47 yrs after being gang raped by Army men , two Mizo women compensated #Vaw #AFSPA


FP

The Central government has given Rs 5 lakh each as compensation to two Mizo women who lost their sanity after being allegedly gangraped by Indian Army soldiers 47 years ago, at the beginning of a 20-year insurgency in what is now the state of Mizoram.

Relatives of the two women told The Sunday Express that they “wept for joy” at the Centre’s gesture, which came after former members of the Mizo National Army (MNA), the armed wing of the Mizo National Front (MNF) that fought a guerilla war against Indian armed forces between 1966 and 1986, lobbied with Union home ministry officials for compensation for the women.

Sources said the ex-MNA members, who were helped by retired Mizo IAS officer H V Lalringa, visited Home Secretary R K Singh in New Delhi on May 16. Singh is learnt to have advised them to open bank accounts for the women in order to channel the compensation.

Official sources confirmed that the money was recently paid from a secret fund after clearance from the highest authorities in the home ministry. The home ministry declined to comment officially on the matter.

“I wept when I heard the news from bank officials on Wednesday evening,” J Laldula Sailo, a brother of one of the women told The Sunday Express over the phone from East Lungdar in Mizoram’s Champhai district.

“I immediately hugged my sister and told her God has been kind to her after all the suffering,” he said.

Sailo, who retired as a teacher from a government middle school and the son of the erstwhile tribal chief of Mualcheng village where the alleged sexual assaults took place, said that his sister these days sits around smoking most of the time, with a blank expression on her face.

He said she can do almost nothing by herself, and needs help to go to the bathroom or relieve herself. “She eats very little, and can only perform small tasks like putting her plate in the sink after she has eaten,” Sailo said. “But she is generally not at all troublesome. She just sits quietly in a corner.”

Sailo said his sister and her childhood friend were raped one night in November 1966 at Mualcheng, after Army personnel advanced towards the village after being fired upon by MNF rebels in East Lungdar. The soldiers were fired upon again as they came close to the village, and in retaliation, they herded all the villagers together and set fire to their homes.

Lalnghakliani Lailung, a state government employee and the younger sister of the other woman who was raped, said the two girls were kept separately in a small shack, where soldiers allegedly took turns raping them. Both the victims were daughters of prominent villagers — while the father of one was the erstwhile chief, the other was the daughter of the head of the village council.

“Since our parents died long ago, my siblings and I take turns to look after my sister. She has extreme paranoia, and for many years after she was raped, she would sew together long nightgowns and refuse to sleep alone. Even now she keeps talking of a big dark man she sees in nightmares, and is very suspicious of everyone. She says we are impostors who have dressed up like her siblings to harm her,” Lailung said over the phone from Kolasib, the headquarters of a nothern district, where she plans to build a house to live with her sister. Her sister currently stays with relatives in another small town.

“I was so happy that I wept and prayed when I was told the compensation had come. The former MNA men have been very kind to us, pursuing the issue all these years,” Lailung said.

“In a sense, we feel this gesture is an acknowledgment and an apology by the central government for the atrocities committed during those troubled times,” she said.

 

#India – Sterilization for Accomplishing Targets -टारगेट पूरा करने के लिए बंध्याकरण! #Vaw #Womenrights


jUNE 13, 2013, Prabhat Khabar

ये है हकीकत..

बंध्याकरण पर दबाव नहीं
बंध्याकरण शिविरों में महिलाएं दबाव में नहीं आतीं. वे अपनी मरजी से आती हैं. देश में कुछ ऐसी जगहें हो सकती हैं, जहां इस तरह के मामले हों, पर सब जगह ऐसा नहीं है.
एसके सिकदर, संचालक, जनसंख्या नियंत्रण कार्यक्रमपिछले कुछ समय से महिलाओं के बंध्याकरण से जुड.ी खबरें आती रही हैं. सबसे दुखद पहलू यह है कि गरीब महिलाएं थोडे. पैसे के लिए बंध्याकरण करवाती हैं. यह भी खबर आती है कि डॉक्टर बिना किसी सुविधा के ही ऑपरेशन करते हैं. जंग लगे चिकित्सीय उपकरण से भी ऑपरेशन करने के मामले सामने आये हैं. इससे महिला के इंफेक्शन होने के खतरे बढ. जाते हैं. कई बार महिलाओं की जान भी चली जाती है.भारत में एक साल में 46 लाख महिलाओं का बंध्याकरण

ये है हकीकत..बंध्याकरण पर दबाव नहीं

बंध्याकरण शिविरों में महिलाएं दबाव में नहीं आतीं. वे अपनी मरजी से आती हैं. देश में कुछ ऐसी जगहें हो सकती हैं, जहां इस तरह के मामले हों, पर सब जगह ऐसा नहीं है.

एसके सिकदर, संचालक, जनसंख्या नियंत्रण कार्यक्रमबिना किसी सुविधा के ऑपरेशन

यह एक साई है कि डॉक्टर बिना किसी सुविधा के ही ऑपरेशन करते हैं. ऑपरेशन के लिए प्रयोग में लाये जाने वाले उपकरण पुराने और गंदे होते हैं. कई बार डॉक्टर बिना ऑपरेशन थियेटर के ही सामान्य टेबल पर ऑपरेशन करते हैं.बंध्याकरण के लिए कतार में खड.ी महिलाएं.पिछले कुछ समय से महिलाओं के बंध्याकरण से जुड.ी खबरें आती रही हैं. सबसे दुखद पहलू यह है कि गरीब महिलाएं थोडे. पैसे के लिए बंध्याकरण करवाती हैं. यह भी खबर आती है कि डॉक्टर बिना किसी सुविधा के ही ऑपरेशन करते हैं. जंग लगे चिकित्सीय उपकरण से भी ऑपरेशन करने के मामले सामने आये हैं. इससे महिला के इंफेक्शन होने के खतरे बढ. जाते हैं. कई बार महिलाओं की जान भी चली जाती है.सेंट्रल डेस्क

जब भी भारत में परिवार नियोजन की बात उठती है, तब महिलाएं ही सबसे आगे होती हैं. यह जानना महत्वपूर्ण है कि दुनियाभर में होने वाले महिला बंध्याकरणों में भारत की 37 प्रतिशत महिलाएं होती हैं. पोपुलेशन फाउंडेशन की संयुक्त निदेशक सोना शर्मा के अनुसार, बंध्याकरण मुहिम में महिलाएं ही निशाने पर होती हैं, क्योंकि भारतीय समाज में पुरुषों का आधिपत्य है. पुरुष इस बात से डरते हैं कि वे ऑपरेशन से कमजोर हो जायेंगे या वे अपनी र्मदाना ताकत खो देंगे. बंध्याकरण कराने वाली महिलाओं को सरकार द्वारा दिये जाने वाले पैसे और साथ ही डॉक्टरों को भी इसके लिए अच्छी रकम दिये जाने के कारण महिलाओं के बंध्याकरण में तेजी आयी है. पिछले साल 46 लाख महिलाओं का बंध्याकरण किया गया. इनमें से अधिकांश महिलाओं ने पैसे के लिए बंध्याकरण करवाया. जबकि पिछले साल होने वाले कुल बंध्याकरण में महज चार प्रतिशत ही पुरुष थे. नयी दिल्ली स्थित ह्यूमन राइट्स लॉ नेटवर्क के ‘रिप्रोडक्टिव राइट्स’ की डायरेक्टर केरी मैकब्रूम के अनुसार, इससे समझा जा सकता है कि भारत में महिलाओं की क्या स्थिति है, उन्हें अपने प्रजनन संबंधी अधिकारों पर भी नियंत्रण नहीं है. वह कहती हैं महिलाएं आसानी से बलि का बकरा बनायी जाती हैं, चाहे इसके लिए सरकारी अधिकारी जिम्मेदार हों या फिर उनके पति. संयुक्त राष्ट्र के डाटा के अनुसार, प्रजनन पर नियंत्रण करने के लिए उपाय करने वाले 49 प्रतिशत दंपत्तियों में तीन चौथाई महिलाएं ही बंध्याकरण के लिए आगे आती हैं.

कमाई का जरिया

जब भी परिवार नियोजन के लिए बंध्याकरण शिविर लगाये जाते हैं, वहां महिलाएं कतार में खड.ी रहती हैं. डॉक्टर बस उन्हें एनीमिया टेस्ट के लिए बोलते हैं. इसके बाद डॉक्टर बड.ी तेजी से ऑपरेशन करते हैं. प्रत्येक ऑपरेशन पर केवल तीन मिनट का समय दिया जाता है. डॉक्टर को अपनी कमाई से मतलब रहता है.

पूरा करना होता है टारगेट

नयी दिल्ली स्थित सेंटर फॉर हेल्थ एंड सोशल जस्टिस के डायरेक्टर अभिजीत दास कहते हैं भारत में बंध्याकरण शिविरों में आने वाली अधिकांश महिलाएं पैसे की लालच में आती हैं. स्वास्थ्य अधिकारियों को भी अपना टारगेट पूरा करना होता है. दास का मानना है कि भारत में परिवार नियोजन एक कोटा तंत्र बन गया है. यही कारण है कि चीन के बाद भारत में परिवार नियोजन के लिए अपनाये जाने वाले उपाय सबसे खराब हैं. हमें यह जानना चाहिए कि सरकार ने 1996 में ही बंध्याकरण के लिए टारगेट पूरी करने जैसी नीति को छोड. दिया था. पर आज भी अधिकांश राज्यों में पहले वाली ही स्थिति है. वर्ष के पहले कुछ महीनों को तो ‘बंध्याकरण सीजन’ कहा जाता है. यह सब इसलिए कि 31 मार्च को वित्तीय वर्ष समाप्त होने से पहले बंध्याकरण के लिए निर्धारित लक्ष्य को पूरा किया जा सके. स्वास्थ्यकर्मियों पर बंध्याकरण के टारगेट को पूरा करने का दबाव भी रहता है.

‘ब्लूमबर्ग’ में सर्वप्रथम प्रकाशितझारखंड

राज्य में 29 प्रतिशत महिलाएं परिवार नियोजन के लिए बंध्याकरण करवाती हैं. जबकि ग्रामीण इलाकों में नसबंदी कराने वाले पुरुषों की संख्या 0.4 प्रतिशत और शहरी इलाकों में यह 0.6 प्रतिशत है.बिहार

प्रत्येक वर्ष साढे. छह लाख महिलाओं का बंध्याकरण जबकि नसबंदी कराने वाले पुरुषों की संख्या महज 12 हजार ही है. बिहार में इस साल 13 हजार से अधिक महिला बंध्याकरण शिविर लगाये जायेंगे

Odisha Govt tries every trick in the book with SC Niyamgiri verdict #mustshare


This is the latest information on the state’s manipulation of the Supreme Court’s verdict giving the decision on Vedanta‘s mine to the Dongria and Kutia Kond inhabitants of Niyamgiri.

After six weeks delay the process has finally been initiated by the Odisha state govt and we, and all the activists and supporters here are doing our best to keep ahead of their trickeries and document everything as it happens.

When the Supreme Court announced its verdict to hand the decision on Vedanta’s Niyamgiri mine back to the Dongria Kond and other affected people via a complex process of legal claim filing, gram sabhas and a final MoEF nod, both Vedanta and their opposition celebrated. The court judges knew what they had done. Rather than giving a yes or no verdict they had taken the path of least resistance and delivered such a loosely worded judgement that it was wide open to interpretation and abuse – pitting the Odisha government and Vedanta, and the affected people and their supporters against each other once again.

 

Now, as the Odisha state finally launches the gram sabha (village council) process after six weeks of deliberation, the weak nature of the Supreme Court’s vaguely worded judgement has become even more evident. This article documents some of the ways in which the judgement, which has been hailed as a precedent bottom-up democratic process, is being manipulated in an attempt to prevent the strong anti-Vedanta opinion on Niyamgiri from being properly heard.

 

 

What part of the mountain is sacred?

 

Reflecting the drawn out Supreme Court hearings on Niyamgiri this year, the court’s final verdict has tactfully focused not on the enormous environmental impact of the proposed mine, nor the company’s despicable track record of illegalities, nor the rights of the Dongria to clean air, water and to collect forest produce, but only on one point: whether the proposed mine would violate the Dongria’s right to worship the God of their sacred mountain – Niyam Raja. The 2006 Forest Rights Act enshrines forest dwellers’ right to cultural and religious practices in law, but what does that mean in reality? The Niyamgiri case has become a test for the interpretation of this law, and the precedent set here will have an impact on industrial developments in tribal areas all over India. So much hangs in the balance. For this reason the Supreme Court hearings dedicated their focus to the question of where the God of Niyamgiri actually resides and whether this God would be affected by the proposed mining. Though it was suggested that it was largely on the peak of the range – Hundujali, 10km away from the proposed mega-mine, the court came to the conclusion that only the Dongria themselves could confirm this. The gram sabha process – initiated by notification to file claims on Saturday 1st June – is essentially to decide this one point. If the tribals agree that their God resides in a particular area, that spot can be preserved, or compensation given, while the mine can still go ahead.

 

At the 5000 strong Padayatra held by the Dongria and Kutia Kond from May 17th – 22nd Dongria leaders like Lodo Sikaka made their views on the Supreme Court’s discussions and final judgement known. Lodo stated:

 

They are saying they would mine 10km away from the peak. We will not allow mining even 100km away from it! For the forestland, for fruits, trees, air and water – for everything adivasis worship the soil. It is our given right.

 

They are saying adivasis have rights up to two feet down the soil, not up to 10 – 20 feet. Government is saying adivasis worship for the forest and not for the soil. What do we worship for? Forest or soil? We of course worship for the soil. Our gods and goddesses are everywhere: here, there, in the trees – everywhere!

 

Such statements have been made by the Dongria repeatedly over the years, but were never fully heard in the court-room, despite attempts to allow the Dongria to testify, and to hand over proof such as Mihir Jena et al’s book Dongaria Kondhs2. The court, sadly, was unable to differentiate between the modern concept of religion being practised in temples or directed at an idol, and the earth-based spirituality of indigenous cultures in which even a whole mountain or forest can be considered sacred.

 

The notification posted in Oriya newspapers on Saturday confuses this point even more. The notification issued for Kalahandi District reads:

 

Letter no 572/2013 of collectors office of Kalahandi.

Under the Supreme Court Judgement writ petition no 180, year 2011, date 18/04/2013; regarding the Palli Sabha – hereby inhabitant villagers of the following panchayats are being notified and invited that, as per the orders of the Supreme Court, tribals and other forest dwellers, regarding their new individuals rights, community rights and cultural and religious rights under Forest Rights Act (FRA) rulings 2006 – after getting this notice they should apply within 6 weeks, and within 3 months Palli Sabha will be called and legal rights of the villagers will be decided. If they have any other demands, they will also be discussed in Palli Sabhas and after justified discussions, observing Forest Rights Act 2006 and its associated rulings their rights will be decided.

Village names

Panchayat

District

Tadijhola

Trilochanpur

Kalahandi

Palberi

Trilochanpur

Kalahandi

Phuldemer

Trilochanpur

Kalahandi

Ijurupa

Trilochanpur

Kalahandi

Kanakadu

Trilochanpur

Kalahandi

2 a) The Palli Sabha will decide about the rights of tribals and other traditional forests dwellers (TFD) like Dongria Kond, Kutia Kond’s religious rights such as the worshipping of Niyamgiri which is situated at Niyamgiri Hundijari and at the top of the mountain known as Niyam Raja.

b) The Palli Sabha will decide the Niyamgiri mining areas’ – Niyam Dongo which is situated at 10km away from the summit, and whether it would impact the Niyam Raja deity can also be investigated.

Signed: Collector Kalahandi.

 

Notification of Palli Sabhas in Kalahandi district

Firstly, it is important to note that the notification does not clearly state that this Palli Sabha (the Odia equivalent of Gram Sabha) and claim filing process will determine whether Vedanta are given permission to mine the mountain but only refers to ‘writ petition 180′ which very few adivasis will understand. Secondly, the whole text is incredibly confusing, and most importantly the last two paragraphs state outrightly that Niyam Raja resides only at Hundijali.

 

Adivasis won’t understand Oriya

 

Following public criticism of it’s past attempts to manipulate public hearing processes, the Odisha government is currently at pains to present itself as making the Palli Sabhas as inclusive as possible. Newspapers are stating how they are pasting notifications of the Palli Sabhas in the affected villages, as well as announcing them with a megaphone around the mountain, while filming it all themselves as evidence of their efforts. So far we know that ads have been placed in Lanjigarh and some of the easier to reach villages, whether they will reach the upper slopes we will see.

 

But there is one fatal flaw to their attempts at inclusivity; all the notifications and megaphone announcements are in Oriya, while Konds only speak Kui, their tribal language. Kui is only an oral language and cannot be written so how will the local government communicate the legal proceedings crucial to the Kond’s survival through posters and newspaper notifications? This is why the role of activists, who are communicating the proceedings to the mountain villages, is so important and must be permitted. Without them there would be no chance of democracy in this important case.

 

 

Odisha government delays til the monsoon

 

The Supreme Court’s judgement gave a strict (if rather ambitious) timescale for the gram sabha process and following MoEF decision to be taken. It states:

 

59. The Gram Sabha is also free to consider all the community, individual as well as cultural and religious claims, over and above the claims which have already been received from Rayagada and Kalahandi Districts. Any such fresh claims be filed before the Gram Sabha within six weeks from the date of this Judgement. State Government as well as the Ministry of Tribal Affairs, Government of India, would assist the Gram Sabha for settling of individual as well as community claims.

 

60. We are, therefore, inclined to give a direction to the State of Orissa to place these issues before the Gram Sabha with notice to the Ministry of Tribal Affairs, Government of India, and the Gram Sabha would take a decision on them within three months and communicate the same to the MoEF, through the State Government. On the conclusion of the proceeding before the Gram Sabha determining the claims submitted before it, the MoEF shall take a final decision on the grant of Stage II clearance for the Bauxite Mining Project in the light of the decisions of the Gram Sabha within two months thereafter.

 

It is now six weeks since the judgement, and notification to file individual and community claims has only just been given. This six week delay is pivotal as it pushes the Palli Sabha hearings back into late July – the peak of the monsoon, when travelling to meetings becomes difficult and attendance is likely to be much lower. Local social activist Lingaraj Pradhan stated this fact in his speech at Muniguda on 22nd May.

 

 

Hundreds of villages excluded

Map of Niyamgiri showing villages all over the mountain (red dots)

 

The most glaring manipulation in the Odisha government’s interpretation of the judgement is its selection of just twelve villages in which to hold the Palli Sabhas. These are all on the lower slopes of the mountain, far from the alleged home of Niyam Raja, and the proposed mine, and hardest to reach for those living at the top of the mountain where the impact of the mine, and hence also the resistance, is strongest. There are, in fact, 79 Dongria and Kutia Kond villages within 10km of the mining area, and more than 100 adivasi villages directly affected by the mine – most of which were visited by the Padayatra several weeks ago.

 

Records show that there are actually only 186 voters registered in the twelve villages combined according to the old voter lists (five in Kalahandi district and seven in Rayagada), while more than 8000 Dongria Konds live on and worship the mountain, plus many more Kutia Konds living around Niyamgiri. Ijrupa – one of the villages listed, only has one voter according to the old voter lists which are likely to be used. Several of these villages are primarily occupied by Yadav immigrants and not the adivasis whom the judgement is aimed at. This is a blatant attempt to restrict participation in the Palli Sabha process, and make it easier to manipulate and manage by the Odisha State which has worked alongside Vedanta from the start.

 

Anticipating this skullduggery, the Minister of Tribal Affairs wrote to the Governor of Odisha, SC Jamir, on May 15th May stating categorically that the Gram Sabha should be open to all affected villages. He also stated that the MoU with Vedanta for Niyamgiri was ‘illegal’ and unconstitutional since they are a private company and cannot be trusted to safeguard the tribal’s welfare.

 

On 7th June a delegation of Dongria Kond men and women will meet with the Odisha Governor SC Jamir, demanding that all affected villages are consulted in the upcoming gram sabhas and ensuring that voter lists are up to date and all affected people wishing to attend will be allowed to enter.

 

It could also be argued that the Odisha State government should never have been trusted to facilitate another Gram Sabha since their 2009 Gram Sabha on whether Niyamgiri should be mined was exposed as a total sham by video evidence. At the meeting many locals were kept outside and not allowed in, and though almost all present voiced loud opposition to the mine in speeches, thumbprints taken as registration were used to claim that they had agreed to the project. (please see video in footnote)

 

 

MoEF are not the people

At the end of the long process of filing hundreds of community claims, and ensuring that fair Palli Sabhas are held, the final nod on the mine goes back once again to the Ministry of Environment and Forests. This fact alone makes the Supreme Court’s judgement far from the radical democratic precedent it has been hailed as, and gives more scope for Vedanta to influence the Ministry over the many coming months before the decision may be eventually given.

However, the MoEF should remember their clear statement in the 11th January Supreme Court hearing when asked by the bench “Are you completely opposed to mining or under certain conditions you will allow mining?” Solicitor General Mohan Parasaran – acting for the MoEF told the court: “We are completely against the mining operations.”

 

Confusion is in Vedanta’s interests

The confusion over the meaning of the Supreme Court’s verdict and the proceedings now taking place is evident in the vastly varying newspaper reports coming in daily. The Orissa Post for example stated on Saturday 1st June that:

The department had issued a direction to the District Collectors of Rayagada and Kalahandi to invite fresh claims within six weeks from the people of 12 villages where the Gram Sabhas would be held. After collecting the claims from the people, the Government will hold Palli Sabhas within three months and then it will hold Gram Sabhas in these villages. However, the date of holding Gram Sabhas is not yet decided.

 

Palli sabhas are in fact the same as gram sabhas, and these have to be held within three months from Saturday’s announcement. The weak and confusing wording of the verdict has already delayed the process by six weeks while the Odisha Government claimed it was clarifying it’s interpretation, and there is much potential for further delays as either side may file ‘contempt of court’ or other resolution which would send the issue back into the court room.

Meanwhile, with share prices already low, factories and mines shut at Lanjigarh, Tuticorin and Goa, and Niyamgiri looking less and less likely, Vedanta are following their usual method of high debt, high risk buyouts to keep the share prices afloat. They are currently pushing the Central Government to sell them the remaining shares in BALCO and Hindustan Zinc ltd, and delaying tactics on the Niyamgiri case will give them more time to potentially save their skin in case Niyamgiri doesn’t come through.

Dragging out the process is exhausting and resource draining for the Dongria and Kutia Konds and local activists and is often used as a tactic to wear down resistance until people eventually capitulate from sheer exhaustion. However, in Niyamgiri’s case this looks very unlikely. The high turnout and defiant energy of the recent Padayatra shows the great strength of Niyamgiri’s people, who have recently been supporting other movements such as the struggle against the Lower Suktel Dam. Lingaraj Azad’s speech at the Padayatra’s final rally in Muniguda also clearly stated that the fight goes beyond Niyamgiri and beyond Vedanta. They are aware that as long as there is bauxite in their mountain they will always have to remain vigilant and ready to respond to threats.

source- http://www.foilvedanta.org/articles/odisha-government-tries-every-trick-in-the-book-with-supreme-court-niyamgiri-verdict/

 

Protest by Omkeshwar Dam affected Oustees


ओम्कारेश्वर बांध : घोघलगाँव में प्रभावितों की सभा और आन्दोलन की घोषणा

Posted by संघर्ष संवाद on शुक्रवार, मई 31, 2013

ओम्कारेश्वर परियोजना प्रभावित गांव घोघलगाँव में 30 मई को हजारों प्रभावितों ने रैली निकालकर आमसभा की. सभा में प्रभावितों हाल ही में राज्य सरकार द्वारा ओम्कारेश्वर प्रभावितों के लिए 212 करोड़ के पुनर्वास पैकज को विस्थापितों के संघर्ष की जीत बताते हुए भूमिहीन प्रभावितों को 2.5 लाख रूपये देने का स्वागत किया. प्रभावितों ने सरकार की किसानो को 2 लाख रूपये प्रति एकड़ देने को पुनर्वास नीति का उल्लंघन बताते हुए उसे अस्वीकार कर दिया. सभा में इंदिरा सागर, महेश्वर आदि बांधों के प्रतिनिधि भी शामिल हुए और सभी ने आगामी 18 जून से भोपाल में हजारों की संख्या में डेरा डालने की घोषणा की.
गत वर्ष के जल सत्याग्रह के लिए प्रसिद्ध ग्राम घोघलगाँव में हजारों प्रभावितों ने गाँव में रैली निकली और सत्याग्रह स्थल पर माँ नर्मदा की अर्चना की. सभी प्रभावितों में जश्न का माहौल था. रैली के बाद सत्याग्रह स्थल पर आमसभा का आयोजन किया गया. सभा को संबोधित करते हुए नर्मदा आन्दोलन के वरिष्ठ कार्यकर्ता श्री आलोक अग्रवाल ने कहा कि सरकार की घोषणा ओम्कारेश्वर बांध प्रभावितों के 7 साल के संघर्ष की जीत है पर यह पूरी नहीं आंशिक जीत है. भूमिहीनों के बारे में हमारी मांग पूरी तरह स्वीकार कर ली गयी है पर किसानो को पुनर्वास नीति के अनुसार न्यूनतम 5 एकड़ जमीन खरीदने के लिए सरकार ने सहायता नहीं देकर न सिर्फ पुनर्वास नीति बल्कि सर्वोच्च न्यायालय के आदेश का भी उल्लंघन किया है. सरकार द्वारा घोषित राशि से किसान किसी भी हालत में जमीन नहीं खरीद सकता है. उन्होंने इस आंशिक जीत के लिए देश- दुनिया से मिले समर्थन और मिडिया द्वारा संवेदना पूर्वक विस्थापितों की आवाज उठाने के लिए धन्यवाद् दिया.
आन्दोलन की प्रमुख कार्यकर्ता सुश्री चित्तरूपा पालित ने कहा सबसे गरीब को सबसे पहले सहायता मिलने से पुरे क्षेत्र में ख़ुशी है. जिस संकल्प और विश्वास से हमने अभी तक अपनी लड़ाई को इस मुकाम तक लाया है उसी के साथ हम अपने जमीन के अधिकार भी लेकर रहेंगे. उन्होंने मांग की कि सरकार भूमिहीनों को बसने के लिए न्यूनतम 6 माह का समय दे.ओम्कारेश्वर बांध प्रभावित श्री मंसाराम ग्राम एखंड, श्री केसरसिंह ग्राम टोकी, सुश्री सकुबाई ग्राम कामनखेड़ा, सुश्री नीलाबाई ग्राम घोघलगाँव ने भूमिहीनों की घोषणा का स्वागत करते हुए किसानो के लिए हुई घोषणा को नकार दिया और घोषणा की कि उनके न्यूनतम 5 एकड़ सिंचित जमीन के अधिकार के लिए वो संघर्ष तेज करेंगे.

इंदिरा सागर परियोजना प्रभावित हरदा जिले के श्री रामविलास राठौर, खंडवा जिले के श्री राजेंद्र पटेल, देवास जिले से श्री ललित आदि ने कहा की इंदिरा सागर बांध के प्रभावितों को भी उनके पुनर्वास के अधिकार न देकर पूरी तरह उजाड़ दिया गया है और आगामी 18 जून से भोपाल में होने वाले “जीवन अधिकार सत्याग्रह में इंदिरा सागर प्रभावित हजारों की संख्या में शामिल होंगे.
महेश्वर परियोजना प्रभावित श्री राधेश्याम भाई और श्री कैलाश पाटीदार ने कहा कि गत 16 साल की लड़ाई के कारण ही महेश्वर बांध प्रभावित उजड़ने से बचे हुए हैं और महेश्वर परियोजनाकर्ता 15% भी पुनर्वास नहीं कर पाया है. उन्होंने घोषणा की कि भोपाल सत्याग्रह में महेश्वर बांध प्रभावित भी हजारों की संख्या में शामिल होंगे.

भोपाल के जीवन अधिकार सत्याग्रह में 18 जून को पूरी ताकत के साथ पहुंचे के संकल्प के साथ सभा का समापन हुआ. भोपाल में ओम्कारेश्वर, इंदिरा सागर, महेश्वर, मान और अपर बेदा बांध के हजारों प्रभावित 18 जून से 22 जून तक 5 दिन का सत्याग्रह व् उपवास करेंगे.

_

जगजीत सिंह, उद्धव ठाकरे और रमन सिंह करते हैं मजदूरी !


smart cards ‘reveal’ Jagjit Singh, Uddhav are labourers in MP

जगजीत सिंह, रमन सिंह, और उद्धव ठाकरे की तस्वीरों वाले नरेगा के स्मार्ट कार्ड।

टाइम्स ऑफ इंडिया | May 17, 2013, 01.03PM IST

भोपाल।। छत्तीसगढ़ के मुख्यमंत्री रमन सिंह, शिवसेना के नेता उद्धव ठाकरे और स्वर्गीय गजल गायक जगजीत सिंह मनरेगा के मजदूर हैं! मध्य प्रदेश के रेवा जिले में महात्मा गांधी राष्ट्रीय ग्रामीण रोजगार गांरटी स्कीम (मनरेगा) के कुछ स्मार्ट कार्ड देखकर आप भी हैरान रह जाएंगे।

मनरेगा स्कीम के तहत बैंक से पेमेंट के लिए बनाए गए स्थानीय लोगों के नाम वाले इन स्मार्ट कार्ड्स में तस्वीरें जानी-मानी हस्तियों की छपी हैं। ये कार्ड यूनियन बैंक ऑफ इंडिया ने 2009-10 में जारी किए थे। बैंक ने ये कार्ड FINO नाम की कंपनी से बनवाए थे।

कार्ड्स में बड़ा गड़बड़झाला है। एक कार्ड कैथा गांव के मंगल सेन के नाम से जारी किया गया है। लेकिन उस पर छत्तीसगढ़ के सीएम रमन सिंह की तस्वीर लगी है। इसी तरह गांव के राहुल दुबे के नाम से जारी कार्ड में स्वर्गीय जगजीत सिंह की फोटो है। उधर, रेवा के जिला कलेक्टर शिव नारायण रुपाला को इसमें धांधली का खेल नजर नहीं आता। उन्होंने कहा कि अगर ये कार्ड्स जालसाजी के लिए इरादे से बनाए गए होते तो इनमें जानी-मानी हस्तियों की तस्वीरें नहीं लगाई जातीं। रुपाला ने कहा इस इस मामले की जांच के लिए यूनियन बैंक के असिस्टेंट जनरल मैनेजर को निर्देश दिए गए हैं।

दूसरी तरफ यूबीआई के एजीएम एस.के. सिंह को इसकी पीछे कार्ड बनाने वाली कंपनी के किसी कर्मचारी की शरारत नजर आ रही है। उन्होंने कहा कि स्मार्ट कार्ड में लाभार्थी का फिंगरप्रिंट रेकॉर्ड भी होता है। इसलिए पहली नजर में उन्हें नहीं लगता कि इन कार्ड्स पर कोई पेमेंट हुआ होगा। उन्होंने इसका दोष कार्ड बनाने वाली कंपनी FINO पर मढ़ते हुए कहा कि गलती उनकी ओर से है। कंपनी के किसी कर्मचारी ने यह शरारत की है।

उन्होंने कहा कि इन कार्ड्स की डीटेल्स बैंक और FINO के सर्वर में नहीं है। ये कार्ड बैंक से लिंक भी नहीं है। उन्होंने कहा कि फिर भी इन कार्ड्स की पेमेंट डीटेल्स मांगी गई हैं। अगर कोई दोषी पाया जाता है तो उसके खिलाफ कार्रवाई की जाएगी।

उधर, FINO कंपनी के एक पूर्व कर्मचारी स्वप्न कुमार तिवारी ने कहा कि इसके पीछे करप्शन का खेल हो सकता है। आईटी एक्सपर्ट की मदद से इसकी जांच की जानी चाहिए। उन्होंने कहा कि इस गड़बड़ी को उजागर करने के बाद जून में कंपनी ने उन्हें सस्पेंड कर दिया था।

 

Mitt Romney’s Advice for Recent Female Grads: “Get married and start having kids ” #WTFnews


Don’t expect wealth and power, Romney warned the women of the Southern Virginia University‘s graduating class. Just get married and make lots of babies!

May 3, 2013  |

This week, Mitt Romney delivered an interesting commencement speech to the (very Mormon populated) Southern Virginia University’s graduating class. Sharing his secrets for “abundant living,” Romney urged the new grads to go out, get married, and procreate like crazy.

‘Get married,’ he said, and “Have a quiver full of kids if you can.”

Also, hurry.  Staying single until your thirties could be a big mistake. A quiver full of kids aren’t born over night.

“Some people could marry but choose to take more time, they say, for themselves. Others plan to wait until they’re well into their 30s or 40s until they think about getting married,” he said, “They’re going to miss so much of living, I’m afraid.”

Girls, forget about establishing a career before you get married or have children. Why spend your body’s prime child-bearing years working, when you could be breast-feeding on a much smaller salary?

As Romney reminds the class of Southern Virginia University, wealth is not guaranteed. Not everybod knows how to cut corners, exploit workers, and watch the profits rise. Even fewer are born into the power necessary to accumulate wealth in America. Anybody biologically capable, however, can make a quiver full of babies.

“I don’t think God cares whether you get rich,” he warned the crowd. “I don’t think he hopes that your business will make a huge profit. I know a lot of religious people who think God will intervene to make their investments grow. Or he’ll get them a promotion. To make their business a success. But life on this earth is about learning to live in a place where God does not make everything work out for good people.”

BUT. If you find a mate and procreate, you’re all good! “Every one of you here today as a graduate can live an abundant life,” he told the students. “Every single one of you. You will not all be rich and famous and powerful, but each of you can live an eminently successful, rewarding, abundant life.”

Romney, on the other hand, will remain rich and famous and powerful. But not everybody can do that. So just shut up and get pregnant, already.

Watch and learn:

How Some Organized Religion Leads to Mental Health Problems


By Valerie Tarico, Alternet

Religious Trauma Syndrome:

Groups that demand obedience and conformity produce fear, not love and growth.
March 25, 2013  |

At age sixteen I began what would be a four year struggle with bulimia.  When the symptoms started, I turned in desperation to adults who knew more than I did about how to stop shameful behavior—my Bible study leader and a visiting youth minister.  “If you ask anything in faith, believing,” they said.  “It will be done.” I knew they were quoting the Word of God. We prayed together, and I went home confident that God had heard my prayers.  But my horrible compulsions didn’t go away. By the fall of my sophomore year in college, I was desperate and depressed enough that I made a suicide attempt. The problem wasn’t just the bulimia.  I was convinced by then that I was a complete spiritual failure. My college counseling department had offered to get me real help (which they later did). But to my mind, at that point, such help couldn’t fix the core problem: I was a failure in the eyes of God. It would be years before I understood that my inability to heal bulimia through the mechanisms offered by biblical Christianity was not a function of my own spiritual deficiency but deficiencies in Evangelical religion itself.

Dr. Marlene Winell is a human development consultant in the San Francisco Area. She is also the daughter of Pentecostal missionaries. This combination has given her work an unusual focus. For the past twenty years she has counseled men and women in recovery from various forms of fundamentalist religion including the Assemblies of God denomination in which she was raised. Winell is the author of Leaving the Fold – A Guide for Former Fundamentalists and Others Leaving their Religion, written during her years of private practice in psychology. Over the years, Winell has provided assistance to clients whose religious experiences were even more damaging than mine. Some of them are people whose psychological symptoms weren’t just exacerbated by their religion, but actually caused by it.

Two years ago, Winell made waves by formally labeling what she calls “Religious Trauma Syndrome” (RTS) and beginning to write and speak on the subject for professional audiences. When the British Association of Behavioral and Cognitive Psychologists published a series of articles on the topic, members of a Christian counseling association protested what they called excessive attention to a “relatively niche topic.” One commenter said, “A religion, faith or book cannot be abuse but the people interpreting can make anything abusive.”

Is toxic religion simply misinterpretation? What is religious trauma? Why does Winell believe religious trauma merits its own diagnostic label?

Let’s start with the basics. What exactly is religious trauma syndrome?

Religious trauma syndrome (RTS) is a set of symptoms and characteristics that tend to go together and which are related to harmful experiences with religion. They are the result of two things: immersion in a controlling religion and the secondary impact of leaving a religious group. The RTS label provides a name and description that affected people often recognize immediately. Many other people are surprised by the idea of RTS, because in our culture it is generally assumed that religion is benign or good for you. Just like telling kids about Santa Claus and letting them work out their beliefs later, people see no harm in teaching religion to children.

But in reality, religious teachings and practices sometimes cause serious mental health damage. The public is somewhat familiar with sexual and physical abuse in a religious context. As Journalist Janet Heimlich has documented in, Breaking Their Will, Bible-based religious groups that emphasize patriarchal authority in family structure and use harsh parenting methods can be destructive.

But the problem isn’t just physical and sexual abuse. Emotional and mental treatment in authoritarian religious groups also can be damaging because of 1) toxic teachings like eternal damnation or original sin 2) religious practices or mindset, such as punishment, black and white thinking, or sexual guilt, and 3) neglect that prevents a person from having the information or opportunities to develop normally.

Can you give me an example of RTS from your consulting practice?

I can give you many. One of the symptom clusters is around fear and anxiety. People indoctrinated into fundamentalist Christianity as small children sometimes have memories of being terrified by images of hell and apocalypse before their brains could begin to make sense of such ideas. Some survivors, who I prefer to call “reclaimers,” have flashbacks, panic attacks, or nightmares in adulthood even when they intellectually no longer believe the theology. One client of mine, who during the day functioned well as a professional, struggled with intense fear many nights. She said,

I was afraid I was going to hell. I was afraid I was doing something really wrong. I was completely out of control. I sometimes would wake up in the night and start screaming, thrashing my arms, trying to rid myself of what I was feeling. I’d walk around the house trying to think and calm myself down, in the middle of the night, trying to do some self-talk, but I felt like it was just something that – the fear and anxiety was taking over my life.

Or consider this comment, which refers to a film used by evangelicals to warn about the horrors of the “end times” for nonbelievers.

I was taken to see the film “A Thief In The Night”. WOW.  I amin shock to learn that many other people suffered the same traumas I lived with because of this film. A few days or weeks after the film viewing, I came into the house and mom wasn’t there. I stood there screaming in terror. When I stopped screaming, I began making my plan: Who my Christian neighbors were, who’s house to break into to get money and food. I was 12 yrs old and was preparing for Armageddon alone.

In addition to anxiety, RTS can include depression, cognitive difficulties, and problems with social functioning. In fundamentalist Christianity, the individual is considered depraved and in need of salvation. A core message is “You are bad and wrong and deserve to die.” (The wages of sin is death.) This gets taught to millions of children through organizations like Child Evangelism Fellowship and there is a group organized  to oppose their incursion into public schools.  I’ve had clients who remember being distraught when given a vivid bloody image of Jesus paying the ultimate price for their sins. Decades later they sit telling me that they can’t manage to find any self-worth.

After twenty-seven years of trying to live a perfect life, I failed. . . I was ashamed of myself all day long. My mind battling with itself with no relief. . . I always believed everything that I was taught but I thought that I was not approved by God. I thought that basically I, too, would die at Armageddon.

I’ve spent literally years injuring myself, cutting and burning my arms, taking overdoses and starving myself, to punish myself so that God doesn’t have to punish me. It’s taken me years to feel deserving of anything good.

Born-again Christianity and devout Catholicism tell people they are weak and dependent, calling on phrases like “lean not unto your own understanding” or “trust and obey.” People who internalize these messages can suffer from learned helplessness. I’ll give you an example from a client who had little decision-making ability after living his entire life devoted to following the “will of God.” The words here don’t convey the depth of his despair.

I have an awful time making decisions in general. Like I can’t, you know, wake up in the morning, “What am I going to do today?” Like I don’t even know where to start. You know all the things I thought I might be doing are gone and I’m not sure I should even try to have a career; essentially I babysit my four-year-old all day.

Authoritarian religious groups are subcultures where conformity is required in order to belong. Thus if you dare to leave the religion, you risk losing your entire support system as well.

I lost all my friends. I lost my close ties to family. Now I’m losing my country. I’ve lost so much because of this malignant religion and I am angry and sad to my very core. . . I have tried hard to make new friends, but I have failed miserably. . . I am very lonely.

Leaving a religion, after total immersion, can cause a complete upheaval of a person’s construction of reality, including the self, other people, life, and the future. People unfamiliar with this situation, including therapists, have trouble appreciating the sheer terror it can create.

My form of religion was very strongly entrenched and anchored deeply in my heart. It is hard to describe how fully my religion informed, infused, and influenced my entire worldview. My first steps out of fundamentalism were profoundly frightening and I had frequent thoughts of suicide. Now I’m way past that but I still haven’t quite found “my place in the universe.

Even for a person who was not so entrenched, leaving one’s religion can be a stressful and significant transition.

Many people seem to walk away from their religion easily, without really looking back. What is different about the clientele you work with?

Religious groups that are highly controlling, teach fear about the world, and keep members sheltered and ill-equipped to function in society are harder to leave easily. The difficulty seems to be greater if the person was born and raised in the religion rather than joining as an adult convert. This is because they have no frame of reference – no other “self” or way of “being in the world.” A common personality type is a person who is deeply emotional and thoughtful and who tends to throw themselves wholeheartedly into their endeavors. “True believers” who then lose their faith feel more anger and depression and grief than those who simply went to church on Sunday.

Aren’t these just people who would be depressed, anxious, or obsessive anyways?

Not at all. If my observation is correct, these are people who are intense and involved and caring. They hang on to the religion longer than those who simply “walk away” because they try to make it work even when they have doubts. Sometime this is out of fear, but often it is out of devotion. These are people for whom ethics, integrity and compassion matter a great deal. I find that when they get better and rebuild their lives, they are wonderfully creative and energetic about new things.

In your mind, how is RTS different from Post-Traumatic Stress Disorder?

RTS is a specific set of symptoms and characteristics that are connected with harmful religious experience, not just any trauma. This is crucial to understanding the condition and any kind of self-help or treatment. (More details about this can be found on my Journey Free website and discussed in my talk at the Texas Freethought Convention.)

Another difference is the social context, which is extremely different from other traumas or forms of abuse. When someone is recovering from domestic abuse, for example, other people understand and support the need to leave and recover. They don’t question it as a matter of interpretation, and they don’t send the person back for more. But this is exactly what happens to many former believers who seek counseling. If a provider doesn’t understand the source of the symptoms, he or she may send a client for pastoral counseling, or to AA, or even to another church. One reclaimer expressed her frustration this way:

Include physically-abusive parents who quote “Spare the rod and spoil the child” as literally as you can imagine and you have one fucked-up soul: an unloved, rejected, traumatized toddlerin the body of an adult. I’m simply a broken spirit in an empty shell. But wait…That’s not enough!? There’s also the expectation by everyone in society that we victims should celebrate this with our perpetrators every Christmas and Easter!!

Just like disorders such as autism or bulimia, giving RTS a real name has important advantages. People who are suffering find that having a label for their experience helps them feel less alone and guilty. Some have written to me to express their relief:

There’s actually a name for it! I was brainwashed from birth and wasted 25 years of my life serving Him! I’ve since been out of my religion for several years now, but i cannot shake the haunting fear of hell and feel absolutely doomed. I’m now socially inept, unemployable, and the only way i can have sex is to pay for it.

Labeling RTS encourages professionals to study it more carefully, develop treatments, and offer training. Hopefully, we can even work on prevention.

What do you see as the difference between religion that causes trauma and religion that doesn’t?

Religion causes trauma when it is highly controlling and prevents people from thinking for themselves and trusting their own feelings. Groups that demand obedience and conformity produce fear, not love and growth. With constant judgment of self and others, people become alienated from themselves, each other, and the world. Religion in its worst forms causes separation.

Conversely, groups that connect people and promote self-knowledge and personal growth can be said to be healthy. The book, Healthy Religion, describes these traits. Such groups put high value on respecting differences, and members feel empowered as individuals.  They provide social support, a place for events and rites of passage, exchange of ideas, inspiration, opportunities for service, and connection to social causes. They encourage spiritual practices that promote health like meditation or principles for living like the golden rule. More and more, nontheists are asking how they can create similar spiritual communities without the supernaturalism. An atheist congregation in London launched this year and has received over 200 inquiries from people wanting to replicate their model.

Some people say that terms like “recovery from religion” and “religious trauma syndrome” are just atheist attempts to pathologize religious belief.

Mental health professionals have enough to do without going out looking for new pathology. I never set out looking for a “niche topic,” and certainly not religious trauma syndrome. I originally wrote a paper for a conference of the American Psychological Association and thought that would be the end of it. Since then, I have tried to move on to other things several times, but this work has simply grown.

In my opinion, we are simply, as a culture, becoming aware of religious trauma.  More and more people are leaving religion, as seen by polls showing that the “religiously unaffiliated” have increased in the last five years from just over 15% to just under 20% of all U.S. adults. It’s no wonder the internet is exploding with websites for former believers from all religions, providing forums for people to support each other. The huge population of people “leaving the fold” includes a subset at risk for RTS, and more people are talking about it and seeking help.  For example, there are thousands of former Mormons, and I was asked to speak about RTS at an Exmormon Foundation conference.  I facilitate an international support group online called Release and Reclaim  which has monthly conference calls. An organization called Recovery from Religion, helps people start self-help meet-up groups

Saying that someone is trying to pathologize authoritarian religion is like saying someone pathologized eating disorders by naming them. Before that, they were healthy? No, before that we weren’t noticing. People were suffering, thought they were alone, and blamed themselves.  Professionals had no awareness or training. This is the situation of RTS today. Authoritarian religion is already pathological, and leaving a high-control group can be traumatic. People are already suffering. They need to be recognized and helped.

Valerie Tarico is a psychologist and writer in Seattle, Washington and the founder ofWisdom Commons. She is the author of “Trusting Doubt: A Former Evangelical Looks at Old Beliefs in a New Light” and “Deas and Other Imaginings.” Her articles can be found at Awaypoint.Wordpress.com.

 

Open letter to Chief Justice Bombay High Court on Fraud Nirmal Baba


Nirmal Baba

( PIC COURTSEY- desicomments.com )

To

The Hon’ble Chief Justice, Mohit S Shah

Subject- An Appeal under Art 51 A of the Indian Constitution

I write to you as a Citizen Of India under my fundamental duty ,  mentioned in  Article 51-A of the  Indian constitution  for  developing the scientific temper, and voicing against superstition, and blind beliefs .

Below is come excerpts of the Delhi High court judgment by Honble  Justice  Kailash Gambhir in  NIRMALJIT SINGH NARULA vs SH. YASHWANT SINGH & ORS  (I.A. No.10017/ 2012 in CS(OS) 1518/2012)

 

“Our country was perceived as the land of the sadhus and saints since time immemorial…Though we have come a long way…the mystical sadhus and the god-men have not left the picture, the difference may be that some of the sadhus travel by a private jet and have a turnover worth [tens of millions.]“

‘The question is, whether such spiritual babas in their lectures or discourses can suggest solutions which are absurd, irrational, illogical, unfathomable and unacceptable. advising his disciples in the Samagams and through media, millions of people watching television to open black purses at the time of showering of his blessings then the same will result in inflow of money to them and likewise to tell people to eat Rabri, Masala Dosa or Paani Poori to overcome their miseries, are the kind of solutions which are highly irrational, weird and unacceptable to commonsensical notions, bound to result in backlash by the media and other such agencies. ( Para 27 of the Judgment)

 The videos of Nirma Babas Samagam  also depict the various cures and remedies propagated by him. It would be pertinent here to quote at least one of them:

“Baba: puri chhole khaye kabhi?

Bakht: ji baba ji khaye hain

Baba: Aisa karo puri chhole baba ko yad kar do char garibo

ko khila do, prabhu ki zyada kripaa ayegi.” (para 28 )

 

The above instance is only one odd out of the basket and any prudent person with average intelligence would be in rapt disbelief if such a remedy would get him rid of the difficulties he is facing in his life. Primafacie, these do not appear as logical to a rational mind but the whole edifice of this God market and its nuances is based on the belief system of people. This court cannot help but sound a word of caution that this sudden resurgence of the babas who claims to have mystical powers and give all kind of illogical solutions to overcome the miseries of people has amplified and glorified superstition and has turned the clock back of development in our country. ( Para 29 )

Who is Nirmal Baba

Nirmal Baba, former name Nirmaljit Singh Nirula, was born in 1952 in Samana, India, near Patiala Punjab, to a Namdhari Sikh family and is the youngest of two brothers and three sisters. He grew up in Palamau, Jharkhand after his parents shifted there in the Fifties. He is married to Sushma Narula and has a daughter and a son. Nirmaljit Singh began his brick kiln business in 1981. However, he suffered losses and following this, he started a cloth shop but again failed in his venture. He was then involved in mining of Kyanite from Jyoti Hill, Jharkhand in 1998–1999.He claims to have attained nirvana in a Jharkhand jungle in the 1980s. He then cut his Sikh hair, shaved off his beard and adopted the name Nirmal Baba.[1]

 

Nirmal Darbar  is the name of the paid televised show corresponding to each public meeting of Baba. This show was broadcast by approximately 40 different channels including AXNTV AsiaStar NewsSAB TV and more.[2] During these Darbars, he makes public appearances and converses with aggrieved devotees who usually narrated their personal, social or financial worries to him. He asks questions to diagnose what has stopped “kirpa” (God’s kindness) from flowing in the devotees’ lives. He then, advises them on those issues publicly and suggested “solutions” to make “kirpa” (God’s kindness) flow in the devotees’ lives again thereby solving their problems. Nirmal Baba also claims to save his devotees from negative effects of black magic and evil spirits. All the Samagam meetings havetickets for  Rs 2,000.[3] The tagline of the show is “Yantra chale na tantra mantra, na rahe dukhon ka ghera. Bhagya uday ho jayega jab ho, Nirmal Baba aashirwad tera.” meaning “Even when objects representing aspects of divine and mystical hymns and sounds having special meanings fail, good luck can be awakened in a person’s life by blessings of Nirmal Baba . He  also asks his followers to deposit a part of income to someone which may give a sort of guarantee for continuing KRIPA. That part of income which has been offered is called Daswand.

Complaints and Cases against Nirmal Baba

In April 2012 various news papers published news about Nirmal Baba’s bank accounts. He advertised on 35 channels. On every congregation (darbar) around 5,000 are believed to be present. Each person has to pay Rs 2,000 to be a part of it. This amounts to a staggering figure of around Rs 1 crore from every darbar he organizes. It is believed that around 7 such darbars are conducted every month which takes the stats to Rs 84 crores per year. This not the end to it.He also gives group appointments, conducts pujas, takes donations etc. Every devotee of his, who is healed of his problems, has to pay 1/10th of his earnings. Plus thousands shell out a lot from their kitty to free themselves from the problems which Baba claims to solve.
A Hindi daily, Prabhat Khabar, exposed the  details of two of these accounts. As per the newspaper, Rs 109 crore have been deposited in these two accounts this year (until first week of April 2012). Roughly, everyday Rs 1.11 crores are deposited into these accounts. Although a large part of the deposit comes from Bihar, West Bengal and Jharkhand, but transactions take place from all over the country. Prabhat Khabar states that Rs 16 crore were deposited into Nirmal Baba’s account on April 12, 2012.

Nirmal Baba told to media that he has  been paying my income tax regularly. His  annual turnover is Rupees 235 Crore. Nirmal Baba bought hotel worth Rs 30 crore in Delhi’s Greater Kailash Area using the money donated to him by his devotees, according to a Jharkhand daily.[4]

In an another controversy two youngsters, Tanaya Thakur and Aritya Thakur, filed a report against self-proclaimed godman Nirmal Baba at a police station on  April 11, 2012 . They wanted  the Baba  be punished for allegedly cheating ordinary people through his “impractical” solutions. The written report said Nirmal Baba cheats common people by claiming godly powers. The report said his activities fuel superstitious thoughts and are a “hindrance to modernistic thoughts”.[5]

Also, Nidhi, a junior-artist who has worked in many TV serials, claimed that Nirmal Baba shot many of his programmes in Film City, Noida, UP and surprisingly the people who asked questions were not the ‘genuine’ ones but ‘fake’ people hired by Nirmal Baba. According to Nidhi, she got Rs 10,000 from Nirmal Baba for asking questions. [6]

First FIR was registered against godman Nirmal Baba in Bihar, on April 22, 2012. The FIR was filed at a police station in Bihar’s Araria district, and accused Nirmal Baba of fraud and cheating. [7] The court of Araria Chief Judicial Magistrate Satyendra Razak then issued a warrant of arrest on the basis of an FIR filed  by complainant who alleged that the Baba forced him to pay Rs. 1,000 in three installments between January and March 2011 on promise of fame and fortune. In his complaint, Singh also sent by courier counterfoils of the deposits of Rs 300 twice and Rs 400 in the Baba’s account at the Punjab and National Bank to his Delhi address as sought .According to Araria Superintendent of Police Shivdeep Lande, the accusation was found prima facie true following which he directed the investigating officer to move the court and seek a warrant of arrest.[8]

In Uttar Pradesh , three cases have been filed against controversial  Godman, Nirmaljeet Singh for alleged fraud and cheating.A case was filed against Baba and his wife in the court of Additional Chief Judicial Magistrate in Meerut for alleged fraud. The complainant, Harish Veer Singh, claimed that on Baba’s advice he ate ‘kheer’, which led to a health problem. In another police case filed at Indira Puram here, one Jai Ram Singh alleged that Nirmal Baba cheated him of Rs 31,000 by promising cure to his ailment, but he found no relief. In third case, One Jitender Singh filed a police complaint against Baba for allegedly cheating him of Rs 11,000 for curing his health problem . He claimed that he developed regular pain in his body after he ate ‘Pani-Poori’ for months following Baba’s advice. He alleged he had deposited Rs 11,000 in Baba’s bank account, but when he demanded more money, he decided to lodge complaint against the controversial Godman.[9]

In Madhya Pradesh , on a  complaint filed by Bina resident Surendra Vishwakarma,  local court issued a non-bailable arrest warrant, and directed police to produce him on June 25., 2012 . However, the police could not find the controversial Godman on his Delhi address. The  Madhya Pradesh High Court granted him an anticipatory bail. Justice G S Solanki of High Court asked him to execute a personal bond of Rs 50,000. A magistrate’s court at Bina had rejected Baba’s application seeking exemption from personal appearance .Vishwakarma has accused Baba of “cheating and hurting personal sentiments”. As per the complaint, Vishwakarma kept Rs 2,000 in a black purse so that his finances may improve, on Baba’s instructions. However, he lost the purse with the money, he alleged.[10]

Please do see the news report, where the above complainants talk about their complaints

Here is  another  Aaj Tak  interview of  Nirmal Baba

In  June 2012, Following a strong stand taken by Indian Broadcasting Federation asking its member channels to stop telecast of Nirmal Baba’s show Nirmal Darbar, the number of TV channels showing the show  dwindled from 36 to 19. A court in Madhya Pradesh  also issued an order asking stay on telecast of Nirmal Darbar. All the Nirmal Darbar programmes are paid shows on the channels, which runs into crores of rupees.[11]

 

The  self proclaimed , fraud God man is exploiting people who are in search of easy solutions to their agonies be it relating to health, poverty, unemployment, disharmony in the family etc . Nirmal Baba  is  s preading blind faith in the society, with his preachings under title of  ‘Third Eye of Nirmal Baba’ in his samagams , where he asks people to follow his preachings and guidelines to become rich and get rid of all problems in life, while his only motive is to make money.  He has no degree in religious teachings, and spreads fear among people by claiming that he has supernatural powers and asking them “to deposit ten per cent of their income in his bank account to receive his blessings.

I am a votary of  Freedom of Expression and  Speech and  am not asking for any curtailment of speech, but  I  amd asking for an intervention from  the Honble  High Court, that a  caution  be displayed , at all his ‘ samagams’, and public meetings, darbars  venues ,  so that people know what they are listening to — in the nature of a  Statutory Warning.

His next  Samagam in Mumbai as per his website is on April 8, 9 and  2013[12].

Please consider this as a petition against fraud and blind belief.

Sincerely

Kamayani Bali Mahabal

Feminist and Human Rights Activist

Mumbai

Dated- March 16, 2013


[1] www.nirmalbaba.com

[2] http://daily.bhaskar.com/article/NAT-TOP-plotting-nirmal-babas-rise-on-the-web-3108745.html?HF-2=

[3] www.nirmalbaba.com

[4] http://m.oneindia.in/news/2012/04/16/nirmal-baba-donations-buy-rs-1-8-cr-flat-30cr-hotel.html

[5] http://www.newsbullet.in/india/34-more/28574-star-news-exclusive-hard-facts-about-nirmal-baba

[6] http://daily.bhaskar.com/article/NAT-TOP-ask-fake-question-and-get-rs-10000-from-nirmal-baba-3102181.html

[7] http://zeenews.india.com/news/bihar/first-fir-registered-against-nirmal-baba_771060.html

[8] http://www.siasat.com/english/news/hc-stays-nirmal-baba%E2%80%99s-arrestnext-hearing-june-18

[9] http://www.indianexpress.com/news/cheating-fraud-cases-against-nirmal-baba-in-up/938268

[10] http://articles.timesofindia.indiatimes.com/2012-06-26/indore/32424181_1_personal-bond-godman-arrest-warrant

[11] http://www.indiatvnews.com/news/india/nirmal-baba-show-discontinued-16432.html

[12] http://nirmalbaba.com/

Inside report from the Supreme Court Niyamgiri case against #Vedanta #mustread #mustshare


Dongria demonstrate at Lanjigarh, 6th Dec 2012

This report comes from Foil Vedanta’s friend in the court room as the Niyamgiri case continues…

19th February 2013, foilvedanta.com

Last week, the Union Ministry of Environment and Forests (MoEF) filed an affidavit in the Supreme Court in the ongoing Vedanta case, saying the government and not the tribals and forest dwellers will have the final say in diversion of forestland for mining projects. FRA states that forest dwellers cannot be resettled from forestland unless their traditional rights over such land are recognised, and a 2009 order of MoEF had made it mandatory for all the projects which require forestland diversion to obtain consent of the affected gram sabhas (village councils). In December last year, the ministry stated in the court that the forest dwellers protected by FRA cannot be displaced except for protection of wildlife. However, in a change of stance on February 15, the ministry said in the court that consent of the people will be required only in cases where displacement of large number of people is involved and which affect the quality of life of the people. While the ministry did not even mention its 2009 order in the affidavit, it said the mining proposal should not be allowed because Dongria Kondh tribals have been protecting and worshipping Niyamgiri hills for centuries as their sacred deity. Mining on that land will undermine the customary rights of Dongria Kondhs to manage their own affairs in the matter of religion and fundamental right to conserve their culture. This stance provided the Orissa Mining Corporation (OMCL) and Sterlite Industries (the Indian arm of Vedanta) fodder and weakened the case against Vedanta. Clearly, the ministry has backtracked when asked to take a stand on the issue by the court.

The day started with Mr.Sundaram laying arguments for Orissa Mining Corporation (OMCL) and Sterlite Industries, and making a desperate case for why mining should be allowed in the Niyamgiri hills. He stated that the question of ecology and environment had already been tackled in previous judgements in November, 2007 and August, 2008 which had considered all the alleged violations under the EPA and FCA. Hence, this need not be discussed further and the only thing that the counsel needs to counter is the accusation of violation of FRA. Mr.Sundaram stated that there are no individual claims under FRA remaining and all claims had been settled — except 185 pending cases, which however, are not under the ambit of the proposed mining area. At this point, Justice Aftab Alam interjected to say, “Mr.Sundaram, this statement of yours that there is no claim remaining in the mining area is rather suspicious”. To this, Mr.Sundaram went on to rapidly quote a whole string of data about claims which have been settled and about land allocated. Then he said that 6 community claims were made to the Gram Sabha. Out of the 6 cases, 3 cases were claims on “pinpointed” areas and those claims had been settled and 16055 acres were allotted. However, the remaining three claims are for the whole mountain as a sacred hill, which Mr.Sundaram tried to say is not valid, and he went on to make a whole host of ridiculous arguments to prove it. The fact that FRA mandates that forest dwellers cannot be evicted from the land under their occupation till the recognition and vesting of rights under the Act is complete applies to the land under occupation only and not to the undefined territories used by the communities, he said.“Recognition of community rights can be a continuous process”, screamed Mr.Sundaram, “besides, the project is not evicting the tribals from the land under their occupation; the vesting of individual rights is already complete”. He went on to explain how the meaning of “habitat” under the FRA should be read only as occupational right, and not as usage rights to a whole area, in this case, the whole mountain. Territorial right under the FRA, Sundaram claimed, has to be with “holding the land of occupation”, and community right as the “right to specific identified areas”, as in the case of the 3 community claims that have been settled. He further argued that only in the case of occupation, forest rights need to be recognised at the advent. Hence, according to the counsel, the 3 community claims to the whole mountain, “have no merit”. To this, Justice Aftab Alam said that this decision had to be made by the concerned gram sabha. Sundaram vehemently replied, “one gram sabha cannot hold state to ransom” —– “I am the State government, it is my mine and my minerals, my usage cannot be prevented by one gram sabha!” he asserted.

Even more ridiculous than the above arguments was when Mr.Sundaram sought to put forward the case for why the community claim to the mountain as a place of worship is not valid. Mr. Sundaram claimed that the FRA nowhere talks about religion, and hence sacred rights cannot be interpreted into the Act. He said that the FRA is not where scared rights come from, but from Article 25 and other provisions of the Constitution. At this, Justice Aftab Alam asked, “Why are you trying to split up rights? Sacred rights are as much part of identity as any right, which makes it a question of survival. You cannot tell the tribals take your God to another place.” Mr.Sundaram went on trying to desperately prove his point with statements such as this, “Religious right is different. Does your right to believe in all pervasive lord be taken to imply that even the building that we are arguing at this moment is an intrusion into God’s space?”; “Religious right gives you the right to worship, but not the right to property”; “there needs to be atleast a shrine or something, when one’s belief is so intangible and nebulous as in the case of the Dongria Kond, one cannot take it to the extreme in the forms of rights”; “there is anomaly, when you say this mountain is my God and then also graze cattle there”; “these community claims to the whole mountain were instigated by NGOs, it never came from the people”; “the question is how far we can stretch religious rights? Does FRA prevent development?”. This line of argument was also made possible by the weakened stand taken my MoEF in its affidavit in the court, which basically reduced the whole issue of compliance with FRA to the violation of sacred rights of Primitive Tribal Groups (PTGs).

After arguing that religious rights do not include rights to property and that there needs to be tangible limitations to what right to worship encompasses, Mr.Sundaram very cunningly tried to make the case for how the “wrong hilltop” was being talked about. Presenting a map to the judges, he showed to the them how the highest peak of the mountain is not Niyamgiri, but Nimagiri, which is not under the proposed mining area —- “Nimagiri is the abode of their god and there is also some sort of concrete structure of worship at that peak”, he claimed. He talked about how the Saxena committee report had got it all wrong because it says that the Dongria Kond worship the highest peak, which in their report is Niyamgiri, which is factually incorrect. Mr.Sundaram thus, made the submission that the mining site is not the abode of God for the Dongria Kond, as it is not the highest peak. At this point, the bench asked, “So since Nimagiri is the highest point, are you trying to infer that it is the sacred peak and abode?” Mr.Sundaram also gave the judges copies of a 1986 publication by the Socio-cultural Research Institute in Bhuwaneshwar. He read out various passages from this book by ‘experts’, to show that “Niyam Raja is obsolete”, and since there are small structures dedicated to Niyamraja outside every village hut of the tribals, “it is in their houses that the gods are”. Here, Justice Aftab Alam made a very pertinent point, when he said, “Mr.Sundaram, it has happened so many times in history that some learned persons have told people – this is your religion, this is what your belief should be. We have to clarify what the tribals see as their belief.”. It is important to mention here, an exchange that took place in court during this conversation. Mr. Sundaram proclaimed, “Belief is not sacrosanct”. At this Justice Aftab Alam asked, “Bauxite is sacrosanct then, is it?”, to which Mr.Sundaram replied, “No, but Economic Development is sacrosanct. We are talking about one of the most backward districts in the country here.”

During this hearing, Mr.Sundaram also again reiterated the Orissa state government’s grievances on the Saxena Committee report. He mentioned how one hour after the state government had met with Jairam Ramesh raising objections to the report, Mr. Ramesh had gone on to announce the cancellation of mining based on the report. Mr.Sundaram complained that the report was biased, “I only had one meeting with NC Saxena, where he appreciated the implementation of FRA in Orissa as the minutes show”. The counsel also challenged the CEC’s calculation that with expansion of the refinery, bauxite from the mountain will run out in 4years — instead, they argued that it would last for the next 25years. The counsel also brought up the issue of the Mines and Minerals Act, and said how the FRA cannot neutralise the provisions of this Act, as the FRA itself states that it is in addition to, and not in derogation of other Acts. They also argued that the issue of expansion of the refinery is not relevant, as it is a separate matter from mining. The case was also made for rehabilitation and compensation, and about how the mining process will and has already generated employment in the area, while bringing in development and infrastructure in the form of schools, hospitals, roads etc.

20th February

The hearing started with the Solicitor General Mohan Parasaran laying down his case. He stressed how the compliance with FRA needs to be “independently” acknowledged, and final clearance cannot be considered only after community rights have been secured. He also stated that Vedanta was guilty of not only non-compliance, but also of violation of numerous conditions. On being asked by the bench, the Solicitor General Mohan Parasaran listed in a detailed manner a series of 13 violations by Vedanta. Mr. Parasaran said that the court by its Aug 8, 2008, order had granted the clearance only for stage one of the project and the automatic clearance for stage two did not flow from that and it could not be reduced to a mere formality. Mr. Parasaran said the court by its order had itself said that the Ministry of Environment and Forest would decide clearing the stage two of the project in “accordance with law.”

Mr.Parasaran argued that since the meaning of habitat is ambiguous under the FRA, “it should be given the widest possible meaning, so as not to restrict the scope of the right, especially when it is a remedial right. He then elaborated on the ‘integrated’ way of life of the Dongria Kond, and the forms of their livelihood which included grazing, horticulture etc. — making the case for why access and usage rights to the mountain range is important to the tribals in numerous ways. Territorial rights under the FRA thereby, needs to be interpreted “beyond just village boundaries”. During this argument, Justice Aftab Alam asked, “But will tribals continue to be tribals all life? If offered the benefits of the modern age, will they not accept it? Will they live for ages and ages on grazing for their livelihood?”. Here, the Solicitor General, pointed out how the FRA provides for infrastructure and amenities such as schools, hospitals, roads, aaganwadis, drinking water, minor irrigation facilities, tanks, fair-price shops etc. Justice Alam was not convinced, and commented, “These amenities are beneficiary in nature to be provided by the state, what about generation of employment?”. There were other statements such as there from the bench “What if the tribals don’t want to continue how they are living and they want modern facilities?; If 5000 of the 7000 Dongria Kond say that they want development, you cannot tell them that – no you cannot have these modern amenities, as that is not what the FRA expects you to do.; What is it that the tribals really want?”. The bench also commented that it will have to be ascertained how much of the infrastructure and development espoused by Vedanta is actually there on the ground. They acknowledged the possibility that the tribals may want these developmental benefits, but still not want the company Vedanta to be there. To this, Mr.Sundaram from the company’s side interjected saying, “There is NO objection from tribals, my Lord”.

The Solicitor General also read out various sections from the NC Saxena Committee report, which included testimonials from individuals of the Dongria Kond who would be affected by the mining. When one of the testimonial was being read out, Justice Alam expressed confusion saying, “Why are people saying ‘we cannot leave our land’? Why this apprehension that they are going to be displaced, when the company says that there would be no displacement for mining? If the consequence of mining operation is that it will displace the tribals, that is a very serious matter and it demolishes Mr.Sundaram’s arguments from yesterday”. Mr.Parasan responded that even if mining might not be directly displacing the people, it has a severe impact on their lives. To this, Justice Radhakrishnan remarked, “By that logic, we would have to stop all mining in the country”. The Solicitor General argued that it does not always have to be the case, but sought to explain how with respect to Vedanta the consequences of mining would be disastrous on the Dongria Kond. He further read out the section on “Impact of Mining” from the NC Saxena Committee Report to support his argument.

Mohan Parasaran then went on to make the case for how religious and sacred rights come under the ambit of the FRA. He pointed out to clause 3.1.(j) which states “rights….which are accepted as rights of tribals under any traditional or customary law of the concerned tribes of any State” and to clause 3.1.(l) which states “any other traditional right customarily enjoyed by the forest dwelling Scheduled Tribes or other traditional forest dwellers……….”. He reasoned that religious right in the form of right to their sacred mountain for the Dongria Kond has to be read as a customary and traditional right, which falls under the jurisdiction of the FRA. To this, Justice Radhakrishan enquired, “But the clauses you mention are under the heading of Forest Rights, why include religious right in an Act such as this?”. The Solicitor General responded saying that, “The FRA should not exclude any right for a forest-dweller.” He also referred to a previous court judgement with regard to a case involving Shias and Shunnis, that mentions “customary right to perform religious practice”.

The afternoon session of the hearing started with the Mr.Parasaran reading out the summary of the NC Saxena report, on request by the bench. When he was reading out the paragraph in the report that talks about how no consultations where conducted with the gram sabhas about this project, Justice Alam remarked how it was “a completely opposite picture” to what Mr.Sundaram had presented the day before. When the question about the the fact that the process of determination of rights under FRA had not been completed at the level of the gram sabha, the bench enquired if “the union can vest gram sabhas with such powers that the powers of the State government is nullified”. To this, the Solicitor General pointed to specific articles in the Constitution that empowered gram sabhas in this manner. He also mentioned that given that the mining area is notified as a Scheduled area, gram sabhas here especially have a strong mandate. Vedanta was hence, also guilty of non-implementation of PESA. Also he clarified that MoEF cannot grant clearance unless FRA procedure is fully complete, irrespective of the fact if people have filed claims or not.

The next submission of the day was by Advocate Sanjay Parekh who is representing the tribals in the case. He first expressed his grievance that he had not yet been allowed to present his case, given that the tribals ought to be the main affected party in this case. Mr.Parekh began his submission by quoting a paragraph from the book “Out of This Earth” by Felix Padel and Samarendra Das, where to the question of “What is your religion?”, the Dongria Kond tribal replies, “Mountains”. In fact, the OMC lawyer objected to the reference from this book, saying that it was written by academics and activists who are politically motivated and have led a campaign against Vedanta. Mr.Parekh used this instance to illustrate how we have to understand and be sensitive to the culture and beliefs of the Dongria Kond, as it is very different from the mainstream perceptions of our society. He argued that the determination of the rights vested in this context has to be done by the gram sabha. Just a few minutes after Mr.Parekh had started his submission, the bench bombadred him with a whole host of questions that were steeped in a very poor understanding of tribal issues and values, and also displayed a highly patronising narrative. Some of those questions were – “Have the tribals been made aware of the material benefits that will come to them under the orders of this court? Only once they are aware of this, can they give conscious and informed consent!; Can you read out any section in the NC Saxena Committee report where they have specifically rejected the modern benefits?; The tribals have been living this way of life for hundreds of years, you want them to do that for hundred more years? They cannot remain primitive forever; Are you Mr.Parekh, of all people, trying to say that they are destined to live in poverty for the next hundred years also?; They are being told all negative impacts of mining, the FRA does not ban them from choosing modernity, if they see it as better for them”; As long as this court is there, how can their land be taken away? By an order of this court guaranteeing the benefits of modernity, wouldn’t we undo some of the historical injustice you refer to Mr. Parekh?”. Justice Aftab Alam emphasised that “this court will take utmost cognisance of the wish of tribals, but the wish must be conscious after being made aware of the good and bad impacts of mining”, although he said that “it will not be determinative”. To these various statements, Mr.Parekh tried to make the case for how the bench is using the wrong lens to look at the matter. “If we ask critically, development benefit has gone to whom, My Lord?”, asked Mr.Parekh. He argued how we cannot use the same parameters used for mainstream society to decide on what the tribals want – for instance, for most tribal communities, happiness is not derived from material wants, but from a sustainable way of life that lives in harmony with nature. “This integrated way of living should be protected”, said Mr.Parekh. Mr.Parekh also presented some individual tales of Dongria Kond tribals and their opinions about the adverse effect that the proposed mining will bring to their way of life. At this, the bench interjected to say, “I am sure the other side can present 15 affidavits from members of the Dongria Kond, along with photos, stating how the mining activity will change their lives for the better. One or two incidents cannot demonstrate the larger picture – which is what we are interested in”. Here, Mr.Parekh talked about the pollution of ground water caused by the refinery, and as well as how if the mining started, the source of the rivers at the top of the mountain, which allows for their livelihood and survival will be destroyed. These he claimed are gross and large scale violations of rights which has and will put the survival of the Dongria Kond at stake, and also provides us with a larger picture. Given the unethical practices of Vedanta so far, the Dongria Kond cannot trust the company at all. Mr. Parekh pointed out that “it is the responsibility of the state to provide and facilitate for development. The state has not been doing that, and how can we expect a private company to come in now and do this?”. He also mentioned that even in the case of the Jarava tribes of the Andamans, it was the same debate with regard to development through tourism. In this case, the court decided in favour of protection of the tribals.

The session ended with a short submission by the representative of CEC, Mr. Raj Pajwani, who argued that once mining starts, there might not be physical displacement, but the habitat of the Dongria Kond will be destroyed – “once you cut off the source, then what happens to rivers and agriculture?”, he said. The CEC’s submission also reiterated the various violations of procedure committed by Vedanta.

21st February

I was not present in Court this day. The day started with Mr.Parekh finishing his case on behalf of the tribals from the day before. The CEC also made another submission. It ended with OMC and Vedanta side presenting a response. The final arguments for the case have been laid down now. The bench has reserved judgement on the matter.

 

Maa Nee Main Nahi Darna – (Mother, I will not fear, Mother, I will not become you) #delhigangrape #vaw #1billionrising #music


This song in memory of the unknown citizen is produced by Swaang, a Bombay based cultural group, whose members include actors, writers, music directors, musicians and producers “all in the grips of the market-driven Bombay film industry, but whose hearts continue to pull towards progressive politics!”

You will survive! You will survive in the conscience of a country you have awakened out of a lazy slumber … a people you have jolted into opening their eyes … a people whose tale of truth your brutalized body tells … You will survive because you fought … You will survive because you spat in their faces … Because their hate could not violate your sanctity … Because your desire to live outdid their monstrosity … You will survive because we will not forget you … Because bringing your memory to justice is our only chance to redeem our failing humanity


Composer – Rohit Sharma
Lyrics – Ravinder Randhawa
Singers – Rohit Sharma, Pankaj Badra, Pinky
Narration – Pravishi Das, Ravinder Randhawa

English translation of ‘Maa Nee Meri’

Mixed in every morsel,
What was that chant you kept repeating?
In the garb of concern and worry,
Why was fear the only virtue I learnt of your teaching?
Mother, I will not fear
Mother, I will not become you.

Drown! I shall drown, but not succumb into swimming with the tide;
Walk! I shall close these eyes and walk,
Slipper in hand, I shall stand!
Walk! I shall close these eyes and walk,
Drown! I shall drown, but not succumb into swimming with the tide;
Walk! I shall close these eyes and walk
Mother, I will not fear
Mother, I will not become you.

This is not the doing of cities,
This was committed neither by the Day nor the Night,
This is not the doing of lonely desolate streets,
Neither are windows and curtains guilty of this crime,

The length of garments are not responsible,
This is neither the doing of men, nor impotents..
You were amongst those six,
This is the doing of well wishers
Mother, I will not fear
Mother, I will not become you.

Father, this is your doing.
Every time you said to me,
My child, come home soon,
What was it you feared would be?
I am luggage, I will be stolen,
I began to feel that day..
It was you who gave them the audacity,
Every time you reprimanded me that way..
They who fear and run from Dogs
Are chased and bitten in the flesh,

But stand your ground and look the in the eye,
And watch them slink away, tail between thigh..
You were amongst those six,
This is the doing of well wishers

Your religion, even your God fears them,
Perhaps that is why he sounds like them,
“Woman is dwarf-like and weak,
Looks best sitting at home, pretty and meek.”

The priest, the cleric, the monk, the ascetic,
May have showered this world with their blessings,
But my forehead will not bow to them.
I will die, but not come to you.
God! I will not come to you!

Drown! I shall drown, but not succumb into swimming with the tide;
Walk! I shall close these eyes and walk,
Slipper in hand, I shall stand!
Walk! I shall close these eyes and walk,
Mother, I will not fear
Mother, I will not become you.

Policeman! This is your doing
Your thoughts are identical to theirs
In the drawstrings of your pants camp typical male airs,
“If you value your honour, stay at home”
You sing along to their tune
Your well fed tummy stands tall on boots,
Tightly laced by crime and to injustice immune.
What hope can one have of you,
When he the head and you shoulder
To live fearlessly on your guarantee is to gamble our lives and throw it over the boulder..

Your assertions of authority betray your hidden tail,
And you wear in your neck the politician’s khadi collar!
You were amongst those six,
This is the doing of well wishers

This is your doing Politician, O leader of men..
All those six were members of your creed
2002 and 1992 saw you too pull at salwars in lusty greed
And when in 1984 that ‘great’ tree fell
You too were a bloodsucking leech in those shadows of hell
Your hands have fed grain to them
They are mere glimpses of your sins
You are all made from the same clay
These are your comrades and brethren.

Make the crocodile your symbol, your flag
For these are the monsters you’ve fathered, and they wear your name tag..
You were amongst those six,
This is the doing of well wishers

I heard once that my land was free,
Why then should I remain a slave?
I never dreamt of Prince Charming,
I never wanted to be Queen of his enclave..
Mother of mine! You poor doll of clay..
I will not remain a mute sculpture, not even today!
Slipper in hand, I shall stand!
Walk! I shall close these eyes and walk,
Drown! I shall drown, but not succumb into swimming with the tide;
Walk! I shall close these eyes and walk,

And you who surround me now concerned
Keep at it!
Each time there occurs an ‘incident’
Discuss, debate, analyse
Build mountains of argument
When you suffer a crime
It is a question of ‘life’
When I am attacked
Why is the question of ‘honour’ rife?
This is a battle to be equal
To be counted as one who is Alive
Hide not this searing burning wound
In a two and a half inch hole, between the legs inside.

Look Mother! Look how I fought
I was one, they were six
But afraid I was not
Every time they touched me, I bit, I bit
I fought, I fought and till they tired I hit
I spat! I spat upon their faces
I spat! I spat like they were shit

Mother, I will not fear
Mother, I will not become you.
Mother, I will not fear

Proud of myself am I
I rendered them helpless and returned, I did not sigh
I returned to laugh! To laugh without a care
I returned to settle, to prosper, to live, to dare..