[sacw] SACW | 14 Feb. 03

[Harsh Kapoor]

South Asia Citizens Wire | February 14, 2003

#1. Schoolbooks That Teach Children To Hate (Mohammad Shehzad)
#2. The South Asian Human Rights and Peace Studies Orientation Course
#3. New Untouchables in The Land of Gandhi (Shabnam Hashmi)
#4. Letter on Maulana Ummarji arrest to India's Home Minister
#5. Indian protesters condemn an invasion of hearts and flowers
#6. Fear & flight in VHP's new 'lab' in MP (Sanjay Sharma)
#7. Gujarat: A Laboratory of Hindu Rastra, Fascism | Saree - 2=20
Films by Suma Josson (San Francisco, 22 Feb.)
#8. India Pakistan Arms Race and Militarisation Watch (IPARMW) # 113
12 February 2003

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

#1.

The Friday Times - Feb 12, 2003

CHURCH OF THE POISON MIND

MOHAMMAD SHEHZAD
SCHOOLBOOKS THAT TEACH CHILDREN TO HATE

ISLAMABAD - Muslims alone have the right to rule the world and are=20
allowed to kill infidels that stand in the way of Islam. This is the=20
message being taught to schoolchildren through textbooks used in the=20
network of institutions run by Jamaat ud-Daawa, according to a=20
research report on Hate Speech complied by the Liberal Forum Pakistan.

Democracy, Freedom, and Peace in Textbooks: Campaign against Hate=20
Speech reports that books published by the Lashkar-e-Taiba (the first=20
incarnation of ud-Daawa) immerse young children in a culture that=20
glorifies violence and hate. For example, the Urdu textbook employed=20
to teach children the alphabet uses Bandooq (gun) as an example of a=20
word that starts with the alphabet Bai, Talwar (sword) and Tank for=20
Tai, Jahaz (fighter plane) for Jeem, Khanjar (dagger) for Khai,=20
Rocket for Rai, and Tayyara (fighter plan again) for To-ay.

"Infidels are cowards by nature," claims the Urdu textbook used in=20
the second grade (for seven-year-olds). "When a holy warrior attacks=20
them, they scream with terror and fear." Mujahideen are glorified as=20
the alpha male on a mission from God. They are the superheroes that=20
kill Hindus, fashion all sorts of gadgets from found material, and=20
make the infidel world cower in fear.

Art and music are forbidden so instead of handicrafts, children are=20
asked to purchase plastic guns and trained to shoot at balloons.=20
Games on the playground include playing guerrilla and ambushing=20
infidel convoys. Poems relay stories of young boys that wage jihad.=20
In Brave Child, ten-year-old Gul Rehman kills hundreds of Russians in=20
Afghanistan. Probably fictitious letters from jihadis killed in=20
battle are strewn across textbooks. "If I am killed in battle=20
celebrate," reads a letter from one Abdul Nasir to his mother and=20
sister which can be found in the seventh grade textbook. "Make sure=20
you conceal your body and never wear perfume."

India is presented as Pakistan's sworn enemy and Saudi Arabia as its=20
best friend. Kashmir is presented as Pakistani territory forcibly=20
snatched by Hindus and Pakistan as a country created only for=20
Muslims. Children are instructed to "mercilessly beat up"=20
non-Muslims. "Every student should become a holy warrior," the second=20
grade textbook states. "We should all be willing to lay down our=20
lives for the great nuclear power that is Pakistan."

Published by the ud-Daawa press these are given to students free of=20
charge and are not available in the market. TFT caught up with Abu=20
Naseer, an official at the ud-Daawa Rawalpindi center who explained=20
the books were meant to inspire.

"We aim to inculcate a truly Islamic spirit in our students," said Mr=20
Naseer. "We earnestly desire to enable our students to view Islam as=20
a complete way of life rather than a mere set of rituals. So through=20
our textbooks we introduce our students to the inspirational ideas=20
and objectives of Islam, we introduce them to our glorious past."

______

#2.

The South Asian Human Rights and Peace Studies Orientation Course

The Programme

The three-month long South Asian Human Rights and Peace=20
Studies Course of the South Asia Forum for Human Rights (SAFHR)=20
combines distance education and a direct orientation course. The=20
three-month long programme is held each year between May-August. The=20
Fourth Orientation Course will be held from 2 May to 2 August 2003.=20
The course has two components - correspondence course from 3 May to=20
15 July, and a direct orientation course in peace studies to be held=20
in Kathmandu from 19 July to 2 August. Participation in both segments=20
is compulsory for the selected participants.

Like the previous three courses the programme will continue=20
to explore the relation between peace in the region and the activism=20
for democracy and human rights. The course aims to reach out to=20
community leaders, social workers, human rights and peace activists,=20
thinkers, researchers and academics, professionals engaged in the=20
fields of law, medicine and media as well as persons engaged in=20
formulation of policies for conflict resolution. About thirty=20
participants are selected each year based on criteria related to=20
human rights and peace activism and work in the area of peace=20
studies. The course is participatory and involves intense course=20
work, fieldwork and visual studies. Frontline activists and=20
researchers on human rights, peace, and reconciliation share their=20
knowledge and experience with the participants who leave the course=20
with an enriched and critical understanding on issues of justice and=20
peace in South Asia. The peace studies programme has as its part=20
workshops and local courses in different countries and regions of=20
South Asia. These are designed to be appropriate to specific=20
circumstances of conflict and abuse of human rights.

The peace studies programme is participatory, and is built=20
around several modules based on deliberative exercise over a variety=20
of experiences. SAFHR's own experiences chronicled in its reports on=20
its peace audit exercises, its work in sensitizing journalists on=20
reporting conflicts and exploring norms for peace journalism, in=20
research and advocacy for strengthening women's peace activism, its=20
programme on minority rights and for developing policy inputs for=20
better protection of refugees in the region, and finally its own=20
direct work in defence of peace and justice in various areas of the=20
region form a critical part of the peace studies course. These=20
experiences are complementary to the lessons that frontline thinkers=20
and activists on human rights and peace bring to the course. Together=20
these two segments produce an enriched collective understanding of=20
issues of justice and peace in South Asia.

Peace Audits as Part of the Programme

The programme is experiential in another sense. By=20
emphasising values of dialogue, understanding, and tolerance, the=20
orientation programme encourages the participants to visit the=20
foundations of the established theories of state, politics, human=20
rights, and peace in terms of the political experiences of the=20
current practices of democracy and conflict resolution in this=20
region. Looking beyond the conventional conflict-oriented approaches=20
to peace studies in South Asia, the peace studies programme of SAFHR=20
responds to the need to develop critical peace education that is=20
non-hegemonic and sees human rights as a terrain for democratic=20
politics. Through constant interaction between academics and=20
activists, and linking the experience of peace activists and=20
participants with programme, the orientation course attempts to=20
develop an alternative method for peace education. The lessons learnt=20
from the "Audits of Peace Accords" go directly into making a=20
substantial part of the teaching material in the course. Participants=20
from peace constituencies in the conflict zones join the audit=20
exercises to analyse the peace questions in the region. These audit=20
exercises are also in the nature of trans-border dialogues; and=20
because of their essential dialogic nature, these audits bring out=20
the plural nature of peace process and the democratic vision of=20
peace. Statements of understandings issued from these audit exercises=20
form the core of the agenda of human rights and peace constituencies=20
in these conflict zones. The audits are conducted with the=20
philosophical approach that tolerance and peace are essential values=20
to be cherished and nourished by democratic societies and polities.=20
To be more than mere conflict-management exercises run by States who=20
themselves have been responsible for exacerbation of conflicts,=20
militarism, and nuclearisation of the region, and have tolerated=20
private militias in their pursuit of national security, these audits=20
emphasize the fact that peace is plural in nature in as much as=20
constituencies for peace are also plural. For all these reasons, the=20
audit reports and lessons make the peace studies course a unique=20
experience in peace education in South Asia.

Features of the Course

[...]

Modules

1. Ethics and politics of peace, justice, human rights, and humanitarianism=
(c)
2. Rights, law, constitutions, and constitutionalism (c)
3. Institutional protection of human rights in South Asia (c)
4. Cases of conflicts, dialogues, peacemaking, and public audits of peace (=
c)
5. Justice, women's movements, and ecological politics (c)
6. Laws of war and peace (o)
7. Globalisation, politics of resources, and violence (o)
8. Science, violence, militarism, and peace (o)
9. Information, reporting, and documentation basis of human rights=20
and peace work (o)
10. Peace studies films and studies in other plastic medium (o)
11. Partitions, borders, and boundaries (o)
12. Field work (c)

Note: Of the 6 optional modules any 3 will be offered depending on=20
the number of participants opting for a module. In the direct=20
orientation workshop there will be 3 classes per compulsory module=20
and 2 classes per optional module. Thus there will be 15 compulsory=20
classes, 6 optional classes - in all 18 classes in the direct course=20
period. Besides there will be field work, participants'=20
presentations, and other interactive sessions.

Some Important Features of the Structure of the Course

Distance education or the correspondence programme part

=85 The first two months of the programme is occupied with=20
correspondence course work. From SAFHR peace studies desk relevant=20
literature is sent to the participants in phases electronically and=20
by post. Course assignments, advice and consultation on the subjects=20
of term papers, choice of the optional modules, the preparation for=20
the workshops, and exchange of views with members of the faculty are=20
of some of the features of the correspondence part of the programme.
=85 Preparation in this phase is crucial for the following 15-day=20
course in Kathmandu.
=85 The quality of term papers and planning for future work depends to=20
a significant extent on the correspondence course work.

Term paper

=85 Participants will have to write a term paper for the course. Each=20
participant will choose a topic related to any of the modules offered=20
in the course, and will have to identify the module clearly relating=20
to which s/he wants to prepare the term paper. The participant will=20
consult the peace studies desk and the faculty on an appropriate=20
theme and the relevant module.
=85 Guidelines for the term papers will be sent to the participants.
=85 The participants will prepare term papers and submit them before=20
they come to the 15 day direct orientation programme; these papers=20
will be presented in a workshop in the programme in Kathmandu.
=85 The term papers will be revised on the basis of discussion there=20
and will have to be re-submitted within 15 days of the course.
=85 The paper will not be more than 2000 words long, will have to be=20
typed in double space, and will have to be submitted in hard copies=20
by post - electronic submission will not be admitted.

[...]

Necessary Information for Applying

Registration fee for South Asian participants is US $ 100 (or its=20
equivalent in Nepali rupee) and for participants from outside the=20
region US $ 300 (or its equivalent in Nepali rupee). Course material=20
for selected candidates is provided by SAFHR. Board and lodging is=20
also provided. The age limit for participation is 35 years, though=20
exceptions are made on special grounds. Women and activists from=20
refugee and minority groups are particularly encouraged to apply.=20
Applications must reach Peace Studies Desk at the South Asia Forum=20
for Human Rights (3/23, Shree Durbar Tole, Patan Dhoka, Lalitpur,=20
Kathamndu, Nepal; GPO Box 12855, Tel: 977-1-541026; Fax: 527852,=20
E-mail south@s...) by 15 March 2003. Applications (forms are=20
available on request or can be downloaded from SAFHR website=20
www.safhr.org) by fax or e-mail will be valid. Applications will have=20
to be supported by full particulars, 1000-word statement on the=20
relevance of the course to the work of the participant, and names of=20
two referees whose recommendations should independently reach SAFHR=20
peace studies desk. The application must include all necessary=20
details such as language skill, experience and nature of current=20
work. The statement has to include candidate's own idea of peace and=20
human rights activism, and the relation of the applicant's work with=20
SAFHR's peace studies programme. In selection of candidates the=20
1000-word statement will be accorded importance.
The 15-day direct orientation programme will be participatory,=20
involve intense course and fieldwork, include visual studies, and=20
will be preceded by reading and assignment-work for 2 months.=20
Frontline activists and researchers in human rights will be=20
communicating with the participants on their knowledge and experience.
Participants will have to support their own travel. Limited number of=20
travel grants for which the selected participants will have to apply=20
separately will be offered before the orientation course.
Application form is attached at the end of the brochure.
Information on the Human Rights and Peace Studies Orientation Course=20
is circulated through various channels. It is advertised in some=20
major English-language dailies, weeklies and monthly magazines and=20
journals in South Asian countries. It is also notified in the=20
newsletters and notice boards of several departments at various=20
universities, other educational institutions, NGOs, and INGOs.=20
Information is also available on SAFHR website www.safhr.org. It is=20
available on the several other websites, such as that of the=20
Humanitarian Assistance Training Inventory (HATI) of the UN Office=20
for the Coordination of Humanitarian Affairs and Relief=20
www.relief.int/training, of the Forum on Early Warning and Early=20
Response (FEWER) www.fewer.org and of The Coexistence Initiative=20
www.coexistence.net and on its notice board info@c...
Major e-mail networks also circulate the information some of them=20
being the Asia Human Rights Alert, Help Asia, and South Asia - Human=20
Rights. Information is sent through post also.

[...]

Applications reaching SAFHR peace studies desk before March 15 of a=20
year are considered for the course of that year (May-August).=20
Applications reaching after March 15 are considered for next year's=20
course. Inquiries can be addressed directly and applications sent to=20
the peace studies desk at SAFHR, south@s...

Application Form
Human Rights & Peace Studies Orientation Course

A. Personal details

Name: =8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A. Organization: =
=8A=8A=8A=8A=8A=8A...

Position: =8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A.. Gender: =8A=
=8A=8A=8A=8A=8A=8A=8A.=8A.=8A=8A=8A=8A

Nationality: =8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A Place of Birt=
h: =8A=8A=8A=8A=8A=8A.=8A=8A=8A=8A=8A...

Date of Birth: =8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A. Ed. qualifica=
tion:

B. Postal address for correspondence:=20=20=20=20=20=20=20=20

. .=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A.. Tel: =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 Fax: =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 E-Mail: =8A=8A=
=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A..

3. Names and contact details of two referees

1. Name:=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A 2. Name: =8A=8A=8A=8A=8A=8A=8A=
=8A=8A=8A=8A=8A=8A=8A...

Organization: =8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A Organization: =8A=8A=
=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A

Position: =8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A Position: =8A=8A=8A=
=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A

Address: =8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A Address: =8A=8A=8A=8A=
=8A=8A=8A=8A=8A

E-Mail: =8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A Email: =8A=8A=8A=8A=8A=
=8A=8A=8A=8A=8A=8A=8A=8A=8A...

Phone:- =8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A... Phone:=8A=8A=8A=8A=8A=8A=
=8A=8A=8A=8A=8A=8A=8A=8A=8A...

Fax: =8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A Fax: =8A

4. Personal skills: (if necessary you may use extra sheets of paper)

1. Language (s) proficiency: 1 =8A=8A=8A=8A. 2 =8A=8A=8A=8A=8A3 =8A=8A=8A=
=8A=8A=8A

2. Describe your reasons for applying for this course.
=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=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=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

3. Describe your significant past and current activities and=20
responsibilities with an outline of your future planning.
=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=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=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=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=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

Signature: =8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A=8A.. Date: =8A=8A=8A=8A=8A=
=8A=8A=8A=8A=8A=8A=8A=8A.

Note:

1. A 1000-word essay on your own ideas of peace and human rights=20
activism and the relevance of the course to your work must be=20
enclosed with the application. Use extra sheet/ sheets for the essay.
2. Brief guidelines for the 1000-word essay: (a) your experience in=20
human rights and peace studies, (b) perspective of your work, (c)=20
reasons for joining the course in that perspective, and (d) your=20
plans for using the lessons of the course in your future work - for=20
example, for a human rights activist it may mean better ways of=20
reporting on abuses; legal activists can analyse legal arrangements=20
better and prepare for better legal defence of the victims or can=20
campaign for better legal measures; academics can use the course for=20
syllabus-preparation; others can build up information centre; peace=20
activists can draw upon course material to initiate or strengthen=20
peace campaigns, etc. The statement on how the participant proposes=20
to use the course will have to be concrete, referring to actual=20
measures aimed to be taken.
3. Detailed reference letters should reach SAFHR independently by 20=20
March; they should clearly comment on (a) the present work of the=20
applicant (b) and the ability of the applicant to utilise the course=20
and continue the work of human rights and peace studies.
4. Photocopy of this form is acceptable; electronic submission of the=20
form is also acceptable.

______

#3.

Date: Thu, 13 Feb 2003 06:27:28 +0000

NEW UNTOUCHABLES IN THE LAND OF GANDHI

Daksha started the first line of the song written by Gopal Das Neeraj:
Ab koyee mazhab naya aisa bhi chalaya jayee, jisme insaan ko insaan=20
banaya jayee.
(a new religion should be started now, in which a man should be made=20
into a human being)

There was a pin drop silence. I looked at the tired faces of women,=20
children and men, who had walked for miles from different villages to=20
attend the meeting in Godhra. Slowly some women sitting in the front=20
row started singing with tears rolling down their eyes. Perhaps=20
singing for the first time in the last 11 months.

The mood changed, suddenly it looked more optimistic. I was reminded=20
of the song:
woh hamare geet rokna chahte hain..(they want to ban our songs)

The journey had just begun. Over a period of 3 days we visited more=20
than 15 villages, meeting thousands of the new untouchables, the new=20
=91other=92 in the land of Gandhi.

We visited Halol, Kalol, Godhra, Boru, Eral, Sanjheli, Dahod, Salia,=20
Natapur, Shehera, Lapania, Piplod, Lunawada, Limkhera and many other=20
places. In many places like Halol, Shehera, Godhra meeting hundreds=20
of villagers, victims of the carnage, from many more surrounding=20
villages.

People from 12 villages have moved into Shehera living in small=20
rented houses shared by 5-6 families. Arifa from Khateekpur is a=20
divorcee. She now stays with her parents in a rented house, her small=20
kids work at a dhaba run by a Muslim, her small shop in the village=20
was gutted, like many others she has not been able to go back to the=20
village. Madina is from Sadanpura, her house and shop were destroyed,=20
has not been able to return. Gulam Nabi Ahmed from Khateekpur - lost=20
his shop during the dhamal. He wanted to go back but the people with=20
whom he had grown up, his own neighbours and village friends now=20
refuse to acknowledge his presence.

Latifa and Sheetal hugged Saira and held her hand. She was=20
inconsolable. Her small son sitting in her lap wondered whether his=20
mother would ever smile again. She is from Delol. Her shop was=20
looted. She has two small kids. Husband is unable to find any job,=20
they are not allowed back into the village. =93Where shall we go? What=20
shall we do? I have small kids. Can you do something for us? We can=20
eat once a day but what about my kids?

Amina bibi is an elderly woman, seemingly from a well to do=20
background. She has lost everything, she is a widow, her house, her=20
shop was burnt down in the village, she is one of those who have not=20
been able to go back. The masons from Boru are not hired too. If the=20
thekedar requires 15 masons, he first hunts for the non-Muslim=20
masons, in case he is short of one or two he takes the Muslim masons,=20
otherwise they go back. Daily wagers who were earlier getting work=20
for 20-25 days in a month, get work for not more than 5-6 days a=20
month now. Eral has more than 25 drivers. They were never taken back=20
on the job. The vehicles are not safe with them. Mumtaz=92s family is=20
scared of them (the Hindus). =93They abuse us and threaten us. We=20
cannot even go to our fields. They say - don't trust Muslims. =93=20
Sharif Bhai tells us that there are notices =91on our doors saying that=20
we don't want you in our village.=92 Fatima Begam from Ghagalpura told=20
us that there were only two Muslim families in this village . =93My=20
family tried to go back but they forced us to leave. When we travel=20
on buses they tease us and threaten us. We are now living in a rented=20
house in Godhara. =93

In Salia and Natapura traditionally the locals bought livestock on a=20
token guarantee of one rupee, went and sold the animals in the haat,=20
kept the profit and gave the cost to the owner. There is no question=20
of giving the animals to Muslims on such terms any longer. Fatima=20
from Salia village travels all the way to Godhra, where she works as=20
a domestic help. Her father died because of the depression after the=20
carnage. They used to work as agricultural workers in the fields of=20
Hindu families but now they don't get any work. =93 They even do not=20
talk to us. There is a hand-pump nearby but they do not allow us to=20
fetch the water. They just locked it up.=94

The shops, the pheriwalas are confined to =91their=92 areas within the=20
villages. No non-Muslim buys any product from them. Sometimes they do=20
get people to come and eat at the small dhabas but they dare not ask=20
for money. It can lead to a major tension and the dhabha owner or the=20
shop owner can be beaten up.

There are hundreds of stories, all similar, from village to village.=20
I am reminded of the last para of the VHP circular which was=20
distributed all over Gujarat a few months before the carnage started :

=93Such a strict economic boycott will throttle these elements! It will=20
break their back-bone! Then it will be difficult for them to live in=20
any comer of this country. Friends, begin this economic boycott from=20
today! Then no Muslim will raise his head before us! =93

The killers rule the state. The Gujarati Asmita and Gaurav have been=20
assuaged. The seeds of malice, which were sown a few years ago, are=20
yielding the harvest of hatred. Rural Gujarat does not require anyone=20
to even enforce the boycott any longer. There is total economic=20
blockade of the new =91untouchables=92.

Its past midnight, we are sitting in Limkhera, most of us are totally=20
shocked after what we have witnessed, there is dejection,=20
hopelessness.

Harsh Mander=92s deep voice brings back some hope: woh subah kabhi to=20
aayegi=85 All of us slowly start singing with Harsh.

Gujarat has slowly and steadily disappeared from the headlines and=20
the TV screens but there is unrest all over the country. Meetings are=20
going on in every corner of the nation.

Every sensible person in the country realizes the danger that lies=20
ahead. One can feel the creeping tentacles of the fascist web all=20
around oneself. They have penetrated every where-educational=20
institutions, cultural bodies, judiciary, police, media, bureaucracy=20
and even other political parties. Everything sensible, modern,=20
aesthetic is being taken over by the grotesque, the lumpen.

The question is very simple democracy or fascism? Will we remain=20
silent spectators?

SHABNAM HASHMI

12 February 2003

_____

#4.

To February 13, 2003
Shri L.K. Advani
The Union Minister for Home Affairs,
Government of India,
New Delhi

Dear Shri Advani ji,

This is to draw your attention to the arrest of Maulana Hussain=20
Ummarji on January 5 2003, from his residence in Godhra on charges=20
of being involved in the Godhra atrocity of February 27, 2002. It=20
hardly needs to be stated that those guilty of the atrocity should=20
be meted out the most severe punishments. Indeed it is a matter of=20
grave concern that even a year after the atrocity, the country is=20
still in the dark as to what actually transpired since there are so=20
many different versions emanating from official sources. However as=20
far as the arrest of Maulana Ummarji is concerned we draw your=20
attention to the following facts:

The Maulana is an extremely respected person of the community who=20
has an unblemished record of social service. Following the Feb. 27=20
atrocity, the Maulana was in close touch with the administration,=20
sometimes on a daily basis, to extend his cooperation to various=20
steps being taken by the administration to maintain peace at that=20
time. He was also involved in running the relief camp in Godhra. The=20
administration had facilitated his meeting with the Prime Minister=20
when he visited Godhra. He had also met with the Parliamentary=20
delegation as well as that led by the leader of the opposition,=20
Ministers of the Government like Sri George Fernandes, the then=20
Minister Shri Ram Bilas Paswan etc. Earlier, he was involved in the=20
collection of relief material for those affected the previous year=20
by the devastating earthquake.

Almost a year after the atrocity, the Maulana is arrested on the=20
basis of a statement made by one Jabir, a man with a criminal=20
record, a history sheeter against whom there are more than 20 cases=20
lodged. Can the statement of a man with absolutely no credibility,=20
a known criminal be used to implicate a man of repute and standing=20
in the community? In any case the police should have conducted an=20
investigation before arresting the Maulana, that too at 3 am in the=20
morning as though he is a common criminal who would try and abscond=20
from the police. It would appear that the arrest is motivated by=20
other factors.

We request your personal intervention in the matter to enquire for=20
yourself the credibility of the charges being made. The Maulana is=20
in poor health having had a cataract operation last month. He is=20
also a patient of blood pressure and other ailments. Please=20
intervene to see that this grave miscarriage of justice is reversed.

Thanking you, Yours sincerely,

Ram Rahman and Brinda Karat, Syeda Hameed, Udit Raj, Mary=20
Khemchand, Sehba Farooqui, Jyotsna Chatterjee, Maulana Mahmood=20
Madani, Ram Vilas Paswan, K.N.Panikkar, Anu Chenoy, Prabhat Patnaik,=20
Jayati Ghosh, Vivan Sundaram, John Cherian, Sudhir Chandra,=20
Geetanjali Shree, Githa Hariharan, Zoya Hasan, Sumit Chakravarti,=20
Sohail Hashmi, Rajan Prasad, D.N.Jha, Indira Chandrashekhar, Arjun=20
Dev, Prabeen Grewal, Mala Singh, Arpana Caur.

C/o 121, Vithalbhai Patel House, Rafi Marg, New Delhi-110001 (tel=20
no. 23319566)

______

#5.

The Independent
13 February 2003

Indian protesters condemn an invasion of hearts and flowers

By Phil Reeves in Delhi

Slanging matches are raging. Shops have been raided. Ancient symbols=20
have been ritualistically burnt. Such is the mood that the police=20
have increased security nationwide.

Just when you thought the world had quite enough to argue about,=20
skirmishing has begun over a celebration supposed to represent the=20
opposite of hatred and violence.

It is Valentine's Day tomorrow and some people in India are very=20
angry about it. Insults are flying faster than Cupid's arrows. Some=20
want the day banned. Others are arguing for "free love zones", to=20
protect canoodling couples from harassment.

Metropolitan, Western- leaning middle-class India has been=20
celebrating Valentine's Day with growing enthusiasm in recent years=20
even though the unspoken message - the right to a partner of your=20
choice and to engage in courtship and dating - does not square with=20
the tradition of arranged marriage.

Yet the bulk of the country remains conservative. Stories emerge with=20
alarming regularity of rural couples in love committing suicide=20
because their families will not allow them to wed. The resourceful=20
retailers of Delhi, Calcutta and Bombay have seized on the occasion=20
as a source of profit. They have filled their shelves with=20
glittering, Valentine's cards; floral bouquets; heart-shaped boxes of=20
chocolates; and heart-spangled fluffy toys.

Declaring that "love is in the air", Today, a small afternoon=20
newspaper in Delhi, encouraged its readers to turn up to "the=20
ultimate festival to celebrate your love" at a shopping plaza. The=20
purchase of one Coca-Cola would buy you, it promised, a free romantic=20
tattoo, a love tarot-card session or the right to croon seductively=20
into a karaoke machine.

The forces of intolerance and tradition are not pleased. Chanting=20
"Down with Valentine's Day", Hindu nationalist activists set fire=20
yesterday to batches of Valentine cards that showed couples kissing=20
or sitting close to one another.

It was the second day of a protests mounted by the Shiv Sena party -=20
a hardline element in the ruling coalition - in the name of saving=20
India's youth from the corrupting influences of the West. The party=20
wants Valentine's Day banned. On Tuesday, Bhavnaben Chikalia, the=20
Tourism Minister, declared that discos in government-owned five-star=20
hotels would be shut because they advanced the cultural invasion of=20
India by the West. She condemned Valentine's Day for the same reason.

This is one of the few topics on which Hindu and Islamic=20
conservatives agree. Hardline elements in Pakistan have held similar=20
protests. Khalid Waqas Chamkani, the student leader of a=20
fundamentalist party, denounced it as "a shameful day" in which=20
"people in the West are just fulfilling and satisfying their sex=20
thirst".

The opponents of this view feel equally strongly. Rupak Manush is=20
head of a pressure group called Love - Lovers' Organisation for=20
Voluntary Exhibition - in Calcutta. It is campaigning for zones to=20
protect courting couples from harassment from police and Hindu=20
nationalist thugs.

"These could be anywhere," he said. "They could be in parks or on the=20
banks of rivers, somewhere where there is no harassment from the=20
police and no rowdies ... People need to have real and proper love.=20
Many people haven't known any love in their lives. It drives some=20
people to suicide."

Mr Manush, a Brahmin, married for love. His relatives were so upset=20
that they cut him off and ostracised his wife, who is of a lower=20
caste. "India is still a deeply conservative country," he said,=20
sitting in his dingy bungalow beneath a poster reading "Love is the=20
fuel of life - secure it."

He continued: "The police here constantly try to hamper relationships=20
by harassing couples in parks and arresting them under morality laws.=20
We are just not giving proper honour to love relationships."

Mr Manush represents the country's social liberals. Yet the gap=20
between his views and those of the West still yawns wide. Asked=20
whether gays and lesbians could use his free love zones, he shook his=20
head energetically. Clearly, that subject is still taboo.
=09=20

_____

#6.

Sify.com
Feb 6, 2003

Fear & flight in VHP's new 'lab' in MP
By Sanjay Sharma in Bhopal

Security has been beefed up in Dhar district of Madhya Pradesh on=20
Basant Panchami, with Hindu organisations mobilising thousands of=20
people to worship at an eleventh century temple.

Hindus are only allowed to worship here once a year, because the=20
temple is right next to a mosque, where Namaaz is offered every=20
Friday.

Hindu outfits allege that this arrangement was created at the behest=20
of the state government - a charge denied by the government.

"The fact the Hindus go there once a year and Muslims go there every=20
day is not the decision of the state government. However, we will not=20
allow law and order to deteriorate here," claims Digvijay Singh,=20
Chief Minister, Madhya Pradesh.

For the last five years, various Hindu outfits have been mobilising=20
people for Saraswati worship in Dhar. This time around, more then=20
50,000 people, including Praveen Togadia and Sadhvi Rithambhara, are=20
expected to converge on Dhar to "awaken the masses".

A confrontation is brewing between the Hindu Jagran Manch, an=20
umbrella organisation of hardline Hindutva outfits, and the district=20
administration. The Manch has promised to mobilise a crowd of 50,000=20
to liberate the Bhojshala that dates back to 1064 AD and also houses=20
a Muslim shrine.

At the crux of the dispute is a February 5, 1998, order of the=20
Archaeological Survey of India. ASI director-general Ajay Shankar had=20
directed the local administration to keep Bhojshala, a protected=20
monument, closed except for Friday prayers and on every Basant=20
Panchmi day.

The Manch is opposed to the directive and questions how Muslims could=20
be given weekly access while Hindus are allowed in just once a year.

Local convener Radheshyam Yadav says, "Muslims should volunteer to=20
give up their claim, as namaz is not permitted in a Hindu temple."=20
Asked why he was not moving court, he said: "Why should courts decide=20
on issues related to faith?"

Chief Minister Digvijay Singh has told the administration to deal=20
with troublemakers with an iron hand. Apart from a police flag-march,=20
all vehicles and individuals entering the district in the past few=20
days have been screened.

Uma Bharti, who is leading the BJP's election campaign in the state,=20
has accused Singh of creating a riot-like situation to smear her=20
party's image. She and the Manch leaders have given a categorical=20
assurance that there will be no disturbance in Dhar or elsewhere in=20
the state.

But local Muslims are not so sure and many of them have shifted to=20
from smaller villages to safer places in Indore and Bhopal.

After Ayodhya and Gujarat, they are unwilling to take chances. "We=20
remember similar assurances were given before the demolition of the=20
Babri Masjid", a resident points out.

Posters and pamphlets doing the rounds have heightened the sense of=20
unease. One leaflet depicts Muslims praying peacefully while Hindus=20
are being lathicharged. The campaign has been whipped up to stress=20
the point that the state government is acting partisan.

______

#7.

Two Films with
Filmmaker, Writer and Activist
SUMA JOSSON

Saturday, February 22nd

GUJARAT: A LABORATORY OF HINDU RASTRA, FASCISM

Set in the post-Godhra violence which was unleashed in Gujarat during=20
February 2002, this film examines the extent to which the fascist=20
ideologies of the communal forces have infiltrated into the=20
sub-conscious of an ordinary Gujarati Hindu.

2003 / documentary / 50 min / English subtitles (Start 2:00 PM)
------------------------------------------------------------------------
SAREE

Two children, Gita and Radha, are stranded in the no man's land=20
between two worlds that dominate contemporary childhood: school and=20
home. This in-between land is one of myriad dreams, fears, and=20
fantasies all yearning to take the shape of a free fluid space where=20
children can summon whichever spirit they like. The two young friends=20
are on their way back from the school as they recount their dreams in=20
this subliminal space available only to childhood.

Saree was selected for the 1999 Berlin Festival, and in 2000 it was=20
the inaugural film at the Soorya Festival in Trivandrum, Kerala=20
(India), and the Mambai International Film Festival in Mumbai, India.

1999 / drama / 73 min / English subtitles (Start 3:30 PM)

------------------------------------------------------------------------
Q&A with Suma Josson to follow each film.

Suma Josson, was born in Kerala and graduated in English Lit. from=20
the College of St.Teresa, Minnesota, USA. She began her career as a=20
journalist and switched over to the visual media. She has made a=20
number of documentary films. Her 'Bombay's Blood Yatra' about the=20
communal riots in Bombay won wide acclaim in the country and abroad.=20
Her other documentaries include '47 Seconds & After: Latur,=20
Osmanabad', 'Akbar Padamsee & the Last Image' , 'Waste' (on Gerd=20
Rohling, a German installation artist and ragpicker) and 'One More=20
Day to Live' (on V P Singh, as a painter)

She is also a well known poet and fiction writer and has published in=20
various indian and international magazines. She has published three=20
books 'Poems and Plays', 'A Harvest of Light' (a collection of=20
plays), and 'Circumferences' (a novel, Penguin).

Her debut film was 'Janmadhinam' which won three state awards, and=20
was screened at various international film festvals including the=20
1999 Berlin Festival. She was one of the five women filmmakers=20
commissioned to make a documentary 'Trading Images' on the subject=20
'women's space' in a German international coproduction. 'Saree' is=20
her second feature film.
------------------------------------------------------------------------

Saturday, February 22

Artists' Television Access
992 Valencia Street
San Francisco, CA 94110
(415) 824-3890

Donation: $10 (No one turned away for lack of funds)
(Net proceeds benefit filmmaker honorarium)

Doors open 1:45 PM. Show starts 2PM SHARP.
Arrive early, Limited Seating, No Advance tickets.

Samosa/Tea available during intermission.
------------------------------------------------------------------------
Organized by

Coalition Against Communalism
<http://cac.ektaonline.org>

EKTA
<http://ekta.org>

3rd I
<http://thirdi.org>

______

#8.

India Pakistan Arms Race and Militarisation Watch (IPARMW) # 113
12 February 2003
http://groups.yahoo.com/group/IPARMW/message/124

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

SACW is an informal, independent & non-profit citizens wire service run by
South Asia Citizens Web (www.mnet.fr/aiindex).

DISCLAIMER: Opinions expressed in materials carried in the posts do not
necessarily reflect the views of SACW compilers.