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Tuesday, November 30, 2010

Conversation Between Gandhi & Bin Laden

by Bhikhu Parekh
If he were alive today, how might Mahatma Gandhi, the greatest apostle of non-violence, challenge Osama Bin Laden’s worldview?  Bhikhu Parekh is Vice-President of The Gandhi Foundation, a professor of political philosophy, a Labour peer, and the author of three books on Gandhi. This article first appeared in Prospect magazine in April 2004.

Bhikhu Parekh’s preface

Like millions around the world, I found the atrocities of 9/11 abhorrent and utterly condemn such acts of terror. Despite the war against terror, we continue to see more horrors such as that in Madrid. What drives the bombers? How do they live with their deeds? Is there no alternative to the cycle of violence? No one is better qualified to advise on this than Mahatma Gandhi, the great apostle of non-violence. My imaginary exchange between him and Bin Laden tries to do two things: to comprehend at least part of the twisted worldview that inspires Bin Laden, for we cannot defeat it without understanding it; and second, to explore a neglected alternative. My Bin Laden is an intellectual construct, a metaphor, referring not so much to the real man as to a more generic pro-terror radical Islamist.
Dear Mahatma Gandhi
2nd October 2003
Ever since my followers attacked the American embassy in Kenya, the USS Cole in Yemen, and later the World Trade Centre in New York and the Pentagon in Washington DC, they and I have been declared enemies of the civilised world who can be hunted, tortured and killed like wild animals. I was not surprised by the American reaction, but I was dismayed by the hostile reactions of some of my fellow Muslims. I owe it to them to explain why we did what we did, why we remain unmoved by the calumnies heaped upon us and why we might do it again. Since every political act is unintelligible outside its historical context, I must begin with some history.
Islam is a great religion, continuous with and completing the other two Abrahamic religions. It accepts them as genuine and true religions, reveres their prophets and has always been tolerant and respectful of them. Thanks to the moral and spiritual force of its profound truths, Islam, a late historical arrival, was quickly able to win over the willing allegiance of millions of people in different parts of the world. It inspired its followers with such zeal and fervour that their armies chalked up conquests against all odds, making it the second most powerful world religion. Christians, who have long been jealous of its appeal and resentful of its power, tried to discredit and undermine it by mocking its beliefs, vilifying its prophet and mounting crusades against it. Islam survived all these and built up large empires, the great Ottoman empire being the last.
With the rise of the modern world, Britain, France and other European countries began to industrialise. Driven by the lust for power and profit on which capitalism and imperialism is based, they conquered large parts of the world and set about reshaping their colonies in their image. Since Muslim societies had betrayed their religious principles and become corrupt and degenerate, they were easy prey. Being better armed, the British and French overwhelmed the Ottoman empire, broke it up into artificial political units, set up corrupt rulers, kept them weak and divided, and used them to perpetuate their power. After the 1939-1945 war, they deprived the Palestinians of their homeland, handed over a large part to the Jews, and created a festering source of injustice in the shape of Israel. Muslim societies have always included large Jewish communities and have been more protective of them than European societies. But giving the Jews their own state, at Palestinian expense, and in the heart of the Arab world, was provocative and unjust.
As the US replaced the weakened Europeans in the 1950s, it continued this project and designed a more subtle empire of its own. In the name of defending the west against the Soviet threat, it set up and supported puppet regimes in many parts of the world, especially the Muslim societies of the middle east upon whose oil it had come to depend for its prosperity. It was even more partial to Israel than the Europeans were, devoting much of its foreign aid budget to it, arming it, and encouraging its expansionist ambitions. The collapse of the Soviet Union gave the US an illusion of omnipotence and removed all restraints on its hubris. The US today is determined to Americanise the world and restructure every society along secular, capitalist, liberal and consumerist lines. Its troops are stationed in 120 countries, and pressure their governments to do its bidding. It controls major international economic and political institutions and uses them to pursue its interests. When that does not work, it resorts to bribery and blackmail to get its way. And when even that fails, it acts unilaterally in disregard of international law and institutions. No government is beyond its reach. Although the current Republican administration is unashamed in its imperialist designs, the previous Clinton administrations were no better. They followed the same policy, albeit relying more on economic and political pressure than on the threat of military might.
Although the American empire must be fought in every part of the world, I am mainly concerned to liberate Muslim societies, not only because I belong to them but also because they constitute the weakest link in the imperial chain and my success there will set an example and inspire others. My goal is fourfold: to get the Americans out of Muslim societies, to destroy Israel as a separate Jewish state and create a free Palestine in which Jews can live as a protected minority, to remove corrupt American stooges in Muslim societies and restructure the latter along truly Islamic principles, and finally to restore the earlier glory of Islam by uniting the umma and ensuring Muslim rule in such erstwhile Muslim countries as Palestine, Bukhara, Lebanon, Pakistan, Bang-ladesh, Chad, Eritrea, Somalia, the Philippines, Burma, South Yemen, Tashkent and Andalucia.
Violence is the only way to achieve these goals because this is the only language the US understands. Our violence has to be based on terror because ill-equipped Muslims can never match American might in open combat. Although our terrorist violence is primarily directed against the “icons of US military and economic power,” one cannot be so fastidious as to exclude civilians. The US itself has never spared civilians in its wars on us: nearly 500,000 Iraqi children died as a result of US-inspired sanctions. US citizens have freely elected their governments, often supported their policies (or at least failed to protest against and dissociate themselves from them in large numbers), and are directly or indirectly complicit in their government’s deeds.
I should make two additional points. First, our terror is reactive. We are only responding to the terrorist violence of the US. Americans rob us of our wealth and oil, attack our religion, trample upon our dignity, treat us as pawns in their global chess game, and have the moral impertinence to call us terrorists when we are only defending ourselves against their terrorism.
Second, I distinguish between “commendable” and “reprehensible” terrorism. Terrorism to abolish tyranny, external domination, corrupt rulers and traitors belongs to the first, and one that imposes or perpetuates these evils belongs to the second. My followers neither kill like cowards nor make personal gains from their actions. They give up the ordinary pleasures-careers, families, even their lives-and show by their self-sacrifice that they are guided by the highest of motives. Our terrorism is moral and religious, not criminal in nature as our western critics claim. Our consciences are clear, and I say to my fellow Muslims that to kill the Americans and their allies – civilians and military – is an individual duty for every Muslim.
Yours
Osama
Dear Osama
1st November 2003
Listening to you, my brother Osama, I was strongly reminded of my dialogue with my terrorist countrymen, which began in London in 1909 and continued almost until my death. As in their case, so in yours, I find your reasoning perverse and your glorification of violence utterly abhorrent.
Whether you realise it or not, you think and talk like an imperialist. You present a sanitised picture of Islamic history. All conquests and empires involve bloodshed, oppression and injustice, and yours was no different. Muslim rulers in India destroyed Hindu temples, looted Hindu property and converted vast masses by a combination of inducement and force. They also destroyed traditional African cultures and social structures and sought to obliterate memories of their pre-Islamic past. And although they treated Christians and Jews better, they never granted them equal citizenship. Since all this occurred a long time ago, there is no point in lamenting it and apportioning blame, but we do have a duty to acknowledge the full truth of the past and resolve never to repeat it. You do not do this, and are even determined to revive Muslim rule in the countries you mention. You attack European imperialism because it ended yours, and you attack Americans because they are preventing you from reviving it. An imperialist yourself, you have no moral right to attack the imperialist designs of others.
You keep talking about the truly Islamic society whose glory you want to revive. I do not find it at all appealing, and nor do most of your fellow Muslims. You want to combine a centralised state, an industrialised economy and nuclear weapons with a set of Islamic values and practices. This is an incoherent enterprise. Once you opt for the economic, political and other institutions of modernity, you cannot escape their logic. You would become more and more like a western society and get sucked into a process of globalisation and thus into the American empire, precisely what you say you do not want. Furthermore, these institutions cannot be sustained without creating an appropriate culture, radically transforming social, educational and other institutions, and undermining the very religious and moral values you cherish. You want to create powerful Muslim societies that are capable of standing up to the west. But if you are really serious about creating a good society, you should stop measuring yourself against the west. You should start instead with the great values of Islam, relate them to the circumstances and aspirations of your people, and assimilate those western values and institutions that will enrich your societies.
As you admit, Muslim societies have become degenerate, but your explanation for this is wrong. They are degenerate because they are static, inegalitarian, patriarchal, averse to change, and lacking the spirit of scientific inquiry, individual freedom and the capacity for collective and co-operative action. In these areas we have much to learn from the west. I have myself been a grateful student of the west, learning much from its liberal, Christian and socialist traditions and suitably integrating it into Indian ways of life and thought. A crude division of the world into west and east is unhelpful because it homogenises each and obstructs a mutually beneficial dialogue.
You say that the west is spiritually empty and call its citizens infidels. Although the west is consumerist and militarist, many of its citizens have a strong social conscience. The concern for the poor, the welfare state, the desire to create a just society and the pressures for global justice and humanitarian intervention are all examples of this. Religion matters a great deal to many in the west, and some of them are keen to enter into a dialogue with and borrow from non-Christian religions. You are wrong to think that Muslims have a monopoly on spirituality. Spirituality is not about how often you pray, fast and visit the mosque, but about serving your fellow humans and living by the great virtues of humility, benevolence, tolerance and universal love. I see little evidence of this in you.
You seem to believe that Islam is perfect. But all religions contain truths and errors. Moreover, you, Osama, claim to know the true principles of Islam better than anyone else, and brook no dissent. You rule out the creative adaptation of these principles to a world vastly different to the one in which they were first articulated. And by asking the Islamic state to impose them on its subjects, you deny the latter their basic religious freedom. This is the surest way to corrupt both your religion and the state and to arrest the moral and spiritual growth of your people. A truly religious person wants to live by the values and beliefs of his religion. If the state has to enforce them on him, then clearly his religion has ceased to have any meaning for him. A religiously based state is a sacrilege, an insult to God and to the human soul.
You blame the Europeans or Americans and never Islam for your sad predicament. You forget the simple truth that no outsider can get a direct or indirect foothold in a society unless it is itself rotten, just as no human body succumbs to a disease unless it has lost its regenerative resources. Stop blaming others, and concentrate your energies on rebuilding and revitalising your societies by educating and organising the masses. You are right to say that many Muslim rulers are corrupt stooges of external powers, but you forget that our rulers are not an alien species but a magnified version of ourselves. We create them in our image and are responsible for what they are and do. You, Osama, have no patience, no plan of social regeneration, no desire to deal with the deeper causes of social decay. You rely on a tightly knit group of religious activists to transform society. But once in power, they too will become corrupt, arrogant and dictatorial.
While repeatedly attacking the Americans, you also keep attacking the Jews and have often expressed not only anti-Zionist but offensive antisemitic sentiments. I could not disagree more. Unlike you, I have lived and worked with Jews, admire their intellectual and moral qualities, and know them and their history well. Some Jews became my closest friends in South Africa, and one of them bought a farm where we set up an experiment in communal living. I call the Jews the “untouchables of Christianity.” Although they are an integral part of the Judeo-Christian tradition, they were for centuries ostracised, shunned, humiliated and subjected by Christians to degrading treatment, of which the Nazi atrocity was only the most horrendous example.
I well know that the victims of yesterday can easily become the oppressors of tomorrow, and use their past suffering to excuse and even legitimise their brutal treatment of others. Israel has in recent years behaved in an unjust manner with the support of the US. Its misdeeds must be challenged, but you must not be insensitive to the effect of their past suffering on the Jews. They are naturally haunted by their bitter historical memories, feel profoundly insecure and sometimes find it difficult to trust even well-meaning outsiders. They have at last found a home and understandably feel intensely possessive about it. Their new home rendered the Palestinians homeless and caused them immense suffering. We need to find ways of doing justice to both. I was keen on a bi-national state of Jews and Arabs just as I would have liked a united India. In spite of all my efforts to stop it, India was partitioned. I accepted it in the hope that once the two quarrelling brothers set up their separate homes and got their hostilities out of their systems, they would not only learn to coexist in peace but even perhaps revive their deeper bonds and draw closer. You, Osama, must accept the existence of Israel, give it the sense of security it needs, and work patiently towards getting it to appreciate the justice of the Palestinian cause. As long as you threaten it, you frighten its people and drive them into the arms of its most reactionary and militarist leaders. Sensible Israelis know that they have to live in the midst of Arab societies, and that the latter will not remain backward and divided for ever.
Finally I must turn to your terrorist methods. I find them unacceptable on pragmatic and moral grounds. They will not help you achieve your goals. They cannot drive away the Americans who will use their might to smash your terrorist camps and networks, as they have done in Afghanistan and elsewhere. They do not mind disregarding international law and even their own constitutional procedures, and you have no hope against such a determined opponent. Even if they were to go, your methods would not be able to defeat their indigenous collaborators, let alone revitalise Muslim societies. There is not a single example in history of terrorists creating a humane and healthy society. Today, Osama, you use terrorism against the Americans and Muslim rulers; tomorrow your own people will use it against you and claim the same justification for it. When will this vicious circle end?
I also have moral objections to your method. Human life is sacred, and taking it is inherently evil. Besides, however fallen a human being might be, he is never so degenerate that he cannot be won over or neutralised by organised moral pressure. Human beings do evil deeds because they are in the grip of evil ideas, or are driven by hatred, or because of the compulsions of their wider society which disposes them to do things they might personally disapprove of. Violence does not address any of these circumstances.
As I have shown by example, organised non-violent resistance is the only moral and effective way to fight evil. It appeals to the opponent’s sense of shared humanity, awakens his conscience, reassures him that he need fear no harm, and mobilises the power of public opinion. It also allows time for tempers to cool and reason to work, lifts both parties to a higher level of relationship, teases out what they share in common, avoids false polarisation, and leaves behind no lasting legacy of mutual hatred. Don’t play your opponent’s game and remain trapped in the chain of action and reaction. Take upon yourself the burden of his evil, become his conscience and transform the context of your conflict. I call this the surgery of the soul, purging the poison of hatred and mobilising the moral energies of the opponent for a common cause.
Take the case of the Palestinians. They have used violence. Israel has countered it with greater violence. The result is an increasing brutalisation of the two societies. Now consider what would happen if the Palestinians were to follow my advice. They would eschew all threats to Israeli citizens, acknowledge them as their brothers, appeal to their sense of justice and long history of humiliation, and get them to appreciate both the suffering they are causing to the Palestinians and the considerable damage they are doing to their own psyche and society. If necessary, they would mount well organised acts of non-violent resistance and civil disobedience to highlight their injustices and dare the Israeli government to do its worst.
I cannot imagine that any Israeli government, not even that of Ariel Sharon, would kill unarmed and peaceful protesters with the world watching. If it did, it would not only incur universal condemnation, including that of diaspora Jews, but also divide its own people. I am convinced too that some Israeli soldiers would disobey government orders, as some are already doing. Unlike the current wave of violence, peaceful protests would have the advantage of delegitimising Israeli violence, raising the morale and moral stature of Palestinians and mobilising world opinion in their favour.
You might say, as some of your associates have done, that non-violence comes easily to us Hindus and is alien to the Islamic tradition. This is not true. Hindus have a long tradition of violence, and are by temperament as violent a people as any other. It was only after a long campaign and examples of successful non-violence that I was able to bring them round to accepting it. As for Muslims, you should know that they too have a long tradition of non-violent resistance. The ferocious Pathans of the northwest frontier provinces of what is now Pakistan embraced it with great success under the guidance of my friend Abdul Gaffar Khan. No religion is inherently for or against violence. It is up to its leaders to interpret it appropriately and guide its followers accordingly.
With blessings and love
MK Gandhi
Dear Mahatma Gandhi
1st January 2004
I must confess that I had never before had a reason to read your writings or follow your life. You are not as well known in Muslim countries as you are in the west, and all I had heard was that you were a Hindu leader of India who could not command the loyalty of the Muslims and fought against the British by a passive and rather feminine method. But I was sufficiently interested by some of the things you said to go and read and reflect on your life and work. While I now see the situation a little differently, I remain unpersuaded.
You misrepresent your Indian experience and, like all moralists, extend it to societies where it does not apply. Since British forces did not occupy your country, they had to depend on local support, which naturally placed considerable constraints on them. The British people were ambivalent about the empire, and some were opposed to it. You could therefore always count on a sympathetic body of British opinion to press your case for independence. By the time you came to dominate the Indian political scene, the British were exhausted, initially by the 1914-1918 war and then by the great depression. The events leading up to the 1939-1945 war and that war itself debilitated them further. You were therefore in the fortunate position of confronting a weak opponent who had neither the will nor the means to continue to rule over your country. You should also recall that you lived at a time when there were several centres of power, each regulating the others, and none, not even the British empire, enjoyed complete mastery.
The historical context in which I have to operate could not be more different. It is dominated by a single power with a global reach, which feels triumphant after its victory in the cold war, and thinks that it can now do what it likes. Its economy is driven by an enormous appetite for profits and the consequent desire to turn the whole world into a safe market for American goods. Its political system is dominated by money and selfish pressure groups, it incarcerates more people than any other rich country, it has a larger class of the poor than any other rich country, it has launched more clandestine, proxy and open wars than any other-yet the US considers its form of government to be the best in the world, and insists without the slightest embarrassment that it has a right and a duty to export it to other countries. This formidable combination of self-righteousness, missionary spirit, national self-interest, moral myopia and overwhelming power in a single country has radically transformed the world. Your ideas, Mr Gandhi, belong to a world that is dead, and are of no help to those fighting against current injustices.
The Americans have to be checked in the interest of global peace, stability and justice. This requires not just military power but a superior vision of man and society that satisfies the deepest urges and aspirations of the human soul. Europe cannot provide this because it is part of the same western civilisation and because it is all too keen to share the spoils of the American empire. Only Islam offers an alternative. It has the vision of a truly good society and the will to realise it. It is also endowed with the requisite wealth, strength of numbers, and long historical experience of ruling over a multi-ethnic and multi-religious world. It is therefore vital that Muslim countries should unite, acquire nuclear weapons, take control of their oil wealth and lead the world in a better direction. You call this imperialism. I understand your fears and assure you that we do not seek to impose our views on others, let alone run their societies. We want to restore Islamic civilisation in the erstwhile Muslim countries, and are confident that its moral and spiritual vision will win over the allegiance of the rest of the world over time. The cold war was dominated by a clash between the two materialist ideologies of capitalism and communism. Islam provides a superior alternative to both, the future belongs to us.
You reject modernity, I don’t. The modern world is here to stay, has much to be said for it, and anyone opting out of it is doomed to impotence. I do not want an alternative to modernity as you do, but an alternative modernity, a society that draws on modern technology and places it in the service of Islam. I want nuclear weapons, the modern state, industrialisation and so on, without which my people would remain at the mercy of the west, but I do not want the modern secular, egalitarian and liberal culture with all its attendant evils of atheism, confused gender roles, promiscuity, homosexuality, selfishness, consumerism, and so on. Such a cultural synthesis, which gives modernity an Islamic soul, is possible and worth fighting for.
Unlike you I don’t consider violence inherently evil. I judge it on the basis of its goals and its ability to realise them. Your non-violent struggle was constantly shadowed by terrorist activities, which frightened and weakened the British and must be given as much credit for achieving Indian independence as your non-violence. Every method of struggle requires certain conditions for its success. Non-violence requires a decent opponent, freedom to mount protests, and a reasonably impartial media. You had all three; I don’t. We do not have the civil liberties you enjoyed. If we resorted to non-violent protests, the Americans and their stooges would infiltrate our ranks, create divisions, spread false stories, and, if all this failed, use force to maul us down. They would then use the pliant global media to manipulate public opinion in their favour.
If you need further proof, look at the ways in which the Americans and the British justified and continue to justify the recent war on Iraq. They solemnly announced that they had incontrovertible proof that Iraq had weapons of mass destruction, and they still can’t find them. When Hans Blix introduced a note of caution, he was vilified. Cautious reports of British and American intelligence services were deliberately doctored by politicians, who proved more dishonourable than their spies. We are not even told exactly how many Iraqi civilians died in the war. And as for the military casualties, no one is bothered-as if an Iraqi soldier’s life had no value. We are told little about the daily atrocities committed against Iraqi civilians by US soldiers, and none of the latter has so far been tried let alone punished. In the light of all this, there is absolutely no chance of success for non-violent protests. The world won’t even know what humiliations and atrocities were inflicted upon us, let alone exert pressure on our behalf. You, Mr Gandhi, had no answer when Martin Buber asked what advice you would give to the Jewish victims of Hitler’s camps. As he pointed out, where there is no witness, there is no martyrdom, only a pointless waste of life.
Unlike Hinduism, Islam takes a more charitable view of violence and sanctions and even enjoins it under certain circumstances. The prophet himself used violence, and so did his followers and other great Muslim religious and political leaders. Even if I were to plead for non-violence, it would not be accepted by my fellow-Muslims. The Pathan followers of Abdul Gaffar Khan used it only for a while, and then abandoned it in favour of violence. I see no other way to shake the might of the Americans.
Violence is how we got rid of the Soviets in Afghanistan. America understood this and gave us all the help we needed. And it is because of this that they are now scared of the same methods being used against them. As I have said on several occasions, the struggle against the Soviets was a profound “spiritual experience” for me and my fellow-fighters, and represented a decisive turning point in our way of thinking. It gave us enormous self-confidence, expanded our political horizon, helped us build a global network and enabled us to move beyond narrow, largely ethnic, Arab nationalism to the vision of a wider Islamic unity. I would rather stick to the method I and my followers have found successful than try yours. You keep telling me that I should not lower myself to the level of my opponent and should act on higher principles. Why? If others hit me, I hit back. If they harm me or my people, I harm them. Why should I endure the suffering involved in being my opponent’s redeemer? I am a follower of Prophet Muhammad, not Jesus Christ.
Yours
Osama
Dear Osama
30th January 2004
You advance the following propositions. First, Americans are embarked on an imperialist project to dominate the world. Second, Muslim societies should be reconstructed on the basis of the true principles of Islam. Third, this cannot be done without getting the Americans out of your societies and overthrowing their native collaborators. Fourth, only terrorist violence can achieve these goals.
As for the first argument, you are wrong to generalise about Americans. Some groups there fit your description, others don’t. Many Americans are deeply troubled by and critical of what their government is doing in their name, and have protested against the recent war in Iraq. Some of those who support the present administration do so because they are fearful after the events of 9/11. Their belief that their country was invulnerable to foreign attack has been shattered, and they live in fear of future attacks. Bush reassures them that his global war on terrorism will give them the security they crave, so they go along with him. As long as you keep talking the way you do, you reinforce their paranoia and support for Bush’s policy. If you had talked the language of peace and linked up with the progressive forces in America, you would have had a better chance of success.
As for your second argument, I could not disagree more. All past and present experience confirms my view that identifying religion with the state corrupts both. Religion has a legitimate place in public life and is an important source of people’s commitments and motivations. But that is wholly different from saying that the state should be based on, enforce, or be guided by religious principles. The state is based on coercion, religion on freedom, and the two simply cannot go together. In your case the situation is made worse by the fact that you take not an open, tolerant and dynamic view of religion, but a static, self-righteous and dogmatic one. This commits you to a tightly knit politico-religious party supervising all areas of individual and social life, the surest way to destroy religion, create a terrorist state, and turn human beings into soulless automata. Have you learned nothing from the disastrous experiences of Iran and your own “land of the two holy mosques,” as you call Saudi Arabia, both of which are beginning to appreciate the need to separate religion and state?
Your third proposition is only partially true. Following our earlier discussion, I looked more closely at the history of US interference in the affairs of Muslim societies. I appreciate better your view that you can’t achieve significant changes in your society without ending US influence. However, removing them physically does not mean that you will be able to banish American values and views of life if your people remain enamoured of them. You can only fight ideas with ideas, and need a more clearly developed alternative. Furthermore, as long as your society remains deeply divided, unjust, and devoid of a strong sense of freedom and cohesion, it will remain too weak to resist external manipulation and domination. Terrorist attacks on outsiders or their domestic representatives may give you a febrile feeling of elation and satisfy your ego, but they achieve nothing lasting. You need to build a cadre of reformers and activists, work among the masses, open up spaces for action by judicious acts of protest, and create a broad-based movement with the power to reconstitute your society. Once your society develops a collective sense of identity and a strong spirit of independence, America would not be able to dominate it.
Finally, you make a serious mistake in rejecting non-violence. Braving the brutality of America’s southern states, Martin Luther King used non-violence to achieve civil rights for black Americans and gave them a sense of pride and self-confidence. Iranians, too, successfully used it against the Shah. The more his troops killed innocent protestors, the more rapidly his regime dissolved, with even some of his troops deserting him. You say that my own countrymen used violence and that I sanctioned it. Some of my countrymen did resort to violence when provoked beyond endurance. Although I said that it was understandable, I continued to condemn it, fasted in a spirit of atonement and even apologised to the colonial rulers for it. To condone isolated acts of violence by desperate individuals is one thing; to make violence the central principle of struggle is totally different.
You rightly say that martyrdom requires witness and that the role of the media is crucial to its success. Some sections of the media are biased and all too ready to oblige their governments; others are not. There is also no reason why you can’t start your own publications to present your views as I did and as Al-Jazeera has done. You should not exaggerate the power of the media in pluralistic societies. They cannot ignore non-violent protests altogether, for this would discredit them. Ordinary men and women know that the media are often biased, and make appropriate allowances for that. Had this not been the case, the scale of the opposition to the war on Iraq in a country like Britain would be inexplicable. I would go so far as to say that by exaggerating the power of the media, you fall into the trap set by your opponents. If your cause is just and is pursued in a peaceful and humane manner, it will command attention. My experience bears this out.
Even if you do not believe in non-violence, you should know by now that your methods have done an incalculable harm to your people: you have discredited a great religion. Millions now instinctively associate Islam with violence and destruction. You have also deeply divided the umma, subjected your followers to torture and degradation, and rendered miserable the lives of many innocent diaspora Muslims. You have given the Bush administration an excuse to unleash extensive violence and pursue a project of global assertiveness. It is time you grew out of your infantile obsession with death and destruction, abandoned your messianic zeal, and showed a bit of humility and good sense. But my religion forbids me to give up on any human being, not even on you.
Yours
MK Gandhi
This dialogue is based on a lecture first delivered at Boston University. A longer version can be found in “The Stranger’s Religion: Fascination and Fear” edited by Anna Lannstrom (University of Notre Dame Press)
Reproduced from - gandhifoundation.org

Sunday, November 28, 2010

Gandhi in the Mind of America

By  Lloyd I Rudolph
Gandhi first entered American public consciousness in 1921 when John Haynes Holmes declared him to be the greatest man in the world. Eighty years later, Time’s 31 December 1999 end-of-thecentury issue named Gandhi (along with Albert Einstein and Franklin Roosevelt) as “Person of the Century”. Gandhi has re-entered American consciousness with the recent visit to India of an American president who, in his Nobel Peace Prize speech of 10 December 2009, made clear that he admired and learned from Gandhi and Martin Luther King, Jr.
See the full article here

Sunday, November 21, 2010

Non-Violent Response Urged To Oppose U.S. Aggression

By Sherwood Ross
People the world over must find non-violent ways to oppose American military force lest they suffer the fate of the Iraqis---hundreds of thousands dead and a nation in ruins.
Given the growing menace of the American war machine, non-violent soul force must be considered as a response in international conflicts just as it was used nationally by Mahatma Gandhi in India and by the Reverend Martin Luther King in America.
During the Sixties, the Urban League's Whitney Young Jr. said of American blacks, “We can't win a shooting war.” He was right. He and other black civil rights leaders supported Dr. King's approach. The success of their non-violent movement made America a better nation in which to live.
Today, in response to U.S. arrogance and aggression, non-violent "soul force" must be seriously considered, particularly by small nations of the sort the U.S. has a history of overthrowing or attacking. It will require courage and restraint by the threatened nations but they will earn the sympathy and support of the world by displaying these traits.
Nations faced with illegal assault by the U.S.---here Iran is an example as the U.S. has criminally threatened it with nuclear war---could announce they will not fire back or oppose an invasion.
If this seems like a lot to ask, consider the alternative: the futility of stopping a sophisticated U.S. war machine funded with $800-billion a year. (Did you know the Pentagon spends more for war than all 50 American states spend for peaceful purposes?)
Does a small nation with a $5- or $10-billion defense budget think it can “win” against USA? Does it think it will not suffer horrendous casualties if it fights back?
The best way to fight fire is not with fire but with water. And the best way to oppose violence is not with more violence but with non-violence. While each situation is different, a nation facing illegal assault---as Iran does today---might consider the following steps:
# Declare before the United Nations (and the world media) that it will not respond with force if attacked. Thus, an invader that comes in shooting will betray its criminal intent before the world.
# Request that spokespersons for religious groups and other prominent figures take up vigils on the rooftops or inside likely targets of attacks. Prominent clergy and leaders from other countries could be invited to participate in defending the besieged state.

# Demand that the invader submit its grievance to international arbitration.

# Nations opposed to the aggression could be urged to shut down their ports and airports to people and goods from the aggressor state. Its citizens could organize sympathy rallies and marches.

# A global boycott would be launched against the exports of the aggressor state.
# Any outstanding loans by the aggressor nation could be called in. Its currency would not be accepted.
# The aggressor nation could be stripped of its veto if it is a member of the UN Security Council, a body created to prevent wars, and other sanctions taken.
# People the world over could pledge not to travel to its shores on business or vacation or educate their children there.
Surely, there are probably other effective, steps that could be considered but these suggestions are made to convey the idea of how soul force might be put to work globally.
By fighting back militarily, Iraq lost heavily in human life. Such losses---largely of civilians---are absolutely unacceptable, as is the horrific physical destruction the American-led coalition inflicted on Iraq's infrastructure and economy, making the nation literally unliveable. By responding in a non-violent manner, a besieged nation would inspire the rest of the world to make its cause the world's cause.
Instead of having its army fight the Pentagon war machine, a nation that is invaded would urge each and every one of its citizens to participate in the non-violent struggle. Giving each citizen a role to play will imbue them with pride and determination. War is what the Pentagon wants. Don't give them one.
(Sherwood Ross is an American who formerly worked as a reporter for the Chicago Daily News and as a wire service columnist. During the Sixties he worked in an executive capacity for a major national American civil rights organization. He also served as press coordinator for the James Meredith March Against Fear in Mississippi in June, 1966, and his eye-witness account of Meredith's shooting was distributed globally by wire services. He currently directs the Anti-War News Service from his home in Coral Gables, Florida. To contribute to his work or comment, reach him at sherwoodross10@gmail.com
Courtesy- countercurrents.org 

Thursday, November 18, 2010

Misguided or Deliberate Policy: Armed Rebellion and Political Conflict

By Neingulo Krome
November 15, 2010
[This paper was presented in a Seminar on “Armed Forces (Special Powers) Act” during the Festival of Hope, Justice and Peace held at Imphal from November 2 – 6, 2010. The author is a former Secretary General of NPMHR]
At the outset I want to thank the Just Peace Foundation for giving us this opportunity of deliberating issues of common concern in a most befitting and elaborate manner, commemorating it with the completion of 10 years of Irom Sharmila’s Fast unto Death against one of the most draconian and anti-democratic law in India. In this aspect, I also want to salute Ms Irom Sharmila for her courage and ability to demonstrate the highest humanly possible sacrifice for the cause of not only the “ten slaughtered civilians at Malom Village” by personnel of the Indian Security Forces, but for humanity as a whole. Am sure, when she decided to protest to demand the removal of the AFSPA, she did not do it for fame or glory but just took out the best of the “humanity in her” for the sake of millions of defenceless civilians and even for those people who are devoid of humanity and perpetrates inhuman acts against fellow human beings.
Having said that, going by the analysis of various international monitoring agencies, including those of the United Nations, it is clear that the Government of India made an “over-zealous effort to integrate the people of the North East into their so-called national mainstream by using the Armed Forces (Special Powers) Act”. Therefore, this is a deliberate policy of the Government of India against the people of North East starting with the Naga Movement as one of the first group of people who asserted their identities as – Nagas and “not Indians” and launched a political movement which turned into an armed resistance movement under military compulsion. This Act was then enacted as The Armed Forces (Assam and Manipur) Special Powers Act of 1958 as the present State of Nagaland was just a district under Assam at that time and Manipur with the present Naga Hills districts a Union Territory. After Manipur became a full-fledged state in 1972 along with Meghalaya and Tripura, this Act was again amended in 1972 in order to extend this Act to the newly created states. Whatever the nomenclature or target group may have been at that point of time, the people of North East India as a whole, Punjab, Jammu & Kashmir and many parts of the Indian sub-continent now reels under the shadow of this “death penalty” – “Shot to kill” anyone on mere suspicion. This is what the Government of India is apparently seeking to address through the AFSPA.
Its efficacies can be summarised on the fact that, rather than integrating the people of North East or wherever political conflict exist, it has only alienated the people and increased social and political unrest with the multiplication of armed resistance groups. And in so far as the personnel of the Indian Security forces are concerned; they have effectively executed various categories of protecting “national security” in exercise of powers conferred under the AFSPA, such as; (and I quote from the report of the People’s Union for Democratic Rights, Delhi after the Supreme Court’s Judgement on the Armed Forces (Special Powers) Act in 1997 was pronounced under the caption “An Illusion of Justice” published in 1998)
a. Extra-judicial killings
b. Extra-Judicial deprivation of the liberty of people, specially in villages including;
i. Grouping
ii. Illegal imposition of curfew
iii. Long periods of detention at army posts and camps
iv. Use of churches and schools as detention or interrogation centres
v. Setting up of illegal interrogation centres
vi. Rape, molestation and sexual harassment of women
vii. Forced labour
viii. Looting of homes
ix. Desecration of places of worship, specially churches
x. Torture which is mainly carried out with a view to extract confessions which is a serious crime under section 330 and 331 of the Indian Penal Code. The torture includes, beating with rifle butts, kicking with boots and hitting with blunt weapons, giving electric shocks, breaking limbs, depriving person of food drinks and sleep, hanging a person upside down and beating on soles, burying a person alive, stripping, blindfolding and hooding, stuffing chilli powder into eyes, nose and private parts, tying of hands and feet and suspending a person over fire with a bamboo in between the hands and legs, threats to shot, interrogation at gun point. (unquote)

However, these reports do not include killings through fake-encounters, which almost became a daily practice in Imphal valley in the recent times, so also in Jammu and Kashmir and parts of North east India, including the many parts of the “so-called” mainland India wherever social, economic and political conflict persists. There are also so many practices of harassments like checking and frisking, interrogations on the streets, etc. which need not be discussed in details.
Nevertheless, based on the foundation of such experiences, even before the AFSPA was enacted in 1958, for the Nagas, the Assam Maintenance of Public Order of 1953 was enough to raze our entire villages to ashes. And even after AFSPA was enforced, another Act called the Nagaland Security Regulation of 1962 was passed. These were subsequently followed by the Unlawful Activities Prevention Act, in 1972, Maintenance of Internal security Act (MISA) under Indira Gandhi’s Emergency in 1975 and so on. Needless to describe, but the sufferings of the people were just too much to bear even for people who were mere witnesses. Under such circumstances it is only natural that Civil Rights Movements are launched. Naga Peoples Movement for Human Rights (NPMHR) is one such Civil Rights Movement in Nagaland which was formed in 1978 to respond to the need of the time. Similarly, in the context of the North East as a whole, we also had the North East Coordination Committee on Human Rights (NECOHR). When Oinam incident took place in 1987, Civil Rights groups of Manipur came together and formed the Coordination Committee on Oinam Issue (COCOI).
Likewise in the backdrop of heightened violence in Imphal valley in the 70s and 80s, various likeminded people from different background came together to take up human rights issues under the banner of Civil Liberties and Human Rights Organisations (CLAHRO). There was also another umbrella organisation called the Coordination Committee on Human Rights (COHR) consisting of various communities of Manipur, like Kukis, Meiteis and Nagas etc. and jointly defended the civil population of Manipur from the excessiveness of the Security forces. And of course now we have the Human Rights Alert (HRA) and others which I may not be well aware of. But if we are to move “towards a life with dignity” to confront those mechanism which strips us of our dignity and our very life itself, civil rights movements must be strengthened at all cost, although we must acknowledge, whether for good or for bad, armed resistances have played its own share of restoring dignity. Because in the absence of any strong Civil Rights Movement no Government will listen to the pleadings of “suffering souls” as long as they can comfortably remain in their respective powers. Therefore, the main challenge before us today is to question ourselves, how we can build a strong Civil Rights Movement. Even now we do have many such movements which are all strong in their own ways, but are fragmented in terms of team-work. If our visions are common and if we can live and work on those ethics together, at least on common issues, I see no reasons why we cannot have good team-work.
Let me end this presentation with an analysis as a footnote which say; “The Armed Forces Special Powers Act contravenes both Indian and International law standards. This was exemplified when India presented its second periodic report to the United Nations Human Rights Committee in 1991. Members of the UNHRC asked numerous questions about the validity of the AFSPA, questioning how the AFSPA could be deemed constitutional under Indian law and how it could be justified in light of Article 4 of the ICCPR. The Attorney General of India relied on the sole argument that the AFSPA is a necessary measure to prevent the secession of the North Eastern states. He said that a response to this agitation for secession in the North East had to be done on a “war footing.” He argued that the Indian Constitution, in Article 355, made it the duty of the Central Government to protect the states from internal disturbance and that there is no duty under international law to allow secession”.
“We who believe in freedom cannot rest” – Ella Baker (An African-American civil rights leaders).
Courtesy- sanhati.com

Sansad Gherao, Delhi Chalo - National Action against Land Acquisition, November 22-26

Sansad Gherao ! Delhi Chalo !
A Week of National Action (Sangharsh)Against Land Acquisition (Act) & Displacement
For Right to Life & Livelihood

November 22 – 26, 2010, Jantar Mantar, New Delhi

Dear Friends/Comrades,
Many of you participated in the National Consultation on the proposed Land Acquisition (Amendment) and Resettlement and Rehabilitation Bill that was held on 23rd September 2010 at the Indian Social Institute in New Delhi. The consultation was attended by several peoples’ movements, mass organisations, Trade unions, advocacy groups and members from research and academic community.
The consultation was unanimous in its demand:
- for the repeal of the current colonial Land Acquisition Act and complete rejection of the proposed Land Acquisition (Amendment) and Resettlement and Rehabilitation Bills in their current form
- to enact a comprehensive National Development, No Enforced Displacement and Rehabilitation Bill instead of two separate legislations
- for a moratorium on all acquisitions until the process for a new comprehensive legislation is complete
- that a white paper on all the Land acquired since independence and its current status and the situation of the displaced be presented before the people of India
The consultation emphasised the need to take a comprehensive look at the land acquisitions and ensuing displacement happening in the country and the co-relation between the Land Acquisition Act, Rehabilitation Bill, Forest Rights Act, SEZ Act, EIA Notification, CRZ Notifications, Water Policy, Mine and Minerals (Development and Regulation) Act, various Forest Laws and a host of other legislations which are facilitating the land acquisitions for various infrastructure projects ranging from transport, communication, defence, power, irrigation, tourism, consumer goods etc. All these together have threatened the right to livelihood of the millions of the people dependent on the land, water, forests and minerals.
It was also decided that during the Winter Session of the Parliament a national week of Action in Delhi and elsewhere in the country will be held by various movements and struggle groups with the key demands as mentioned above.
It is in this context that we invite you all to join us in Delhi at Jantar Mantar from November 22 - 26th to resist forced displacement and land acquisitions across the country and demand for a comprehensive legislation on development planning.
The dharna is being joined by the groups whose control over land entitlements ensured by the Forest Rights Act will be threatened by these two legislations are also joining the dharna and so are the fish workers living on the coast and adivasis threatened by mining and peasants and agricultural workers threatened by SEZs and infrastructure projects. The labouring poor from the cities who face eviction from their dwellings and their livelihood threatened by various developmental activities too will join the dharna and so are the peasants whose land is constantly being taken by the urban development authorities in metros.
Other than the general focus on Land Acquisition Act repeal, the key theme based dedicated days will focus on: Dams (especially in North East India, Orissa, Himachal and Central India), Thermal Power projects, SEZs, Mining Projects, Urban displacement, forest rights and community governance, struggles against Corporations (POSCO, Tata, Coca Cola, Vedanta, Mittal, Reliance, Jindal, etc)
We do hope you will be able to join us on these days. Do send in your confirmations for the same and also support our efforts in whatever ways you can. We are looking for volunteers for various things and also resources for meeting the expenses of the programme. For details do get in touch.
VIKAS CHAHIYE ! VINAS NAHI ! LADENGE ! JEETENGE !
In solidarity,
Medha Patkar - NBA & NAPM
Ashok Choudhary, Munnilal - NFFPFW
Shanta, Roma – NFFPFW-Kaimur & NAPM-UP
Mata Dayal, Birsa Munda Bhu Adhikar Manch & NFFPFW-MP
Akhil Gogoi, KMSS, Assam
Guman Singh, Him Niti Abhiyan, Himachal Pradesh
Gabriela Dietrich, Pennuruimai Iyyakam & NAPM-Tamil Nadu
Gautam Bandopadhyay, Nadi Ghati Morcha, Chhattisgarh
Simpreet Singh, Ghar Bachao Ghar Banao Andolan & NAPM-Mumbai
Prafulla Samantara, NAPM Orissa
Dayamani Barla – Adivasi Moolniwasi Asthitva Raksha Manch, Jharkhand
Ulka Mahajan, Suniti S R, Prasad Bhagwe – SEZ Virodhi Manch & NAPM-Maharashtra
Bhupendra Singh Rawat, Rajendra Ravi – Jan Sangharsh Vahini & NAPM-Delhi
Arundhati Dhuru, NAPM - UP
Sunilam, Braj Kishore Chaurasia, Adv. Aradhna Bhargava – NAPM-MP
Vimalbhai, Matu jan Sangathan & NAPM-Uttarakhand
Delhi Contact: 6/6, Jangpura B, New Delhi – 110014; Mob: 9818905316/ 9582862682
Ph: 011- 26680883/26680914; Email: napmindia@napm-india.org

Friday, November 12, 2010

Behind the rise of Mahatma Gandhi was a little-recognized team of followers he carefully recruited including his secretary, Mahadev Desai, pictured at his desk in 1940.
See the article here

Thursday, November 11, 2010

ZIzek, Gandhi and Hitler: Who is more violent?

Slavoj Zizek would be one of the most mis-interpreted  living philosophers in the world. When he writes, he usually keeps a delicate balance. His eager critics usually miss the arguments as they bite on fragments from Zizek's writings. In his Indian tour, Zizek argued that Gandhi was more violent than Hitler (See the Times of India interview).
    In their eagerness to mis-interpret Zizek, critics claimed that Zizek is fatally attracted to violence. Simply, Zizek's point is that if violence is about bringing real change, Gandhi was more violent as he stood for real change while Hitler could not bring about any structural changes in the society.Here, the self styled Gandhians here fail to comprehend not only Gandhi but also Zizek.

Peace Facilitation by Small States: Norway in Sri Lanka

John Stephen Moolakkattu
It is now four years since Norway formally embarked on the difficult task of facilitating negotiations in the protracted ethnic conflict in Sri Lanka. With an international record in peace-making and development assistance, Norway entered the fray with unmatched legitimacy. Unlike Norway's previous efforts aimed at brokering peace, the Sri Lankan facilitation was undertaken by assigning a conspicuous role to key governmental functionaries, and was less secretive in nature. Although a ceasefire has been signed and six rounds of talks between the government and the Tamil Tigers have been held, Norway's third-party role has been criticized by nationalists for being partial towards the Tigers, and by a section of peace activists for focusing on a minimalist agenda of peace. In this article, I examine the qualifications and motivations of Norway as a facilitator and also the different perceptions that the key stakeholders have about its third-party role. Furthermore, I assess the nature of the Norwegian efforts so far and the hurdles ahead for taking the peace process forward
For full article go to SAGE

Tuesday, November 9, 2010

India Bans US Professor from Kashmir, threatens Indian writer with sedition charge

JAMMU KASHMIR COALITION OF CIVIL SOCIETY
November 2, 2010 
     On November 1, 2010, shortly after 5.10 am, Professor Richard Shapiro was denied entry by the Immigration Authorities in New Delhi. Richard Shapiro is the Chair and Associate Professor of the Department of Anthropology at the California Institute of Integral Studies (CIIS) in San Francisco. He is also the life partner/husband of Angana Chatterji, who is the Co-convener of the International People’s Tribunal on Human Rights and Justice in Indian-administered Kashmir (IPTK) and also Professor of Anthropology at CIIS. 
     Richard Shapiro, a US Citizen, has been accompanying Angana Chatterji, a citizen of India and a permanent resident of the US, to India since 1997, and has travelled here approximately thirty times. His area of work is not India or Kashmir, but focuses primarily on issues of race, class, gender, and alliance building in the United States, and discourses on power and subjectivity. He is not someone who has made India a “career,” but invested in thinking and learning through the various struggles that Angana has been a part of across India. 
     Since July 2006, Richard regularly travelled to Kashmir, and interacted with various human rights defenders, scholars, youth, to bear witness and learn from their experiences. He has been conscientious in not violating the conditions of his tourist visa. He has not participated in formal conferences, and has not conducted any applied research in Kashmir or in India. He also helped form a Jewish-Muslim Friendship Circle. Richard Shapiro had written an op-ed in 2009 and another in September 2010. These were analytical pieces based on articles and newspaper reports, and not on primary research that had been conducted by him. Any scholar can do that. This is a matter of academic freedom, and beyond the control of states and their desire to regulate thinking on the injustices they perpetrate. 

This Monday, Richard Shapiro had travelled a long way from San Francisco to be with Angana Chatterji, who was traveling to Kashmir for work, to think and learn. When he first presented his passport to the Immigration Authorities, he was stamped an entry permit. Then, they started processing Angana Chatterji’s passport. She has been stopped regularly since the inception of IPTK in April 2008. As they paused over her passport, the Immigration Officer again asked Richard Shapiro for his passport. Then, he was informed that he may not enter India, and that the ban was indefinite. The Immigration Authorities insisted that Richard return immediately. They stamped “cancelled” on the entry stamp they had provided minutes ago. They did not stamp “cancel” on his visa. However, Professor Shapiro was not deported. His visa was not cancelled. The Immigration Authorities refused to pay for his return airfare. He was made to leave at 11.50 am that same morning. The Immigration Authorities refused to give any reason, while stating that Professor Shapiro had not been charged with anything. 
    While no charges were framed against Professor Shapiro, the persons at the airport were categorical in stating that he is not to return to India, impinging on his academic freedom, freedom of movement, and rights to travel with his legal partner, and visit his family in Kolkata. 
       The Government of India has initiated various “peace” processes and confidence building measures without the consent of the Kashmiri people. With friends like Richard Shapiro, we are able to think and learn together. This is what is urgently required to build an atmosphere in which Kashmiris are not isolated from new ideas, other worlds, from the friendship and hospitality offered by those who seek out a place that has been forsaken by so many. The ban on Professor Shapiro days before the visit of the US President speaks volumes to the arrogance of the Indian State. It is ironic too because the Government of India desires that the US Government grant more visas to Indians, even as it just evicted a US Citizen without warning or due cause. 
     The ban on Richard Shapiro also further seeks to intimidate and target Angana Chatterji and the work of IPTK with Parvez Imroz, Gautam Navlakha, Zahir-Ud-Din, Mihir Desai, and Khurram Parvez. JKCCS condemns this ban. 
The ban on Richard Shapiro is also a ban on Kashmiris, condemning them to isolation. 
    The Indian state has targeted those that have been outspoken on injustices and military governance in Kashmir. Since 2008, Parvez Imroz and his family have been attacked in their home. Angana Chatterji and Zahir-Ud-Din have been charged under Section 505 of the Ranbir Penal Code, with writing to incite against the Indian State. Last week, Arundhati Roy has been threatened with charges of sedition. JKCCS condemns the attack on the home of Arundhati Roy in New Delhi, and the continued targeting of her stand on Kashmir, and the dangerous role being played by the mainstream Indian media in inciting violence against her. 
    These actions speak to the intent of the Indian State as it continues it impunity rule in Kashmir, with deliberate actions to isolate Kashmiris from the world and the world from Kashmiris. In the past, several academics and journalists have been banned from entering India, and numerous Kashmiri scholars, journalists, and activists have also been banned from leaving Kashmir to travel abroad.
Reproduced from Sanhati with special thanks