Have you Seen Rajesh RAHUL Any where Any Time? Pl Help Us to LOCATE Him! The Brilliant Student Activist from JNU in 1979 Onwards is MISSING for Ten Years or More!
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The Associated Press www.jnu.ac.in/JNUNewsArchives/JNUNews_Jan_March07/scholars.htm - Cached - Similar pages -
Box 14.1 Riot: A Poem This time the riot was massive, horrific It rained tears and blood Next year there will be a good ... (Gorakh Pandey, Gujarat Ki Aog, ...
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subjectRajesh Rahul
mailed-bymerck.com
Hi Sir,
I have no words to thank you for your time and help.
Have written this small note as a message, I am not that good in writing.Please review for any changes required.
This is sonu, I know your memories would have faded enough to remember me, but this kid has been searching for you limited to his own means since years.
Please chacha, please contact me. please get back to me. You cannot imagine the spark in eyes of mom, dad, chote chacha, bade papa just for a glimpse of yours.
Please let me know where you are, I will be right there within 24 hours.
Miss you,
Chetan Anand (Sonu)
Merck Inc.
Blue Bell, 19422
PA, United States
Desk: 001-267 305 9491 Cell: 001-408 329 8661
S/o Anand Kumar
Village: Baraulli Post: Ghosi
District: Mau Nath Bhanjan (Azamgarh)
U.P.
Cell Number : 9305625497 (Anand Kumar)
Regards, Chetan
THE SONG OF THE SENSIBLE
by Gorakh Pandey
What way the winds blow, I can understand
Why we show our backs to it, I can understand
I understand the meaning of blood
The value of money I understand
What is for and what is against, I can understand
I even understand this
We are scared to be able to understand, and remain silent.
I can understand the meaning of remaining quiet
When we speak we speak with thinking and understanding
The freedom to speak
Its meaning, I can understand
For a pathetic and measly employment
To sell our freedom, the meaning of that I can understand
But what can we do
When unemployment
Rises faster than the injustice
The dangers of freedom and unemployment, I understand
We narrowly escape the dangers of terror
I can understand
Why we escape and get saved, this too I can understand.
We remain disappointed and are pained by the Almighty if he does not just remain an imagination
We remain disappointed and are pained by the Government why it does not understand
We remain disappointed and pained by the common man because it succumbs to a herd mentality.
We remain pained by the pain of the entire world
I can understand
But how much we remain pained by this pain this too
I can understand
That opposition is the desired step to take
I can understand
At every step we make compromising understandings
I can understand
We make deep commitments for this understanding
Every deep commitment we present in ambiguous language
I can understand
The reason for this ambiguous language also
I understand.
Incidently, we do not consider ourselves
Less than anyone, I can understand
Every black to white
And white to black we are capable of converting
We are capable of creating a storm in a tea cup
If we want we can start a revolution also
If the Government is weak and the common man understanding
But I can understand
That there is nothing that we can do
Why there is nothing that we can do
This too I can understand.
The above a poem by poet Gorakh Pandey and my very inept translation. It was given to me by a journalist of a Hindi Daily, when he came to interview me on the occasion of my Father’s Birthday. My Father’s Birthday is today, November 27th. He would have been 101 years old.
The poet was a troubled human. Intelligent and anguished by the state of the nation. He had wanted to inspire with his writing and the strength of his thinking. When he failed he committed suicide. He was a brilliant student from the Benares Hindu University and later was with JNU - Jawaharlal Nehru University in Delhi.
The entire day has been spent in front of the TV and watching in anguish and in anger the proceedings on the streets of Mumbai. I have been riveted to Times Now and to the incredible anchoring of Arnab. He has been at it non stop for almost 24 hrs; reporting, discussing, interviewing, taking opinion, tirelessly.
My pain has been the sight and plight of my innocent and vulnerable and completely insecure countrymen, facing the wrath of this terror attack. And my anger has been at the ineptitude of the authorities that have been ordained to look after us. I have simply loved and endorsed the sentiments expressed by one of those that came on for comments on the Arnab reportage, Suhel Seth. They were strong, precise and most apt. And of course I have had the greatest pride in those from the forces that have and continue to fight for our freedom. Brilliant officers and police personnel have laid down their lives for us. I can only but salute them and respect their sincerity in the call of duty.
I have been at the receiving end of a million calls and an equal number of sms’s the whole day to come live on TV or on the print media to express my views on the current situation and am being lured by words such as ’we need you to speak to express solidarity and for the people to maintain their calm’.
This is disgusting !! I will NOT do that. TELL ME AND ORDER ME INSTEAD THAT WE REQUIRE FOR EVERY INDIAN TO GET UP AND WALK INTO THE FACILITIES WHERE THE ACTION IS ON AND I WILL BE THE FIRST TO WALK. But, please do not ask me to come and make sloppy statements that will do nothing more than create viewer interest in said particular channel ! I respect what the media is doing in serving the nation with its continuous information bulletins and I admire the brave and diligent manner in which they have devoted themselves to the cause. But what they expect me do I find against my ethics and want to be excused from it.
And for God’s sake, let us stop reiterating that cliched ”Sprit of Mumbai” retort. Yes Mumbai is strong and resilient and shall not be cowed down by any such occurrence. But let us not conveniently use it as our cover sheet, pull it over our heads and go off to sleep. Because that is what has been happening every time. Incidents of grave disaster have continued to be camouflaged with ‘oh, this is Mumbai, we have a great spirit, we will spring back’. Fine, we will, of course. But who is assuring us that the disaster will not !!
As an Indian, I need to live in my own land, on my own soil with dignity and without fear. And I need an assurance on that.
I am ashamed to say this and not afraid to share this now with the rest of the cyber world, that last night, as the events of the terror attack unfolded in front of me I did something for the first time and one that I had hoped never ever to be in a situation to do.
Before retiring for the night, I pulled out my licensed .32 revolver, loaded it and put it under my pillow. For a very disturbed sleep.
Amitabh Bachchan
‘Sone ki nagri’ will be Indian Ocean’s new mascot
February 24th, 2008 - 4:52 pm ICT by adminNew Delhi, Feb 24 (IANS) A single number changed the course of contemporary fusion music in India in 2000, which till then was dominated by popular music formats from the West and Bollywood. Now leading contemporary fusion band Indian Ocean is set to recreate the magic of “Kandisa”, a song that gave footloose India something to hum 24×7.
A loose remake of an Aramaic hyme, “Kandisa” was set to a raucous ethnic Indian beat on the drums, tabla, the guitar and powerful vocals. It achieved near-iconic status.
Indian Ocean wants to bring back the same old magic with its new song “Sone ki Nagri” from the movie “Halla”, being directed by Jaydeep Verma.
“It’s a very contemporary song about the state of affairs in the country,” explains percussionist Asheem Chakraborty.
The band is now “loaded” with work from Bollywood, admits lead guitarist Sushmit Sen.
“We don’t even have time to take a break to cut our own album. The past months have been so loaded,” Sen, who is ‘fiercely loyal’ about the band’s originality and purity of sounds, told IANS minutes after the band played some of their “latest originals” at the ongoing East Wind Music Festival here.
“We have just sung six numbers for ‘Bhumi’, a movie by newcomer Aveek Mukhopadhyay. One of them has the live version of ‘Hille Le’, a verse by poet Gorakh Pandey from Bihar, set to tune by us,” Sen said.
The numbers they played on stage are yet to be released, he adds.
The band has earlier provided music for Anurag Basu’s “Black Friday”.
Rahul Ram, a doctorate in environmental toxicology from Cornell University, anchors Indian Ocean along with Sushmit Sen on the guitars. While Asheem Chakraborty plays the tabla, the versatile Amit Keelam accompanies on the drums, vocals and many other forms of percussion.
The band was formed in 1990 when Sushmit met Asheem at a jamming session and they broke into the mainstream in 1998 after Times Music brought the foursome into its fold.
The movie “Bhumi” releases July 15, while “Halla” has been awaiting release since November 2007. “Shunya”, a movie about a sportsman starring Kay Kay Menon, for which the group sang a number in 2005, is also set to hit the theatres soon.
“Can’t set the time frame though… that’s how Bollywood works,” reasons Rahul. “We have also sung a one-and-a-half-minute number for a short film made by Anurag Basu,” he added.
Why was “Kandisa” iconic?
“‘Kandisa’ was iconic because it sounded good and was promoted well. It struck the right chord in the listener, but there have been other songs after ‘Kandisa’ that became hits like ‘Ma Rewa’, ‘Hille Re’ and ‘Are Ruk Ja Re Bande’ from ‘Black Friday’… Who knows if our next song will be another ‘Kandisa’,” says Rahul, the group’s lead vocalist.
The group is said to cull its influences from folk, Sufi music, rock, Indipop, jazz and blues.
“Anything that sounds good forms the basis of our music. Be it classical, rock, jazz, Sufi and folk, though the later dominates most of our numbers,” he admits.
“For us, music is something more than just hammering out numbers. It has to have a profound universal feel,” he explains. Which is why probably the group takes “six months to a year to cut a new album”.
“We are choosy. And we are glad that the right kind of directors and producers are approaching us to make music for them.
“We simply refuse to compromise on originality. We keep the copyrights of the songs that we have sung for movies. Later, we throw out their lyrics and replace them with our own. This way the numbers are essentially Indian Ocean’s,” Rahul says.
The foursome is also planning a new CD.
“We have six to eight songs in our kitty. Two numbers from the movies ‘Halla’ and ‘Bhumi’, and four tentative numbers we are toying with,” reveals Rahul.
They include “one Kabir’s song, an old Kannada folk song that I heard as a four-year-old, a Bheelali (of Bhil tribals) folk song and a couple of Rajasthani folk tunes.
“But we’d never do a night club number, mind you,” laughs Rahul, proving that Indian Ocean still has its moorings intact.
Monday, January 26, 2004
What more could be the best way to end the World Social Forum..with a performance by “Indian Ocean” ..the Indian rock band..the band that sings in Indian about India…
I think they can be easily judged the best Indian rock band..coz they sing about our issues in our languages.
This was the second time I caught them live..with a more powerful performance than last time..with people from all over the world grooving to their music..be it the Koreans on my left or the Dutch on my right..it didn’t matter if the song was in hindi..bihari..kashmiri..or aramaic..the music..the thought was universal and for everyone it meant something..if nothing else good music for their ears.
Maa Reva..tharo paani nirmal..khal khal bahto jayo re..
Amarkhand se nikli O Reva..jan jan.karirayo tari seva..
Seva se sab pawe mewa..aiso Ved puran batayo re…
‘Maa Reva’ had all the vendors and people from M.P who were there for the forum joining in..it was the song from their land..Medha Patkar should use it as a promotional song and it will be a big hit. It talks bout the beautiful Narmada…one helluva song
Kandisa Alahaye Kandisa Esana..Aalam Balam Aalam..
Amenu Aamen…Sliha Mar Yose, Almaduba Kudisa…
Aangen dhanusa..nehave dukharana…
It can give you goose-bumps. The language of jesus..its in Aramaic..meaning ‘praise’. The best ever song...this song still gives such high its unbeatable. The Hindustani classical lyrics with aremaic take the song to even higher grounds..Even attended church with Gaia to hear other aramaic hymns but nothing beats ‘Kandisa’
Hille le Jhakjhor duniya..hille le jhakjhor..
Dah gaye Rajwade..dahe Maharajwa..
Rani kari dhool mein lutaniya..
The last song on the show ‘hille le’ by the bihari poet Gorakh Pande..talking bout power of people to shake anything..corruption..brutality…the perfect ending to WSF on that cold night in bombay.
Ten Thousand Things
"Ten Thousand Things" is a Buddhist expression representing the dynamic interconnection and simultaneous unity and diversity of everything in the universe.
People of Color Discriminating against People of Color in Asia & their Challengers: Dalit Intellectual Chandra Bhan Prasad and Dalit Activist Ruth Manorama
In all, Dalits' Durban experiment witnessed a great leap forward as a large number of women participated in the campaign. As the great radical poet Gorakh Pandey said, "women are the pre-requisite for a movement's success."
– Chandra Bhan Prasad
"I have tremendous confidence in the capacity of the poor to transform not only their own lives but also to build a just, humane, and democratic society."
– Ruth Manorama
In Asia, discrimination results from a mix of traditional and neo-colonial attitudes and structures, with caste-based forms being the most historically entrenched. Transnational activists and intellectuals are collaborating to more powerfully deconstruct and challenge the conceptual underpinnings of caste discrimination.
One example is the joining of forces between the Burakumin and Dalit human rights movements.
Japanese historical prejudice towards Burakumin is related with those of caste attitudes towards Dalits, members of the "untouchable" caste in South Asia. Both forms of discrimination derive from archaic religious attitudes rendering these groups as ritually "impure.”
Along with the migration of other Indian cultural legacies throughout Asia, caste concepts spread from India throughout the Asian subcontinent and the Japanese archipelago centuries ago, as well as to diasporan communities more recently. The website of the International Dalit Solidarity Network, a transnational movement that brings together people who are discriminated on the basis of archaic notions of hereditary caste throughout the world, dilineates:
India’s caste system finds corollaries in other parts of the sub-continent, including Nepal, Pakistan, Sri Lanka and Bangladesh. Discrimination against Buraku, sometimes known as eta (variously defined as ‘pollution abundant’ or ‘unclean’) persists in Japan.
Caste has migrated with the South Asian diaspora to firmly take root in East and South Africa, Mauritius, Fiji, Suriname, the Middle East, Malaysia, the Caribbean, the United Kingdom, North America, and other regions.
Although the Indian government ostensibly formalized constitutional protections for Dalits in 1950, discrimination continues in widespread attitudes and practices towards the 160 million Dalits in India, part of the 250 million Dalits in South Asia (two percent of the world's population), who remain in a hidden apartheid system. Dalits are denied access to land, forced to work in humiliating conditions, and are regularly abused, at the hands of the police and of higher-caste groups protected by the government. Women suffer from frequent sexual abuse, without recourse to legal remedies.
"Dalit Perspectives: a symposium on the changing contours of Dalit politics", a February 2006 edition of the outstanding Seminar Magazine published in New Delhi, offers an array of original and challenging perspectives on the situation of Dalits.
Historian Ramnarayan S. Rawat, one of a number of North American-based scholars on Dalit issues considers the source of "The Problem" as the absence of Dalit perspectives in mainstream Indian public discourse and narratives:
As a caste Hindu, I have been struck by the absence of Dalit points of view within mainstream Indian historiography, and by the necessity of bringing these points of view into active dialogue with caste Hindu narratives of Indian history, society, nationalism and colonialism...
Intellectual Chandra Bhan Prasad is the first Dalit to have a regular column in a leading English-language Indian newspaper. His "The brown man's counter-apartheid," sharply challenges the ironies of traditional forms of racism in India and Asia, perpetrated by people of color against other people of color:
Is the brown man intrinsically a racist? Well, it is difficult to state it affirmatively, and equally difficult to negate it. India has been a hierarchal society since its remotest antiquity. The brown man’s intellectual personality is organically inseparable from the history he has lived through. The brown man’s cultural trait thus seeks a civilizational context, where a system of hierarchy must pre-define his existence...
In September 2001 when I was in Durban, a Black journalist narrated an interesting story. When apartheid was officially done away with, Indian immigrants to South Africa, in particular the Patels, would avoid restaurants where Black waiters served. After further investigation it was found that the Blacks hated Indians more than their White ‘masters’, because, the Indians in this case, routinely engaged with the Blacks as their subordinates. Similar stories can be found in the US as well, where the Brown man treats the Black population as potential subjects. Hierarchy, therefore, thrives on other continents as well where Indians have found their cultural world…
Barnard College South Asian history professor Anupama Rao contextualizes the Dalit situation within an interrelated global history of structural oppression and movements towards liberation. Rao brilliantly argues that the Dalit movement towards equal opportunity is the real test of Indian democracy. (In my view, this is analogous to the African American Civil Rights Movement finally bringing the start of authentic democracy to the United States in the 1960's. How can a nation consider itself "democratic" when millions are disenfranchised and structurally oppressed?)
I argue that Dalit is not a name so much as it is a field of contestation and significance. The emergence of the Dalit as a political subject is historically contingent, and problematizes dominant narratives of secular nationalism.
As a politics of minority, Dalit politics revealed the Indian nation to be the political manifestation of Hindu majoritarianism. More significantly still, I would argue, is the necessity to think about Dalit critiques of caste inequality as forming a crucial chapter in a broader, global history of subaltern imaginations of political emancipation...
Through this brief discussion of different aspects of a genealogy of the Dalit political subject, I wish to make a more provocative argument, and this is to suggest that the Dalit is India’s first modern, democratic subject. Stifled by the regulations of caste, degraded and humiliated, she had to think modernity through democracy, instead of crafting a nativist modernity that countered the colonial masters while falling short of democratizing the illiberal economies of caste. And yet, Dalit emancipation remains an unfinished project.
Increasingly Dalit voices are gaining the attention of the world's mainstream, if not entering it completely yet:
Indian filmmaker Leena Manimekalai produced "Parai," a documentary that takes a hard look at the harsh intersection of caste-based and gender discrimination experienced by Dalit women:
...reveals the status of Dalit population in India with the South Indian village Siruthondamadevi as a classic example. "An injury to one is an injury to all," quoted by Martin Luther King is the baseline of the film.
Siruthondamadevi, a non-descript village situated in Cuddalore district, Tamilnadu, India, continues to live with the "official" lie that atrocities against minorities are a thing of past. Here 600 odd Dalits are under assault everyday by 6000 strong backward caste (Oppressor caste) people.
Untouchability, sexual harassment, rape, assault, exploitation of labor against the scheduled caste population are shockingly prevalent in this village.
Almost ninety percent of the women in colony live with sexual violence against them with their men helplessly acknowledging the oppressions. The documentary leaves the question on the constitutional concept of "Justice to All". After 56 years of self rule and independence, a major section of the Indian society still lives oppressed in the name of caste.
Indira Patel OBE, Chair, WNC Task Force on the World Conference against Racism, and Meena Poudel, Programme Representative, Oxfam Nepal detail violence against Dalit women in this report at the Oxfam website.
Dalits may not cross the line dividing their part of the village from that occupied by higher castes. They may not use the same wells, drink from same cups, or claim land that is legally theirs. The burden often falls on women because, for example, they have to fetch water, on foot, from distant and unclaimed sources, which might take hours.
Women are also frequent victims of sexual abuse. Since the early 1990s, violence, abuse, and rape against Dalit women has escalated dramatically in response to the growing Dalit human rights and self-determination movements. The sexual slavery of Dalit girls and women continues to receive religious sanction, and the trafficking in persons for the exploitation of their sexuality has become a severe problem for women in general and Dalit women in particular.
However, change is happening, as demonstrated by grassroots and transnational Dalit leader Ruth Manorama, who sees parallels between the experiences of African Americans and Dalits, as mentioned in this February 2006 profile:
Ruth Manorama, 42, is widely known for her contribution in mainstreaming Dalit issues, especially the precarious situation of Dalit women in India. Ruth, herself from the Dalit community, calls the women "Dalits among the Dalits." Ruth has also contributed enormously to breaking the upper-class, upper-caste image of the women's movement in India. In 2005, she was one of 1000 nominees for the '1000 women for the Nobel Peace prize' campaign...
Subsequently, Ruth started Women's Voice and registered the Bangalore Gruhakarmikara Sangha (domestic workers' union) as a trade union. In 1986, Ruth was asked to participate in a cross-cultural study comparing Afro-American Blacks in the US and Dalits in India. Her specific interest was to study the lives of Black women and compare it to the situation of Dalit women. She realised that although several core issues were different, there were many similarities in the situations of marginalised communities across the world.
At an early stage itself, Ruth realised that large, mass-based organisations were necessary to take up issues related to societal structures affecting large populations over a wide area. Thus was born the National Federation of Dalit Women. Ruth was also closely associated with the mobilisation of Dalits towards the World Conference Against Racism in Durban, an effort that put the issue on the international map. In 1993, she organised the public hearing on Violence Against Dalit Women in Bangalore, and the National Federation of Dalit Women was born out of that effort. Ruth was also a core group member of the Asian Women's Human Rights Council.
Her work on coordinating the South India chapter of the preparations for the Fourth UN World Conference on Women in Beijing in 1995 had a big role to play in this. After returning to India from the UN Conference, the Advisory Group decided that ten regional members of the task force would come together as the National Alliance of Women (NAWO), with Ruth as president, to take the mobilisation of women forward.
For some more information on transnational activism in support of those oppressed by caste systems, the website of the International Movement Against All Forms of Discrimination and Racism in Asia (the organization that invited U.N. Rapporteur Doudou Diene to Japan), provides reports at"Global Action for Dalits." Human Rights Watch also has a 2005 update on India.
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| Vol.4, No.7, Feb' 14, 2001 |
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http://www.cpiml.org/PGS/ML_UPD/vol4/4_7.htm
Woman power in Dalit movements
ChandraBhan Prasad
I do not wish to refer to Ms Mayawati, the pride of the Dalit movement today, who has single-handedly redefined the grammar of cowbelt politics. Yes, Kanshi Ram did "introduce" her but don't male politicians require mentors, too? I am talking about other women, the "new strengths" in modern-day Dalit movements.
In this exercise I am not going to refer to Nidhi, Anjali Deshpandey, Prabha Jagannathan, Meenakshi Nath, Rama Lakshmi, Bela Malik, Bulbul, Tista Setalvad and over half a dozen more - all women with minds, inner rebellion, successful and who have played decisive roles in my life, sustained me in Delhi, both intellectually and emotionally. Neither do I wish to refer to Rinku Ghosh, in-charge of Agenda, The Pioneer, who is more worried than me about the regularity of Dalit Diary. Nor do I intend to elaborate upon the role acclaimed novelist Sagarika Ghosh has played in my life, or for that matter Nivedita Menon, whose robust insight and intellectual clarity could frighten any anti-Dalitist. Neither shall I discuss the legendary Gail Omvedt, the first intellectual to discuss Dalit Diary's concerns in any other daily newspaper, nor Ms Shubha Parmar, a Delhi University lecturer, whose intellectual charm draws all, irrespective of age. Here, I am concerned with the others.
To begin with, let us talk of Sevanti Ninan, an acclaimed columnist with The Hindu. About a week ago, she called me asking me to write for www.thehoot.org on the position of Dalits in media. Privileged as I felt, I wrote the article challenging Varna editors to explain why they had followed a policy of exclusion and why they didn't respond to Uniyal's path-breaking story, In Search of a Dalit Journalist.
Expecting some response from pig-skinned editors [without any disrespect to pigs] I begun browsing www.thehoot.org as Ninanji had put up my story as the lead. Last week, I was attracted to an item on the site: "National Survey of Women In Journalism" and opened the page. The questionnaire seeks details of women in journalism, a kind of workforce census. The initial column stunned me as it asked: "Do you belong to SC/ST or religious minority"? To my mind, this is the first survey designed by an agency of private sector, which addresses social composition of work force in the media. I consider it as the next most decisive step forward [after Pioneer launched Dalit Diary] to BN Uniyal's quest. It is a milestone in Dalits' fight for democratisation of Indian media and history will record it as such.
Dr Radhika Balakrishnan, leading a band of students from Marymount Manhattan College, US, had come to Durban to back the Dalit cause. She teaches economics and wants to partner any move which seeks to dismantle India's caste system. So does her colleague Anita Nayar, a strategic analyst in New York. "You know my parental home in Kerala had three doors and one was 'reserved' for sweeper, the other for the maid and the third one for ourselves", Dr Radhika said, explaining why she had taken up the issue in the first place. "The whole system has to go, culturally we have to transform" was the war cry of Anita, a Mumbai-born girl.
But Samantha Nundy, a UK born Bengali girl in her mid-20s and a freelance photo journalist, won our minds and hearts. She knew about the caste system but had little idea about the nature and scale of discrimination against Dalits. She was an instant convert and has created a photo-file of Dalits' campaign in Durban.
From within India, iron lady Jyothi Raj of Karnataka made Dalits proud in Durban. Her hunger strike in front of the ICC resulted in huge support for Dalits. Above 500 people from all over the world signed our memorandum and wrote down their e-mail addresses assuring support in any further convention. And who can forget V Vasanthi Devi, former VC from Tamil Nadu and another majestic Dalit lady, a professor of management from Andhra Pradesh, Shyamala of Anveshi, the articulate Ms Lalitha, or the legendary Ruth Manorama, who all together gave a new dimension to the Dalit campaign in Durban.
around 1000 km. long. This 8-lane road passes mainly
through the left bank of Ganga, though in Varanasi and
Chandauli it has to pass on the right bank of Ganga.
For this Expressway worth Rs 40000 crore, 631 sq. km
land is to be acquired in 36 tehsils of 19 districts.
More over, nearly 30000 acres of land around the
Expressway is to be acquired in the name of
‘Development Zones.’ In all, around 64000 hectares of
land is to be acquired for the Expressway Project.
Perhaps, it is the largest one stroke land acquisition
in Indian history. Of these 64000 hectares, only 5%
land belongs to the Government, while 25% land is
sandy, barren land with low productivity. And 70%
land, the most fertile land of UP situated on the
banks of Ganga
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Naveen blames previous Congress govts for spread of NaxalismEconomic Times - 55 minutes ago Making an extempore speech after reading out a two-page reply to an adjournment motion on recent Naxal attacks on Baipariguda and Machkund police stations, ... Naxals make inroads along MP borderExpressindia.com - 19 hours ago Lucknow After Sonbhadra, Mirzapur and Chandauli, Naxal activities have recently been reported in villages of Chitrakoot and Banda districts, which lie along ... State asks for Central forces for an anti-Naxal driveThe Statesman - 21 hours ago BHUBANESWAR, 9 JUNE: The state government has requested the Centre to send four battalions CRPF to the state, in the wake of recent naxal mayhem in Koraput ... No leads, cops under a cloud Express Buzz Government rushing more forces to Koraput Express Buzz Malkangiri: Now out of reach, out of control? Express Buzz NREGS jobs for families in naxal-prone areasHindu - Jun 8, 2009 Bangalore: In a bid to put down naxalism in certain pockets of the State, the State Government has announced a scheme to provide jobs to all families in the ... NREGS: Inspection to be outsourced Express Buzz Govt plans revamp of NREGS Times of India Cong demand discussion on state Naxal attacksThe Statesman - 21 hours ago BHUBANESWAR, 9 JUNE: Opposition Congress members walked out of the House during question hour today demanding an immediate discussion on the Naxal attack in ... Orissa seeks four more CRPF battalions to fight naxalsZee News - Jun 9, 2009 Bhubaneswar, June 09: Orissa on Tuesday sought deployment of four more battalions of paramilitary force CRPF in the state to battle naxal menace as it ... Maoists blow up police stations in Koraput Press Trust of India Naxalites blow up police station in Orissa Sakaal Times Naxal couple surrenderExpress Buzz - Jun 8, 2009 He and his wife Jharana were involved in major Naxal attacks in the State including the Nayagarh massacre. He is close to Sabyasachi Panda, Orissa State ... Maoist leader turns himself in after attacks Indian Express Binayak Sen, Naxal states and the tribalsMerinews - 6 hours ago Unjustified powers bestowed to police officials in Naxal hit states are doing no good to poor tribals. Instead, it is making their life a hell. ... Jailed Naxal MP takes oathChandigarh Tribune - Jun 8, 2009 All eyes were on the Naxal leader from Jharkhand the moment Lok Sabha Speaker Meira Kumar called out his name, asking him to proceed for swearing-in, ... JMM MP Baitha takes oath, back to jail SamayLive |
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| naxalite movement | naxalism andhra pradesh | naxalism chhattisgarh | naxalism bihar |
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| Samkalin Janmat: |
On November 10, Samkalin Janmat, like the proverbial phoenix, once again rose from the ashes in its original birthplace, Patna, at the inaugural ceremony of Eighth National Conference of Jan Sanskriti Manch. This time its form is that of a socio-cultural quarterly. Readers would recall that intervening in the media in the decade of ‘80s as multi-dimensional news weekly, Samkalin Janmat had introduced a new angle to journalism. And in addition to serving as a mouthpiece of the raging struggles of the downtrodden in Bihar, it also carved out a niche in the field of cultural magazines in the Hindi heartland. In its Delhi reincarnation, as a fortnightly and then as a monthly, it focused on the national political scenario while continuing its intervention as a powerful representative of revolutionary culture. Now, to serve the need of the present critical situation, it has reappeared as a socio-cultural magazine. The reopening issue is devoted to the theme of culture of resis-tance against imperialist offensive of globalisation, against saffron cultural nationalism and resistance to all forms of exploitation and oppression of the humankind. It raises the “most necessary ques-tions”, which are so “simple”, but so often forgotten or buried under countless pretexts. -- BB Pandey |
The pioneer of culture of resistance Eighth Conference of Jan Sanskriti Manch
For a national democratic consciousness against globalisation
THE EIGHTH national conference of Jan Sanskriti Manch, held at Ramvilas Sharma Sabhagar (Engineers’ Hall) in Nagarjun Nagar (Patna) on 10-11 November, 2001, was focussed on the theme “For a national democratic consciousness against globalisation”.
Inaugurating the conference, noted Hindi critic Dr. Manager Pandey said that American capitalism wanted to control markets all over the world in the name of globalisation as it was eager to exploit the cheap natural as well as human resources of Asia the same way as it did in Africa and Latin America. Through ‘global media’, the information system is being used to establish the terror of American power and spread illusions regarding the American system by eulogizing it. It is for the spread of terror and confusion in the whole world that globalisation can better be called Americanisation. Well before the attack on Afghanistan, world people had read through America’s false pretensions in its advocacy of human rights and democracy. Starting from destroying the Red Indian civilization to Hiroshima, America never cared for humankind and democracy.
Dr. Pandey said that America also wants to control thought processes. Conjuring an illusory capitalist prosperity it is exploiting the contradiction between commonman’s aspirations and wants. On the other hand, the language of the market has intruded life and meanings have undergone a change. Post-modernism is the cultural manifestation of gobalisation, which opposes the social consciousness of resisting capital. He said that the way cultural nationalists are lying prostrate before America, soon it will be in a position to do away with the Indian nation state. Hence it is an urgent task to strengthen the democratic nation state consciousness. The session was presided over by noted poet and editor of Sarvanam, Vishnuchandra Sharma and conducted by Ajay Singh, General Secretary of JSM. Besides noted Urdu writer Shaukat Hayat, chairman of the reception committee, who warmly greeted the delegates, guests and observers and attacked American imperialist policies in his speech, critic Khagendra Thakur, poets Arun Kamal and Alokdhanwa also addressed this session. The (re-)opening issue of popular revolutionary socio-cultural magazine Samkalin Janmat was also released in the inaugural session by Vishnuchandra Sharma. This issue has the culture of resistance as its main theme. Greeting the ‘new incarnation’ of Janmat, Khagendra Thakur, Arun Kamal, Ravi Bhushan, Madan Kashyap and Anil Sinha said that in the present critical period, when the people’s struggles have been banished from the domain of literature and culture, publication of a magazine that gives expression to class consciousness and mass resistance does bring considerable hope. A brief discussion was also held on “cultural journalism” with senior journalist Anil Sinha in the chair.
The next day witnessed a lively debate over General Secretary, Ajay Singh’s theme paper. It points out that on the one hand the war imposed and the terror spread by America is the most violent and terrible form of globalisation, and on the other, the protagonists of cultural nationalism in India have waged an unabashed campaign to portray a new mental and cultural slavery of multinationals as freedom. It emphasises the necessity for a genuine national democratic consciousness, armed with a ruthlessly critical approach, infused with boldness to effect a radical rupture with the whole legacy. Participants in the debate included Dr Manager Pandey, Khagendra Thakur, Ravi Bhushan, Madan Kashyap, Pranay Krishna, Jitendra Kumar, Bhasha Singh, Anil Anshuman, Pankaj Chaturvedi, Hemant, Krishna Pratap Singh, VK Singh, Shyam Ankuram and others. The session was presided over by Ajay Kumar, Suresh Kantak and Arvind Kumar and conducted by Sudhir Suman and Krishna Mohan.
The conference decided to organize cultural programmes under the anti-war campaign in different cities in the November end. It also planned to organize a series of seminars to reassess our legacy and strengthen ties between Hindi and Urdu literature.
The conference unanimously elected Dr. Manager Pandey as its president. Erstwhile president Trilochan Shashtri could not attend the conference because of illness but he continues to remain an honorary member. Ajay Singh was re-elected General Secretary. Along with four vice presidents, Madhukar Singh, Madan Kashyap, Ajay Kumar and Dr. Ravi Bhushan, a 77-member National Council and 25-member National Executive Committee were also elected. Krishna Mohan, Pramod Yadav, Viren Dangwal, Bhasha Singh and Shambhu Badal were entrusted with the responsibilities of coordinating U.P, Bihar, Uttaranchal, Delhi and Jharkhand respectively.
On this occasion, veteran CPI(ML) leader Com. Ram Naresh Ram greeted the delegates and guests and said that in this broadbased struggle against globalisation, CPI(ML) is always with the dreams of cultural activists. The Party will always stand by the cultural activists in their endeavor to develop mass resistance.
A number of cultural programmes were presented by performance teams from Sakla Bazar, Bikarmganj, Begusarai and Patna (Hirawal). presentations by Jharkhand Sanskriti Manch and Kala Kammune Banaras were also significant, with the participation of Anil Anshuman, theatre artist Vijay Kumar, people’s singer Amitabh, Nirmal Nayan, Durgesh Akari, and Krishna Kumar Nirmohi.
— Sudhir Suman and Upendra Swami
Eighth Conference of Jan Sanskriti Manch
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