[sacw] SACW | 22 August 02

[Harsh Kapoor]

South Asia Citizens Wire | 22 August 2002

[INTERRUPTION NOTICE: Please note that there will be no SACW=20
dispatches on 23rd and 24th August 2002 ]

__________________________

#1. Rukhsana Bunyad, a social activist, is being vicitimized under=20
the notorious blasphemy law of Pakistan
#2. One-day fast on August 22nd outside the Indian Consulate in solidarity =
with
the survivors of the Union Carbide gas disaster in Bhopal (New York)
#3. Role of Religion in Secular Society (Asghar Ali Engineer)
#4. IAHR Regional Conference on the Study of Religions (Dec-11-14, New Delh=
i)
#5. Hindu Right Muddying the Waters in England - Controversy over=20
'Ganges' of UK (3 reports)
#6. Shabnam Hashmi, speaking on: "Genocide in The Land of Gandhi"=20
(Aug 28, Boston)
#7. India: EC Shows the Way in Gujarat (Yogendra Yadav)
#8. Revive the contacts between India and Pakistan (Kuldip Nayar)

__________________________

#1.

Date: Wed, 21 Aug 2002 10:58:15 -0400
From: "A. H. Nayyar"
Subject: RUKHSANA BUNYAD in distress

RUKHSANA BUNYAD, a social activist, is in distress, being vicitimized
under the notorious blasphemy law of Pakistan by religious extremists.
This is a test case for the state. If Pakistan has to get out of the
morass of religious extremism, Rukhsana needs to be protected by the
government, the whole episode thoroughly investigated, and if the charge
is found baseless, the accusers punished.
Please find ways to exert pressure on the government of Pakistan.
Nayyar

----- Original Message -----
From: info@s...
To: rharmston@s...
Sent: Monday, August 19, 2002 7:58 AM
Subject: [PAK] RUKHSANA BUNYAD NEEDS HELP!

Dear Friends,
Please endorse the following message and circulate it to the media and
other organizations on the letterheads of your organizations/networks.
Your cooperation in this regard would be appreciated as it is an issue
of great importance for all
of us.

RUKHSANA BUNYAD NEEDS HELP!

19 AUGUST, LAHORE: On 7th this month, a local social activist and
district councilor Rukhsana Bunyad experienced what is perhaps the worst
manifestation of religious fundamentalism and extremism. She was charged
with remarks against the Holy Quran while speaking at a seminar on
proposed constitutional amendments, organized by South Asia
Partnership-Pakistan (SAP-PK) at Mianwali, and a case was registered
against her under section 295-A.

Rukhsana, the first woman in the history of the country to be charged
with blasphemy, was merely trying to stress the importance of
constitution, but was misunderstood by a number of local journalists
present on the occasion who started to protest. The participants, most
notably ex-minister Sher Afghan, tried to clarify the situation and
Rukhsana also apologized if her remarks had hurt anyone=92s feelings.

Still, a case was registered against her as the local politicians used
this opportunity to settle personal scores with her. The religious lobby
of Mianwali also played an ugly role by fanning religious sentiments of
the people, though the local population has stood behind Rukhsana and is
openly supporting her.

Although Rukhsana was granted bail on 8 August, it was not confirmed on
the next hearing on 15 August despite the fact that 35 participants of
the seminar and four local religious scholars have recorded their
statements in her favor. The next date of hearing for her bail is 20
August (tomorrow).

Considering these facts, the civil society representatives demand of the
government to initiate an impartial investigation into this issue. It is
also strongly urged that measures should be adopted to ensure safety of
Rukhsana Bunyad's life, as there are reports that a death squad has been
formed to murder her.
squad has been formed to murder her.

For more details, please contact:

Mohammad Tahseen
Executive Director
SAP-PK.
PH: 5426470-3, 0300-8480821

o o o

Amnesty International

PUBLIC AI Index: ASA 33/027/2002

UA 256/02 Fear for safety / Death threats
19 August 2002

PAKISTAN Rukhsana Bunyad (f) and her family

Rukhsana Bunyad, an elected councillor from Mianwali, Punjab, was issued
death threats by a local cleric and a death squad has been formed to
carry them out. Amnesty International is concerned for her life and
safety, as the authorities have taken no measures to protect her from
the imminent danger of abuse.
On 7 August, Rukhsana Bunyad is alleged to have said during a seminar on
South Asian Partnership at the Mianwali Press Club that "the
Constitution of Pakistan was as important as the Holy Koran". Rukhsana
subsequently denied having said this and some 35 participants of the
seminar confirm this. However, a correspondent of a local Urdu language
newspaper, Naw-i-Waqt, filed a complaint with police under Section 295A
of the Pakistan Penal Code, alleging that the statement had hurt his
religious feelings. Offences under Section 295A carry a maximum
punishment of ten years=92 imprisonment and can be tried by special
Anti-Terrorism Courts. Trials in such courts fall short of international
standards for a fair trial.
Rukhsana Bunyad has been denied pre-arrest bail and was arrested on 15
August.
In the meanwhile, a local cleric declared during Friday prayers on 16
August that Rukhsana Bunyad should be killed. Subsequently, a death
squad has been formed to carry out the killing of Rukhsana and her
family. No protection has been given to her and her family. The local
mayor is reportedly taking part in the campaign against Rukhsana Bunyan.

BACKGROUND INFORMATION
Religiously motivated violence claims many lives in Pakistan. On 4 July,
a man who had been charged with blasphemy but granted bail as he was
mentally disturbed, was lynched by a mob in Chak Jumra, Punjab, after a
local cleric issued a call to kill him. Police appears to have attempted
to cover up the case and only after extensive media coverage arrested
those involved in the killing. Less than a month earlier, a man
sentenced to death for blasphemy was killed inside a jail by another
convict with the possible connivance of prison staff.
RECOMMENDED ACTION: Please send appeals to arrive as quickly as
possible, in English or your own language:

- urging the authorities to take immediate, effective measures for the
safety of Rukhsana Bunyan and her family;
- urging the authorities to investigate the campaign which includes
calls to kill Rukhsana Bunyad and bring to justice anyone found guilty
of incitement to violence, including murder;
- urging the authorities to publicly condemn religiously motivated
violence and calls for violence.

APPEALS TO:

President Pervez Musharraf
Pakistan Secretariat
Islamabad
Pakistan
Telegram: President Musharraf, Islamabad, Pakistan
Fax: + 92-51-9224768
Email: ce@p...
Salutation: Dear President

Lt.Gen. (r.) Moinuddin Haider
Minister for the Interior
Block R
Pakistan Secretariat
Islamabad
Pakistan
Telegram: Minister for the Interior, Islamabad, Pakistan
Fax: + 92-51-9212026
Email: minister@i...
Salutation: Dear Minister

Lt.Gen. (r) Khalid Maqbool
Governor of Punjab
Governor's House
Lahore
Pakistan
Telegram: Governor of Punjab, Lahore, Pakistan
Fax: + 92-42-9200077
Salutation: Dear Governor

COPIES TO:
diplomatic representatives of Pakistan accredited to your country.

_____

#2.

FOR IMMEDIATE RELEASE

For more information, contact
Chandana Mathur (212) 877-0048

Will the Indian government betray the survivors of the Bhopal gas tragedy o=
ne
last time, ask protestors outside the New York Indian Consulate

New York, August 21, 2002

As a state-level court in India prepares to deliver a key judgement in the
criminal case against the Union Carbide corporation, protestors will hold a
one-day fast on August 22nd outside the Indian Consulate in solidarity with
the survivors of the Union Carbide gas disaster in Bhopal.

Eighteen years have passed since the Union Carbide gas disaster in Bhopal.
More than 20,000 have died till date; at least 150,000 people even today ar=
e
suffering serious health effects because of exposure to the poison gases
released from the American multinational's pesticide factory in 1984. In th=
e
absence of financial compensation and medical and economic rehabilitation,
Union Carbide's victims and their children are dying slow agonizing deaths.
The disaster has failed to move Union Carbide and its new owner Dow Chemica=
l
Company, which continues to sell dangerous chemical pesticides in India. Th=
e
Government too is keen to help Dow rather than the
victims.

On July 17, 2002, the Indian government applied to reduce charges against
Warren Anderson, the Union Carbide CEO at the time of the disaster. Anderso=
n
has been refusing to answer the Bhopal Magistrate=92s Court's summons for 1=
1
years. The Court's judgment will be given on August 27. If the charges are
diluted it will reduce the world's worst industrial disaster to the status =
of
a car accident and virtually end hopes of ever getting just compensation fo=
r
the victims.

Bhopal survivors and their allies around the world have launched hunger
strikes and fasts to protest their final betrayal by the Indian government.
The call for the one-day fast outside the Indian Consulate on August 22nd h=
as
been put out by the New York Coalition for Justice in Bhopal.

______

#3.

ROLE OF RELIGION IN SECULAR SOCIETY

Asghar Ali Engineer

(Secular Perspective, August 16-31, 2002)

Role of religion is quite controversial in modern society and much so=20
in a secular society. During the modern period rationalism ruled and=20
religion came to be rejected by rationalists as superstitious and=20
irrational. Rationalists not only rejected it but even ridiculed it.=20
Communists, on the other hand, described it as opium of the people=20
taking a sentence from a powerful paragraph from Marx=92s essay out of=20
context. Marx had much better understanding of religion than many=20
Marxists.

Secularists were also rationalists and maintained that religion=20
should not have any role in modern society and at best it should be=20
strictly a private matter to be practised at home. It should not have=20
any role outside home or any private premises. This attitude,=20
whatever its relevance in our culture, was an imitation from the=20
western liberal society where individual, and not a community, was at=20
centre stage.

In post-modern society, however, religion has been once again=20
rehabilitated in the name of pluralism. A post-modern society lays=20
emphasis on pluralism, and not mere rationalism. Religion can=20
co-exist with other ideologies in a pluralist society. Religion, in=20
post-modern society, is not to be rejected, but accommodated.

In modern society science was supposed to answer all questions of the=20
origin of universe and other related questions. In post-modern=20
society it is assumed that science cannot answer all questions,=20
especially questions related to meaning and direction of life.

Also, in our culture religion has been its integral part. Even=20
western society, which is highly developed and has quite secular=20
culture, is rediscovering religion in one or the other sense or at=20
least has become much more tolerant of it today. We here think that=20
entire western society follows secularism in one sense only. It is=20
not so. Its meaning and practice differ from country to country.

In France though religion never disappeared, secularism is followed=20
more strictly and ideologically than other European countries thanks=20
to long-lasting impact of French Revolution. State is strictly=20
a-religious and keeps strictly away from Catholic Christianity which=20
is the majority religion there. Government educational institutions=20
do not allow any religious practices or rituals to be performed. It=20
is for this reason that there was great hue and cry in the media when=20
a Muslim girl went to her class wearing scarf (termed hijab by the=20
press). She was not allowed to enter into her class by her teachers.

In Germany, on the other hand, religion is taught and there is debate=20
in certain circles whether it should be taught or not. Those living=20
in East Germany particularly oppose religion being taught in schools.=20
The German Government also deducts religious denominational tax and=20
passes it over to different churches from which many NGOs get their=20
funding. In Norway, government even maintains churches and provides=20
them with funds for their upkeep. In England State still has a=20
religion =96 Anglican Christianity and the king or queen is supposed to=20
be head of the church. Of course now it is only in symbolic sense.=20
But still Anglican Christianity is a state religion in the U.K.

Thus there is no uniform concept of secularism and its role in=20
society. Our culture is much more closely associated with religion,=20
religious practices and rituals. Also, unlike western society, public=20
manifestation of religious practices like religious processions is=20
part of our culture. Festivals like Durga Puja, Ganesh Chaturthi, Ram=20
Navmi, Prophet=92s birthday procession and taziyas in Muharram are all=20
celebrated publicly and often become occasions of communal trouble.

Even Nehruvian model of secularism is not averse to celebration of=20
these festivals publicly provided they do not become nuisance. Nehru=20
had strongly criticised a havan which, was being performed in Kanpur=20
in early sixties but he never banned it as it was his personal view.=20
He criticised it more for waste of thousands of kilo-litres of pure=20
ghee which was being poured into the havan fire than anything else.=20
Constitutionally also there is no restrictions to performance of=20
religious rituals publicly as the Article 25 allows profession,=20
practice and propagation of religion to all persons living in India,=20
subject of course to social order and public health.

However, when it comes to state no religion can be prioritised by it=20
in a secular society or a country. State should have no religion.=20
Here there seems to be sort of contradiction i.e. an intensely=20
religious society and a state governing the society to be without=20
religion. However, in a democratic society, it is not a serious or=20
unresolvable contradiction.

In U.K. it is quite otherwise: the society is highly secular, people=20
are indifferent to religion (now of course number of Indians and=20
others from Asian and African countries who are intensely religious=20
is increasing but still it is quite small compared to the English=20
people who are quite secular and a-religious). But state still has a=20
religion though of course in quite symbolic sense.

India is a pluralist democracy and it was pluralist even before it=20
became democratic. Its ethos happens to be pluralistic and have been=20
its strength for centuries. Our secularism thus carries more sense of=20
pluralism than an atheistic political ideology. Secularism in the=20
later sense cannot be acceptable to India and its socio-religious=20
culture. Since it s society is so religious it is all the more=20
necessary for the state to remain quite secular in the sense that it=20
should not prioritise any religion.

When the state so prioritises any religion in a highly religiously=20
pluralistic society minorities are bound to suffer whether they are=20
religious minorities or sectarian minorities within the fold of one=20
religion. In Pakistan the state is associated with Islam and=20
different Islamic sects like Sunnis and Shiahs are at logger-heads.=20
There is conflict between other Islamic sects also.

Indian state has been by and large secular but it is unfortunate that=20
now under the Sangh Parivar, government is getting closer and closer=20
to the Hindutva ideology, which prioritises Hindu religion over=20
others. This is disturbing the fine balance which the Indian state=20
has maintained so far.

A secular democracy is bound to have majority religion and minority=20
religions and they can co-exist without any conflict if state remains=20
either equi-distance from all religions or equally protective of all=20
religions. State should not develop majoritarian ethos as far as=20
governance is concerned. Unfortunately this majoritarian ethos is=20
becoming stronger and stronger in last several years.

Once this majoritarian ethos grips the minds of those governing the=20
country minorities cannot feel secure. Our Indian society was quite=20
secular in the sense that it has had several religions co-existing in=20
our country and it has developed the tradition of tolerance and=20
respect for all religious traditions. The sufis and sants emphasised=20
tolerance and developed a culture of religious tolerance in our=20
society.

Baba Farid, Nanak, Kabir, Chishti, Eknath, Gyaneshwar and others are=20
part of our religious heritage and they all promoted culture of=20
tolerance and peace. They attacked hypocrisy and emphasised genuine=20
religious and spiritual outlook. Religious conflict in our country is=20
more of colonial origin. In medieval ages we see more religious=20
tolerance than in the colonial and post-colonial society.

Thus one can say it is politicisation of religion which is real=20
problem than religion per se. It is very important to understand this=20
in order to promote communal harmony in our country. Some people=20
begin to attack religion itself rather than its politicisation, which=20
takes us no where. One must oppose instrumentalisation of religion=20
for political end. Our country was divided not because of religion=20
but on account of exploitation of religion for political purposes.

Even today the cause of Hindutva is not championed by Hindu religious=20
leaders but by those Hindus who are far from religious in their=20
conduct and are grossly misusing Hindu religion for Hindu votes.=20
Persons like Narendra Modi, Chief Minsiter of Gujrat, even tried to=20
polarise Hindus for getting their votes by permitting communal=20
carnage or looking the other way when such carnage was taking place.

Thus in a bewilderingly diverse country like India one has to=20
meticulously shun religious politics. It can do immense harm than=20
good to any religious community. Hindutvawadi politics does not=20
benefit all Hindus nor Muslim communal politics has ever benefited=20
all Muslims. The Pakistan project was meant for the upper class=20
Muslim elite (then called Shurufa). It only brought communal disaster=20
for the poor and lower caste Muslims (then refered to as ajlaf). They=20
are paying price for it even today in India.

The Hindutvawadi politics does not benefit poor and low caste Hindus,=20
particularly dalits and backwards. They are only used as instruments=20
by upper caste Hindu elite for their own political power. Thus it is=20
poor of all communities who ultimately become victims of communal=20
politics. What is needed is secularisation of politics in India=20
rather than the society. State needs to follow tenets of secularism,=20
and civil society in India needs to cultivate the culture of=20
tolerance and respect for religious order, which has been its=20
historical heritage. Secular culture in Indian civil society should=20
be equated with pluralist culture.

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

_____

#4.

International Association for the History of Religions
http://www.iahr.dk

IAHR Regional Conference on the Study of Religions in India

Organized by
Centre for the Study of Developing Societies, Delhi
in collaboration with
India International Centre, New Delhi

December 11- December 14,2003
New Delhi, India

Call for Papers

Theme: Religions in Indic Civilization

Madhu Kishwar Prof T. N.=20
Madan and Robert Thurman
Convener=20
Co-chairs =
=
=
=20
Phone: (91-11) 395-1190; 394219 Submission of Proposals,=20
Manuscripts and Other Conference

Fax: (91-11) 394-3450 Correspondence via=20
E-mail to iahr_csds@e...

The Indic universe gave birth to four major world religions, as well=20
as a vast diversity of schools of metaphysical thought and religious=20
practice. It has witnessed dramatic and sometimes cataclysmic=20
encounters with non-Indic religious traditions.
The sub-continent also nurtured several persecuted religious=20
traditions (e.g., Jews, Zoroastrians, Bahaiis) from different parts=20
of the world. Within the Indic world, the diverse communities=20
developed innovative ways of living together that are being=20
continuously reworked, as well as modes of religious dialogue and=20
renewal that often altogether bypass theological differences. Through=20
this process, they evolved many common cultural symbols,=20
socio-religious practices and codes of behaviour that facilitate=20
non-antagonistic coexistence among them, even while they retain their=20
specific identities. Consequently, the dividing lines between various=20
religious communities as well as between folk and classical religious=20
traditions have retained a great deal of fluidity and complexity.
And yet, too often, the interrelations of ethno-religious communities=20
living in the sub continent have been viewed in the scholarly=20
literature through simplistic and misleading stereotypes. It is=20
surprising and ironic that in contemporary India the scholarly study=20
of religion has not become a well-established discipline within the=20
academic world. While many of the highly regarded universities in=20
various parts of the world contain well-developed departments for the=20
study of Indic religions, no university in India hosts similar=20
rigorous programmes of religious studies. One of the consequences of=20
this failure is the continuing hold of misleading stereotypes of the=20
nature of Indic religious thought and practice.
This Conference aims to encourage rigorous secular studies of=20
religious traditions in India: Hinduism, Zoroastrianism, Jainism,=20
Buddhism, Neo-Buddhism, Christianity, Islam and Sikhism including=20
their various sects and branches.
The Conference also hopes to establish a process for bringing=20
together on a regular basis scholars in India who are working in the=20
field of religion to promote the study of religions in India as a=20
rigorous secular discipline.
Panels, symposia and individual papers are welcome on themes that=20
include, but are not limited to the following, offered as examples:
1. Studies of traditional religious texts with a special focus on:
- notions of the common or public good; norms about accumulating and=20
sharing income and wealth;
- ideal forms of gender, generational, conjugal and familial relations;
- theories of kingship, justice and political authority;
- relations between the divine and mortals, rulers and ruled, nature=20
and human beings.

2. Overlapping interrelationships among religious dogmas, theologies,=20
philosophies, folk beliefs, and actual practices; varying concepts of=20
the canonical in religious traditions

3. Historical and contemporary studies of
- the growth or decay of syncretic traditions in religious texts,=20
practices and norms;
- the role and functions of dharmasthans, pilgrimage centres as well=20
as the control and management of=20=20=20=20=20=20=20=20=20=20=20=20=20
- religious institutions;
- the rise, decline and renewals of shramanic religious traditions=20
within Indic civilisation
4. The politics of religious conversion historically and/or in=20
contemporary India; Limits of religious authority within specific=20
systems of religious beliefs, norms, and practices for participants,=20
dissenters and outsiders

5. The historical and contemporary impact of the rise of nationalism=20
on religious beliefs and practices, Gandhi's religion, and=20
Hindu-Muslim relations in 20th Century Indic civilisation
6. Special methodological concerns in the study of religions within=20
Indic civilization, and ways of approaching their resolution
7. Contributions of Indic religions to cosmological speculation in=20
20th century science
=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=
=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A..
Those who wish to submit preliminary ideas for major addresses,=20
panels or symposia to the Programme Committee chaired jointly by=20
Professors T. N Madan and Robert Thurman for possible selection=20
should send a three hundred word abstract to: iahr_csds@e...

There will be a total of two hours allocated per session, including=20
presentations and discussion. Unless otherwise indicated, the person=20
who submits the proposal for a panel or symposium will be considered=20
the chair. He or she should list at least two but no more than four=20
scholars who make a commitment to present a paper on the topic, as=20
well as one other person who will respond to the panel of speakers.=20
Each presenter will have 20 minutes to give their paper; the=20
respondent will have 10 minutes at the end of the presentations to=20
make comments on the papers. The remaining time will be devoted to=20
discussion from the floor.
The abstracts for panels or symposia should include the main title of=20
the session and fully delineated subtitles for each of the=20
presentations.
It will be the responsibility of the organiser of each of the panels=20
or symposia to make all efforts to assure that the scholars who will=20
present a paper are fully committed to participate, as well as=20
confirm the accuracy of the titles of the papers and the names of the=20
participants accepted as part of the agenda of the Conference.

Kindly furnish the following information along with the abstracts:

Name s
Designation (Prof/Dr/Ms/Mr)
Institution
Type of Presentation
(Panel/Symposia/Major address)
Mailing address and phone number of correspondent, including, if=20
possible, E-mail address
For panel/symposia submissions, please provide full names and mailing=20
addresses of all the panelists, specifying the name of the panel=20
organiser along with their e-mail addresses.
Last date for submission of abstracts: November 30, 2002
Final Date for Confirmation of accepted proposals: January 31, 2003
Postal correspondence:
The Programme Committee, IAHR Conference
Centre for the Study of Developing Societies
29 Rajpur Road, Delhi-110054, (India)
Fax: 0091-11-394 3450

Registration Fee:
Local Participants: Early Bird (July 31, 2003): Rs 500; Late=20
Registration :Rs 600
Foreign Participants: Early Bird (July 31, 2003): US $ 175; Late=20
Registration: US $ 200
Full Time Students: Rs 300
Full Time Students: US $ 75
Accommodation:
The India International Centre, the venue of our Conference, has very=20
comfortable air-conditioned rooms. The occupancy rates are as follows:
Single Room: US$ 40 (without breakfast) plus taxes
Double Occupancy: US$ 65 (without breakfast) plus taxes

_____

#5.

BBC News
Wednesday, 21 August, 2002, 09:29 GMT 10:29 UK

River may become UK 'Ganges'

Relatives would no longer have to travel to the Ganges
Hindus and Sikhs may soon get their own sacred river in industrial=20
West Yorkshire.
Plans are being considered to allow people to scatter the ashes of=20
their relatives on the River Aire - in the same way the River Ganges=20
is used.
The move would provide an alternative for families who cannot afford=20
to travel to India.
Steps would be built to allow followers to walk down to the=20
riverbank, and Hindu leaders hope to erect a small shrine.

It will be a sort of holy Ganges in Bradford

Rajinder Paul Johar, president of the Hindu Cultural Society of Bradford

The section of river near Bradford is busy, with lorries travelling=20
along the A658 and a pub and garage nearby.
But community leaders have welcomed the proposals.
A spokeswoman for the Hindu Cultural Society of Bradford said: "Most=20
people, if they can afford it, travel to India.
"But using the River Aire would allow those who couldn't afford it to=20
also scatter ashes."

Holy place
The society's president, Rajinder Paul Johar, said: "It will be a=20
sort of holy Ganges in Bradford."
Hindus believe the holiest place to die is by the banks of the=20
Ganges, but sprinkle ashes on its waters if that is not possible.

The River Aire would take the place of the Ganges

While the Ganges is the holiest river for Hindus, Sikhs also use=20
rivers, such as those in their own state of Punjab.
Pollution concerns - which prevented UK rivers being used legally for=20
the spreading of ashes before - may be overcome.
The fast waters at Apperley Bridge will wash the ashes away,=20
preventing a build-up of ash that would be an environmental hazard.
Jane Glister, Bradford's arts, heritage and leisure director, said no=20
firm decision had yet been made.
The move must also be approved by the Environment Agency.

o o o

Read Audio:
Murari Gupta, World Council of Hindus in Yorkshire
"It is a great facility for Hindus and Sikhs to perform this last ritual

http://news.bbc.co.uk/media/audio/38208000/rm/_38208721_gangesbradford_gupt=
a7.ram

oooo

The Times of India
WEDNESDAY, AUGUST 21, 2002

Controversy over 'Ganges' of UK
RASHMEE Z AHMED
TIMES NEWS NETWORK [ WEDNESDAY, AUGUST 21, 2002 6:52:34 PM ]
LONDON: As the small community of Hindus in the north-western English=20
city of Bradford demands a cremation ghat that could do away with the=20
need to scatter the ashes of loved ones thousands of miles away in=20
the Ganga river, the proposed 'Ganges of the north' appears poised to=20
further divide a deeply polarised city.
Responding to front-paged news reports in the British press, a=20
clearly exasperated spokesman for Bradford City Council told TNN that=20
officials had "been receiving a number of calls from concerned=20
residents of the area" where the proposed Hindu ghat is to be built.
The Bradford area earmarked by several Hindu temples and a couple of=20
gurdwaras as suitable for a ghat is predominantly white, spokesman=20
Rob Walsh confirmed, prompting commentators to express fears of new=20
tensions between whites and Indians over the proposed 'English=20
Ganges' ghat.
The search for an 'English Ganges', which has taken several years,=20
has finally centred on Bradford's River Aire, a nondescript but=20
fast-flowing strip of water.
Bradford's Hindu Cultural Committee, which formally put the ghat=20
demand in writing, believes that a cremation platform and funeral=20
facilities suitable for Hindus would help thousands of British=20
Indians who cannot travel or pay for the expensive passage to India=20
for traditional last rites.
But Bradford officials insist their volatile city, where riots=20
between Asians and police broke out last year, does not need such a=20
Hindu ghat.
"A cremation site used by Hindus and Sikhs already exists just nine=20
miles away in the city of Leeds," pointed out Walsh, dismissing the=20
Hindu demand as "just another of the hundreds of requests we receive=20
as the UK's fourth largest metropolitan authority".
The 'Ganges of the north' saga comes just weeks after London formally=20
approved the controversial 10-year battle by orthodox Jews to create=20
Britain's first eruv, which is an area marked out by special=20
boundaries within which Jews can treat "public spaces" in the same=20
way as "private spaces" at home.
Orthodox Jews maintain eruvs in many cities around the world,=20
including New York, Boston, Sydney and Venice. But the go-ahead for=20
the London eruv has prompted calls to restrain Britain's official=20
policy of "celebrating" multi-culturalism when it comes into direct=20
conflict with the religious and cultural values of other communities.
Some orthodox British Hindus say that the concept of substituting the=20
"holy river", Mother Ganga, for another anonymous one in the north of=20
England is sacrilege because it would be difficult to wash away one's=20
sins and achieve moksha by anything other than bathing in the Ganga=20
or the posthumous ritual of scattering ashes on it.
But VHP activists, who are reportedly pushing for Bradford's ghat,=20
say Britain's Hindus need "to make a leap of faith".
"Even if you are on the banks of the River Aire and you are feeling=20
you are on the banks of the Ganga, then perhaps you will get the same=20
reward", one VHP leader is quoted to say.

_____

#6.

*WEDNESDAY, AUGUST 28th 7 pm, RM 4-370, MIT (Boston)*

SHABNAM HASHMI, Founder of SAHMAT and author of
"Breaking the Silence: Women's Testimonies from Gujarat"
will speak on: "GENOCIDE IN THE LAND OF GANDHI"

A short documentary (32 min) called
"EVIL STALKS THE LAND"
(By Gahaur Raza and Shabnam Hashmi)

will also be shown.

This event is sponsored by: Insaniyat, AID-Boston, the
Alliance for a Secular and Democratic South Asia, and
the South Asia Center (SAC).

_____

#7.

The Times of India, Aug. 22, 2002
LEADER ARTICLE
EC Shows the Way in Gujarat
YOGENDRA YADAV
[ THURSDAY, AUGUST 22, 2002 12:00:48 AM ]
The presidential reference on EC's Gujarat order has already ensured=20
at least one thing. That when our children and grandchildren ask us=20
what we were doing in the dark times of holocaust, we shall have at=20
least one document to save our honour, at least something to feel=20
proud of.
http://timesofindia.indiatimes.com/articleshow.asp?art_id=3D19798414

_____

#8.

The Hindu, 22 August 2002
HUMAN RIGHTS DIARY
Revive the contacts
By Kuldip Nayar
There have to be facilities for at least Indian and Pakistani=20
intellectuals to meet because they influence opinion.
http://www.hindu.com/05hdline.htm

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