Tag Archives: Peace

Inspired by Gandhi 2015 – An International Writing Competition

gandhi book2

An International Writing Competition organised by Sampad
– South Asian Arts Development

“Be the change that you wish to see in the world”
~ Mahatma Gandhi ~

Mahatma Gandhi is a towering figure in history whose philosophy of non-violence, passion for equality and independence and socio-political intelligence continues to be an inspiration for many leaders.

Sampad’s latest international writing competition provides an opportunity for aspiring writers to connect with this immensely philosophical and influential thinker and leader, and express their own response through inspired writing.

Key motivations for delivering this project:

  • Stimulate research into Gandhi’s life and philosophy
  • Motivate young and old to express themselves through creative writing
  • Inform new and uninformed generations about this amazing personality
  • Engage with wide audiences and participants across the globe as an on-line project

The publication which will be produced at the end of the competition will be a valuable educational tool and source of inspiration for young people in schools and colleges and beyond, helping to keep Gandhi’s message alive for future generations.

More details of how to enter the competition can be found at:

http://www.sampad.org.uk/special-projects/inspired-by/gandhi/

Help the Children of Gaza says Gandhi Foundation Patron Denis Halliday

smiles irish gaza

Going through some pictures from the recent weeks in Umm al Nasser, Northern Gaza.  Things are hard, very hard, for a lot of people in Gaza, in all of Palestine these days, but a child’s smile helps…. Although it was hard work, we (and obviously the children) had some fun… We decided the pictures, their smiles ought to be shared… Enjoy and remember to continue to help by donating.

-  Jenny and Derek Graham of Irish in Gaza

To donate: http://irishingaza.wordpress.com/donate-urgently-for-gaza/

For more information:  http://irishingaza.wordpress.com/

Who is responsible for Assam massacre? By Gladson Dungdung

Gladson Dungdung

In the Indian political map, clear boundaries have been drawn for the Adivasis, and when they cross those, their identity is suspected, questioned and changed immediately. One is stunned to know that as soon as they leave their territories, they are counted in the general category and their constitutional and legal rights are denied officially.  But at the same time, the same sets of rules are not applied to the people of the privileged sections of the India society. Of course, it keeps happening with the Adivasis precisely because the Indian state is utterly biased against them on the basis of their race. But still they have no choice to cross the political boundaries because their own land, territory and resources have been grabbed in the name of economic growth, development of the nation and for the greater common good unconstitutionally and illegally. Thus, some of them cross their political boundaries in search of better livelihood opportunities, but most of these are forced to do so. However, the end result is, they are being slaughtered, raped, tortured, imprisoned and discriminated against actors across the country.

Unfortunately, instead of resolving these problems, the Indian state seems to be more interested in deploying more troops in the Adivasis’ territory, imposing curfews, shooting them, running relief camps and of course, buying their dead bodies too. Besides, the state also blames the Adivasis for their miseries. In the recent Assam violence unleashed on 23rd December by the extremist outfit the ‘National Democratic Front of Bodoland’ (Songbijit), 81 people, mostly Adivasis, were brutally killed, half of them women and children. This includes the killing of 3 innocent people by our brave soldiers, using their mighty power of ‘shoot on sight order’ on villagers were protesting against the violence.  Besides, 15,000 people were made homeless and forced to live in the relief camps. Since then, the state called ‘India’ has been buying the dead bodies. 500,000 rupees has been paid for each dead body. Is this not shameful for the largest democracy on the Earth? How long will the state count the dead bodies and buy them?

Interestingly, whenever violence erupts in Assam, the Indian political class portrays it as the outcome of an ‘ethnic clash’. The state, whose prime responsibility is to uphold the constitution, which guarantees a dignified life to each and everyone in the country, either becomes merely a mute spectator or party to it. The questions to be raised is, why is the Indian state not able to resolve the ethnic clash in Assam? Is it merely an ethnic violence? Has the state not sponsored political violence in the name of the ethnicity?  Everyone knows that the prime cause of violence is ‘self determination in the territory’. The Bodo Tribes claim that they are the owners of the territory, so the other people should desert it. Infiltration, demographic change, loss of land, shrinking of livelihood opportunities and intensified competition for political power have intensified a deadly potency to the issue of who has a right to Assam. Thus, Adivasis are called outsiders by Bodos, and the state has never been serious about resolving the issue for fear of losing the political mandate. Consequently the violence continues.

Of course, it’s very difficult to understand the algebra of the ‘Tribes’ and ‘scheduled’ in India. For instance, the webpage of the ‘Ministry of Tribal Affairs’ states two very strange aspects regarding the identity of the ‘Scheduled Tribes’. On the one hand, it says that when a person migrates from one state to another, he can claim to belong to a Scheduled Tribe only in relation to the state to which he originally belonged and not in respect of the state to which he has migrated, and on the other hand, it also states that a person who is a member of a Scheduled Tribe would continue to be a member of that Scheduled Tribe, even after his or her marriage with a person who does not belong to a Scheduled Tribe. How can there be two different parameters for the same Adivasis? How can persons born as Adivasis fall into a different category just after crossing their state’s boundary, whereas marrying a non-Adivasi make no difference? Why do the upper caste people enjoy the same rights and privileges across the country but Adivasis don’t? Is this not a state-sponsored crime against them?

The state sponsored crime against the Adivasis of Assam[1] began in 1950, when they were denied the status of Scheduled Tribe (ST) in the Indian Constitution.[2]  However, the crime deepened in 1996 in the form of the ‘ethnic cleansing’, when 10,000 Adivasis were killed, thousands injured, and more than 200,000 were made homeless and compelled to live in relief camps for more than 15 years.[3]  Again, on 24 November, 2007, about 5000 Adivasi men, women and children were attacked in Beltola of Guwahati, while they attending a peaceful procession in demand of the Schedule Tribe status.[4]  They were attacked by the local people of Beltola, including shopkeepers. Consequently, 300 Adivasis were brutally wounded, hit by bamboos, iron rods and bricks. More than one person was killed, women were raped, and a teenage girl, Laxmi Oraon, was stripped, chased and kicked.[5] As usual, the ‘police either remained mute spectators or joined the crowd in brutality.[6]  Instead of protecting Adivasis, the government justified the brutalities and fixed blame for this incident on Adivasi organisations.

In 2010, the Assam Government forcefully evicted the Adivasis of Lungsung forest block located at Kokrajhar district of Assam, where they had settled down ‘much earlier than 1965.[7] The forest department claimed that they had ‘encroached’ this highly biodiverse forest, even though there was no forest as such anymore. Thus, the forest department launched an eviction move and deployed the forest protection force to evict these Adivasis. In this process, the forest protection force burnt down 67 villages, reducing them to ashes. Consequently, 7,013 Adivasis including 3,869 adults and 3,144 minors belonging to 1,267 families lost their homes. A 2 year-old boy, Mangal Hembrom, died after struggling between life and death for more than 2 months after being badly burnt during the eviction process. 40 people who were leading the protests against the eviction were arrested. Later on seven of these, who were students, were released, while the rest, comprising 33 men, were sent to Kokrajhar jail’[8]. After protest and legal intervention, these too were released.

Historically, Adivasis were brought to the state of Assam in three different circumstances. Firstly, Adivasis in general and Santals in particulars were brought to Assam for their resettlement after the Santal Revolt of 1855.[9]  They were settled down especially in western Assam, in the area that is now the north-west of Kokrajhar district. This settlement is recorded in the year 1881.[10]  Secondly, in 1880, as the tea industry grew very fast, a large number of tea garden were set up In Assam, wor which there was soon a scarcity of labourers. The planters appointed, agents and sent them to various places to recruit people for labour.[11] Thus, Adivasis were ‘coerced, kidnapped and incited to come to Assam, to live and work under appalling conditions.’[12]  Thirdly, large scale land alienation for ‘development projects’ also pushed Adivasis into Assam in search of a better livelihood, as there were many job opportunities in the tea gardens. This is how Adivasis settled down in the state of Assam. Over a period of time, they cleared trees and bushes, and made cultivable land by shedding their sweat and blood.

Obviously, these Adivasis enjoyed the ‘Scheduled Tribe (ST) status during British rule. However, after India’s independence, they were de-scheduled in 1947, and from the moment when the Indian Constitution was enacted in 1950, they were considered as outsiders, since the then Chief Minister of Assam, Gopinath Bordoloi, opposed scheduling the Adivasis of Assam.[13] Whereas the same ethnic groups enjoy the status of Scheduled Tribe (ST), with its rights and privileges, in their parental states, i.e. Jharkhand, Chhatisgarh, Madhya Pradesh, Bengal and Orissa, they are denied this status in the state of Assam. The government merely recognizes them as either tea or ex-tea tribes. Consequently, the people of Assam treat them as sub-human, terming them derogatively as Coolie-Bengalis or labourers – a classic example of discrimination of Adivasis by state and society.

The Adivasis are discriminated against at every level, which is, of course, a crime.  For example, when the government evicted Adivasis in 1974, after strong people’s resistance, they promised to give them land entitlements.[14]  At that time, Samar Brahma was the forest minister, and as per his promise, he started the process of land allocation in a phased manner. However, he allocated the land to the Bodos and some other communities. With his expulsion, the whole process of land allocation also stopped, betraying his promise to the Adivasis.[15]  Similarly, according to the Forest Rights Act, 2006, Adivasis are entitled to claim their rights on the forest land which they possessed before 13th December, 2005. However, Adivasis in Assam are denied their rights under the FRA as well. In fact, the Adivasis who had been ‘living in Lungsung Forest areas much earlier than 1965’,[16]  were not given rights and entitlement on the forest lands which they had been cultivating for decades.

Indeed, the history of Assam suggests that the ‘state is itself a problem, not the solution.[17]  There are more than 70,00,000 Adivasis[18] residing in the state of Assam, who are still not recognized as ‘Scheduled Tribes’ merely due to the political fear of losing Bodo voters. The most stunning factor in this episode is the complete silence of the outspoken India Prime Minister, Narendra Modi. He has not yet opened his mouth on the Assam massacre, though the nation wants to know his reaction. On 25th December 2014, when the Adivasis of Assam were burying their dead bodies and crying for justice, he was busy in celebrating ‘good governance day’. Why is he silent? Is it only because the victims are marginalized people? Is it merely because most of the victims were Christians? How can the head of state be so narrow-minded, biased and selective? Or does he open his mouth only for the political gain?

The track record of Narendra Modi shows that after taking office as Prime Minister, he has spent most of his time either with the corporate sharks or wooing voters in political campaigns. It’s now the right time for him to show his courage through action aimed at protecting the rights of Adivasis, as he has been preaching other Adivasis territories. The ruling elites must understand that the violence in Assam is not just ethnic violence, but has become political ethnic violence, well-scripted and sponsored by the state. It is the need of the hour to uproot the main roots of violence, instead of using every incident to serve political interest. Since the ethnic problem of Assam is political, therefore the solution must be political. The billion dollar question is who will bell the cat?

Gladson Dungdung is a Human Rights Activist and writer from Jharkhand, India.

@Gladson Dungdung

Courtesy of countercurrents.org

Disclaimer: The views and opinions expressed in this article are those of the authors and do not necessarily reflect the official policy or position of The Gandhi Foundation.

 

[1] Dungdung, Gladson, 2013. Whose Country is it anyway? Kolkata: Adivaani.

[2] PAJHRA, HUL, PAD, DBSS and NBS, 2011. Assam Adivasis Cry for Justice.

[3] Ibid.

[4] The Assam Tribune, 1st December 2007. ‘Beltola Violence and its Political dimension.’ Guwahati.

[5] Ibid.

[6] Assam Adivasis Cry for Justice, 2011.

[7] Ibid.

[8] Ibid.

[9] Chhetri, Harka Bahadur, 2005. Adivasis and the Culture of Assam. Kolkata: Anshah Publishing House, p 78

[10] Chhetri, Harka Bahadur, 2005.Ibid. p 48

[11] Gokhale, Nitin A. 1998. The Hot Brew: The Assam Tea Industry’s most turbulent decade. Guwahati: SP, p 6

[12] Ibid.

[13] Assam Adivasis Cry for Justice, 2011.

[14] Ibid

[15] Ibid

[16] Ibid

[17] Tully, Mark, 2003. India in Slow Motion. New Delhi: Penguin Books, p xiv.

[18] Bahadur, 2005, Adivasis and the Culture of Assam, p 78

Plans announced for Gandhi statue to be erected in London’s Parliament Square

MG

The Foreign Secretary and Chancellor have announced plans for a statue of Mahatma Gandhi, the inspiration for non-violent civil rights movements around the world, to be erected in Parliament Square.

A monument in a location of symbolic value for our democracy is a fitting tribute to this great man, which will inspire us all to uphold his ideals and teachings ahead of important anniversaries of key moments in his extraordinary life. Gandhi has a particular connection to London, having studied here like so many of the talented young Indians we welcome today.

Our ambition is for the monument to be in place early next year. Once installed, the statue will provide a focal point for commemoration next summer of the 100th anniversary of Gandhi’s return to India from South Africa to start the struggle for self-rule, as well as the passing of 70 years since his death in 2018, and the 150th anniversary of his birth in 2019.

The Foreign Secretary and Chancellor made the announcement while visiting Gandhi Smriti, the Gandhi memorial in Delhi, on the second day of their visit to India. The memorial is located on Tees January Marg (30 January Road) at Gandhi’s home and the site of his death on 30 January, 1948.

It is intended that this important monument will be funded by charitable donations and sponsors. The project has the full support of Government, and a special advisory group, led by the UK’s Culture Secretary, Sajid Javid, has been set up to support progress. Philip Jackson, a leading British figurative sculptor, renowned for statues of the Queen Mother and Bomber Command, has been approached to take on this prestigious project.

The memorial will stand alongside those to other international leaders such as Nelson Mandela and Abraham Lincoln.

The Foreign Secretary said:

Gandhi’s view of communal peace and resistance to division, his desire to drive India forward, and his commitment to non-violence left a legacy that is as relevant today as it was during his life.

He remains a towering inspiration and a source of strength. We will honour him with a statue alongside those of other great leaders in Parliament Square.

The Gandhi statue will be the 11th statue to be erected in Parliament Square.

The advisory panel will be chaired by the Secretary of State for Culture, Media and Sport and amongst others will include: Jo Johnson MP, Head of the Downing Street Policy Unit, Cllr Robert Davis, Deputy-Leader Westminster Council; Sir Edward Lister, Deputy Mayor Policy and Planning GLA, Lord Desai, Lord Bilimoria, Priti Patel MP, the Prime Minister’s Diaspora Champion, and Sandy Nairne, Director of the National Portrait Gallery.

source. GOV.UK

 

Join the Gandhi Foundation

Mahatma_Gandhi_laughing1

Why not join the Gandhi Foundation and help spread Gandhi’s message of nonviolence and peace throughout the world.

Click on the ‘Subscribe’ button on our website or download the form below, fill it in and return to us by email or post.

Join the Gandhi Foundation Form

We operate on a small budget funded by your subscriptions and donations. If you are a UK taxpayer you can make your subscription go further by filling out and emailing or posting to us a Gift Aid form.

Susan Denton-Brown

Susan Denton-Brown

Susan Denton-Brown

Susan Denton-Brown who was Chairperson of the Gandhi Foundation in 2009 sadly died on 28 January 2014.
Her career was teaching Religious Studies in schools. From 2010 she was Chair of the British Friends of Neve Shalom Wahatal Salam (http:/www.oasisofpeaceuk.org), a village where Arabs and Jews live together peacefully and the children are educated in both languages.

Current Chair of the Gandhi Foundation, Mark Hoda, recalls her work preparing a pack on Gandhi for use in schools:

Susan was rightly very proud of this piece of work, which she researched and wrote at Oxford University, through a Farmington Fellowship. Susan also worked with my father and Father Joe Collela to roll out “Dealing With Conflict” teaching packs based on her work with the Neve Shalon project to all schools in this country.

My personal memories of Susan will be that she worked tirelessly and passionately to teach children about nonviolent conflict resolution through both her career and her voluntary work. She was a selfless person with a huge, warm heart, and her hospitality was unrivalled!

Trudy Lewis, friend of Susan, Gandhi Foundation member and one of the organisers of the Summer Gathering said:

There are many adjectives I could use to describe Susan – capable, fiercely intelligent, loving, spiritually deep, a force to be reckoned with and, in essence, an immensely gifted human being.

For information about the teaching resources that Susan created:

A free educational resource pack on Gandhi, designed for school teachers (UK KS3&4), is available in the form of an Adobe PDF file by emailing farmington@hmc.ox.ac.uk and quoting ref. TT186 or click here. Written by Susan, previous Chair of The Gandhi Foundation executive committee, and previously Head of Religious Studies at Tanbridge House School in West Sussex, the resource pack includes six modules which focus on the following aspects of Gandhi’s life and work:

1. Identity
2. Non-violent protest
3. Conflict transformation and mediation
4. Equity in community
5. Environmental issues
6. Exploring spirituality

Each module suggests relevant clips from the movie Gandhi by Richard Attenborough, and then presents a series of exercises for groups and the whole class.

Susan also worked with Mark Hoda’s father, Surur Hoda and Father Joe Collela to roll out “Dealing With Conflict” teaching packs based on her work with the Neve Shalon project to all schools in this country – www.history.org.uk/resources/secondary_news_168.html

 

When Chaplin Met Gandhi educational workshop at Mulberry Youth Conference

Mulberry Youth Conference

Mulberry Youth Conference

Mulberry School for Girls invited Jim Kenworth to run a When Chaplin Met Gandhi drama workshop at their prestigious Mulberry Youth Conference recently.

Over a decade ago, a group of students concerned about growing tensions around the world and in Britain following September 11th, launched our Youth Conference. The conference has gained a reputation for its challenging discussion and powerful speakers through which students consider the means of becoming active in their communities. We have received the Philip Lawrence Award for excellence in citizenship and a prize in the highly commended category in the Anne Frank Awards. This year’s topic was ‘The Power of Voice’. Alan Rusbridger, Editor of The Guardian, and Lucy-Anne Holmes, founder of the No More Page 3 campaign, were confirmed as speakers.

For more information visit: http://www.mulyouth.org/

The play When Gandhi Met Chaplin by Jim Kenworth was performed in Kingsley Hall (where Gandhi stayed in 1931) and other venues in East London in 2012. The participants were both professional actors and young people from schools in the East End of London. An Education Resource Pack inspired by the meeting of the two famous figures has been produced by Jim Kenworth and the Royal Docks Trust, with some help from the Gandhi Foundation.

You can read more details and access further resources by clicking: http://gandhifoundation.org/2013/11/04/when-chaplin-met-gandhi-school-resource-pack/

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