soniasarkar26

Archive for the ‘Religion and Conflict’ Category

If you think, it is only the Hindu-right-wing Bharatiya Janata Party (BJP) which fans anti-Muslim sentiments, you are wrong. The Communists are no less. The school textbooks in Tripura, a state which was ruled by the Left for over 25 years, would tell you why.

The political science textbook of the state-run schools  labels the “mentality” of Muslims as one of the many causes behind communalism. Plus, it states, the Kashmiris harbour “anti-India” mindset because most of them are Muslims.  This textbook was introduced in February last year by the then CPI(M) government.

As per the chapter titled, “Power division, democracy, gender and caste,” in the English version of the political science textbook of Class X, one of the most important causes of communalism is the mentality of minority communities, “especially the Muslims who could never adjust themselves into the mainstream of the nation.” It further adds, “They have very little interest in involving into the national secular politics. They most of the time try to keep their independent identity. The Muslim intellectuals also have been unable to rouse a feeling of nationalism in the Muslims.”

The same chapter says, “Hindus in India think the Muslims are traitors and fundamentalists. So the Muslims think that they are the second class citizens of this country. And so they are not getting the due respect here. This feeling gives indulgence to communalism.”

Further on, the book listed the “Kashmir issue” as one of the effects of communalism in India. The book states, “As most of the people there (Kashmir) are Muslims, the endeavour to create an anti-India mindset is always there.”

This textbook is written by the former assistant teacher of Calcutta’s Hindu School, Tarak Nath Mallick and published by Calcutta-based Parul Prakashani Private Limited, the leading publisher of textbooks used in all state-run schools in Tripura. The contents of both the English and Bengali versions of the book are the same.

The state education board officials say, they were not aware of these paragraphs in the textbook. “When we had okayed the Bengali version of the book but we didn’t notice this. Now that we have noticed it, we will talk to the publisher and consult our internal expert; we will ensure these portions are removed from the textbook,” Tripura board of secondary education (TBSE) secretary Swapan Kumar Poddar told me on Wednesday.

This book was introduced soon after the new syllabus was framed by the state education board in 2016 keeping NCERT textbooks as a model framework, say officials who served during the Left-regime. Mihir Deb, who was the serving president of TBSE when this textbook was introduced, says, “We didn’t notice this portion but it shouldn’t be there in the textbook. But we always encouraged schools to follow NCERT textbooks.”

Interestingly, the publisher doesn’t think, the content of the book promotes anti-Muslim sentiments. “What is wrong with this? Isn’t it true that terrorist or radical Muslims are not interested into mainstream politics?” asks Gourdas Saha, the director of Parul Prakashani.

According to historian Mridula Mukherjee,  such textbooks would have a negative effect on the minds of the young students. “Such content only promote the stereotypes already existed in the society against the Muslims. Students would start to believe it because it is written in their textbook,” she says.

But interestingly, the same textbook  listed “inter-religious marriages” as one of the methods to prevent communal influences in democracy, an idea highly opposed by the BJP which runs the “love-jihad” campaign to discourage Hindus from marrying Muslims.

Textbooks have created controversies earlier in Tripura too. In 2014, the Left-government had to withdraw the political science textbook of Class XI in which the BJP was tagged as a “communal party.”

Meanwhile, Tripura chief minister Biplab Deb had already announced to replace social science textbooks of Classes IX-XII as he doesn’t want them to study the Russian Revolution, Lenin and Karl Marx.

Here are some of the reactions from people on Twitter when I posted these controversial portions in the textbook on Wednesday.

Calm_Witness Retweeted Sonia Sarkar

Yes, these are simply unpalatable and harmful for the tender minds who would study them and form a dangerous opinion in their formative years.

Calm_Witness added,

  1. Replying to  
  2. Whatever has been written in this book, is right. This is the true fact…. Nobody can deny it. Read your history from 11th century that what you have done with Hindustan, specially with Hindus..

Advertisements

Tripura CM Biplab Deb skirts a foot-in-the-mouth moment and tells Sonia Sarkar what he is doing to undo all that the Left did

Picture Credit: Suman Choudhury

As I step into Tripura chief minister (CM) Biplab Kumar Deb’s office, I expect to witness a few foot-in-the-mouth moments. I am at the Secretariat in Agartala. Deb, however, disappoints me. He is extraordinarily reticent. His eyes look tired, sleep-deprived. Indeed, there is lot of work ahead for Deb, who has just completed six months in office.

The biggest challenge of all is to “fix” everything that he claims the CPI(M) has destroyed. Deb tells me: “When I say everything, it means everything – economy, agriculture, employment, education and corruption.”

It’s a brand new Tripura Deb wants to build. And, he claims, small changes are already visible. “Earlier, when I’d meet people, they were mostly poker-faced. Now, when I go around, I see only happy faces,” he says with pride.

I get a different picture though during my conversations with various sections of society – drivers, rickshaw-pullers, artistes, government officials, teachers – as I traipse around Agartala. People have already started questioning Deb’s governance. There are murmurs of discontent. Some of the things one gets to hear often are – “We didn’t expect this”, “BJP has changed Tripura in no time, and all for worse” and “It was a mistake to have elected the BJP”.

Breaking the 25-year reign of CPI(M) in March this year, BJP won 35 seats; its partner, the Indigenous Peoples Front of Tripura, which has a substantial base among the tribals, won eight. Their combined strength is 43 in the 60-seat Assembly. Upon winning the Assam Assembly elections in 2016, Tripura was BJP’s next target in the Northeast. A band of 52 Union ministers was sent to campaign to overthrow the Left. Big BJP men made big promises.

The party promised to change people’s fortunes by giving free education to the girl child right up to graduation, pay parity for 2.15 lakh state government officials courtesy the Seventh Pay Commission, one job for every family, free smartphones for the youth, housing for all, regularisation of services of contractual government employees, doubling of farmers’ incomes in the next five years, enhanced minimum wages under the Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA), enhancement of social security pension to Rs 2,000, a whole range of things.

The daily wagers under MGNREGA allege that they barely got 10 days of work in the past five months and the wages haven’t gone up either. No new jobs have been created, but there has been another promise to “streamline the recruitment process” for unemployed youth. Those joining government service in Tripura on or after July 1 this year have been told that they will not be entitled to the general provident fund. The Seventh Pay Commission is yet to be implemented, though Deb says, “The P.P. Verma Committee is looking into it.”

Deb also shares his grand plans to promote Tripura. He will be setting up a rubber industry – the annual rubber production in the state is 50,000-plus tonnes; Tripura tea will be branded and sold outside the state; bamboo and green pineapple, the indigenous produce of the state, will get a fresh market impetus.

All of six feet and three inches – at some point he had wanted to join the police force – Deb sits straight in his chair, unperturbed by the list of complaints. I ask him about the three people who were lynched to death in July over a rumour about “child-lifting” and allegations about his education minister Ratan Lal Nath instigating the masses. He replies, “The Communists have coined the word, mob lynching. The biggest insurgency in Tripura was in the late 1980s, 1990s and 2000s when the Communists were in power.”

That’s Deb’s way of convincing me that Tripura was more violent during the Left rule. Deb, like Mamata Banerjee, tends to blame the Left for everything. When I ask him what the logic is behind blaming the Left always, his answer is prompt and vague: “Manik Sarkar (his predecessor) encouraged people to grow marijuana. We have arrested over 200 people dealing with marijuana, most of them turned out to be CPI(M) men.”

The week before, Tripura police claimed they had seized over 2,100 kilos of marijuana worth Rs 1.5 crore from an oil tanker at Dharamnagar in the northern parts. Over the past six months, the police have seized over 20,000 kilograms of marijuana. Most of these seizures have taken place from the Sepahijala district, the constituency of the former CM. But these arrests over drugs are mostly political, Left leaders allege. The CPI(M) also alleges that government officials have been bulldozing their office-buildings on the outskirts of Agartala. The government, however, maintains that these offices were built on government-owned land and must be taken over.

Deb’s other attack on the Left is through textbooks. Despite having a literacy rate of 94.65 per cent, the quality of education in the state has been poor, he claims. So he doesn’t want children in Tripura to study the Russian revolution, Lenin and Karl Marx anymore. He wants NCERT textbooks to reach state-run schools from next year. “The Communists have highlighted only people they hail as heroes, what about our heroes – Ashoka, Syama Prasad Mookherjee, Mahatma Gandhi. Are they not great enough?” he asks.

We are a good way into the interview, and he is keen to talk some more. The conversation that started in Hindi has long moved to Bengali. But there hasn’t been any foot-in-the-mouth moment as yet. Nothing in the league of what he said about Internet existing during the times of the Mahabharata or that Civil Engineering students should opt for the Civil Services.

I ask him why he courts controversy so often and he shows me his “cultural” and “intellectual” side by invoking Tagore. He says, “When you and I look at dew drops, we would just find them mundane and ordinary, but when Tagore looked at them, he was moved to compose poems. What people make out of what I say is up to them.”

But Deb has tripped on his general knowledge about Tagore in the past. Earlier this year, he spoke about how Tagore rejected the Nobel Prize in protest against the British government and got the Biswasrestho or the world’s best award for Gitanjali. Tagore had renounced his knighthood and got the Nobel Prize for Gitanjali. The CM’s words interrupt my flashback. He is saying, “Every other community knows, Bengalis dimaag ka khata hai. Amader kachhe achhe… Bengalis have great intellect. We Bengalis have it.”

Deb is dressed in a white kurta and pyjama with a red-and-white Manipuri risa or scarf. He tells me he has a huge collection of risas representing the various tribes of the state. “My concern for tribals is not mere posturing, I take everyone along. This is an inclusive government,” he says.

During election rallies, he spoke in Kokborok, the state’s second official language. But after he assumed power he proposed to ban its use on all news channels and introduce Hindi instead. As in most BJP-ruled states, Hindi supremacy continues here too. At the time of this interview, Tripura University, a central varsity, is observing the Hindi Fortnight.

Deb is an obedient foot soldier of the BJP. But his views on implementation of National Register of Citizens (NRC) is different from his party’s. He says, “There isn’t any need for NRC here, we don’t have the problem of infiltration.”

Could it be that being from Bangladesh himself, Deb has a soft corner for the people of opar Bangla or the other side? His defences are up almost immediately. “But I was born here. Yes, my father came from Chandpur in Chittagong in 1967 and my mother in 1971.”

His detractors, however, are not having any of this. They have already labelled him a Bangladeshi for not implementing the NRC in the state. After the interview, his aide, a former journalist, calls me to say, “Mother wala point thoda downplay kijiyega…” A day before the interview, the same man tells me over phone, “Positive likhiyega.” Clearly, there is worry within the BJP camp that the Bangladeshi tag should not stick or the outsider label for that matter. Deb spent over a decade in Delhi after finishing his graduation from Udaipur College in Tripura; returned only in 2015.

By way of changing perceptions, Deb has now gone and done the ultimate. He has pulled his children out from their Delhi schools and has had them join schools in Agartala. He can’t emphasise this enough: “If the children of the CM don’t study in the state, why would anyone want their children to study here?”

Point. Deb, it seems, wants to lead by example. But one must be careful before taking cue. Remember, he tends to put his foot in his mouth much too often.

This interview appeared in The Telegraph, September 16, 2018

https://www.telegraphindia.com/states/north-east/there-is-no-need-for-nrc-in-our-state-no-infiltration-problem-here-259544

Illustration: Suman Choudhury

Swedish author and Sino-India specialist, Bertil Lintner, chats with Sonia Sarkar about hawks and doves

Last week, at the New Delhi launch of Bertil Lintner’s book, China’s India War, one of the panelists joked that India feels gratified whenever the West takes a pro-India stance in the ongoing India-China rift, because international opinion is still shaped by writers from that part of the world. Sitting on the dais, the Swedish journalist and author laughed.

Lintner’s narrative on the Sino-Indian war of 1962 is the antithesis of British journalist Neville Maxwell’s 1970 book, India’s China War. Maxwell had argued that it was India that provoked China in 1962 and China had fallen prey to Jawaharlal Nehru’s hostile policies.

Later that week, when Lintner and I meet in a noisy café at the India International Centre, he tells me, “I think, he [Nehru] had too much faith in China; he didn’t realise that the Chinese were not of the same wavelength.”

Dressed in a deep brown pullover and a pair of jeans, Lintner speaks softly. He tends to explain things in great detail too. The pair of thick, square-shaped glasses he has on adds to the general impression of gravitas. But what is most startling perhaps, off-dais, is the impassive expression on his face.

Inevitably, Doklam comes up. Recent media reports claim that over 1,600 Chinese troops are still present in this region of Bhutan. Most other years, they leave by November. Says the 64-year-old, “Doklam was not about a road. It was the Chinese attempt to create a wedge between Bhutan and India. Bhutan also wanted to show that they are independent of India; they thought India should not get involved as it is about Bhutan and China.”

But there is a view among a section of Indian security experts that New Delhi has irked China several times ever since Narendra Modi assumed power. The invitation extended to the “Prime Minister” of the Tibetan government-in-exile, Lobsang Sangay, for Modi’s swearing-in ceremony in 2014 did not go down well. Then again, this year, India allowed the Dalai Lama to visit Tawang in Arunachal Pradesh, a territory China claims.

Lintner starts to say something and then stops midway. The words that finally emanate from his mouth, “That’s not my subject.” I find it strangely cautious, if not surprising, coming from one who is known to be vocal about issues such as human rights violations by the Myanmar Army, has questioned disappearances and imprisonment of politicians and civilians alike in Myanmar and has written extensively on organised crime in the Asia Pacific. He is known to be a champion of Press freedom, too.

And while Lintner makes it abundantly clear that he is not interested in antagonising the Modi government, he does remember to warn India about China’s intrusion into the Indian Ocean. He says, “Most of China’s oil supplies come through the Indian Ocean, most of its minerals sourced from Africa pass through it and most of its exports, which go through Europe, to Africa pass through this ocean, which India considers as its own lake. When China enters this area in a big way, there is concern – what is China up to?”

Lintner also talks about how China’s presence in South Asia – it is building ports in Pakistan, Sri Lanka and Bangladesh – is a cause for concern. “It’s part of China’s global strategy and India happens to be in the way,” he adds.

China’s influence on the Northeast is also huge. In his book, Lintner writes that China has not ceased to support the rebels. “These groups buy weapons on what is euphemistically called ‘the black market’ in China.”

He even claims that The United Liberation Front of Assam (ULFA) chief Paresh Barua, who still evades arrest, stays in Chinese towns and travels freely across the country.  Lintner has met Barua thrice – Myanmar (1985), Bangkok (1992) and Dhaka (2010).

In his book, Linter writes,  China is providing Barua a safe haven because it argues that it is only “reciprocating India’s act of providing sanctuary for the Dalai Lama, allowing the enemy of one country to stay in the other.” India’s decision to give shelter to Dalai Lama in 1959 certainly did establish that “India is China’s enemy,” Lintner, who met Dalai Lama twice, stresses.

Lintner first met Dalai Lama at McLeodganj in Himachal Pradesh  in 1984 when he was touring India as a correspondent for a Danish daily.

Lintner’s India ties date back to 1975. That is also the year he visited Calcutta for the first time. Lintner’s mother is Swedish, his father an Austrian refugee from Nazi Germany. He was a political prisoner before he managed to escape to Sweden and, thereafter, left for Brazil. Lintner was six months old at the time.

“When I was 19, I managed to track him [his father] to a New Zealand address, where he had moved with his new family. It was to meet him that I left Sweden for the first time, in 1975, to travel to New Zealand, overland,” he says.

Lintner explored India by train and bus. He recalls how he stayed in a dormitory at the Salvation Army Red Shield Guest House on Calcutta’s Sudder Street for Rs 8 per night. He also suffered three bouts of dysentery and lost more than 20 kilos.

During that trip he caught another bug. Lintner claims it was Calcutta that inspired his 22-year-old self to become a writer.

“My favourite part of Calcutta is College Street with all its bookstores and the Indian Coffee House,” says the veteran journalist who has travelled the world before choosing for his home, Chiang Mai in Thailand, three decades ago. He is married to Hseng Noung, a Shan or ethnic person from Myanmar.

And that is not the only Myanmar connection he is known for. Globally, Lintner is known for his relentless reporting from Myanmar (erstwhile Burma). The military junta blacklisted him for 23 years, beginning 1989. He started visiting Myanmar again only recently, since 2013.

While it is easy to understand Lintner’s take on the Sino-India face-off, his views on Myanmar and the ousted Rohingyas are more layered, somewhat difficult to grasp and to process, thereafter.

For one, he does not seem outraged at the recent killings and exodus of Rohingyas from the Rakhine state of Myanmar. He does not even blame the National League for Democracy leader Aung San Suu Kyi, who runs the Myanmar government, for failing to contain the sectarian violence unleashed against the Muslims by the Buddhists.

“There is a democratically elected government in Myanmar but three most important ministries – defence, home and border affairs – are controlled by the military. Suu Kyi has a very limited role to play,” says Lintner, who is the author of Outrage: Burma’s Struggle for Democracy.

But yes, he concedes, she could have visited the victims of violence, along with other elected representatives, to show the military there is also a civilian space in the country. So far, so good.

But prod him further and you learn that Lintner is not willing to dub the Rohingya situation a “religious” conflict at all.

The real problem is, he says, is that the Rohingyas live close to Bangladesh and they have many similarities with the natives of Chittagong there. “Rohingyas comprise only five per cent of the Muslim population in Myanmar. Most Muslims are in the cities; they are merchants, shopkeepers, professionals- they have Burmese names, they speak Burmese and they are Burmese citizens. Rohingyas are a rural community and they live in an area next to an overpopulated country, (where they have) exactly the same people on the other side of the border. They speak Bengali in Chittagong dialect, they don’t speak Burmese. Other Muslims (in Myanmar) see it like this — we have a small Rakhine state with 3.5 million people whereas next door, there is a country with 180 million people. It is a completely different story,” he explains.

And what, in his opinion, triggered the recent violence that led to the exodus of an estimated seven lakh people from Myanmar to Bangladesh?

Lintner now launches into an elaborate explanation of how on the night the Kofi Annan Commission Report came out this August – the same that asked Myanmar to scrap restrictions on movement and citizenship of the Rohingyas – the armed radical group Arakan Rohingya Salvation Army (Arsa) attacked 30 police stations and one army base at Rakhine. “This triggered enormous backlash. Thousands of people have suffered because of this, but nobody is questioning the Arsa,” he says.

The insinuation is obvious – the Rohingyas are responsible for their own situation. And if there is any doubt about his stance in this debate, the next statement makes things clear as daylight. To a question about whether there will be a guaranteed safe passage for the Rohingyas to Rakhine state following the pact between Myanmar and Bangladesh, Lintner says, “First of all, they don’t want to come back. Plus, in order to return, they have to prove they are residents of Myanmar and not Bangladeshis. And they cannot prove that.” This last is a reference to the fact that in 2015, in Myanmar’s first census in 30 years, Rohingyas were not considered an ethnic group of the country.

I have heard him the first time and the second, and both arguments seem at variance with his professional persona. I keep talking to hide any apparent disappointment on my part.

Some Rohingyas have also come to India for shelter, but the Indian government doesn’t want them. India regards Rohingya Muslims a national security threat. I am yet to frame the question, but he is already dodging it, laughing. “Well, ask the Indian security agencies…”

This time, I cannot help but say it out aloud – so he is hell-bent on being politically correct when it comes to India? Is that it? “No, no… I am not here to talk about contemporary Indian politics. It is beyond the scope of my coverage… maybe, I will write about it in a book in future…”

Getting answers from journalists isn’t easy at all, but books are fair game.

tétevitae

1953: Lintner is born in Sweden and then in 1975 leaves for Asia

1980: Starts working as a journalist; is the Burma correspondent for the Hong Kong-based weekly, Far Eastern Economic Review

1984: Visits India as a correspondent for a Danish daily; covers the stand-off at the Golden Temple in Amritsar and also interviews Dalai Lama in McLeodganj

1985: Undertakes an 18-month, 2,275-kilometre trek from northeastern India across Burma’s northern rebel-held areas to China. Codifies this expe-rience in the 1996 book, Land of Jade: A journey from India through Northern Burma to China

Has written 17 books to date, including Bloodbrothers: Crime, Business and Politics in Asia and Aung San Suu Syi and Burma’s struggle for Democracy

A shorter version of the story has appeared in The Telegraph. December 17, 2017.

https://www.telegraphindia.com/world/doklam-was-not-about-a-road-it-was-the-chinese-attempt-to-create-a-wedg-194070

 ENDS

 

– Historian Upinder Singh talks to Sonia Sarkar about her new book, an engaging exploration of our consistently violent past
Illustration: Suman Choudhury

Professor of History at Delhi University, and daughter of the former Prime Minister of India Manmohan Singh, Upinder Singh is just out with her new book, Political Violence in Ancient India (Harvard University Press). The book examines the representation of kingship and political violence in epics, religious texts and treatises between 600 BCE and 600 CE. But it rings with relevance to our present. Over green tea and kaju barfi at her campus home in North Delhi, Singh chats about her father whom she doesn’t see “leaping headlong into hectic political activity” in future; her next possible writing project — about the religious and cultural connect between India, Sri Lanka and the rest of Southeast Asia; but mostly about her new book, its revelations about India’s violent past and the need to read history for what it is, instead of trying to appropriate it. Excerpts:

The essential question that comes to mind upon reading Political Violence in Ancient Indiais: have we been living in a bubble all this while? Are Indians, actually, inherently non-violent in nature?

Many Indians have a perception of their early history as being exceptionally non-violent. I was aware of the violent details, the wars between different kingdoms and the oligarchies, the class and caste conflicts, but I had not made note of it as a historian. Then one day, I saw The Nitisara by Kamandaka, written between 500 and 700 CE, lying on my shelf. It was about political violence. One thing led to another, I looked at Ashoka’s inscriptions, I read Kalidas, all these texts said a lot about this issue. Violence was so pervasive in ancient India that it was not possible for me to tackle violence in general. So I decided to focus on the political domain.

The book has a contemporary relevance, coinciding as it does with the ongoing instances of political violence across the country.

When I was writing the book, I was not consciously thinking of the present, but now that it is out, I am much more aware about the contemporary relevance of this issue. People have become aware and worried about it and that makes them interested in finding out what was happening hundreds of years ago.

QThe chapter, The Wilderness, goes into the very harsh punishments prescribed in ancient India for those violating royal herds. It notes that anyone who killed or stole cattle from the king’s herd, or incited someone else to do so, was put to death. Were there no juridical methods to deal with crimes then?

That bit is from the Arthashastra, wherein Kautilya is describing an ideal state and how justice should be delivered. This included capital punishment, especially for crimes that involved the property of the king. We don’t know to what extent such justice was administered. Kautilya talks about a judicial apparatus when it comes to deciding civil and criminal crimes. But he also sees the king as someone who holds the power in the administration of justice. It is important to remember that these texts – Arthashastra, Manusmriti – are theoretical works; actual practice must have varied.

QRamayan and Mahabharat are war-centric. What do they tell us about our past? Was any of it real?

Many people want to know if these things actually happened. Whether Ram and Sita, the Pandavs and the Kauravs existed, if the wars at all happened and when. It’s impossible to prove if they happened or they didn’t. But there is some historical basis to these epics. There were some characters and events and then over time, these literary epics came to be woven around them. But you cannot read them literally; there is poetic imagination at work. It’s not really important to try to fix the exact date when the events may have taken place. Even if they have no historical basis, that does not take away the great cultural importance they have.

Q The book talks about how Ram’s story became part of BJP’s Hindutva agenda and communal polarisation tactics. Does this epic cast a shadow on contemporary Indian politics?

Of course, it does. There is a continuing close relationship between the past and the present. But many of our current political platforms are based on the distorted presentation of the past. The popular discourse continues to be impacted by the political propaganda and dubious historical interpretations. We need to distinguish between what politicians are saying about Indian history and what Indian history is all about.

So you are saying there are deliberate attempts to distort Indian history?

Yes. History has always been political. But the past few years, there has been an alarming rise in distortion and manipulation of history – whether it is an attempt to rewrite history texts at the school level or police university syllabi.

Q You have observed that Mahatma Gandhi and Jawaharlal Nehru helped create the myth of a non-violent ancient India while building an Independence movement on the principle of non-violence. Was this required?

There were several factors that led to the creation of this impression that non-violence is somehow deeply rooted in the Indian psyche. Both Gandhi and Nehru had an understanding of the diversity of Indian history. Gandhi was aware of the element of violence in texts such as the Mahabharat, but he considered the Bhagwad Gita a work about non-violence. Nehru spoke about how Indian history is marked by a great degree of social harmony. By choosing the Lion Capital that originally graced the Ashoka Pillar at Sarnath as the official emblem of independent India, both connected modern India with Ashoka and Buddhism. So at the time of national movement, it is not surprising Gandhi and Nehru were trying to emphasise values they thought were important for Indians of their own time and for future. I think, there is an emphasis on non-violence – what they were trying to do was to create a source of inspiration rather than a deliberate falsifying of India’s past.

Q And this idea of non-violence, as you see it, is now being consciously and systematically challenged by a new politically inspired aggressive idea of Indian-ness, which is more in line with (Vinay Damodar) Savarkar’s thought?

If you look at Savarkar’s Six Glorious Epochs Of Indian History, you’ll see he has no admiration for Ashoka. There is no emphasis on non-violence as a positive value in the entire discourse. He seems to think non-violence is a weakness in the face of foreign aggression. I am connecting all this with present-day Hindutva. There is aggressive Hindutva, an attempt to build an idea of aggressive Indian-ness. I don’t see this as an answer; it is part of the problem.

Q Why is it important to admire or even know of King Ashoka?

Ashoka is an important historical figure to engage with in the atmosphere of potential communal violence that we live in. He was a Buddhist ruler living in a multi-religious empire. He laid emphasis on religious dialogue and how people of different religions should respect each other, which is relevant in our times.

Q You write that war is an important metaphor in Buddhism and Jainism. How do we connect this with the violence that Buddhist monks have unleashed in Myanmar and Sri Lanka?

If you look at the early history of Buddhism, there is an extreme emphasis on non-violence. No religion remains true to its original principles. When Buddhism becomes associated with the state, there is violence. Also, Buddhist texts talk about persecution of monks, but religious conflict was not rampant in the period I am talking about because no religion had succeeded in capturing the state.

There is an impression that Islam, which expands on the basis of proselytisation, is the harbinger of violence in India. What is your analysis?

My book illustrates a great deal of political violence in ancient times, even before Islam came in. It’s not that violence made its appearance in India with the Turkish invasion.

Q And now BJP leaders are saying the Taj Mahal was built by “traitors”.

All these controversies are based on chauvinistic ideas and Hindu-Muslim polarisation. For a historian, this increasing appropriation of his-tory and using history to fuel one’s own political agenda is distressing. A lot of these controversies are about those who want to propagate the Hindutva way of Indian history. Historians have to find ways of effectively challenging these views.

 

(https://www.telegraphindia.com/india/we-need-to-distinguish-betweenwhatpoliticianssay-about-our-history-and-185271 )

The hijab is ubiquitous in Kuala Lumpur, but it barely restricts women

Crossings

  • Journalists outside Putrajaya hospital, Malaysia. Photo by Rahman Roslan/Getty Images

A FEW months ago, a clip of a young Malaysian woman putting shampoo on her hijab went viral on social media. The video, believed to be an advert for a Malaysian brand of shampoo, invited wrath of people worldwide. Social media enthusiasts labelled Malaysia a regressive Muslim country which doesn’t give freedom to its women to take off their hijabs even while washing their hair.

But what transpired later was that it wasn’t a shampoo ad but a parody ad made by a local headscarf company. Their intended message: these headscarves are as comfy as one’s hair would feel after shampooing.

Since my sister lives in Malaysia, the controversy triggered my interest in the lives of Malaysian hijabi women. When I landed in Kuala Lumpur for a holiday with her and her adorable black labrador, Buzo, I was curious to know about hijabi women there. I spotted them everywhere – driving buses and taxis. I saw them selling train tickets at KL Sentral station. I saw them helping travellers at information desks of airports. I saw them selling lingerie in malls. I saw them working late at restaurants.

Hijabi women were part of my high-intensity interval training class, too. They walked in wearing the hijab but changed to fitted sportswear to work out in the all-women class. After the two-hour session, the hijab was back to where it belonged.

One evening, at Kasturi Walk, a flea market near Kuala Lumpur’s Chinatown, I came across a bunch of slim and petite hijabi women, barely in their teens. They looked seduced by the sleeveless tops and trendy cotton, printed shorts. As I saw the girls buying a pair each, I felt compelled to talk to them. I wanted to ask – Do their family members know about their preference of clothes? What has been their journey so far in hijabs? Do they face any diktats from the men in the community? I cursed myself for not knowing Malay, the local language.

But my quest to know more about the hijabi women was somewhat fulfilled during a casual conversation with a Chinese Grab (App-based taxi service) driver. He told me that he has a Muslim girlfriend who works in a bank. She wears a hijab but she has no restrictions whatsoever. “Women enjoy every freedom in Malaysia,” he asserted.

  • A ground service staff of Malaysia Airlines at the departure terminal of Kuala Lumpur International in Sepang, Malaysia.  Photo by Rahman Roslan/Getty Images

But, I asked him, is Malaysia untouched by Islamist radicals? Isn’t it becoming a hub for ISIS recruitment in Asia? I told him about this US-based Pew Research Centre’s Global Attitudes survey 2015, which showed 11 per cent people in Malaysia held favourable views of ISIS.

He slowly opened up. His peace-loving, multicultural nation has seen some attempts by radicals to make it a more intolerant and radical Muslim country, he said. “There is a section of Muslims who judge women if they are ‘Muslim’ enough.”

In 2015, Malaysian gymnast Farah Ann Abdul Hadi was criticised for exposing “too much of her body” during the Singapore Games despite winning silver and bronze medals. But the then minister of sports defended her; he even criticised one of his colleagues for making a fuss over her attire.

Despite being as global as neighbouring Singapore, some recent incidents have forced the locals to think if Malaysia is losing its cosmopolitanism and if radicals have been taking centre stage. For example, on Valentine’s Day this year, the National Muslim Youth Association advised Muslim women against using emoticons in text messages or wearing fragrance. Two years ago, some women took to Facebook to complain that they were being forced to wear a sarong to cover their legs at a government office and also at a hospital.

But I saw women from every part of the world moving freely in a pair of shorts or tunics on Kuala Lumpur’s streets. And so was I. At least, for some days, I didn’t have to counter stares from strangers – men and women – for wearing short dresses. As an Indian woman, I felt more liberated in this Muslim country.

Muslims of Bengal are embracing education to break free from a certain way of life and an age-old stereotyping. How are they going about it? Sonia Sarkar has the story

  • Pic: Sonia Sarkar

  • DEGREE OF CHANGE: (From top) Saira Banu, who hails from Chaksapur in Murshidabad district, is a student of Calcutta Medical College; girls at an Al-Ameen Mission hostel; inside a classroom of the same institution;  Pic: Al-Ameen Mission

Saira Banu consciously pulls the yellow dupatta over her head with her skinny fingers as she walks through the corridor of the Calcutta Medical College (CMC). She is a third-year undergraduate student at CMC and her classes have just got over. On her way back to the hostel, she stops outside the emergency ward, where some patients are awaiting attention.

“The poor who come from various far-flung districts look absolutely clueless. I try to get them appointments with the right doctor so that their treatment is not delayed further,” says the 20-year-old.

Saira’s empathy is natural. This young woman from Murshidabad’s Chaksapur, a little over 280 kilometres from Calcutta, has seen poverty very closely. She and her three siblings were brought up by their mother, Anjura Khatun. Their father, who suffered from a mental ailment, stayed at home.

Anjura, a bidi roller, made a hundred rupees a day – not enough to raise four children by any stretch. There were many nights when Saira had to sleep hungry. There was never enough money for Saira’s father’s treatment either. But through all this Anjura remained adamant that each of her four children should attend school.

Saira and her elder brother, Sahidul Alam, turned out to be top performers at the local government school. Says Sahidul in fluent English, “Our father used to throw our books into the water; he never wanted us to study. Because of his mental condition, he didn’t even realise that it was a wrong thing to do.”

Sahidul graduated from Calcutta’s Institute of Post Graduate Medical Education and Research (SSKM Hospital) last year. “I felt an internal push to get out of this situation. Besides, our mother never wanted us to work as a daily wagers like she did.”

A quiet revolution is taking place in the Muslim households of Bengal. Like Anjura, more and more people are pushing the next generation to embrace education. And lending support to this burgeoning aspiration are several private educational institutions run by educated Muslims.

These institutions help students from the community prepare for competitive exams. In the past five years, at least 50 of them have come up across the state. Together, their effort is also breaking the stereotype of Muslims as a community not inclined to education, or only to religious learning – a tool often used to damn them.

Al-Ameen Mission is possibly the oldest of the lot. With funds collected through zakat or charity, donations from educationists, noted personalities, state and central government scholarships, the Mission runs several residential schools. It also runs residential coaching classes for engineering and medicine aspirants across Bengal and in neighbouring Assam, Bihar, Jharkhand and Tripura.

The institution might run on charity but when it comes to granting admissions, it is anything but charitable. It conducts entrance tests to pick the brightest minds. “Most of our students score over 80 per cent in the higher secondary [Class XII] examinations. On an average, 1,400 appear for the engineering and medical entrance examinations every year; 30 per cent crack them,” says M. Nurul Islam, general secretary of the Mission. Sahidul and Saira are among its success stories.

According to Nurul Islam, most students are keener on medicine. That’s what he has noticed over the past five years. Does it have anything to do with the state of healthcare – poor or unaffordable – that they have seen in their immediate set-up? Perhaps. In the meantime, the rising number of Muslim students in state-run medical colleges lends credence to Nurul’s observation.

When S.K. Enayat Ali, son of a tubewell repairer, cracked the medical entrance examination in 2001, there were only three Muslims in his class at NRS Medical College and Hospital. In Saira Banu’s class of 250 students – CMC’s entrance batch of 2015 – there are 30 Muslims. In the past four years, at least 1,689 Muslim students have got through to various government medical colleges across Bengal. According to 2017 estimates, over 332 Muslim students have got admission in government medical colleges.

Of course, not everyone is cheering. Questions have been raised about the Mission’s success rate. This year, a case was filed by one Samir Ghosh at the Calcutta High Court, challenging the results of students of Al-Ameen Mission in the 2016 West Bengal Joint Entrance Examinations – an entrance exam for undergraduate engineering, pharmacy and technology courses. That the petition was disposed of by the court is another matter. Detractors suggest that the institution has a “deal” with the state government and that is how the Mission students qualify competitive exams. Nurul Islam’s rebuttal: “The case against us has been disposed of, so that’s the answer to these allegations.”

Truth is, for years a large section of Muslims in Bengal remained unlettered. Following Partition, many well-to-do Muslims left for what was then known as East Pakistan; another lot left in 1964, after the Calcutta riots. Among those left behind were small-time peasants, artisans and landless labourers, most of whom could not afford higher education.

After the land reforms during the 1970s, the economic condition of Muslims improved, but they continued to lag in terms of economic development as compared to the state’s non-Muslim populace. Most of them remained self-employed – working as farmers or tailors or bidi rollers. And while over the years, the literacy rate of Muslims in the state has gone up – from 54.7 per cent in 2001 to 68.7 per cent in 2011 – it is still way lower than the literacy rate of other communities in the state.

Former IAS officer Nazrul Islam runs schools, colleges and technical institutions in his native Basantapur village in Murshidabad. But the chairman of the Basantapur Education Society makes it clear that his efforts are for both Muslims and non-Muslims of the area. He says, “In 1976, I was the only graduate in my village. Now, there are doctors, engineers and PhD holders from here.”

Enayat Ali is from Hooghly. He is pursuing a Doctor of Medicine course from NRS. He talks about how children in his village want to know where to study after Class X, how to prepare for competitive exams, how to get scholarships. “Even parents now understand that sending children to work on the farm won’t really help.”

Bengal’s Muslims are also challenging the misconception that girls from the community are not encouraged to study. The female literacy rate among Muslims has gone up to 64.8 per cent in 2011 from 49.75 per cent in 2001. Nurul Islam of Al-Ameen Mission says, out of the Mission’s 393 students who got into medical colleges last year, 80 were girls. “One-third of the 13,000 students in our educational institutions are girls,” he adds.

Social scientists hail the trend. “First, this is going to bring about a socio-economic change in the community. But what is most important is that this mainstreaming of Muslims might change the notion of non-Muslims about them. Eventually, the prejudices and stereotypes could be reduced,” says Maidul Islam, assistant professor of Political Science at the Calcutta-based Centre for Studies in Social Sciences.

Some say they can understand that biases and perceptions hardened over the years will not vanish overnight. Mohammad Faruquddin Purkait, director of the AshSheefa Group that runs residential coaching centres for medicine and engineering aspirants, adds, “A section of non-Muslims still wonders how poor Muslims become doctors and engineers; they want them to remain maulvis or rickshaw-pullers or tailors for generations.”

Sometimes, these prejudices can be very blatant in day-to-day life, says Sahidul. He recalls one time when a Muslim woman was admitted for the delivery of her fifth child. “The doctors were ridiculing her and the community for having multiple children. But the moment I entered the ward, one of them said, ‘Shush… the doctor is a Muslim’.”

The still younger lot are plain weary of this kind of stereotyping. Take the case of Mohammed Hasanujjaman of Malda. A student of Class IX in Al-Ameen Mission School and the son of a farmer, the teenager keeps a beard, prays five times a day and also dreams of becom-ing an engineer. “I want to tell people that not all Muslims are radicals,” he says. “We are the new agents of change and society must accept us.”

Nothing succeeds like success. A degree of acceptance, no matter how minuscule, is coming about. Going by the results of the Muslim-run institutions, non-Muslim families, too, have started sending their children to these places.

Saira Banu talks about a professor in her college who applauded her in front of the whole class when he learnt she was a Muslim. “He said, ‘It’s not a big deal when a student of an elite Calcutta school gets admission in CMC, but it’s a huge achievement for a poor Muslim girl from Murshidabad to be here’. His words boosted my confidence.”

Saira says, “Earlier, I was a bit shaky. Now, I don’t have any inhibitions.” Sahidul, who is getting their father treated by a top Calcutta doctor, echoes her sentiments. He adds, “I don’t want to run away from my past anymore; I have realised that my past is my biggest strength.”

 

https://www.telegraphindia.com/1170910/jsp/7days/story_171982.jsp

“Don’t have sex during Amavasya, Purnima, Shivaratri or Holi. A child conceived on this day will be born handicapped. That’s 100 per cent guaranteed,” Asaram is seen advising his followers in a video on YouTube. “Even if the child is not conceived, intercourse on this day will lead to impotence or the man could face several other problems. Never ever have sex on these days. It will lead to disaster, disaster, disaster,” he adds in another video. Currently, Asaram is in a Jodhpur jail for allegedly raping a teenager in 2013.

The “sex gyan” from godmen in India is very common. Perhaps, their knowledge of sex is vast, and a few reasons may suggest themselves. Many self-proclaimed godmen or swamis in India have been alleged to have abused their power over devotees, and their ashrams, to fulfil their sexual appetites. Last week, Gurmeet Singh, the “Love Charger” from Sirsa, was convicted for raping two minors. Sex scandals around such men are not new. Recently, a 23-year-old law student in the southern state of Kerala chopped off the genitals of a self-proclaimed holy man who tried to rape her and who, she alleged had been sexually assaulting her for the past eight years.In 2010, Swami Nithyananda of Chennai was seen having intimate moments with an actress, in a clip telecast by a Tamil television channel. But in an interview to The Telegraph, he said, “I am a virgin. I have no libido.”In the same year, one Ichchadhari Sant Swami Bhimanandji Maharaj Chitrakootwale from Delhi was arrested with his aides and six women.The ashram of another Indian “spiritual” guru, Swami Satyananda Saraswati, in New South Wales in Australia, was known to be a den of systemic sexual and physical abuse in the 1970s and 1980s. Apparently, most of the alleged abuse occurred at the hands of Satyananda’s disciple, Swami Akhandananda Saraswati, a convicted paedophile and sadist. Swami Premananda, who came to Tiruchirappalli in Tamil Nadu from Sri Lanka in the 80s, was sentenced to double life, for several counts of rape and a murder, in 1997. He died in jail in 2011.A lot of the times, women allege that consent for sex is obtained by deceit; they are told that sex with them could cure all their ailments or would be a great service to God. But there are also women who are willing to have sex with these so-called spiritual gurus.Hyderabad-based andrologist, Dr Sudhakar Krishnamurti, who deals with sexual problems of men, says that these “godmen” are just like ordinary lustful men who would like to have more and more sex. Krishnamurti, who is the director of Andromeda Andrology Center in Hyderabad, says, that with their vantage as “godmen”, it is much easier for them to have sex because there are “willing” partners at their disposal. For reasons of doctor-patient confidentiality, Krishnamurti didn’t name names. SONIA SARKAR spoke to him. Excerpts from the interview:Q: Do godmen come to you to discuss problems related to their sex life? Are these high-profile godmen?

A: One must understand that godmen are “men”, after all. Their sexual desire is no less than that of a common man. They may want people to believe or people may imagine that they are celibate or they don’t indulge in sex just because they are “sadhus”. But the truth is most have very active sex lives. These “sadhus” have plenty of opportunities to have sex with multiple people. If you have high libido, you don’t have to do anything, just become a “sadhu” and you are done for your life. They discuss problems pertaining to their sexual health just as any other man would do. They are of all ages, even 80-year-olds come to me. But I cannot disclose their names as they are my clients.

Q: What are the issues pertaining to their sex life that they discuss with you?

  • HOLY KO UNHOLY KAR DE: (From top) Gurmeet Ram Rahim Singh, Swami Nithyananda and Asaram

A: The most common problems are related to erectile dysfunction and premature ejaculation. All of them want a delayed ejaculation; they want to know the techniques for sustained ejaculation. Some of them also want to know how to get an erection soon after ejaculation. A lot of them read and watch pornography and they think that it’s natural to have sex with 15 women at the same time just like it’s shown in blue films. They have many misconceptions. They do different experiments in bed. Men often indulge in orgies. They ask me how to have sex with multiple partners. Often, they want to know how to increase their chances of incredibly intense orgasms. Some of them inject drugs to perform better. Sometimes, they smoke marijuana or take other intoxicants before having sex to deal with their anxiety or inconfidence. They think drug-induced sex is always better.

Q: What is the psyche of these godmen? Why do they rape women?

A: Godmen are like priests. Haven’t we heard about church priests molesting seven-year-old boys? Sodomy is also common in boarding schools, where often men in white robes molest young, powerless boys. There are also godmen who, irrespective of their age, leave no chance to take advantage of a situation and get physically closer to women. These godmen abuse their position and power. They are all lustful people who want to have more and more sex.

Q: Have they ever discussed with you their dirty secrets?

A: There is a small population of willing partners – both men and women – inside these ashrams. They are willing to have sex with these godmen. Not all women are sexually abused by the “sadhus”. There are also women who go to them secretly because they don’t have an active sex life at home. Consensual sex is common.

Q: Do they indulge in safe sex?

A: They prey on women who are available and who have no knowledge of hygiene and the risks involved. They pretend to be God’s people. They are careless about precautionary habits and take advantage of sex-starved women. These godmen are the biggest transmitters of venereal diseases. Their idea is that if they have sex with virgins, their venereal diseases will get cured; certainly that doesn’t happen. But in the process, they end up transmitting diseases to many others.

Q: Do they ask for surgical interventions for any problems related to their sex life?

A: They come to me if they suffer from malformation or deformities of the penis. On account of these deformities, the penis is cosmetically and aesthetically unsightly. So they want it fixed. Some desire a longer or thicker penis to either lift sagging self-esteem or to satisfy their sexual partners’ unrealistic expectations. Please understand, sex is their only means of livelihood.

Q: Do these godmen take drugs such as Viagra?

A: For people like “sadhus” who are promiscuous, it’s quite natural to take Viagra. Viagra is available over the counter, so they won’t have problems getting it. They use vibrators for stimulation too.

(https://www.telegraphindia.com/1170903/jsp/7days/story_170506.jsp)

https://www.telegraphindia.com/1170903/jsp/7days/story_170506.jsp


Advertisements