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Saturday, 27 November 2010

They can file a charge posthumously against Jawaharlal Nehru too: Arundhati Roy


Arundhati Roy


My reaction to today's court order directing the Delhi Police to file an FIR against me for waging war against the state: Perhaps they should posthumously file a charge against Jawaharlal Nehru too. Here is what he said about Kashmir:
1. In his telegram to the Prime Minister of Pakistan, the Indian Prime Minister Pandit Jawaharlal Nehru said, “I should like to make it clear that the question of aiding Kashmir in this emergency is not designed in any way to influence the state to accede to India. Our view which we have repeatedly made public is that the question of accession in any disputed territory or state must be decided in accordance with wishes of people and we adhere to this view.” (Telegram 402 Primin-2227 dated 27th October, 1947 to PM of Pakistan repeating telegram addressed to PM of UK).
2. In other telegram to the PM of Pakistan, Pandit Nehru said, “Kashmir's accession to India was accepted by us at the request of the Maharaja's government and the most numerously representative popular organization in the state which is predominantly Muslim. Even then it was accepted on condition that as soon as law and order had been restored, the people of Kashmir would decide the question of accession. It is open to them to accede to either Dominion then.” (Telegram No. 255 dated 31 October, 1947).

Accession issue

3. In his broadcast to the nation over All India Radio on 2nd November, 1947, Pandit Nehru said, “We are anxious not to finalise anything in a moment of crisis and without the fullest opportunity to be given to the people of Kashmir to have their say. It is for them ultimately to decide ------ And let me make it clear that it has been our policy that where there is a dispute about the accession of a state to either Dominion, the accession must be made by the people of that state. It is in accordance with this policy that we have added a proviso to the Instrument of Accession of Kashmir.”
4. In another broadcast to the nation on 3rd November, 1947, Pandit Nehru said, “We have declared that the fate of Kashmir is ultimately to be decided by the people. That pledge we have given not only to the people of Kashmir and to the world. We will not and cannot back out of it.”
5. In his letter No. 368 Primin dated 21 November, 1947 addressed to the PM of Pakistan, Pandit Nehru said, “I have repeatedly stated that as soon as peace and order have been established, Kashmir should decide of accession by Plebiscite or referendum under international auspices such as those of United Nations.”

U.N. supervision

6.In his statement in the Indian Constituent Assembly on 25th November, 1947, Pandit Nehru said, “In order to establish our bona fide, we have suggested that when the people are given the chance to decide their future, this should be done under the supervision of an impartial tribunal such as the United Nations Organisation. The issue in Kashmir is whether violence and naked force should decide the future or the will of the people.”
7.In his statement in the Indian Constituent Assembly on 5th March, 1948, Pandit Nehru said, “Even at the moment of accession, we went out of our way to make a unilateral declaration that we would abide by the will of the people of Kashmir as declared in a plebiscite or referendum. We insisted further that the Government of Kashmir must immediately become a popular government. We have adhered to that position throughout and we are prepared to have a Plebiscite with every protection of fair voting and to abide by the decision of the people of Kashmir.”

Referendum or plebiscite

8.In his press-conference in London on 16th January, 1951, as reported by the daily ‘Statesman' on 18th January, 1951, Pandit Nehru stated, “India has repeatedly offered to work with the United Nations reasonable safeguards to enable the people of Kashmir to express their will and is always ready to do so. We have always right from the beginning accepted the idea of the Kashmir people deciding their fate by referendum or plebiscite. In fact, this was our proposal long before the United Nations came into the picture. Ultimately the final decision of the settlement, which must come, has first of all to be made basically by the people of Kashmir and secondly, as between Pakistan and India directly. Of course it must be remembered that we (India and Pakistan) have reached a great deal of agreement already. What I mean is that many basic features have been thrashed out. We all agreed that it is the people of Kashmir who must decide for themselves about their future externally or internally. It is an obvious fact that even without our agreement no country is going to hold on to Kashmir against the will of the Kashmiris.”
9.In his report to All Indian Congress Committee on 6th July, 1951 as published in the Statesman, New Delhi on 9th July, 1951, Pandit Nehru said, “Kashmir has been wrongly looked upon as a prize for India or Pakistan. People seem to forget that Kashmir is not a commodity for sale or to be bartered. It has an individual existence and its people must be the final arbiters of their future. It is here today that a struggle is bearing fruit, not in the battlefield but in the minds of men.”
10.In a letter dated 11th September, 1951, to the U.N. representative, Pandit Nehru wrote, “The Government of India not only reaffirms its acceptance of the principle that the question of the continuing accession of the state of Jammu and Kashmir to India shall be decided through the democratic method of a free and impartial plebiscite under the auspices of the United Nations but is anxious that the conditions necessary for such a plebiscite should be created as quickly as possible.”

Word of honour

11.As reported by Amrita Bazar Patrika, Calcutta, on 2nd January, 1952, while replying to Dr. Mookerji's question in the Indian Legislature as to what the Congress Government going to do about one third of territory still held by Pakistan, Pandit Nehru said, “is not the property of either India or Pakistan. It belongs to the Kashmiri people. When Kashmir acceded to India, we made it clear to the leaders of the Kashmiri people that we would ultimately abide by the verdict of their Plebiscite. If they tell us to walk out, I would have no hesitation in quitting. We have taken the issue to United Nations and given our word of honour for a peaceful solution. As a great nation we cannot go back on it. We have left the question for final solution to the people of Kashmir and we are determined to abide by their decision.”
12.In his statement in the Indian Parliament on 7th August, 1952, Pandit Nehru said, “Let me say clearly that we accept the basic proposition that the future of Kashmir is going to be decided finally by the goodwill and pleasure of her people. The goodwill and pleasure of this Parliament is of no importance in this matter, not because this Parliament does not have the strength to decide the question of Kashmir but because any kind of imposition would be against the principles that this Parliament holds. Kashmir is very close to our minds and hearts and if by some decree or adverse fortune, ceases to be a part of India, it will be a wrench and a pain and torment for us. If, however, the people of Kashmir do not wish to remain with us, let them go by all means. We will not keep them against their will, however painful it may be to us. I want to stress that it is only the people of Kashmir who can decide the future of Kashmir. It is not that we have merely said that to the United Nations and to the people of Kashmir, it is our conviction and one that is borne out by the policy that we have pursued, not only in Kashmir but everywhere. Though these five years have meant a lot of trouble and expense and in spite of all we have done, we would willingly leave if it was made clear to us that the people of Kashmir wanted us to go. However sad we may feel about leaving we are not going to stay against the wishes of the people. We are not going to impose ourselves on them on the point of the bayonet.”

Kashmir's soul

13.In his statement in the Lok Sabha on 31st March, 1955 as published in Hindustan Times New Delhi on Ist April, 1955, Pandit Nehru said, “Kashmir is perhaps the most difficult of all these problems between India and Pakistan. We should also remember that Kashmir is not a thing to be bandied between India and Pakistan but it has a soul of its own and an individuality of its own. Nothing can be done without the goodwill and consent of the people of Kashmir.”
14.In his statement in the Security Council while taking part in debate on Kashmir in the 765th meeting of the Security Council on 24th January, 1957, the Indian representative Mr. Krishna Menon said, “So far as we are concerned, there is not one word in the statements that I have made in this council which can be interpreted to mean that we will not honour international obligations. I want to say for the purpose of the record that there is nothing that has been said on behalf of the Government of India which in the slightest degree indicates that the Government of India or the Union of India will dishonour any international obligations it has undertaken.”

Memories and maps keep alive Palestinian hopes of return




Palestinian refugee girl looks out from her parents home at Refugees camp
A Palestinian girl at a refugee camp in Jordan. 1948 is a key date in Palestinian collective memory. Photograph: Ali Jarekji/Reuters
Memories and maps feature prominently in the experience of Palestinians – a people scarred by dispossession, dispersion, occupation and profound uncertainty about their future. So amid the latest wrangling over the stalled peace talks with Israel come two sharp reminders of the depth of the conflict and how difficult it will be to resolve.
Salman Abu Sitta, a refugee from 1948, has spent years cataloguing the course and consequences of the nakbah (disaster) that Israel's "war of independence" represented for his people. Now he has published an updated version of his massive Atlas of Palestine, stuffed with tables, graphs and nearly 500 pages of maps that trace the transformation of the country starting with its conquest by the British in 1917 and the Balfour declaration's promise to create a "national home" for the Jews.
Aerial photographs taken by first world war German pilots are combined with mandate-era and Israeli maps supplemented by digitally enhanced satellite images that record old tribal boundaries, neighbourhoods and even individual buildings. Most striking are the hundreds of Arab villages that were destroyed or ploughed under fields, as well as postwar Jewish settlements and suburbs. The Abu Sitta family lands, for example, are now owned by Kibbutz Nirim, near the border with Gaza.
Abu Sitta is a leading expert on the nakbah and what is nowadays widely described as the "ethnic cleansing" it involved. There can be no mistaking where his sympathies lie and where he stands in the febrile debate about Zionist intentions. Still, large parts of his account draw on the history of the 1948 war as rewritten by revisionist Israeli scholars in recent years as archives have opened up and old myths been demolished.
He is also a passionate advocate of the "right of return", under which Palestinian refugees must be allowed to go back to their lost lands and property. Refugees are the single toughest issue of the Middle East conflict: the Oslo agreement between Israel and the PLO implied that the right would not be exercised inside pre-1967 Israel, but only in a Palestinian state in the West Bank and Gaza, and so, apart from a symbolic number of family reunifications, there would be no mass "return" to west Jerusalem, Haifa, Lydda or hundreds of now non-existent villages.
The notion was that such an arrangement would be part of a pragmatic final peace settlement that drew a line under a painful past. Abu Sitta, like many Palestinians, fiercely opposed Oslo, and his views have not wavered. What has changed is the sense that as prospects for that elusive two-state solution fade, the only alternatives are either the status quo of Israeli occupation, cementing what some call de facto apartheid, or one single democratic state in which Israelis and Palestinians live peacefully together – and to which the refugees could finally return.
It is hard to imagine how Israel would ever voluntarily agree to surrender the Jewish majority it has within the 1967 borders – the raison d'être of the Zionist movement. Yet it remains taboo even to question whether that right is ever likely to be exercised. Andrew Whitley, a senior official of Unwra, the UN agency that looks after Palestinian refugees, was forced to apologise recently when he called it a "cruel illusion" to suggest that the 1948 refugees would ever be able to go home.
Abu Sitta leafs through his atlas, which includes detailed plans for refugee repatriation, and insists otherwise. "In the age of advanced technology it is quite feasible to compare the rich and meticulously recorded history of Palestine with the existing electronic Israeli record of every Palestinian house and acre of land, who owned it and to which Jewish body it is leased," he writes. "From this, both cultural and physical restoration of Palestine could take place. What remains is the wisdom, enforced by political will, to implement it."
Social scientist Dina Matar also follows "the trajectory of a continuing nakbah," in her fine book about "what it means to be a Palestinian in the 21st century", but her mission is to record voices that are normally heard only in fragments and at times of crisis. This "composite biography" includes personal stories and "reconstructed experiences" from the 1936 rebellion against the British through to Oslo in 1993, and unifies the disparate worlds of Palestinians living in Israel, the West Bank, Lebanon and Syria. Individual narratives of suffering, defiance and despair are linked by chapters of factual historical background, and tell of life in refugee camps, the experience of the Jordanian civil war or the first intifada, when the "children of the stones" took on the Israeli military but won only the brief attention of an indifferent world.
Matar, not surprisingly, identifies 1948 as the key date in Palestinian collective memory and notes "the persistent theme that the Palestinian sense of displacement was not the result of one specific event, but an ongoing process, continuing into the present."
Her telling subtitle – "stories of Palestinian peoplehood" – suggests that she too believes that the old aspiration of "statehood" is not likely to be realised any time soon.

Thursday, 25 November 2010

The end of multiculturalism, Islamophobia and the role of NATO by CAN ERİMTAN*

German Chancellor Angela Merkel was re-elected last year with a larger majority, which allowed her to form a coalition with the free-market party Free Democratic Party (FDP), or Freie Demokratische Partei in German, more in line with her own conservative political values.
 
Recently, Frau Merkel has managed to get noticed beyond Germany’s borders and occupy the internatifonal headlines -- Thomas Kleine-Brockhoff, a senior director at the German Marshall Fund of the United States, even spoke of a “global media tsunami.” In a speech she gave at a meeting of younger members of her party, the Christian Democratic Union (CDU), Frau Merkel namely said the unthinkable: “At the start of the ‘60s we invited the guest-workers to Germany. We kidded ourselves for a while that they wouldn’t stay, that one day they’d go home. That isn’t what happened. And, of course, the tendency was to say let’s be ‘multikulti’ and live next to each other and enjoy being together, [but] this concept has failed, failed utterly.”
In spite of the fact that she tried to balance these harsh words with subsequent statements stressing Germany’s openness and its willingness to give people “opportunities,” overnight Frau Merkel’s shrill condemnation of the multicultural experiment became an international sensation. Her words came in the wake of the controversy surrounding former Bundesbank board member Thilo Sarrazin. His book “Deutschland schafft sich ab” (“Germany Does Away With Itself”), appearing at the end of August 2010, caused indignation nationally and internationally. At the time, the BBC reported that in his book “Mr Sarrazin has criticised German Muslims, suggested the existence of a Jewish gene, and warned of ethnic Germans being outnumbered by [Muslim] migrants.” These two high-profile outrages indicate that the guest-workers (gastarbeiter) of yesteryear, who used to do all the heavy and unpleasant jobs unfit for locals, have now assumed an altogether different identity. Whereas previously these immigrants were primarily seen as foreign nationals, mostly from Turkey, but also hailing from Morocco and Algeria, they have now become an altogether different group: They are now seen first and foremost as Muslims.

Foreigners in Germany

So, how did these foreigners end up in Germany? Following the end of World War II in Europe (May 8, 1945) and the promulgation of the Marshall Plan (April 3, 1948), West Germany went through a time of bustling economic activity. In the ’50s and ’60s, Germany witnessed the so-called “Wirtschaftswunder” (economic miracle) which transformed the war-ravaged country into an economic powerhouse. In order to dispose of sufficient labor forces, the then-West German government signed a number of bilateral recruitment agreements with countries that could supply some much-needed workers to do the job. In 1955 Germany signed a deal with Italy; in 1960 with Greece; in 1961 with Turkey, and two years later with Morocco. But the reality was such that after 1961, Turkish citizens (largely from rural areas) soon became the largest group of gastarbeiter in West Germany. These Turks had at first arrived on their own, single men willing to work and eager to return home laden with money and luxury goods. But, as indicated by Frau Merkel in her notorious speech, these men were soon joined by their wives, established families and subsequently struck deep roots in German soil. Second and third-generation Turkish immigrants grew up in Germany facing racism and discrimination. These German-born Turks met with prejudice and intolerance, based upon their status as foreigners, foreigners from the backward East, speaking a different language and practicing a different religion. But the locals saw them primarily as “Turks,” as individuals belonging to a different ethnic or national group. Back in those good old days of overt xenophobia, brave investigative journalists like Günter Wallraff were able to report on the racism Turks were bound to encounter in the German workplace. In his 1985 book “Ganz unten” (“Lowest of the Low”) Wallraff describes how Turkish workers were routinely mistreated by employers, landlords and the German government. Back then, the racism encountered by the Turkish gastarbeiter was the plain and simple kind that discriminated against the outsider on account of his or her ethnic or national background.
Nowadays, however, commentators and politicians alike tend to forget national or ethnic identifiers, instead opting for religious markers, and thus speaking about the Muslim other present in Germany (and by extension, Europe), the Muslim other whose presence and actions are incompatible with Western civilization and alien to the Judeo-Christian tradition which provides the framework for much, if not all, of Europe’s culture and identity. The professor of sociology, scholar and expert in Islamic matters, Stefano Allievi rightly remarks that the “immigrant … has progressively become ‘Muslim,’ both in his/her perception by the host societies and in his/her self-perception.” Nowadays, Europeans express their dislike of the “other” in religious and/or cultural terms. This has led to the creation of a new term that is oftentimes not even associated with racist sentiments and/or reflexes: Islamophobia. But we should be clear about this: Islamophobia is nothing but a new name given to the age-old reflex of racism. I can already hear some people objecting and uttering the phrase, “But Islam is not a race.” In fact, some scientists have argued over the past years that the mere concept of race as a distinguishing factor between humans does not really exist. Scientists like C. Loring Brace, Steve Jones, Nina Jablonski and Norman Sauer have made their case on more than one occasion. Rather than claiming racial differences between individual humans, they suggest that the criterion of race is as much a cultural artifact and a social construct as it is reflective of real differences between individuals and/or social groups. In that sense, racism is the term we use to describe the act of discriminating against an individual or a group of people based on certain traits (held in common) that are seen as undesirable, unwelcome and alien. On the BBC World Service, Professor Jones declared that “races are really in the eye of the beholder” and not necessarily a biological reality. As a result, the term Islamophobia suggests that the trait held in common by the people deserving discrimination and exclusion is their religious affiliation rather than their skin color or physiology, and thus we could term Islamophobia a clear form of “cultural racism.”

‘Islamophobia: A Challenge for Us All’

In 1997, the Runnymede Trust, “the UK’s leading independent race equality think tank,” issued an influential report in this respect: “Islamophobia: A Challenge for Us All.” In the report one can read that the term Islamophobia is “the shorthand way of referring to the dread and hatred of Islam -- and, therefore, the fear or dislike of all, or most Muslims.” Additionally, the report claims that this “fear or dislike of all, or most Muslims” first appeared in the mid-’70s. Today, Islamophobia as a social phenomenon is all but commonplace all over Europe: in the UK, the racist British National Party (BNP) is steadily gaining in force and popularity; in the Netherlands, the Islamophobic hate-monger Geert Wilders has booked an expected electoral victory for his Party For Freedom (PVV), or Partij voor de Vrijheid; neighboring Belgium also recently saw a good showing for the separatist and xenophobic Flemish Interest (VB), or Vlaams Belang, while in Sweden, prior to last September’s elections, Björn Söder, a member of the far-right Sweden Democrats (SD), or Sverigedemokraterna, claimed that an “Islamic revolution akin to the one that swept through Iran in 1979 could easily take place in Sweden.” Söder’s statement is particularly revealing of the current mood not just in Sweden but in the whole of Europe. Let us put his statement into a bit of context. In 2009, a report on migration in Sweden established that there were about 450,000 to 500,000 Muslims in Sweden, which translates to around 5 percent of the total population. Yet Söder felt completely at ease to warn his fellow Swedes of impending doom and gloom, as these 5 percent of the total population were about to unleash an “Islamic revolution akin to the one that swept through Iran” in Scandinavia. Southern European countries are not immune, either. In Italy, the Northern League (LG), or Lega Nord, is particularly vociferous in its condemnation of Muslim immigrants. And now Germany’s centrist Christian-Democrat Angela Merkel also seems to be pandering to populist Islamophobic sentiment by declaring the death of multiculturalism.

How did this happen?

The continent of Europe had in the post-World War II era decisively moved towards a secular society, a society where one’s religious beliefs and cultural preferences were increasingly confined to one’s private life and where multiculturalism was thus allowed to bloom and prosper. Racism, xenophobia and sheer chauvinism were supposed to be traits of the past in Europe. In reality, however, the population of Europe has never really been able to suppress its covert “racist” instincts and distrust of the “other.” But nowadays these atavistic sentiments receive a religious label, which is no doubt linked with 9/11 and the subsequent “war on terror.” In fact, ever since the fall of the Berlin Wall religion has been making a comeback in Europe -- at first in the former communist countries and now also in Western Europe. In Europe, more and more people appear to rediscover their Christian roots. The present pope, Benedict XVI, is currently cunningly tapping into that well of resurgent Christianity and has openly declared his hostility towards “aggressive forms of secularism” and “atheist extremism.” These trends feed into the age-old rivalry between Islam and Christianity. On a political level, such a development had been sanctioned as long ago as February 1995. Then, Willy Claes, NATO secretary-general from 1994-95, said, “Islamic militancy has emerged as perhaps the single gravest threat to the NATO alliance and to Western security” in the aftermath of the fall of communism. Claes added that extremist Muslims oppose “the basic principles of civilization that bind North America and Western Europe.” The then-NATO secretary-general was nevertheless diplomatic enough to remark that his declaration should not be seen as a call for “a crusade against Islam.” Nevertheless, Claes had let the genie out of the bottle, and here we are today, in a world where racism in the form of Islamophobia is rampant and on the rise. The situation has become even more volatile and combustible now, in the aftermath of 9/11 and the US-led “war on terror,” which some see as a thinly veiled “war on Islam.” Is it any wonder that Claes’ words have turned out to be prophetic? In view of Europe’s now sizeable Muslim population, it is imperative that the multicultural experiment be continued to achieve a future of peace and prosperity. But the fact that Germany’s chancellor can now recklessly declare the failure of multiculturalism in Germany (and Europe) appears to indicate the absence of the political will to oppose the creeping trend towards open hostility against Islam and Muslims. Instead, politicians increasingly pander to the whims of an electorate that has been manipulated into viewing Islam as a threat and danger to the “basic principles of civilization.” Will the future see a revival of open hostility between Islam and Christianity? Will Samuel Huntington’s “Clash of Civilizations” become a political and possibly even military reality in years to come? Only time will tell…


*Dr. Can Erimtan is an independent scholar residing in İstanbul with a wide interest in the politics, history and culture of the Balkans and the wider Middle East.

Source  
http://www.todayszaman.com

Wednesday, 24 November 2010

Muslim candidates in Bihar election, Who won Who lost


1 Valmiki Nagar-----Irshad Hussain------------------------Cong--------- Lost
3 Narkatiaganj------ Mazhar Alam------------RJD---Lost
7 Chanpatia---------- Sheikh Sarfuddin------- LJP---Lost
9 Sikta---------------- Faiyazul Azam----------Cong------Lost
Sikta--------------- Khurshid @ Firoz Ahmed---JDU---Lost
11 Sugauli---------- Omer Saifullah Khan----- Cong----Lost
12 Narkatia--------- Yasmin Sabir Ali-------- LJP------Lost
16 Kalyanpur-------- Razia Khatoon---- JDU----Won
Kalyanpur--------Anwar Alam Ansari---Cong---Lost
21 Dhaka----------- Nek Mohammad--- LJP--------Lost
Dhaka----------Abdul Hamid Ansari--- Cong----Lost
Dhaka--------Faisal Rehman---- JDU-------------Lost
22 Sheohar--------Sarfuddin---- JDU-----------------Won
25 Parihar-------------Parvez Alam Ansari---Cong---Lost
26 Sursand------------Shahid Ali Khan---JDU--------Won
27 Bajpatti------------Md Anwarul Haque--- RJD---Lost
30 Belsand------------Md Tahir Anees Khan---Cong--Lost
31 Harlakhi-----------Md Shabbir----Cong----Lost
35 Bisfi---------------Faiyaz Ahmed-----RJD-----Won
Bisfi---------Ahmer Hussain Dulare---Cong---Lost
36 Madhubani-------Nayer Azam----RJD----------Lost
45 Chhatapur-----------Akil Ahmed----RJD---Lost
Chhatapur----------Shah Jamal-----Cong---Lost
49 Araria------------Zakir Hussain----LJP----Won
Araria----------Moidur Rehman---Cong---Lost
50 Jokihat-----------Md Ayub Alam---Cong---Lost
Jokihat----------Sarfaraz Alam----JDU-----Won
51 Sikti--------------Shagufta Azim----Cong----Lost
52 Bahadurganj-----Md Anzar Naimi---RJD—Lost
Bahadurganj-----Tausif Alam----Cong------Won
Bahadurganj----Md Maswar Alam---JDU---Lost
53 Thakurganj--------Naushad Alam---LJP----Won
Thakurganj------Ziyadur Rehman---Cong--Lost
54 Kishanganj--------Tasiruddin---RJD----Lost
Kishanganj------Dr Md Javed Azad---Cong---Won
55 Kochadhaman----Akhtarul Iman---RJD---Won
Kochadhaman----Sadiq Samdani---Cong--Lost
Kochadhaman----Mujahid Alam---JDU---Lost
56 Amour-------------Saba Zafar---BJP---Won
Amour-------------Abdul Jalil Mastan---Cong---Lost
Amour-------------Babar Azam---RJD---Lost
57 Baisi--------------- Abdus Subhan---RJD---Lost
Baisi---------------Nisar Ahmed---Cong---Lost
58 Kasba-------------Md Shahnawaz Alam---LJP---Lost
Kasba-------------Md Afaque Alam---Cong---Won
60 Rupauli-------------Md Asif Anwar---Cong---Lost
61 Dhamdaha--------- Irshad Ahmed Khan---Cong---Lost
64 Kadwa------------Khwaja Bahauddin Ahmed---RJD--Lost
65 Balrampur--------Md Adil Hassan Azad---LJP---Lost
Balrampur------- Md Shaukat Hussain---Cong---Lost
Balrampur-------Md Siddiqui---JDU----Lost
66 Pranpur-----------Abdul Jalil---Cong---Lost
68 Barari-------------Mansoor Alam---RJD---Lost
76 Simri Bakhtiarpur----Mahboob Ali Qaiser---Cong---Lost
77 Mahishi----------------Abdul Gafoor---RJD---Won
79 Gaura Bauram--------------Izhar Ahmed---JDU---Won
81 Alinagar---------------------Abdul Bari Siddqui—RJD--Won
82 Darbhanga Rural----------Abdul Hadi Siddiqui—Cong---Lost
Darbhanga Rural----------Ashraf Hussain---JDU---Lost
83 Darbhanga-----------------Sultan Ahmed---RJD---Lost
Darbhanga-------------Dr Qamrul Hasan---Cong---Lost
84 Hayaghat-------------Dr Shahnawaz Ahmad Kaifi—LJP---Lost
86 Keoti---------------------- Faraz Fatmi---RJD---Lost
Keoti----------------------Prof Md Mohsin---Cong--Lost
87 Jale--------------------Aftab Alam---Cong---Lost
89 Aurai--------Asghar Hussain @Bhulan Babu---Cong--Lost
94 Muzaffarpur-------Md Jamal---LJP---Lost
95 Kanti---------------Md Israel---RJD---Lost
Kanti--------------Shahid Iqbal---Cong---Lost
100 Barauli-----------M Nematulla---RJD--- Lost
Barauli-----------Asif Gafoor----Cong----Lost
101 Gopalganj------Reyazul Haq @Raju---RJD--Lost
104 Hathua---------Babuddin Khan---Cong---Lost
108 Raghunathpur---Hamid Raza Khan---RJD--Lost
110 Barharia----------Md Mobin---RJD--- Lost
Barharia---------SS Fazle Haque---Cong---Lost
117 Marhaura------Shafi Ahmed---Cong---Lost
126 Mahua-------Mashadul Haque---Cong---Lost
133 Samastipur--------Akhtarul Islam Shaheen---RJD---Won
140 Hasanpur-----------Arif Raza----Cong----Lost
143 Teghra-------------Jamshed Ashraf---Cong---Lost
145 Sahebpur Kamal—--Praveen Amanullah--- JDU---Won
155 Kahalgaon------Kahkashan Parveen---JDU---Lost
158 Nathnagar-------Abu Kaiser----RJD---Lost
Nathnagar------- Perwez Jamal----Cong---Lost
161 Banka------------Javed Eqbal Ansari----RJD---Won
Banka-----------Nilofer Nahid ---Cong---Lost
165 Munger---------Shabnam Parween---RJD---Lost
172 Biharsharif--- Md Haider Alam---Cong---Lost
Biharsharif----Aafrin Sultana---RJD----Lost
183 Kumhrar------Kamal Pervez ---LJP---Lost
184 Patna Sahib---Pervez Ahmad---Cong---Lost
193 Barhara----------Md Javed Iqbal---Cong---Lost
196 Tarari------------ Adib Rizvi--- RJD---Lost
201 Dumraon---------Daud Ali Ansari---JDU---Won
206 Chainpur--------Zama Khan----Cong---Lost
212 Dehri-------------Md Ilyas Husain---RJD---Lost
Dehri-------------Zahid Parvez------Cong----Lost
219 Goh-------------------Kaukab Qadri---Cong---Lost
224 Rafiganj--------------Md Nehaluddin---RJD---Lost
226 Sherghati-------------Shakeel Ahmed Khan---RJD---Lost
232 Belagunj-------------Azmi Bari---Cong--- Lost
Belagunj------------Amjad Hasan---JDU---Lost
238 Gobindpur------- Asadullah----Cong---Lost
242 Jhajha------------Md Irfan---Cong---Lost

Monday, 22 November 2010

Irom And The Iron In India’s Soul


IROM SHARMILA’S STORY SHOULD BE PART OF UNIVERSAL FOLKLORE. IN THE TENTH YEAR OF HER EPIC FAST, SHOMA CHAUDHURY TELLS YOU WHY

SOMETIMES, TO accentuate the intransigence of the present, one must revisit the past. So first, a flashback.

The year is 2006. An ordinary November evening in Delhi. A slow, halting voice breaks into your consciousness. “How shall I explain? It is not a punishment, but my bounden duty…” A haunting phrase in a haunting voice, made slow with pain yet magnetic in its moral force. “My bounden duty.” What could be “bounden duty” in an India bursting with the excitements of its economic boom?

You are tempted to walk away. You are busy and the voice is not violent in its beckoning. But then an image starts to take shape. A frail, fair woman on a hospital bed. A tousled head of jet black curls. A plastic tube thrust into the nose. Slim, clean hands. Intent, almond eyes. And the halting, haunting voice. Speaking of bounden duty.

That’s when the enormous story of Irom Sharmila first begins to seep in. You are in the presence of someone historic. Someone absolutely unparalleled in the history of political protest anywhere in the world, ever. Yet you have been oblivious of her. A hundred TV channels. An unprecedented age of media. Yet you have been oblivious of her.

In 2006, Irom Sharmila had not eaten anything, or drunk a single drop of water for six years. She was being forcibly kept alive by a drip thrust down her nose by the Indian State. For six years, nothing solid had entered her body; not a drop of water had touched her lips. She had stopped combing her hair. She cleaned her teeth with dry cotton and her lips with dry spirit so she would not sully her fast. Her body was wasted inside. Her menstrual cycles had stopped. Yet she was resolute. Whenever she could, she removed the tube from her nose. It was her bounden duty, she said, to make her voice heard in “the most reasonable and peaceful way”.

Yet both Indian citizens and the Indian State were oblivious to her.


That was three years ago. On November 5 this year, Irom Sharmila entered the tenth year of her superhuman fast — protesting the indefensible Armed Forces Special Powers Act (AFSPA) that has been imposed in Manipur and most of the Northeast since 1980. The Act allows the army to use force, arrest or shoot anyone on the mere suspicion that someone has committed or was about to commit a cognisable offence. The Act further prohibits any legal or judicial proceedings against army personnel without the sanction of the Central Government.

Draconian in letter, the Act has been even more draconian in spirit. Since it was imposed, by official admission, thousands of people have been killed by State forces in Manipur. (In just 2009, the officially admitted number stands at 265. Human rights activists say it is above 300, which averages out at one or two extrajudicial killings every day.) Rather than curb insurgent groups, the Act has engendered a seething resentment across the land, and fostered new militancies. When the Act came into force in 1980, there were only four insurgent groups in Manipur. Today, there are 40. And Manipur has become a macabre society, a mess of corruptions: insurgents, cops and politicians all hand in glove, and innocent citizens in between.

A FEW YEARs ago, an unedited CD began doing the rounds in civil society circles. It showed footage of humiliating army brutality and public rage. Images of young children, students, working-class mothers and grandmothers taking to the streets, being teargassed and shot at. Images of men made to lie down while the army shot at the ground inches above their heads. With each passing day, the stories gathered fury. Disappeared boys, raped women. Human life stripped of its most essential commodity: dignity.

For young Irom Sharmila, things came to a head on November 2, 2000. A day earlier, an insurgent group had bombed an Assam Rifles column. The enraged battalion retaliated by gunning down 10 innocent civilians at a bus-stand in Malom. The local papers published brutal pictures of the bodies the next day, including one of a 62-year old woman, Leisangbam Ibetomi, and 18-year old Sinam Chandramani, a 1988 National Child Bravery Award winner. Extraordinarily stirred, on November 4, Sharmila, then only 28, began her fast.

Sprawled in an icy white hospital corridor that cold November evening in Delhi three years ago, Singhajit, Sharmila’s 48-year-old elder brother, had said half-laughing, “How we reach here?” In the echo chamber of that plangent question had lain the incredible story of Sharmila and her journey. Much of that story needed to be intuited. Its tensile strength, its intense, almost preternatural act of imagination were not on easy display. The faraway hut in Imphal where it began. The capital city now and the might of the State ranged against them. The sister jailed inside her tiny hospital room, the brother outside with nothing but the clothes on his back, neither versed in English or Hindi. The posse of policemen at the door.

“Menghaobi”, the people of Manipur call her, “The Fair One”. Youngest daughter of an illiterate Grade IV worker in a veterinary hospital in Imphal, Sharmila was always a solitary child, the backbencher, the listener. Eight siblings had come before her. By the time she was born, her mother Irom Shakhi, 44, was dry. When dusk fell, and Manipur lay in darkness, Sharmila used to start to cry. The mother Shakhi had to tend to their tiny provision store, so Singhajit would cradle his baby sister in his arms and take her to any mother he could find to suckle her. “She has always had extraordinary will. Maybe that is what made her different,” Singhajit says. “Maybe this is her service to all her mothers.”

There was something achingly poignant about this wise, rugged man on the sidelines – loyal co-warrior who gives the fight invisible breath, middle-aged brother who gave up his job to “look after his sister outside the door”, family man who relies on the Rs 120 a day his wife makes from weaving so he can stand steadfast by his sister.

Ten years on, her fast is unparalleled in the history of political protest. If this will not make us pause, nothing will
It was a month and a half since Singhajit had managed to smuggle Sharmila out of Manipur with the help of two activist friends, Babloo Loitangbam and Kangleipal. For six years, Sharmila had been under arrest, isolated in a single room in JN Hospital in Imphal. Each time she was released, she would yank the tube out of her nose and continue her fast. Three days later, on the verge of death, she would be arrested again for “attempt to commit suicide”. And the cycle would begin again. But six years of jail and fasting and forced nasal feeds had yielded little in Manipur. The war needed to be shifted to Delhi.

ARRIVING IN DELHI on October 3, 2006, brother and sister camped in Jantar Mantar for three days – that hopeful altar of Indian democracy. Typically, the media responded with cynical disinterest. Then the State swooped down in a midnight raid and arrested her for attempting suicide and whisked her off to AIIMS. She wrote three passionate letters to the Prime Minister, President, and Home Minister. She got no answer. If she had hijacked a plane, perhaps the State would have responded with quicker concession.


Tehelka expose The killing of Sanjit in a fake encounter by commandos, caught on camera
“We are in the middle of the battle now,” Singhajit had said in that hospital corridor. “We have to face trouble, we have to fight to the end even if it means my sister’s death. But if she had told me before she began, I would never have let her start on this fast. I would never have let her do this to her body. We had to learn so much first. How to talk; how to negotiate — we knew nothing. We were just poor people.”

But, in a sense, the humbling power of Sharmila’s story lies in her untutored beginnings. She is not a front for any large, coordinated political movement. And if you were looking for charismatic rhetoric or the clichéd heat of heroism, you would have been disappointed by the quiet woman in Room 57 in the New Private Ward of AIIMS in New Delhi. That 34-yearold’s satyagraha was not an intellectual construct. It was a deep human response to the cycle of death and violence she saw around her — almost a spiritual intuition. “I was shocked by the dead bodies of Malom on the front page,” Sharmila had said in her clear, halting voice. “I was on my way to a peace rally but I realised there was no means to stop further violations by the armed forces. So I decided to fast.”



On November 4, 2000, Sharmila had sought her mother, Irom Shakhi’s blessing. “You will win your goal,” Shakhi had said, then stoically turned away. Since then, though Sharmila has been incarcerated in Imphal within walking distance of her mother, the two have never met.

“What’s the use? I’m weak-hearted. If I see her, I will cry,” Shakhi says in a film on Sharmila made by Delhi-based filmmaker Kavita Joshi, tears streaming down her face. “I have decided that until her wish is fulfilled, I won’t meet her because that will weaken her resolve… If we don’t get food, how we toss and turn in bed, unable to sleep. With the little fluid they inject into her, how hard must her days and nights be… If this Act could just be removed even for five days, I would feed her rice water spoon by spoon. After that, even if she dies, we will be content, for my Sharmila will have fulfilled her wish.”

This brave, illiterate woman is the closest Sharmila comes to an intimation of god. It is the shrine from which she draws strength. Ask her how hard it is for her not to meet her mother and she says, “Not very hard,” and pauses. “Because, how shall I explain it, we all come here with a task to do. And we come here alone.”

For the rest, she practices four to five hours of yoga a day — self-taught — “to help maintain the balance between my body and mind”. Doctors will tell you Sharmila’s fast is a medical miracle. It is humbling to even approximate her condition. But Sharmila never concedes any bodily discomfort. “I am normal. I am normal,” she smiles. “I am not inflicting anything on my body. It is not a punishment. It is my bounden duty. I don’t know what lies in my future; that is God’s will. I have only learnt from my experience that punctuality, discipline and great enthusiasm can make you achieve a lot.” The words — easy to dismiss as uninspiring clichés — take on a heroic charge when she utters them.

For three long years later, nothing has changed. The trip to Delhi yielded nothing. As Sharmila enters the tenth year of her fast, she still lies incarcerated like some petty criminal in a filthy room in an Imphal hospital. The State allows her no casual visitors, except occasionally, her brother — even though there is no legal rationale for this. (Even Mahasweta Devi was not allowed to see her a few weeks ago.) She craves company and books – the biographies of Gandhi and Mandela; the illusion of a brotherhood. Yet, her great — almost inhuman — hope and optimism continues undiminished.

But the brother’s frustration is as potent. The failure of the nation to recognise Irom Sharmila’s historic satyagraha is a symptom of every lethargy that is eroding the Northeast. She had already been fasting against AFSPA for four years when the Assam Rifles arrested Thangjam Manorama Devi, a 32-year-old woman, allegedly a member of the banned People’s Liberation Army. Her body was found dumped in Imphal a day later, marked with terrible signs of torture and rape. Manipur came to a spontaneous boil. Five days later, on July 15, 2004, pushing the boundaries of human expression, 30 ordinary women demonstrated naked in front of the Assam Rifles headquarters at Kangla Fort. Ordinary mothers and grandmothers eking out a hard life. “Indian Army, rape us too”, they screamed. The State responded by jailing all of them for three months.

Every commission set up by the government since then has added to these injuries. The report of the Justice Upendra Commission, instituted after the Manorama killing, was never made public. In November 2004, Prime Minister Manmohan Singh set up the Justice Jeevan Reddy Committee to review the AFSPA. Its recommendations came in a dangerously forked tongue. While it suggested the repeal of the AFSPA, it also suggested transfering its most draconian powers to the Unlawful Activities (Prevention) Act. Every official response is marked with this determination to be uncreative. The then Defence Minister Pranab Mukherjee had rejected the withdrawal or significant dilution of the Act on the grounds that “it is not possible for the armed forces to function” in “disturbed areas” without such powers.


Manorama mothers Manipuri women pushed to the brink after the horrific rape of Manorama Devi
Photo: UB PHOTO
Curiously, it took Iranian Nobel Peace Prize winner Shirin Ebadi to raise proportionate heat on Irom Sharmila, on a trip to India in 2006. “If Sharmila dies, Parliament is directly responsible,” she thundered at a gathering of journalists. “If she dies, courts and judiciary are responsible, the military is responsible… If she dies, the executive, the PM and President are responsible for doing nothing… If she dies, each one of you journalists is responsible because you did not do your duty…”

Yet, three years later, nothing has changed. After the boundless, despairing anger of the ‘Manorama Mothers’, the government did roll back the AFSPA from some districts of Imphal city. But the viral has transmitted itself elsewhere. Today, the Manipur police commandoes have taken off where the army left off: the brutal provisions of AFSPA have become accepted State culture. There is a phrase for it: “the culture of impunity”. On July 23 this year, Sanjit, a young former insurgent was shot dead by the police in a crowded market, in broad daylight, in one of Imphal’s busiest markets. An innocent by-stander Rabina Devi, five months pregnant, caught a bullet in her head and fell down dead as well. Her two-year old son, Russell was with her. Several others were wounded.

But for an anonymous photographer who captured the sequence of Sanjit’s murder, both these deaths would have become just another statistic: two of the 265 killed this year. But the photographs – published in TEHELKA – offered damning proof. Manipur came to a boil again.

Four months later, people’s anger refuses to subside. With typical ham-handedness, Chief Minister Ibobi Singh first tried to brazen his way through. On the day of Sanjit’s murder, he claimed in the Assembly that his cops had shot an insurgent in a cross-fire. Later, confronted by TEHELKA’S story, he admitted he had been misled by his officers and was forced to set up a judicial enquiry. However, both he and Manipur DGP Joy Kumar continue to claim that TEHELKA’s story is a fabrication.

Still, hope sputters in small measure. Over the past few months, as protests have raged across the state, dozens of civil rights activ ists have been frivolously arrested under the draconian National Security Act. Among these was a reputed environmental activist, Jiten Yumnam. On November 23, an independent Citizens’ Fact Finding Team released a report called Democracy ‘Encountered’: Rights’ Violations in Manipur and made a presentation to the Central Home Ministry. A day later, Home Secretary Gopal Pillai informed KS Subramanian, a former IPS officer and a member of the fact-finding team, that the ministry had revoked detention under the NSA for ten people, including Jiten. In another tenuously hopeful sign, Home Minister P Chidambaram has said on record in another TEHELKA interview that he has recommended several amendments in AFSPA to make it more humane and accountable. These amendments are waiting Cabinet approval.

IN A COMPLEX world, often the solution to a problem lies in an inspired, unilateral act of leadership. An act that intuits the moral heart of a question and proceeds to do what is right — without precondition. Sharmila Irom’s epic fast is such an act. It reaffirms the idea of a just and civilized society. It refuses to be brutalized in the face of grave and relentless brutality. Her plea is simple: repeal the Armed Forces Special Powers Act. It is unworthy of the idea of the Indian State the founding fathers bequeathed us. It is anti-human.

It is true Manipur is a fractured and violent society today. But the solution to that can only lie in another inspired, unilateral act of leadership: this time on the part of the State. Eschew pragmatism, embrace the moral act: repeal AFSPA. There will be space beyond to untangle the rest.

But unfortunately, even as the entire country laces up to mark the first anniversary of Mumbai 26/11 – a horrific act of extreme violence and retaliation, we continue to be oblivious of the young woman who responded to extreme violence with extreme peace.

It is a parable for our times. If the story of Irom Sharmila does not make us pause, nothing will. It is a story of extraordinariness. Extraordinary will. Extraordinary simplicity. Extraordinary hope. It is impossible to get yourself heard in our busy age of information overload. But if the story of Irom Sharmila will not make us pause, nothing will.


WRITER’S EMAIL
shoma@tehelka.com

From Tehelka Magazine, Vol 6, Issue 48, Dated December 05, 2009

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The Master of Sweet Nothings


The Master of Sweet Nothings

Why did we cheer President Obama so much? Here’s the lowdown on what he really said


Not Bushed President Barack Obama and Prime Minister Manmohan Singh

PHOTO: SHAILENDRA PANDEY

He came. He wowed. He went. And now that the tumult and the shouting have died, and the Captains and the Kings have departed, it is time for a sober evaluation of the pluses and minuses of the Obama visit, away from the din and clamour of the media’s unprecedented saturation coverage of every second of the US First Couple’s stay in Mumbai and New Delhi.

A useful point of departure for such an evaluation might be the carefully crafted and exceptionally detailed joint communique issued at the end of the visit which says “Prime Minister Singh and President Obama concluded that their meeting is a historic milestone…”

Was it? Surely a historical milestone would constitute a change of trajectory rather than continuation along a path already chosen. That path was charted much more than a decade ago; it could perhaps be said of Vajpayee describing the US and India as “natural allies” (a strange turn for an allegedly ‘non-aligned’ country to take); it could also perhaps be said of the Bush-Singh communiqué of 18 July 2005 as it represented the US acceptance of the fact of India having become a nuclear weapon power, but even that acknowledgement was predicated on what was a truly “historic milestone”, the conclusion of the “New Framework for the US-India Defence Relationship” in Washington a month earlier, June 2005, which transformed India into a willing associate of the US on matters military, thus giving military content to what had till then been a “strategic partnership” bereft of any military implications.

For it was in June 2005, rather than a month later, that India completed crossing the bridge from Rajiv Gandhi’s fury at Prime Minister Chandra Shekhar allowing Bush Sr’s military aircraft to refuel at Nagpur en route from their base in Subic Bay to the invasion of Iraq in January 1991 to the change in stance which, in effect, said that the Indian Ocean would be a “Zone of Peace” only if it were patrolled by the US Navy. It also marked the moment when India accepted that the US military presence in Asia was benevolent and in India’s security interest. No wonder one foreign affairs expert announced, to general approval and even agreement, in Prime Minister Singh’s presence and at his residence that the 21st century would not be the Asian Century so much as the Century of America in Asia.

As one foreign affairs expert told Prime Minister Singh, the 21st century will not be the Asian Century so much as the Century of America in Asia

President Obama’s visit has, in this sense, been less a “historic milestone” than an affirmation of continuity in the turnaround in Indo-US relations that began with the economic reforms of June 1991 and the collapse of the Soviet Union a few months later.

In terms of that continuity, there has indeed been a useful consolidation of much that the two countries have been working on for the past several years, such as cooperation in civil nuclear energy; the facilitation of Indian access to US hi-tech and dual tech, including the promise of the further removal of certain Indian public sector entities from the proscribed list; acknowledgement of the need to let qualified Indians (of the class that were glued to their television screens along with their Green Card-holding relatives in the US) into the US at cheaper visa fees and in larger numbers; and defence contracts and commercial deals that make most unthinking Indians (read television anchors) and some naïve Americans believe that $10 billion worth of purchases gives India powerful economic clout in the $14 trillion US economy! All of this is important; none of it a “historic milestone”.

Nor was there anything specific or direct for the aam aadmi. He is possibly a potential beneficiary in the fullness of time of the general improvement in Indo-US relations, as he is, perhaps and in the far future, a beneficiary of India’s liberalisation and globalisation, but it is primarily the 60 million or so Indians who have grown obscenely prosperous in the past 20 years, with a per capita income that matches America’s and exceeds that of the bulk of aam Amrikan (you see now why we are such a lip-smacking trade and investment destination for slowing developed economies), who are most rejoicing at the carrots left behind by Obama.

There is as little in the joint communiqué for the 77 percent “poor and vulnerable” 900 million Indians, identified by the late Dr Arjun Sengupta, who live on under Rs 20 a day, as there has been for them in the past two decades that have seen the Indian economy zoom to plus 9 percent annual GDP growth rates while agriculture (which employs 65 percent of our population but has suffered an accelerating decline to only an 18 percent share in our GDP) virtually stagnates at 1-2 percent, with many years of even negative agricultural growth, and manufacturing booms through capital-intensification, leaving only 8 percent of our industrial labour force in the organised sector, the same percentage as before liberalisation began. The services sector (principally IT and IT-related services) meanwhile soars to a share of 57 percent in our GDP while employing less than 1 percent of our workforce. So, India prospers but Indians don’t.

In much the same manner, prosperous India gains enormously from the consolidation of the Indo-US relationship while the aam aadmi gets some crumbs from the G-8 table but must, as usual, wait indefinitely for a little more to come his way. In other words, most paragraphs of the joint communique relating to economic cooperation constitute the external dimension of the skewing of the domestic Indian growth pattern in favour of the favoured. Typically – and most significantly – “Inclusive Growth” figures as a sub-heading in the communique, just as “Inclusive Growth” is emblazoned on the masthead of the 11th Five-Year Plan, but then remains substantially ignored in the substantive parts of both documents. Appeasement of the aam aadmi goes little further in either the 11th Plan or the Indo-US communique than sub-headings. That is perhaps why when I left Central Hall after the president’s address and crossed the outer perimeter of Parliament’s premises, I found myself confronted by a beggar who said he had not heard of Barak Hussein Obama but could I give him five rupees please to eat? (I did – by way of expressing my thanks for the Commonwealth Games, which had banished the likes of this beggar from Lutyens’ Delhi, being indeed over!)


It is this favoured class that is getting all hyper about the president of the world’s most powerful country certifying India as not “emerging” but “emerged”. There was thunderous applause in Central Hall as he said so. I did not join in the applause for I was wondering whether India under the global moral influence of Mahatma Gandhi had been “submerged” and “emerged” only in the first decade of the 21st century, and whether the combined influence on the world of all our prime ministers since VP Singh had ever matched that of Jawaharlal Nehru alone? Is being complimented on having at long last “emerged” a tribute or a denigration of everything India has stood for and achieved since Independence?

In much the same vein, while lulling us with his lullaby about the glory of India’s distant past – the Puranas, the Panchatantra, Swami Vivekananda, Gurudev Rabindranath Tagore, even the stroke of the midnight hour (what an outstanding speech-writer Obama must have; much better than poor Rajiv had in me!), the visiting president also subtly asked us to move beyond our more recent past: “Yet too often, the United States and India found ourselves on opposite sides of a North-South divide and estranged by a long Cold War. Those days are over.”

Really? Are those days really over? Is there not a continuing North-South divide? Does not the Indian economy, catering to a population 400 percent larger than the US on a GDP 14 times smaller than the US, continue to belong to the South? Or are we to be beguiled into believing that we are “emerging” (sorry, “emerged”) because 1 percent of our population can hold its own with the North in conspicuous consumption? (Witness a private residence for a family of three – served by 600 domestic staff – in a private home that reaches into the sky more than halfway the height of the Empire State Building with floor space exceeding that of the Palace of Versailles!)

Of course, Obama did not felicitously describe us as “emerged” because he is overcome with Alzheimer’s over our poverty; he said so because our upper middle class (and their 2 million Indian-American cousins) who have indeed “emerged” want to be recognised as “emerged” – and let the Devil take the hindermost. Obama was not flattering us; he was merely holding up a mirror to the self-image of our urbanised, Hinglish-speaking middle class that wants, like Cinderella’s step-mother, to be told that we are fairest of them all. A pathetic commentary on where liberalisation and globalisation have taken the moral values of the country of Mahatma Gandhi who warned that “nature has enough to meet every man’s need, but not every man’s greed”.

The truth is that although in terms of the size of our GDP and its growth rate, we do indeed merit inclusion in G-20 or even G-8, in terms of the UN Human Development Index (published, ironically, in the same week as the Obamas descended on us to hosannas), where we stand is 119, not 8 or 20. The basic reality of our country – and one that cannot be hidden by being described as “emerged” – is that 47 percent of our children under five suffer from severe to moderate malnutrition, partly because 9 out of 10 pregnant women in India are anaemic, and hence also that our infant and maternal mortality rates are among the highest in the world, and that we add more hungry millions to the world’s population every year than the rest of the world put together. The Oxford Institute of Multi-Dimensional Poverty Studies, backed by the outstanding studies on Indian poverty by James Foster of the George Washington University and Jomo Kwame Sundaram of the UN Department of Economic and Social Affairs and in charge of monitoring the attainment of the Millennium Development Goals, have irrefutably shown that eight of our most populous states are also our worst-off states and that on almost every human development index worse than almost any sub-Saharan African state. Obama kids us into believing we have “emerged” not because he is kidding himself but because he knows we want him to kid us into so believing.

And why were we “estranged during the long Cold War”? It could not have been the mere fact of the Cold War – for during that Cold War we were far from being estranged from the other half of the Cold War, the Soviet Union. We were estranged from the US during the “long Cold War” because the Soviet Union (after Stalin) accepted the legitimacy of our non-alignment – and all it stood for – while the US held that “neutrality” was “immoral” and sent their nuclear-powered and nuclear-armed USS Enterprise into the Bay of Bengal to prevent us from liberating a 100 million oppressed human beings who were being oppressed by the favoured allies of the US in west Pakistan – allies who allowed U-2 spy planes to take off from their base in Peshawar, even as today they are allowing their land to be bombed and their people to be killed by unmanned drones winkling out America’s “Most Wanted” man, last seen nine years ago riding into the Tora Bora caves bareback on a white horse carrying at his side his kidney dialysis machine while being chased by NATO daisy-cutters.

But yes, of course, “those days are” indeed “over”. And so a realignment of attitudes is not only possible, it is positively to be desired. Hence the president’s “fervent support” for India as a “rising global power”, subject only to the condition that we should show ourselves to be “responsible” – for with “increased power comes increased responsibility”. Our being urged to show ourselves as “responsible” always brings to my mind PG Wodehouse’s remark about “the petrification of the implied opposite” – for to be urged to show ourselves now as “responsible” is to suggest that the Nehrus and the Nehru-Gandhis (1947-1989, the precise years of the “long Cold War”) were not “responsible” and as, fortunately, “those days are over” we may now start proving our ability and willingness to take on these emerging responsibilities.

And to help us along, Obama listed these responsibilities: recognising the imperative of a “United Nations that is efficient, effective, credible and legitimate”; and ensuring that “the Security Council is effective; that resolutions are implemented and sanctions enforced.” Unimpeachable objectives that one of our two countries needs to learn to respect – not India, for it has never been India that has ever been in breach of the UN Charter or UNSC resolutions but rather our “defining partner” who has gone to war on its own without UN authorisation twice since the dawn of our decade-old millennium and many times earlier; which several times over the past 50 years has imposed unilateral sanctions when the UN has declined to go along with it; and supported an army of dictators from Batista in Cuba to Jimenez in Venezuela and Pinochet in Chile and the worst of them all, Stroessner in Paraguay, not to mention the Central African Republic’s ‘Emperor’ Bokassa and Katanga’s Moise Tshombe, and in an Asian arc from Synghman Rhee in Korea and Marcos in the Philippines and Ngo Dinh Diem in Vietnam to a raft of Pakistani military dictators, the ghastly Shah of Iran (after the CIA overthrew the democratically elected Mossadeq) and even Saddam Hussein against the Ayatollah, none of whom were paragons of the “UN’s founding ideals” which, as Obama reminded us (and, Inshallah, himself) includes “advancing human rights”.

That is why I thought it pretty rich for the representative of a country with this (continuing) record of cherry-picking favoured dictators to lecture the country, which housed Aung San Suu Kyi and her family in the bungalow that now houses the Congress party headquarters on what we should be doing about Burma. To accuse us in the sacred precincts of the Central Hall of Parliament of having “avoided these issues” was not only regrettable in itself; even more regrettable was our taking it on the jaw without protest.

Was India under the global moral influence of Mahatma Gandhi ‘submerged’? Has it only ‘emerged’ in the first decade of the 21st century?

For, that is the price we pay for promotion, with American benediction, from the Group of 77 to G-20. If I may be permitted a moment’s diversion, I was present on 17 August 1989 at a Universities’ Nehru centenary seminar in Mysore on Nehru’s legacy when I heard Rajiv Gandhi explain, in a spontaneous intervention, that the most important component of that legacy was Nehru’s opposition in everything he stood for to the “Quest for Dominance”. It was for me a stunning revelation of the essence of the life and work of a man I thought till then I had studied more than Rajiv. So, begging President Obama’s pardon, non-alignment was much less about not taking sides in someone else’s Cold War than about promoting a world order that eschewed the Quest for Dominance that has led to such inhuman cruelty through all of history but worst of all in the bloodied annals of the 20th century. Our increasing co-option into a world order where the sheep are sharply distinguished from the goats, through our potential or putative election to exclusivist clubs such as the UNSC (howsoever “reformed”) and elevation perhaps to G-8+1, should not, if we are to be true to our heritage, mean our co-option into the Quest for Dominance.

Then there is all this misplaced rejoicing over Obama having endorsed India’s right to a permanent seat in the UNSC. He did nothing of the sort. In keeping with the slightly vaguer noises that emanated from earlier visits by Clinton and Bush Jr, Obama very cleverly began by “welcom(ing) India as it prepares to take its seat on the United Nations Security Council”. The applause was deafening – for few of my Parliamentary colleagues understood that he was referring to the temporary seat we have been elected to from January 2011, not the permanent seat we so avidly covet.

That came later when Obama said: “…in the years ahead, I look forward to a reformed UN Security Council that includes India as a permanent member.” I thought the roof would come down as members thumped their desks and wreathed their faces in beaming smiles. But a little sober reflection should show that the commitment was made in the personal pronoun: “I”, not in the solemn name of the United States of America. And with good reason. Obama knows that UN reform is likely to take much longer than his office as president even if he is elected for a second term. So, while he can make a personal commitment, there is nothing he can say which would bind his successors. Moreover, the shape that UNSC reform will take is anybody’s guess: how many new members will there be; will they have the veto; will there be a veto at all; will the new and the old members have equal rights; will the relationship between the UNSC and the UN General Assembly remain unchanged; will Charter amendments go beyond specifying numbers and names for the UNSC. Hence also the stress on “in years ahead…” No one knows how many years ahead. Nor whether “later” means “never”. Yes, it is good that Obama has personally gone further than his predecessors in naming India; for the rest, it remains a will o’ the wisp chase. Listening to Obama at this point, I was reminded of Mahatma Gandhi’s wry remark about the Stafford Cripps proposals: “a post-dated cheque on a failing bank”.

In any case, there is something so undignified in this chase after a permanent seat – that the USSR offered Nehru as the “sixth” member after the US had suggested in the wake of the Korean war a swap between China and India for the permanent seat. Nehru indignantly turned down both efforts to make us party to the Cold War. Can we not wait for the apple to fall into our laps as a matter of self-evident right instead of begging for recognition? In any case, let us understand that so long as we are at loggerheads with Pakistan and do not get our act together with China, a permanent seat will be dangled before our eyes but, as in the Myth of Tantalus (from which the word “tantalising” comes), every time we bend our lips to the edge of the cup, the cup will drop further.

That is why my applause was loudest when Obama spoke straight sense to us about both subjects. One, that for the US, Pakistan is a valued ally in a time of war; we are no more than a friend in a time of peace. When no Western publisher would take Animal Farm, which George Orwell had written in 1943, because Uncle Joe (Stalin) was a war-time ally bearing the brunt of the fighting, why should we imagine that the Americans will choose this conjuncture of all conjunctures to pull our Pakistani irons out of the fire? Obama wisely advised us to settle our own affairs. Instead of being delighted at this overt endorsement of our long-standing demand that the US de-hyphenate Pakistan from India in their relationship with the subcontinent, most of the media were baying for a re-hyphenation, measuring the uses of Obama in terms of the harshness of his words about Pakistan. Does such a country even deserve a permanent seat in the Security Council? What Obama urged us to do was work for a “stable, prosperous and democratic Pakistan”. What a lovely prospect! But we can only do so by engaging with Pakistan in an uninterrupted and uninterruptible dialogue, not by running from door to door begging others to abuse and denigrate our neighbour.

Especially in the context of terrorism. While our headlines next morning went gaga over Obama “slamming” Pakistan, what he actually said was that the US “will continue to insist to Pakistan’s leaders that terrorist safe havens within their borders are unacceptable”. Please note: “will continue to insist”: the US has long been insisting, with little effect, and while Obama will “continue to insist” that will have no more effect than the insistence of his predecessors. He also said the US will “continue to insist” that “the terrorists behind the Mumbai attacks be brought to justice”. The Pakistanis would readily agree (as they already have) – and then ask for direct, unimpeded and unsupervised access to David Headley and Ajmal Kasab. Would the US agree to the first? And would we to the second? Then what are we crowing about? For terrorism based on Pakistani soil to have the remotest chance of ending, it will have to come through an Indian recognition of the point emphasised by Obama, that “these networks are not just a threat outside of Pakistan, they are a threat to the Pakistani people.” The people of Pakistan know this; the Government of Pakistan knows this. Hence, Obama’s underlining further that “The Pakistani Government increasingly recognises” this. But do we? Are we ready to follow the American example as outlined by Obama: “That is why we have worked with the Pakistani government to address the threat of terrorist networks in the border region.” Why do we not do the same? What makes us so naïve as to imagine that Obama’s carefully hedged words constitute a “slamming” of Pakistan? And what, in practical terms would any such slamming amount to? Obama basically asked us to sort out our differences with Pakistan ourselves instead of looking to him to do so. I salute Obama for recognising where Indian interests lie and eschewing interference in our affairs.

For the rest, while much of the joint communique deals with known issues, the “historic” element emerges in a longish paragraph tucked away in the middle of the communiqué where the president goes further than any of his predecessors in accepting with his Indian counterpart a “joint responsibility” with India “to lead global efforts for non-proliferation and universal and non-discriminatory global nuclear disarmament in the 21st century”.

Please note that in terms of this formulation, we in India have accepted without our previous reservations the concept of “non-proliferation” set out in the grossly unequal and asymmetric Nuclear Non-Proliferation Treaty; in exchange, the US have accepted several (if not the whole of) the crucial concepts underlying the 1988 Rajiv Gandhi Action Plan for a Nuclear-Weapons-Free and Non-violent World Order: “universal” and “non-discriminatory”; as well as (most significant of all and, therefore, worth quoting in extenso) “affirming the need for a meaningful dialogue among all states possessing nuclear weapons to build trust and confidence and for reducing the salience of nuclear weapons in international affairs and security doctrines”.

“Meaningful dialogue” could, indeed should, have been taken forward to affirm the commencement of work in the deadlocked Geneva-based Conference on Disarmament (CD) on the elimination of nuclear weapons in the explicit way in which the CD is referred to with regard to the proposed Fissile Materials Cut-Off Treaty. Nevertheless, this is, without a shadow of doubt, a truly “historic milestone” for it takes the US further than ever before towards discussions leading to negotiations on a convention for the elimination of nuclear weapons, especially as it lays down a time-frame (albeit nine decades into the future!) for attaining such a world order in “the 21st century”.

I would be the first to accept that having pushed the US so far down the “historic” path, our diplomats might have jeopardised even the progress now achieved by insisting on an explicit commitment to commence negotiations or at least inter-governmental discussions in the CD. Yet, I cannot help regretting that we could not go further than we have in this 22nd anniversary year of the Rajiv Action Plan which coincides with Obama’s truly historic commitment to “the peace and security of a world without nuclear weapons” in his speech in Prague in April 2009, which won him the Nobel Prize for Peace a few months later. Indeed, he went so specific as to offer what he called in that very speech a “bargain”: “All will have access to peaceful nuclear power; those without nuclear weapons will forsake them; and those with nuclear weapons will work towards disarmament.”

It was exactly the bargain that Rajiv Gandhi had placed before the UN exactly 22 years ago. Here was the moment to link Obama indissolubly to the Mahatma and Rajiv Gandhian vision of a Nuclear-Weapons-Free and Non-violent World Order. After all, in Prague, Obama’s most wildly applauded line was: “Yes, we can.” Now he seems to be saying, “Perhaps we can’t – but I wish we could.”

Alas! For did not Obama in the same address to our Parliament where he shied away from definitively committing his government to inter-governmental negotiations in the Conference on Disarmament in Geneva, not get yet another round of enthusiastic applause by quoting Martin Luther King on Gandhiji’s philosophy of non-violence: “the only logical approach” in the “struggle for justice and progress”? There can be nothing more just than saving humanity from nuclear holocaust; and nothing more progressive than making that the over-riding priority in international affairs. Yet, the Obama who was so strong on the rhetoric of nuclear disarmament emanating from the “philosophy of non-violent resistance” is the same Obama who says “not in my lifetime” but perhaps within 80 years of my ceasing to be the president!

For US priorities, as between proliferation issues, on the one hand, and the elimination of nuclear weapons, on the other, will always fall in the former to the disadvantage of the latter, as clarified (without the audience quite catching on) in Obama’s address. He told Parliament unambiguously that “preventing nuclear proliferation and nuclear terrorism” had been put at the “top of our (the American) agenda”. As for elimination, that is no more than a “vision” that we could “together pursue”.

This was in marked contrast to Vice-President M Hamid Ansari bringing up time-bound, universal and non-discriminatory “elimination” at the very start of his welcome address which did not mention “non-proliferation” at all. Had he done so, as a Constitutional authority of the highest integrity and an IFS officer of the highest distinction, he would have had to mention “vertical proliferation” in the same breath as “horizontal proliferation” and remind his guest that the nuclear weapon states are as much in violation of their Article 6 NPT obligations as the Islamic Republic of Iran is being warned to adhere to strictly and without fail, under pain of the kind of condign punishment that her neighbour was subjected to on the suspicion, eventually not proved, that it was in quest of weapons of mass destruction.

So, in all sobriety, let us not get euphoric but, on the basis of the essentials of the Rajiv Action Plan, build through unceasing diplomatic activism in Geneva and world capitals on what Prime Minister Singh has achieved in bringing the Obama horse to the water even if the horse is still to drink.

So, I conclude with two cheers for what Obama has said and done in India – but reserve the third cheer for when, if ever, he shows that: Yes, he can!

source http://www.tehelka.com/story_main47.asp?filename=Ne271110The_Master.asp