionalise=20
segregation, as pointed out in a recent report in The Economist.=20
Rather than promoting greater tolerance, children may be brought up=20
ignorant of other cultures and religions. Specially segregated=20
schools for the girl child may put her at a double disadvantage as=20
accepted in the now-familiar discourse about her schooling.

Of greater significance for the debate on secularism and schooling=20
are the responses of some of the parents in Bradford, cited in the=20
same report, who admit that they would have preferred that their=20
children go to multi-cultural schools. These, however, are in a poor=20
state. Their children are condemned to lives of being low school=20
achievers and have dim chances of employment. Such social and=20
economic status creates a natural breeding ground for crime. The=20
separate schools at least have a better quality and provide a way out=20
of poverty. In the Indian case, declining real resources for primary=20
education has meant that the poor send their children to poor=20
quality, unaided, unrecognised primary schools. The collapse,=20
therefore, of the Keynesian welfare arrangements and declining public=20
expenditure on basic schooling pose a far greater challenge to the=20
school as a site for secular instruction and management than=20
religious bigotry or chronic underdevelopment.

Globally, nation-states seem to be stripping themselves of the large=20
welfare paraphernalia and making a transition towards a limited but=20
"strong" state, which performs in certain core areas of=20
responsibility. An indicative state must assist the process of=20
developing market-based institutions and activity. The World=20
Development Report of 2002 affirms the centrality of this process for=20
growth and poverty reduction when it calls for "building institutions=20
for markets". There is an incessant push towards enlisting the=20
support of non-market institutions to form the social basis for such=20
development.

In the face of the votaries of the market, it might be interesting to=20
recount here the ideas of the philosopher of the invisible hand, Adam=20
Smith, and following him, Condorcet in France. Smith's ideas were=20
used in both France and England. Neither Smith nor Condorcet argued=20
for public instruction on the ground that it would increase=20
prosperity. They saw universal instruction as something good in=20
itself. For Smith, the object of education was to enable one to be=20
able to live in a mild and conversational society. He strongly=20
favoured public support for education of the common people, which was=20
of far greater significance than education of people of rank. Lack of=20
education is a principle source of inequality which develops in the=20
early years of children's lives.

Like Smith, Condorcet opposed all Government interference in free=20
commerce, yet even his earliest writings published before The Wealth=20
of Nations, identified public education, together with the impartial=20
administration of justice, as acceptable objects of Government=20
expenditure. His major writings on public instruction in 1788 came in=20
his work on provincial assemblies. In these, he agrees with Smith's=20
ideas on how the ill effects of the division of labour can be=20
countered by universal public instruction. "The laws proclaim an=20
equality of rights, and only institutions for public instruction can=20
make this equality real." Both Smith and Condorcet saw this as one of=20
the few reasons for Governments to deviate from the principles of=20
laissez-faire.

It is this foundational principle of equality on which our arguments=20
about the school as a multi-cultural site must rest. All=20
institutional solutions to respect differences of groups and minority=20
rights must result in a deeper understanding and respect for=20
differences in the larger society, as well as in the excluded group.=20
The object of public action in this regard cannot merely be an=20
apathetic provision. Poverty has the humiliating advantage of leaving=20
the individual open to any manner of manipulation, religious=20
manipulation being important among them.

As the furore over the textbook revision and a new curricular=20
framework by the NCERT tells us, we in India can no longer rest in=20
the belief that we have set up strong foundations for secular=20
schools. The system excludes vast numbers. Those who attend even poor=20
quality Government schools forcibly bear a significant part of the=20
costs. Community controlled para-teachers and low-cost schools have=20
the danger of entrenching the control of the dominant over these=20
institutions. In the end, it may be useful to quote Smith's vision of=20
the object of public instruction - to develop a disposition to wonder=20
and curiosity, to connect the disjointed phenomena of nature, and to=20
enable moral reflection. The man and the philosopher should not be=20
two separate beings, with different language, ideas and existence,=20
but one.

(The writer teaches political science at Gargi College, University of Delhi=
.)

______

#3.

outlookindia.com

REVIEW
Touring A Homo-Erotic Gallery
Well-researched, but not a bold enough discussion of a bold subject
BHAICHAND PATEL

SAME-SEX LOVE IN INDIA
by Ruth Vanita And Saleem Kidwai
MACMILLAN
RS295,PAGES:361

It is curious that the editors of this book have chosen to shy away=20
from the use of the words "homosexual" or "homosexuality" in the=20
title. Same-Sex Love in India is a clumsy name for a book and more so=20
since it excludes from its perimeters relationships between people of=20
the same sex who are biologically related. Love between a father and=20
son, for instance.

Same-Sex Love in India is a study of consummated and unconsummated=20
sexual relationships between men and between women as found in texts=20
written over the ages. And what better place to start than with the=20
Mahabharata and the examination of Krishna and Arjuna's friendship?=20
The book treads warily here and elsewhere but there is no getting=20
away from the fact that we are examining the prevalence of=20
homosexuality in India, latent or otherwise. The editors and the=20
publishers probably wish to camouflage this through a convoluted=20
title so as not to arouse the wrath of the Sangh Parivar.

The two editors, Ruth Vanita and Saleem Kidwai, have put together a=20
remarkably well-researched book. Both taught at Delhi University and=20
have now moved on. Their efforts are all the more commendable since=20
the more interesting and informative pieces have been written by=20
them. They quickly rubbish the myth that homosexuality was introduced=20
in India by "foreigners", that boy prostitution, eunuchs and anal sex=20
appeared with Muslim rule. While it is true that buggery was rampant=20
among the nobles in the Mughal courts, our sexual behaviour and=20
preferences were quite uninhibited even before that period.

When Shiv Sena goons attacked theatres showing Deepa Mehta's film=20
Fire for its lesbian scenes, Bal Thackeray claimed that "such things=20
are not part of Indian culture". The fact is that a number of Hindu=20
mythological figures and some of our most revered saints were=20
homo-erotically inclined. Vatsyayana's Kamasutra has male servants=20
performing oral sex on their masters. There is a lot going in=20
Mahabharata and the Ramayana that would raise eyebrows today.

Vanita and Kidwai point out that Indian culture tends to be more=20
shame culture than guilt culture. One can do practically anything as=20
long as one does not bring shame to the family. Having a child=20
outside marriage is strongly disapproved of, premarital pregnancies=20
almost always end in abortion or giving away the child in adoption.=20
We generally disapprove of boys meeting girls before marriage.

But we are tolerant of same-sex friendship even when it is=20
homosexual. There is no strong objection to homosexuality before or=20
during marriage as long as it is not overt. That would bring shame to=20
the family. Homosexuals in India find it easier to have sex than=20
unmarried heterosexuals. They can be more easily alone together=20
without creating suspicion. We take it for granted that individuals=20
will spend much of their leisure time with persons of their own sex=20
even if they are not homosexual. You see that in cinema halls, clubs=20
and even on holidays. It is not shocking to us to see men holding=20
hands in public. That wouldn't happen in western societies unless the=20
friendship is homosexual.

Vanita and Kidwai point out that there is a downside to this. A=20
same-sex relationship is tolerated, even approved, as long as it=20
masquerades as non-sexual and does not conflict with marriage. If you=20
bring home a bride and produce offsprings, parents don't really care=20
what you do with your boyfriend. Just don't flaunt it. Homosexuals=20
marry heterosexually and lead double lives.

Indian cinema has displayed an overwhelming interest in bonding=20
between males. In Chaudhvin Ka Chand, the Guru Dutt and Rehman=20
characters have more going between them than with Waheeda Rehman. Raj=20
Kapoor and Rajendra Kumar virtually ignore Vyjanthimala in Sangam.=20
Its most popular song is about dost not remaining dost. The bonding=20
between Dharmendra and Amitabh Bachchan in Sholay is so strong that=20
the film has a cult following among homosexuals. Dil Chahta Hai is a=20
recent film with homosexual overtones. The three women in the film=20
are mere appendages in the lives of the three men. In a sense we are=20
less homophobic than the West as long as the family order is not=20
disturbed.

Readers who are unfamiliar with Sanskrit, Persian and Urdu will find=20
the translations of obscure ancient and medieval texts in Same-Sex=20
Love in India valuable. The editors and the translators have produced=20
something that is readable, with important tidbits of information and=20
useful annotations. One of the book's drawbacks is that south Indian=20
literature has been virtually ignored. I was also not enthused by=20
some of the modern texts. Vikram Seth's poem doesn't serve much=20
purpose except that it brings in a well-known name.

Still, I was glad to read Bhupen Khakhar's gem of a short story in=20
which two men and a woman mask their three-way relationship and live=20
together happily ever after. I did not know that the renowned painter=20
is also a gifted writer of Gujarati fiction and drama. He came out of=20
the closet when the death of his mother in 1980 allowed him a new=20
freedom.

_____

#4.

Newsline (Pakistan)
January 2002
Lifestyle

Women in Love
As photographer Naureen Shah's portraits depict, South Asian lesbians=20
in the west, by virtue of their colour and alternative lifestyle, are=20
a minority twice over.

By Naziha Syed Ali

When Toronto-based photographer Naureen Shah (right)=20
began to contact South Asian lesbians in the US and Canada for a=20
photo project, little did she know that she would be seen as an=20
intruder in a close-knit community fiercely protective of its own.=20
"This is our little world. Don't enter it because we can't enter the=20
larger world," she was told bluntly.=20

The closing of ranks was ironic, given that Naureen's=20
intention from the very beginning, far from being exploitative, had=20
been to illustrate through her photographs, that non-white, sexually=20
diverse individuals in a predominantly white society are a minority=20
within a minority. "South Asian lesbians are usually disowned by=20
their families," says Naureen. "Most South Asians, even those living=20
abroad, cannot comprehend the concept of lesbianism; they can't=20
understand how two women can have sex with each other. Then, South=20
Asian lesbians in the west can't even associate with the mainstream=20
lesbians because they're categorised as women of colour and=20
culturally as well, they're very different." This dissociation from=20
family and from society has resulted in an isolation that is=20
reinforced by the community's almost paranoid fear of exploitation.

The inspiration for Naureen's project, which was to=20
culminate in a photo exhibition, was a series of chance encounters=20
with South Asian lesbians in Canada, many of whom surprised her with=20
the ease with which they accepted their sexuality despite belonging=20
to a marginalised section of society. One of the lesbians whom=20
Naureen met was a 50-plus Indian named Rita Kohli who runs a shelter=20
for women in Toronto, and subsequently agreed to be one of the=20
participants in Naureen's project. In the text titled "Refusing to=20
be closeted", that accompanies her portrait, Kohli writes:

What is it that I can say that gives meaning
to the lived experiences of South Asian lesbians?
As an older South Asian dyke living with a disability,
I am a survivor of male violence.
Now live in exile....
a precarious existence in the face of the
politics of power, privilege and oppression.
As a lesbian engaged in cutting edge political work,
I will be exiled again and again.
Still, I continue to do my work
With a sense of pride and dignity.
To do otherwise would mean living with self-hatred.
I refuse to be anything but who I am.

"My conversations with such lesbians from the South Asian=20
region led me to think that it would be very interesting to do a=20
photo project with them in which the text, provided by the=20
participants themselves, could reach out to those who do not belong=20
to the lesbian community so that they can understand how lesbians=20
feel," says Naureen. " It was thus meant to be an educative process=20
and did not have a purely artistic aim - I didn't want to exploit the=20
sexual aspect of their lives," .=20

With the idea for the project taking shape in her mind,=20
she applied for the coveted Canada Arts Council grant - along with=20
about 5000 other applicants - and won. That proved to be the easy=20
part. The uphill battle began when Naureen began contacting lesbian=20
acquaintances and lesbian organisations for participants to the=20
project. At best, she was firmly rebuffed and at worst, she=20
encountered open hostility. "The ones who didn't know me would ask=20
me how I identified myself - as a dyke, a femme, or a bi-sexual - and=20
when I told them I was straight, they would abruptly refuse," recalls=20
Naureen. "'How can you represent us? You don't know anything about=20
us,' they would say." Resentment was voiced that a heterosexual=20
rather than a gay photographer had received the grant for the project=20
with some even alleging that had Naureen been a lesbian, the grant=20
would have been refused. No amount of reiteration that she had not=20
been required to mention her sexual orientation nor had she chosen to=20
do so on her application for the grant would convince them otherwise.=20
Says Naureen, "They're very complexed because they've been so=20
discriminated against even in the west."

It seemed that both sides were operating on entirely=20
different wavelengths. While the lesbian community perceived her=20
concept as a kind of power play in which they would be passive=20
subjects manipulated before the camera, Naureen visualised it as=20
teamwork in which each participant would decide upon the text, and=20
both would develop the visuals accordingly.=20

After being turned down by almost 50 South Asian lesbians=20
during the course of over six months, Naureen was on the verge of=20
shelving the whole project. As a last resort, she posted a notice=20
inviting participants for the project on the website of Desh - a=20
South Asian-based organisation that promotes artists. She avoided=20
any mention of her own sexual orientation. This time around, the=20
response was more positive. "I got six replies from New York alone,"=20
she says. "I got in touch with them immediately. They didn't ask me=20
and I didn't tell them - they assumed I was gay."

When she at last began the photography sessions,=20
Naureen's non-disclosure of her sexuality engendered mixed=20
experiences. While in some instances, the participants instinctively=20
deduced that she did not share their sexual orientation, and did not=20
make it an issue, all the shoots were not easy going. One=20
experience, midway through the project, was particularly disturbing.=20
Naureen had gone to the New York apartment of two young Sri Lankan=20
women for a photography session. Another lesbian friend of theirs=20
also happened to be present at the time. Two of the girls were=20
bisexuals and one was a pure lesbian. While discussing the visuals,=20
one of the girls suggested that they be photographed topless. Says=20
Naureen, "There was nothing vulgar or obscene about it; she was a=20
lovely girl, a butch with very short hair. Then I photographed her=20
partner and while I was taking pictures of the third girl, the first=20
two spontaneously began to get physical with each other. I shot that=20
and they were very comfortable with it; in fact there were shots in=20
which they were looking straight at the camera." The session over,=20
Naureen began packing up her equipment and handed over the consent=20
forms to the three women for their signatures, a legal requirement=20
before she could print any of their photographs. Suddenly, one of=20
the girls asked, "So Naureen, what's your sexuality?" Recalls=20
Naureen, "The three of them were just quietly watching and waiting=20
for my response and I realised at that moment that 'Oh my god! I have=20
a complex about my own sexuality in this situation!' I felt a little=20
threatened because I was outnumbered. I even considered whether I=20
should lie and get out of there but in the end, with a very guilty=20
face, I admitted that I was straight." The women's reaction was=20
swift. They snatched back the consent forms they had just signed and=20
tore them up, telling her emphatically that they did not give her=20
permission to use their photographs. Despite the rebuff, Naureen=20
remained in touch with the women, keen to convince them that her=20
intention had not been to deceive them. Although they would not=20
concede to her request to allow her permission to print the pictures,=20
one of them did ultimately consent to an alternative proposal=20
suggested by Naureen; that instead of her photograph, she would have=20
an empty frame in its place accompanied by her text. "I felt that=20
that in itself would be a very strong statement. As it turned out,=20
the text is so beautiful. In it she's put down all the reasons why=20
her picture is missing from the frame - it's a matter of trust."

Following is an excerpt from the above mentioned text....
I trusted Naureen
Because she was South Asian...
Because I thought she was Queer...
Because she was a woman
She had that nervous vulnerability
I asked how she identified
And she said, "Straight"
But you said We lesbians need to show,
SHOW WHAT?
So today my picture and name are absent.
I am not ashamed or scared
because I want to tell my story.
Being Queer doesn't make me less Tamil
And being Tamil doesn't make me less Queer.
I am not the "Other" to be studied
Examined
Or put on display.
I have worked so hard
To stand where I am now
But, what if my parents see?
This is my world,
Not their world.
They are Sri Lankan.
I am American.......
My photos and name are
Absent --- NOT a slip
I want control over my own IMAGE=20
It took Naureen one year to complete the project.=20
Titled, "Look beyond Labels," it includes photographs of 13 women=20
aged between 19 and 50 whose only criteria for selection was that=20
they be South Asian and sexually diverse, which meant that both=20
lesbians and bisexuals were eligible. However, while Indians, Sri=20
Lankans and Bangladeshis all make an appearance in the collection,=20
Pakistanis are conspicuous by the absence. According to Naureen,=20
Pakistani lesbians have not yet come out, and she feels that until=20
she includes some, her work will not be truly complete.=20

This omission notwithstanding, Naureen says, "With each=20
of them it's been a journey. Each visual is different. For=20
instance, I photographed a Sikh girl who's very traditional and lives=20
with her family. I photographed her in the gurdwara. Her text is in=20
the form of a letter to her mother explaining who she is. Although=20
she's mentioned her sexuality to her family, her mother thinks that=20
she's involved with someone, a man, and this is just an excuse not to=20
get married to anyone her family selects for her."

One portrait that Naureen cites as truly remarkable is=20
that of a Bangladeshi father and daughter. While the father, whom=20
his daughter describes as "her best friend", is totally supportive of=20
her lifestyle, her mother refuses to acknowledge the issue of=20
lesbianism altogether. The rapport between the father and daughter=20
lights up the portrait, which was taken at her apartment, the father=20
having come over for the shoot.=20

"To be honest," says Naureen, "I didn't realise what I=20
was getting into when I started. In the beginning I was working on=20
the similarities rather than the differences. I said I'm a South=20
Asian, a woman, but they said 'no, you're different; you're an=20
outsider.' At first I was resentful of their attitude but by the end=20
of the project I learnt to appreciate the differences. The message I=20
kept picking up was that it's not just a matter of sexuality; it's a=20
matter of lifestyle." Naureen also discovered unexpected aspects of=20
sexual politics at play in this alternate lifestyle. For instance,=20
she learnt that many lesbians resent bisexuals, describing them as=20
"tourists in the world of lesbians" and "women who are not honest to=20
the cause of lesbians."=20

"A lot of my perceptions changed over the year I worked=20
on this project," says Naureen. She mentions the shoot she did with=20
an Indian bisexual in New York, a performing artist who is deeply=20
immersed in the eastern music tradition. Naureen photographed her in=20
a benarsi sari, bangles on her wrists, hands decorated with henna,=20
kissing her black American female lover. "I thought I would be=20
repulsed," says Naureen. "But that wasn't the case. I also believe=20
now that in most cases, lesbian orientation is inborn; many of the=20
women said that even while they were growing up they knew that they=20
were never attracted to men."

The texts that accompany the photographs offer a glimpse into=20
the psyche of the women portrayed. A vein of defiance runs through=20
them, a challenge thrown to the accepted notions of sexuality and a=20
refusal to be either objects of voyeurism or even pity.=20
Nevertheless, as Rita Kohli says so eloquently in her text, women=20
like her "live in exile" and are destined to be "exiled again and=20
again."

______

#5.

The Hindustan Times
Sena not to allow 'uncivilised' programmes on Valentine's day
PTI
New Delhi, February 1
The Bharatiya Vidyarthi Sena, the student wing of Shiv Sena, on=20
Friday warned that it would not allow any "uncivilised" programme in=20
the name of Valentine's day in the capital on February 14.
"We will not allow any uncivilised programme as directed by party=20
Supremo Bal Thackeray. The Shiv Sainiks will take all necessary steps=20
in this direction," sena's Delhi unit President Ajay Shrivastava said=20
in a statement here.
Describing the celebrations as a "conspiracy by multinationals to=20
sell their products by morally corrupting the country's youth", the=20
Sena demanded that the Government immediately ban on such programmes=20
which went against Indian culture.
Sena activists in the capital had last year attacked greeting card=20
shops and fast food restaurants in protest against the celebrations.

______

#6.

Radio Transmissions from India:
discussions on issues of war and peace,
terrorism, globalization and other related questions. Among the
participants on various days are noted personalties, activists and scholars
like Achin Vanaik, Sonia Jabbar, Arundhati Roy, Chandra Bhan Prasad, Shahid
Amin, Nivedita Menon, Yogendra Yadav, Mukul Manglik, Shahana Bhattacharya,
Ravi Sundaram, and a number of student activists from Delhi University.
http://radio.indymedia.org/

______

#7.

Frontline
Volume 19 - Issue 03, Feb. 02 - 15, 2002

HINDUTVA : The Ayodhya game
The government's decision to consider the VHP's demands relating to=20
its temple construction programme brings the issue to the fore.
by PURNIMA S. TRIPATHI

http://www.flonnet.com/fl1903/19031260.htm

______

#8.

Frontline
Volume 19 - Issue 03, Feb. 02 - 15, 2002

WHEN THE MULLAHS FELL SILENT
by SADAQAT JAN

http://www.flonnet.com/fl1903/19030140.htm

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