My Likhoni

Patharughat Revisited

2011-06-19T08:34:00.000-07:00

The date was January 28, 1894. On this day, one of the dark chapters of the Assamese history occurred when the Patharughat massacre took place. History is replete with many accounts of unsung heroes and here Patharughat is just another example. The incident where about 140 farmers were massacred by the bullets of the British government is a burning example of the sacrifices that the peasants of the state have made for the love of justice and equality.

Patharughat, which is in Darrang district, has become a symbol of tyranny and oppression where the oppressed and exploited had to go down to the might of imperialist bullets. The British, who came to Assam with the treaty of Yandaboo, set about changing the socio-economic patterns of the state which caused remarkable upheavals in the lives of the common people. The people of Darrang had used to enjoy various rebates and exemptions under the Koch and Ahom rulers. This was discontinued by the British regime which went about setting up a new administrative system. Land taxes were revised and the rates were increased to the utter displeasure of the farmers. Land surveys were periodically conducted by the British regime and each time the land tax was arbitrarily increased. This literally broke the back of the farmers. A sense of anger and suspicion rose among the general people against the British. A final expression of the discontent was put forward by the people when they unanimously decided to resist these tax increases at the office of the Tehsildar of Patharughat.

In 1868, seven years after the Phulguri Uprising of Nogaon, a huge public of thousands gathered at the Tehsildar’s office in Patharughat to express their grievances. Fearing violence, a huge force under A.C. Comber, the Deputy Commissioner of Darrang was dispatched from Tezpur to control the crowd. When the authorities refused to pay any heed to the grievances of the people, the huge crowd got infuriated and proceeded to set fire to the Dak Bungalow which was housing the Britishers. Scuffle with the police forces followed which further infuriated the crowd. But the situation was controlled by the leaders as they did not want any sort of violence to happen. This was followed by twenty five incident free years, and the Britishers thought that the tides of discontent had settled down. They were wrong.

When in 1893, the Chief Commissioner of Assam, Wilkinson Ward, tried to raise the taxes, the flares of revolt sprang up again. A huge Raijmel (public meeting) was organized at Patharughat on January 26, 1894, where it was decided that taxes would not be paid till an acceptable solution was reached for the tax problem. The Tehsildar Bhabani Charan Bhattacharya requested the crowd to wait till January 28, when the Deputy Commissioner of Darrang, Anderson, would be available for proper hearings. Meanwhile the news of the Patharughat Raijmel reached the ears of the high authorities who decided that Anderson would be accompanied by Darrang’s SP, Barrington, and the SDO of Mangaldoi, Ramson, and a huge armed force.

January 28 was a normal weekly market day. People had began to throng to the open field in front of the Dak Bungalow and by noon a crowd of about a thousand had gathered there. At noon, the trio of White Sahibs entered the field along with their armed guards and was greeted by slogans. The Tehsildar and his staff waited outside being reduced to silent onlookers of the incident. When Anderson blatantly refused to lower the taxes saying that they did not have the authority to change the taxes raised by the Queen of England, the crowd got infuriated. As the White Sahibs made way to the Dak Bungalow, the crowd lost patience and proceeded towards them in total anger. Angry shouts and protests were raised in the air but to no avail. Arguments and counter arguments were made but the situation got hotter by every passing minute. Finally as the crowd proceeded, they were blocked by the security personals from doing so which resulted in a skirmish. As the scuffle began to get out of hand, Barrington ordered his forces to lathi charge. This made the crowd go wild with anger and they started to hit back at the forces with whatever tools, clods or sticks they had. A Thoga Baidya of Biahpara or Fukolu Sheikh of Athiabari managed to hit the head of the Police Superintendent and wounded him. This enraged the DC and he ordered for firing. Triggers were pressed and the people who were in the front of the crowd fell down in minutes. But this did not deter the people in the behind and they continued marching forward. The people fearlessly took the bullets into their chests and fell down to their martyrdom.

As the rounds of bullets continued to come, the peasants fell down. While some died on the spot, others were seriously injured with their heads cracked, bellies burst, hands and limbs torn apart and blood stained bodies lying everywhere. The dead bodies were not even aloud to be attended to leaving them to be devoured by dogs and vultures. Nobody then knew how many had died and the number of bodies that were rotting away. Finally the bullets did manage to disperse a greater portion of the crowd away but a huge damage had been done. Later it came out in the limelight that about 140 people had been killed and more than 150 had been injured.

This incident is a watermark in the history of peasant uprisings in India. Patharughat’s significance after all these years lies in the fact that though the oppressors have gone away, the conditions of our peasants still remain deplorable. It is still noteworthy that in a country where farmers have made considerable contributions to the freedom struggle, they are still subjected to injustice and hardships of all kinds. If their lands are taken away for some constructive purpose by the government then the required compensation is not paid. Or even today many of them commit suicide due to the burdens of debt and penury. And all this constantly reminds as to whether the blood of the peasant martyrs of many Patharughats have gone wasted in the hope of a better future. More than 100 years have passed since the Patharughat massacre. But the farmers of this nation still continue to lead a dissatisfied life.

Sadly, today Patharughat has remained as one of the many incidents that have got lost in oblivion among the pages of history. This glorious incident of martyrdom is hardly remembered by many people or even finds proper mention in any history textbook. Patharughat’s tragedy lies in the fact that the people of Assam do not remember them properly leave alone the Indian nation. And this is in stark contrast to the Jallianwalla Bagh massacre of 1919 in Punjab which received huge publicity. The memory of these martyrs must remain forever in the hearts of the people and just erecting a martyrs’ monument is just not enough for the proper honour for these heroes.

Let us all remember the martyrs of Patharughat and strive to make sure that no farmer ever faces any injustice in our free democracy.

The Martyr Of Love

2011-06-14T08:12:00.000-07:00

I remember reading about Sarmad back when I was in college among the many books on Sufi culture and saints. There he was mentioned as one of the most influential Sufi saints of Delhi from the Mughal era. But what interested me the most was the fact that somewhere it was mentioned about him being a homosexual. A Muslim saint being a homosexual was interesting enough for me. But sadly, I could not find much information about him back then.

My search for Sarmad’s story made me pose various questions to many of my Muslim friends, who either knew too little about him or never knew him at all. Most were scandalized with the very thought of a Muslim Pir being a gay!

Homosexuality among Sufi saints is nothing new. There have been numerous records of Sufi saints having love affairs with ‘young beardless lads.’ In India, the most well known among them are Shah Hussain from Lahore and Ras Khan from Brindawan. Homosexuality, which is a heinous crime in Islamic Shariat law, was seen by these Sufis as a means to rebel against the strict rules and dogmas of the Ullemas. Most of these Sufis are known as the ‘Malamatiyas’ or the blameworthy who discard the laws of the shariat and show their own liberalized way of achieving union with God. Love, for them, was the ultimate means of achieving this. And here homosexuality acted as no bar for them.

The quest for Sarmad’s story finally took me to his Dargah in Old Delhi. Situated in front of the imposing Jama Masjid near the Meena Bazar, the small monastery largely remains unnoticed by the many visitors who visit the great mosque daily. The monastery, is one where Sarmad shares his resting place beside that of another famous Sufi saint Khwaja Harey Bharey (the evergreen one). Harey Bharey was Sarmad’s preceptor and his tomb was where Sarmad had settled down when he first came to Delhi.

The unique feature of this Dargah acting as a dual shrine for Sarmad and Harey Bharey is the colour of the wall which is green on Harey Bharey’s side and blood red on Sarmad’s side. This is to depict Sarmad’s martyrdom due to which he has been given the title of ‘Shaheed’ or martyr. Red ceramic tiles lined his side of the flooring and red threads hung by his grave which are tied to the railings by devotees hoping for their wishes to be granted. Incense sticks and candles continuously burn on the side while qawwali singers vent out numbers in praise of their Pir as the evening sets in. Sarmad’s story and his eventual martyrdom reflect his rebellion against the shariat and his imposing stand on the simple message of love that he represented.

Sarmad is perhaps the most famous Malamatiya Sufi saint of his time. Very little is known about his early life. Some say that he was an Armenian. While some claim that he was a Jew who later converted to Islam. Sarmad’s life gets a clearer picture from the time he came to India and landed in the port of Thatta in Gujarat along with a band of Sufi saints on a merchant ship. From here onwards, Sarmad’s life took the eventual course for which he is remembered today.

At Thatta in a musical concert, Sarmad happened to see the youthful Abhay Chand, who was the son of a rich Hindu trader. It was love at first sight for Sarmad and Abhay. Abhay Chand’s melodious voice which he rendered at a ghazal pierced the tender heart of Sarmad so much that he never recovered from the feeling of love. Sarmad began to attend the concert daily not caring that the ship on which he came had sailed away. Abhay Chand also responded to his love with equal devotion and soon the two began to live together at Sarmad’s place. Soon gossips started to abound in Thatta about the two men living in unnatural conditions. Soon Abhay Chand’s parents took him away and confined him in his house. The pain of separation was too much for Sarmad who tore of his cloths and began to roam the streets of Thatta in a state of frenzy seeking his beloved Abhay Chand. From that day on, he was to live in a state of total nudity for the rest of his life.

Meanwhile, Abhay Chand’s conditions were no better and at last his parents gave in to their sons wish and let him reunite with Sarmad. But they were ostracized by the people of Thatta and so they moved to Lahore. Here they stayed for thirteen years where Sarmad composed some of his most moving verses on love and God. Abhay Chand would sing these verses in his melodious voice and Sarmad would break into a dance of ecstasy. For Sarmad, his love for Abhay Chand was a means to realizing God, for Sarmad believed that God manifested in all his living beings and so he could not be separated from his beloved. Sarmad’s search for God in all of his creations blurred the lines of caste and creeds drawn by men. This he clearly explains in this beautiful verse:

“Who is the lover, beloved, idol and idol-maker but You?

Who is the beloved of the Kaaba, the temple and the mosque?

Come to the garden and see the unity in the array of colours.

In all of this, who is the lover, the beloved, the flower and the thorn?”

From Lahore, the couple migrated to Golcunda in south from where, after a few years, they migrated to Agra in the north. In 1657, they came to Delhi and settled down at the Dargah of Khwaja Harey Bharey. Here Sarmad began to have a large following and the whole city of Shahjahanabad would move at his single instruction. Among his followers was Dara Shikoh, the Mughal crown prince and son of Emperor Shah Jahan. After Dara was killed and Aurangzeb usurped the throne, he set about killing all of Dara’s close associates and soon his attention turned towards Sarmad. Sarmad’s popularity disturbed him and he feared Sarmad might someday incite the people to rebel against him.

Once as Aurangzeb went to the Jama Masjid to offer his Friday prayers, he spotted Sarmad sitting in the nude in the street. When he rebuked Sarmad for violating the shariat law by being naked, Sarmad asked him to cover him with a blanket lying nearby. When Aurangzeb picked up the blanket, the story goes that the heads of all the men he had killed during his ascent to the throne rolled out of it. To this, Sarmad said to the Emperor, “Should I hide your sins or my nakedness?” Sarmad’s fearless attitude was too much for Aurangzeb who soon called upon his chief Qazi, Mullah Qawi, and plotted to do away with Sarmad.

Sarmad was dragged to the Qazi’s court where he was accused of defying the shariat by living naked. Sarmad had befitting replies to all of the Qazi’s accusations and this frustrated him even more. To make him relent, the Qazi had Abhay Chand flogged in front of Sarmad. The whip lashed Abhay Chand’s body, but miraculously, the pain was inflicted on Sarmad. Sarmad cried out, “The God who does not let me see my beloved is like an iron cage that smothers the spirit and bruises the heart.” For the Qazi, Islam was a set of stern and inflexible laws. For Sarmad it was nothing but a message of love. The Qazi demanded that Sarmad recite the kalima shahada, the Islamic creed of confession of the faith- “La Ilaha Il Allaha, Muhammad-ur Rasul Allah” (There is no God but Allah, and Muhammad is the messanger of Allah) in order to prove that he was a true Muslim. Sarmad refused to go beyond “La Ilaha” (There is no God) as he had still not found the end of his search for God. This enraged the Qazi who passed a death sentence against him. And so Sarmad was dragged through the streets of Delhi and promptly beheaded.

But as the story goes, he emerged victorious in death. Sarmad picked up his severed head much to the fright of his executioners. He started climbing the stairs of the Jama Masjid, while mocking the Emperor and his false men of God all the while. In death, Sarmad had found God, testifying to the truth of his own understanding of Islam. Just as he was about to enter the mosque, a voice called him out from the grave of Harey Bharey, and asked him to relent as he had reached the end of his journey and had united with God at last. Sarmad turned round and went to Harey Bharey’s tomb. There he was buried by the side of Harey Bharey, where they share a common Dargah today.

And the curse of Sarmad fell on Aurangzeb as the Mughal Empire gradually crumbled in front of his very eyes.

As I left the Dargah of Sarmad Shaheed and reflected on this story, I realized that Sarmad’s homosexuality was not the main fact that made him unique. What was unique about him was that he had dared to understand God in his own way against the established norms, whereby he exhibited the intellect God has bestowed upon mankind. Sarmad had made love the sole motive of his life and he finally achieved God through the means of this. He had just one message for all of us. To see God in all humans around us. For Sarmad, God manifested in the persona of Abhay Chand. For us it can be anybody or anything, whether we are gay or straight. If God is love, then it is all around us. We just have to see it.

Here what has etched in my mind is a verse of Quran which is written on a signboard on the outer wall of the Dargah. It reads, “And call not those who are slain in the way of Allah ‘dead.’ Nay, they are living, only ye perceive not.” I think nothing sums up Sarmad’s life better than this.

(Informations about Sarmad's life and extracts from his poetry have been taken from Yoginder Sikand's book 'Sacred Spaces.')

HOLY BLOOD

2011-01-07T11:58:00.000-08:00

17^th December was the tenth day of the month of Moharram on the Islamic calendar. And it was also the day of theTazia procession that Shia Muslims take out every year on that date. This is done to mark the martyrdom of Imam Hussain (Prophet Muhammad’s grandson) in the battle of Karbala by the forces of the second Omayid Caliph Yazid. Tazia is a re-enactment as well as an act of remembrance of the sufferings that Hussain suffered during his martyrdom. It is an act of extreme devotion that seems highly barbaric to most non-Muslims and Sunni Muslims alike. But if one goes to the depths of its meaning and logic, then nothing but respect comes out of one’s heart for these mourners. Although I myself don’t relate much to this bloodshed, I have all the respect for these devotees who show a form of devotion which we ourselves cannot dare to profess.

I had witnessed a Tazia procession when I first came to Delhi six years ago. Obviously it was a nerve-wrecking experience for me then. So when my two photographer friends, Zubair and Jaun, who are Shias, invited me to come along with them for photographing a Tazia procession, I just couldn’t refuse it. I desperately wanted to overcome my demons to fearlessly watch the streams of blood flow away at a Tazia procession. So I picked up my camera and shot off with my friends to the Shia dominated area of Bara Bazar at Kashmere Gate to face my demons again.

Walking through the narrow lanes of Bara Bazar gives you a distinct feel that you are walking in the Ballimaran area of Old Delhi. But once we heard the thumping sound of the Maatam (mourning) from a little distance, I was shaken out of my hangover of the distinctly Sunni dominated Ballimaran. And in no time we were confronted by a crowd of men and women thumping their chests in perfect rhythm to the chants of the mourning. Shouts of “Ya Hassan! Ya Hussain!” roared through the bylanes as the crowd continued with their chest beating. As we waded through the crowd we soon discovered that leading the crowd were a group of bare bodied men covered in blood, who were flagellating themselves with razor sharp blades and knives attached to the chains in their hands. This was the scene I had been dreading for the past six years. And now it was in front of me. My hands began to shake and I feared I may drop down my camera. My friend Zubair, who is from Kashmir, asked me, “Are you ok? It seems like you’ve seen a ghost!” His question almost came as a sarcastic comment for me making me angry for a moment. As if I attend Tazia processions everyday! But I instantly gathered my courage and started clicking away on my shutterbug.

Tazia processions are a bloody affair and it is definitely not for the faint hearted. The first time spectator will definitely get the shock of his life as men flagellate themselves in the most shocking manner possible. Apart from beating themselves up with knives attached to the chains in their hands, these also furiously pinch themselves with knives over their heads making them appear like huge blobs of blood. If one carefully examines the wounds on the bodies of these men, then the reaction will be ghastly! Part of the procession are a shroud symbolizing the body of Imam Hussain and a horse whose head is covered with a shroud of cloth smeared in bloodstains of devotees. It is symbolic of the horse of Hussain when it returned from the battlefield without him.

We followed the procession to the Imam Bada (Shia Mosque) of the area where crowds of women draped in black clothing were waiting over the balconies of the building wailing their hearts out. Here the procession entered into the courtyard of the Imam Bada where the flagellation continued with a new zeal. The women who were overlooking the whole scene from the balconies above us started wailing out even more loudly and the men who were around me started to sob loudly. I could very closely see the ecstasy in the faces of the men who were the centre of attraction as they continued oozing blood out of themselves. It seemed as if they had found peace in the midst of this pain. Some of the old keepers of the mosque kept throwing water at regular intervals to wash away the blood that had covered the white marble floor of the Imam Bada. So blood heavily mixed with water was constantly flowing around our feet most of the time.

Soon the Speaker, who is normally one among the mourners, called over his microphone to start the Maatam (mourning) in a highly emotional voice. The group of men stopped beating themselves and got down on their knees that were soon followed by the entire crowd of men that had gathered in the courtyard of the Imam Bada. Soon the Speaker started reciting the passages where accounts of Hussain’s martyrdom are narrated. As the Speaker continued with his sermon in a voice that seemed it may crack at any moment out of anguish, the people around the courtyard began to wail out loudly as they listened how their beloved Imam Hussain died on the battlefield. The women wailed out madly from the balcony thumping their chests as if Hussain’s body was in front of them. Zubair put his camera into his bag, got down on his knees and joined in the mourning. My other friend who was at another corner of the building could not be seen. I continued taking pictures in the midst of all these wailing and soon realized the fact that I was the only person in the Imam Bada who was not crying then.

Frankly I was feeling out of the place as all around me were weeping inconsolably as the Speaker carried on his sermon in full emotional ecstasy. I stopped taking pictures and closed my eyes and listened carefully to the words of the Speaker. And soon images of the events started forming in my mind as the Speaker recounted the events. Hussain’s sufferings… how he was dealt 17 blows on his neck… how he had a vision of the Prophet Muhammad as he was dying… his sister Zainab’s agony on the news of his death… the death of his son Ali Asghar… his horse returning without its rider from the battlefield… vivid images were forming in my mind as the Imam carried on his sermon and the people around me wailed.

Soon the sermon was over and the Maatam too along with it. I opened my eyes and discovered that the unthinkable had happened. I had tears in my eyes. The mourning had really cast its shadow on me and I had somewhat realized the pain and anguish of the mourners who were around me. I was totally dumbstruck but felt surprisingly relived as I wiped away my tears. Suddenly it all started making sense to me and I realized that there is no reason why I should not respect these mourners. I didn’t really have all the answers to my doubts. But I didn’t want any. I somehow felt at peace.

As we made our way to the main road outside, we washed our hands at a tap on the roadside. I was trying to wash off some blood stains that had somehow got sprinkled on my hands. While I was washing them off, Zubair said, “It’s a good sign. The blood of the Tazia is holy. You’ll do good work now.” I smiled. I somehow believed him.

CHEVOLUTION: The Tragedy of a Revolutionary

2010-11-15T11:19:00.000-08:00

I was in college when this particular anecdote happened. There was this girl who was wearing a Che Guevara T-shirt and was sporting a sort of punk look. When I asked her if she was a Commie, she looked pretty offended. When I told her that she was wearing a T-shirt featuring the most famous Communist revolutionary ever, she just shrugged and replied, “Really? I thought he was a rock star or something?” Her reply shocked the hell out of me then. How can you sport a Che Guevara T-shirt without even knowing who he is? Why Che of all the people? Today when I look back at that moment, I realize the tragedy that has befallen Che. He has become the tool in the hands of the very forces that he fought all his life.

The Che Guevara image that we see so much around nowadays is the most prolific photo image in history. Go to a college and you will surely find some youngster sporting a Che T-shirt. But ask him who exactly was Che and there are one in a ten possibilities that you’ll get a correct answer. Che has become a symbol of rebellion for most youngsters, something like a cool addition to the overall image of an average punk youngster.

Born as Ernesto Guevara, Che was the most famous Communist revolutionary from the post-World War II era. Trained to be a doctor, he traveled through Latin America and joined Fidel Castro’s guerrilla troop of revolutionaries to oust the Batista regime and establish a Communist regime in Cuba under the aegis of Castro. Che stayed on in Cuba for sometime as one of the important members of Castro’s government, but the zeal to see a world revolution was too much in him to make him lead a normal political life in Cuba. Che’s later journeys took him to countries such a Congo in Africa and Bolivia in Latin America where he was eventually assassinated by CIA operatives. Till Che was alive, he was mostly regarded as a communist guerilla fighter who moved about instigating people to rise in revolt against the existing systems. But Che’s rise to a powerful symbol of dissent was the handiwork of artistic minds rather than revolutionary minds.

The iconic photo of Che which we are all familiar with was taken by celebrated Cuban photographer Alberto Korda. It was taken at a political rally where Che was standing on the podium. I find it rather funny that Che had to get popular through the medium of an image considering the fact that Che hated to be photographed. Perhaps it was because Che himself worked as a photographer during his student days in Mexico and no serious photographer likes to be photographed in any circumstances. The photo didn’t become a sensation as soon as it was taken. It stayed for some time with Korda who had then christened it as “Guerrillero Heroico.” Years later after Che’s death, it was eventually taken by a Spanish communist publisher named Feltrinelli who had it published in one of his publications. Korda had also not attached any copyright issues with the image and so it became possible to reproduce it in large quantities without any hindrance.

The photo made its first grand appearance during the Students’ Protests in Paris in 1968. The photo literally exploded on the scene with students holding it out on their placards. It became a new symbol of protest and defiance. It gave out a whole new meaning to the idea of resistance. And soon this image was everywhere. During the Vietnam War protests, the Black Movement in America… it became everybody’s favorite expression of defiance. The 60s and 70s were turbulent times if we take into account the rise of counter culture and other protest movements. Posters were a very popular mode of expressing protests. And how could Che remain far behind in this regard? The work to transform Che’s photo into a graphic protest poster fell to the fate of artist Jim Fitzpatrick who made it into radical piece of artwork synonymous with the very idea of protest. So consequently the background became blood red and all the hues and patches on the face were removed and the shadows in the image were enhanced and what we got as a result is, as they say, history. The posters surpassed all other protest posters of that era and went on to become one of the most potent images in the psyche of humankind in the 20^th century. It would not be wrong to claim that apart from Da Vinci’s “Mona Lisa” the Che Guevara image is the other most recognized image in history. The image also appeared in various other forms of artwork but the basic structure of Fitzpatrick’s artwork was never altered. For some time it seemed that the revolution that Che had always talked about was nearing in sight as everyone was talking of Che and his ideologies and the image became an everyday affair in almost all parts of the world. But this is just one side of the story because soon Che and the image became victims of the vey forces that they strove to fight against.

When an idea germinates, it takes the form of an expression. Here the expression became the image of Che. And consequently the image assumed the form of an artwork that spread to all corners of the world though in varied forms. It was here that the capitalist forces realized the potent power that this image had come to assume. Commercialization got the better of the original message of this image and it got gagged somewhere under the weight of it. So Che then began to appear everywhere. From T-shirts, badges, shoes, accessories, cigarette packets, lingerie and what not! Che was everywhere and literally everybody wanted a piece of him. The image found its way into the oddest of places. And the problem was that most of the people who now got hold of the Che image hardly knew anything about him or his ideologies. It is surprising that many people still confuse Che with Bob Marley because of his long locks and virile rock star looks.

So the new Che Guevara image was everywhere courtesy capitalism. The image now became symbolized with the new punk or pop culture instead of any sign of protest against the established order. It is still a symbol of defiance but the meaning seems to have changed since its inception in the 60s. People wear Che Guevara T-shirts and accessories to look cool and associate him with something rebellious. But sadly most youngsters of today have forgotten what Che really stood for. And he has just become a powerful symbol of commercialization with a misplaced message.

This is the tragedy of Che. Even after death, though Che has been immortalized in our popular culture but he has but remained as a tool of capitalism. I often wonder what Che would have said if he had seen all this today. So even though I see many youngsters sporting Che Guevara T-shirts I really have no reason to feel happy about. Atleast not for Che.

The Portrait of a Princess

2010-11-11T10:47:00.000-08:00

On December 2, 2008, four tremors were felt in Sikkim. This, according to local beliefs, is a signal of the departure of a great soul from the living world. That day Princess Coocoola, the sister of the last Chogyal (King) of Sikkim had died. Ever since her brother, the last Chogyal Palden Thondup Namgyal had died in 1982, she had been regarded as the last surviving symbol of the Sikkimese royalty. And her legacy is something that is an enduring testimony to the aura that the Chogyal royalty had among the Sikkimese people.

Although the news of her death was something that I had read in The Telegraph, I was quite stuck with this royalty I had never heard before. And yet there were my Sikkimese friends who swore that she was like a guardian angel to the people of Sikkim. A little research on her on Google did yield fruitful results and finally left me more mesmerized than before. Although I have been anti-monarchist all my life, there have been times when I have been swayed by the personalities of royal background. Princess Coocoola was one such royal figure that managed to sway my interest. The other being Princess Diana of England.

Born as Princess Pema Tsedeun Yapshi Pheunkhang Lacham Kucho, she was the daughter of Sir Tashi Namgyal, the 11^th Chogyal of Sikkim, and the granddaughter of a Tibetan general. But she was popularly known to everyone as Coocoola. She was born in Darjeeling on September 6, 1924, when the Himalayan Kingdom of Sikkim was a protectorate of the British Empire.

Princess Coocoola of Sikkim was always known as the beautiful wife of a Tibetan governor and a champion of the distinct culture of the state of Sikkim. Such was her aura and beauty that she has often been compared to the likes of other royal beauties like Maharani Gayatri Devi, Princess Diana and Queen Rania. Embodying a combination of oriental charm and western sophistication, she relayed messages to the outside world when the Chinese invaded Tibet in 1950, and then devoted ten years to running a rehabilitation centre for Tibetan refugees in Sikkim. Twenty-five years later, when Sikkim was annexed by India, she played an active role in trying to retain its separate political status, giving a press conference in Hong Kong to protest at its loss of independence.

Princess Coocoola was educated at the St Joseph's Convent in Kalimpong, a hill station near Darjeeling. The Tibetan Pheunkhang family then wrote to the palace, saying that they wanted a Sikkimese Princess to marry their 23 year old eldest son. Her father did not force her to accept, and she asked a secretary to reply that she wanted to go to university first. On being pressed, she accepted Sey Kusho Gompo Tsering Yapshi Pheunkhang, the governor of the Tibetan city of Gyantse and a son of one of the four ministers of Tibet. But she broke precedent by declining to marry both the bridegroom and his brother, as was the custom. In 1941 the Princess duly set off on the three-week journey to Lhasa with two maids, one bearer and two horses. When she arrived she found the two sons sitting next to her at the wedding ceremony, but again insisted that she would marry only him. After marriage, she and her husband settled down to enjoy the leisured life of the Tibetan gentry complete with parties, picnics and festivals.

Princess Coocoola’s beauty attracted the attention of many admirers. And they have recorded her aura in their own special ways. Among her admirers was Heinrich Harrier, author of the book Seven Years in Tibet. He hailed her as the most beautiful woman he had ever seen, and far more interesting than her husband. In his book Seven Years in Tibet, he records: “She possessed the indescribable charm of Asian women and the stamp of age-old oriental culture. At the same time she was clever, well-educated, and thoroughly modern. In conversation she was the equal of the most intelligent woman you would be likely to meet in a European salon. She was interested in politics, culture and all that was happening in the world. She often talked about equal rights for women… but Tibet has a long way to go before reaching that point.” Another visitor compared her to an exotic butterfly, saying her qualities showed in the quizzical way she looked up through her long lashes, and in the slow manner in which she exhaled her cigarette smoke or murmured a few words in her low, clear, musical voice. She entertained far more regally than her homely brother, the Chogyal, offering sparkling conversation as the best French wines were poured from heavy decanters. Her place at table was set with golden coasters and cutlery to remind even the most honoured guests of their inferior rank.

But she was also a woman of substance and strength. It is said that while travelling the dangerous trade route between Tibet and Gangtok with her small children bundled up in windowed boxes on horses or mules, she insisted on riding a horse with a rifle slung across her shoulder and a revolver in her pocket to repel bandits. Such guts are rarely seen among women of royalty.

Acting as the hostess for her brother, the Chogyal of Sikkim, at State functions until he married his American wife, Hope Cooke, she travelled widely to lobby with politicians in New Delhi. Internationally, she also mixed with the likes of John Kenneth Galbraith, Senator Edward Kennedy and other presidential aides in Washington and presented an 18 inch high Buddha figurine to a Tibetan children's village at Sedlescome, Sussex. When Prime Minister Jawaharlal Nehru offered her a pension, the Princess turned it down, and asked instead for trading rights. Working from a single room in Calcutta, she and her younger sister Princess Kula started a business importing turquoise from Iran. Later she joined the board of a company which produced jewels for watches and of the State Bank of Sikkim.

Princess Coocoola and her husband were founding members of the Namgyal Institute of Tibetology, to which they donated manuscripts and a large silver-plated stupa to hold the relics of two Ashokan monks, which were a gift from the Indian government. She even allowed the institute to scan her photographic collection. After she was widowed in 1973, she spent most of her times championing the cause of the Sikkimese culture among the mainstream Indian public. In her last years she lived in a modest cottage on the outskirts of Gangtok, keeping up with events in Sikkim and world politics and continuing to enjoy discussions with scholars who came knocking at her door. When one such scholar completed a book on Sikkimese village religion she insisted they celebrate it with a bottle of champagne.

By the time she died in 2008 at the ripe age of 84, she had become a legend among scholars and intellects who came about seeking Sikkim’s oriental opulence. She was the last positive symbol of the Sikkimese royal family that had been segregated in the wake of Sikkim’s merger to India. Although she is no more among us today, her legacy continues to endure and constantly reminds us of this beautiful princess who loved her people and her culture above everything else.

*This piece is just a reflection after having read a similar article on Radical Royalist's blog. This is just an appreciation of his work.

How Sikkim was won!

2010-09-25T11:23:00.001-07:00

On 14^th April, 1975, Sikkim became the 22^nd state of the Indian Union. Sikkim, regarded as one of the Seven Sister states of northeast India, has a stormy history when we look into its accession into the Indian Union. For centuries Sikkim had remained a Shangri-La for most outsiders. With its rich culture influenced by Tibetan Buddhism, Sikkim has always offered an oriental treat that is rarely seen in South Asia.

Sikkim’s first inhabitants were the Lepchas and Rongs. They were later absorbed into the later tribes and clans that overran the land in the coming centuries. Sikkim finds mention in the ancient Hindu scriptures as Indrakil or “Garden of Lord Indra.” The spread of Buddhism in Sikkim is attributed to Guru Rinpoche who came to the land in the 9^th century AD. According to legend the Guru blessed the land, introduced Buddhism to Sikkim and also foretold the era of the monarchy in the state, which would arrive centuries later. There are numerous stories regarding the migration of Tibetans into Sikkim and the establishment of the Sikkimese monarchy. For centuries, Sikkim was ruled by the Chogyal monarchs who had titular privileges from the Dalai Lama of Tibet.

Sikkim had always attracted attention from outsiders. More so because of its strategic location because of which it was viewed as an easy passageway to Tibet. Sikkim’s first brush with trouble from the outside world started when it was invaded by Nepal in 1700 AD. Sikkim lost much of its territory to Nepal and continued sharing an uneasy relationship with it throughout the medieval period. The arrival of the British in India saw Sikkim allying itself with them as they had a common enemy- Nepal. Sikkim’s developing relations with the British invited the ire of Nepal and it attacked Sikkim again with vengeance. This prompted the British to intervene and thus started the Gurkha War in 1814. Sikkim won back its lost territories in 1817. And this paved way for a curious relationship between the Sikkimese and the British.

Meanwhile, the British viewed Sikkim as a gateway to Tibet and possibilities to explore the ancient Silk Route lightened up. However ties between Sikkim and India grew sour with the taxation of the area of Morang by the British. In 1835, Sikkim was forced to cede the town of Darjeeling to the British on the condition that a compensation of Rs 35,000 is paid to them. Throughout the British regime, Sikkim remained as a protectorate state of the British Empire with the Chogyal monarch as its head. Although there were occasional skirmishes between the Sikkimese and the British expeditioners, relations between the two remained more or less peaceful throughout the period.

In 1947 when India became independent, the then Chogyal Tashi Namgyal was successful in getting a special status of protectorate for Sikkim. This was in face of stiff resistance from local parties like Sikkim State Congress who wanted a democratic setup and accession of Sikkim to the Union of India. These political parties which rose as a consequence of the rise of various political parties in India were to play a great role in Sikkim’s absorption into India. Most of these parties, like the Sikkim State Congress, were dominated by Nepali migrants who resented the domination of the Chogyal. And their best bet in this regard was the entry of direct Indian power into the state machinery of Sikkim.

Sikkim had retained guarantees of independence from Britain when she became independent, and such guarantees were transferred to the Indian government when it gained independence in 1947. A popular vote for Sikkim to join the Indian Union failed and India's first Prime Minister Jawaharlal Nehru agreed to a special protectorate status for Sikkim. Sikkim was to be a tributary of India, in which India controlled its external defence, diplomacy and communication. A state council was established in 1955 to allow for constitutional government for the Chogyal, which was sustained until 1973.

During the Sino-Indian War of 1962, Sikkim became one of the bones of contentions with the Chinese. As China regarded Sikkim as a part of Tibet because of its Buddhist affiliations, it refused to see it as a part of India or even status quo. Skirmishes occurred and this resulted in the old Nathula Pass being closed with it being finally reopened in 2006. Sikkim along with Ladakh and Arunachal Pradesh form the trio who prefer Indian occupation to the Chinese after seeing the Tibetan example.

The old ruler Tashi Namgyal died in 1963 after suffering from cancer. The last hereditary ruler, the Chogyal Palden Thondup Namgyal ascended the throne in 1965. Trouble began to brew for the Chogyal even before he assumed the throne, as Prime Minister Nehru, who had carefully preserved Sikkim's status as an independent protectorate, died in 1964. His daughter Indira Gandhi became Prime Minister in 1966, and being the authoritarian that she was, she had little patience for maintaining an independent Sikkim or its monarchy. The reigning Chogyal was viewed by India as politically dangerous, especially after his American wife, Hope Cooke, published a journal article advocating a return of certain former Sikkimese properties.

By the beginning of 1970 there were rumbling in the political ranks and file of the State, which demanded the removal of Monarchy and the establishment of a democratic setup. This finally culminated in wide spread agitation against Sikkim Durbar in 1973.There was a complete collapse in the administration. The Indian Government tried to bring about a semblence of order in the state by appointing a Chief administrator Mr. B. S. Das. Cold relations between the Chogyal and the Kazi (Prime Minister) Lendup Dorji saw further events which resulted in elections in the state which finally paved way for the dissolution of the monarchy and Sikkim transformed from a protectorate state to an associate State. On 4th September 1974, Kazi Lendup Dorji, who was also the leader of the Sikkim Congress, was elected as the Chief Minister of the state. The Chogyal however still remained as the constitutional figure head monarch in the new setup. Mr. B. B. Lal was the first Governor of Sikkim. In this, the Kazi played a pivotal role in Sikkim’s assimilation into India as a full-fledged state and bringing about democratic aspirations among the Sikkimese youth who began to view the Chogyal monarch as a symbol of tyranny.

Matters came to a head in 1975 when the Kazi appealed to the Indian Parliament for representation and a change of status to statehood. On April 14, 1975, a referendum was held, in which Sikkim voted to merge with the union of India. Sikkim became the 22nd Indian State on April 26, 1975. On May 16, 1975, Sikkim officially became a state of the Indian Union and Lendup Dorji became head of State (Chief Minister). This was promptly recognised by the United Nations and all countries except China.

The 1979 assembly election saw Nar Bahadur Bhandari elected as the Chief Minister of Sikkim. Bhandhari held on to win again in 1984 and 1989. In 1994, Assembly politician Pawan Kumar Chamling became the Chief Minister of Sikkim. In 1999 and 2004, Chamling consolidated his position to sweep the polls. China’s attitude on Sikkim also changed over the period. In 2003, with the thawing of ties between the two nations, Sikkim was finally recognised to be a part of India by China. The two governments also proposed to open the Nathula and Jelepla Passes in 2005.

Sikkim’s assimilation into India is a curious blend of politics and strategy. The end of monarchy and the augmentation of democratic setup heralded a new era for Sikkim from where today it is one of the most peaceful states in India. The policies that were advocated for Sikkim show as to how the institution of monarchy was gradually weakened and the democratic aspirations resulted in the concrete entry of Indian power into Sikkim’s state machinery. The fear psychosis against China was also a major factor here. Personal politics and cult domination have played their part as well. Nobody can refute the contribution of Kazi Lendup Dorji in Sikkim’s assimilation into India. And many intellectuals wonder if Sikkim’s process could have been used in other princely states such as Kashmir for better results. Though that is highly debatable, the fact remains that in Sikkim’s case the right policies were used to make it a firm part of India.

The Decreasing Rice Fields of Assam

2010-08-30T10:43:00.000-07:00

Assam has been one such state that has the vast potential of becoming the rice basket of India. Every year, Assam witnesses heavy rainfall for months which is the most essential requirement for the proper growth of rice. Added to this, the soil conditions is such that there is much larger scope for Assam to produce rice more than the other leading producers of the country. But today, the area of rice cultivation in Assam is fast decreasing. And this has aggravated the problems that are already plaguing the rice farmers of Assam.

The total area under rice cultivation in Assam, which registered a bumper record production of 40.7 lakh metric tonnes of rice in 2008-09 — an all-time high — has been shrinking over the past decade and more. From 26.46 lakh hectares in 2000-2001, it dwindled to 24.84 lakh hectares in 2008-09, with the state having the lowest area under rice cultivation — 21.90 lakh hectares — during 2006-07. Likewise, the rice yield has also witnessed a sharp downward trend in the past one decade, coming down from 39.98 lakh metric tonnes in 2000-2001 to an all-time low of 29.10 lakh metric tonnes in 2006-07.

It is not a new thing that Assam is the victim of yearly floods. Every year, the Brahmaputra and its tributaries submerge most areas of Assam for months altogether. Heavy soil silts are deposited and there is heavy erosion of soil and rocks that affect the topography heavily. One might think that the presence of rivers like the Brahmaputra and the heavy rain cycle would be enough to improve the situation for rice cultivators of Assam. But the truth is that these heavy floods destroy the rice fields beyond imagination. The absence of a proper irrigation system to salvage the waters of the Brahmaputra and tributaries during the flood season is a big issue for rice cultivation here. This year’s heavy floods has caused great damages to the agricultural areas of the state; especially in Dhemaji district that has the damage of 60% of its agricultural lands.

Apart from floods, there are other factors that are responsible for the decrease in the agricultural area of Assam. Over the past one decade, Assam has seen a huge spate of industrialisation. There has been acquisition of lands for industrial purposes. This has resulted in the loss of agricultural lands and has also reduced the scope of farming among its traditional holders. With industrialisation, there is also an emergence in the urbanisation phase of the state. Cities like Guwahati, Tezpur and Jorhat have grown up to be huge urban centres of the region. This has resulted in the decrease of the farmlands that have been based around these areas. If we take the case of Guwahati alone, then we find that the areas of Amingaon and Palashbari have been big sufferers in this respect. There have been many cases of agitations by farmers when their lands were taken over by the BSF to build base camps. These two areas, which are close to Guwahati, have lost huge tracts of farming lands over the decades. And due to this, the city’s easy access to foodgrain from the neighbouring areas has lessened down. Similarly, a mega gas cracker project in Dibrugarh has also recently sparked off protests from farmers who have lost their lands due to this.

Highway building has also its fair share in causing harm to the agricultural areas of Assam. The trend which we are seeing now in states like Uttar Pradesh is something that Assamese farmers have been suffering for years. Highways like the four-lane East-West corridor from Srirampur to Silchar has caused heavy damage to agricultural areas which had to be sacrificed for it. Many farmers lost their lands to this and this resulted in the reduction of agricultural lands in the state. This is a fact which was recently admitted by the state agriculture minister Pramila Rani Brahma. The minister had recently asked the Public Works Department to ascertain as to how many farmers had lost their land due to this project.

Farmers in Assam grow three major varieties of rice, these being ahu (autumn rice), sali (winter rice) and boro (summer rice). Though farmers in Assam have been traditionally used to growing only one crop a year, efforts are now being made to motivate them to go for at least two rice crops. Irrigation is not yet a popular concept in Assam. While canal irrigation has remained almost a non-starter, sinking several thousand shallow tube wells some 10 years ago has come as a big relief for farmers, especially in the lower Assam districts.

Although the present situation of rice cultivation and overall agriculture in the state has not given way to chaos, it is not to be forgotten that if the present ways continue then Assam will terrible times in the near future. Land has still to be retained for agricultural purposes and the growing urbanisation has dealt a heavy blow to the farmers of Assam who have not been able to cope with the situation properly. Added to this, the heavy influx of illegal Bangladeshi immigrants into the state has also resulted in the grabbing of lands that were originally meant for farming.

Let’s hope that things improve in Assam and the once thriving rice belt of the Northeastern region soon regains its lost glory.

The Ambubachi Mela: When the Goddess beckons...

2010-08-18T11:53:00.000-07:00

June is not exactly the perfect time to visit Guwahati. It is the rainy season which sees the mighty Brahmaputra in its full fury. It is also the time when the humid heat becomes unbearable with everyone sweating themselves out. But still it is during this June month that one sees a frenzied rush to Guwahati of people who are seeking religious solace and peace. So a drive around Guwahati at this time will reveal a sudden growth in the population of sadhus and ascetics. Trains loaded with pilgrims arrive in frenzied numbers at Guwahati making things rather uncomfortable for the authorities there. Afterall, it is the time of the yearly Ambubachi Mela.

Over the years, the Ambubachi Mela has taken the form of a “Kumbh Mela of the Northeast.” It is rather a phenomenon to see thousands of pilgrims turn up for this event which takes a colourful shape at the Kamakhya Temple atop Nilachal Hill at Pandu on the outskirts of Guwahati. Traditionally the Kamakhya Temple has been one of the most sacred Shakti shrines of India. It is perhaps the most important temple in Assam today where the Tantric cult of Hinduism is prevalent. As per traditions, when Shiva’s wife Sati passed away he carried her body around the world in a fit of grief. The various body parts that fell down on the earth became the various shrines of Shakti (Mother Goddess) worship all over India. And here on the Nilachal Hill, fell Sati’s “yoni” or vagina and so sprang forth Kamakhya, the goddess of sexual desires and tantric worship.

Every year during the month of June for a period of three days, the goddess goes through her annual period of menstrual cycle which renders her unclean for that period. During this period, the temple doors are closed. All religious activities are suspended and farming works are not undertaken. The small stream which flows from the temple becomes red signifying the blood flowing out of the goddess. For these three days, a sort of religious fair or a “mela” takes place outside the temple which sees devotees coming in thousands from all over India, especially from the states of West Bengal, Orissa and Bihar. After the three days period, the goddess is ritually bathed and her purity restored. The temple gates are thrown open to the devotees to worship and “Prasad” is distributed either in the form of Angadhak- sacred white water or Angabastra- pieces of red clothes symbolic of the goddess’s feminine power.

Over the years, the Ambubachi Mela has assumed a character of gigantic proportions. Thousands of pilgrims converge in and around the premises of the temple. Traders come over to sell their wares which include a wide range of carnelian beads and other traditional items used for religious purposes. Guwahati city sees an uncanny horde of tourists in the form of the many sadhus and ascetics. Apart from them are the regular pilgrims who are normally householders and also the Bauls who are the singing minstrels of Bengal. Blouseless, impoverished old widows, mainly from Bengal and Orissa, also turn up for the event. The area around the Nilachal Hill does not sleep for a period of about two weeks around the mela. There are so many activities going on that it takes a rather colourful shape in the forms of continuous singing by the Bauls, tantric practices by ascetics which attracts hordes of crowds and the resulting mayhem that ensues gives the authorities sleepless nights for this period.

The sadhus and ascetics are the biggest crowd pullers during the mela. Sadhus of all shapes and sizes turn up at the temple premises and most of their outlandish getups end up getting all the attention that most people may die craving for. Most of these sadhus keep returning to the mela every year and hence many of the annual pilgrims have got familiar with most of them. Perhaps the most well known among them is the one who has the longest matted locks of hair. I have been seeing him from the last two years when I started attending the mela and I know that I will be seeing him for many more years to come. Apart from them, there are also the rituals that the tantric ascetics perform around the temple complex. Most of them end up smearing ash all over their bodies and performing wild dances in total frenzy. Also there are pilgrims who are from abroad mostly from European countries who have taken to the Hindu way of life. Most of them dress up like ascetics and attract lots of people who love to interact with them. During the last mela, I remember meeting a guy called Renault from France and it was his third outing at the Ambubachi Mela. Renault, a masters degree holder in philosophy from the University of Paris, took the life of a sadhu eight years back when he first came to India. The Ambubachi Mela for him was a way to experience the mystic grace of the divine goddess Kamakhya. Indeed the Ambubachi Mela is more than what it seems.

Apart from the sadhus and tantrics are the many hundreds of pilgrims who are regular householders. Most of them stay in makeshift tents and camps during the mela period. The sight of so many people at a particular place is a breathtaking sight in itself. Many of these pilgrims have been coming to the mela for a number of years and their devotion towards the goddess is mind boggling due to which they journey in overloaded trains and come to Guwahati every year. For the three days period, you hear people mostly speaking Bengali or Oriya around the temple complex for most of the pilgrims who camp around the area are from those states. Truly, the Ambubachi Mela has become symbolic of a uniting platform for the Hindus of eastern India where suddenly people from all walk of life mix with each other in the hope of attaining divine bliss from the mother goddess.

As I conclude this article, I have a message for the readers who have not been to the Ambubachi Mela yet. Just reading this article is not enough. You have be there to believe what I have written here. And whoever has been to the mela has always kept coming back each year to it. I myself started going there two years ago and I can confidently claim that I will be doing it for as long as I can.

Those Unforgettable Homosexuals

2010-06-17T13:25:00.000-07:00

Ever since I heard about Archie comics decision to include a gay character, Kevin, among their other characters, I have been forced to reflect on the state of homosexuality in our society. This thing has raised quite a few eyebrows among comic enthusiasts. I personally feel that it’s a very healthy step that Archie comics administration has taken. To keep up with the times that we are living with as of now, it is very important to include newer norms that are gaining more and more acceptance in society. Although homosexuality is not a new thing, its pattern as an accepted phase of human nature is something new. I still remember how shocked I was when I first learnt that Alexander the Great was a gay! Today, after living for six years in a students’ environment where free thinking is encouraged, I have become more comfortable with the fact that there can be a homosexual person in the neighborhood.

When I think about the possibilities of Kevin’s character, my mind also reflects back to my college years in Delhi University where being labeled as a homosexual was the cruelest joke that anyone could crack on you. Although in our hostel there existed a fabled gay society which was made up of guys who were single, it was all made in pure jest and there were no real gays in it. People used to furiously debate on these topics when among intellectual circles but in secret it was all blown out in pure jest! In the midst of this my mind revolves to those few self-confessed gay people that I came across during my college life. Even if they had been there rather for brief moments, they did succeed in putting a deep impression on my mind about such people who hide the most important thing about themselves purely out of fear of a society that refuses to accept it.

Whenever we think of gays, our mind immediately forms the image of an effeminate character with certain types of mannerisms (read Karan Joharesque). And if there is someone in the group who has such attributes, then he is condemned for good as he becomes the butt of all jokes after that. I have always come across such characters and I admit even I used to make fun of them. But that obviously doesn’t means they are all gays. In fact I have a good friend who has such mannerisms. But I can vouch for the fact he is not a gay as he has such a hot girlfriend! Woof! Well, anyways the fact remains that such mannerisms cannot under any circumstances make a person gay. Also, one tends to think about homosexual men only when this topic is raised up but they completely forget that there are lesbian women too. Infact the first real homosexual character I met in life was a lesbian girl. Although our interaction was rather brief, I must say that she did put a very deep impression on me which will last forever.

The first look at Jincy, and you simply couldn’t tell that she was a lesbian. Infact, she was rather attractive and any guy would love to flirt with her as I did for the first few moments. I met Jincy at her college fest and we hit off pretty well. As a group of boys who had entered the fest of a girls’ college, we were expected to hit gold somewhere in the crowd. And all of a sudden in the crowd, I caught sight of her. Nice chick, I thought. I tried to hit a conversation with her and it went off pretty well. She was a literature student and I, a history one. I tried everything to impress her about my knowledge of English literature and trying throw in historical perspectives wherever I could. I was particularly impressed with her level of knowledge and ways of perceptions about various things. We were going really fine when suddenly she took leave and went off to a girl and started chatting with her. I then started to talk to another female friend of mine who then joked as to what was wrong with my taste for girls. I was taken aback. It was then that my friend told me that Jincy was a lesbian and the girl she was talking with was her lover.

Sometime later Jincy came over to me and introduced me as an ‘intelligent guy’ to her girlfriend. I was at a loss of words as to how to carry on the conversation. She could read the awkward expression on my face which I so desperately tried to hide. And then she herself said, “So you found out that I’m a lesbian?” I went dumb for the moment. I really couldn’t think of what to say. She said that she had seen me chatting with my friend and so she could make out what she must have told me. She also said that she had come across guys with similar expressions when they found out that she was a lesbian. She knew I was trying to flirt with her. That embarrassed me even more and she could sense it. She said rather casually holding my hand, “It’s ok yaar. There’s no big deal if you flirted with me. You didn’t know. But I really like you. You’re a good-looking, funny and a very intelligent guy. Infact believe me, if it were not for guys like you all girls would have gone lesbian.” She could easily see the surprise on my face. No girl had ever said such nice words to me and she turned out to be a lesbian! In fact those words were the best compliments I have ever received from a girl! I was feeling both good and terrible at the same time. The only thing that managed to escape my lips was whether her parents knew about it. Her answer was no. Her face turned grave and she added that she didn’t know how she would break the news to them. Our meeting ended at that because I had to go and join my friends. Strangely, I met Jincy only one more time in the final year of my college and it was a very brief encounter in the Kamla Nagar market. It was a simple hello-hi stuff and nothing more. But I could never forget Jincy completely and for the first time I realized that there must be so many like her. Imagine the dilemma and the agony they all have to go through! I never knew what happened to Jincy and her girlfriend. Once again life seemed very unfair and the society seemed like a hideous monster!

Now when I come to homosexual men or gays to be more precise, the one memorable character that I had come across was one that we found in our nest of Hans Raj. We were in third year when in came a fresher named Sushant from Lucknow. Sushant was a very soft-spoken and shy guy and also one of the few freshers in the hostel who was really nice in showing courtesies to his seniors. So most of us took pity on him and didn’t rag him much. Sushant, an English literature student, had a very sensitive side to most things of life. Sushant was very fond of my batchmate Irfan and I remember how once me, Irfan and Sushant had an intense discussion on human behaviour way into the midnight. For the first time I realized the high level of intelligence that Sushant possessed. But then people had begun to suspect that he was a gay and there was also a rumour that he was in love with Irfan. Of course Irfan whisked it off as a silly joke.

But stories of Sushant’s alternate sexuality also began to circulate in the English department. Sushant had submitted a short story for the department magazine which was considered quite bold in its theme on homosexuality. The professor straightway asked him if he was gay and he boldly replied in the affirmative. After this we don’t what happened but after sometime Sushant’s father showed up and met the professor. The very next day he decided to take Sushant home and started taking out his luggage from the hostel. Here a little drama ensued. While his father tried to take him away, Sushant cried and pleaded to wait for sometime so that he could meet Irfan one last time. Most of the boys in the hostel came out to see this and were dumbstruck by what they saw. But his father took him away anyway. Irfan, who had been away to his department, came to have lunch in the hostel and heard the story. I don’t know how he felt but he kept silent for the rest of the day. Later we learnt that the professor had told Sushant’s father that his son was not mentally well and had developed alternate sexual feelings. Also, he had asked his father to take his son home so that he could be taken proper care of. While most guys made fun of the entire episode, Irfan remained silent. I on my part felt very angry on the professor. How could he do something like this to his own student? Such a narrow minded asshole! The last thing that is true about gays is there condition being a result of a mental disorder. Preposterous! I found it highly revolting. When I openly spoke against the professor in front of my other hostel mates, they made slight jokes about my intentions as well. But I didn’t give a hoot to that at all. But the fact remained that an intelligent and promising intellectual’s journey was halted because of his alternate sexuality. Life sure is unfair.

Ultimately, I don’t what became of Jincy and Sushant. But I know that there’s are not the only stories of this kind. There are many more. Although the Supreme Court has scrapped Article 377 and has made things easier for homosexuals in this country, they still fear the onslaught of the society. And they have their reasons. What can you expect out of a society to treat its homosexual citizens when it is itself guilty of crimes like honour killing, female infanticide and caste violence? Even as I conclude this article, I don’t know what the future holds for these people. The Archies may have introduced a gay character, but the questions on these people still remain uncertain.

*names have been changed to protect privacy.

I will not wait for Kalki!

2010-06-15T10:12:00.000-07:00

When I was a young boy, I would often listen to stories of the various avatars (incarnations) that Lord Vishnu had assumed over the ages to protect mankind from various perils. And I still remember how my overtly religious grandmother would tell us the stories in her own enthusiastic way so that someday we would grow up to be devout young Hindus. The ten avatars of Vishnu have always been an obsession with me. And as I grew up, I began to read more materials on them. In this I began to look for a more modernistic approach on them and so I always looked for works done by foreigners and contemporary historians, most of them being Britishers. So by the time I was giving my matriculation exams, I had fairly good materials on the topic and was decently informed on each of the avatars. But it was always the last one i.e. Kalki which intrigued me the most. Kalki as we know it is yet to come and he is supposed to be the one who will clean this world of all evils and will end this Kali Yug (Dark Age) and usher in the Satya Yug (Age of Truth).

Reflecting on Kalki also forces me to reflect on the other nine avatars as well. Historically none of these avatars can be proven to exist. It is all but a gameplay of faith and devotion. But what is more important for me is the way each of these avatars has been shaped up in the annals of Hindu mythology. Here we have some avatars which seem pure works of imagery and fiction while there are others which seem to have got lost in the dust of ancient history. The only avatar which has historical relevance is the ninth one i.e. Lord Buddha. But Buddha’s elevation to the position of an avatar of Vishnu seems to be a rather political step taken by the Hindu priestly class in a bygone era.

When I look back at avatars like Matsya (the giant fish), Kurma (the tortoise), Varaha (the wild boar) and Narasimha (half man-half lion); I have no option but to discard them as results of fanciful imaginations. All these avatars mentioned here are short-termed ones and have a rather abrupt ending. Matsya’s relevance is only on a particular point because it comes at a stage where the Hindu scriptures speak of a great flood or deluge akin to the one mentioned in the Old Testaments of the Bible. But obviously we as rational human beings cannot accept that a giant fish saved the world from a great deluge! The avatar of Kurma also has a similar story where it is taken up to save the world. The avatars of Varaha and Narasimha were taken in two different instances to kill demons. Even the avatar of the Bamun (the short heighted Brahmin) was only for a few moments taken to subdue the pride of a demon king who was out to conquer the world. Bamun’s avatar seems to me a classic case where the Brahmin class tried to assert their dominance by showing that the first human avatar that Vishnu took after assuming earlier animistic forms was that of a high class Brahmin.

All the avatars mentioned so far were the earliest ones and also on very short term basis. Also they were taken only on special occasions. Varaha is the only one among them which makes an appearance more than once. It is rather interesting that Mohini which is a female form of Vishnu is not regarded as an avatar although she makes quite a few appearances in Hindu mythology. She plays an important role in the episode of the churning of the ocean, she and Shiva also have a son in a story; and also she makes an appearance in the Aravan episode of the Mahabharata. Then why is she not in the list of the avatars? Maybe the concept of a female avatar by a male god wasn’t appealing enough for the priestly class of that era. This is a classic instance for me where sexism played a huge part in the non-elevation of a potential avatarial candidate. For me Mohini surely deserves a place among the avatars of Vishnu if the other short-termed ones mentioned above are to be regarded as avatars. I hope all my feminist friends take a note of this.

After these avatars, the rest which come have a proper lifespan and have a proper story to be told. Although they betray every historical fact imaginable, they do help us in understanding the philosophy and the patterns of society formations of the early Vedic period. These avatars also come in a particular era from where events and places mentioned in their stories have some historical relevance. The two great epics, the Ramayana and the Mahabharata also help us a great deal in chronicling the era and also we have a decent amount of information from that period thanks to the various archaeological findings. So I was greatly overjoyed when I first heard the news that Krishna’s Dwarka city had been discovered off the coast of Gujarat years ago. But obviously controversies and debates continue to haunt them. Krishna’s Dwarka is still under a lot of scrutiny as to its authenticity. Rama’s birthplace Ayodhya has been claimed up by as many as five different places including one in Afghanistan. And obviously one of these Ayodhyas led to the biggest communal carnage in independent India that our generation was unfortunate enough to witness.

Among these later avatars that have a more stable lifespan then their previous counterparts, Parashuram has got to be the most violent one. Right from the act where he chops off his mother’s head at the behest of his father to the later parts where he single-handedly carries out a mass murder program to kill every single Kshatriya on earth, Parashuram’s story is full of violence and bloodshed. Also if we analyse carefully, Parashuram is also perhaps the only avatar which is more human in its behaviour and outlook. Perhaps this avatar also shows how we humans in our want for revenge and justices totally throw off all logic to the winds and indulge in mindless violence that sucks the innocents in it as well. This imperfection is one important feature of the character of Parashuram which is not seen in the other avatars which are derived to be as perfect as the God who reside in them. It is one instance where even God, in the form of a human, becomes imperfect like him and commits acts of mass violence. Also Parashuram’s story also gives us a picture of the first instances of caste violence or to be more precise the rising of a person against a particular class in early Vedic times.

Next after Parashuram, comes Rama, the hero of the great Indian epic, the Ramayana. Rama is shown to be the embodiment of everything perfect. He is shown to be the perfect son, husband, brother, etc. Rama’s birth is mainly taken to kill the demon king Ravana, the ruler of Lanka. The Ramayana is a perfect example which shows the early struggle between the Aryans and the non-Aryans in India. The Aryans in this period were in an expansionist phase in India and were contending for power with the non-Aryans who were holding their grounds. Rama for me must have been a great warrior of that age who must have won great victories against the non-Aryans which probably resulted in his position being elevated to that of an avatar. His greatest victory must have been against Ravana which is the crux of the Ramayana. But then again I have serious problems with the way Rama treated his wife Sita after killing Ravana, when he made her go through the Agnipariksha; and also for the next time when he banished her to the forest after he became the king. Here we find that Rama is not a perfect character and he has to live up to the public image that he has built around himself. So even if Rama is considered to be a perfect character, he is in all practical sense, imperfect. So Rama in simple terms was a victim of image branding!

Next in line is Krishna. Krishna is a cunning, witty and extremely successful politician. Also when we read about this exploits in the Mahabharata, it becomes clear that he is an unparalleled master of jurisprudence. The way he leads the Pandavas to victory in the Kurukshetra War only shows his mastery in the fields of politics and strategy planning. Krishna’s forte lies in the fact that through the medium of logic and arguments, he converted most acts of cheating and treachery into acts of wisdom and common sense. For him victory was more important than upholding ethics in the battlefield. Krishna’s famous sermon to Arjuna which becomes the revered Bhagwad Gita, is a perfect example of how he treats duty above all ties and relations. And this simple philosophy is the pillar of strength behind all of Krishna’s politics and strategies. Krishna’s cunning ways make him more close to our dear politicians of today. Surely, it is no wonder that a character with such a successful career in politics was elevated to the position of an avatar.

Now when we come to the ninth avatar i.e. Lord Buddha, we must realize that the scene in the Indian scene had undergone a change. The Vedic period of the Ramayana and the Mahabharata had ended and now had come the age of the Mahajanapadas, which were the first great kingdoms to be recorded in the annals of Indian history. Buddha’s period coincided with a very important phase of history. This was the time when kingdoms like Magadha, Kosala and Kashi were vying with each other for political supremacy in Northern India. This was also the period where history actually began to be recorded in India. And in the midst of this came Buddha with his message of peace and non-violence. Buddha’s attempts, to me, were neither to form a new religion nor to claim godhood. His prime motive was to start a reformatory movement within Hinduism which had then become too complicated for the common masses. This reformatory movement which eventually evolved into a separate religion i.e. Buddhism, gave a jolt to the Hindu priestly classes when they saw the huge conversion to Buddhism as a potential threat to the very existence of Hinduism. It seemed but only a very appropriate step to declare Buddha as the ninth avatar of Vishnu. This was a strategic move as far as religion is concerned. It definitely served as a counter step to the conversions to Buddhism and also by including Buddha in the Hindu pantheon of avatars, the concept of the ten avatars or incarnations of Vishnu drew to a prefect closing phase. Also, Buddha’s close relations with kings like Prasenjit and Bimbisara was a big factor for his consideration as an avatar.

Now, the question which arises is who is going to be the last avatar of Vishnu i.e. Kalki? What will be the considerations that will work to the forming of the Kalki avatar? Preists have over the ages given various premonitions of Kalki. The most obvious being that he will be born in a Brahmin family (again the Brahmin dominance!) and that he will usher in the new age of Satya Yug (Age of Truth). So far after analyzing all the avatars, one can wonder as to what will it take to find a Kalki from among us! So when will this Kalki come? Should we wait for him? Or is it that he has already taken birth and is waiting for his right time to come forth? My view on this is that I will not wait for any Kalki! The way the previous avatars were selected clearly makes it out that only a hero from among us will be elevated to the post of Kalki. The later avatars like Rama, Krishna and Buddha were given the status of avatars as late as the Gupta period. So most probably, in the future, some desperate priest in an attempt to save the last straw of Hinduism will declare some fairly successful personality to be Kalki who will obviously fit the bill of the avatar. So I say no point in waiting for Kalki. We should all strive to be what we expect of a Kalki to do for us. For the truth is that until and unless we ourselves do something to improve the prevailing situation of the world we live in, nobody will come to save our unfortunate arses. Who know? Kalki maybe none but one among us!

Or maybe Kalki is just a metaphor. And we all need to look for a Kalki in ourselves.

Burha Luit.

2010-06-11T07:18:00.000-07:00

Ask a Guwahatian what would he miss the most outside Assam? You may get a myriad range of answers. But whenever, this question is asked to me, pat comes the reply. Brahmaputra or the Burha Luit (Grand Old River). There is something unbelievably mystical about this river. Starting from the Himalayas in Tibet, flowing through the heart of the great Assam valley, joined by the Ganges in Bangladesh and finally flowing into the Bay of Bengal... it has a journey which resembles any man's including mine. Although my journey has to go a long way still!

My earliest recollection about the river was as a child when I used to go to it's Ghat with my late grandfather to watch the fisherman go about their early morning catch of fish. The sight was magical! The sights of so many fish boats floating about on the river waters, which were again bathed in the blood red rays of the rising sun gave forth an unbelievable feeling to it. It was as if the river had come alive from a deep slumber. Watching the boats hold their own against the torrential waves of the merciless river was a sight in itself. My grandfather had once told me how he as a youth had a narrow escape from getting drowned in the river. The river, for him, was a merciless demon which took away more lives than it used to give to the Assamese people. For him, it was the Blood River! This I realise every year when the Brahmaputra's torrential floods cause havoc throughout the state. And watching the flood waters creep into my home as well every year made me aware of this.

The Old Blood River may have given many people jolting memories, but for me it was this river which taught me what being strong means! Ever since my childhood, I had always wanted to swim across this mighty river. But till date it has never happened because I know the Luit's strong currents are waiting to suck me into them. All my skills as a swimmer melt away the moment I realise this. Whenever I sit down by the river Ghat in Guwahati, I get the peaceful feel that I cannot get anywhere else on earth. But then again, I always feel that the merciless River God is laughing at me amd saying,"So chap! When are you going to conquer me after all?" This feeling of insignificance has always raged a storm inside that has actually made me overcome my other fears. Afterall, if I dont conquer my other fears, how will I ever face the merciless Luit when it challenges me the next time. In my quest to face the Luit boldly, I actually went ahead to conquer most of my fears, which in turn made me stronger from the inside.

But under all this cloak of ferocity, I know there is also a much calmer and sensitive side to this river. The sight to watch the sunset by the Brahmaputra is a sheer joy! It is during these moments that I feel the river whisper to me,"Hark you chap! Sometimes it pays to be ferocious. But never lose touch with the more calmer self in you. Afterall, that is what you really are." The Old River never lets me forget that under the wild insensitive creature that I portray before the world, there is a fellow who just loves his quiet moments and would not trade them for any strength in the world. Bloody old river! On one side it challenges the wild side of me to conquer it. And then again it keeps reminding me the virtues of patience and calmness.

Perhaps it is waiting to be conquered by me. It is only making me stronger with each encounter. Afterall, Brahma's son choses its challengers very cautiously. Just wait you old demon! I will get even with you someday...

Identities- Musings on Reasonings and Choices

2010-05-22T23:23:00.001-07:00

The Oxford English Dictionary refers identity as the fact of being who or what a person or thing is. There can be vast variations as to how a person perceives or identifies himself as. Identity can be a very complicated matter if we take social norms to considerations. Especially when we take up the case in a vast country like India.

In India, a country where so many myriad communities and sections have sprang up in course of history, has huge differences on the basis of identities. Over the course of history, various ethnic groups and communities have sprung up. Most of the population of this country are descendents of races who migrated from outside. Most of these races have intermingled with each other to such an extent that most identities have merged with one another or have given birth to newer identities as well.

Recognising identities is not an easy fair. If we look into the matter then we find that the rulers who ruled this vast country from time to time have always given much importance to the recognition of identities to stay in power. Recognition of identities has often meant various benefits and privileges to the groups concerned. An example of it can be sited in regards to the prestige and honour received by the Rajputs in the Mughal court. The British were the ones who started to take note of identities on a more concrete basis than any previous power. While conducting surveys, they perhaps made the first real accounts of the various identities that existed in India. Although all this was done for strictly administrative purpose, it surely served the tide of people becoming conscious of their respective identities.

In today’s Indian society, identity is a very important issue. The issues of caste and reservation have made people all the more conscious about their respective identities. The Hindu caste system and the subsequent entry of the Muslims on Indian soil have given rise to various identities that divides the Indian society on a large scale. Now the question arises as to how we should go about in the process of recognising identities in today’s modern world. In the post-independence era, the questions of identities have given rise to various issues and movements. An example of it can be the age old Naga liberation movement which hinges on to the theory of a separate identity from that of the Indian diaspora. The question of reservations is an entire display of the politics of caste identities. The Kashmiri separatist movement is also based on the idea of a separate identity. And then again, when we move down South, we find among the Tamils the idea of rejection of everything North Indian because of their theory of the Dravidian identity.

The ways of reasoning and choice are a part of the argumentative system to arrive at a conclusion. By reasoning we mean to give opinions and reasons to substantiate a point. Reasoning can be a very important tool in the overall process of recognising identities. This society has many divisions. And often it becomes important to ascertain reasons as to why a particular identity should be given to a group. An example of it can be the Gujjar stir in Rajasthan as regards to the demand of SC status by them. Here a set of proper reasoning has to be ascertained so as to come to the conclusion of whether they should be given the SC status or not. A set of reasons regarding their economic and social status can help us in arriving to the point of their status as a Scheduled Tribe.

The use of choice may be another way to come to the basis of an identity. Choice is a way by which the power of decision is vested in the concerned person or group to choose his or their identity. This sense of choice can give us a direction in their thoughts regarding themselves and also as to what has been the cause of their mental makeup regarding the question of their own identities. This is a very intricate way in which we get closer to the subject and learn about their overall socio-political makeup leading to their present choice of identity. An example in this case can be sited of the Tibetans who regard themselves separate from the Chinese who occupy Tibet. Even though the Chinese occupy Tibet and propagate various theories to project Tibet as a part of China. But the Tibetans still hold on to the theory of them as a separate nation and maintain the idea of Tibetan independence.

So we find that reasoning and choice play very important roles in recognition of identities. Identity may be a very complicated issue when we get to the ground realities and issues. But we can always look to various ways to decode identity and arrive at cohesive conclusions to help it deconstruct our socio-political structure.

A Ray of Light for the Darkness

2010-05-22T23:04:00.000-07:00

“I wish I could see. I could have painted pictures then.”

This single quote tells us so much about a boy’s aspirations that have got murdered because of the fact that he is a blind. Meet Ram Singh. He is a student of Class VI at the Institution for Blind which is situated at Amar Colony near Lajpat Nagar in New Delhi. He is one of the 140 blind boys who study and reside in the school.

Ram Singh belongs from Rae Bareilly in the state of Uttar Pradesh. Like most boys in the school, he is also from a poor rural background. He is the son of a farmer and has been blind ever since his birth. He has a younger brother back in the village who studies in Class I. “I am so happy that my brother can see,” says Ram Singh with a smile, “He tells me a lot about the colours that make up this world.” The disability surely proves to be hampering his movement to an extent. But then one cannot help but admire the fact that he moves around so effortlessly and also that it may have come after so much effort.

Though he finds English rather difficult, Ram wants to speak the language perfectly like his English teacher. Ram likes mathematics very much. “It is the most interesting game ever made.” says Ram. As he sits with his Braille book open, he tells me that he would like to be a music teacher someday. He loves to play the tabla and is taking lessons in learning the keyboard. Though Ram considers himself as not very good in sports, he like most boys of his age loves cricket and idolises Sachin Tendulkar. I can see the obvious disappointment in his face when I tell him that Tendulkar is not as tall as he thinks him to be.

Ram Singh like the other boys stays in the school hostel which is in the first and second floors of the school. The boys stay in dormitories which hold ten boys each. The boys make their own beds, wash their own clothes and also wash their dishes themselves after every meal. One might think that so many chores are too much for a blind boy of his age. But ask Ram and he surprises you with his answer. “Believe me nobody really likes to do all this things. It gets cumbersome at times,” says Ram, “But then again we cannot forget that we are blind and the world outside is harsh to us. We have to help ourselves to survive in this world.”

Ram tells that before coming to this school, he used to be pestered a lot by the other children in his village. Here in the school, living among boys of his group and the constant support by the teachers has brought in a sea of change in boys like Ram. He has made some of his best friends here. The school is like a home to him. He doesn’t prefer to go back to his village too often as the attitude of the village folks towards the blind is still not very favourable.

Boys like Ram Singh come to this school and achieve the missing pieces of life which their disability steals from them. Even though their world is dark, it is not devoid of dreams. And it is evident in the way these boys talk and carry themselves. And one thing is for sure, Ram Singh and his friends will achieve their dreams no matter what happens. Wishing them all the best in life.

Poet of the Fallen

2010-04-22T11:25:00.001-07:00

The first look at her and you can feel her warm smile. This is what I felt when I first met Ms Uddipana Goswami. The first look at this smiling lady in her 30s gave me the impression that she must be a poetic sort of a person. Poet she definitely is. But she is of the kind that we don’t find commonly nowadays. And this I gradually realized as our talks progressed.

Uddipana is one of the most prominent voices from Assam in Delhi. Writer, poet, researcher, journalist, and sociologist- she has many feathers under her cap. She has been one of the most prominent researchers on conflict issues in Assam and the Northeast. She has also been an exponent of Assamese literature on a global plane. Today when we talk of new-age voices from Assam, the name of Uddipana is taken with utmost respect. Very few writers have dared to have taken a stand that is quite different from the staple diet of Assamese pride that we have been fed on. A stand that has gone ahead to expose the loops and holes in the overall fabric of the Assamese pride that has actually resulted in the present chaotic situation in the state. The disintegration of the trust that was once shared among the various communities of the Brahmaputra Valley has been a subject that has highly interested Uddipana. And her writings and research have gone a long way in understanding the causes of that distrust. But what struck me the most was her poetry which deals on an emotional level with the being and its violent surroundings. Today she is pursuing her research at the School of Social Sciences at Jawaharlal Nehru University in Delhi, where she is settled with her husband Suman Chakravarty who is a senior correspondent with CNN IBN news channel.

Uddipana, who hails from Bamunimaidan in Guwahati, comes from a family of academicians. Now writing is something which came to Uddipana quite naturally as her parents are from academic backgrounds and her family had been associated with many literary luminaries of Assam. So it was no surprise when she mentioned that writers like Prafulla Dutta and Benudhar Sarma used to frequent their house in Guwahati and have guided her writing style. “Our family associations with such people benefitted me greatly as they would always guide us in matters of writing style and reading books.” said Uddipana, “This had a great influence on me and my siblings and we religiously got into works of writing and translations.” During school, most of her writings and poems got published in Assamese magazines like Sofura and Mousak. Translating is something Uddipana immensely enjoys and she has done English translations of poems by Hiren Bhatta and Lakshminath Bezbaruah. Apart from these, her academic writings, short stories, poetry and occasional translations have been printed in print as well as online from the USA, the UK, Australia, South Africa and Bangladesh and also in various publications across India.

Uddipana did her schooling from St Mary’s School and then her Higher Secondary from Cotton College. She then went to Delhi University for her graduation in English (Hons.) from Indraprastha College for Women. After that she did her PG Diploma in English Journalism from the Indian Institute of Mass Communication (IIMC) after which she pursued a career in journalism in Delhi for a few years during which she got to work with media houses like Tehelka, India Today and National Geographic before turning to research. And with the starting of her research came the most important phase of her career where she got deeply into issues of sociological relevance and ethnic conflicts in the Northeastern region.

She first joined the Centre for Northeast India, South & Southeast Asia Studies (CENISEAS) in Guwahati which was started under the aegis of Sanjeeb Baruah in 2004. Making this new start was not easy for Uddipana as many thought that she was committing a professional suicide. “What they were paying me here was not even half of what I used to get back in National Geographic. People thought that I had gone mad to have taken this step and come back to Assam.” said Uddipana. But she was firm in her decision and got down to her work with all diligence. Her work was on the “Migration and Assimilation” patterns in Assam. After this she joined the Centre for Studies in Social Sciences in Kolkata where she got the opportunity to work under the likes of intellectuals like Partha Chatterjee. But this was unfortunately cut short by her marriage in 2006 and her eventual relocation to Delhi.

During the course of her research Uddipana got to extensively tour the areas that were hit by violence over the period. These included the troubled Bodoland areas which saw ethnic clashes between the Bodos-Assamese and the Bodos-Adivasis. “My travels during those times exposed me to the horrible realities of ethnic clashes. I got to experience the pain and sufferings that these situations subject innocent people to.” recalls Uddipana. Meeting with various people whether they were victims or were the perpetrators of violence and also meeting up with most leaders of the Bodo insurgency faction, Uddipana gained a more detailed insight into the pattern of ethnic violence that plagues our state even today. She specially recalls the inhuman conditions in which people live in the relief camps. “Relief camps are just only in name. Their conditions are nothing short of a concentration camp.” said Uddipana, “So many people live under a small hut with no basic facilities at all, and it is practically impossible for people sitting comfortably in Guwahati or Delhi to even realize as to the sort of hellish conditions these people are subjected to.”

Uddipana has also worked during the Karbi-Dimasa clashes and the more recent Bodo-Muslim clashes. “What appalls me is the lack of trust and growing alienation among the various communities in the region.” said Uddipana. Over the course of her research and travellings, Uddipana realized that the older generation had more sense than the newer one. “People back then had the sense to sit back and reflect on the problems then just resort to mindless violence in answer.” she said. Uddipana is also critical of the Assamese community in this respect. “As the dominating community of the state, the Assamese people should have given some respect to the hopes and aspirations of the other communities and their cultural affinities,” said Uddipana, “But the result was only negative and events like the Assam Movement and the Nellie massacre further widened the gap between the ethnic communities of the state. Before these incidents, the Assamese were a very outward looking people who were ready to entertain anybody with their hospitality. But these incidents only resulted in the Assamese people becoming more and more intolerant towards others.” One worthy point she makes here is that the Assamese people don’t like the commercial dominance of the Marwaris in the state and foul-mouth them. But they forget that Rupkonwar Jyoti Prasad Aggarwala was himself of Marwari origin. For her the false Assamese pride has been the cause of our undoing over and over again.

Uddipana is also associated with Muse India, a literary e-journal which acts as a portal to the regional literatures of India. Here she is the Assamese literature editor. With Muse India, she has taken out two important issues- one was about the “Literatures of Assam” and the other was “Insurgency and Assamese Literature.” Uddipana said that taking out both these issues were a challenge for her. The first one, “Literature of Assam” was a concise effort to bring out the vast literature of Assam which included apart from Assamese, literature from other communities like Bodos, Karbis, Misings, Adivasis, etc. Here the main problem she faced was the non-enthusiastic response from many of the people she approached. People were simply not upbeat about the whole venture. She laughs that it might be because of the laid-back attitude of the people of the state. But I could sense that behind the laughter there was a strong resentment to this attitude. “I had approached some of the prominent writers from all the communities but most of them were simply not interested in the venture,” said Uddipana, “I got a rather good response from the Bodo and Adivasi writers who saw it as a good opportunity to showcase their literary strength. Eventually when it got published some people said that I had not represented certain communities of the state. But what am I to do if the people I approach don’t show any response?”

The next issue which was on “Insurgency and Assamese Literature” faced a different problem altogether. The problem here was the absence of such literature. Uddipana attributed this to the fact that not many people are bold enough to come up with such writings in the state. “There is a huge dearth of literature that caters to the insurgency situation in Assam,” said Uddipana, “Not many books have been written on this topic. And the ones which have been done have not been highlighted properly for various reasons.” She said that a fear psychosis prevails among the writers residing in the state partly due to the presence of the militants and also from the state machinery which is highly corrupt and fears exposure of any kind. And maybe because of this the writers who reside outside Assam are more vocal about these issues then the ones residing in the state.

In 2009, Uddipana came out with a book on poetry titled “We called the River Red: Poetry from a Violent Homeland” which was published by Authors Press, Delhi. This book has a total of 25 poems and each poem reflects the gradual realization of the self in terms of maturity and understanding of the surroundings around it. The first poem is on love. The second poem is on the self. The third is on the surroundings and the world we live in. And like this with each poem the level of maturity and its relevance with the society and the surroundings grows. So we have a poem on Goddess Kamakhya which relates on the self’s connection with the divine and there is also a poem on Kalaguru Bishnu Prasad Rabha who has had a huge influence on Uddipana’s writing style. The last few poems deal with violence and possess the most matured and bold overtones in them. Thus we have a poem on Nilikesh Gogoi who was an entrepreneur killed by the CISF on the Assam-Nagaland border. There are also poems referring to the ethnic clashes that plague our state even today.

From being a journalist, writer, poet and a researcher; Uddipana Goswami has come a long way. Today as she carries on her research in ethnic reconciliation, she still hopes that the various communities in Assam will leave all their ill feelings and work together for the betterment of the state. And her poems and writings are only a reflection of that hope which still shimmers on like the lonesome star in the night sky. Let’s hope Uddipana’s wishes come true and Assam shines like we all dream of. Here’s wishing her all the best for her future initiatives.

The 'Different' Storyteller

2010-04-22T11:10:00.000-07:00

When I was asked to do an interview of Parismita Singh, I had just a fair recollection that a friend of mine had earlier told me that she had recently released a graphic novel. A graphic novel by an Assamese writer sounded quite fancy to me. But it almost immediately slipped out of my mind then. When her name was mentioned to me the second time, I had heard that her graphic novel “The Hotel at the End of the World” (2009) was getting very good reviews among the literary circles. And when I finally met her for the interview, I came to know that it was nominated for the Shakti Bhakt First Book Prize.

Parismita, 30, who is now settled in Delhi and works in the education sector, initially came across as the reserved type in contrast to the boisterous image of writers that I had in mind. But as the talks progressed, I realized that I was talking to someone who was more conscious of her work speaking rather than her herself doing all the talks. As a first-timer novelist, Parismita has really taken a step into the sphere that is less-trodden, not just among the North-eastern, but among the Indian circles as well. Graphic novels as a genre of story-telling are quite a less-explored zone in this country. For Parismita, graphic novels are only a way of expressing a message or a story through words and pictures and not really some out-of-the-world sort of thing as some people may think. “It is just a genre orientation to work with,” said Parismita, “Art is something which I have always liked and I decided to explore it through a graphic novel for my first book.”

Parismita hails from Biswanath Chariali in Sonitpur District of Assam, from where she did her initial schooling. She later completed her schooling from Mayo College in Ajmer, Rajasthan. She then went to Delhi University where she did her graduation from the prestigious St. Stephen’s College. The intellectual environment provided by Stephen’s led Parismita to experience different genres, and also led her to explore her artistic capabilities. “Although I always enjoyed writing and art, I was never into the comic book sort. I was never into the Batman or Superman kind of stuff.” says Parismita. It was also during her graduation years that Parismita had her first brush with graphic novels. “Some of my friends were really into graphic novels,” said Parismita, “and their enthusiasm led me to explore this theme in depth.” She fondly remembers her most favorite graphic novel from those times- Art Spiegelman’s “Maus” which she describes as being “class-apart” from the rest. Another graphic novel which she strongly recommends is the series of graphic novels on the Buddha by Japanese graphic novelist Osamu Tezuka.

Her book “The Hotel at the End of the World” tells the story of a hotel in a nowhere land somewhere in the North-east. And the story is taken forward by a group of travelers who have their own stories to take the plot forward. The rather scratchy and angular images of the book which are in Black &White have such cultural connotations to the North-east that the reader keeps getting transformed into the rain-soaked hilly terrains of the North-eastern region that the book implies. But then again, there are no direct references as to where in the world exactly are the events in the book set.

So we have a host of characters who are from different ethnic backgrounds and in some cases, it is rather difficult to make out who they really are. For Parismita, keeping the cultural anonymity of the characters and the location in the book was a requirement. For her, it was integral to the strength of the story that the setting of the story be nameless that they may give away a feeling not just of any place in the north-east but of anywhere in the world. “Many people have been actually intrigued by the setting of the story,” says Parismita, “There have been so many questions asked about the location that my publishers gave me a hard time asking me to give in a locational setting of the story in the book. But thankfully I managed to keep the anonymity intact.”

The story and the treatment given to it give out the impression that the inspirations are myriad. There are numerous references to the North-east in the book. A road to China, a mythical floating island that holds everybody’s attention, cell phone networks getting jammed due to the incessant rains and last but not the least, Japanese soldiers who keep dreaming of the snows on Mt. Echigo are forced to fight a battle in the “land of rain and jungle” are strong references to the North-eastern region. Parismita does agree that the references point out in the right direction, but is yet again puzzled over the demand for authentication of the location. The influences have been many, she informs, and they have been taken rather randomly. This is seen by the strong presence of the Buddhist art that creeps into certain places in the storyline. “I agree that the storyline has many inspirations,” says Parismita, “But this is just another story that I had in mind and decided to give the shape of a graphic novel. I am not doing a reworked version of folktales from the region. So nobody can really point if a certain part of the story has been inspired from a so-and-so legend or folktale.”

“My basis of inspiration for the characterizations has been many. Some of which are from the old stories which our elders narrated to us when we were children.” said Parismita. This was evident as she has dedicated the book to her grandmother Durgamoni Saikia. She further said that the character of the Night Walker whom death sends to gather people’s souls is a familiar figure to the people of the region. Also, Kona and Kuja are Assamese folktale characters whom she modified to suit the storyline. “I once met a lady in Guwahati who told me that the original Kuja is a hunchback and not legless as I had depicted.” she said. “It is true that the names are the same. But that is where all the similarities actually end away.” She says that more inspirations for the characters came up when she saw a man carrying another on his shoulders at the AIIMS crossing in Delhi. That was when she started to conjure up the first images of Kona and Kuja as they appear now in the book.

Although having released her first book as a graphic novel, Parismita finds little difference between a graphic novel and a comic book in terms of graphical treatment. “I could have considered myself as a comic book writer,” said Parismita, “But then comic books are lighter fairs and graphic novels are more intense and serious in their nature and story treatment. Plus, in our country have a strong prejudice towards comic books as being things of amateurish or childish nature. And this also affects the way in which graphic novels are viewed as well.” She further informs us that earlier graphic novel writers had a really hard time selling their stories. “Part of this was the non-enthusiastic attitude of the publishers who saw no market in it. “Some years back, graphic novel writers were struggling to sell to find a publisher for their stories,” she said, “Also if a publisher was found, then the next big hurdle would be to convince book shops in to keeping them for sale. But thankfully now the situation is changing. Plus, I was really lucky to find a supportive publisher like Penguin.” She believes that the attitude towards graphic novels will change totally in a few years time and we will have more graphic novels from Indian authors in the near future. “I just hope the constant linking of a graphic novel to comic books end up.” said Parismita with a sense of desperation in her voice.

If there is one thing that Parismita finds puzzling as well as annoying, is to be slotted. “One review of my book described me as an ‘Assamese graphic novelist.’ I found it rather strange as I had written the book in English.” said Parismita. But here she also added that she would love it if her book is translated into Assamese. “It was my resentment at being slotted that I decided to keep the location of the story as nameless.” said Parismita, “I really didn’t want this book to appear as a story from one particular area of the region. My fun as an author comes when people read the book and make their guesses.” She also said that she will “always be an Assamese.” But still she wouldn’t want the book to be tagged to the Assamese slot because of her regional background. For Parismita, it is more important that people accept the book as any other book ignoring the regional connotations it may give away.

Here’s wishing Parismita Singh all the best with her book and also hoping that we will see more fascinating work from her in the near future.

An RTI for RTI

2010-01-21T04:58:00.000-08:00

The Right To Information (RTI) Act is something which has been looked upon as a revolutionary thing in India. This Act was perceived as the ultimate weapon for the people to fight corruption and get accountability from the government. But now it is slowly seen that this Act is also the victim of the nefarious factors that it was made to fight against.

To promote this Act among the common people, the RTI Awards were started to felicitate and recognize the work of activists done in this field. But now more and more complaints have emerged where people are alleging that these awards have become the victims of favoritism. The complaint here is that these awards are given to people who have done no special work which is recognized by people in this field, and is being randomly given away to those who are close to the organizers. This has now put a big question mark on these awards and their authenticity.

Mr. Afroz Alam Sahil, an RTI activist, has put an RTI on these awards questioning various aspects related to them. The RTI was put up to the Public Cause Research Foundation (PCRF) which is run by well-known RTI promoter Mr. Arvind Kejriwal, and this organization runs the RTI Awards. The questions that were put up ranged from when and why was the PCRF started, the number of programmes that have been organized by them and the money spent on them, people who have been associated with this organization and the sources of funds of the same, who were nominated for these awards and on what basis, how much money being spent for these awards and in which forms, etc. There was also the question of how much money did actor Aamir Khan take or give to be a part of these awards.

Apart from Mr. Afroz, an activist from Bihar, Mr. Shivprakash, has also alleged that the awards are given away to people who are close to the organizers and have done very little or no work at all in the field of promoting the RTI Act. Here it is to be noted that the person who was nominated from Bihar for the awards is somebody who is unknown to the media as well as the other activists. And this has led to further suspicion against the awards.

Another thing to be noted is that among the organizers of these awards were also a prominent news channel and a well-known newspaper. According to Mr. Arvind Kejriwal, the entire process of organizing to distribution of the awards took a figure of Rs 50 lakhs, out of which 25 lakhs were given away by Narayan Murthy’s Infosys and Rs 25 lakhs by the Tata Foundation. A total of 1,150 nominations were filled from all over India.

But here the big question is that of transparency. And this, according to Mr. Afroz, is what the RTI seeks to achieve. The distribution procedure of the awards and the numerous complaints received after those point out that an ugly joke is being made out of the very Act that seeks to achieve transparency. But for now, the reply to the questions are being awaited.

Voices from the Northeast.

2009-10-25T05:11:00.000-07:00

Northeast came alive on the 13th and 14th of October in the nation’s capital Delhi. In a literary meet titled “Voices from the North East”, some new writers from the region came together to highlight the literature that comes from the region’s oral traditions and myths. The event was organised by Jaipur-based literary consultancy Siyahi at Delhi’s India Habitat Centre.

The two day event comprised of readings by some known writers of the North-eastern region and also a performance by the well-known band East India Company. Mita Kapur, who heads Siyahi, said that their organisation has always stressed on highlighting writers from such remote areas of the country and said that the North East has much more to offer than what seems. She saw this event as an opportunity to bring out these voices in front of mainstream India’s arena.

The first day i.e. 13th October, comprised of a reading session by well-known Khasi writer Mr. Kynpham Sing Nonkynrih and the performance by East India Company. Nongkynrih began by reading passages from his poem “Identification Marks” which talked of the various tactics that Khasis adopted while identifying their own breed. His talk comprised of mostly the elements which influence Khasi writings and culture on a whole. He said that the Khasi poetry is called Kathawar because of the oral tradition that has been followed for its preservation. He also delved into the importance that kwai (areca nut) has in their society. Worth recalling is his account as to how the British used to called the Khasis as “red-mouthed monsters” because of their red-stained mouths from eating kwai. Nonkynrih also talked about the matrilineal society of the Khasis which got the audience especially interested because it mostly comprised of mainland Indians.

After the reading session by Nongkynrih, came the performance of the East India Company headed by Angaraag Mahanta (Papon). The band left the audience spellbound with their music which had a blend of various genres from Assamese folk to Rajasthani folk and classical Sufi music. Angaraag’s father, the great Khagen Mahanta, was also present during the show which performed to a packed auditorium. But the best part of the band’s performance was their electronic rendition of Assam’s Bihu. Many from the audience came to the front and broke into Bihu dances that made the entire auditorium come alive. Truly, it was the perfect ending to a beautiful evening!

The next day i.e. 14th October was marked by a panel discussion titled, “Turning Point: New Writings from the North East.” Taking part in this conversion were writers from the North East such as Ms. Mamang Dai, Ms. Bijoya Sawian and Ms. Temsula Ao. The discussion was moderated by well-known author Ms. Namita Gokhale. The talk was mainly centred on the oral traditions and local myths that are influencing the new writings from the region. Most new writers are going back to their traditional roots that are giving a different picture to the readers of the mainland India who have always held stereotyped assumptions about the North East.

The first reading was done by Ms. Mamang Dai, who is a former IAS officer and is presently a journalist with Hindustan Times. She began by reading poems from her book “Legends of Pensam” and went on to talk about the new focus that the writers from the region are turning to which is finding a flavour with the mainstream readers. Dai, who hails from Arunachal Pradesh, said that one of the biggest inspiration for her book came from the villagers who are abound with myriad folk tales and myths. She said that myths in North East are either held as very sacred or else discarded as total nonsense. But they do help in maintaining the distinct identity and flavour of the community concerned.

The next talk was given by Ms. Bijoya Sawian, who hails from Shillong and is a writer of repute. She began with reading a few passages from her upcoming book “Men in the Shadows” which deals with the wave of intolerance against the non-Khasis in Shillong. She also went on to talk about the matrilineal Khasi society in length. She said that though militancy in Meghalaya is minimal, the cause of problems is more economical than political. It is due to this that an atmosphere of intolerance has emerged against the non-Khasis in Shillong. She also threw light on her religion i.e. the Nyamthrai religion which dwells on the concept of monotheism. She said that it is a religion with very minimal religious rites and rituals and focuses on living a simple and clean life. One more thing that came to front was Shillong’s never-ending obsession with country legend Bob Dylan when Ms. Sawian mentioned that one of her inspirations to write the book was a song by Dylan.

And lastly came Ms. Temsula Ao, who hails from Nagaland and is currently the Dean of the School of Humanities and Education at the North Eastern Hill University at Shillong. Ms. Ao went on to talk about the new way in which old myths and legends are reinterpreted by the new writers to bring out a new flavour in them. This she demonstrated by reading out two poems from her book “Songs of the Other Life.” Her most soulful reading was the poem which dealt with the famous Momola legend of Nagaland. Ms. Ao also spoke on the importance of the English language in writing. She said that writing in English has its advantages of reaching out to a larger audience who understand the language. For her, English has helped in bonding together the various people of the North East. She also said that the reason for writing in this language was because of the Christian religion that the Nagas adopted.

This event definitely was an experience to remember for most people who attended it. For Namita Gokhale, who moderated the second day’s panel talk, it was a usual opportunity to interact with writers from various regions and getting to know intimately the socio-cultural fabric of the North East. For Ms. Bijoya Sawian, it was a great opportunity for writers of the region because it was a platform to reach to the larger Indian audience. She also said that Shillong had become the new launching ground for upcoming writers from the North East because of the presence of the NE Hill University and the various literary meets and discussions that keep happening there. Aruni Kashyap, an upcoming author from Assam and a member of Siyahi, said that such events are a great opportunity to highlight the vast talent that the North East has to offer and break the usual stereotyping of the region.

“Voices from the North East” was surely an event to remember and it is hoped that such meets will continue to happen. The angle of viewing the North East is changing in mainland India and it is hoped that the gap between the region and the mainland will continue to narrow down from such meets.

The Batla House Encounter: Unanswered Questions.

2009-09-19T10:11:00.000-07:00

The 19th of September this year was special for the people of the Batla House area and the university of Jamia Millia Islamia in New Delhi. It was the first anniversary of the infamous Batla House encounter which took place a year ago in the L-18 building of the area. Delhi Police, in the encounter, shot down two Jamia students, Atif and Sajid in cold blood, claiming they were terrorists. Superintendent of Police (SP) Mr. Mohan Chand Sharma lost his life in the encounter. But this encounter left many unanswered questions which left a deep suspicion in the minds of many people.

As one year has passed by, we got to see that people gave mixed reactions to this incident. In Batla House, people were angry and cried foul over the actions of the police and the government. While many others mourned the day for the martyrdom of Mr. Mohan Chand Sharma. Posters praising the bravery of the late SP and the importance of the encounter could be seen in many areas of the city. The Jamia Teachers’ Solidarity Association and the All India Students Association (AISA) came out with a torchlight rally in Batla House on 18th September to mark the eve of the encounter.

The most noticeable thing about the encounter was the trail of unanswered questions it has left behind. The clean chit given to the Delhi Police by the National Human Rights Commission (NHRC) has further left people fuming. And even the court has not given any definitive judgement to the case. In this scenario, are worth to be noted two RTIs (Right to Information) appeals which were filed last month. Afroz Alam Sahil, an RTI activist, filed two RTIs on the 12th of August seeking information from the NHRC and the authority of Jamia. But the replies to these two RTIs have not been given till date. And it is to be noted here that it is mandatory to give a reply to an RTI in a period of one month even if the reply is no.

One RTI had been directed to the Jamia authority about their stand on the matter of the students who had been arrested in this case. Last year, the ex-Vice-Chancellor of Jamia, Prof. Mushirul Hassan had talked of giving legal aid to the ones who had been arrested in this case. For this purpose a sum of money was collected by the students. But till date there has been no report of any legal aid given by the university. The RTI had questions relating to the number of students arrested in connection to this case and also if Jamia had taken any action against them. It also asked questions relating to the current status of the legal aid that Prof. Hassan had talked of giving. It asked questions like how much money had been spent on it and if not, then what was delaying it?

The second RTI was directed towards the NHRC. Ever since the NHRC had given the clean chit to Delhi Police in the case, its style and methods of workings have been questioned by people. This RTI asked questions which ranged from the Commission’s working patterns in investigating this case to the loopholes that had crept out in the results of their investigations. It had questions as whether the NHRC met witnesses and families of the victims and also whether they examine they examined the place of encounter. It seeked names of the witnesses that were talked to and also the names and designations of those who were members of the team investigating the case. Here again, two very important questions were raised. Firstly, there was no magistrate enquiry in the Batla House Encounter case even though this is mentioned in the NHRC guidelines. Secondly, Mr. Mohan Chand Sharma had reportedly got medical aid in five minutes after he was shot. Then how did he die of excessive bleeding?

Questions like these raise serious doubts about the authenticity of the encounter. Residents of Batla House and the Jamia fraternity swear by the fact that Atif and Sajid were innocent students who became victims of the conspiracy of the police and the government. But what really was the scene can only be speculated till some new findings come out. The questions that are asked are not just relevant in the matter of a cover-up by the police. It is more about the way the minorities in India are treated by the establishment to hide its own failures. It is also about the trust that the students of a university expect from the authorities once they are promised.

Post-Poll Iran: Chaos and Confusion

2009-06-15T05:50:00.000-07:00

Ever since the results of the Iranian Presidential elections have been out, there has been total mayhem in Iran. The re-election of Hardliner President Mahmoud Ahmadinejad has literally brought the entire Iran on a violent standstill where the supporters of Ahmadinejad’s defeated rival Mirhossein Mousavi took to the street and clashed with police as well as with the supporters of Ahmadinejad. The capital city Tehran and several other cities have turned into battlegrounds between the protestors and the police.

Moderate ex-premier Mousavi cried foul over election irregularities after Ahmadinejad won by almost 63% of the vote. He warned of the “dangerous scenario” the vote had created, as some of his protesting supporters were beaten up by the police.

On Sunday, Ahmadinejad gave a victory speech to tens of thousands of his supporters who gathered at the capital’s Vali-e-Asr square. Ahmadinejad described the elections as clean and fair, and dismissed complaints by defeated candidates as “sour grapes.” He also mentioned that there would be no change in Iran’s nuclear policy and warned any country that attacked Iran with dire consequences.

Ever since the election results have been declared, the situation in Iran is getting worse day by day. The situation only got more complicated when the all-powerful supreme leader Ayatollah Ali Khamenei hailed Ahmadinejad’s victory as a “feast.” This single remark dashed the hopes of the moderates to the ground and clearly showed who the high command of the nation was in support of.

What is most noteworthy is the way the government has reacted to these protests. The police went out of its way to detain the protestors. In the various clash between the police and the pro-Mousavi protestors, many people including women and children have been injured. Journalists who were filming the incidents were briefly detained by the police. And mobile phone messaging was blocked in an apparent attempt to stifle one of the main communication tools of the Mousavi supporters. Till now it is reported that the police have detained more than 100 reformers, including the brother of former President Mohammad Khatami.

Ahmadinejad’s victory has left the Western powers in a not-so-happy state of mind. Among all the Western major powers, France has come out with the strongest statement where it mentioned that the shaping of events in Iran is “not good news for anyone.” French foreign minister Bernard Kouchner said that the repression of opponents was closing off dialogue.

But the worst affected among all the Western powers was the United States. Ahmadinejad’s victory has complicated matters for the Obama administration’s engagement plans with Iran. But experts also hinted out that there could be no reversal of the new US policy towards Tehran. It was hoped that a moderate President in Tehran might have helped cement better ties with the US. But now that Ahmadinejad is back in power, the US plans to engage the Iranian government “whether it is led by one faction or the other.” For this, the US will have to keep their fingers crossed!

Today Iran’s condition has huge global implications. Apart from the jinxed nuclear policy controversy, the question of oil is also a big matter. One over which Washington has allegedly its eyes on for a long time. The return of the hardliners is an implication that radical liberal reforms might still elude Iran for some time now. But we surely hope that Iran’s conditions change for the better as soon as possible. If not for the world, then at least for its people.

AFSPA: The Tale Continues

2009-05-09T03:42:00.000-07:00

It cannot get more appalling than this. Even after so many years of struggle and incidents, the Armed Forces Special Powers Act (AFSPA) has not been removed from Manipur.

And we were suddenly reminded of the plight of the general public of Manipur when on May 7 the security forces claimed another life under the aegis of this Act.

A team of Manipur police shot dead a suspected militant in an “encounter” at Leikai, Imphal West, during the wee hours. Police said the suspected militant, identified as Ng Nanao of Uripok Polem, was shot dead in an encounter. However, local residents allege that he was shot dead in front of his family members by the police team. They called him out from his house and opened fire at him. They also alleged that police resorted to indiscriminate firing in the area.

This incident is just another instance where the armed forces will get off without any matter of questioning. The immunity provided to the security forces by the Act has given them enough scope to commit crimes like harassment and rape among the civilians. One example in this regard can be the infamous Manorama Devi case that created a huge uproar throughout the state against the Indian establishment there.

Under Section 6 of the Armed Forces Special Powers Act, “No prosecution, suit or other legal proceedings shall be instituted, except with the previous sanction of the Central Government against any person in respect of anything done or purported to be done in exercise of powers conferred by this Act.”

While examining the third periodic report of the government of India, an expert of the United Nations Human Rights Committee stated “Article 6 of the Armed Forces Special Powers Act, which prevented all legal proceedings against members of the armed forces, was extremely worrying; if the Government’s fear was that citizens would bring vexatious or frivolous actions, that was a matter better left to the courts to resolve. It was inadmissible for citizens to be deprived of a remedy as was at present the case.”

Manipur was declared a “disturbed area” on 8 September 1980. According to Manipur Chief Minister Ibobi Singh over 8,000 innocent persons and over 12,000 members of insurgent groups and security forces have lost their lives since then.

In practice, there are hundreds of armed encounters each year. Not every armed encounter is questioned. However, when people, whether innocent civilians, suspects or members of armed oppositions groups are captured from their houses or villages and routinely killed in fake encounters, allegations of extrajudicial killings surface. Yet, there has been little or no evidence to prove that the victims were indeed arrested as no arrest memo is issued, not to mention about evidence to prove subsequent extrajudicial executions.

But if we look at the other side of the story then the armed insurgent groups of Manipur have also created havoc with the life of the state. If the security forces harass the people, then from the other side the insurgents add more pain to the wound.

The armed insurgent groups have been responsible for torture, extrajudicial executions, hostage taking, extortions and blatant violations of various Human Rights Laws. The victims include innocent civilians, alleged police informers and corrupt officials or simply inability to pay extortion money.The people of Manipur are caught in a vicious cycle. The nexus between the political leaders and armed insurgent groups is a public knowledge in Manipur. The extortion, otherwise called as taxes by the insurgents, is also public knowledge and often collected under the noses of the administration. Across the highways both the security forces and armed opposition groups extort money from innocent people as well as businessmen. All government officials including the senior most officials allegedly pay taxes.

In such a scenario, it is but certain that the Indian Government as well as the local politicians want the confusion to continue. And this trend is something which is prevalent in the other states of the North-East as well. The existence of this Act is a slap on the faces of the people of Manipur. On the one hand, due to this Act, the security forces harass them and on the other hand, it has failed to contain insurgency at all. And what is most angering is that the Manipuri politicians don’t take much or any initiative to remove this Act.

All in all, this Act reminds us that our country’s democratic principles and ethos are sidelined and crushed in the name of maintaining the security and integrity of our country.

A play with a difference!

2009-04-16T05:04:00.000-07:00

On the evening of 15th April, the Friends group of Jamia Millia Islamia performed a street play at the Delhi Haat. The play titled “Pyaar Kiya To Darna Kya?” was based on the concept of homosexuality and gay rights. The group consisted of students of AJK Mass Communication Research Centre of Jamia Millia Islamia.

Watching the play was a welcome experience as it touched on a topic which is talked about behind closed doors. Homosexuality, though coming to the focus of various talks, is still a subject of great hush-hush. In this season of elections and IPL, watching a play on a different topic was surely refreshing. And it is solely to those students' credit that a controversial topic like homosexuality was shown to a whole public.

The play was all about showing the angst and isolation that the people of the gay community face. The play was presented on different levels which showed ostracisation from family and society and how it drives the victims to be driven to the point of extreme acts. Also worth mentioning were some sequences in the play where some really serious aspects of gay discrimination were shown. Be it the plight of a gay AIDS patient or the harassment of gay couples by the police, the ridicule society gives out to homosexuals or suicides committed by such people; every aspect was shown in a stark reality. And each time a question was raised. Why do they have to face this?

Afroz Alam Sahil, who was a part of the play, said that the message of the play is to make the voices of these people get heard. He further says that the play does not pass any judgement. It is more of a case study of actual incidents and shows the tribulations that the homosexuals have to undergo in our country.

At a time when gay pride parades are coming out and people are talking of scraping Article 377 which criminalises homosexuality in India, this play reminded us that there are issues which we simply cannot ignore. However gross people might find them, we have to sit back and notice them because they exist among us. And homosexuals are one such reality.

As far as reactions are concerned, the play did succeed in shocking the spectators with its bold theme. As the play progressed on, I could notice that people had shocked expressions on their faces. And there was pin drop silence throughout the play. But one thing was for sure. The play succeeded in conveying its message. And again talking of reactions, the play has evoked some reactions from the moral police as well. Activists of the Republican Party of India (RPI) staged a demonstration in front of AJK MCRC in Jamia on 16th April protesting against the staging of this play. This is just another instance when the so called moral police leaves no stone unturned in silencing those voices which raise such issues that are deemed unfit for a ‘sane’ society. On top of that, the Urdu daily, Humara Samaj, went on to publish an editorial condemning the staging of this play. They even criticised Jamia Millia Islamia for giving permission to go ahead with this play and also accused the university of damaging the image of the Islamic culture.

But the performers of the play are unfazed because they believe they have touched a legitimate topic. And it is this attitude that reminds us of the fact that democracy is all about expressing oneself inspite of all oppositions. Homosexuality is a tabooed topic in our country. And the staging of this play only signals that we are free to express ourselves in a democratic setup. And people will have to look up to such issues one day. Because it is a human issue after all.

Elections Vs IPL

2009-04-16T04:36:00.000-07:00

As India prepares to welcome the summers this year, two events of epic proportions collide with each other. The 15th General Elections and the 2nd edition of the Indian Premiere League (IPL) are taking place together this month. And already preparations are underway for the coverage of these two events. Now the only thing remaining to be seen is which one scores over the other in terms of coverage.

The importance of IPL over elections is something which has divided opinions among various circles. As we look into them, we find that the story is splitting into two halves. It is one section which thinks that the elections will not be affected by the IPL. While the other section thinks that the elections will be affected by the IPL.

Qamar Agha, who is a political analyst and hosts a few TV shows, says that the elections will not be affected by the IPL. He says that the people will always give more importance to their right to vote under any circumstances. He feels that in a democratic setup like India, people will come out to vote because they know the importance it holds for them over a game of cricket.

Echoing his thoughts, students from Delhi University, who are ever conscious of their rights, give out full support to the elections. For them, it is a celebration of their existence in democracy and they are very vocal about their support to the elections. Ashutosh, a law student, says that he feels it is his moral duty as a citizen of this country to vote. He gives more important to following election coverage than following the IPL as he thinks it will him along with other citizens. Pranshu, a history student, says that it is the moral responsibility of all sane minded citizens to follow election developments. He says that cricket can never gain such a prominence that people might forget their democratic responsibilities.

Now as far as those people are concerned who feel that the IPL will affect the turnout of voters in the elections, we find that there is a section who believes that the political machinery of the state has rotten beyond doubt. It is a reflection of those Indians who are frustrated from the existing corruption in politics of this country. It is a sign of the unrest that is brewing within from quite some time.

Subrata Mukherjee, who is the convener of the Asian Political Science Association and a former professor of Delhi University, feels that the way people view the elections will remain the same whether there be any IPL or not. He is among those people who feel that the state machinery has rotten down and the corrupt politics has totally disinterested the people in events like the elections. For him elections are just another process where we choose such people who suck our blood in the end. And the people have got fed up of politicians who continuously cheat them.

Even a large chunk of the common people has lost trust in the politicians of the country because it’s always about the power that the politicians go for in the end. And this is affecting the way the elections are viewed in this country. A layperson’s views on the elections confirm this very clearly when he says that he would prefer to watch the IPL than go and cast his vote. Harpreet Singh, who is a staffer in Delhi University, says that he would rather watch the IPL than give any special interest to the election proceedings. For him, again, it is just another round of ceremony where we choose leaders who cheat us and suck our blood in the end.

But some people wouldn’t still go out of their way to take any side. They still want to view it as a platform where these two events will go off without affecting each other much. Chetan Chauhan, a former cricketer turned politician, feels so. For him the IPL doesn’t pose much of a threat in seeking out voters. Since he has himself been a well-known cricketer, he feels that the public will figure out some way to take required information out of the two events.

Now it remains to be seen how the media gains from all this hype. As the media today is profit-driven, it will be all about striking the correct balance between the elections and the IPL. Qamar Agha feels that the media is smart enough to do this. He says that as the media today is a profit making organisation, it is imperative that they will ultimately find that they will figure a way to give coverage to both the events to make the most of it. And we can see it because now the media is totally into election coverage. But news of the impending IPL are now making headway on the airwaves.

So in this age of publicity and hype, the war for coverage between the elections and the IPL is more about the prominence of democratic ideals and the entertainment quotient of cricket. As there is a division in thoughts, we find that people are divided in their opinion regarding the importance to be given to the General Elections or the IPL.

Elections: A Saga of Violence and Violations

2009-04-14T08:01:00.000-07:00

The 15th General Elections are knocking on our doors. And again the world’s largest democracy is gearing up to witness this political spectacle. Numerous campaigns are being carried out to urge the people to vote. And what is more interesting is that this time a huge chunk of the voters will be youngsters. And already our politicians have started to give us a good time with their political circus of myriad coalitions for the polls. But what is most noticeable is the trend where political parties openly violate election commission rules and give us rounds of violence in every election.

We have noticed it in earlier elections, and it has already started in these elections as well. The first reports of violence have appeared in the newspapers. This is a stark reminder of the fact that muscle power still dominates our electoral process. With the first phase of polling starting from 15th April, the show of violence has finally come out with the cases of two murders and one incident of violence.

On 13th April, Bahadur Sahab Sonkar, who was contesting the Jaunpur Assembly seat from the Indian Justice Party (IJP), was found dead with his body hanging from a tree. His supporters have raised a hue and cry calling it a murder, while the post-mortem report states it as a case of suicide. But inspite of it, the Election Commission has still decided to go ahead with the pollings. On the same day, Congress MLA Makhanlal Jatav was murdered in cold blood while returning from campaign in his Bhind constituency. Both these incidents took place in Uttar Pradesh, which once again highlights the high level of lawlessness prevalent there. Again on the same day, in the Godda seat of Jharkhand, the Bharatiya Janata Party (BJP) candidate Nishikant Dubey was attacked by supporters of the opposition party.

These incidents are such which are not something new during elections in our country. Incidents of violence and breaking of Election Commission rules are something which political parties commit with great vigour. If we look incidents in the past, then we find out that the Election Commission has been totally inept in handling political parties for violation of rules.

If we look in the last Assembly Elections held in 2007, we find that one of the most infamous scandals was the CD scandal committed by the BJP in Uttar Pradesh. And a reply to an RTI has brought in more discredit to the Election Commission in handling discipline among political parties. Afroz Alam Sahil, an RTI activist, had filed an RTI seeking information on the CD scandal from the Election Commission. The reply stated that the Commission had received 19 complaints against the Party. The nature and the gravity of the offence committed by the BJP have also been mentioned very clearly as per the Indian Constitution. The Commission had directed the CEO of Uttar Pradesh to file the same number of FIRs against the State BJP President Mr. Lalji Tandon and his associates for the production of the CDs. But even today the information on the Police enquiry is awaited by the Commission. This clearly shows the real level of importance given to the Election Commission by government institution like the Police Force.

This single incident shows the inability of the Election Commission in handling serious cases of indiscipline during elections. Glorifying the gory acts of the Godhra carnage and using them as acts of rhetoric is a serious offence as it spreads communalism among the general masses. The use of communalistic propaganda is something which has been used particularly by communal parties like the BJP. Even in the recent case of Varun Gandhi’s hate speech, we see how a communal feeling has been stirred to gain on the Hindu vote bank. And here again, the inability of the Election Commission to handle the situation properly has come out. And Varun Gandhi has now emerged as the new hero of Hindutva.

So, violation of rules and incidents of violence are something which have become synonymous with elections. And we can only speculate how many more incidents of violations and violence we have to see in this General Election. And all this because our Election Commission has turned out to be a toothless organisation in dealing with these offending parties.

The Vanishing Minorities of our Neighbourhoods

2009-04-09T10:21:00.000-07:00

If we want to look into examples of genocides or ethnic cleansing, then we really need not look into distant countries with some troubled history. Our two neighbours, Pakistan and Bangladesh, carved out of our own India, give us great examples in this respect. While our seculars shout out hoarse over the protection of minorities in our country, our neighbours have set milestones in giving silent deaths to their minorities.

Ever since their respective formations, Pakistan and Bangladesh, have left no stone unturned in harassing their minorities, especially Hindus. A large chunk of these incidents go unreported and what is more infuriating is that the human rights people and the media of these countries don’t give much hoot to these incidents. They can shout out their lungs for the Muslims of Palestine and Kashmir, but not for the suffering minorities of their own countries.

In March 2005, in the province of Baluchistan in Pakistan, government troops killed 33 Hindus. Most of them were women and children and many more were injured. Hundreds more fled from their homes. But what is surprising is that such headlines never managed to make it to the Indian media. An independent account of those killings emerged after teams from the Pakistan Human Rights Commission (PHRC) led by human rights activist and famous lawyer Asma Jahangir visited Dera Bugti town in Baluchistan province, in January 2006, nine months after the killings there. The human rights commission published its report later in 2007 mentioning that there was rampant discrimination against all religious minorities. Asma Jahangir noted that the Hindus faced the worst form of discriminations especially from the intelligence agencies.

Among the pieces of evidence presented to the human rights team was a video that a resident had managed to take of some of the violence- and of the dead. As the Pakistani authorities were silent, Baluchi political leaders smuggled the video out of the country. This video was then circulated among political and human rights groups as an indication of the brutal face of the Pakistani military authorities. The video tape and the circumstances around its late circulation, and the sparse and delayed reporting of the killings, are a sign of the cloak of silence laid over several areas of Pakistan. This silence is shrouding the abuses and the insurgency that are leading to attacks on government targets almost every day. The killing of Hindus, and the hush-hush around, raises the issue of their wretched status in Pakistan.

Now when we turn over to Bangladesh, we find that compared to Pakistan, Bangladesh has stable regular reports of depredations on the minorities. The presence of a somewhat alert media there has still let incidents of violence against the minorities come out. But the growing number of incidents only points out that the growing Islamic radicalism in Bangladesh has created the situation highly insecure for the minorities there. Bangladesh was created as a secular nation. But these growing incidents of fundamentalist violence are only showing that secularism has turned into an ugly joke there.

Ethnic cleansing of minorities in Bangladesh (formerly East Pakistan) started in 1947. Over half-a-century has passed with no end in sight. Minorities in Bangladesh, including women and children, were subjected to extreme brutality and torture. Hindus comprised nearly 30% of the total population in Bangladesh in 1947. After the exodus of minorities following the partition of India in 1947, the Hindu population went down to about 22% by 1951. Due to unabated persecution, intimidation, and forcible conversion to Islam, the Hindu minority population kept on dwindling and now stands at a meager 10.5% of the total population in Bangladesh (1991 census). After the National Elections in Bangladesh of October 2001, which brought the anti-Indian and highly fundamentalist Khaleda Zia regime into power, many more minority Hindu families were forced to migrate out of their "Homeland of generations" for safety sake.

In the recent past, there have been several cases of brutal killings of prominent members of minority communities in the strategic Chittagong Hill Tracts, by armed gangs of Islamic fanatics. Significantly, these tragic incidents started in the wake of Santu Larma-Khaleda Zia high-level talks at Dhaka, for establishing permanent peace in the said region. The very day the talks started, in Rangamati (CHT), an armed gang of BNP-JeI backed ‘United People’s Democratic Front’ (UPDF) attacked pro-Larma Chakma tribals resulting in the death of four Chakma Buddhists. Next day at village Hingla in Rouzan locality of Chittagong, Gyanjyoti Borooah (55), a locally popular Buddhist Monk, running an Orphanage/ Monastery was brutally killed. In the next few days, more attacks were made on the Chakma Buddhists and more monks were killed. Madan Gopal Goswami, a Hindu priest, was also gunned down in Gachhabil area of Manikchhari in Chittagong. These cases of utmost brutality generated strong resentment among local Chakmas and Hindus.

At Niamatpur under Naugaou, terrorists armed with lethal country made weapon burst into the house of one Mr. Gajendra Nath Sarkar at mid night. The miscreants went on rampage at the house kicking and punching family members first and then forcefully kidnapped Ms. Babita Rani Sarkar, holding the family at gunpoint. Next morning, the miscreants dropped off the highly tormented body of Ms. Babita who was seriously wounded but alive. Terrorist warned the local minorities with stern punishment if the incident is reported to police. This incident further instigated fear among minorities there. To escape humiliation and save their females, minorities started sending out all the young girls and women to relatives in towns. Ignoring all the warnings, oppression and torture of miscreants, Ms. Babita, a student of class ten in a local school and her family decided to file case in the local police station. The brave girl identified one Shariful among eight evildoers. Police arrested Shariful and Ahidur Rahman while writing this report. Ms. Babita took refuge at the residence of her maternal uncle at another village. Later Police Superintendent Mr. Mustafijur Rahman visited the village assuring the safety of minorities there but locals said minorities have never been safe since the 2001 Elections. Some also stated that Babita's distant sister was also gang raped earlier but administration has not done enough to endow justice.

There are numerous more cases of atrocities against the minorities in Bangladesh. And a little known fact is also that during the 1972 war, the West Pakistani army carried a massive genocide in Bangladesh to exterminate the Hindu minorities. The information on them can be obtained from websites like http://www.genocidebangladesh.com/. The presence of a somewhat alert media and the holding of some important positions in the politico-economic hierarchy by some Hindus can still retain some assurance for the Hindus and other minorities in Bangladesh. And now with the coming of Sheikh Hasina’s party to power in the last Elections, we can hope for the situation to improve some bit.

But what about Pakistan? A state which is almost on the verge of collapsing. The deteriorating situation there only reminds us of the fact that the Hindus and other minorities must be subjected to unimaginable humiliations. Also, with the rise of the Taliban there, it is only to be seen when an open massacre of minorities happens there under full government scanner.

So the next time some Human Rights chap shouts out hoarse over the protection of minorities in India, I would advise him to compare the situation with our neighbours. And then India would definitely have the upper hand in treating minorities properly.

The Danger Rising Within

2009-04-04T06:29:00.000-07:00

On March 29, the former governor of Assam and Jammu &Kashmir, Lt Gen (Retd) S K Sinha said that Assam should get more attention than Jammu & Kashmir from the Centre. Sinha, who was on a three day visit to the North-East, said this to the Guwahati based newspaper Assam Tribune. Sinha stated that since Assam is rich in natural resources, it is vital for the Centre to retain it at any cost from the greedy eyes of Bangladesh. What is more horrifying is his statement that after five years, the next Chief Minister of Assam will be a Bangladeshi.

Sinha’s comments are significant at a time when the question of illegal Bangladeshi migrants is a burning issue in Assam. It is known that Bangladesh, facing the burden of population, needs more space and as the North-Eastern region is connected to the rest of India by only a small 2 km corridor, anti-India forces can manage to cut that off. If that happens, then the entire region would be snapped off from the rest of the country.

The trouble also intensifies with the presence of the top ULFA leadership in Bangladesh, who are now forwarding the interests of the Bangladeshi nationals by going against the interests of the indigenous people. The presence of the huge number of Illegal Bangladeshis in the state has triggered an identity crisis for the indigenous people which can result in big trouble as it did with riots in the areas of Udalguri and Kokrajhar last year. Also, the presence of these illegal immigrants has also given spurt to the activities of Jehadist elements like the HuJi in the region.

The presence of dirty vote bank politics has ensured the survival for these illegal immigrants in Assam. And on top of that, the ever increasing feelings of communal hatred that are being augmented by these Bangladeshis are creating havoc with the communal harmony of the state. Though the situation is deteriorating, it can still be saved if proper action is taken by the Centre as soon as possible. Or else we can only wait for another calamity that will take down the entire North-East along with Assam.

A Hairy Story!

2009-03-31T04:13:00.000-07:00

Haircutting is one of the oldest surviving professions. India, which is now known for it’s IT and Outsourcing sectors, still has the old style barber shops. What is interesting is that even today, roadside barber stalls are still prevalent here along with the ones with proper salons.

Some of these barbers have newly started their own businesses with their own salons. While some have carried it on as family tradition and take pride in it.

Some of these barbers have migrated to big cities like Delhi from smaller towns. Most of them run their haircutting stalls by the roadside. And it is always a struggle for them to make both ends meet.

As far as haircutting is concerned, it is an art for the barbers. It is something which is achieved after a lot of practice and requires a lot of concentration. If we keep this thing in mind, then they are no less than any big shot hair designer.

All photos taken by Joydeep Hazarika and Tilak Jha. Thanks a ton Tilu!!!

An Ode for a Paradise

2009-03-28T01:20:00.000-07:00

Book: Writing on the Wall: Reflections on the North-East
Writer: Sanjoy Hazarika
Type: Non-fiction
Pages: 161
Price: Rs 225
Publisher: Penguin Books India

“At the end of every dark night, there is a dawn, however delayed. And for every day, there is a dawn, whether we see it or not.”

These words by Sanjoy Hazarika seem so true once we are done with this book. “Writing on the Wall” is the latest offering by Sanjoy Hazarika in his writings on the North-East of India. Hazarika, who is hailed by some as the greatest journalist from Assam, touches some topics which dearly concern the region but are seldom given any attention. Hazarika, who has earlier given us classics like “Strangers in the Mist,” once again shows the unabashed beauty of the North-East which is under threat from the various problems it faces today.

This book is a collection of 15 essays by the author which provide an insider’s take on the wide-ranging issues affecting the region. These issues range from the Brahmaputra and the use of natural resources to the peace talks in Nagaland, from the centre’s failure to repeal the much hated Armed Forces Special Powers Act, threats to the environment, corruption in government and extortion by armed groups to New Delhi’s policies which treat the region on a subservient level than the rest of India.

Yet, as one reads these essays, one thing gets clear in the mind. It is that hope, though distant, is not lost. Restoring governance through people-driven development programmes, peace-building through civil society initiatives, assuring the pre-eminence of local communities and most importantly, the simple economic interventions through appropriate technologies hold the solution to the web of violence, poverty and marginalisation. Thus we have references to innovative health clinics like Akha, community mobilization in the form of organisations like the North-Eastern Region Community Resource Management Project (NERCORMP) and various micro-credit initiatives in the region. The author also talks of environmental issues like the preservation of the river dolphin and geopolitical issues like the sharing of the waters of the Brahmaputra among the states.

“Writing on the Wall” is a passionate call to all the stakeholders in the North-East to embrace dialogue and use the platforms for peace, to go beyond the politics of intolerance to that of mutual respect. The spirit of this book can be best summed up in the lyrics of this song by the great Bhupen Hazarika, which find special mention in this book.

If man wouldn’t think for man
With a little sympathy
Tell me who will- comrade?
If we repeat history
If we try to buy
Or sell humanity
Won’t we be wrong- comrade?

For the Violence Within

2009-03-28T01:03:00.000-07:00

Book: Beyond Violence
Author: J. Krishnamurti
Publisher: Krishnamurti Foundation India
Price: Rs 20
Genre: Philosophy/ Religion

“If violence is like a stone dropped in a lake; the waves spread and spread, at the centre is ‘me.’ As long as the ‘me’ survives in any form, very subtly or grossly, there must be violence.”

These words by the great 20th philosopher J. Krishnamurti rings in one’s ears long after one has been done with this book. J. Krishnamurti’s take on violence is something which everyone, especially young minds, can relate to easily in today’s world of total mayhem and chaos. The content and theme of the book is taken from the talks of the book is taken from the talks that Krishnamurti held in the USA, London and Rome respectively. Most of the book is in the format of discourses while some are in the question-answer format a la an interview. The best part of this book is that it gets on in an interactive mood with the reader, with Krishnamurti’s discourses in the lead working as a soothing effect.

The theme of violence and Krishnamurti’s approach to it are as relevant today as they were when he spoke in 1970s to vast audiences. In discussing the nature of violence, Krishnamurti also unravels the other psychological factors such as hurt, competition, insecurity and fear, which are closely related to violence. He shows us a way of looking at the fact of violence directly, without condemning, suppressing, or analysing it, and thus going beyond it. In doing so, he calls for a fundamental change in the human psyche, which is the mark of a truly religious mind.

In today’s world, where we deal with violence on a daily basis, this book comes as a sort of comfort for the troubled mind with its practical approach and solutions. Reading this book only further affirms our faith in the fact that J. Krishnamurti was undoubtedly one of the greatest philosophers of the 20th century, whose thoughts will influence more generations to come.

It will be best to conclude in the words of Krishnamurti himself: “Truth is not ‘what is,’ but the understanding of ‘what is’ opens the door to the truth.”

Politics of Violation

2009-03-13T08:34:00.000-07:00

Elections in India are becoming a joke with each passing phase. With every election, more and more incidents of lawlessness and rigging are being reported. And along with this is also the unabated continuation of the violation of the Election Commission rules by the political parties. This thing is clearly reflected in the reply to a Right to Information (RTI) concerning the violation of election rules by the political parties.

Afroz Alam Sahil, an RTI activist, had filed an RTI petition asking the number of cases that were registered against various political parties during the last Lok Sabha elections in 2004 for violating election commission rules. The petitioner had filed the application on 27th January this year and the reply came in a month later on 27th February. The reply contained a list of all the political parties who had been booked under committing violation of election rules along with the number of complaints received in the Commission against each party. The list also contained the actions that were taken on account of the Commission against the offending parties.

In this list, the Indian National Congress came on top with a total of seven cases filed against them. The Bharatiya Janata Party (BJP) came in second with six cases against them. And the Telegu Desam Party came in third with four cases against them. The other parties in the list included parties like the Communist Party of India (Marxist-Leninist), the Samajwadi Party, the Bahujan Samaj Party, etc. each of whom had one or two cases filed against them.

The actions that have been taken in this regard by the Election Commission are something which falls short of expectations. In the RTI, most of the actions mentioned that were taken by the Commission are of the nature of forwarding the complaints to the Chief Election Officer (CEO) of the region. And after that, there is no answer as to the present status of the cases. There is no mention of the nature of actions taken by the CEO against the offending parties. And in some cases, it is mentioned that action were not necessary at all. But here again, the reason for this is not given in the RTI reply.

The RTI reply also contained information on the BJP’s infamous CD scandal which they committed in the 2004 Lok Sabha elections. The reply stated that the Commission had received 19 complaints against the Party. The Commission had directed the CEO of Uttar Pradesh to file the same number of FIRs against the State BJP President Mr. Lalji Tandon and his associates for the production of the CDs. But even today the information on the Police enquiry is awaited by the Commission. This clearly shows the real level of importance given to the Election Commission by government institution like the Police Force.

The petitioner, Afroz Alam Sahil says that this thing clearly reflects the lack of a strong hold on the election procedures by the Commission. He further says that most of the incidents where political parties openly violate election rules by distributing liquor and rigging votes go unreported. And it is due to this that the political parties get more emboldened to break rules in each poll without any fear of repercussions.

Now with the General Elections next month, flouting of rules will again become rampant. This will be a test for the Election Commission to prove that it is not some toothless organisation which can’t punish the offending parties when it is needed. The reply to the RTI has pointed out some serious defects in the functioning of the Commission. The offending political parties have not received any stern punishments due to which a mockery of democracy has been made. It is about time that the Election Commission mended its loopholes so that the political parties can be brought under its proper scanner for the upcoming Lok Sabha election.

A Tribute to Laxman.

2009-02-02T07:46:00.000-08:00

As I’m preparing to write this piece, I am feeling nervous. I know it is a feeble attempt to pay tribute to the greatest cartoonist of our country. This very man’s cartoons inspired me to become a cartoonist. And today I want to go through the life and times of Laxman with you. It was as a school boy that I first chanced to look upon an old edition of The Times of India at my house in Assam which my father had got from one of his trips to Delhi. There was a pocket cartoon in the front page with the heading of “You Said It” by R.K. Laxman. Looking at the cartoon brought a mischievous smile on my face. It was definitely a comment on a serious topic but the humour in it had brought a whole new meaning into it. I immediately knew that I had to find out more about this man and his works. And in the process, I myself became a cartoonist, forever taking inspiration from Laxman’s style and ideas.

Rasipuram Krishnaswami Laxman, better known as R.K. Laxman, is perhaps India’s most celebrated cartoonist. He is the creator of the Common Man which has achieved a cult status among cartoon strips in India. R. K. Laxman was born in 1924 in Mysore in a Tamil family, in the state of Karnataka. His father was a headmaster and Laxman is the youngest of six boys. One of his elder brothers, R.K. Narayan, went on to become one of India's best known English language novelists.

Laxman was engrossed by the illustrations in magazines such as Strand Magazine, Punch, Bystander, Wide World and Tit-Bits, even before he could read. Soon he was drawing on his own, on the floors, walls and doors of his house and doodling caricatures of his teachers at school; praised by a teacher for his drawing of a peepal leaf, he began to think of himself as an artist in the making. Another early influence on Laxman were the cartoons of the world-renowned British cartoonist, Sir David Low (whose signature he misread as "cow" for a long time) that appeared now and then in The Hindu. Laxman notes in his autobiography, The Tunnel of Time: "I drew objects that caught my eye outside the window of my room - the dry twigs, leaves and lizard-like creatures crawling about, the servant chopping firewood and, of course, and number of crows in various postures on the rooftops of the buildings opposite."

Making sketches of the common crow has been a great favourite of Laxman. Laxman has to his credit hundreds of sketches that he has made of crows. He recounts an incident when he gifted one of his crow sketches to a friend. A child threw a stone at it and broke the glass frame. Laxman considers it as the best tribute ever paid to his art where one of his sketches had seemed so life-like to somebody.

Laxman was the captain of his local "Rough and Tough and Jolly" cricket team and his antics inspired the stories "Dodu the money maker" and "The Regal Cricket Club" written by his brother, Narayan. Laxman's idyllic childhood was shaken for a while when his father suffered a paralytic stroke and died around a year later, but the elders at home bore most of the increased responsibility, while Laxman continued with his schooling.

After high school, Laxman applied to the JJ School of Arts, Bombay, hoping to concentrate on his lifelong interests of drawing and painting, but the dean of the school wrote to him that his drawings lacked, "the kind of talent to qualify for enrollment in our institution as a student", and refused admission. He finally graduated with a Bachelor of Arts from the University of Mysore. In the meantime he continued his freelance artistic activities and contributed cartoons to Swarajya and an animated film based on the mythological character, Narada.

Laxman's earliest work was for newspapers & magazines such as Swarajya and Blitz. Whilst still at the Maharaja's College, Mysore, he began to illustrate his elder brother R K Narayan's stories in The Hindu, and he drew political cartoons for the local newspapers and for the Swatantra. Laxman also drew cartoons, for the Kannada humour magazine, Koravanji. He held a summer job at the Gemini Studios, Madras. His first full-time job was as a political cartoonist for the Free Press Journal. Laxman later joined The Times of India, beginning a career that has spanned for over fifty years. Among his other works, Laxman is known for his distinctive illustrations in several books, most notably for the Malgudi stories written by his elder brother R.K. Narayan. He also created a popular mascot for the Asian Paints group called Gattu. Laxman has also penned a few novels. His cartoons have appeared in Hindi films such as Mr. and Mrs. 55.

It was as a cartoonist in The Times of India, that Laxman grew on to become India’s leading cartoonist. Laxman’s grasp on the nature of politics in India helped him to evolve as a great political cartoonist. Marrying humor with art, Laxman has created a benchmark in political cartooning in the country. Whether it was caricaturing the prominent politicians like Jawaharlal Nehru or Indira Gandhi, or satirizing the biggest political turmoils of free India through his cartoons. Laxman has been simply a genius. It is said that Nehru had once requested him not to portray him in such sharp satire as he feared it might make a joke out of him among the public. Such was the power of Laxman’s political cartoons! Even during critical periods such as the emergency, Laxman’s cartoons never lost their souls. And they continued to bring out the common man’s feelings in their own humorous ways. Besides the B.D. Goenka Award awarded by the Indian Express, the Ramon Magsaysay Award for Journalism, Literature and Creative Communication Arts, he has awarded the Padma Bhushan and the Padma Vibhusan by the Union Government.

Caricaturing some of the biggest leaders of India has been Laxman’s forte. Whether it was Mahatma Gandhi’s large earlobes, or be it Indira Gandhi’s sharp nose, his cartoons were such that it was not difficult to recognise these personalities without a smirk from the onlooker. Laxman particularly recalls the difficulty he faced in caricaturing Rajiv Gandhi. He said, “Here was a man who was very handsome and very dignified in his manners. I was scared that not being able to portray him in humour might put an end to my career. But with time and his political activities, he too ended up as one of my most memorable cartoon subjects.”

The Emergency too put Laxman through an uneasy phase as it did to other creative minds at that time. Many times his cartoons were censored due to the seriousness in their humour. There were many uneasy moments between Laxman and the Censor during the Emergency. One incident which Laxman holds memorable is when during the Emergency; one of his cartoons on the then current economic situation escaped the notice of the Censor and got published. As soon as it caught the notice of the Censor, he was thoroughly reprimanded and threatened with punishment if such a thing happened again. A few days later he received a letter from the Ministry of Commerce which stated “that being in a position to appreciate the humour in the cartoon, we would like you to send in a copy of the cartoon which we want to frame and hang up in our office.” So much for the stupidity of the Censor!

The best thing about Laxman’s cartoons is that they can never fail to bring a smile on the faces of their onlookers. His style is such that he brings the feel of the place and the people with the minimum of strokes. You can literally feel the ambience of the setting depicted in his cartoons. His style also shows that cartooning is all about fearlessness where you have to poke fun at anyone without the fear of repercussion. Laxman had to face lots of problems due to this. But he never gave in at any cost. It is this very thing which inspires me to boldly poke fun at anyone through my cartoons. Never had humour felt like such a powerful weapon!

R.K. Laxman is married to author Kamala Laxman and lives in both Mumbai and Pune. In September 2003, Laxman was affected by a stroke, which left him paralysed on his left side. He has partly recovered from its effects. His cartoons have again begun to appear in The Times of India which shows that he is still raring to wow people with his cartoons.

I would like to conclude with a prayer for the long life and full recovery of Laxman and that he continues to charm people with his cartoons like always. Three cheers for R.K. Laxman!!!

Time To Chicken Out!

2008-12-27T04:40:00.000-08:00

I have always said it. And I say it again. Nothing that the Assam Government does surprises me. When it comes to bad functioning and callous attitude, no other State Government in India can challenge the Assam Government. We have left Bihar miles behind in this respect. Our State Government has panache for making mistakes and that too in the goofiest manner. We had always complained of bad roads, less electricity and other things like corruption. Ok. So these are things that are demanded by the rest of the country too. But I want to ask that how often do you come across a government that makes a mistake that affects the livelihood of tens of thousands of people? It’s a controversy, no doubt. And one which can land the present Congress Government in Assam in jeopardy ahead of next year’s elections.

It will be almost a month now that Assam is reeling under the outbreak of the avian influenza, better known as the bird flu. Culling operations have been on ever since the word broke out. Poultry products have been shunned and the prices of other meats have risen sky-high. Lakhs of poultry have been culled to avoid the spread of the virus to humans. But just when we thought that everything was getting under control and this epidemic would pass without any casualty, there came a bolt from the blue! The High Security Animal Disease Laboratory in Bhopal reported that they did not find a single poultry sample that tested positive for bird flu in any part of the country, including Assam and West Bengal. Now we are forced to think what all this commotion was about? What was the State Veterinary & Animal Husbandry Department doing? Which divine intervention propelled the State Government to declare an outbreak of bird flu in the state if there was none?

I don’t know whether to call it as a mistake or carelessness. My reaction to this news was, well, pretty casual. Our State Government has a history of committing mistakes. So it was nothing like a surprise to me. But the problem is that the damage has been done. About 4.19 lakh poultry birds have been culled till now which will now take its toll on the poultry farm industry in the state. Poultry farmers have incurred huge losses and now most of them are rendered jobless, especially in the area of South Kamrup where the economy has totally collapsed with the unemployed youths as the worst affected. Apart from culling, large stocks of eggs were kept aside for the fear of the disease, which have now either rotten away or have hatched. Now people are questioning if there was any truth behind the official ruling of the Government that wild birds, besides poultry were dying of the bird flu too.

The situation has taken a political twist too. An independent MLA, Pranab Kalita has threatened to drag Chief Minister Tarun Gogoi to the Gauhati High Court on the charge of killing lakhs of poultry birds in the State, especially in South Kamrup where the economy has totally collapsed. Now we are just waiting to see if the other political parties in the state will follow suit. The State Government was quick to react to this by confirming the outbreak of bird flu. The State Veterinary & Animal Husbandry Department Commissioner-Secretary S L Mewra said that samples that were sent to the HSADL in Bhopal between November 22 and December 20 tested positive for the H5N1 virus. And also that the presence of the bird flu virus was confirmed in the Rajabazar area of Hazo. The problem is that this thing has become rather serious with lots of money gone down the drain in the name of culling. The state’s economy has received a jolt that will take a huge toll on the poultry farming sector in the State. And going by the present scenario of devastation in the poultry farm economy of the state, few people are buying the government’s claim that Rs 1.38 lakh has been paid as compensation.

The coming days will tell us about the truth behind the outbreak of the bird flu. That too, if there really is any outbreak at all! Even if it turns out that the outbreak of bird flu is a lie, I really wouldn’t be surprised. This time, the Gogoi Government has got it for good. And they better clear the air regarding this one before it is too late. After all, nobody can call it a silly mistake on the part of the State Government this time.

Assam's Demand for Equality

2008-12-22T03:46:00.000-08:00

It is a welcome sign. Finally our State Government is asking for something which we truly deserve. I normally don’t have good words for the Assam Government. But this time I must say that finally the Assam Government has asked for something which may go a long way in changing the Centre’s attitude towards Assam.

Like militancy-infested Jammu & Kashmir, the Assam Government has also sought “insurgency damages neutralization grant” to the tune of Rs 25,000 crores from the 13th Finance Commission. According to official sources, in the memorandum submitted to the 13th Finance Commission in Guwahati on December 18, the State Government has demanded of the commission to treat insurgency-affected Assam at par with Jammu & Kashmir. The memorandum stated that in the last 30 years, Assam’s economy has been badly affected due to insurgency leading to fall in investment and damage to infrastructure. Under similar insurgency and terrorism-related circumstances, Punjab and Jammu & Kashmir got special financial dispensation from the 10th and 11th Finance Commissions. Assam has suffered no less. So the commission should be judicious enough to extend similar grants to Assam also.

This demand highlights the fact that Assam no longer deserves any step-motherly treatment. We have full credibility to receive equal rights and provisions when compared to the other states in the country. We cannot, and neither can the rest of India, ignore the fact that insurgency has created havoc with the economical as well as the socio-political aspects of the state. We have lost so much money in this time period that our state’s economy was left badly crippled sometimes back. Entrepreneurs and investors shirked from making any sort of ventures here. Terrorist activities had left public property in shambles. Blowing up of railway tracks and oil and gas pipelines always have financial repercussions with them. But of course, the number of lives lost cannot be counted in terms of money. The state of Jammu & Kashmir has a special status in the Indian Union and enjoys various privileges as per the Constitution. We are not asking for any big concessions. All we want is some assistance from the Centre in reshaping our economy. And the insurgency damages grant can go a long way in solving that. This concession will also enhance Assam’s stature and the Centre will not ignore Assam like it has always tended to do so. Hopefully, now the tag of a buffer state against China will be removed from us.

Every year, natural resources like oil, gas, tea and timber flow out of Assam to the mainland but very little is given back in return to Assam for her valuable resources. This is a question which has been asked by many Assamese intellectuals over and over again. And the state has always responded by taking actions against them. To combat insurgency and cross-border terrorism, the State Government has to rely more on the Central Paramilitary Force. And for that, it has to bear 10% deployment charge, which is discriminatory as neither Jammu & Kashmir nor any of the other North-Eastern States have to pay any such deployment charge. Unlike the Kashmiris who love to wave the Pakistani flag from their rooftops, we Assamese have time and again shown that we consider ourselves as Indians. The ULFA has lost support throughout the state because the common people do not want to leave India. Each year, many brave Assamese in the defence sector lose their lives while fighting for India. Whenever India wins a cricket match, Assam also celebrates with the rest of the country by bursting a lot of crackers out of jubilation. We are Indians from the core of our hearts. But, unfortunately, the Central Government still gives a secondary status to Assam and her problems. It has always overlooked the possibility that Assam could become the next Kashmir someday.

Today what Assam demands from the Indian Government is equal treatment. All we want is that the Centre should acknowledge our problems and help us out of them. And the seeking of insurgency damages grant is a step in that direction. Apart from helping to shape our shambled economy, it will also ensure Assam’s importance in the Indian pantheon in comparison to states like Jammu & Kashmir. So I sincerely hope that the Centre accepts the memorandum and Assam gets her dues in full.

Some Lost Maps and an Obstinate Dream

2008-12-19T04:55:00.000-08:00

It’s official now। The Assam government has lost the original maps of Nagaland from its archives. On December 17, the Assam Government admitted that original maps demarcating the borders of Nagaland have been lost. As a concerned Assamese I can only think where our relationship with the Nagas will head to now. Already we are having a troubled history with the Nagas over border disputes and this incident will only go farther in increasing misunderstandings. One thing is for sure, that the Assam government has now to tackle with an infrastructure that is collapsing day by day.

My first reaction, to this incident of maps getting lost, was to loath the Assam Government for their inefficiency in almost everything! Archival materials are highly important things and have to be preserved with the highest care. But to report the missing of maps with such casualness is highly callous in nature. Who is to blame for the loss that has occurred? Union Home Minister P. Chidambaram told the Rajya Sabha that the Nagaland government had submitted the maps in September 1979 and they were forwarded in October 1979 to the Assam Government for its comments. But the Assam Government has informed the Centre that the maps are untraceable now. Nobody knows what the Assam government has been doing with those maps since then. No comments have ever been forwarded to the Centre on the purpose. I doubt if the Assam Government has ever cared to look into those maps due to which they have disappeared from the government archives as pieces of useless papers. What is more surprising is that the Central Government did not care to keep a copy of the maps. They were sent in the original. This, too, highlights the Centre’s lacklustre attitude towards the problems in the North-East.

Chidambaram’s statement is significant as the separatist National Socialist Council of Nagaland has been fighting for six decades to create a Greater Nagaland by slicing off parts of three neighbouring states to unite 1.2 million Nagas. Assam, Manipur and Arunachal Pradesh strongly oppose the demand. The issue of Greater Nagaland is an issue which has vexed the Assamese-Naga relations for a long time. Who knows what important links those maps might have given towards solving this problem? And this problem is not only of Assam, but also of Manipur and Arunachal Pradesh. In fact, Manipur will be the biggest loser if Greater Nagaland is ever formed. About half of the state will be sliced apart as they are all Naga dominated areas. Creation of a Greater Nagaland can pose huge problems for the Indian Government’s plans in the North-East too as such a huge chunk of Naga infested land can result in a united effort by the Nagas to renew their demands for independence or greater autonomy. Already the Naga militants harass the travellers on the way to Manipur from Assam. And there is no one to stop them as they do this on Naga soil.

I sometimes reflect back to older times when I was a little boy। My late grandfather used to narrate me incidents of skirmishes with the Nagas over territorial disputes. As a police officer, he had seen enough of such problems. He told of the brutalities with which the Nagas used to deal with their enemies. A colleague of his, who was known to deal firmly with the Nagas, was tied to a pole and rounds of bullets were fired at him. Not to speak of the merciless way in which the Nagas like to butcher their enemies to this day. These are all bitter memories which the North-East of India has witnessed post-independence. And every state in North-East has its own tale of bloodshed and violence. Manipur still burns from the Naga insurgency in it. Most of my Manipuri friends tell me of the excesses committed by the Naga militants with the travellers on their way to Imphal as the route to Manipur from Assam goes through Nagaland. The opening up of a railway track to Imphal or an alternate route to Manipur via Silchar in Assam can bring some relief to the travellers. But what about the overall problem that afflicts them? There are no answers to that yet.

Though Assam has not faced this problem in the same calibre as Manipur has, it suffers from occasional border skirmishes with the Nagas। There are occasional reports of Nagas entering Assam’s territory and occupying large tracts of land. As Assam has a very low percentage of Nagas living in its territory, this is deliberately done to settle as much Nagas in these areas as possible so as to facilitate its incorporation in Greater Nagaland. The State Government and the police have been totally inefficient in handling these marauders. And I often wonder if we Assamese people have lost the martial spirit we were once famous for. But then why should I doubt my entire race just because the government is corrupt and the police force is inefficient! I have always favoured dialogues over open conflict. Assam, along with the rest of the North-East, has seen enough bloodshed till date. And conflict should always be avoided so as to facilitate dialogue so that an amicable solution can come up to any problem. What I have stated here is nothing like a new gospel for peace. These are things which are said again and again and the common people also know their inherent relevance. But even then talks and dialogues are sidelined and every unethical and extra legal method is taken to take a stand. And this has to stop if peace is to ever flourish in the North-East of India.

Greater Nagaland is not just a Naga problem. It is a problem which has created discomfort for the common people of all the states concerned. Border disputes, insurgency and separatism are all venomous seeds sown by this. And the loss of the original maps is only a reminder of the hurdles we will face in reaching up to a solution to this problem. And there is seriously no use of any more comments on the Assam Government or the State police for that matter. Because it is really of no use! We just have to remember one thing. Maps or no maps! A solution has to come up to this problem before it is too late.

Musings Of An Angry Indian

2008-11-30T09:31:00.000-08:00

26^th November, 2008. This date will remain etched in the mind of every Indian now. The terror attacks which hit Mumbai have left a scar in the mind of every Indian. For three days, we saw terror in its most naked form revealed in the city of dreams. With 20 attacks, 183 dead and over 300 injured, India saw its version of 9/11 in Mumbai. The terror drama finally ended with ‘Operation Cyclone’ ending at Taj Mahal Hotel. The images which we saw on TV was simply heart-rending. It was a bloody game of AK-47s, grenades and death! The Mumbai police, NSG commandos and army fought to the teeth with the terrorists who took hostages at the Taj and Oberoi hotels. And every moment brought more gruesome news of death and misery with it. Surely, now the time has come when merely sitting and watching events unfold will not result in anything for us. It is now the time to just act.

As an Indian who hails from a terror-hit area of the country, I can relate very easily to this sort of incidents. Bomb blasts, gun battles and hostage situations are a rather common thing in our Assam. At this stage, I finally feel that we Assamese are no longer alone in our feelings as terror affected individuals in this country. Today, the rest of India as Assam has finally tasted what bitter fruit terrorism is! The terrorists who did the Mumbai attacks have shown that when it comes to bloodshed terrorism knows no mercy. They were trained professionals who were sent on a suicide mission to show India what the fear of death really is! The total lack of security and alertness on the part of the authorities and the government has only showed how vulnerable we are as a nation to these types of attacks. Yesterday as we saw on the news about the mission at Taj end up, I realized that we as a nation have faced the worst humiliation in the form of this attack. The attacks on the Parliament and Akshardham Temple a few years back are nothing compared to this. And this not something which we should sideline to any particular community. I am sure that among those killed and injured, there will be some Muslims as well. Their grief and sufferings will not be any different from the Hindus affected in this attack. Today what I see is a sort of unity among all people which I have not seen last since the Kargil War. Mumbai has come together to help all the ones in distress. And behind them are also the prayers of millions of Indians like us. Time and again, we Indians have stood together through the shockwaves that have hit our country. We have always proved that when it comes to our country, we are just one nation! No matter what our religion might be. No matter what our caste or community might be. We have always shown that we are the best example of unity in diversity.

Today, as I see the reactions of our politicians to this incident, I’m fueled up with anger. The Home Minister of Maharashtra, R.R. Patil has described this as a small incident which happens in a big city like Mumbai. Just how callous can anybody get than this! An incident which has shook the entire nation and made all the Indians feel humiliated has been described in this manner by the Home Minister of Maharashtra. I don’t know how to put it but all I want now is to have a revolver and gun down all these filthy political dogs! I’m rather glad that Shivraj Patil has resigned from his Home Ministership in the Centre. But now to see P. Chidambaram in his place is another awkward sight for me! It has shown that the Congress party has no strong leaders to fall back on! And when democracy is ruled by such spineless leaders, such acts of terror are bound to happen. I just wonder where will our relationship with Pakistan head to now. Considering that all the terrorists were Pakistani nationals, many including me, feel that we should attack the terror camps that are breeding in Pakistan. But then again I’m forced to think that both India and Pakistan are nuclear powers. And a war would mean more devastations than anyone can imagine at this moment. As Pakistan is committing hara-kiri in sending its ISI chief to India, we are now more than sure of the role of the Pakistani army and ISI in training these terrorists. Denial is a game that Pakistan has always played in its activities towards India. But then now we also should give up hopes of securing a good neighbor in the form of Pakistan. The very basis of the foundation of Pakistan was hatred towards India. And in this we should stop being the good Samaritan towards an ungrateful neighbor. I just pray that now we Indians wake up to the grim reality we are facing.

As I write this piece, I am seething with great anger from within. As a self-respecting Indian, I have every right to feel this way. We have already seen enough death and destruction. And we know that more might be coming our way. But we must stand strong because if we do, believe me we will become the super-power we aspire to be some day. This is a very rough phase for India. Nothing is going smoothly as of now. But I have great faith in myself and my fellow Indians. And I believe we shall overcome and win afterall. So I will end this piece with a prayer in my heart for the deceased and hope for my country to come out of this crisis as soon as possible. Vande Mataram.

A New Wave

2008-11-26T09:59:00.000-08:00

Bollywood has come of age. It has finally transformed into a substance filled movie industry from a content filled one. Gone are the days when we used to be served masala potboilers which used to consist of rich girl-poor boy stint, running around the trees in songs, or a mindless action thriller where the hero beats up five to ten goons single-handedly! Can anyone remember those Mithun Chakroborty movies where some unspeakable action stunts were depicted! Audience today demands a more substance filled content in movies. This is evident in the type of movies that filmmakers are churning out nowadays. The multiplex culture has totally revolutionized the way the audience perceives a film to be made. The way a story is treated and the variety of subjects the Indian filmmakers are handling is definitely a good sign. And we really hope that this change is here for the better.

We were sure of a better change sweeping through Indian cinema when we saw Bollywood churn out movies like Hum Aapke Hain Kaun and Dilwale Dulhaniya Le Jayenge in the 90s. Fortunately, I feel that we were not disappointed in this. Atleast we got a relief from those mindless action thrillers which dominated the 80s. A newfound wave of romance swept across tinsel town. And we got some great classics like Dil To Pagal Hai, Kuch Kuch Hota Hai and Hum Dil De Chuke Sanam. This time around music also reinvented itself and finally we got out of those horrid tuneless songs of the 80s and early 90s. The music created during this period was reminiscent of the musical jewels that were created in the 60s and 70s. It was like a renaissance sweeping across Bollywood. We also had during this period some coming of age movies like Salaam Bombay. Indian cinema, during this period, also delved into newer territories in terms of ideas and storytelling. We had films like The Bandit Queen, Fire, Bombay Boys and Monsoon Wedding. What was most encouraging was that the Indian audience known for its conservatism embraced most of them with open arms and they proved to be fairly successful. And with this emerged a new breed of filmmakers and storytellers who wanted to make films which the audience could identify with. Thus, among the mainstream commercial flicks too, we had movies like Satya, 1947 Earth and Company. What was now evident was that the audiences wanted films which were backed by a great script and involved some new ideas.

Over the last ten years, what we have seen is that Bollywood has churned out many films which have set landmarks in Indian cinema. The new breed of filmmakers that have come up have lived up to their expectations. Thus, we have Farhan Akhtar making a Dil Chahta Hai. Homi Adajania making a Being Cyrus. And Navdeep Singh making a Manorama Six Feet Under. Even established production houses have made some off-beat films like Yash Raj Films’ Salaam Namaste which dealt with the subject of live-in relationships. Or in the recent case of Karan Johar’s Dostana which dealt with gay men. The variety of topics that films are handling nowadays is really a signal that the audience along with the film industry has come of age. Even when some filmmakers have burned their fingers in their quest to explore other themes, it has not discouraged others from experimenting as well. Filmmakkers like Madhur Bhandarkar have redefined the way women are portrayed in films with flicks like Chandni Bar, Page 3 and the recent Fashion. Even existing genres have got a different treatment too . Patriotism assumed a new jingoism with flicks like Rang De Basanti, Chak De India and the recent Heroes. Horror saw a new style with flicks like Raaz and Bhooth. Farah Khan’s Om Shanti Om gave a new meaning to the way the retro style is handled by Bollywood. The way infidelity was handled in Karan Johar’s Kabhi Alvida Na Kehna was something never seen in Indian cinema before. And romance, Indian audience’s favourite subject, is also getting newer treatments with each passing films. We have some off-beat romantic films like Cheeni Kum which delight us inspite of a different handling of the topic. And we can also hope for some more different treatment to romance in upcoming flicks like Aditya Chopra’s Rab Ne Bana Di Jodi.

I think in today’s multiplex culture scenario, the gap between mainstream commercial cinema and parallel cinema has diminished to a great extent. When we have films like Khosla Ka Ghosal and Mithya doing fine business, we can understand that all the audience wants now is a slice of difference in the films that are being served to them. Even flicks like Rituparno Ghosh’s The Last Lear and Shyam Benegal’s Welcome To Sajjanpur have lessened the gap between the two streams of filmmaking. When we have a hardcore commercial filmmaker like Sanjay Leela Bhansali make different films like Black and Saawariya, and another formula following filmmaker like Subhash Ghai make a Black & White, it is time for us to realize that serious cinema has finally arrived in Bollywood. Even well-known actors are exploring the newer themes in Bollywood. Thus we have Aamir Khan doing a Taare Zameen Par, Shah Rukh Khan doing a Chak De India and Salman Khan doing a Phir Milenge. The change has arrived . And it is definitely here to stay.

As an avid movie-going Indian, I’m looking forward for this change to consolidate further in Indian cinema so that we may experience more variety in terms of themes and ideas. Cinema is a very powerful mode of expression and this mode has finally hit substance in our country. Three cheers for the new wave in Indian Cinema!

For The Rock n The Roll

2008-11-22T08:03:00.000-08:00

My memories goes back to my school days when I had my first brush with rock music. Started with rather classic stuff like Elvis Presley, Cliff Richard and The Beatles. Those were the days when you could play a safe song by one of these folks which even your parents would hum with you. My father’s particular favourite was Elvis Presley. While my mother dotted more on the disco types like Abba and Boney M. Me and my brother grew up listening to the usual hindi ones like Kishore, Rafi and also ghazals most which were dominated by Jagjit Singh and Ghulam Ali. But when it comes to rock n roll, I remember it was probably in around 14, when my friend suggested me to listen to the Scorpions. I was a safe start, I believe. Soft rock was particularly soothing and I didn’t have to try too hard to understand the lyrics. I particularly remember humming to ‘Wind of Change’ and ‘White Doves’ which was perhaps the first time I remembered the entire lyrics of any English song. Classic rock n roll was just a timepass sort of music for me which I listened to impress upon the other western listening crowd of my school.

My first real serious experience with rock n roll happened one day when I chanced to see a documentary on TV about The Doors. There was this guy who was simply high on dope and the crowd was simply swinging with him totally mesmerized! The next day immediately bought a cassette of The Doors and instantly I fell in love with the haunting vocals of Doors frontman Jim Morrison. For the first time I thought rock n roll had a deeper meaning than I ever imagined. By that time I was reaching 18 and was taking my keyboard lessons. Listening to Ray Manzarek’s awesome keyboard parts in the songs was enough for me to take the keyboard seriously. I began to live The Doors day in and day out. For the first time my parents were baffled to hear me listen to a kind of music they were not familiar with. Morrison’s lyrics totally freaked out my psyche. For the first time I began to look at the things around me in a different way and went through the ‘confusion’ phase that most teens go through. Love, life, violence, sex. I felt I could understand these things in a clearer way than ever before. Songs like ‘Riders in The Storm’, ‘Light My Fire’, ‘Roadhouse Blues’ and ‘The End’ have become anthems with scores of people. But for me, one underrated song that particularly stands among these gems is ‘People are Strange.’ It connected with me especially in the period when I came to Delhi for the first time and felt like a complete stranger in the place. The Doors never failed to give me solace in my hours of depression and I almost worshipped Jim Morrison.

I began to venture to other rock n roll bands too. There were Led Zeppelin, Deep Purple, Kiss, The Rolling Stones and the like. They made great stuff to listen. And I felt good because I was increasing my rock range. But then one day, my friend gave me a cassette called ‘The Dark Side of The Moon.’ It was by a band called Pink Floyd. Suddenly, I felt that I had reached a very extreme point of psychedelia! Rock, for me, was never the same again! It totally blew my mind. And I realized I had finally found the medium to vent out my frustrations. Pink Floyd’s songs helped me delve into the darker realms of the mind. I still get hysterical when I listen to their ‘Coming Back to Life.’ This song has become an anthem with me now. And for me, nothing can match the dark soothing beauty of this song. There is an ultimate rush of ecstasy and sadness in this song. All at the same time. Another song I fondly recall leaving a huge impression on me was ‘Wish You Were Here.’ Anybody would fell in love with this song recalling their first love. Pink Floyd’s effect started from the point where The Doors faded off. And not to forget their ever popular ‘Education’ song.

Now I sometimes wonder what is it that endears rock n roll so much to the youth? Maybe it is some sort of a medium to vent out their hidden frustrations. Or maybe it is something with which the teenager’s often troubled mind can identify with. I think more than the music it is the lyrics which form the real core of rock music. If you go through lyrics like “Remember when you were young, You shone like the sun,” you will realize that it connects more with the youth than anybody else. Though it’s timeless quality can appeal to any age group, it will be more appealing to the troubled teenaged mind as it will take back to the magical innocence of childhood. Or take this one for example. “I wish I die before I grow old.” Now how would a young mind react to it? Or even the ones who are in the prime of their youth? Really psychedelic!

Maybe I’m just goofing around trying to define what rock n roll is all about like most idiots before me have done. But here like most, I myself have felt its impact on my brains. But again, I really can’t do justice to it by trying to make an explanation out of it. A friend of mine, who unfortunately died of a drug overdose, summed up rock n roll in the best way possible. “You have to feel it to understand it.” I think I’m no authority to better that!

An Ode for The Tiger.

2008-11-18T08:56:00.001-08:00

Tigers are facing extinction. And with it also our chances of future survival. Over the years the number of tigers have dwindled down dramatically. Poaching has already erased it from some sanctuaries like Sariska and in the rest where they remain, they are fighting a constant battle to survive against the rampaging forces of man. What is most disheartening here is that a government initiative like the Project Tiger has done but little to save the tiger from facing a slow extinction. While the government continues to make tall claims about the achievements of the Project, statistics and naturalists have painted a different picture altogether. And this has raised the alarm among conservationists because poaching is on an all time rise. And along with it fears have risen that our coming generations might not get to see this magnificent beast.

The Project Tiger was the Indian government’s mammoth attempt to put tiger conservation under the official scanner of the government. Launched in 1973-74, the project aimed at tiger conservation in specially constituted ‘tiger reserves’, which are representatives of various bio-geographical regions falling within our country. Under the Project Tiger, various tiger reserves were created in the country on a ‘core-buffer’ strategy. The core areas were freed of all sorts of human activities and the buffer areas were subjected to ‘conservation oriented land use.’ Nine tiger reserves were established in different states during the period 1973-74, by pooling the resources available with the Central and State governments. The WWF also gave an assistance of US $1 million in the form of equipments, expertise and literature.

Over the years, the government has made long claims of huge success in this area. But recent statistics and suggestions by naturalists have formed a different picture altogether. Poaching has steadily risen with Sariska, one of the reserves under Project Tiger, being left with no tiger at all! The situation had become so bad that tigers had to be imported from the Ranthambhore Tiger Reserve to Sariska. And the situation is still is not going well because out the three tigers (one male and two females) that had been brought to Sariska, the male has refused to adjust to its new surroundings. Now the situation has become such that one can only speculate if Sariska will ever see tigers flourish in its jungles again. Corruption in the beaurucratic system has infected the efficient functioning of the Project with the evidence of the rise in poaching in recent years. There have been several cases of poaching reported this year from sanctuaries like Manas and Kaziranga in Assam. And the brunt of poaching has fallen on other endangered species too like the One-horned Rhinoceros.

Ask tiger conservationist Valmik Thapar what he thinks about the prospects of the tiger’s survival in the near future, and he gives you a dismal picture. For him, it is the worst wildlife crisis that India had faced post-independence. And Sariska proved to be the national embarrassment in this case! Certainly, Thapar speaks from a position of authority. He has been tracking tigers for nearly three decades, keeping a keen eye on the cats, spending hours shooting them with his camera as well as watching them hunt, sleep and play. He has campaigned for their protection and fought to preserve their habitats. He insists that today the poachers have finally gained the upper hand and are mercilessly laying traps for the great cats. What’s more, the forest protection machinery seems to have collapsed completely.

Thapar heard the warning bells in early March when a census conducted in Sariska by the Forest Department, which was supervised by the empowered committee set up by the Supreme Court revealed that the park had been wiped clean of its tiger population by poachers. The tiger count in June 2004 stood at 16, but, according to the survey, the tigers had vanished entirely by October. One person who has responded swiftly to the conservationists is Prime Minister Dr Manmohan Singh. Soon after the Sariska report, he called a meeting of the National Board for Wildlife of which Thapar is a member and also agreed to create a National Wildlife Crime Prevention Bureau. The Central Empowered Committee constituted by the Supreme Court is an administrative body which looks into environmental cases which come before the court. It also began an inquiry into the crisis. Thapar is also a member of the committee. Then, the CBI’s recently formed wildlife squad instituted an inquiry and backed the finding that Sariska’s tigers have vanished.

Today the beast is under grave threat in reserves across the country. According to Thapar, the solutions lie in setting institutions right. At the meeting of the National Board for Wildlife, Thapar pushed for the splitting up of the Ministry of Environment and Forest. He’s pushing for an environment ministry that deals only with issues like pollution, CNG and urban environmental problems. Then, he argues, there should be a separate forests and wildlife ministry. But only time will tell if any of these suggestions will ever be implemented. Plus, one is also forced to think how much of reforms in the institutions will give positive results after analysing the results of a government initiative like the Project Tiger. People like Thapar will continue to stand by the tiger in this testing time, but the fact is also that how much aware can the people get regarding the preservation of this magnificent beast. Poaching and trading in tiger parts are the biggest threats to the tiger today. Unitl the government comes up with some proper alternatives to quell them, there can be no hope for the tiger. Especially in countries like China, where officialisation of tiger trading has jeopardised the chances of the tiger’s survival there.

Therefore, it is now very essential that a ‘preservationist’ approach is taken towards the conservation of the tiger. Otherwise the day is not far when our coming generations will get to see the tiger only in pictures!

2008-11-16T08:02:00.000-08:00

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Glory Days

2006-11-20T06:59:00.000-08:00

How many of you have experienced the hostel life? In my family none but my uncle (my dad’s big bro) and his son besides myself. Ask anybody what they think about a hostel resident and the person forms up some really freaky assumptions! Hostellers are equated with hell-raisers with having a very bad sense of attitude and having a goon-like mentality. These types of assumptions are due to a hyperbolical media and us hostellers to some extent. Having studied at Hans Raj College in Delhi University for graduation and being a college hosteller, I know what a fine place our hostel is. It is a place which has a rich culture and traditions of its own. Many people think that a person’s character deteriorates after staying in hostel. What nonsense! I believe that the hostel is the place where you can test yourself as a person. It is the best place to start your graduation journey especially in a place like D.U. But first, I need to put forth the true picture of my hostel for you.

The season kicks off with the admission of fresh 1st year residents and immediately begins the much hated “Ragging Session”. In this, the guys from Haryana and the North-East are not ragged. The Biharis are the most feared raggers in the hostel. I, myself, being a North-Eastern was not ragged, but I witnessed others’ ragging which rather shook me. Then comes the Hostel Freshers’ Party which marks the end of the ragging period. There’s a welcoming ceremony for the “Fuchhas” into the hostel followed by a splendid dinner party. Then the entire hostel goes to a multiplex theater to watch a movie. Once there’s the Freshers’ Party, the juniors realize that their fear of seniors was unjustified as the gap between the senior and junior vanishes and the two become very friendly. After this comes the Election Period. First comes the Hostel Election, which is followed by the College Election. It is during this period that the hostel gets divided into two groups. We are quasi-united yet divided. The hosteller has an inclination towards politics. It is during this time that the leaders emerge. I personally believe that this is the time when one’s leadership quality develops. Barring a few incidents of disorder or violence, the election period is very educational because it brings out leaders among the boys and one’s personal convincing power is improved. The two election factions are the one led by the Biharis and the other led by the Jats. The North-Easterns’ support is a decisive factor for the victory of any group.

It is not that the rest of the year is boring devoid of any incidents. Towards the middle of the academic session in December, we have the Socials’ Night for which our hostel fancies inviting Miranda or I.P. girls. That night normally turns out to be good for us North-Easterns as we get the cream of the cake. Tragically, most of the Biharis are left high and dry. Ha ha!! Then towards the end of the academic session we have the Farewell Party for the 3rd year residents. Apart from these hostel events, the various festivals around the year are celebrated with aplomb. For B’Day boys there is a tradition in the hostel which is dreaded by them. First, he is given B’Day bumps and with him the honour also goes to his roomie and his best hostel buddy. This ceremony commences at 12 in the night with the onset of the birthday and then everyone goes off to one of the dhabas in the University Campus for a late night B’Day Party which normally lasts upto 4 o’ clock in the morning. Each day in the life of a hosteller is an adventure. 1st year residents are very enthusiastic to explore their newfound college environment. But soon they wake up to the grim fact that the company of an opposite sex in Delhi is a costly affair. The 2nd year residents try to be serious college goers as they try to put in their messed up schedules in place and go steady for the future ahead. The 3rd year residents are career concerned guys who are busy with either the competitive exams or any professional line in mind. Doing Masters is no longer a taboo nowadays. After a hectic schedule in the college, the residents return to have lunch at the hostel. Questions like, “Who was that chic with you in college today? She was hot!” are thrown in the air. The Mess Room comes alive with the loud gossiping of the residents. In the afternoon, some guys go to their rooms either to rest or to study while the Science students have to go for the ever hated practicals. While those struck by Cupid can be seen hanging around Kamla Nagar with their Fantees. In the evening some sip tea at “Vinod Ka Dhaba” in the backyard of the hostel. The North-Eastern residents can be seen playing either basketball or soccer in the college ground in the evenings. They are the famous fitness freaks of the hostel. It is after dinner that the residents retire to their rooms to study. Some sit in the Common Room to watch some TV or to play some Table Tennis. My hostel never sleeps. It’s hustling and bustling remains way after midnight. Some do serious studying, others do rampant gossiping while some hunger driven nocturnals venture out for paranthas.

Our Hans Raj College Hostel is very famous for its unity. We hostellers are the traditional dadas of the college. Any day-scholar considers it suicidal to take panga with any hosteller as we hostellers regard any offence on one of us as an offence on all of us as a whole. We are a united force and can play formidable challengers to our foes. But the election period is not a good time to test our unity. But still we are much better than the Ambani Bros. Most people equate us with ruffians. That is very unfair as most of the toppers are from the hostel and we seldom ever start a fight. We are as we are. And we are highly proud to call ourselves as hostellers. God bless us! This is my hostel for you. And we will always cherish our hostel days as the Glory Days of our lives.