From sayandebmukherjee at yahoo.co.in Wed Aug 1 00:03:02 2007 From: sayandebmukherjee at yahoo.co.in (sayandeb mukherjee) Date: Tue, 31 Jul 2007 19:33:02 +0100 (BST) Subject: [Reader-list] THE SPACE INTERLUDE/5TH POSTING Message-ID: <953135.15398.qm@web7710.mail.in.yahoo.com> VTH POSTING THE MAINFRAME In the following years ‘apartment’ became the basic structure of most of the residential buildings and whatever architectural improvisations were attempted was executed with this configuration in mind. Single/Double storied independent family houses rarefied whereas apartments or like buildings clouded the cityscape generating a new look altogether. In some cities like Kolkata, Hyderabad, it also happened that these houses (as mentioned above) were destructed and above the recreated space raised huge multi-storied apartments giving accommodation to considerable number of families. The families were put into units, as mentioned before as ‘flats’ and this multiple existence of different families (with no inter-relationship in most cases) under one roof generated a new sociological structure of neighborhood, a new lifestyle with spatially adjustable qualities imposed in the dwellers’ mind, a new philosophy of life. The space of my interest is the passage between these flats that exist in the fashion of rows. We can say it is a kind of re-incarnated space that got extinct with the death of big mansions, palaces, and havelis and with the rising of small houses, then again took rebirth with the rising of these apartments. It is the ‘corridor space’ apparently looks like a ‘tube’ with openings at regular intervals which are actually the interface of different flats. These spaces are the unavoidably emerged caves of modern civilization. The space has undergone more of a functional displacement than the structural one. In the earlier establishments, the corridor space was integrated inside the palace or haveli and was used by the members of the same big family. But today’s apartment corridors are not entirely private and are instantly accessible to the flat owners who’re not necessarily inter-related to each other. For the configuration of today’s residential corridor spaces and for the sociological state (that it provides instantaneous interference to unfamiliar territories with the immediate opening of my flat’s main door) it imbibes conventional similarities with hospitals, educational institutions and many other public spaces. For this reason, when I come out of my flat subconsciously I bear a feeling of walking in a hospital or a college corridor. Also it is a common space accessible to other flat owners. It is therefore, appears as a grey zone possessing the duality of personal space (for having proximity with the familial space) and a historically intertwined space that has got invisible visual similitude with outwardly public (unprivatized) space. The deduction of these subconscious trajectories leads to the fact that these spaces are not psychologically homogenous since it possesses multiple crossfades of social conditioning. On every step in the corridor one undergoes the dwindling away of the secured familial space and the introduction of the social space when one has to mould/condition his self with the mannerisms or interactive fashions of the society. The corridor spaces will characteristically differ not necessarily due to architectural dissimilarities but the relation that it inherits with the SUPER-SPACE where it is integrated. If the corridor is included in a hospital his psychological state alters from that when he is in his apartment corridor. Another important aspect is the intersection of time that cannot he disregarded since because the thought pattern changes along the length of the corridor. An extended length of such a space will contribute to the increasing curiosity of the intruder or will render a memoryscape that could possess associative elements of the user with the ‘home’ he is moving onto. These shades of emotions corresponding to the situatedness of the corridor space and the temporal factor will be discussed later. Bringing the context of the apartment corridor once again I will construct a situation where a person is retreating from his working space and has reached the apartment where he lives in a small flat with his wife and a kid. He takes the lift that brings him to a long corridor _ the space that he has to walk down to reach his flat which is the HOME of today. In this transitory phase he will be majorly pre-occupied with the thought that he’s going to meet the kid after a subsequent time. Along with, he might be recollecting the happenings at the working space or how he spent chatting with his friend during a break or he was humiliated by his higher official or how his boss elated at his performance or /and might as well think his future schedules. To summarize, an user while transposing through this space makes a conscious walk pre-occupied by the thought of anticipation (>what he is going to do next when he reaches the terminal of the space or what could be the happenings that he is going to face as he arrives here) or recollection of the diurnal past (>what are the events that happened on the very day, what were the situations that he faced.. etc). What makes this space characteristically dissimilar is this self-consciousness (>certain layers of consciousness that essentially involves self only) that evaporates away in a social space – working or living. Another viewpoint that entails with a derivative of self-consciousness is the phenomenon of perceptions. Karl Kupfmuller, a scientist, while making a quantitative analysis of the neurological synapses to the brain has found that vision has long been to be our dominant input. However, his study suggested that simulation of even our conscious mind is almost equally well achieved from visual compared to auditive inputs. So the derivative is that, we‘re mostly visually pre-occupied; most of the time we’re instinctively engrossed by the visual extravaganza, thereby suppressing/overpowering the auditive attributes of the space. Therefore, most of the time, when we talk about certain psychological phenomenon or anomalies there remains a pre-consideration of the visual perception. For example, while we speak about ‘VERTIGO’, we try to comprise it by saying it is a psychological weakness that happens to the victim when he/she reaches a certain height, he/she suffers from a tendency of falling down from there. This ‘height’ is a measure derived from vision and its acquaintance has nothing to do with other sensations. But, for finding thoroughly the cause of such an anomaly, one might consider other perceptual attributes. As we go higher, there happens a severe fall of the intelligibility of sound, the details with which we perceive certain sounds, gets attenuated as we reach a height. What surmounts is an accumulation of sounds from other distant sources; in other words AUDIO-HORIZON continuously expands with the height. Finally, as we reach a considerable height, brightness of the sounds sourced from the surface [- the ground level] is muted, the circumference of audibility has expanded. But importantly, a new frequency content in the air is introduced that results in a sonic-boom/boominess. This particular sonic property – boominess which deeply engulfs the listener/observer is very unnatural and is not being encountered in our everyday life. The lack of acquaintance with such a sonic-scape will be very annoying for the victim and could be an attribute for such dizziness. But we don’t generally realize the auditory differentiations because of the overpowering visionary properties. It is therefore, interesting to note the state of perception and its psychological manifestation as this visionary world is exterminated like it happens in a double-loaded (-to be discussed later) corridor space. As discussed earlier, in terms of synapses, the second strong receptor of perception is audio. So, we’re more acoustically aware/conscious as we enter these spaces .. to be continued. SAYANDEB MUKHERJEE FT#308, SUBBARAJU TOWERS, ROAD NO.4, VIJAYAPURI COLONY, KOTHAPET, HYDERABAD PIN: 500 035 PH#9849383863 Get the freedom to save as many mails as you wish. To know how, go to http://help.yahoo.com/l/in/yahoo/mail/yahoomail/tools/tools-08.html From yasir.media at gmail.com Wed Aug 1 00:56:22 2007 From: yasir.media at gmail.com (yasir ~) Date: Wed, 1 Aug 2007 00:26:22 +0500 Subject: [Reader-list] Police stops screening of Jashn-e-Azadi In-Reply-To: References: Message-ID: <5af37bb0707311226x67a624ceha574d1678f6a84a2@mail.gmail.com> On 7/31/07, Vedavati Jogi wrote: > > india must be the only country on this earth where 'nationalism' and 'patriotism' are ridiculed ....i think this must be the reason > why we had to suffer at the hands of muslim & christian invaders for more than thousand years, moreover why this country was partitioned in 1947 ! > dear vedavati, *It* looks pretty partitioned in 400AD - years before Muhammad was born - and strangely it looks a lot like today. http://www.wsu.edu:8080/~dee/ANCINDIA/GUPTAMAP.HTM http://www.geocities.com/narenp/history/maps.htm 625AD http://www.geocities.com/narenp/history/maps.htm or even 1050 AD http://www.geocities.com/narenp/history/maps.htm but may be you are living in 200 BC http://www.geocities.com/narenp/history/maps.htm best From pkray11 at gmail.com Wed Aug 1 11:41:13 2007 From: pkray11 at gmail.com (prakash ray) Date: Wed, 1 Aug 2007 11:41:13 +0530 Subject: [Reader-list] Andhra killing.. Message-ID: <98f331e00707312311m9b6e06ufa858d54e2403b6c@mail.gmail.com> We are herewith releasing a letter addressed to AICC General Secretary, Shri Digvijay Singh, by Shri Srinivasa Rao, Member of the Central Secretariat of the CPI(M), in response to Shri Digvijay's statement on the police firing in Mudigonda in Khammam district of Andhra Pradesh which killed six people. July 30, 2007 Dear Shri Digvijay Singhji, What you have stated about the brutal police firing in Mudigonda in Khammam district in the media amounts to nothing but misinformation. Maybe you have been misled by your party's state leadership. We hope that you will ascertain the real facts about the incident and verify them. Here are a few facts and issues we wish to bring to your notice: The agitators were peacefully conducting rasta roko in Mudigonda on July 28. There was no attack on the police station. No police vehicle was torched as being alleged. If any such thing has happened why don't you ask the authorities to exhibit the vehicle. It is being alleged that Maoists have sneaked into the land movement and are responsible for the violence. Bandi Ramesh is not a Maoist as your state leaders are alleging him to be. He had earlier worked in the CPI(ML) New Democracy party openly. He had differences with his party and joined the CPI(M). His wife Bandi Padma has been the elected sarpanch of Cherumari village for the last 10 years. Even today she is the sarpanch of that village. So, they are neither extremists nor were they underground at any point of time. Verify this aspect. The police lathicharged the peaceful protestors who were holding a rasta roko. They targeted Bandi Ramesh specifically, dragging him out of the camp and brutally beating him up. The people, aghast at such behaviour by the police, tried to extricate their leader from the police. Meanwhile the Additional SP, in an unusual move, reached the area with the anti-naxalite squad who were armed with AK-47s and LMGs. Even as the lathicharge was going on, the police began firing on the protestors without any warning, killing 6 people. While these are the facts of the incident, your state leadership has embarked on a disinformation campaign. When the CPI(M) had conducted a siege of Khammam collectorate office last January, it passed off absolutely peacefully. The police were also quite restrained then. Later the Chief Minister pulled up the police saying they were not firm enough. This was reported in the media. Since then the police violence on agitators increased. Bhadrachalam, in the same district, witnessed police firing on tribals. The police badly misbehaved with the local MP, Dr M. Babu Rao, and MLA S. Rajaiah. It is now clear that the latest firing in Mudigonda is also a result of the Chief Minister's instigation of the police. I am writing this letter to you with the hope that you will examine these facts and take necessary action. Yours sincerely Sd/- (V. Srinivasa Rao) Member, Central Secretariat, CPI(M) From amitabh at sarai.net Wed Aug 1 11:55:11 2007 From: amitabh at sarai.net (Amitabh Kumar) Date: Wed, 1 Aug 2007 11:55:11 +0530 Subject: [Reader-list] Police stops screening of Jashn-e-Azadi In-Reply-To: References: Message-ID: <33422EE6-3E89-456F-98C7-5936B8E4562E@sarai.net> The way I understand it.. 'nationalism and patriotism' are not so bankrupt a phenomenon so as to be divorced of 'secularism & liberalism'. However, the figure of 'we' the 'suffer'ers in your argument is interesting. Is it geographically bound or otherwise? Whats the imagination of 'we'? Is it 'We' the Indians? Or 'We- The Hindu's"? Or ' We- Who hate all religions but our own' or 'We- who only hate Muslims and Christians' or ' We - who hate' or ' We- In a bad mood today'? On 31-Jul-07, at 11:33 PM, Vedavati Jogi wrote: > india must be the only country on this earth where 'nationalism' > and 'patriotism' are ridiculed ....i think this must be the reason > why we had to suffer at the hands of muslim & christian invaders > for more than thousand years, moreover why this country was > partitioned in 1947 ! > > > > _________________________________________________________________ > Sign in and get updated with all the action! > http://content.msn.co.in/Sports/FormulaOne/Default > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: > > > > From mail at shivamvij.com Wed Aug 1 13:04:22 2007 From: mail at shivamvij.com (Shivam Vij) Date: Wed, 1 Aug 2007 13:04:22 +0530 Subject: [Reader-list] Dalit Indian American donates $20m to native village Message-ID: <9c06aab30708010034u52f39144h694de85e3ed8514@mail.gmail.com> Indian American donates $20m to native village IANS Published: July 31, 2007, 23:12 http://www.gulfnews.com/world/India/10143367.html New York: An Indian American, who made millions as a neurosurgeon and lived a lavish life - once owning a Rolls-Royce - five Mercedes-Benzes and an airplane has donated $20 million (Dh75.2 million) to his native village in Kerala. Dr Kumar Bahuleyan, 81, who was born to a Dalit familly in India, decided to donate his personal fortune as a gratitude to his village, to establish a neurosurgery hospital, a health clinic and a spa resort in Chemmanakary, in Kottayam district of Kerala. "I was born with nothing; I was educated by the people of that village, and this is what I owe to them," Bahuleyan said in Buffalo where he has lived since 1973. "I'm in a state of nirvana, eternal nirvana," he said. "I have nothing else to achieve in life. This was my goal, to help my people. I can die any time, as a happy man." The urge to do something for his village arose some 20 to 25 years ago, when Bahuleyan returned to Chemmanakary and was struck by how little it had changed. From ysikand at gmail.com Wed Aug 1 13:20:51 2007 From: ysikand at gmail.com (Yogi Sikand) Date: Wed, 1 Aug 2007 13:20:51 +0530 Subject: [Reader-list] Maulanas in the News Message-ID: <48097acc0708010050w39a55ee7i8d10834f197c4c60@mail.gmail.com> Maulanas in the News Yoginder Sikand A maze of pot-holed lanes winds its way through a squalid slum at the far end of the sprawling Muslim locality of Zakir Nagar in South Delhi. The lanes are lined with open drains, clogged with garbage and blanketed with clouds of mosquitoes. Tiny hutments and half-constructed buildings cluster together haphazardly. A muddy by-lane, rendered almost unusable due to the recent rains, leads off towards the Jamuna beyond. Half way along, a tin board nailed on to an unpainted brick wall announces the Rabita Islamic News Agency (RINA). The brainchild of Maulana Muzzammil al-Haq al-Husaini, a graduate of the Deoband madrasa, and former editor of al-Kifah, the Arabic organ of the Jamiat ul-Ulama-e Hind, RINA was set up in 1987. For more than a decade it functioned in a somewhat perfunctory manner, the amiable middle-aged Maulana tells me, but for the last two years it has been working in a more organized way. Maulana Muzzammil explains the aims of RINA and the way it functions. 'We want international news, especially about Muslims and Islam in the other countries, to reach Urdu newspapers. We also want Indian Muslim news to reach papers abroad'. For the former purpose, RINA culls information from a host of Arabic and English websites, newspapers and magazines, translates this into Urdu, and sends it in the form of summarized reports to more than 150 Urdu publications across India. 'It is otherwise very difficult for many of these papers to access this material. It also saves them the trouble of having to arrange for this material to be translated into Urdu', he says. These reports are sent through email to some papers, and in the form of a weekly news bulletin, titled 'Alam-e Islam Ki Khabrein' ('News From the Islamic World'), which is sent by post to papers that do not have access to the Internet. The other major service that RINA provides is news about Indian Muslim affairs to Arabic and English publications, the latter both in India and abroad. 'Despite the fact that India has such a large Muslim population, people in the Arab world have little or no knowledge of the Indian Muslims', the Maulana points out. 'I traveled to the Arab world and I came across people who asked me, in all seriousness, if Muslims are allowed to build mosques in India! Considering the fact that Muslims, as well as others, enjoy considerably more religious freedom in India than in many Arab countries, such lack of knowledge of Indian Muslims in the Arab world is really distressing', he continues. 'This is both because the Arab press gives very little coverage to Indian Muslim issues and also because we have done little to tell others about ourselves'. 'Many Arabs', he adds, 'have this very distorted understanding of the conditions of the Indian Muslims. They think that we are all very poor and deprived. Many people go to the Gulf and paint a very sordid picture of the Muslims here in order to seek to garner funds in the name of the community. It is thus important for us to present the facts about ourselves as they are'. To get the Indian Muslim viewpoint across to an Arabic- and English- knowing readership, RINA has recently launched a features and news service in both languages. It selects material from Indian Urdu papers and gathers reports from its correspondents in different parts of the country and translates them into Arabic and English. This material will shortly be made available on RINA's website, which is presently under construction, and in the form of printed weekly newsletters. 'We want to focus on news about Indian Muslims that receive little or no coverage in the English and Arabic press', the Maulana explains. RINA is one of the few news agencies that focus solely or largely on Indian Muslim issues. It might have more room for improvement, though, particularly in the quality of the news that it sends out. The absence of feature stories is also something that could be addressed. But that said, the Maulana and his enterprising team of four young colleagues—three being graduates of the Deoband madrasa and one from the Nadwat ul-Ulama, Lucknow—exemplify what difference even a small group of dedicated activists, operating from a single room in a squalid slum, with just a fax machine and a computer at their disposal, can make. ======================================================== For more details about RINA, contact Maulana Muzzammil al-Haq al-Husaini on rinaislamicnewsagency at yahoo.co.in / Tel: (0091-11) 26984980 -- Sukhia Sab Sansar Khaye Aur Soye Dukhia Das Kabir Jagey Aur Roye The world is 'happy', eating and sleeping The forlorn Kabir Das is awake and weeping From aman.am at gmail.com Wed Aug 1 16:44:07 2007 From: aman.am at gmail.com (Aman Sethi) Date: Wed, 1 Aug 2007 16:44:07 +0530 Subject: [Reader-list] Police stops screening of Jashn-e-Azadi In-Reply-To: <33422EE6-3E89-456F-98C7-5936B8E4562E@sarai.net> References: <33422EE6-3E89-456F-98C7-5936B8E4562E@sarai.net> Message-ID: <995a19920708010414q3d2c12a7kc689c1905d254ce0@mail.gmail.com> It is rather interesting that most the threads that usually sustain beyond 2 or three desultory mails, are those that deal with the "hindu-mussalman" question. Even arguments that on the face of it dont seem to have much to do with the "Hindu-Mussalman" question, inevitably come down to it. From there on, its a quick jump to "pseduo-secularists" vs hindutva wallahs. Kashmir, i suppose, tends to elicit reactions such as these - where every conversation about kashmir never remains "about kashmir" for particularly long. It lends itself to "larger questions" about "patriotism", "secularism and pseudo-secularism", "narender modi", "jhola wallahs", and of course, "the search for meaning" and "the nature of the state". Perhaps Sanjay Kak is trying to do just that - to make a film that is about kashmir, and stays about kashmir. And perhaps thats what the kashmiris refer to when they use that tragically over-used cliche, "all agreements should take into account the will of the kashmiri people." A conversation, a film, a dialogue, a protest, that is not abt "tips of icebergs", and "symptoms of larger malaises". Ever freedom of speech/expression makes the same mistake- "This is not just abt the arrest of an art student in gujarat, this is about the larger issue of freedom of speech in this country." "This is not just about Sanjay Kak's film on kashmir, this is about the larger issue of freedom of speech." No its not. It IS abt the arrest, and it IS about Kashmir. If every act of censorship succeeds in diverting attention from the censored object/subject/article/film towards a big picture analysis of censorship, freedom of expression and the nature of the state, then censorship has accomplished its task. We are then left free to plumb the depths of our limitless imaginations in search of We's , "Us's, Them's, and Thoses. A. ps: The police ARE buffoons. Really. On 8/1/07, Amitabh Kumar wrote: > The way I understand it.. 'nationalism and patriotism' are not so > bankrupt a phenomenon so as to be divorced of 'secularism & > liberalism'. > However, the figure of 'we' the 'suffer'ers in your argument is > interesting. Is it geographically bound or otherwise? Whats the > imagination of 'we'? > Is it 'We' the Indians? Or 'We- The Hindu's"? Or ' We- Who hate all > religions but our own' or 'We- who only hate Muslims and Christians' > or ' We - who hate' or ' We- In a bad mood today'? > > On 31-Jul-07, at 11:33 PM, Vedavati Jogi wrote: > > > india must be the only country on this earth where 'nationalism' > > and 'patriotism' are ridiculed ....i think this must be the reason > > why we had to suffer at the hands of muslim & christian invaders > > for more than thousand years, moreover why this country was > > partitioned in 1947 ! > > > > > > > > _________________________________________________________________ > > Sign in and get updated with all the action! > > http://content.msn.co.in/Sports/FormulaOne/Default > > _________________________________________ > > reader-list: an open discussion list on media and the city. > > Critiques & Collaborations > > To subscribe: send an email to reader-list-request at sarai.net with > > subscribe in the subject header. > > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > > List archive: > > > > > > > > > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> From rashneek at gmail.com Wed Aug 1 16:57:27 2007 From: rashneek at gmail.com (rashneek kher) Date: Wed, 1 Aug 2007 16:57:27 +0530 Subject: [Reader-list] Police stops screening of Jashn-e-Azadi In-Reply-To: <995a19920708010414q3d2c12a7kc689c1905d254ce0@mail.gmail.com> References: <33422EE6-3E89-456F-98C7-5936B8E4562E@sarai.net> <995a19920708010414q3d2c12a7kc689c1905d254ce0@mail.gmail.com> Message-ID: <13df7c120708010427hff5fa59o75414f22d1f8ee6a@mail.gmail.com> Dear Aman, I wonder if you have seen the movie.You are grossly mistaken that the movie is about Kashmir.If it was it would talked about Kashmiris(all of them-gujjars,pandits,sikhs,shias,bakerwals and others)...go see it again...among separatists also..it talks about just one fringe...the yasin malik one... if it is about freedom of speech,why did they disallow a section of people from entering the hall when it was screened in delhi(IHC).. Ponder again..see again..then write again.. Rashneek ps;Anyone who thinks the other guy is a bufoon personfies his own insecurity as one. On 8/1/07, Aman Sethi wrote: > > It is rather interesting that most the threads that usually sustain > beyond 2 or three desultory mails, are those that deal with the > "hindu-mussalman" question. Even arguments that on the face of it dont > seem to have much to do with the "Hindu-Mussalman" question, > inevitably come down to it. From there on, its a quick jump to > "pseduo-secularists" vs hindutva wallahs. > > Kashmir, i suppose, tends to elicit reactions such as these - where > every conversation about kashmir never remains "about kashmir" for > particularly long. It lends itself to "larger questions" about > "patriotism", "secularism and pseudo-secularism", "narender modi", > "jhola wallahs", and of course, "the search for meaning" and "the > nature of the state". > > Perhaps Sanjay Kak is trying to do just that - to make a film that is > about kashmir, and stays about kashmir. And perhaps thats what the > kashmiris refer to when they use that tragically over-used cliche, > "all agreements should take into account the will of the kashmiri > people." A conversation, a film, a dialogue, a protest, that is not > abt "tips of icebergs", and "symptoms of larger malaises". > > Ever freedom of speech/expression makes the same mistake- > "This is not just abt the arrest of an art student in gujarat, this is > about the larger issue of freedom of speech in this country." > "This is not just about Sanjay Kak's film on kashmir, this is about > the larger issue of freedom of speech." > > No its not. > > It IS abt the arrest, and it IS about Kashmir. If every act of > censorship succeeds in diverting attention from the censored > object/subject/article/film towards a big picture analysis of > censorship, freedom of expression and the nature of the state, then > censorship has accomplished its task. > > We are then left free to plumb the depths of our limitless > imaginations in search of We's , "Us's, Them's, and Thoses. > A. > ps: The police ARE buffoons. Really. > > > > On 8/1/07, Amitabh Kumar wrote: > > The way I understand it.. 'nationalism and patriotism' are not so > > bankrupt a phenomenon so as to be divorced of 'secularism & > > liberalism'. > > However, the figure of 'we' the 'suffer'ers in your argument is > > interesting. Is it geographically bound or otherwise? Whats the > > imagination of 'we'? > > Is it 'We' the Indians? Or 'We- The Hindu's"? Or ' We- Who hate all > > religions but our own' or 'We- who only hate Muslims and Christians' > > or ' We - who hate' or ' We- In a bad mood today'? > > > > On 31-Jul-07, at 11:33 PM, Vedavati Jogi wrote: > > > > > india must be the only country on this earth where 'nationalism' > > > and 'patriotism' are ridiculed ....i think this must be the reason > > > why we had to suffer at the hands of muslim & christian invaders > > > for more than thousand years, moreover why this country was > > > partitioned in 1947 ! > > > > > > > > > > > > _________________________________________________________________ > > > Sign in and get updated with all the action! > > > http://content.msn.co.in/Sports/FormulaOne/Default > > > _________________________________________ > > > reader-list: an open discussion list on media and the city. > > > Critiques & Collaborations > > > To subscribe: send an email to reader-list-request at sarai.net with > > > subscribe in the subject header. > > > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > > > List archive: > > > > > > > > > > > > > > _________________________________________ > > reader-list: an open discussion list on media and the city. > > Critiques & Collaborations > > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > > List archive: <https://mail.sarai.net/pipermail/reader-list/> > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> -- Rashneek Kher http://www.nietzschereborn.blogspot.com From bawree at yahoo.com Wed Aug 1 21:09:35 2007 From: bawree at yahoo.com (mamta mantri) Date: Wed, 1 Aug 2007 08:39:35 -0700 (PDT) Subject: [Reader-list] of blueline in delhi Message-ID: <298336.46268.qm@web33115.mail.mud.yahoo.com> Delhi govt is all set to remove the blueline buses from the roads of delhi. I dont want to write about the goods and bads of the issue, but write about my experiences with a particular bus route. Have been in delhi for a year now and been travelling by BUS no 534, that runs from Anand Vihar to Mehrauli. These buses come as a contrast to the BEST buses in Mumbai, in terms of punctuality, discipline, ticketing. First thing that one notices is the decor of these buses. These buses are decked to the core with bangles, danglers, pictures of gods, wind chimes and most importantly a deck system. This deck system is a nuisance to most passengers, who want to catch a wink in the bus, provided they get a seat. Getting a seat in the bus was no big deal for me as a woman, thanks to the reserved seats for women. I dont remember any single day travelling standing right upto Mehrauli. Instead, the whole journey has always been a pleasurable one for me, because i could listen to some interesting Haryanvi music, or old melodies of the 80s and 90s, or FM radio, given my leaning for popular music. By the virtue of travelling very frequently on that route, the conductors and helpers and bus drivers began to recognise me, and exchange hellos. I talked with a couple of staff people. Every bus has 5 to 7 staff members. There are about 450-500 buses on the route, of which about 50 are off road for some repair or the other. The time gap between two buses is 5-7 minutes barely. A bus on every trip makes about 1000-1100 bucks, which appears very minimal, given the gas, maintanence and other expenses. No wonder they keep waiting at all important bus stands to fill in as many passengers as possible. The primary reason is also because of low fares, two or three rupees as minimum fare, as compared to Mumbai, 4-5 rupees. No more facts!!! The staff on the bus is very closely knit to each other, in a very feudal- brotherhood kind of manner. The senior memebers keep a strong vigil on the new members. The junior members will buy cigarettes and tobacco for the senior ones, and do all dog work. But when the journey ends, the senior members, like elder brothers, will pay for the breakfast and other expenses(though it might be a protocol). The gesture doesnt look like an employer-employee one, but an elder brotherly one. Professionalism does exist, but not really. Passengers can cheat the staff, the staff does cheat the passengers, new and old. The bus driver can stop the bus on the road and refuse to go ahead, in which case the passengers wait for the next bus to get into and catch a seat. Of course, they are lucky that the bus driver has the mobile number of the next bus driver, and he will inform him. The next bus will take all the passengers and dues will be settled later. Those are lucky days when the passengers reach their destination in one go. How can i forget the speed of these buses? reaching Mehrauli from Greater Kailas in 20 minutes, leaving behind all auotos, zens, accords and santros. I HAVE WON THE RACE. HO HO HO!!! But i have been fascinated by the whole mechanism. For me, it has been this whole ride of adventure and speed, breaking all traffic rules, not bothering to allow the passenger to get in or out, seating on the bonnet(only in winters!!!), and this 'immense respect for womankind', and brotherhood in feudal haryanvi style. no judgments please, but apologies for stereotypes, if at all. ____________________________________________________________________________________ Building a website is a piece of cake. Yahoo! Small Business gives you all the tools to get online. http://smallbusiness.yahoo.com/webhosting From tasveerghar at gmail.com Thu Aug 2 10:52:57 2007 From: tasveerghar at gmail.com (Tasveer Ghar) Date: Thu, 2 Aug 2007 10:52:57 +0530 Subject: [Reader-list] Newsletter August 2007 Message-ID: <484c1050708012222w190db4f6q2e137f17418921bf@mail.gmail.com> Tasveer Ghar (The House of Pictures) Newsletter August 2007 www.tasveerghar.net Dear friends, As you may be aware, Tasveer Ghar is a digital network of South Asian popular visual culture, launched earlier this year for collecting, digitizing, and documenting various materials produced by South Asia's exciting popular visual sphere. These include posters, calendar art, pilgrimage maps and paraphernalia, cinema hoardings, advertisements, and other forms of street and bazaar art. Tasveer Ghar is supported by a three-year gift from Adarsh and Ranvir Trehan of the Trehan Foundation to the University of Michigan, Ann Arbor, USA. With these start-up funds we have planned several exciting events over the course of the next three years. These activities are currently limited to Indian popular visual culture, but as and when we raise more funds, we hope to expand our reach to cover the other countries of the South Asian subcontinent. While much of the activities of digital archiving would take place in New Delhi, India, Tasveer Ghar currently has two other institutional nodes: 1. University of Michigan, Ann Arbor, U.S.A. 2. South Asia Institute at the University of Heidelberg, Heidelberg, Germany Tasveer Ghar Fellowships 2007: Tasveer Ghar is delighted to announce the selection of 3 fellows for our short fellowship on "Gender, Nation and Spaces for the Everyday" in popular visual arts of India for the year 2007: 1. Sujithkumar Parayil (Kerala) Topic: Icons of the reformist period and 're-formed' icons of the present 2. Kamal Kumar Mishra (Delhi) Topic: The changing dynamics of book illustrations from late 19th century to 1960's: A case study of commercial Hindustani popular literature 3. Vishal Rawlley (Mumbai) Topic: Bhojpuri raunchy album covers The period of their research/documentation starts in July 2007 and ends in December 2007, and their findings will result in virtual galleries on the Tasveer Ghar website - likely to be inaugurated in January 2008. In addition to the above fellowships, Tasveer Ghar has also granted shorter fellowships for the writing of virtual gallery visual essays to the following researchers. These grants will result in the collection of images to be used in a virtual gallery on the site. 1. Atma Ram (Chandigarh) Topic: Commodification and objectification of woman on the titles of popular Hindi detective novels 2. Javed Masood (Delhi) Topic: Magazine ads from 1960s and 70s: Setting gender roles on the way to modernity 3. Inder Salim (Kashmir/Delhi) Topic: Popular image culture of India-administered-Kashmir 4. Madhuja Mukherjee (Kolkata) Topic: Cinematic re-presentations through other popular forms: Icons and Mediated Spaces 5. Peerzada Arshad Hamid (Kashmir) Topic: Changing forms of art in the public spaces of Kashmir 6. Annapurna Garimella & Arun Kumar (Bangalore) Topic: Miniature Societies (Narratives in traditional dolls) Detailed synopsis and the progress of their work will soon be available on our website. Announcement: We are pleased to announce that Manishita Dass has joined our collective as a new member. Manishita is Assistant Professor at the University of Michigan (Ann Arbor, USA). Another member of our team, Sumathi Ramaswamy, who was Professor of History at the University of Michigan, Ann Arbor, has now joined Duke University, Durham, North Carolina, USA, as Professor of History. Sumathi continues to be a part of Tasveer Ghar. Invitation: Tasveer Ghar invites artists, art collectors, photographers, students and others to contribute exciting images representing unique examples of popular visual culture of India/South Asia. You can send us photo prints, old photographs, old printed material, photo negatives, transparencies, digital photographs, high-resolution scans, posters, calendar, old advertisements, printed packing material, wall graffiti, hoardings, road-side banners, or any other medium, preferably mass-produced or truly archival and rare, but representing certain popular trends of our society. You can get a sense of the kinds of materials we are looking for in our Call for Proposals on our website. Your contributions, if accepted by us, would be compensated with a basic honorarium. We can also sign a contract with you about the use of such images. Kindly send us samples of such art work, so that we can respond. Your contribution to Tasveer Ghar could either be one or two interesting images, or a series of related images that we can use for a thematic virtual gallery. A virtual gallery is basically a compilation of images (say between 8 and 15, or even more, if necessary) depicting a unique aspect of popular visual culture. Such images are generally accompanied by a text introduction and detailed captions that weave all the images into one coherent presentation spread over several interactive pages on the website. The individual images could either be scans of authentic artwork or photographs of scenarios (streets or homes) where such public art is displayed. A contributor can either send us hard copies of images or electronic versions (scanned in the prescribed format). Tasveer Ghar will not buy or own the image contributed by you. If you submit hard copies of any art work, we will return the same to you after digitizing it. The contributor does not have to design the gallery: this will be done by our website designer. But the contributor would have to provide the text and captions for the images (or any other details that may be necessary for the gallery). You can already see some featured virtual galleries on our website: 1. Welcome - Swagatam - Good Morning: Welcome posters of India, Written and curated by Patricia Uberoi http://www.tasveerghar.net/welcome 2. New Year Greeting Cards with a Hindu Nationalist perspective, Written and curated by Christiane Brosius http://www.tasveerghar.net/hgreet Our goal in publishing such virtual image essays is to promote conversation and scholarship around visual matters through the digital media, and to encourage discussion around images both well known and little recognized. As a small gift for welcoming you to our archive, we offer an interesting image from our popular art archive for your computer desktop. The image is not being attached here since some recipients may not like attachments, but it can be downloaded at the following link: http://www.tasveerghar.net/desktop Looking forward to your participation in the building of the House of Pictures. Christiane Brosius Manishita Dass Sumathi Ramaswamy Yousuf Saeed Shuddhabrata Sengupta -- http://www.tasveerghar.net If you wish to unsubscribe from this mailing list, kindly write to tasveerghar at gmail.com From pkray11 at gmail.com Thu Aug 2 12:00:49 2007 From: pkray11 at gmail.com (prakash ray) Date: Thu, 2 Aug 2007 12:00:49 +0530 Subject: [Reader-list] Police firing in Andhra Pradesh Message-ID: <98f331e00708012330o9c0041esd425136fc44b1e3@mail.gmail.com> You all are aware about the police firing in Mudigonda in Khammam district of Andhra Pradesh which killed six people. I am surprised on the silence on the reader list which had series of debates and discussions and informations about the Nandigram incident (though the entire episode was totally overlooked by many on the list). I don't doubt the emotional and political levels of the people around, but it is certainly disappointing to see such silence. I hope we will be able to respond to the happenings around us in more responsible manner and without being selective about the victims. From chiarapassa at gmail.com Thu Aug 2 12:26:32 2007 From: chiarapassa at gmail.com (Chiara Passa) Date: Thu, 2 Aug 2007 08:56:32 +0200 Subject: [Reader-list] =?windows-1252?q?Aphorisms_on_=93Digital_Art=94?= In-Reply-To: References: Message-ID: Dears, Even if in summer time, Jogador, is happy to announce he starts writing aphorisms on "Digital Art" trough twitter at http://twitter.com/jogador All the best, Jogador. From patrice at xs4all.nl Thu Aug 2 12:42:16 2007 From: patrice at xs4all.nl (Patrice Riemens) Date: Thu, 2 Aug 2007 09:12:16 +0200 Subject: [Reader-list] Police firing in Andhra Pradesh In-Reply-To: <98f331e00708012330o9c0041esd425136fc44b1e3@mail.gmail.com> References: <98f331e00708012330o9c0041esd425136fc44b1e3@mail.gmail.com> Message-ID: <20070802071216.GA20141@xs4all.nl> Daer Prakash Ray, It would be difficult for me to participate in this discussion, since I am a bit far, geographically speaking, from it. But if it can gives you any kind of satisafction (not really the good word, but OK...), know that the police firing you refer too has been world news, also in our, fairly provincial, press. My only hope would be that police firings in India, which used to be daily stapple of the newspapers when I was student at DSE, will happen even less often (and get massive exposure when they do), so as to get in the same situation as in the 'West', where there incidence would herald the end of the system as we know it (do not be mistaken, p.f. were not uncommon over here till after World War II, and in Southern Europe till into the '70s...). cheers from Groningen (NL), patrizio & Diiiinooos! On Thu, Aug 02, 2007 at 12:00:49PM +0530, prakash ray wrote: > You all are aware about the police firing in Mudigonda in Khammam district > of Andhra Pradesh which killed six people. I am surprised on the silence on > the reader list which had series of debates and discussions and informations > about the Nandigram incident (though the entire episode was totally > overlooked by many on the list). I don't doubt the emotional and political > levels of the people around, but it is certainly disappointing to see such > silence. > > I hope we will be able to respond to the happenings around us in more > responsible manner and without being selective about the victims. > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> > From amitabh at sarai.net Thu Aug 2 13:12:14 2007 From: amitabh at sarai.net (Amitabh Kumar) Date: Thu, 2 Aug 2007 13:12:14 +0530 Subject: [Reader-list] Police stops screening of Jashn-e-Azadi In-Reply-To: <13df7c120708010427hff5fa59o75414f22d1f8ee6a@mail.gmail.com> References: <33422EE6-3E89-456F-98C7-5936B8E4562E@sarai.net> <995a19920708010414q3d2c12a7kc689c1905d254ce0@mail.gmail.com> <13df7c120708010427hff5fa59o75414f22d1f8ee6a@mail.gmail.com> Message-ID: Aman , Rashneek, If every act of censorship succeeds in diverting attention from the censored object/subject/article/film towards a big picture analysis of censorship, freedom of expression and the nature of the state, then censorship has accomplished its task.' I agree with the basic premise of your argument. However, I don't think there is a diversion of attention taking place when I ( 'we' is a risky proposition to make) try and sift through events like the Baroda fiasco or the recent incident of Sanjay Kak's film being banned... it' s more like WIDENING your area of attention. Don't you think that the event should ideally stimulate you to question the space and circumstances within which it takes place.. About the why's and the how's that constructed it? And since you have so accurately traced how the 'the threads' seem to be formed, let me remind you that the discussion began with the Sanjay Kak's film being banned and is NOT a critique on the film ( which we might reserve for another time and space or continue. Depends on how many threads make a carpet). P.S Anyone who thinks the other guy is personifying his own insecurity by calling someone else a buffoon is spending too much time playing snakes on his/her cellphone (or is a cop) On 8/1/07, rashneek kher wrote: > > Dear Aman, > > I wonder if you have seen the movie.You are grossly mistaken that the > movie > is about Kashmir.If it was it would talked about Kashmiris(all of > them-gujjars,pandits,sikhs,shias,bakerwals and others)...go see it > again...among separatists also..it talks about just one fringe...the yasin > malik one... > if it is about freedom of speech,why did they disallow a section of people > from entering the hall when it was screened in delhi(IHC).. > Ponder again..see again..then write again.. > > Rashneek > ps;Anyone who thinks the other guy is a bufoon personfies his own > insecurity > as one. > > > > On 8/1/07, Aman Sethi wrote: > > > > It is rather interesting that most the threads that usually sustain > > beyond 2 or three desultory mails, are those that deal with the > > "hindu-mussalman" question. Even arguments that on the face of it dont > > seem to have much to do with the "Hindu-Mussalman" question, > > inevitably come down to it. From there on, its a quick jump to > > "pseduo-secularists" vs hindutva wallahs. > > > > Kashmir, i suppose, tends to elicit reactions such as these - where > > every conversation about kashmir never remains "about kashmir" for > > particularly long. It lends itself to "larger questions" about > > "patriotism", "secularism and pseudo-secularism", "narender modi", > > "jhola wallahs", and of course, "the search for meaning" and "the > > nature of the state". > > > > Perhaps Sanjay Kak is trying to do just that - to make a film that is > > about kashmir, and stays about kashmir. And perhaps thats what the > > kashmiris refer to when they use that tragically over-used cliche, > > "all agreements should take into account the will of the kashmiri > > people." A conversation, a film, a dialogue, a protest, that is not > > abt "tips of icebergs", and "symptoms of larger malaises". > > > > Ever freedom of speech/expression makes the same mistake- > > "This is not just abt the arrest of an art student in gujarat, this is > > about the larger issue of freedom of speech in this country." > > "This is not just about Sanjay Kak's film on kashmir, this is about > > the larger issue of freedom of speech." > > > > No its not. > > > > It IS abt the arrest, and it IS about Kashmir. If every act of > > censorship succeeds in diverting attention from the censored > > object/subject/article/film towards a big picture analysis of > > censorship, freedom of expression and the nature of the state, then > > censorship has accomplished its task. > > > > We are then left free to plumb the depths of our limitless > > imaginations in search of We's , "Us's, Them's, and Thoses. > > A. > > ps: The police ARE buffoons. Really. > > > > > > > > On 8/1/07, Amitabh Kumar wrote: > > > The way I understand it.. 'nationalism and patriotism' are not so > > > bankrupt a phenomenon so as to be divorced of 'secularism & > > > liberalism'. > > > However, the figure of 'we' the 'suffer'ers in your argument is > > > interesting. Is it geographically bound or otherwise? Whats the > > > imagination of 'we'? > > > Is it 'We' the Indians? Or 'We- The Hindu's"? Or ' We- Who hate all > > > religions but our own' or 'We- who only hate Muslims and Christians' > > > or ' We - who hate' or ' We- In a bad mood today'? > > > > > > On 31-Jul-07, at 11:33 PM, Vedavati Jogi wrote: > > > > > > > india must be the only country on this earth where 'nationalism' > > > > and 'patriotism' are ridiculed ....i think this must be the reason > > > > why we had to suffer at the hands of muslim & christian invaders > > > > for more than thousand years, moreover why this country was > > > > partitioned in 1947 ! > > > > > > > > > > > > > > > > _________________________________________________________________ > > > > Sign in and get updated with all the action! > > > > http://content.msn.co.in/Sports/FormulaOne/Default > > > > _________________________________________ > > > > reader-list: an open discussion list on media and the city. > > > > Critiques & Collaborations > > > > To subscribe: send an email to reader-list-request at sarai.net with > > > > subscribe in the subject header. > > > > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > > > > List archive: > > > > > > > > > > > > > > > > > > > _________________________________________ > > > reader-list: an open discussion list on media and the city. > > > Critiques & Collaborations > > > To subscribe: send an email to reader-list-request at sarai.net with > > subscribe in the subject header. > > > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > > > List archive: <https://mail.sarai.net/pipermail/reader-list/> > > _________________________________________ > > reader-list: an open discussion list on media and the city. > > Critiques & Collaborations > > To subscribe: send an email to reader-list-request at sarai.net with > > subscribe in the subject header. > > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > > List archive: <https://mail.sarai.net/pipermail/reader-list/> > > > > > -- > Rashneek Kher > http://www.nietzschereborn.blogspot.com > -- www.amitabhkumar.blogspot.com From rashneek at gmail.com Thu Aug 2 14:17:05 2007 From: rashneek at gmail.com (rashneek kher) Date: Thu, 2 Aug 2007 14:17:05 +0530 Subject: [Reader-list] Living under the shadow of death-Kavita Suri Message-ID: <13df7c120708020147h706d8309y91f4af237f3f4a45@mail.gmail.com> *Living under the shadow of death* The 5th of January 1996 is a day that none in Barshalla, a village situated on the left bank of of the Chenab river in Thathri tehsil of Doda, the home district of the state chief minister, Mr Ghulam Nabi Azad, can forget. That cold and windy night eleven years ago, when the villagers were about to go to sleep, a knock at the door of one of the villagers, changed their lives. Dressed in army fatigues, few men posing as army officers and equipped with highly sophisticated automatic weapons, knocked at the door of a villager asking him to tell a few other young men of the village to gather near the historic Lakshmi Narayan Temple (constructed by the great Dogra warrior General Zorawar Singh around 1840), as their officer wanted to talk to them about something urgent. Though militancy had already erupted in the Kashmir valley, it was slow to spread to the districts of Jammu. The only militancy-related incident having occurred in Doda till then was the killing of minority community passengers traveling in a bus near Sarthal in Doda two years ago (1994). Hence none of the Barshalla villagers could think of terrorists swooping on their village in the guise of army officers. Many young men of the village got up and gathered near the temple, only to find out death waiting for them. The stillness of that night was broken by the clutter of automatic guns. Doda, for the first time, hit national and international headlines as Barshalla lost 15 men, most of them youngsters, in the first massacre of minority community members in the entire district. Words fail Kanan Chand Sharma, a former employee of the state information department when he starts talking about that fateful night which swallowed a total of ten members of his clan including his grandson, his brother who was a retired havaldar, his three sons and other relatives. "We had read in the Mahabharata only that they would burn many bodies together at the end of battle each day as they were short on fuel. We did the same that day when we burnt many bodies on one single pyre," says Sharma terming that night as one of the nightmares of his life. As the entire village was shell-shocked, women and children were wailing and the entire village was ready for the exodus, nobody from the state administration visited them. Shrieks and cries rented the air the whole night piercing through its once serene settings. Today, even after 11 years, Barshalla doesn't go to sleep. The whole night, the men of the village keep vigil by rotation. After the massacre, the first village defence committee (VDC) to be set up in Doda was in this minority village. The concept was to give arms to the villagers and train them so they could defend themselves against terrorist attacks till reinforcements could reach them. Some weapons were given to the Barshalla villagers, but it hasn't helped them much. "The obsolete .303 guns that have been given to us don't work properly. Not only are our arms no match for the sophisticated weapons of the militants, the 150 rounds of ammunition that is given to each member of the VDC is also accounted for," says Naveen Kumar, a special police officer (SPO) attached to the VDC here. Every VDC has 7-8 members with three special police officers. Since that fateful night, the village has come under terrorist fire 17 times, but retaliation by the villagers with their outdated guns has forced them to retreat. Though the VDC was set up to defend the village, problems associated with it are manifold. If the militants attack the village and the VDC members retaliate, each one of them has to collect the empty cartridges after the firing as these have to be submitted to the district SSP as proof of having actually fired the rounds. Besides, after every such incident when they take on the militants, the VDC members have to go to Doda city to give details to the police who "interrogate them like culprits and not protectors of the village". What is more complicated is the fact that if the bullets do not hit the terrorists, the villagers are scolded by the police "as they wasted the fire". "Does it mean that we should wait for the militant to come near us and target us instead of stopping him on the outskirts of the village by firing," asks Suresh Kumar, a villager. Apathy on the part of the district administration could well be gauged from the fact that the villagers who exhausted their ammunition retaliating against militants in the past few months, have not been given fresh ammunition by the police. At times, for lack of ammunition the Barshalla villagers burst crackers to keep the militants away, but it seems that sound hasn't reached the ears of the administration. Villagers here smell a deep-rooted conspiracy for the exodus of minorities from the hills to plains. Also, the construction of the 2.5 km long Barshalla-Thathri road which was sanctioned 15 years ago, hasn't seen the light of day, while the 7 km long neighbouring Jangalwar-Thathri road, which was cleared a couple of years ago, has been constructed. This, the villagers allege, is because their village is a Hindu village while Jangalwar is Muslim-dominated. Ask the Doda deputy commissioner, Mr Saurav Bhagat, about it and he says that the delay is because this road will be constructed with Central funds. "It will be taken up soon," he adds. Barshalla villagers are so irritated that they now threaten to pick up the gun and join militant ranks. At least then, they say, they will not have to beg to the government for their safety. Is anybody listening? Perhaps you Mr Azad, the son of the soil? (The author is a Special Representative of The Statesman based in Jammu) * * -- Rashneek Kher http://www.nietzschereborn.blogspot.com From tapasrayx at gmail.com Thu Aug 2 16:36:03 2007 From: tapasrayx at gmail.com (Tapas Ray) Date: Thu, 02 Aug 2007 16:36:03 +0530 Subject: [Reader-list] Police firing in Andhra Pradesh In-Reply-To: <98f331e00708012330o9c0041esd425136fc44b1e3@mail.gmail.com> References: <98f331e00708012330o9c0041esd425136fc44b1e3@mail.gmail.com> Message-ID: <46B1BA9B.8010509@gmail.com> One is yet to hear what Prakash Ray himself has to say about the Khammam firing. TR prakash ray wrote: > You all are aware about the police firing in Mudigonda in Khammam district > of Andhra Pradesh which killed six people. I am surprised on the silence on > the reader list which had series of debates and discussions and informations > about the Nandigram incident (though the entire episode was totally > overlooked by many on the list). I don't doubt the emotional and political > levels of the people around, but it is certainly disappointing to see such > silence. > > I hope we will be able to respond to the happenings around us in more > responsible manner and without being selective about the victims. From ysikand at gmail.com Thu Aug 2 05:11:13 2007 From: ysikand at gmail.com (Yogi Sikand) Date: Thu, 2 Aug 2007 05:11:13 +0530 Subject: [Reader-list] Sign Petition: Punish the Guilty of the Anti Muslim Pogrom of 1992-1992 In-Reply-To: <48097acc0708011640n7e3cd274o110bfc008e1ca933@mail.gmail.com> References: <48097acc0708011640n7e3cd274o110bfc008e1ca933@mail.gmail.com> Message-ID: <48097acc0708011641y44ef6affyb64f654e4bda28e2@mail.gmail.com> To: citizens of Mumbai, India and the world Punish the Guilty of the Anti Muslim Pogrom of 1992-1993 Justice for All The convictions of the accused in the 1993 Bombay blasts case are intended to be a form of redress for the 250 families who lost dear ones in the serial blasts and aim to send the message that the Indian system delivers justice for all crimes, especially mass crimes of unspeakable brutality. But the bomb blasts of March 12, 1993 were only the external symptoms of a cancer that had gnawed away at Mumbai's vital organs with the abject failure of the state machinery to protect the city's Muslim population during the horrendous communal riots of December 1992 and January 1993. More than three times as many Mumbaikars were killed in the riots that preceded the bomb blasts but the lack of action against the perpetrators of the riots � who are named in the Srikrishna report � is clear evidence of the operation of a double standard of justice, one for the majority community and the other for the minorities. India and it systems of democracy, executive, judiciary and legislature, need to reflect. The bomb terror of March 12, 1993 must be recalled with the same horror as the mob terror of December 6, 1992, in Ayodhya, resulting in the loss of hundreds of lives all over the country. The causes of the blasts, too, must be revived in public memory. As the Srikrishna report observed: "The serial bomb blasts were a reaction to the totality of events at Ayodhya and Bombay in December 1992 and January 1993� The common link between the riots and the blasts was that of cause and effect." Information obtained under the Right to Information Act makes it clear that successive state governments, no matter what their political persuasion, have decided to shield the guilty. The motivations of the Bharatiya Janata Party and the Shiv Sena parties in refusing to implement the recommendations of the Srikrishna Commission are obvious: among the individuals named in the report are several of their leaders and cadres, including Bal Thackeray, Manohar Joshi, Gopinath Munde and Madhukar Sarpotdar. What is more shocking is the role of the so-called secular parties. Though the manifestos of both the Congress Party and the Nationalist Congress Party in 1999 and 2004 promised to implement the recommendations of the report, these promises remain unfulfilled. The report also lays bare the biased role played by 31 police officers, including RD Tyagi, who as then joint commissioner, shot dead nine persons at the Suleiman Usman Bakery labelling them "Kashmiri terrorists". Another senior police officer, NK Kapse was promoted after a departmental inquiry exonerated him of any guilt in shooting down seven persons at the Hari Masjid located at Rafi Ahmed Kidwai Marg. Save one policeman who was dismissed from service, all others have escaped lightly despite being found guilty of complicity in acts of murder and arson. The RTI findings also demonstrate a complete absence of vigour in pursuing riot-related cases through the judicial system. Cases have been closed in a seemingly arbitrary fashion and appeals have not been filed against acquittals in the lower courts. If a genuine peace is to return to Mumbai, there must be justice. Continued injustices cause schisms to widen, wounds to fester. Justice can only be truly served by implementing the recommendations of the Srikrishna Commission report. We urge the state government to do so immediately. It must devote as much energy and resources to obtaining justice for the victims of the Mumbai riots as it mustered up for the victims of the Mumbai bomb blasts. We also believe that the process must be visible and transparent. Only then will the deep wounds caused by the targeted violence of 1992-1993 heal, bringing enduring peace. Public Release of the Statement/Signature Campaign Indian Merchants Chamber, Churchgate August 9, 2007; 5.30 p.m. Contact: Justice For All Campaign, Telephone: 022-26602288/26603927 Email: sabrang at sabrang.com SIGNATURE CAMPAIGN: Vijay Tendulkar Anil Dharker Naresh Fernandes Ram Rehman Teesta Setalvad Nandan Maluste Arvind Krishnaswamy Javed Anand Sincerely, To sing the petition, click on http://www.PetitionOnline.com/jus4all/petition.html -- Sukhia Sab Sansar Khaye Aur Soye Dukhia Das Kabir Jagey Aur Roye The world is 'happy', eating and sleeping The forlorn Kabir Das is awake and weeping From adityarajkaul at gmail.com Thu Aug 2 18:59:01 2007 From: adityarajkaul at gmail.com (Aditya Raj Kaul) Date: Thu, 2 Aug 2007 18:59:01 +0530 Subject: [Reader-list] Ban Kashmir docu: Pandit Message-ID: *Ban Kashmir docu: Pandit* *TIMES NEWS NETWORK* *Mumbai:* Five days after the Mumbai police seized DVDs of Sanjay Kak's documentary on Kashmir, Jashn-e-Azadi, the film continued to be shrouded in uncertainty as no explanation came from the department. There was, though, no let-up in strong reactions from civil society. While most film-makers, art critics and students have criticised the decision to stall the screening, others like director Ashok Pandit, a Kashmiri pandit, said showing 'an uncensored film in public' was against the law. "It was not being screened in someone's house, it was being screened in a public place,'' said Pandit, adding that he had seen the documentary when it was screened in Delhi. "The film should be banned as it speaks only from the terrorist's point of view. It shows nothing about the carnage and exodus of Kashmiri pandits. If the talk is about freedom of expression, then it should be understood that the country and its security come first,'' Pandit said. The private screening organised by Vikalp, a group of independent film-makers, was disrupted last Friday after a team from the Dadar police stormed Bhupesh Gupta Bhavan in Prabhadevi and seized the DVDs. Jashn deals with the experience of Kashmiris during the long period of strife in the Valley. Reacting to the silence of the police, Kak said, "They (police) reacted with alacrity on the basis of an email and seized the DVDs. But now, five days have passed and they are yet to make a statement on the matter,'' said Kak. "The screening was private, like those organised in other cities of the country.'' Around 40 people had gathered for the screening, and they waited patiently for an hour, but had to leave without getting to experience the film. It was the first screening of Jashn in Mumbai. and was recently shown in Delhi as part of Osian's Cinefan, the ninth festival of Arab and Asian cinema. TOUGH TALK: The director feels the film has been made from a terrorist's point of view alone *-- Aditya Raj Kaul Blog: www.kauladityaraj.blogspot.com Website: www.adityarajkaul.tk* From patrice at xs4all.nl Thu Aug 2 20:46:49 2007 From: patrice at xs4all.nl (Patrice Riemens) Date: Thu, 2 Aug 2007 17:16:49 +0200 (CEST) Subject: [Reader-list] Kai Friese: Slow Speed - The long afternoon of underdevelopment Message-ID: <15410.82.73.9.6.1186067809.squirrel@webmail.xs4all.nl> >From Bidoun , the _fantastic_ art & culture magazine based in Beyrouth http://www.bidoun.com Subscribe! Slow Speed The long afternoon of underdevelopment By Kai Friese (http://www.bidoun.com/issues/issue_11/04_all.html#article) Illustration by Jon Santos (check that one - it's pure Ravi Sundaram! ;-) In 1973, I was ten years old, my best friend was Ashish Deshpande, and our favorite activity was dreaming. In our favorite dream, we would acquire a large airplane and fly away in it. We researched our dream-scripts in the pages of Hamlyn's Pocket Guide to Aircraft. For some inexplicable reason, we selected the Fairey Gannet, a spectacularly dowdy machine, as our transport of choice. It was an odd plane, with two counter-rotating propellers on its nose. And it is odd, now, to remember such nuggets of childhood memory so clearly. But what seems really odd is that we actually used to do this, settle down to spend an afternoon dreaming. Ashish and I shared another daydream, which later became a wager: that our fathers would become Brain Drains. We wanted them to get jobs in the West and take us away from Delhi, from India, forever. I still have the sketchbook on the back of which we both signed the deal: "If you go first, I pay Rs 100." Neither of us had a hundred rupees. But I never stood a chance. Ashish's father, Sharad Uncle, was an underpaid research scientist who did unspeakable things to cats at the Patel Chest Institute. But he had prospects. Whereas my father had already flown away-to India. He was a peculiar German, who had come to study at the Delhi School of Economics and stayed on to earn a comfortable living in the Press Department of the West German Embassy, fighting Communism (or at least, the Press Department of the East German Embassy). What really killed me was that, before I was born, he had worked for Lufthansa in New York City. So why in the third world were we stuck in Delhi? Sharad Uncle and Baba were like counter-rotating propellers. I still owe Ashish a hundred bucks. After Sharad Uncle got a job at Johns Hopkins, I didn't see Ashish again for ten years. Then, in my twenties, on my own way to an American university, I went to spend a weekend in Baltimore with the Deshpandes. Ashish and I chatted away, even after the lights were out and we were in our beds, catching up with the slight reserve that comes from knowing too little and too much about one another-until we started talking about girls. And Ashish shouted, "I love sex!" with such enthusiasm that we both dissolved in laughter. It was good to have something new in common. Maybe we dreamed so much back then because we didn't have TVs. When my cable connection died earlier this year, I decided I couldn't be bothered to replace it. Lately, I've been spending a lot more time in my head. Not dreaming so much as remembering. I realize that many of my childhood memories are preserved in the sharp vinegar of embarrassment. I'm still embarrassed. I'm embarrassed at how viscerally I craved the provisions of the first world. I knew this world existed because in 1969, we had gone to visit my grandparents in Germany and my aunt in America. I can still remember the shock of seeing a car on display in the concourse of Frankfurt airport. A whole car! In a building! It was just a lottery prize. We came back with fat catalogs from German department stores-Kaufhof, Quelle, and Karstadt-and I spent many hours poring over those encyclopedias of the unattainable. That same year I was sent to the British School in Delhi, where many of my classmates were the children of diplomats. They came and went in a convoy of exotic automobiles: Mercs and Toyotas, Peugeots and Holdens, Fords and Vauxhalls. And they smelled different. They were perfumed with wealth. These kids washed with foreign soaps, used imported detergents on their imported clothes, wiped their bums on Andrex toilet tissue. They ate Danish ham and Tiptree's jam. They wore braces gummy with Marmite, Nutella, and Kraft cheese. At home, we had a small larder, kept under lock and key, which contained an assortment of these goods and an indescribably luxurious aroma of its own. But my father was a local employee at the embassy, and our quotidian consumer goods were Indian, the classic products of those days of import substitution industrialization. They had their own hierarchy. Soap, for example, ran from the yellow ochre sticks purchased by the inch for the kitchen sink, to the dull-red Lifebuoy, which smelled of servants, to the indigenous opulence of Moti sandalwood soap. But mostly we used sickly green bricks of Hamam and Cinthol. Even our toothpaste was green-Binaca Green. In the mid-70s, I went to see a film at Archana Cinema and came away feeling utterly repulsed. It was Soylent Green with Charlton Heston, set in a Malthusian post-consumerist dystopia where even jam has become a luxury item. The masses subsist on green biscuits-the Soylent Green of the title-which the Soylent Corporation maintains are made of kelp and plankton. Heston's character, a detective, finds himself investigating the "euthanasia centers" where the poor and the elderly go to die. At the end of the film, he screams aloud his harrowing discovery: "Soylent Green is people!" What made me sick was that it looked suspiciously like Hamam. It's true, we are what we eat. Import substitution is people too. I'm one of them. I remember things past. Things like biscuits (Britannia Nice and Bourbon), soap and detergent (Tinopal, Tinopal, Tinopal!), and cars (the Standard Gazelle-based on the rakish Triumph Herald but indigenized to the point that it became dowdier than a Fairey Gannet). And telephones (trunk calls and lightning calls, and our first telephone connection-40537, a number I will never forget). The elastic belts from my sister's Carefree sanitary napkins, which I used as slingshots. The ersatz colas: Pepino, Double Seven, and Campa. RimZim and Gold Spot ("Jee bharke jiyo, Gold Spot piyo"). Canvas jeans from Jeans Junction. Nativist burgers (spicy patties, fried buns, and thick slices of onion). The buxom, bouffanted plaster mannequins in their silk saris at Handloom House. The comic books: the Phantom. More than anything else, I remember the ritual of listening to the radio with Baba. The sense of urgency at tuning in to the BBC World Service in the evenings, the trilling pipes of "Lily Bolero" followed by tantalizing time pips-and then the news, which washed in like cargo on the surging crests of short wave, our tenuous link to the distant West. But the program that really defines this era for me was the weird and poetic News Read at Slow Speed on All India Radio. This was an afternoon service-almost a liturgy-that we would often catch at the table, when Baba came home for lunch and a siesta. The grey Grundig would buzz and hum with importance as it pronounced: "This... is... All... India... Radio Bzzzz The... News Hmmm Read... at... Slow... Speed Bzzzz by... Surojit... Sen." The portentous pauses were intended to help provincial correspondents take notes. But the news was never news. We would hear instead that the procurement target of twenty million quintals of rice from the kharif crop had been met. Or that the Romanian minister for culture and cooperation had arrived on a state visit. And yet it crackled with significance, like it was intended for news of an assassination. Which did come, eventually. Usually my father would give me a sideways glance at the end of the news, and a complicit smile would wrinkle the thin crescent etched on his cheek. Jawaharlal Nehru had the same crease. It is a line I hope I'm beginning to acquire, too. It was a smile that said: this is silly, but it's not so bad, this life lived at slow speed. Baba was fiercely proud of his degree from the Delhi School of Economics. As a child, I struggled to comprehend how he could be so dismissive of the lecture halls of Hamburg University, which he had abandoned for this new Valhalla, peopled by Indians with names like Jagdish Bhagwati, Amartya Sen, and Manmohan Singh. His particular favorite was Professor KN Raj. In later years, he made regular pilgrimages to visit his old tutor. This was troubling. Baba was a gentle but committed cold warrior. He was ten when World War II ended in his country's liberation, and like many of his generation, he was not just pro-America, he was madly in love with it. With jazz and movies and moonrockets and the Kennedys. Yet as far as I could tell, the old professor was a Communist. It's still a puzzle. I know now, as my father must have known then, that Surojit Sen was only speaking his lines. It was KN Raj who wrote the script of the News Read at Slow Speed. He was the man who first advised Nehru to "hasten slowly." I know that KN Raj was at least half in love with the Soviet Union. And I know he was an honorable man. I fantasized that my father was a spy for one side or another. When we heard on the news that the minister for railways had been mortally wounded by a mysterious bomb, I knew something was up. That was in January 1975. Five months later, I followed my father, now a foreign correspondent for German newspapers, to attend a rally at the roundabout outside the prime minister's bungalow. He wanted me to translate. "Conspiracy," she said. And, "Foreign hand." I remember the eighteen months of Indira Gandhi's Emergency as a time of danger and excitement. There was the cult of personality that surrounded Indira and her thuggish heir apparent, Sanjay, the shuttered newspapers, the locked-up parliamentarians. At last the secret was out: the government was bad, everyone good was underground or in jail, and Baba was a spy, or something similar, smuggling reports out through strangers at the airport and writing under the code name Jens Nielssen. My daydreams became increasingly complex. Without Ashish, they were more solipsistic, even a little sinister. There were only two of them. In the sweeter one, I found myself alone in the world with Helen, a Dutch classmate I had fancied for years. We traveled around the desolate, abandoned country for a while, taking what we wanted from shops and diplomats' houses. Then we flew out of Palam Airport in a 707 to live off the supermarkets of the West. In the other, more disturbing dream, I worked out that everything in the world-or rather worlds, first, second, and third-was a fiction, an elaborate psycho-theatrical experiment with me as its subject. Nothing was as it seemed. It was Surojit Sen who finally broke the news to me. He took his time. That daymare came back to me years later, watching The Truman Show and The Matrix. But by that time India was a very different country. I had returned from my American college in 1990, a failed Brain Drain, having taken four years to complete a one-year MA. Just before I left New York, I watched the world change on TV, as the Berlin Wall fell and the Iron Curtain parted. At the same time, a friend of mine, a successful Brain Drain who works as an oceanographer in Kiel, was on a polar voyage. He returned with tales of partying with colleagues at Dakshin Gangotri, India's Antarctic station. Afterward they ferried glum scientists from the East German outpost back to a country that no longer existed. In India it seemed that our homespun khadi curtains were fluttering. My worried parents pushed me into a job in what was then Bombay-at a venerable magazine that survived, sleepily, on handouts from the equally venerable Tata Corporation. I was hectored by a lovely old Parsi bird called Lulu Mehta who threw the colonial canon of copyediting ("Fowler, Partridge, and Quiller-Couch!") at me every chance she got. One afternoon the entire office assembled in the garret of the Army and Navy Building to listen dutifully to a tape-recorded address, "On Excellence," from the chairman himself, JRD Tata. Then we applauded. But Bombay was too glamorous and energetic for me. There was an unsettling entrepreneurial buzz about it, and a careerist chatter that made me nervous. Longing for the old torpor of Delhi, I quit my job and came home. I struggled as a freelancer quite happily until one day it was 1993, I was married, my father was about to retire, and the quiet D-School professor Manmohan Singh was India's finance minister. None of this troubled me, actually, but Baba seemed to know something I didn't. He nagged and nagged and pushed me into another job, a proper job, at a newsmagazine. At thirty, my long afternoon of underdevelopment was over. I had a career. A terminal condition, it seems. Just before I quit the newsmagazine to move on and double my salary, I had my first presentiment that the country was changing again. I set out to write a satirical essay on the dinosaurs of bureaucracy that had survived Manmohan Singh's first wave of economic liberalization. I was quite pleased with the title-"Bureaucratic Park"-though it never saw the light of day. But the real thrill was finding myself back on very familiar turf. Grimy corridors, supplicant citizens, and the "concerned officer" enthroned on his swivel chair. I loved the scenery-the towel on the backrest, the psychedelic paperweights... the papers beneath them. There was the Commission for Scientific and Technical Terminology, an Orwellian outfit that produced a Comprehensive Glossary of Administrative Terms in English and the vernacular. "Hindi is very poor in terms," a commissioner told me. Another office nurtured the remains of Indira Gandhi's 20-Point Program from the Emergency days. "We look after points 1, 5, 8, 11, 14, 15, and 16," a man told me. "The other thirteen have been dropped." My favorite was the Office of Stationery. "Please apply in writing. In triplicate," they told me. I went to visit them instead, and found the assembled staff standing hushed and yes, stationary, at their desks. It was a moment of silence for a fallen colleague, a bureaucratic wake. Today Manmohan Singh is our prime minister, and my home is cluttered with pre-liberalization memorabilia. I have two black rotary-dial phones with trilling electromechanical bells and a bakelite radio that buzzes and hums. I have assorted Nehruviana, including a Publications Division comic on Nehru and the new temples of India, and another book called Rhymes on Nehru. I have World's Wisest Wizard: Sanjay Gandhi. I have a bust and three statues of Ambedkar. (If I could find one of Indiraji, I'd buy it in an instant.) One lucky day, I found a copy of Following Lenin's Course, The Speeches and Articles of LI Brezhnev. The speeches are peppered with four kinds of applause: "applause," "prolonged applause," "stormy applause," and "stormy prolonged applause." In his speech to the Eighth Congress of the Socialist Unity Party of Germany in June 1971, the floodgates burst: "'Stormy, prolonged applause.' All rise. The Congress delegates and guests remain standing till the end of the speech... 'Friendship!' 'Long live the CPSU!' 'Hurrah!'" Outside my house, a consumer revolution is turning my country upside down. The revolution is televised. In fact, to a large extent, it is television. But I don't watch TV anymore. Sometimes I watch DVDs. Just days ago, I saw Good Bye Lenin!, which belongs to a genre the Germans call "Ostalgie." (Germans are wittier than you think.) It follows a young East German man who tries to shield his dying mother from the reality of reunification by constructing an elaborate televisual Truman Show around her. But it's really about respecting the past you share with the ones you love. I never cry at movies, but this one nearly got me. It ends with this monologue from the hero, Daniel Brühl: Das Land das meine Mutter verließ, war ein Land an das sie geglaubt hatte... Ein Land das es in Wirklichkeit nie so gegeben hat. Ein Land das in meiner Erinnerung immer mit meiner Mutter verbunden sein wird. The country that my mother left was a land that she believed in...A country that was never quite what it seemed. A country that in my memory will always be bound to my mother. My mother, God bless her, is still with me. It's my father he's talking about. I've lost some of my childhood enthusiasm for air travel, but these days it seems I go to the airport every other month. To pick up my wife, or a relative, or a friend. And nowadays it's not the cargo I look forward to so much as the people. Maybe one day I'll meet Ashish here. Standing in the crowd behind the fence in the international arrivals lounge, we all stare expectantly down the long passage toward the doors of the baggage claim hall. There's a TV monitor where we can see the apparition of long-lost loved ones materialize for an instant on an escalator. They pass like newly molded foreign goods into the hands of customs and immigration. But I keep my eyes on the doorway where they emerge, stamped and certified. They walk slowly into focus, looking more and more familiar, until they find the face they're looking for and we're strangers once again. More than once I've caught my breath at the sight of Baba walking toward me. But he never arrives. It's just a dream. From sanjeev.rgtu at gmail.com Fri Aug 3 01:00:10 2007 From: sanjeev.rgtu at gmail.com (Sanjeev Sharma) Date: Fri, 3 Aug 2007 01:00:10 +0530 Subject: [Reader-list] Second Call for Paper - Bharatiya Vigyan Sammelan, BVS 2007, Bhopal MP Message-ID: <311151090708021230l71d71f2fw6ead24fda048c70a@mail.gmail.com> Bharatiya Vigyan Sammelan, 23-25 November, 2007 http://www.bvsindia.org The focal theme of the conference is - *Integral Scientific Management of Natural Resources For Sustainable Development with special focus on Best Traditional and Current Practices in Agri-Forestry and Rural Technology in India and Abroad. * In addition to individual delegates and representatives from institutions, the conference will also have associate delegates comprising of Post-graduates and Research Scholars as observers, selected from R&D institutions, Colleges and Universities. We invite all Scientists, Technocrats, Academicians, Policy Makers, Research Scholars, Students and common people who have an affinity towards Science and Technology to participate and contribute to this conference. Science and Technology, forms the thrust engine of development for any society. An overwhelmingly large number of over 6 lac villages still await infrastructure facilities and basic amenities. There is a growing disparity between the haves and the have-nots. It is becoming increasingly imperative that inclusive growth becomes a reality and not just a slogan. We have a gigantic task at hand. Effective intervention through appropriate technologies can play an important role in providing urban amenities in rural areas. These interventions will be able to control the ever-growing problems of urbanization, rural poverty, environmental degradation and unequal growth. Language plays a very significant role in the 'lab to land' concept. In our country, with 23 recognized official national languages including Hindi and English, language plays a key role in science and technology dissemination among the masses.India, a nation of a billion people, cradle of the oldest civilization of mankind, is marching ahead with indomitable power and incorrigible confidence. Home to the 2nd largest population of the world, we have to fulfill a billion dreams as well as our global responsibilities The conference shall comprise of invited talks from eminent personalities in the area of interest and contributed papers for oral/poster presentations. Scientists, Technologists, Research Scholars, Policy makers and Stake Holders in S & T are invited to send two page Extended Abstracts (in Hindi or English or both) of their papers before 15th August, 2007. The Abstracts should be accompanied with Registration form for attending the conference. The Abstracts and full paper may be sent as MS-Word files to :\ bvs at rgtu.net The Abstracts can also be sent as hard copies to * Executive Chairman, Bhartiya Vigyan Sammelan, Samanvay Karyalaya, B-44, 45 Banglow, Professors Colony, Opp Mulla Ramuzi Bhawan, Bhopal, MP* * Conference Theme:* 1. Agriculture, Horticulture, Animal Husbandry and Veterinary Sciences 2. Forestry and Environmental Sciences 3. Water Management 4. Energy Management 5. Mineral Resources and Materials Science/Technology 6. Meteorology and Climate 7. Health and Medical Sciences including AYUSH and Nutraceuticals 8. Housing, Habitat and Architecture 9. Basic Sciences : Mathematics, Physics, Chemistry, Geology, Astronomy, Life Sciences. 10. Cutting Edge Technologies (BIO, IT, NANO - Status and Possibilities) 11. Science Communication through Regional Languages 12. Engineering and Technological Sciences 13 Marine and Aquaculture Sciences Last date for : Abstract Submission :30th August, 2007 Notification for Acceptance : 30th September, 2007 Submission of Full Text of paper :15th October, 2007 Registration:15th October, 2007 *The Registration fee,* for the conference, which shall include the conference material and working lunch during the conference period, is as follows : Institutional Delegates : Rs. 5,000/- (upto 3 delegates) Individual Delegates : Rs. 1,000/- Research Scholars and Members of Organizing Institutions: Rs. 500/- Student Observers and Persons accompanying delegates : Rs. 500/- email : bvs at rgtu.net url: http://www.bvsindia.org Conference Dates : November 23-25, 2007 Venue: Ravindra Bhawan, Bhopal Our mailing address is: Samanvay Karyalaya, B-44, 45 Banglow Opposite Mulla Ramuzi Bhawan, Professors Colony, Bhopal, MP Our Contect: bvs at rgtu.net -- Sanjeev Sharma Faculty. School of Information Technology Rajiv Gandhi Technological University, Air Port By Pass Road, Bhopal (M.P.) India 462 036 PH: +917552678825 Fax : +917552678834 From taraprakash at gmail.com Fri Aug 3 01:18:59 2007 From: taraprakash at gmail.com (Taraprakash) Date: Fri, 3 Aug 2007 01:18:59 +0530 Subject: [Reader-list] Police firing in Andhra Pradesh References: <98f331e00708012330o9c0041esd425136fc44b1e3@mail.gmail.com> Message-ID: <023b01c7d53e$2df1abd0$0201a8c0@IBM61525879EE4> There wasn't much to say on that. Some people are considering it as a family affair to be sorted out with in the family, there are some who are calling it as a "friendly fire". I know what happened here was as bad as Nandi Gram. But the list was completely silent is not a fact. there were some mails on the issue, including yours. I am pasting the contents of one of them. Yet another example of state sponsored terrorism. But interestingly, may be ironically, Renuka Chaudhary, the MP from Khammam said the same thing as did CPIM about incidents in Singur and Nandi Gram. According to her there were Nuxalites present on the site and they were responsible for the violence. I don't think the life of 5 6 activists matters to CPIM high command when some positive action might lead to the loss of power in the center. all said and done, what happened was really unfortunate and inexcusable. Reader list may appear to be silent, it is not that CPIM is making much noise. ----- Original Message ----- From: "prakash ray" To: Sent: Thursday, August 02, 2007 12:00 PM Subject: [Reader-list] Police firing in Andhra Pradesh > You all are aware about the police firing in Mudigonda in Khammam district > of Andhra Pradesh which killed six people. I am surprised on the silence > on > the reader list which had series of debates and discussions and > informations > about the Nandigram incident (though the entire episode was totally > overlooked by many on the list). I don't doubt the emotional and political > levels of the people around, but it is certainly disappointing to see such > silence. > > I hope we will be able to respond to the happenings around us in more > responsible manner and without being selective about the victims. > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> From pnnhindi at gmail.com Wed Aug 1 22:17:57 2007 From: pnnhindi at gmail.com (pnn hindi) Date: Wed, 1 Aug 2007 22:17:57 +0530 Subject: [Reader-list] [Announcements] Invitation for Press Conference on August 3, 2007, 4 PM, Press Club Message-ID: <2E145D07-4661-4A4C-840F-B7CD9BD135E6@gmail.com> Subject: Invitation for Press Conference on August 3, 2007, 4 PM, Press Club Dear , The Campaign for Judicial Accountability and Reforms is holding a Press Conference on August 3, 2007 at the Press Club of India, Raisina Road, New Delhi at 4 PM to highlight a grave case of Judicial Misconduct at the Apex of the Indian Judiciary. At the press conference we will disclose how the then Chief Justice of India who had spearheaded the sealing drive was mired in serious conflict of interest in as much as his sons were deeply involved in the business of shopping malls and commercial complexes who stood to benefit from this sealing drive. Very important revelations will be made and documents released about this case. Where The Press Conference will be addressed by Shri Shanti Bhushan, former Union Law Minister, Mr. Bhaskar Rao, Chairman, Centre for Media Studies, Ms. Kamini Jaiswal, advocate, Supreme Court and Mr. Prashant Bhushan among others. Kindly send a reporter to cover the Press Conference. Thanking you, (PRASHANT BHUSHAN) PS: incase you are unable to attend please send a colleague to cover the conference Please feel free to call: Devvrat (981181730) or Leena (9811137421) -- Campaign for Judicial Accountability and Judicial Reforms 14, Tower 2, Supreme Enclave, Mayur Vihar Phase- INew Delhi- 110 091 Tel: 9811137421, 9811818730; E-mail:judicialreforms at gmail.com -------------- next part -------------- _______________________________________________ announcements mailing list announcements at sarai.net https://mail.sarai.net/mailman/listinfo/announcements From pkray11 at gmail.com Fri Aug 3 12:25:51 2007 From: pkray11 at gmail.com (prakash ray) Date: Fri, 3 Aug 2007 12:25:51 +0530 Subject: [Reader-list] SAHMAT clarifications on recent reports in a section of media Message-ID: <98f331e00708022355m7a0b38bx153024ee6d75c823@mail.gmail.com> Dear friend, A letter dated 16.07.2007 with the subject title 'Reply to Legal Notice dated 04.07.2007', written by advocate Jai Singh Sheikhupura on behalf of his client Gauhar Raza, and addressed to Nandita Rao, advocate for SAHMAT, has been circulated to the press and on the internet. SAHMAT believes that the following clarifications are in order, as the above-mentioned letter has led to a number of misconceptions. 1. The Legal Notice referred to was sent on behalf of SAHMAT by SAHMAT's advocate Nandita Rao, to Shakeel Ahmed Khan of the Nehru Yuvak Kendra Sangthan (NYKS), and Shri Mani Shankar Aiyar, Minister of Youth Affairs and Sports. 2. The Legal Notice was with regard to the mass circulation by the NYKS of a video-CD of the film 'Jung-E-Azadi', which had been made by SAHMAT in 1997 during our year-long commemoration of the 140th anniversary of the 1857 rebellion. It had come to our notice that in the copy of the film which was being circulated to all its centres by the NYKS recently, the credits at the beginning and end – A SAHMAT and TVI Presentation – had been removed.Inother words, all mention of SAHMAT was obliterated. 3. The film 'Jung-e-Azadi' was the culmination of a large, collective effort involving many collaborators, which began with a public event organised by SAHMAT at the Red Fort lawns on May 11th, 1997, to commemorate the 140th anniversary of 1857. At that event, there were presentations of plays, music by Shubha Mudgal and Indian Ocean, and folk artists from Haryana singing songs of the revolt. Zohra Sehgal performed a scripted dramatic recitation which accompanied projected video clips of photographs, maps, lithographs and clips from films on 1857. There was also a large exhibition mounted on the lawns. The research for the exhibition, which was the basis for Zohra Sehgal's recitation, the video clips and the subsequently published book, Red the Earth, both textual and visual, was done by Professor Irfan Habib, The Aligarh Historians Society, Professor Ravinder Kumar(then Director of the Nehru Memorial Museum and Library), Professor Narayani Gupta, Professor Jim Masselos with additional photographic research by Ram Rahman, amongst many others. 4. The video 'Jung-e-Azadi' was subsequently filmed in the BITV studios as a recreation of the Red Fort performance. This was broadcast by BITV then, and has continued to be widely screened and circulated for the last ten years. 5. The current circulation of the film by NYKS after removing all references to SAHMAT is thus an attempt to alter the historical record in the public sphere, and we regard the mutilation as a criminal offence. SAHMAT has not received any reply to its Legal Notice from the NYKS or the Ministry of Youth Affairs and Sports. Instead, there is the above-cited letter issued by Gauhar Raza's advocate. This has come as a surprise to us, and we would like to clarify that SAHMAT has not issued a legal notice to either Gauhar Raza or Shabnam Hashmi. Nor do their names feature in our Legal Notice to the NYKS and the Ministry. We would also like to make very clear that we have never made any allegations of financial impropriety against any individuals. We sincerely hope this clarifies SAHMAT's stand while we await a reply from the NYKS and the Ministry of Youth Affairs and Sports. From fsrnkashmir at gmail.com Fri Aug 3 16:59:30 2007 From: fsrnkashmir at gmail.com (Shahnawaz Khan) Date: Fri, 3 Aug 2007 16:59:30 +0530 Subject: [Reader-list] 5th posting: Kashmir's only poster boy Message-ID: <2ad82fd30708030429q4dc482fex8a09c5d17efe66a9@mail.gmail.com> *Kashmir's only poster boy* Not only in Srinagar but in whole of Kashmir Valley with a population of six million, Neelam is the only functional Cinema hall. With people having lost interest in cinema halls and there has been a considerable fall in the number of cine-goers since 1990, the management of Neelam is struggling hard to make their presence felt within the city limits. Putting up posters of the coming film is a small task in other places, but it is a daunting job in Srinagar. The cinema is unable to pay for advertisements in the local papers. In order to boost their business and to announce about the latest shows or new releases of Bollywood films, pasting film posters in the city's space is really a challenging task. Prior to insurgency each cinema hall used to have few people on the payrolls for the job of pasting posters in and outside the city. For Neelam Cinema today Ashraf is the only poster boy. A man in late twenties, Ashraf was employed as a sweeper in the Cinema hall after it was thrown open in 1997. However, Ashraf is not comfortable with the job of pasting the film posters on the city's walls and intersections. Since there is a ban on cinema halls, he fears the backlash from the people who ordered the ban. "See ours is the only cinema hall functional in the city. That way we have defied the diktat. It is really a challenging job to paste a poster in the old town or locality. Anyone can create trouble anytime," said Ashraf. Though Ashraf is reluctant to talk about his job of pasting the posters and feels that it would land him up in trouble. "See I am a poor man and do this for making two ends of my family meet. While pasting posters, my effort remains that no one should see me," he said. There have been instances when he was rebuked by some youth for pasting posters. Even some posters were torn from the walls the moment he pasted it. "I don't want to indulge in any fight with anyone. One day some guys told me that I am promoting obscenity and Allah will not spare me," recalls Ashraf. The management hires an auto rickshaw and always sends another person with Ashraf, while he pastes the posters. Most of the posters are being pasted in high security zones, where there is constant presence of army and para-military forces. "Mostly I paste the posters in Badmibagh cantonment area and outside our own Cinema hall, where there is lesser movement of people," Ashraf said. After the opening of cinema hall the biggest challenge with the owners was how to advertise about the show and timings. Initially they used to buy the space in the newspapers for advertising new releases and show timings but poor response from the people forced them to change their modus operendi. "We could not afford to buy the space in newspapers, therefore we were forced to sent our guys to paste the posters on the street walls," said Mohammed Ayub, the project operator at Neelam cinema hall. Pasting of film posters undergo a censorship when it comes to Kashmir and the censorship lies with the poster boy. Ashraf in consultation with the cinema management often artfully blacken the bold exposures by women celebrities on these posters. The glaring example of censorship was evident in the month of June from a bold exposure of celebrity showcasing the film, "LOU- Ek Ehsaas". "I remember when I was asked to paste the posters of Ahsaas, I thought that it will not go well with the people over here. I bought a black ink marker from the stationary shop and artfully tried to hide the breasts and naked legs of the star by drawing lines on her body. After that it looked as if she was wearing a net," said Ashraf. "You have to do it, it you want to continue with it," he adds. In the Srinagar city today you won't come across bigger than life size images of celebrities on the film posters nor would find any full size poster pasted on the wall. What usually is seen the torn away posters on the walls. Noor Mohammed, the ticket seller and the oldest employee of the Neelam cinema says that in past tongas (horse driven carts) were hired and then decorated with the film posters so as to sent it inside the Srinagar city and outskirts for announcing the show and timings. He misses the fervour and the presences of large film size posters in every nook and corner of the city. Are you a publisher interested in indepth news features from Kashmir? Visit www.kashmirnewz.com From vivek at sarai.net Fri Aug 3 17:23:28 2007 From: vivek at sarai.net (Vivek Narayanan) Date: Fri, 03 Aug 2007 17:23:28 +0530 Subject: [Reader-list] New Indian Online Journals Message-ID: <46B31738.4050702@sarai.net> Phalanx is a new journal out of Bangalore, edited by M.K. Raghavendra-- it's quirky, eclectic, searching, "a forum for continuing debate": http://www.phalanx.in/ ...and 'New Quest', the famous old journal, now edited by Dilip Chitre, is finally online: http://www.newquestindia.com/ More and more to come... Enjoy, Vivek -- www.sarai.net Vivek Narayanan The Sarai Programme Centre for the Study of Developing Societies 29,Rajpur Road, Civil Lines Delhi 110 054. From shuddha at sarai.net Fri Aug 3 20:06:56 2007 From: shuddha at sarai.net (Shuddhabrata Sengupta) Date: Fri, 03 Aug 2007 20:06:56 +0530 Subject: [Reader-list] Police stops screening of Jashn-e-Azadi In-Reply-To: <102065.38042.qm@web27904.mail.ukl.yahoo.com> References: <102065.38042.qm@web27904.mail.ukl.yahoo.com> Message-ID: <46B33D88.40709@sarai.net> Dear All, I have been following with interest the thread on the Reader List regarding the interrupted (or should I say prevented) screening of Jashn-e-Azadi in Mumbai, courtesy the Mumbai Police. It appears from the actions of the Mumbai Police that that the citizens of Mumbai are more in need of protection from various kinds of stimuli than those of us who have happily sat through more than one screening of the said film in Delhi, and in Srinagar without any harm being done to our minds or bodies. I am not writing to defend the film here, because I think a film, or any work of art does not need a 'defence'. A film, or a work of art, or any instance of communication is not an accused in a criminal court, we are not attorneys, advocates and lawyers, a mailing list is not a court. I am more interested in trying to think through some of the issues that have been addressed in various postings. Those who have called for a ban on the film, or have endorsed the Mumabai Police's actions, or have written angry mails protesting about its screening basically have the following arguments, and I will list them all. Do correct me if I miss any. 1. The film is one sided, it does not (adquately) represent the point of views of displaced Kashmiri Pandits. 2. The film gives space to people that some of the correspondents on this list consider to be 'terrorists'. 3. The film is not patriotic or nationalistic. I do not disagree with any of the above points. (though I have a qualified disagreement on point 3, to which I will come later). But even if all three points are agreed to, I still see no reason why the automatic response to them has to be a call for a ban. Or for a vilification of the filmmaker. Since it appears (or at least that is what I have been given to understand) that we live in a nominally free and open cultural space, there should be no problem at all for anyone to make films that they think best represents the position that they hold. Either we agree that this is the case, or we agree that your 'freedom of expression' has to stay within the narrow limits of what is permissible under the world view of Indian nationalism. In which event it does not remain freedom of expression any longer, rather it (the capacity to be expressive) turns automatically into a monopoly that only Indian nationalists can enjoy. In any case, nothing stops, or has stopped till now, anyone from making any film that - a). adequately represents the points of view and experiences of the Kashmiri Pandit community b) gives adequate space and consideration to those gentlemen in and out of uniform who unleash terror on the majority of the population of the Kashmir valley c) that oozes patriotism or nationalism from every frame (On this point I have a slight qualification to make, it seems to me, that there would be some, though not by any means all, perhaps mainly Kashmiri nationalists and patriots, who would not be disturbed by 'Jashn-e-Azadi'. So it is inaccurate to say that the film has to be rejected if you are a nationalist or a patriot. It all depends on which kind of patriot or nationalist you are.) Since I am neither an Indian nationalist or patriot nor a Kashmiri nationalist or a patriot, I find it difficult to say which variety of nationalims and patriotism should be given more importance. Both seem to be sentiments that attach to different configurations of territory. I have tried for many years to work out a set of evaluative criteria by which sentiments that attach to one configuration of territory can be judged against sentiments that attach to another configuration of territory. If you give value to any sentiments that attach themselves to any bits of territory, I cannot quite understand why or how you would deny other people their sentiments to the bits of territory that they lay claim to. How can we call one more valid than the other? I do not have an answer to this question. Does anyone else on this list have a satisfactory answer? Does anyone even know if a satisfactory answer lies within the realm of a theorectial or a practical possibility. But this is a debate that we can continue on some other occasion, at least for now, let us return to the film that is exercising everyone so. So, those who are so disturbed by 'Jashn-e-Azaadi', might think about how they can make their own film instead of trying to ensure that one that exists is canned. Similarly, those people in Kashmir, Iran, the UK, Indonesia, India, Egypt and Syria who stage spectacles calling for the assasination of Salman Rushdie, or Taslima Nasrin, or the authors of a batch of cartoons drawn in bad taste, might consider writing their own books, or drawing their own cartoons. Killing an author or banning a film or a book results in a net diminishing of cultural material. Writing a book to argue against one that exists, or making a film to counter another point of view, (even if jejunely) at least results in an incremental addition to the body of cultural material available in society at any given time. After all, Sanjay Kak, the maker of 'Jashn-e-Azadi', did not, as far as I recall, call for bans on documentary films that were considered to give an 'adequate' representation of Kashmiri Pandit experiences - like 'Tell them the tree they have planted has now grown' or 'And the world remained silent' . (In fact I do not remember any discussion of whether such films should be banned.) I also do not remember any obstructions by angry slogan shouting young men of films that have given more than adequate representation to the foot-soldiers (formal and informal)of the Indian state, engaged in fighting terror (and non-terrorist civic action) with terror in the Kashmir valley. Nor has anyone, to my knowledge, asked for feature films like 'Roja', 'Dil Se', 'Mission Kashmir'. '16 December', 'Fanaa', 'Sheen', 'Maa tujhey Salaam' (and I could go on, because there is an emerging sub-genre of the 'Kashmir' film in the Bombay film industry) to be banned - all of which are set in Kashmir, more or less all of which are explicitly sympathetic to the Kashmiri Pandit point of view, all of which ensure that 'militants' are portrayed in a purely negative light, and all of which are more than adequate exemplars of Indian nationalism and patriotism. Needless to say, several of these films were critically well received, granted 'entertainment tax exemptions', awarded with state honours and applauded in the media. The chances of your film doing well if you toe the Indian state's line on Kashmir are quite high, so it would be some amount of dissimulation to suggest that films sympathetic to the predicament of Kashmiri Pandits, or generally supportive to the Indian state's claim on the territory of Jammu & Kashmir, are somehow marginal, silenced, censored, obscured expressions. An objective assessment and audit of the kind of films that have been made on Jammu and Kashmir over the last twenty odd years would show evidence quite to the contrary. If the culture we all participate in (as partisans, protagonists, spectators, producers and bystangers) is so willing to accept the presence, circulation and adulation of one point of view, (the Indian nationalist, explicitly pro Kashmiri Pandit position on J&K) which in fact has a dominance, a near monopoly on the representation of the issue of Jammu and Kashmir, at least as far as the moving image in India is concerned, why then, is it so difficult for this cultural milieu to tolerate the presence of one or two or maybe three films that try to do something else? A film is not a bomb. A film is not an unsheathed sword. A film is an argument in words and images. If the dominant argument in words and images have the lion's share of attention, then what is wrong in another kind of argument in words and images making itself known. Or is there an actual anxiety that the case of the dominant argument is so flimsy that the mere presence of one or two films that act otherwise will blow their cover? Remember, the post 1947 history of Jammu and Kashmir is taught neither in India, nor in Pakistan, nor in Kashmir. In such a climate, it is very easy for flimsy arguments to rule the roost. In such a climate it also becomes necessary for those who live by those flimsy arguments to try and stop anything else that happens, by any means necessary. Such as calling the Mumbai Police to stop the screening of a film. I know that similar things happen in Bangladesh or Pakistan when documentary films about the fate of the Ahmediya community are sought to be screened. I remember having been present at more than one screening of a film such as 'Tell them the tree they have planted has now grown' or having sat through film after Bollywood film that bedecked itself with the fake blood of fake Kashmiris. I saw no reason to call the police. I saw no reason to raise slogans in or outside the auditorium, or to try and obstruct the possibility of a reasonable discussion. Did anyone on the list try and call the police, genuflect to the censor board, or make a noise, or try and obstruct a screening when any of these films were shown? If those of you on this list who are endorsing obstructions to the screening of 'Jashn-e-Azaadi' did not object to the screening of all those films that have entertained us with the agenda of the Indian state, then I think that it is only fair, reasonable and decent that you either let films like "Jashn-e-Azaadi' be screened, without interruption or obstruction or, as a logical corollary to your concern for the sentiments of those affected by the conflict in Kashmir, call for a moratorium on any form of expression, including your own, that takes any stance (or even no stance at all) on the issue of Kashmir. It may be possible that different kinds of people can find different nuances of an impoverished and pared down dignity in the ensuing silence. It will be more respectful than the clamour of your words today. with regards, Shuddha Nishant wrote: > Police stops radical film on Kashmir > > Disrupt screening of Jashn-e-Azadi at Bhupesh Gupta Bhavan on suspicion that the documentary may be provocative and inflammatory > > Mumbai police on Friday disrupted the screening a radical film on Kashmir called Jashn-e-Azadi on the suspicion that the feature-length documentary could be "inflammatory and provocative." The 2-hour, 18-minute long documentary, directed by Sanjay Kak, was just about to begin when cops barged into the Bhupesh Gupta Bhavan at Prabhadevi and seized all the dvds. > > "We were told that the documentary is provocative and inflammatory. Therefore we requested the organisers to let us watch the movie before it was screened", Deputy Commissioner of Police, D N Phadtare, told Mumbai Mirror. But getting the cops to play censor was not acceptable to the show's organisers, Vikalp. "We told them in that case it would not be possible to allow them to screen the film and confiscated the DVDs," said Phadtare. > > Ironically, Jashn-e-Azadi, which has already been screened in Bangalore and Delhi, without anybody getting inflamed or provoked, explores the implications of the struggle for Azadi in the Kashmir Valley. As the blog on documentary ( http://kashmirfilm.wordpress.com) says: In : In 2007 India celebrates the 60th anniversary of it's Independence, this provocative and quietly disturbing new film raises questions about freedom in Kashmir, and about the degrees of freedom in India. > > When contacted director Sanjay Kak said: "I've been holding a number of private screenings across the country for filmmakers and other interested viewers to start a conversation about the film and get feedback. The Osian film festival in Delhi was the first and only public screening we've had. The screening today was in a private property for a small group of invitees. Vikalp got a call in the morning from the police asking for a copy of the film. When we landed at the venue there was a battalion of cops and they asked us not to screen the film. When we told them to watch it with us they were not willing," said Kak, adding that the cops refused to tell them who had filed the complaint or what the problem was. "All they were willing to say was, 'hamare seniors ka order hai,' and till they had seen the film they could not allow us to go ahead," he said. > > (Source: Mumbai Mirror) > > > ___________________________________________________________ > Yahoo! Answers - Got a question? Someone out there knows the answer. Try it > now. > http://uk.answers.yahoo.com/ > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> From cubbykabi at yahoo.com Fri Aug 3 23:27:08 2007 From: cubbykabi at yahoo.com (kabi cubby sherman) Date: Fri, 3 Aug 2007 10:57:08 -0700 (PDT) Subject: [Reader-list] Bombay Taxi Project - Meter Down Podcast Message-ID: <13373.39101.qm@web34313.mail.mud.yahoo.com> As part of a larger project on Bombay taxi drivers ( kaali-peeli ki kahani), I have been recording conversations with cab drivers, with their permission of course, as we ride from one place to another in the city. I am now podcasting these conversations as episodes in a podcast called Meter Down. The language is Hindi. I consider this project an oral history, a verbal record, that explores the questions of migration and mulak, bombay and change, taxi-driving and life. The cabbies, of course, also tell some wonderful stories. You can listen to these conversations at http://meterdown.wordpress.com, a blog on which I also post photos of the drivers and their taxis. Outtakes of some of the wonderful bits of these conversations are also posted on the site for listener convenience. I am an ex-taxi driver myself and have been working on this Bombay taxi driver project for a year now. Taxi drivers write the city: they move through its streets and collect its stories. They track its changes while journeying with their passengers through its transformations and they experience the absence of the old. Yet they are also the subjects of these changes. Driver-owned old taxis are being forced out of service and their permits cancelled. New private taxi fleets with 'modern' vehicles are vying for these permits but refuse to hire most of the drivers. The drivers' futures are uncertain. A majority of the drivers are migrants, each with his own sense of home. I am interested in this internal migration, the movement of people from the villages to a city that looks away from these villages and outward into a globalising world. what did the taxi drivers leave behind? what dreams did they bring and what dreams remain? where is home now? The project also includes documenting and photographing the personal and creative designs that cab drivers employ to make each taxi a signifier of the self: words on the back windows that act like clues, rexine mudflaps, mirrored ceilings, patterened seat-covers, radium patterning and painted mechanical meters. I print these images to fabric and create textile pieces. I buy old steering wheels and wrap them using plastic flourescent rope, making patterns by putting radium underneath, as I learned to do from an old radiumwala. I use rearview mirrors and photos of drivers' eyes to make 'gaze pieces'. But it is these podcasts that are the ballast. Please give them a listen. I have currently posted two episodes on the blog and plan to post another conversation every 15-20 days. I appreciate feedback, suggestions, critiques, etc. There is a place on the blog for comments or you can email me at this ID. If you have Itunes, you can search for 'Meter Down' and subscribe to the podcast or download episodes from there, esp. if bandwidth is a problem. Meter Down is also listed in some podcast directories such as Podcast Alley, Odeo (tho only 1 episode showing) , podcastingnews, and Google using meter down podcast search terms. regards, kabi http://meterdown.wordpress.com --------------------------------- Park yourself in front of a world of choices in alternative vehicles. Visit the Yahoo! Auto Green Center. From skinnyghosh at gmail.com Sat Aug 4 00:51:34 2007 From: skinnyghosh at gmail.com (sukanya ghosh) Date: Sat, 04 Aug 2007 00:51:34 +0530 Subject: [Reader-list] In search of animation Message-ID: <46B3803E.2030103@gmail.com> The grand old man of Indian animation, Ram Mohan celebrates 50 years of being in animation this year. He has a sort of parable to tell about animation in India. He tells of how not many know that Dadasaheb Phalke, the father of Indian Cinema was also the first to try animation and hence is also the father of Indian animation. But as animation remained the much neglected Cinderella daughter, the other daughter (the ugly sister) grew by leaps and bounds. It is only after many years that this Cinderella finally got her prince. It is however another story that the prince turned out to be something she didn't quite expect. Ram Mohan is one of those who has lived through most of this history. He claims that despite early attempts by Phalke, Mandar Mallick and others, not much was known about animation and it certainly did not ever become any kind of industry. His career took off under the training programme under Clair Weeks. Why Clair Weeks and to what purpose I ask? Clair H. Weeks of Walt Disney Studios, came to India under the Indo-US Technical Aid program (1951). The fledgling Indian Government was readying up to deliver the first of The Five Year Plans. According to Ram Mohan the government felt the need for widespread communication in matters regarding public health, savings, education and other objectives that were envisaged as necessary for the growth of a healthy economy and country. Animation was felt to be the medium that could easily fulfill this vital role of visual communications. The pictorial nature of the communication could be used to impart knowledge. Here, we might take an aside to understand the 'nature' of the animated image. The vital difference from cinema can be attributed to the dual nature of deconstruction and the re-construction of reality. Being an overtly self conscious medium, the 'constructed' nature of its image is of prime importance. The set of assumptions that the animated image carries with it allow our levels of disbelief to be transcended far more than the cinematic image. For instance the phenomenon of 'anthropomorphism' -- we are happy to believe all manner of talking animals and otherwise inanimate objects. Or the manner in which the unseen becomes 'seen' or imagined. The flexibility of the canvas of animation where virtually (and I use the word in all its various connotations) everything is possible and everything can have a voice. This played a huge role in its selection as a medium of mass appeal and understanding. One that would cut across cultural, regional and language barriers by the sheer audacity of its images. The cartoon, specifically could be used to portray serious issues on a lighter note. This was perhaps the reason that the Army Cartoon Unit chose animation to produce various films which were to carry various kinds of messages to the people. This unit was the predecessor to the Films Divisions Cartoon Film Unit and subsequently most of its members went on to join the Films Division. When Clair Weeks was asked to come to India, the choice of choosing had a lot to do with the fact that Clair Weeks had been born in India and had some knowledge of the Hindi Language. The Films Division had installed its animation rostrum camera -- an Oxberry 16 mm camera -- under the directorship of Jehangir Bhownagary. The film /Radha and Krishna/ was created suing this camera. From here onwards the production of animation films remained pretty much within the territorial scope of the films division. One of the biggest reasons being the role that the films division occupies. The government saw this as the main agency for producing short features to meet the various requirements of the political and social agenda that they were plotting out. Thus -- "The Films Division of India has within its archives, a recorded legacy of our glorious past. With the infra-structure available, it is not merely a store-house of this legacy, but also an active participant in making it." The Hindi film Industry however never adopted animation as anything more than creative film titling. This perhaps played a crucial role in determining the directions that Indian animation took in those early years. World War II had begun the process of disintegration of the big studios. A peculiarity of the shortage of raw stock, among other kinds of rationing led to the beginnings of huge amounts of illegal trading and black money. Film financing now saw a different kind of pattern and the development of an established star system. Animation was not a proposition that seemed to fit this scenario as a suitably profitable medium. A labour and time intensive medium like animation did not really much of a niche in the mainstream of film production. Besides which, there was a simple lack of trained personnel. Ram Mohan reiterates how very few people were trained and how there was no platform where people could train because only the films division had a regular animation agenda. One wonders how and where the seeds of growth and development really lie. Can art flourish in the absence of an infrastructure? If so, then is art then dependent on the infrastructure provided by the kind of support that only a commercially driven industry can provide? Is art taken forward only under the aegis of a certain visionaries and philanthropists? One remembers that the most widely seen/remembered animation in the world is the one created by a maverick megalomaniacal empire builder who saw the potential of his certain skill. And that the other most highly regarded (though less seen and heard of) national film production board was led to its stature through the platform provided by one visionary iconic (and albeit iconoclastic) artist, filmmaker. In between the endless search through the twists and turn that animation in India takes here onwards, we have a huge repository of films on health, family planning, savings, the economy, the girl child, education, history, somewhere we let go of the essential artistic impulse that informs the medium. From ysaeed7 at yahoo.com Sat Aug 4 12:24:00 2007 From: ysaeed7 at yahoo.com (Yousuf) Date: Fri, 3 Aug 2007 23:54:00 -0700 (PDT) Subject: [Reader-list] Remembering Partition, 4 films & a lecture in Mumbai Message-ID: <960219.70006.qm@web51411.mail.re2.yahoo.com> Asia Society India Centre and Jnanapravaha, Mumbai invite you to "Remembering Partition" a Lecture, 4 Documentary Films, and a Panel Discussion Saturday, August 11, 6.00 pm - 9.30 pm Lecture by Ashis Nandy, ICSSR National Fellow, Centre for the Study of Developing Societies, New Delhi on Partition and Living with Oneself (45 minutes) followed by the Screening of Sarah Singh's The Sky Below * (75 minutes) Amar Kanwar's A Season Outside (30 minutes), and Sunday, August 12, 4.00 pm - 9.30 pm Screening of Yousuf Saeed's Khayal Darpan (A Mirror of Imagination) (100 minutes) and Ajay Bhardwaj's Rabba Hun Kee Kariye * (Thus Departed Our Neighbours) (65 minutes) followed by a Panel Discussion on Representing History (40 minutes) with Sarah Singh Yousuf Saeed Ajay Bhardwaj and Paromita Vohra, Filmmaker and Scriptwriter (moderator) Venue: Jnanapravaha Queens Mansion, A K Nayak Marg, Fort, Mumbai 400 001 Phone: 91 22 2207 2974/5 * First Public Preview Limited Seating. First Come, First Served. RSVP Avanti Bhati (Asia Society India Centre) 91 22 66100888; admin at asiasociety.org For Profiles of Speaker and filmmakers, and Synopsis of films please visit http://www.asiasociety.org/visit/mumbai/ ____________________________________________________________________________________ Take the Internet to Go: Yahoo!Go puts the Internet in your pocket: mail, news, photos & more. http://mobile.yahoo.com/go?refer=1GNXIC From navayana at gmail.com Sat Aug 4 12:31:59 2007 From: navayana at gmail.com (Navayana Publishing) Date: Sat, 4 Aug 2007 12:31:59 +0530 Subject: [Reader-list] Job @ Navayana In-Reply-To: References: Message-ID: For circulation on notice boards use PDF attachment. navayana India's first and only publishing house to focus on caste from an anti-caste perspective invites *affirmative applications* from *dalits* for the post of *Assistant Editor* The job, based in New Delhi, involves copyediting, commissioning titles, liaising with designers, distributors, printers, marketing, and growing with and shaping a radical publishing programme Awareness of anti-caste issues and proficiency in the English language are mandatory. Postgraduates with research experience are encouraged to apply. Last date for applications: 25 August 2007 visit www.navayana.org and mail your CV to navayana at gmail.com M-100, First Floor, Saket, New Delhi – 110017 -- S.Anand Publisher Navayana Address for correspondence Navayana Publishing M-100 (First Floor) Saket, New Delhi--110017 Ph: +91-9971433117 Landline: 011-29561731 Regd address: 54, Ist Floor Savarirayalu Street Pondicherry 605001 Ph: 0413-2223337 Cell: +91-9443033305 www.navayana.org Join Navayana Book Club and avail free books and special discounts! http://www.navayana.org/content/bookclub.htm -- Navayana Publishing M-110 (First Floor) Saket New Delhi--110017 Ph: +91 9971433117 Registered address: Navayana Publishing 54, I Floor Savarirayalu Stree Pondicherry 605001 Ph: 91-413-2223337 Mobile: 91-94430-33305 www.navayana.org Join Navayana Book Club and avail free books and special discounts! http://www.navayana.org/content/bookclub.htm From pnnhindi at gmail.com Sat Aug 4 21:04:09 2007 From: pnnhindi at gmail.com (pnn hindi) Date: Sat, 4 Aug 2007 21:04:09 +0530 Subject: [Reader-list] NEWS- WITHER JUDICIAL ACCOUNTABILITY? THE CASE OF JUSTICE SABHARWAL Message-ID: <430983AC-A814-4E75-8F5F-FB32FAA4EE45@gmail.com> Click Here To See The Documents, Concerning The Facts WITHER JUDICIAL ACCOUNTABILITY? THE CASE OF JUSTICE SABHARWAL: DISQUIETING FACTS, DISTURBING IMPLICATIONS Minakshi PNN: 3, Aug. The issue of accountability of the higher judiciary has long been troubling all sections of society so at a press conference held in Press Club of India the former Law minister Shanti Bhushan and sr. advocate Supreme court Prashant Bhushan among others highlighted a grave case of judicial misconduct at the Apex of Indian Judiciary on behalf of campaign for Judicial Accountability and Reforms. Prashant Bhushan exposed that on 16'" February 2006, the then Chief Justice of India, Y.K. Sabharwal passed a detailed order setting into motion the process of sealing of properties in designated residential areas of Delhi, being used for commercial purposes, forcing to buy or rent premises in shopping malls and commercial complexes.. The Court's orders were ostensibly made to implement the rule of law as embodied by the Delhi Master Plan 2001, which had designated the land use of those areas as residential. Despite the new master 2021 the court ordered the sealing to continue, despite the fact that the new master plan permitted the owners to use their premises for commercial purposes. He further added the prices of shops and offices in the shopping malls and commercial complexes doubled and tripled almost overnight making many people question whether the sealing drive was being undertaken for the benefit of the Mall and Commercial complex developers. De facto these orders were being made by Justice Sabharwal, his two sons, Chetan and Nitin who until then had small export import businesses, had entered into partnerships with big Mall and Commercial complex developers Kabul Chawla of the BPTP group and , Purshottam Bagheria and had become big Commercial complex developers themselves. Till 2004, the Sabharwals owned 3 companies ostensibly doing small time export import business, Pawan Impex, Sabs exports and Sug exports. their officially settled at the Sabharwals' family home at 3/81 Punjabi Bagh. In January 2004 they were shifted to Justice Sabharwal's official residence at 6 Moti Lal Nehru Marg and on 7 May 2004, Justice Sabharwal had ordered the sealing of properties where industries had been running in residential areas? but his official residence could hardly be sealed. Just after the order of sealing his sons were well on their way to entering the business of Malls and commercial complexes in a big way, having sewn up partnerships with two of the biggest Commercial estate developers in Delhi business of the Sabharwals really took off thereafter. On 22/8/06, Pawan Impex was given a loan of 28 Crores by the Union Bank of lndia, Connaught Place on the security of imaginary plant, machinery and other assets" lying at plot Nos A 3, 4, &, 5 in Sector 125, Noida, nothing in actual, only a huge 1.T. park (5 lac Sq Ft, worth hundreds of crores. Interestingly, these 3 huge plots of 12,000 Sq. Metres in a prime sector of Noida were allotted to Pawan Impex on 29 Dec 2004 by the Mulayam Singh/Amar Singh government of U.P. at a rate of only Rs. 3,700/sq Metre, another huge commercial plot of 12,000 sq metres (plot 12A, in Sector 68, which appears to have been carved out later as an afterthought) on 10 November 2006, at a price of 4000 Rs/sq metre, 3 plots (C1033, lO4 and 105) of 800 Sq M each in Sector 63 at a rate of Rs. 2, I 00 each, other in Sector 8 Noida, the CBI investigation into the allotments ordered by the Allahabad High Court was immediately stayed by Justice B.P. Singh of the Supreme Court moreover the publication of the infamous Amar Singh tapes, was stayed by Justice Sabharwal himself on the matter being merely mentioned before him. Thus, the Sabharwals in just two years time, got into the business of developing Commercial complexes and appear to be rolling in money during the time when Justice Sabharwal was a senior judge and then Chief Justice, dealing with the sealing cases and passing orders. Former law minister Shanti Bhushan also said that the conduct of Justice Sabharwal and his sons appear to involve offences and misdemeanors beyond the Income Tax Act. His orders are against the principles of natural justice, which say that no judge can hear a case in which he is personally interested. It is in fact arguable that his dealing with this case in such circumstances involves an offence under the Prevention of Corruption Act. He and other senior Judges and advocates demanded the need to be thoroughly probed, particularly to see how and to what extent they funded the activities and acquistion of assets of the Sabharwals. whether their acquisition can be legitimately explained. A call was made to the society to pressurize the Parliament and the government to bring a suitable Constitutional Amendment Bill for this purpose. 011 22756796, 9211530510 PNN , Delhi-91 From smitamitr at gmail.com Sun Aug 5 18:24:45 2007 From: smitamitr at gmail.com (smita mitra) Date: Sun, 5 Aug 2007 05:54:45 -0700 Subject: [Reader-list] 6th Posting- Cinematic City-A study of 1950s-60s Bangla Films Message-ID: Dear All, Sorry for missing my posting last month. I have been unwell for sometime and ended up not being able to do much work. To get back to my project, I would like to share some ideas on the 2 stars of the 50s and 60s-Uttam Kumar and Suchitra Sen. Stardom or the study of stars has been a very prolific branch of Film Studies and most students regard Richard Dyer's *Stars* as a bible for the analysis of the phenomenon. His later book *Heavenly Bodies* also discusses the social image construction and circulation of the star figure. There are various other critics whose work on stars can provide interesting insights to decode the 'star text',Molly Haskell's *From Reverence to Rape* or Jackie Stacey's *StarGazing. *I would discuss some ideas about the phenomenon by drawing on some key ideas that Dyer works with. Stars are social phenomenons,they are images that are produced and consumed within a given social and cultural matrix and network of relationships.Theyare of course media images ,created and circulated via various media texts, publicity, advertising. Promos, newspaper reportage, fashion etc.I do not wish to address the ideological implications of the creation of these images and their circulation in the social at this point. I would focus on an important constituent of this construction of the star image -the star biographies. Given the proliferation of these at least in terms of Bollywood stars, I would like an engaged discussion as this is an important constituent of my project as well. Very briefly biographies are generally accepted as narrative about the 'life story' of an exemplary character, makes certain 'truth claims' and give evidence of historical accuracy and can be linear, chronological or remain skeletal and partial narratives. But most importantly biographies evoke or construct the person for its readers, even if they are hagiographic and deify the person , they still provide interesting clues to the contexts of how that persona is being created for its readers and what images are being circulated in the social domain. Biographies are crucial in the field of star studies, not because they give a glimpse of the 'real' person, but they provide tools for decoding the image. Star studies are not about uncovering the real person beneath the image but about analyzing the star-text . One of the crucial questions can be --- how reliable these texts can be? If one reads these texts as a 'trace'(Kopitoff'snotion of evidence and clues), a discourse that provides a partial access to the image, the context within which that image is being constructed and how the advocacy of the subject is being undertaken, then these can become important components of the star text. A close textual reading between the lines of even the mundane, formulaic, part rumor, part gossip, part historically verifiable facts can be an important tool to engage with the contemporary reconstruction of a segment of the star figure. I would briefly engage with 2 biographies of Uttam and Suchitra--- *Amar Ami* Uttam Kumar's authorized autobiography co written byGourangoPrasad Ghosh,Dey's Publishing,Kolkata1980. *Suchitrar Katha* by Gopal Krishna Ray,Anando publishers, Kolkata,1992. Incidentally G.K Ray is the author of three books on Suchitra and a fourth one is being published this month. Amar Ami( translates as Me Myself) is a straightforward linear narrative, narrated in the first person in Uttam's own voice, beginning with his birth, his childhood, his family, ,abiding love for acting, his theatre experience , his struggle as an actor and his stardom, interspersed with the glimpses into his personal life-his first marriage to Gauri Devi, his much publicized live in relationship with Supriya Chaudhari(Neeta in Ghatak's Meghe Dhaka Tara, and Uttam's heroine in many of his successful films). What emerges out of this text is the image of a middle class person tremendously invested in the values of hard work ,perseverance ,diligence, gritty and determined who gets into the industry and works his way up through the ladder to reach the top, but who never takes his success for granted, who is ever ready to work hard and continuously learning. A large part of the narrative is devoted to descriptions of his endeavors to learn dancing, horseriding,Hindi Urdu lessons to improve his diction for his stints in Bombay,his tennis lessons etc.The book also reiterates his sense of commitment to better the working conditions of the junior artistes and his life long struggle to improve the status of the industry. There are long passages describing his meetings with the various ministers and his charity fund raises for various causes. The text makes constant references to Uttam being the 'dada' (the elder brother figure) of the industry who tirelessly strove to work for the betterment of Bangla cinema. There are vignettes of Uttam the devoted family man, who still is a good father figure to his wife's children in spite of having a live in relationship with Supriya. The iconic figure that this text provides us with is interesting not because it continuously peppers the narrative with actual dates and statistics but because it manages to add to the 'aura' of Uttam the star—the immensely successful romantic star, but a tragic and lonely angst ridden individual grappling with the pressures and baggage of being the 'dada' of the industry. *Suchitrar Katha *,written by G.K Ray does not claim to be the authorized version, mainly because Suchitra has refused to give interviews after her retirement and is often compared to Greta Garbo the other famous Hollywood recluse. There have been rumors and speculation about Suchitra post retirement in the late seventies, she starred in her last film in 1978, but she has steadfastedly refused to corroborate or refute any of those. This text adopts a very intimate tone of voice as the author claims to be a friend of the star who had access to her home as a family friend and with whom Suchitra shared many hours of conversation after she retired from the industry, but of course the relationship dates back to her days as a star. Ray claims he decided to write the book for the Suchitra fans who were keen to know how the star spends her days after her retirement , what made her Suchitra from Roma(Suchitra is her screen name) , her unparralled rise as a star, her relationship with her daughter Moon moon Seen etc.The narrative creates the persona of the exotic, moody, at times unpredictable, mysterious woman, extremely childish at times, nice ,caring loyal friend, companion, who never engages with the salacious rumors and gossip, who sublimates her anger and rage into her devotion to her God, and spends her time in her puja and in being a doting grandmother to her daughter's children Rima and Raima.The narrative signposts various dates and figures about her life and career, but is invested in creating the image of this recluse and retiring woman who has left her stardom behind her , who is more content being a mother and doting grandmother, who reluctantly became a star but who essentially is a midlle class woman looking for personal fulfillment , who faced personal trauma of a broken marriage ,who juggled the demands of a demanding career and motherhood single-handedly. Unlike Uttam's narrative this text remains partial and sketchy as Ray does not follow a linear or chronological structure , he writes it as a personal memoir of his interaction and conversations with the Suchitra.Details of her films, her hits and successful romantic onscreen pairing appear as incidental asides, almost as if she would rather forget that she was the most successful female star of the Bangla Film industry.Appearing almost a decade after Suchitra retired from the industry, this text manages to recreate her star persona for the contemporary public domain in a different register from the other star biography that I mentioned, which was written when Uttam was still alive except the last chapter which was completed after his death in 1982. I am presently reading some other biographies of the two stars and will keep you posted. It would be an interesting exercise for me to read these texts along with the star image in some of the films that I have on my list to formulate some ideas about the middle class urban experience that I hope to map through the popular city films of the 50s and 60s. Regards Smita Banerjee From shuddha at sarai.net Sun Aug 5 20:06:29 2007 From: shuddha at sarai.net (Shuddhabrata Sengupta) Date: Sun, 05 Aug 2007 20:06:29 +0530 Subject: [Reader-list] Police stops screening of Jashn-e-Azadi] Message-ID: <46B5E06D.4000705@sarai.net> Dear All, I have been following with interest the thread that began a few days ago on the Reader Listregarding the interrupted (or should I say prevented) screening of Sanjay Kak's documentary film 'Jashn-e-Azadi' in Mumbai, courtesy the Mumbai Police. It appears from the actions of the Mumbai Police that that the citizens of Mumbai are more in need of protection from various kinds of stimuli than those of us who have happily sat through more than one screening of the said film in Delhi, and in Srinagar without any harm being done to our minds or bodies. I am not writing to defend the film here, because I think a film, or any work of art does not need a 'defence'. A film, or a work of art, or any instance of communication is not an accused in a criminal court, we are not attorneys, advocates and lawyers, a mailing list is not a court. I am more interested in trying to think through some of the issues that have been addressed in various postings. Those who have called for a ban on the film, or have endorsed the Mumabai Police's actions, or have written angry mails protesting about its screening basically have the following arguments, and I will list them all. Do correct me if I miss any. 1. The film is one sided, it does not (adquately) represent the point of views of displaced Kashmiri Pandits. 2. The film gives space to people that some of the correspondents on this list consider to be 'terrorists'. 3. The film is not patriotic or nationalistic. I do not disagree with any of the above points. (though I have a qualified disagreement on point 3, to which I will come later). But even if all three points are agreed to, I still see no reason why the automatic response to them has to be a call for a ban. Or for a vilification of the filmmaker. Since it appears (or at least that is what I have been given to understand) that we live in a nominally free and open cultural space, there should be no problem at all for anyone to make films that they think best represents the position that they hold. Either we agree that this is the case, or we agree that your 'freedom of expression' has to stay within the narrow limits of what is permissible under the world view of Indian nationalism. In which event it does not remain freedom of expression any longer, rather it (the capacity to be expressive) turns automatically into a monopoly that only Indian nationalists can enjoy. In any case, nothing stops, or has stopped till now, anyone from making any film that - a). adequately represents the points of view and experiences of the Kashmiri Pandit community b) gives adequate space and consideration to those gentlemen in and out of uniform who unleash terror on the majority of the population of the Kashmir valley c) that oozes patriotism or nationalism from every frame (On this point I have a slight qualification to make, it seems to me, that there would be some, though not by any means all, perhaps mainly Kashmiri nationalists and patriots, who would not be disturbed by 'Jashn-e-Azadi'. So it is inaccurate to say that the film has to be rejected if you are a nationalist or a patriot. It all depends on which kind of patriot or nationalist you are.) Since I am neither an Indian nationalist or patriot nor a Kashmiri nationalist or a patriot, I find it difficult to say which variety of nationalims and patriotism should be given more importance. Both seem to be sentiments that attach to different configurations of territory. I have tried for many years to work out a set of evaluative criteria by which sentiments that attach to one configuration of territory can be judged against sentiments that attach to another configuration of territory. If you give value to any sentiments that attach themselves to any bits of territory, I cannot quite understand why or how you would deny other people their sentiments to the bits of territory that they lay claim to. How can we call one more valid than the other? I do not have an answer to this question. Does anyone else on this list have a satisfactory answer? Does anyone even know if a satisfactory answer lies within the realm of a theorectial or a practical possibility. But this is a debate that we can continue on some other occasion, at least for now, let us return to the film that is exercising everyone so. So, those who are so disturbed by 'Jashn-e-Azaadi', might think about how they can make their own film instead of trying to ensure that one that exists is canned. Similarly, those people in Kashmir, Iran, the UK, Indonesia, India, Egypt and Syria who stage spectacles calling for the assasination of Salman Rushdie, or Taslima Nasrin, or the authors of a batch of cartoons drawn in bad taste, might consider writing their own books, or drawing their own cartoons. Killing an author or banning a film or a book results in a net diminishing of cultural material. Writing a book to argue against one that exists, or making a film to counter another point of view, (even if jejunely) at least results in an incremental addition to the body of cultural material available in society at any given time. After all, Sanjay Kak, the maker of 'Jashn-e-Azadi', did not, as far as I recall, call for bans on documentary films that were considered to give an 'adequate' representation of Kashmiri Pandit experiences - like 'Tell them the tree they have planted has now grown' or 'And the world remained silent' . (In fact I do not remember any discussion of whether such films should be banned.) I also do not remember any obstructions by angry slogan shouting young men of films that have given more than adequate representation to the foot-soldiers (formal and informal)of the Indian state, engaged in fighting terror (and non-terrorist civic action) with terror in the Kashmir valley. Nor has anyone, to my knowledge, asked for feature films like 'Roja', 'Dil Se', 'Mission Kashmir'. '16 December', 'Fanaa', 'Sheen', 'Maa tujhey Salaam' (and I could go on, because there is an emerging sub-genre of the 'Kashmir' film in the Bombay film industry) to be banned - all of which are set in Kashmir, more or less all of which are explicitly sympathetic to the Kashmiri Pandit point of view, all of which ensure that 'militants' are portrayed in a purely negative light, and all of which are more than adequate exemplars of Indian nationalism and patriotism. Needless to say, several of these films were critically well received, granted 'entertainment tax exemptions', awarded with state honours and applauded in the media. The chances of your film doing well if you toe the Indian state's line on Kashmir are quite high, so it would be some amount of dissimulation to suggest that films sympathetic to the predicament of Kashmiri Pandits, or generally supportive to the Indian state's claim on the territory of Jammu & Kashmir, are somehow marginal, silenced, censored, obscured expressions. An objective assessment and audit of the kind of films that have been made on Jammu and Kashmir over the last twenty odd years would show evidence quite to the contrary. If the culture we all participate in (as partisans, protagonists, spectators, producers and bystangers) is so willing to accept the presence, circulation and adulation of one point of view, (the Indian nationalist, explicitly pro Kashmiri Pandit position on J&K) which in fact has a dominance, a near monopoly on the representation of the issue of Jammu and Kashmir, at least as far as the moving image in India is concerned, why then, is it so difficult for this cultural milieu to tolerate the presence of one or two or maybe three films that try to do something else? A film is not a bomb. A film is not an unsheathed sword. A film is an argument in words and images. If the dominant argument in words and images have the lion's share of attention, then what is wrong in another kind of argument in words and images making itself known. Or is there an actual anxiety that the case of the dominant argument is so flimsy that the mere presence of one or two films that act otherwise will blow their cover? Remember, the post 1947 history of Jammu and Kashmir is taught neither in India, nor in Pakistan, nor in Kashmir. In such a climate, it is very easy for flimsy arguments to rule the roost. In such a climate it also becomes necessary for those who live by those flimsy arguments to try and stop anything else that happens, by any means necessary. Such as calling the Mumbai Police to stop the screening of a film. I know that similar things happen in Bangladesh or Pakistan when documentary films about the fate of the Ahmediya community are sought to be screened. I remember having been present at more than one screening of a film such as 'Tell them the tree they have planted has now grown' or having sat through film after Bollywood film that bedecked itself with the fake blood of fake Kashmiris. I saw no reason to call the police. I saw no reason to raise slogans in or outside the auditorium, or to try and obstruct the possibility of a reasonable discussion. Did anyone on the list try and call the police, genuflect to the censor board, or make a noise, or try and obstruct a screening when any of these films were shown? If those of you on this list who are endorsing obstructions to the screening of 'Jashn-e-Azaadi' did not object to the screening of all those films that have entertained us with the agenda of the Indian state, then I think that it is only fair, reasonable and decent that you either let films like "Jashn-e-Azaadi' be screened, without interruption or obstruction or, as a logical corollary to your concern for the sentiments of those affected by the conflict in Kashmir, call for a moratorium on any form of expression, including your own, that takes any stance (or even no stance at all) on the issue of Kashmir. It may be possible that different kinds of people can find different nuances of an impoverished and pared down dignity in the ensuing silence. It will be more respectful than the clamour of your words today. with regards, Shuddha Nishant wrote: > Police stops radical film on Kashmir > > Disrupt screening of Jashn-e-Azadi at Bhupesh Gupta Bhavan on suspicion that the documentary may be provocative and inflammatory > > Mumbai police on Friday disrupted the screening a radical film on Kashmir called Jashn-e-Azadi on the suspicion that the feature-length documentary could be "inflammatory and provocative." The 2-hour, 18-minute long documentary, directed by Sanjay Kak, was just about to begin when cops barged into the Bhupesh Gupta Bhavan at Prabhadevi and seized all the dvds. > > "We were told that the documentary is provocative and inflammatory. Therefore we requested the organisers to let us watch the movie before it was screened", Deputy Commissioner of Police, D N Phadtare, told Mumbai Mirror. But getting the cops to play censor was not acceptable to the show's organisers, Vikalp. "We told them in that case it would not be possible to allow them to screen the film and confiscated the DVDs," said Phadtare. > > Ironically, Jashn-e-Azadi, which has already been screened in Bangalore and Delhi, without anybody getting inflamed or provoked, explores the implications of the struggle for Azadi in the Kashmir Valley. As the blog on documentary ( http://kashmirfilm.wordpress.com) says: In : In 2007 India celebrates the 60th anniversary of it's Independence, this provocative and quietly disturbing new film raises questions about freedom in Kashmir, and about the degrees of freedom in India. > > When contacted director Sanjay Kak said: "I've been holding a number of private screenings across the country for filmmakers and other interested viewers to start a conversation about the film and get feedback. The Osian film festival in Delhi was the first and only public screening we've had. The screening today was in a private property for a small group of invitees. Vikalp got a call in the morning from the police asking for a copy of the film. When we landed at the venue there was a battalion of cops and they asked us not to screen the film. When we told them to watch it with us they were not willing," said Kak, adding that the cops refused to tell them who had filed the complaint or what the problem was. "All they were willing to say was, 'hamare seniors ka order hai,' and till they had seen the film they could not allow us to go ahead," he said. > > (Source: Mumbai Mirror) > > > ___________________________________________________________ > Yahoo! Answers - Got a question? Someone out there knows the answer. Try it > now. > http://uk.answers.yahoo.com/ > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> From yasir.media at gmail.com Sun Aug 5 21:24:25 2007 From: yasir.media at gmail.com (yasir ~) Date: Sun, 5 Aug 2007 20:54:25 +0500 Subject: [Reader-list] good or bad ? Message-ID: <5af37bb0708050854g2ab20b70u772011d858ad4e33@mail.gmail.com> difficult to say definitely if these are good or bad news ? Outcry as British Council quits Europe to woo Muslim world http://observer.guardian.co.uk/world/story/0,,2141835,00.html?gusrc=rss&feed=12 Afghan victory 'could take 38 years' http://observer.guardian.co.uk/world/story/0,,2141901,00.html?gusrc=rss&feed=12 From rashneek at gmail.com Mon Aug 6 10:22:43 2007 From: rashneek at gmail.com (rashneek kher) Date: Mon, 6 Aug 2007 10:22:43 +0530 Subject: [Reader-list] Lost World,Forgotten People Message-ID: <13df7c120708052152t41bae58ay53880254da85c0bf@mail.gmail.com> According to Human Rights Watch, over 300,000 Kashmiri Hindus - 90 per cent of the Hindu population of theKashmir Valley - remain displaced. In fact, they comprise India's largest displaced population. Ofthem, about 4,880 families, each with an average offour members, are living in camps in and around Jammu(the summer capital of the state of Jammu and Kashmir). And predictably, almost 60 per cent of the displaced are women. read the complete article here http://kashmiris-in-exile.blogspot.com/ Regards Rashneek Kher -- Rashneek Kher http://www.nietzschereborn.blogspot.com From mahmood.farooqui at gmail.com Mon Aug 6 15:40:50 2007 From: mahmood.farooqui at gmail.com (mahmood farooqui) Date: Mon, 6 Aug 2007 15:40:50 +0530 Subject: [Reader-list] Papa ajoba Message-ID: Dear Anuja, I have hugely enjoyed your blog on Papa Ajuba. The pictures too are lovely and highly evocative, can't imagine camera assistants wearing ties in today's times, anywhere. We have such few film histories anyway that memoirs like these becomely doubly useful, apart from charting the personal journey of your grandfather, they stand for filling in missing links for the way films were actually made as well as the material culture of their making. The details on the make up material and how it was prepared was wonderful, as was the encounter with Shammi Kapur, at a theatre festival at a college, no less! I want to ask your grandfather a few questions-did he have a criterion for judging the quality of a film other than its success in the market? Were there directors known for doing good, clean work? What sense did they have of international cinema? How and when did the star system come into vogue? Since he was familiar with pre-47 style of filmmaking, did he notice a sharp break or a break of any sort once the studio system broke down and newer producers came into the picture? I am particularly keen on unearthing the arrival and origin of the star system in the 50s... Many thanks for the work... From santanaissar at gmail.com Mon Aug 6 16:49:57 2007 From: santanaissar at gmail.com (Santana Issar) Date: Mon, 6 Aug 2007 16:49:57 +0530 Subject: [Reader-list] Sarai Posting - Rethinking Animal Activism in the Urban Context Message-ID: Hello everyone. This is our third posting, on our visit to one of the foremost AWOs in Delhi, Jeevashram. Just off National Highway 8, Jeevashram can be accessed from two directions- one takes you through a tree-lined avenue reminiscent of a posh country resort and flanked by plush, high walled farmhouses, the other through the narrow, dusty but clean lanes of village Rajokri – through shops, *chai *stalls and painted brick houses. Their walls often function as signboards – what appears to be a cul-de-sac has "Jeevashram" scrawled in black paint over arrows pointing into a barely visible lane. Jeevashram itself is located just outside the maze of the market, in a quieter, greener spot. We drive past a heap of garbage, and a big depression – a *khai* – that clearly functioned as a sort of local *ghaat* once upon a time. The flight of steps going down to the dry and grassy bottom is still intact. A large white building with board that reads "Holistic Health Centre" stands about 20 meters away. Jeevashram was founded in 1990 by Lekha Poddar who provided the infrastructure and requisite finances. It is our favourite animal welfare organisation by far – clean, green, peaceful and spacious. We wander all over while waiting for Chief Veterinary Officer-in-Charge, Dr. Vinod Sharma to return from making a call. It is just after lunchtime and the strains of old Hindi film music emanating from electronic bullhorns strung up on trees and posts can be heard all over the 2 acre compound, mingling with the yelps of dogs bounding up to greet us. The effect is quite surreal – after a couple of ineffective tries, 'an Osho ashram with a few hundred tranquil animals thrown in' is as close to describing the atmosphere as we could get. It is the dogs who have the best deal at Jeevashram. The friendlier ones have free run of the place – led by Sher Khan, the shaggy-in-patches, 3-legged mascot of Jeevashram's ambulance service. The rest are housed in a large shady compound ringed by clean kennels for the sick, visiting or grumpy. The cats have a rawer deal than the dogs – housed in a cattery, the felines do not get the free run of the place that their canine counterparts do. The "big animal shelter" houses sundry cows, donkeys, horses, mules and a few randy goats. The small aviary accommodates rabbits besides a belligerent looking cock, a peacock with but half his tail feathers and a peahen. The 'Garden of Eternal Peace' is the quaint pet cemetery that lies behind the kennel, with gold letters on marble plaques proclaiming the loss of dearly departeds (some of the canines are addressed as "Mr" or "Ms") mourned by their grieving "families". But what may seem as a waste of space is probably an important revenue generator for a cash-strapped animal welfare organisation. A stall adjoins the spotlessly clean clinic where larger animals may be tethered for milking, routine check-ups and the like. In the 17 years since its establishment, the infrastructure at Jeevashram has vastly improved. It has a well-equipped operation theatre, gas anaesthesia and ultrasound facilities, an X-ray room, dental surgery facilities, a small laboratory, and even a mobile dispensary received as a donation. There is also a pet shop which offers pet food as well as the standard dog-owner delights – toys, collars, leashes, dog chews, cushions, baskets… Jeevashram's Jack-of-all-trades and Man-for-all-seasons, Dr. Sharma joined the organisation in 1994 as the first resident vet of the animal care shelter as the only doctor on the rolls. As veterinary surgeon he provides medical care to injured and afflicted animals, but he also oversees the administration and day-to-day functioning of the institution. Today, he is assisted by two sharp junior veterinary surgeons and 15 support staff. The latter help in hospital work, pick-up of animals, upkeep of the environment, and other assorted activities. We had a free-wheeling conversation with Dr.S. about our subject, which provided several leads, insights and a general take on the subject on ground. What follows are some excerpts and observations. ANIMALS IN THE CITY: *"The street is no place for animals – all animals should be well-cared for in homes"…* Dr. S appears to be firmly rooted in the welfarist tradition. Responsible pet ownership and care of livestock are the two main props of his vision. Neutering of household pets and spaying of stray animals, adoption of stray animals, medical treatment and care are important elements in the process. According to Dr. S., city streets are not the place for animals to be, and neither are zoos, where wild animals are displaced from forests and relocated in an artificial and highly inadequate environment. He respects the efforts of the 'animal *rights*" camp and appreciates the work they do, but does not wish to comment on their views and strategies. WHAT AILS ANIMAL WELFARE? *"The problem with animal welfare in **India** is that it's all heart and no professionalism"…* Although he appreciates the spirit in which they function, Dr. S. does not consider a single animal welfare organisation in Delhi to be well-managed and professional. Animal welfare cannot be undertaken solely out of love and compassion for animals. AWO's need time, space and money to serve their purpose. In addition to adequate infrastructure, they need qualified vets and well-trained para-staff. Decent colleges and courses for animal welfare are needed in order to produce well-trained professionals. In addition, awareness programmes must be undertaken to sensitise the general populace to the relevance of animal welfare. This must be taken very seriously and conducted on an extensive scale, beginning in the schools. RECONCILING ANIMAL WELFARE TO THE ANIMAL INDUSTRY: *"One must make a link between animal welfare and good economics" * It appears that Dr. Sharma's refusal to get into a "rights versus welfare" tussle arises in part from an acute awareness of the reality of the animal products industry, and the fact that it forms an integral part of the economy. In this context, Dr. S. argues that 'care' and 'kindness' in the animal industry make good *economic *sense after all. In his opinion, it is crucial to make this link in order to convince policy makers, bureaucrats and the people of the relevance of animal welfare – adherence to principles of animal welfare will help save money and increase productivity. For instance, slaughter of animals for meat and the processing of meat *at the same place* can do away with transporting animals over long distances in packed carriages. This precludes unnecessary animal suffering as well as the cost of transport, and may give impetus to job creation in the newly created processing industry ANIMAL WELFARE AND THE STATE MACHINERY *"They refer to us dismissively as *kutte-billi vale*" …* Politicians and bureaucrats are primarily concerned with production for the human population. Most of the government departments having anything to do with animals are concerned with animal husbandry. The following government bodies have some bearing – direct and indirect – on our work. Animal Husbandry Department, Ministry of Agriculture Animal Welfare Board of India Ministry of Forests and Environment Ministry of Social Justice Municipal Corporation of Delhi There is an urgent need to update animal laws in India – a penalty of Rs. 25/- makes absolutely no sense today! (*This is just a preliminary introduction to the State's role in animal welfare. More research is required on our part and one of our posts will be dedicated to this aspect. We came out armed with 'Animal Laws of **India**' by Maneka Gandhi, Ozair Husain and Raj Panjwani which we are in the process of reading. - S.I. and A.S.)* GETTING DOWN TO SPECIFICS *"Some people call Jeevashram a five star hotel for dogs"…* Rajokri village has a radius of about 1 km and about 4500 inhabitants. The real estate boom has had a profound impact on the village, and consequently the quality of life of its animals has definitely taken a turn for the worse. Dr. S. elucidates on this trend: big players coming in and buying up land from the villagers at high rates has led to a drastic dwindling in common pasture lands, backyards, space for cattle-sheds etc. Pools have been filled up and the animals have been quite literally pushed into a hole. Open spaces for grazing and exercise, and pools for bathing (an important requirement for the good health of livestock) have disappeared. Birds used to de-louse cattle – that isn't possible anymore since the pressure for space means livestock doesn't have room to lie about in the open where birds have access to them. The animals are under-exercised and infested with parasites. Since owners have more money today, more visits to the vet, chemical treatments and artificial boosting of productivity have become the trend. Though development and urbanization have made given rise to unhealthy living environments for livestock, their owners have more money to provide and sustain them. According to Dr. S., the *khai* just outside the Jeevashram compound used to fill up with water every monsoon, but the last time that happened was in 2000. It was a common swimming pool for both people and animals, and migratory birds would arrive in hordes, as would snakes. Now the pool has disappeared along with the teeming wildlife that it supported. The new sewage system diverts the water so that it all collects at the foot of the traffic signal on the highway. Just a bit of care and foresight in urban planning can go a long way, feels Dr. S. However, despite the perception of Jeevashram as a five star hotel for animals, it has gained the villagers' confidence and respect by the work that it does. Dr. S. is on the board of 2 schools in the area. Volunteers from the village often offer their services at the organisation. The 'holistic health centre' is a hospice for people living with AIDS. Dr. S. encourages attempts to use the animals in the caring for residents at the hospice. From arvind.access at gmail.com Sun Aug 5 02:21:03 2007 From: arvind.access at gmail.com (Arvind Kumar) Date: Sun, 5 Aug 2007 02:21:03 +0530 Subject: [Reader-list] Second Posting - Caste Violence in Urban Maharashtra: A Study of Worli Riots of Mumbai 1974 - A Breaking Point in Dalit Panthers Movement Message-ID: <364872690708041351j6e6a74e3s545e0256a1c752bf@mail.gmail.com> Second Posting - Caste Violence in Urban Maharashtra: A Study of Worli Riots of Mumbai 1974 - A Breaking Point in Dalit Panthers Movement Dalit Panther Manifesto – Some Glimpses and Observations (Bombay 1973) Who is a Dalit? Members of scheduled castes and tribes, neo-Buddhists, the working people , the landless and poor peasants, woman and all those who are being exploited politically, economically and in the name of religion. Who are our friends? 1) Revolutionary parties set to break down the caste system and class rule. Left parties that are left in the true sense. 2) All other sections of society that are suffering due to economic and political oppression. Who are our enemies? 1) Power, wealth, price. 2) Landlords, capitalists, moneylenders and their lackeys 3) Those parties who indulge in religious or casteist politics and the government which depends upon them. Burning Questions Before Dalits Today 1) Food, clothing and shelter 2) Employment, land and untouchability 3) Social and physical injustice Our Programmes 1) The question of landlessness of the Dalit peasants must be resolved 2) The oppression, exploitation and endemic atrocities on Dalits by landlords and rich peasants must be destroyed 3) The wages of landless labourers must be increased 4) Dalits must be allowed to draw water from public wells 5) Dalits must live, not outside the village in a separate ghetto but in the village itself 6) All means of production must belong to the Dalits 7) Exploitation by the private capital must cease 8) Social, cultural and economic exploitation must be removed and socialism must be built in India 9) All Dalits must be assured of daily wages 10) Unemployed Dalits must be given unemployment benefits 11) All Dalits must be given free education, medical facilities, housing and good quality cheap grains 12) When giving employment in educational institutions, the requirements to declare one's caste and religion must immediately be removed 13) The government must stop giving grant to religious institutions immediately and the wealth of the religious places must be used for the benefit of Dalits 14) Religious and casteist literature must be banned 15) The division in the army along caste lines must be ended 16) Black marketers, hoarders, money lenders and all those exploiting the people economically must be destroyed 17) The prices of essential commodities must be refunded From arvind.access at gmail.com Sun Aug 5 02:26:14 2007 From: arvind.access at gmail.com (Arvind Kumar) Date: Sun, 5 Aug 2007 02:26:14 +0530 Subject: [Reader-list] Third Posting - Caste Violence in Urban Maharashtra: A Study of Worli Riots of Mumbai 1974 - A Breaking Point in Dalit Panthers Movement Message-ID: <364872690708041356q6c763d1ew42ca2b11873464c8@mail.gmail.com> Third Posting - Caste Violence in Urban Maharashtra: A Study of Worli Riots of Mumbai 1974 - A Breaking Point in Dalit Panthers Movement Kala Swatantradin by Raja Dhale (Published in 1972) It was 15th August 1972, the twenty-fifth anniversary of Indian Independence and coincidentally the founding year of the Dalit Panther Party. In the backdrop of the atrocities on Dalits all over the country in general and Maharashtra in particular, Raja Dhale, one of the founding members of Dalit Panther Party wrote an article titled 'Kala Swatantradin' (literally meaning Black Independence Day) in Sadhna – A Marathi daily. This article highlighted the deliberate stripping and raping of Dalit woman by upper caste Hindus. Raja Dhale's central theme of the argument in his article was, that the dignity of a woman is superior than dignity of a nation – particularly than a nation where woman is not safe. This piece of writing brought Dalit Panther Party as a first page news constituent which not only attracted the attention of mainstream media, intellectuals, academicians in Maharashtra but throughout the nation. I have a copy of the original article by Raja Dhale. This piece is in Marathi language and I've got the transcript in English ready for it. This would form a part of my final paper and presentation for SARAI and I hope that the original Marathi text in the form of Dhale's archtype article would enrich the SARAI Archives. From arvind.access at gmail.com Sun Aug 5 02:30:51 2007 From: arvind.access at gmail.com (Arvind Kumar) Date: Sun, 5 Aug 2007 02:30:51 +0530 Subject: [Reader-list] Fourth Posting - Caste Violence in Urban Maharashtra: A Study of Worli Riots of Mumbai 1974 - A Breaking Point in Dalit Panthers Movement Message-ID: <364872690708041400x4247345ftf1705b75ce9049ea@mail.gmail.com> Fourth Posting - Caste Violence in Urban Maharashtra: A Study of Worli Riots of Mumbai 1974 - A Breaking Point in Dalit Panthers Movement Interview with L.D. Bhonsle (Dalit Panther, Pune Chapter) In the first phase of my fieldwork in Pune I conducted a set of structured interviews. Here I present excerpts of the interview with L.D. Bhonsle, one of the founders of Dalit Panthers, Pune Chapter. I met this 58 year old activist at the main gate of Ferguson College, Pune on a humid sunny afternoon while he was agitating in favour of wage hike for the employees of the college. Although I had already fixed an appointment with him, he gave me a cold reception when he came to know that I was pursuing a PhD in JNU and was taking a field trip enquiring about the Worli riots in Bombay. To my surprise he was more forthcoming for the interview and straightaway asked me; "Why do you want me to tell about any such incident and in any case what purpose would it serve except for you being awarded a PhD degree". Taken aback by his words I took a while to gather myself and continued with the interview to which the man was very cordial. I had no grievance left in me once I visited the residence of Bhonsle right after the interview, which was situated among a very moderate urban slum, located right behind the well known elite Ferguson College. The following are the excerpts from the interview. Q. What led to the coming of Dalit Panthers? A. Between 1970-72, there were gross atrocities on Dalits which were covered by major dailies on Maharashtra. Since 1957 General Elections, Republican Party of India which was sole representative of dalit voice in this country was in alliance with the Congress. There were three factions in RPI, one led by B.C. Kamble, other by Raja Kamble and yet another by Wada Saheb Gaikwad. But, RPI in totality failed in advancing the grievances of Dalits. This was the time when the Dalit Panthers came as a force to reckon with. Q. It is understood that Black Panthers inspired the Dalit Panthers. Do you agree? A. Well, the name has certainly got commonality but Dalit Panthers philosophy/ideology was only Ambedkar and Ambedkarism. The agenda was liberation of Dalits. Q. How do you see Worli Riots? A. Worli riots took place in the wake of Central Mumbai parliamentary by-election of 1974. CPI demanded support from the Dalit Panthers. Girni Kamgar Mazdoor Union called for a strike which was supported by the CPI and the CPI(M). Dalit Panthers also participated. Namdeo Dhasal addressed the crowd and said "You are not the original communist. I am a real communist because I am poor and I still stay in a ghetto". The Times of India reported this on the very first page. S.A. Dange's daughter Rosa Dange was candidate of CPI. Some one lakh voters of Dalit Panthers boycotted the election and she won. Y.B. Chavhan, the then Congress CM of Maharashtra, with help of Shiv Sena and police took action against Dalit Panther activists. Q. Do you see any similarity between Blacks and Dalits? A. Black were considered human but slaves. Dalits were 'untouchables' hence not a human. Worli to begin with. Q. What were the achievements of Dalit Panthers? A. · It gave grip to the Ambedkarite Movement · Cultural Movement grew up. · Movement not only produced activists but also leaders, which inspired the young leaders. Q. What were the failures? A. Personally, I do not feel such movement can ever fail Yet, I see some failures in retrospect. · Lot of Dalit youth left formal education. · Such youngsters did not get government jobs and this discrimination is still continuing in the Indian society. Q. How do you the future of such a movement? A. New generation wants to do less labour and extract more profit. Thus, revolutionary movement is defeated. Individualism has increased. Sacrifice is difficult and hence revolutionary valour is declining. The final words of Bhonsle were, "I am old and I have already sacrificed everything. I do not aspire for big things in life, therefore, I'll remain an activist till I am alive". From naeem.mohaiemen at gmail.com Mon Aug 6 22:19:52 2007 From: naeem.mohaiemen at gmail.com (Naeem Mohaiemen) Date: Mon, 6 Aug 2007 22:49:52 +0600 Subject: [Reader-list] Cloud of Silence in Bangla Town Message-ID: Migration has moved dramatically to the top tier of Bangla politics. The money being sent home by Bangla migrants is now a staggering EIGHT TIMES higher than investment by foreign companies, and FOUR TIMES higher than foreign aid. Amer Ahmed summarizes: "From a few thousand in the 1970s, the number of Bangladeshi migrants has exploded to a gross figure of more than three million by 2002, with about $23.7 billion being sent back in remittances over that period (Kibria, 2004). As of 2006, expatriate workers' remittance flows were FOUR TIMES GREATER than Official Development Assistance (ODA) and eight times more than Foreign Direct Investment (FDI)." This month's FORUM magazine has a special issue on migration. Some excerpts: ########################## Epaar Opaar (West Bengal & Bangladesh) - Udayan Chattopadhyay http://thedailystar.net/forum/2007/august/epaar.htm Cloud of Silence in Bangla Town - Naeem Mohaiemen http://thedailystar.net/forum/2007/august/bangla.htm The Third Pillar - S. Amer Ahmed http://thedailystar.net/forum/2007/august/third.htm Full magazine contents: http://thedailystar.net/forum/index.htm ########################## Cloud of Silence in Bangla Town - Naeem Mohaiemen Bombay. Mumbai. Contested name, conflicted ethnography. Some friends (Indian leftists) still hold on to the old name, a solitary act of defiance against soft Hindutva. Bombay. "Maximum city" that leaves me craving, by comparison, the "cleaner" air of Dhaka. It was towards the end of the BJP's horrific tenure (their shock defeat still a pipe dream for Indian progressives), and I was visiting a friend who was in Bombay writing his novel. After days of bemoaning the specter of militant Shiv Sena workers, I decided go exploring the town. Bombay's Bangla Town was on my radar. I had been hearing about floating Bengali populations. Some called them Bangali, some said Bangladeshi. Invisible, unwanted, and yet essential to the city's smooth functioning. Same as migrants anywhere. At Raey railway station, I started asking for Bangali-para. A few shop inquiries, and I was sent down a road with hundreds of shanty shacks. The men were all away at work -- women and the jobless sprawled on roadside mats. Also visible were barber shops, where work kept them near home. Tomato, begun, cauliflower, chilis and deformed miniature potatoes in symmetric rows on a blue sheet. A stack of fish fry on a plate: glistening with oil. It looked like it was being prepared for a restaurant, but the lady firmly and sternly informed me she was cooking it for mahalla people. In one corner, a floppy yellow object was being dipped repeatedly into boiling water, it looked like fish but it was chicken skin. On another sheet, a stack of dried, smelly, shutki fish. Fish everywhere, the trail was getting warmer. In between cooking areas, girls crouched on the ground, washing themselves with minimal soap and even more minimal disrobing. On more blue sheets, a man was rubbing his head affectionately on a baby's stomach. A crazy jumble of shacks. One-two-three-four, all on top of each other. When I first approach people, the conversation that breaks off is in Bangla. But when I ask questions, the replies are always in Hindi. No one admits to being Bangali. Dr Choudhary is a Bangali name, the only doctor in the area. But his tiny shop is closed. There are only a few other shops where I can try my search. Trail growing cold again. I step into the last barbershop on the row. The man sitting in the crouched chair has a thinly shaved pencil moustache and black kohl around his eyes. "Are you Bangali?" He answers with a distinct Kolkata accent. First question everyone always asks, "Apni kotha theke eshechen?" "I've come from Bangladesh." Quick as a flash, he asks, "Mmm, passport korthe chacchen bujhi?" "Bujhlam na," oh, and a beat later, I realize he's asking if I need to get an Indian passport... "No, no, I'm visiting, I don't want to stay here." His companion speaks up, "I'm from Assam, where are you from?" "Dhaka." They both nod their heads. It seems to have meant something. "But my mother's from Sylhet." Now the second man perks up: "Oh so you're from my neighboring state." "Well, we used to be the same state," I joke, trying to relax the air. The owner shows up. He has a bushy beard. His Bengali is accented. He says he's from Haora. He starts talking animatedly about Bangladesh. "Yes I go to the Shahjalal mazaar in Sylhet all the time, and also the one in Chittagong." "You mean the one where you feed turtles bananas?" "Na bhai, that's Chittagong, in Sylhet you feed them pao fish." "How do you get there?" "Oh I just get a pass and go back and forth. It's no problem, really easy to get through Benapole. Are you taking the bus too?" "No, I'm flying." "Oh, apne tho thahole different category. That's not for us. You put yourself in that seat and...nothing to worry about." After a few more minutes of conversation, they give me directions. I need to get to Wadala, where there's another big Bangali colony. Okhane onek onek Bangali paben! But does Bangali mean from West Bengal, or Bangladesh? Or is there no difference in the middle of basti community solidarity...that part I haven't been able to figure out from these conversations At Wadala, the environment is very different. The signs here are much more open. A huge slum sprawls on the other side of the train tracks, taking up a few street blocks. Everyone here knows where the Bangali-para is, no puzzled looks. There are blocks of Urdu signs, but every person I ask says, further, just a little further. But as soon as I cross the tracks (stopping to take one furtive photo), walk around the piles of garbage, and step into the area itself, there's a very different reaction. Although shops carry address boards that say "161 Bangali Para", when I speak to people, no one will admit to being Bengali. Every person says "go over there," sending me somewhere else. I start walking into narrower corridors. There are shacks on every side, tumbling in with barely enough space to squeeze through. Suddenly I feel very conscious about the large camera I'm carrying with me. I can barely get through some alleys with the camera bag! What prompted me to make myself so conspicuous... Finally an Urdu speaking shopkeeper says, "Go up the stairs to the jori factory, they're all Bengali." I climb up slowly with my load and make a bumbling entrance. My bag gets stuck on a pipe, and somebody jubilantly yells from downstairs, "wo fas giya!" He climbs up to disentangle me and by the time I get upstairs, the jori factory workers are all staring at me. Red-faced, I begin a stumbled, rushed explanation. "I'm from Bangladesh, I make films, I was here visiting a friend, I'm looking for Bangalis, especially people from Bangladesh.." my voice trails off as the awkwardness of the situation slowly comes home. In a city where the Shiv Sena plays politics with the juju of "illegal Bangladeshi" migrants. In a volatile situation where "push back" has entered the subcontinental vernacular. Where election season means giving instructions to pakrao the "illegals." Where Bangladeshi is also the BJP's coded way of saying "Muslim". Walking into a slum where the BJP-era police were rounding up and deporting suspected Bangladeshis, who will admit to being Bangladeshi to me? "Who are you?" one of them asks, he can't have been more than sixteen. I start my explanation again and halfway through, he interrupts and says in Hindi, "Speak to us in Hindi, we don't understand Bangla!" "But you just spoke to me in Bangla" "No we don't understand Bangla, we speak only Hindi, we don't know what you're looking for." The music was turned down. One of them turns it back up. Hindi, filmi, loud… I keep trying for a few minutes. The pathos of the situation seeps in and I give up. I start climbing back down, careful about my bag this time. "What happened, bhaisaab?" asks the Urdu speaker downstairs. I explain, embarrassed, like a jilted lover. "No, no, they're lying, they're all from Kolkata." "Hey," he yells up, "Thum jhut kiu bola…why did you lie? " Then turning to me, "Listen no one wants to admit being Bangali, because the police are always looking for Bangladeshis. It means anyone who's Bangali and Muslim is a suspect. Then they threaten to deport you, you bribe them 2000 rupees, and they let you go. Sometimes they put them in the van for show and let them off a mile from here. It's all about money." Someone else, "You need to tell them you are a journalist, you will print their photo." I hesitate, "I don't think that will reassure them." (I'm not a journalist anyway) Another man chimes in, "We're not afraid, take our photo." "But you're not Bangali." He breaks into a smile. "Yes, that's why I don't care if you take my photo. Listen go to that store. They are older, they are not as afraid as those kids." I climb up another flight of stairs. This time, puzzled looks again, but not as much hostility. They listen, and continue their jori weaving work. After the explanation, the man in front starts speaking. Very precise, with a strong Kolkata accent. "Listen, no one will talk to you, everyone is scared. We're not scared, that's why no one has ever given us trouble." Another craftsman speaks up. "But even if they do, so what. Listen bhai, those who are scared are usually the ones they catch." They're speaking in turns, filling in each other's sentences with comfort. "But it's all for bribery. They want a bribe, otherwise they'll send you over the border. They even cut off your shirt label, so no proof of where you came from." "But when they get to the border, Bangladesh doesn't want them either. Why should they, ey apod abar kottheke elo? And another thing, they separate families. Men are put in one camp, women in another, children in a third one. If you really want to push people out, this is not the way you do it." "So..do people here think I'm with police?" I ask at last. "No no, no one thinks you're CID. But your clothes, your hair, your shoe, and the samal you're carrying makes you look different, so people are nervous. What does he want, they are asking. You arrived suddenly, no one knows you. This is not the proper way to come to our area. Come with introduction." Another man joins in, "But you should be careful, coming here where you do not know anyone, with all that samal, anything could happen. Even in the daytime. You shouldn't have come here with all this stuff." "But I have a passport. I'm carrying it with me!" "So what, if police rip up your passport, what will you do? You'll speak English, they'll pretend not to understand. You'll speak Hindi, they'll pretend not to understand. It takes nothing to put you in jail." "But I'll tell you what no one will admit. There are maybe 700,000 people here. At least half are from Bangladesh. Maybe they came now, maybe they came before partition, no one knows-- how could they? They have always been here." They start to warm up, and get a little angrier too. "But now no one wants to admit it because you will get thrown out. It's completely unfair, just politics and money. Some of these people have been here for generations, suddenly at night they are getting the knock." This goes on for a while. Hostility to the police, to the politicians, to the BJP. All seeping out, bit by bit. "How long have you been in the jori business?" I finally ask. "We Muslims have been in it for a long time, you could say this is our khandani. But now Hindus have also come in, so prices have gone down. You can barely eat on this. That's why all our families are back in Kolkata." The first man looks up at me, staring for a moment, before asking his question. "Are you Muslim?" "Yes. And you...?" He just points to the Arabic script on the wall. "Yes, all the people in the jori business in this neighborhood are Muslim. So... you can celebrate Eid with us." A new person enters. He's younger and seems to be the manager. He looks over at me, suspicious and watchful. The mood is broken, conversation withers away. Everyone goes back to work. A bottle of Pepsi arrives for me. I ask permission and take a few pictures. We think of exchanging information. They have no address to give me. "What about this Factory?" "No point giving you this address, tomorrow you may come back and I may not be here. Maybe next week, the whole slum will be gone. It's happened before." "But take my address, and if you come to Bangladesh, please visit." They nod. But we all know, they're not coming to Bangladesh. It takes a long time to say goodbye. I stay another hour. They give me Pepsi again. The conversation is light, scattered over the sound of work. But they seem mystified by my desire to leave. "Why do you want to leave quickly?" I explain that I am in Bombay for a few days, want to spend some time with my friend. They nod but don't really pay too much attention. Finally it's really time to leave. As I get up, he stops me, "Ok, one very important question for you." "Yes, go ahead..." "Do you really think they got Saddam?" I'm a bit stupefied. This? This is the big question? The others join in enthusiastically, this is clearly the burning topic on their mind. "We all think that's a copy. Otherwise why do they have to check his teeth?" "Saddam is not a hero, a woman! How did he get caught? Why didn't he kill himself, that's what I would have done." We argue about Saddam for a bit. Real? Copy? Finally I stop it. "Listen this conversation will never end. I really have to go. Getting late. Long way to my friend's house. We'll talk about it next time." "Yes," he replies, "Next time." _______________________________________________ shobak mailing list shobak at idash.org http://idash.org/mailman/listinfo/shobak From indersalim at gmail.com Mon Aug 6 23:18:03 2007 From: indersalim at gmail.com (inder salim) Date: Mon, 6 Aug 2007 23:18:03 +0530 Subject: [Reader-list] Habba Khatoon & Sor Juana Ines de la Cruz In-Reply-To: <47e122a70708061044w3f8dbde2obe97283b18763c7a@mail.gmail.com> References: <47e122a70708061044w3f8dbde2obe97283b18763c7a@mail.gmail.com> Message-ID: <47e122a70708061048g26986d6ct773482ae3bad9e97@mail.gmail.com> Habba Khatoon & Sor Juana Ines de la Cruz This is about 16th and 17 century. After the full moon of Habba Khatoon alias Zooni, Sor Juana Ines de la Cruz shone on the South American horizon nearly one century later. We don't have detailed account of Habba Khatoon unlike Sor Juna whom we know how she died and even at what time of which month and of what disease. That is that, but what fascinates me here, is their similarity in many areas. Both Habba and Juana come from a humble background, and both ended tragically. Both were gifted poets with a deep love for music, though Sor Juana was well read and knew science as well from the beginning, but both had no regular schooling. Both were in love, and both were radical in thought and profoundly protesting against the social decadence and other forms of human suffering. To say the least, both were women, and beautiful. Sor Juana was not only a poet but a philosopher, playwright, and prose writer. She was an illegitimate and a lesbian, unlike Habba Khatoon who was simply the daughter of a peasant; and in love with nature from the beginning. I said this because we don't have an intensive record of her upbringing, adolescence and marriage. But I am sure, the medieval rural of Maxico and Kashmir must have been quite lyrical, because of which it was possible for daughters of humble backgrounds to pick up the nuances of song making intrinsically. The credit goes to the inherent strength in the folk music it self; and since folk is non-translatable into any other form of expression, and here, any attempt to compare the two great poets is almost insignificant. While Octavio Paz won Nobel prize in 1990 for his monumental work on Sor Juana, our Kashmiri Nightingale, for some Kashmiri brothers, is still not impressive enough to qualify as a poet, even. Sor Juana was Catholic and a Nun in an autocratic, theocratic, male dominated society, and when she pressed for the proper education of girls she was forced to stop writing, which finally resulted in the sale of her collection of 4000 books, musical instruments and everything she identified with. That was the beginning of her quick end, hastened by the Plauge in the city. On the contrary, Habba Khatoon was beaten by her first husband and forced to abandon poetry, which dramatically caused her to discover new love, a new lease of life as a creative poet in the court of King Yousuf Shah Check. But she was soon out of favour when the Kashmiri Sultan was killed by Mughal Emperor, Akbar the Great. That was the beginning of her tragic end, too. A Habba Khatoon poem is the effortless song of a woman poet, quite like Sor Juana's, but in a different context, perhaps. When I hear, ' bei tschsai Zameen tai, tchi chook Asman, seers chook sar posh' the blue earth flashes in front of my eyes. I see, the zameen ( the earth ) surrounded by invisible air, being kissed by the very transparency it is surrounded with. A deep kiss in its entirety, writing all the far and beyond, in 'a blue', we all are familiar with. A great secret which we can see from a distant planet, but can visualize and experience only from below, and hence a secret. This woman poet was able to appropriate the whole of earth in a bid to proclaim 'love' so overwhelmingly that even the sky looks smaller. The echo of such a thought comes to us from an ancient Shiva Shakti thought but since that has turned merely into a popular worship form of main stream Hindu religion, unlike the word ' zameen' ( earth ) which gives us back our empirical pride and a grass root belonging at the same time. I approach, and I withdraw: who but I could find absence in the eyes, presence in what's far? This is sor Junana, experiencing the meaning of visual so spontaneously. Here, I am a little interested to see how the poet's quantum of thought weaves all the possibility, with such a precision, and yet declares nothing, and hence so secretive, so personal and so close to ones life, particularly a woman's… The most famous song in Kashmir by Haba Khatoon is her protest against in-laws, who were perhaps pressing her for dowry. During one of those days when she happened to break her water pitcher she gives a call to her parents to come to her rescue and provide her with a new pitcher. "The mother-in law grabbed me by my hair, which stung me more than the pangs of death. I fell asleep on the supporting plank of the spinning wheel, and in this way, the circular wheel got damaged. I cannot reconcile myself with the atrocities of the inlaws, O! my parents, please come to my rescue." ( translation by KN Dhar ) The song goes on and on. Poets are perhaps tailor made to take the matters of dignity too seriously. Needless to say that woman have suffered more than anybody else in the whole process of civilization making. Children have suffered too, and here is how Haba Khatoon expresses so lucidly in verses "My parents sent me to a distant school for receiving tuition. The teacher there beat me with a tender stick mercilessly and ignited a fire within me; No body's youth with child- like innocence should go unrewarded like that of mine." ( translation by KN Dhar) The manner in which Haba Khatoon spoke against the Child-abuse is without a parallel in the whole of literature. Unpredictability, the essential element of poetry pours out just a bud comes out a bough, with a universal human heart of a mother. The popularity of the songs has given it a status in the cultural history of Kashmir that no one can erase it from the memory of people who are celebrating the songs of Haba Khatoon in the present, even. Unfortunately, her creative being was cut short, more for her being a woman than by the death of King Yousuf Shah Check. This is how she expresses, perhaps in her last song. Tschi kaho watiyo mani marnay " what will you gain by my death, O God.' One finds a similar echo in Sor Juana's last inscription, title of a film also, la peor de todas ("I, The Worst of All") Here, a Sor Juana poem translated in English: Silly, you men-so very adept at wrongly faulting womankind, not seeing you're alone to blame for faults you plant in woman's mind. After you've won by urgent plea the right to tarnish her good name, you still expect her to behave-- you, that coaxed her into shame. You batter her resistance down and then, all righteousness, proclaim that feminine frivolity, not your persistence, is to blame. When it comes to bravely posturing, your witlessness must take the prize: you're the child that makes a bogeyman, and then recoils in fear and cries. Presumptuous beyond belief, you'd have the woman you pursue be Thais when you're courting her, Lucretia once she falls to you. For plain default of common sense, could any action be so queer as oneself to cloud the mirror, then complain that it's not clear? Whether you're favored or disdained, nothing can leave you satisfied. You whimper if you're turned away, you sneer if you've been gratified. With you, no woman can hope to score; whichever way, she's bound to lose; spurning you, she's ungrateful-- succumbing, you call her lewd. Your folly is always the same: you apply a single rule to the one you accuse of looseness and the one you brand as cruel. What happy mean could there be for the woman who catches your eye, if, unresponsive, she offends, yet whose complaisance you decry? Still, whether it's torment or anger-- and both ways you've yourselves to blame-- God bless the woman who won't have you, no matter how loud you complain. It's your persistent entreaties that change her from timid to bold. Having made her thereby naughty, you would have her good as gold. So where does the greater guilt lie for a passion that should not be: with the man who pleads out of baseness or the woman debased by his plea? Or which is more to be blamed-- though both will have cause for chagrin: the woman who sins for money or the man who pays money to sin? So why are you men all so stunned at the thought you're all guilty alike? Either like them for what you've made them or make of them what you can like. If you'd give up pursuing them, you'd discover, without a doubt, you've a stronger case to make against those who seek you out. I well know what powerful arms you wield in pressing for evil: your arrogance is allied with the world, the flesh, and the devil! -- -- From fouadbajwa at gmail.com Mon Aug 6 23:57:42 2007 From: fouadbajwa at gmail.com (Fouad Riaz Bajwa) Date: Mon, 6 Aug 2007 23:27:42 +0500 Subject: [Reader-list] Invitation for Nominations to the Stockholm Challenge Award 2008 & Stockholm Challenge GKP Awards 2007 Message-ID: <46b7682e.16538c0a.339d.1c83@mx.google.com> Dear ICT & FOSS Community Members, The International Free and Open Source Software Foundation iFOSSF, MI, USA (http://www.ifossf.org) is a member of the Champions Network of the Stockholm Challenge (http://www.stockholmchallenge.se). We would like to identify innovative and/or outstanding projects and programmes from the community that use ICT (Information and Communication Technologies) and FOSS (Free and Open Source Software) to intervene in social and economic problems in worthwhile and innovative ways. We would like to encourage organizations to submit their projects that would make an excellent participant in the following categories of the Stockholm Challenge, with the Awards being made in May 2008. If you are also a member of a Multi Stakeholder partnership, you may also be eligible for the Stockholm Challenge GKP Awards 2007. The entries to both awards are through the same entry form at ( http://my.stockholmchallenge.se/user/register ): - Public Administration - Culture - Health - Education - Economic Development - Environment This invitation does not in any way guarantee that you will become a finalist; that is up to the Award’s completely independent jury panel, but the staff of iFOSSF and the Challenge is always ready to help you in putting together the most effective entry and to promote your project through our website and our own publicity events. The official closing dates for submission of participant nominations are as per the following: 1. Stockholm Challenge GKP Awards - 31 August 2007 2. Stockholm Challenge Award - 31 December 2007 About the Stockholm Challenge: The Stockholm Challenge ( http://www.stockholmchallenge.se ) encourages and acknowledges projects that tackle the problems of the digital divide and that use ICT to intervene in social and economic problems in worthwhile and innovative ways. In its 10 year existence (originally as the Bangemann Challenges) the Stockholm Challenge has brought together hundreds of finalists at our exhibitions and prize-giving events, acknowledged and raised the profile of the finalists and major award winners and built a challenge "family" of participants who continue to gain benefits from their association with our event. The Challenge is owned and managed by KTH http://www.kth.se/eng (The Royal Institute of Technology) with support from SIDA ( http://www.sida.se/Sida/jsp/polopoly.jsp?d=107 ), City of Stockholm ( http://www.stockholm.se/english ), and Ericsson ( http://www.ericsson.com ). This arrangement makes it possible for to set up new possibilities for links both with academic researchers and innovators from around the world. About the International Free and Open Source Software Foundation: The International Free and Open Source Software Foundation (iFOSSF http://www.ifossf.org ) is a nonprofit organization incorporated in Michigan, United States. Its mission is to accelerate the development and usage of Information and Communication Technologies with Free and Open Source Software worldwide for sustained economic and social development, especially for the socially disadvantaged. iFOSSF is centered on FOSS; its purpose is to apply thought leadership in support of innovation and creativity in research and development of FOSS solutions for the benefit of the global community." More information: If you would like to participate in this event, please visit the entry form here ( http://my.stockholmchallenge.se/user/register ). If you would like to know more about the Challenge, please visit the award website, or contact iFOSSF at this address. Thank you once again for your enthusiasm and support. Kind regards Fouad Riaz Bajwa Secretary & Co-Founder International Free and Open Source Software Foundation http://www.ifossf.org Champions Network Stockholm Challenge Award http://www.stockholmchallenge.se From info at art-action.org Tue Aug 7 00:52:13 2007 From: info at art-action.org (Les Rencontres Internationales) Date: Mon, 06 Aug 2007 21:22:13 +0200 Subject: [Reader-list] Call for entries 2007/ Paris / Berlin / Madrid Message-ID: <46B774E4.7184BE3B@art-action.org> Dear all on Reader List, Please find below the Call for entries we are now circulating for the 14th "Rencontres internationales Paris/Berlin/Madrid" that will take place from November the 22d to December the 1st in Paris at the Centre Pompidou, the Jeu de Paume national museum and other location. This piece of information is released so that artists, filmmakers, and collectives may submit their works. General information regarding the Rencontres Internationales is posted on our website, at : http://art-action.org Please feel free to forward this information as widely as possible and to contact us for any further information. Best wishes The Festival team ============================================== ||||| CALL FOR ENTRIES: UNTIL THE 15th OF AUGUST, 2007 ||||| RENCONTRES INTERNATIONALES PARIS/BERLIN/MADRID ||||| FILM / VIDEO / MULTIMEDIA ||||| http://art-action.org/en_info_appel.htm *** Please forward this information as widely as possible *** The 'Rencontres Internationales' will take place in Paris in November 2007, at the Centre Pompidou, at the Jeu de Paume national museum and in other key locations. The same program will be presented in Madrid in April 2008 and in Berlin in June 2008. Those three events will propose an international programming focusing on new cinema, video and multimedia, gathering works of artists and filmmakers acknowledged on the international scene along with young artists and not much distributed filmmakers. + + + + + + + + + + + + + + + + + + + + + ANY INDIVIDUAL OR ORGANISATION CAN SUBMIT ONE OR SEVERAL PROPOSALS. THE CALL FOR ENTRIES IS OPEN TO FILM, VIDEO AND MULTIMEDIA CYCLES, without any restriction of length or genre. All submissions are free, without any limitation of geographic origin. + + + + + + + + + + + + + + + + + + + + + CINEMA AND VIDEO CYCLES (all film and video formats) * Video / Video art / Experimental video * Experimental Film * Documentary, experimental documentary * Fiction - short, medium and feature length * Animation movie MULTIMEDIA CYCLES * Installation * Net art * Performance, concert + + + + + + + + + + + + + + + + + + + + + Video and film submissions are received on DVD. ALL submissions are sent by postal mail, enclosed with a filled-in ONLINE ENTRY FORM, UNTIL THE 15th of AUGUST, 2007. Entry forms and information regarding the 'Rencontres internationales Paris/Berlin/Madrid' are available on our website http://art-action.org/en_info_appel.htm + + + + + + + + + + + + + + + + + + + + + The 'Rencontres Internationales' offer more than a simple presentation of the works. They introduce an intercultural forum gathering various guests from all over the world - artists and filmmakers, institutions and emerging organisations - to testify of the vivacity of creation and its distribution, but also of the artistic and cultural contexts that often are experiencing deep changes. The festival reflects specificities and crossings of art practices between new cinema and contemporary art, explores media art practices and their critical purposes, and work out this necessary time when points of view meet and are exchanged. The festival aims at presenting those works to a broad audience, at creating circulations between different art practices and between different audiences, as well as creating new exchanges between artists, filmmakers and professionals. The 'Rencontres Internationales Paris/Berlin/Madrid', an event without competition, are supported by French, German, Spanish and international cultural institutions. http://art-action.org/en_soutien.htm PLEASE FEEL FREE TO SPREAD OUT THIS PIECE OF INFORMATION to creative organizations, art networks, production companies, artists and filmmakers you are in contact with. Best wishes. The Rencontres Internationales -- Les Rencontres Internationales Paris/Berlin/Madrid #14 > Paris > Centre Pompidou, Jeu de Paume, Cinéma Entrepôt 22 nov. - 1er dec. | 22. Nov - 1. Dez. | Nov. 25th - Dec. 1st From pukar at pukar.org.in Mon Aug 6 11:12:53 2007 From: pukar at pukar.org.in (PUKAR) Date: Mon, 6 Aug 2007 11:12:53 +0530 Subject: [Reader-list] [Announcements] [announcements] India China Institute Fellows Program : Inviting applications Message-ID: <001701c7d7ec$dfd83250$3466c2cb@freeda> India China Institute - PUKAR (Local Partner) invites applications for the India China Institute Fellows Program The India China Institute (ICI) based at The New School, New York, invites applications for its second fellowship program: Prosperity and Inequality: India and China India China Fellows Program (ICFP), ICI seeks applicants who are highly accomplished, innovative and emerging leaders with 5 to 15 years of professional experience in their respective fields. Applicants from diverse backgrounds such as public administration, academics, media, civic action, art, architecture and private entrepreneurship are encouraged to apply. Applicants should address the program theme with particular focus on regional development, migration, and design strategies. Priority will be given to applicants who are sensitive to social, cultural and gender aspects. This two year fellowship requires: 1. Indian citizenship and proof of residency for more than 5 years 2. Masters Degree or equivalent experience 3. Willingness to be an active and essential participant in an interactive, intellectual, collaborative research project that will be innovative and influential 4. Commitment to participate in 4 international residencies: . March 16-30, 2008, NY . November2-9, 2008, China . August 23-30, 2009, India . April 14-18, 2010 (tbd) 5. Total fluency in English, working knowledge of the computer and access to internet for communication and research purpose 6. The selected fellows could continue their current profession during their fellowship period. They will be assisted in the research proposal, travel, workshops and compensated appropriately by an honorarium 7. Applications must be postmarked no later than August 30, 2007. Late applications will not be considered. (Kindly ignore this mail if you have already applied) Application Forms can be downloaded from: www.indiachina.newschool.edu For further information, please write or email: Dr. Anita Patil-Deshmukh Senior Advisor, India China Institute C/o PUKAR, 1-4, 2nd floor, Kamanwala Chambers, Sir P M Road, Fort, Mumbai, 400 001 Tel: 91 22 6505 3302 Fax: 91 22 6664 0561 E-mail : deshmuka at newschool.edu; pukar at pukar.org.in PUKAR (Partners for Urban Knowledge Action and Research) Address:: 1-4, 2nd Floor, Kamanwala Chambers, Sir P. M. Road, Fort, Mumbai 400 001 Telephone:: +91 (22) 6574 8152 Fax:: +91 (22) 6664 0561 Email:: pukar at pukar.org.in Website:: www.pukar.org.in -------------- next part -------------- _______________________________________________ announcements mailing list announcements at sarai.net https://mail.sarai.net/mailman/listinfo/announcements From kj.impulse at gmail.com Sun Aug 5 23:28:01 2007 From: kj.impulse at gmail.com (Kavita Joshi [Impulse]) Date: Sun, 5 Aug 2007 23:28:01 +0530 Subject: [Reader-list] [Announcements] [DFA: 12] Screening of Jahaji Music by Surabhi Sharma Message-ID: <821019d70708051058k1d321a53l9b6fa7d50164307e@mail.gmail.com> Surabhi Sharma's feature length documentary film Jahaji Music is a record of the evolution of chutney music in the Caribbean. From the mid-nineteenth century Indian labourers arrived in the Caribbean on boats, bringing a few belongings and their music, the beginnings of a remarkable cultural practice. More than 150 years later musician Remo Fernandes travels to the Islands to explore collaborations and create new work. Jahaji Music is a record of a difficult, if unusual and complex, musical journey. It is an attempt to make meaning of aspects of contemporary culture in Trinidad and Jamaica, even as we witness the nature and possibilities of artistic collaboration. The film endeavours, through it all, to weave a story of memory, identity and creativity. Duration: 1 hour 52 minutes. Date: August 9, 2007 Venue for Screening: India International Centre (IIC) Auditorium, 40 Max Mueller Marg, New Delhi 110 003, Tel: 011 24619431 Time : 6.30 pm Entry is free. No passes needed. --~--~---------~--~----~------------~-------~--~----~ To UNSUBSCRIBE: send an email to delhifilmarchive-unsubscribe at googlegroups.com More OPTIONS are on the web: http://groups-beta.google.com/group/delhifilmarchive/ Contact the MODERATOR: delhifilmarchive [at] gmail.com Visit our WEBSITE: www.delhifilmarchive.org See the LIST OF FILMS in the Archive: http://www.delhifilmarchive.org/archive.html -~----------~----~----~----~------~----~------~--~--- _______________________________________________ announcements mailing list announcements at sarai.net https://mail.sarai.net/mailman/listinfo/announcements From rashneek at gmail.com Tue Aug 7 15:34:54 2007 From: rashneek at gmail.com (rashneek kher) Date: Tue, 7 Aug 2007 15:34:54 +0530 Subject: [Reader-list] Habba Khatoon & Sor Juana Ines de la Cruz In-Reply-To: <47e122a70708061048g26986d6ct773482ae3bad9e97@mail.gmail.com> References: <47e122a70708061044w3f8dbde2obe97283b18763c7a@mail.gmail.com> <47e122a70708061048g26986d6ct773482ae3bad9e97@mail.gmail.com> Message-ID: <13df7c120708070304v68979522hd8ba462f8f910901@mail.gmail.com> Kashmir has been home to some really great poets like Shams Faqir,Ahad Zargar,Mahmud Gami,Krishanjoo Razdan,Samad Mir,Dina Nath Nadim and many more,Habba Khatoon or Zoon does not qualify in the same league of poets as the ones named above her. This is primarily on account of the following 1.She was more of a singer and it is to this day believed in Kashmir that her voice resonated in the saffron fields of Pampore 2.She was a song writer or lyricist of the songs she sang.Now very few can describe Indeevar as a poet,despite the fact that he wrote some exceptional songs. Having said that her contribution as a song writer or a keeper of conscience/rebel to the society in which she lived cannot be undermined. She speaks of the constant ridicule that she had to undergo at the hands of her first and only husband(she was only a concubine to Yusuf Shah Chak,and not a wife..this has been testified by Amin Kamil and TN Raina)...when she sings...Not me phutmo malinavay ho.... She also brings home the point how women were mistreated,and most wanted a girl not to be born( in her song..chuye baer baer mas pyalo...in which she says...most frown at the birth of a girl...although a girl is a lion yet they make her feel like a fox) She is a nationalist to core...when she sings paens to Yusuf Shah Chak in her tribute when he fights Akbar...She sings..O my friend see what feats he accomplished...neither the axes nor arrows did he fear...thats why my friend he is Sher-i-Jabbar..(vich taem sakhiyav kaer kith karo-na su khooch teeras na su tabre..tavay tas naav paev sher-jabbaro) One can really write volumes on her songs and her rather sad life...but Habba Khatoon alongwith Lalded,and Arinmal remain the voices of Kashmiri women...till date.... but to call her a poet would be comparing her to Ahmed Batwari and Abdul Ahad Azad...which is rather unfair.. The only song where she shows some flashes of poetry is Valo myane poshe madano....one of the verses read(i try and translate) O my friend..let us go and fetch water(Vale vyes gachevay aabas) while the world is still asleep(duniya chu naendre khwabas) I await his reply(here she transcends the boundary of song writing to a higher plane)(praran tahendes jawabas) Come my beloved friend....(valo myane poshe madano) Regards Rashneek On 8/6/07, inder salim wrote: > > Habba Khatoon & Sor Juana Ines de la Cruz > > This is about 16th and 17 century. After the full moon of Habba > Khatoon alias Zooni, Sor Juana Ines de la Cruz shone on the South > American horizon nearly one century later. We don't have detailed > account of Habba Khatoon unlike Sor Juna whom we know how she died and > even at what time of which month and of what disease. That is that, > but what fascinates me here, is their similarity in many areas. Both > Habba and Juana come from a humble background, and both ended > tragically. Both were gifted poets with a deep love for music, though > Sor Juana was well read and knew science as well from the beginning, > but both had no regular schooling. Both were in love, and both were > radical in thought and profoundly protesting against the social > decadence and other forms of human suffering. To say the least, both > were women, and beautiful. > > Sor Juana was not only a poet but a philosopher, playwright, and > prose writer. She was an illegitimate and a lesbian, unlike Habba > Khatoon who was simply the daughter of a peasant; and in love with > nature from the beginning. I said this because we don't have an > intensive record of her upbringing, adolescence and marriage. But I am > sure, the medieval rural of Maxico and Kashmir must have been quite > lyrical, because of which it was possible for daughters of humble > backgrounds to pick up the nuances of song making intrinsically. The > credit goes to the inherent strength in the folk music it self; and > since folk is non-translatable into any other form of expression, and > here, any attempt to compare the two great poets is almost > insignificant. While Octavio Paz won Nobel prize in 1990 for his > monumental work on Sor Juana, our Kashmiri Nightingale, for some > Kashmiri brothers, is still not impressive enough to qualify as a > poet, even. > > Sor Juana was Catholic and a Nun in an autocratic, theocratic, male > dominated society, and when she pressed for the proper education of > girls she was forced to stop writing, which finally resulted in the > sale of her collection of 4000 books, musical instruments and > everything she identified with. That was the beginning of her quick > end, hastened by the Plauge in the city. On the contrary, Habba > Khatoon was beaten by her first husband and forced to abandon poetry, > which dramatically caused her to discover new love, a new lease of > life as a creative poet in the court of King Yousuf Shah Check. But > she was soon out of favour when the Kashmiri Sultan was killed by > Mughal Emperor, Akbar the Great. That was the beginning of her tragic > end, too. > > A Habba Khatoon poem is the effortless song of a woman poet, quite > like Sor Juana's, but in a different context, perhaps. When I hear, > ' bei tschsai Zameen tai, tchi chook Asman, seers chook sar posh' the > blue earth flashes in front of my eyes. I see, the zameen ( the earth > ) surrounded by invisible air, being kissed by the very transparency > it is surrounded with. A deep kiss in its entirety, writing all the > far and beyond, in 'a blue', we all are familiar with. A great secret > which we can see from a distant planet, but can visualize and > experience only from below, and hence a secret. This woman poet was > able to appropriate the whole of earth in a bid to proclaim 'love' so > overwhelmingly that even the sky looks smaller. The echo of such a > thought comes to us from an ancient Shiva Shakti thought but since > that has turned merely into a popular worship form of main stream > Hindu religion, unlike the word ' zameen' ( earth ) which gives us > back our empirical pride and a grass root belonging at the same time. > > I approach, and I withdraw: > who but I could find > absence in the eyes, > presence in what's far? > > This is sor Junana, experiencing the meaning of visual so > spontaneously. Here, I am a little interested to see how the poet's > quantum of thought weaves all the possibility, with such a precision, > and yet declares nothing, and hence so secretive, so personal and so > close to ones life, particularly a woman's… > > The most famous song in Kashmir by Haba Khatoon is her protest against > in-laws, who were perhaps pressing her for dowry. During one of those > days when she happened to break her water pitcher she gives a call to > her parents to come to her rescue and provide her with a new pitcher. > > "The mother-in law grabbed me by my hair, which stung me more than the > pangs of death. I fell asleep on the supporting plank of the spinning > wheel, and in this way, the circular wheel got damaged. I cannot > reconcile myself with the atrocities of the inlaws, O! my parents, > please come to my rescue." ( translation by KN Dhar ) > > The song goes on and on. Poets are perhaps tailor made to take the > matters of dignity too seriously. Needless to say that woman have > suffered more than anybody else in the whole process of civilization > making. Children have suffered too, and here is how Haba Khatoon > expresses so lucidly in verses > > "My parents sent me to a distant school for receiving tuition. The > teacher there beat me with a tender stick mercilessly and ignited a > fire within me; No body's youth with child- like innocence should go > unrewarded like that of mine." ( translation by KN Dhar) > > The manner in which Haba Khatoon spoke against the Child-abuse is > without a parallel in the whole of literature. Unpredictability, the > essential element of poetry pours out just a bud comes out a bough, > with a universal human heart of a mother. The popularity of the songs > has given it a status in the cultural history of Kashmir that no one > can erase it from the memory of people who are celebrating the songs > of Haba Khatoon in the present, even. > > Unfortunately, her creative being was cut short, more for her being a > woman than by the death of King Yousuf Shah Check. This is how she > expresses, perhaps in her last song. > > Tschi kaho watiyo mani marnay " what will you gain by my death, O God.' > One finds a similar echo in Sor Juana's last inscription, title of a > film also, la peor de todas ("I, The Worst of All") > > Here, a Sor Juana poem translated in English: > > Silly, you men-so very adept > at wrongly faulting womankind, > not seeing you're alone to blame > for faults you plant in woman's mind. > > After you've won by urgent plea > the right to tarnish her good name, > you still expect her to behave-- > you, that coaxed her into shame. > > You batter her resistance down > and then, all righteousness, proclaim > that feminine frivolity, > not your persistence, is to blame. > > When it comes to bravely posturing, > your witlessness must take the prize: > you're the child that makes a bogeyman, > and then recoils in fear and cries. > > Presumptuous beyond belief, > you'd have the woman you pursue > be Thais when you're courting her, > Lucretia once she falls to you. > > For plain default of common sense, > could any action be so queer > as oneself to cloud the mirror, > then complain that it's not clear? > > Whether you're favored or disdained, > nothing can leave you satisfied. > You whimper if you're turned away, > you sneer if you've been gratified. > > With you, no woman can hope to score; > whichever way, she's bound to lose; > spurning you, she's ungrateful-- > succumbing, you call her lewd. > > Your folly is always the same: > you apply a single rule > to the one you accuse of looseness > and the one you brand as cruel. > > What happy mean could there be > for the woman who catches your eye, > if, unresponsive, she offends, > yet whose complaisance you decry? > > Still, whether it's torment or anger-- > and both ways you've yourselves to blame-- > God bless the woman who won't have you, > no matter how loud you complain. > > It's your persistent entreaties > that change her from timid to bold. > Having made her thereby naughty, > you would have her good as gold. > > So where does the greater guilt lie > for a passion that should not be: > with the man who pleads out of baseness > or the woman debased by his plea? > > Or which is more to be blamed-- > though both will have cause for chagrin: > the woman who sins for money > or the man who pays money to sin? > > So why are you men all so stunned > at the thought you're all guilty alike? > Either like them for what you've made them > or make of them what you can like. > > If you'd give up pursuing them, > you'd discover, without a doubt, > you've a stronger case to make > against those who seek you out. > > I well know what powerful arms > you wield in pressing for evil: > your arrogance is allied > with the world, the flesh, and the devil! > > > > -- > > > -- > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> -- Rashneek Kher http://www.nietzschereborn.blogspot.com From delhi.yunus at gmail.com Tue Aug 7 15:39:06 2007 From: delhi.yunus at gmail.com (Syed Yunus) Date: Tue, 7 Aug 2007 03:09:06 -0700 Subject: [Reader-list] Bombay Taxi Project - Meter Down Podcast In-Reply-To: <13373.39101.qm@web34313.mail.mud.yahoo.com> References: <13373.39101.qm@web34313.mail.mud.yahoo.com> Message-ID: Dear Kabi, Your description is great. what about the commercial, Call a cab flood, which has particular numbers. who are these people? I found interesting stories of the city with the "on call mechanics" who work with car helplines. best, Yunus On 8/3/07, kabi cubby sherman wrote: > As part of a larger project on Bombay taxi drivers ( kaali-peeli ki kahani), I have been recording conversations with cab drivers, with their permission of course, as we ride from one place to another in the city. I am now podcasting these conversations as episodes in a podcast called Meter Down. The language is Hindi. I consider this project an oral history, a verbal record, that explores the questions of migration and mulak, bombay and change, taxi-driving and life. The cabbies, of course, also tell some wonderful stories. > > You can listen to these conversations at http://meterdown.wordpress.com, a blog on which I also post photos of the drivers and their taxis. Outtakes of some of the wonderful bits of these conversations are also posted on the site for listener convenience. > I am an ex-taxi driver myself and have been working on this Bombay taxi driver project for a year now. Taxi drivers write the city: they move through its streets and collect its stories. They track its changes while journeying with their passengers through its transformations and they experience the absence of the old. Yet they are also the subjects of these changes. Driver-owned old taxis are being forced out of service and their permits cancelled. New private taxi fleets with 'modern' vehicles are vying for these permits but refuse to hire most of the drivers. The drivers' futures are uncertain. A majority of the drivers are migrants, each with his own sense of home. I am interested in this internal migration, the movement of people from the villages to a city that looks away from these villages and outward into a globalising world. what did the taxi drivers leave behind? what dreams did they bring and what dreams remain? where is home now? > > > > The project also includes documenting and photographing the personal and creative designs that cab drivers employ to make each taxi a signifier of the self: words on the back windows that act like clues, rexine mudflaps, mirrored ceilings, patterened seat-covers, radium patterning and painted mechanical meters. I print these images to fabric and create textile pieces. I buy old steering wheels and wrap them using plastic flourescent rope, making patterns by putting radium underneath, as I learned to do from an old radiumwala. I use rearview mirrors and photos of drivers' eyes to make 'gaze pieces'. > > > But it is these podcasts that are the ballast. Please give them a listen. > > > I have currently posted two episodes on the blog and plan to post another conversation every 15-20 days. I appreciate feedback, suggestions, critiques, etc. There is a place on the blog for comments or you can email me at this ID. > > If you have Itunes, you can search for 'Meter Down' and subscribe to the podcast or download episodes from there, esp. if bandwidth is a problem. Meter Down is also listed in some podcast directories such as Podcast Alley, Odeo (tho only 1 episode showing) , podcastingnews, and Google using meter down podcast search terms. > > regards, > kabi > > http://meterdown.wordpress.com > > --------------------------------- > Park yourself in front of a world of choices in alternative vehicles. > Visit the Yahoo! Auto Green Center. > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: -- Change is the only constant in life ! From adityarajkaul at gmail.com Tue Aug 7 15:48:03 2007 From: adityarajkaul at gmail.com (Aditya Raj Kaul) Date: Tue, 7 Aug 2007 15:48:03 +0530 Subject: [Reader-list] Response to Sanjay Kak's blog comments Message-ID: *For All the Responses - http://kashmiris-in-exile.blogspot.com/* ** *Rashneek's Response* :- *I wasnt surprised and shocked to read what a film maker had to write on his blog about a "group of people"who have made it a mission to follow the film and stop it from circulating.What wishful thinking? Alas delusions of megalomania cant come in better ways than this.Dont we all know these wannabe Noam Chomskys are in constant fear of argument thats why they dont publish comments that arent really favourable to them in their blog.* * Now,who is this small group of people and are they really following the movie as much as the film maker belives.The Film maker is only and I use the word only a FILM MAKER.Roots in Kashmir activists are not a small group,one...they are more than 700 young Kashmiri Pandits across the globe(where there Mujahideen tormentors threw them),two they are executives,teachers,art historians and of course students...who have much more to do to earn their livelihood than to simply follow this biased documentary. * *For More log on to :* http://nietzschereborn.blogspot.com/ ** *Aditya Raj's Response* :- *Sanjay Kak's Safar-e-Aazadi and Yasin Malik's Jashan-e-Aazadi. Or, Am I confused? Oh yes its the other way round, but how does it matter to the common Kashmiri's. The only difference is that one is the puppet and the other is the puppet's thread puller. Sanjay Kak obviously irritated because of the amount of criticism his masala movie is receiving and also lately the Police has also stopped his screenings and confiscated his DVD's in Mumbai. In mere frustration he blasted off writing an article targeting a young group of Kashmiri Pandits and some others for this mess up, not realising what he was bouncing his fingers on. Obviously, his masters wouldn't be so happy with him because of the negative success he is getting lately because of this youth group called ROOTS IN KASHMIR . * ** *For More log on: * http://kauladityaraj.blogspot.com/ ** *Nishant's Response* :- *(not sure whether he will allow it on his blog...Sanjay Kak talks of freedom,yet his blog is moderated...irony....or joke)* * There was a mail invitation doing the rounds of the "E-mail Fwd Circuit", which spoke of a Documentary made by this young Indian filmmaker with many accolades and awards for his past portfolio of work in the "Festival Circuit". * *For More log on to* - http://shala-thokyi-pyath-rikyin.blogspot.com/ *Also visit,* *Soul In Exile* :- *Since my comments/rebuttals to Sanjay Kak's post about **Jash-e-Azadi* * couldn't pass the filters of moderation, I am posting my note/open letter and five questions to Sanjay Kak here. Hope Sanjay would oblige with some words of wisdom?Read complete post here... * *For more log on to* - http://soulinexile.blogspot.com/ ** ** *And The World Remained Silent :* http://kashmiris-in-exile.blogspot.com/ *Roots In Kashmir Blog *: http://rootsinkashmir.wordpress.com/ *Link to Sanjay Kak's Moderated Blog - ** http://www.kashmirfilm.wordpress.com/* *Thanks n Regards -- Aditya Raj Kaul Blog: www.kauladityaraj.blogspot.com Website: www.adityarajkaul.tk* From vrjogi at hotmail.com Tue Aug 7 17:04:32 2007 From: vrjogi at hotmail.com (Vedavati Jogi) Date: Tue, 7 Aug 2007 11:34:32 +0000 Subject: [Reader-list] Police stops screening of Jashn-e-Azadi] Message-ID: 'Since I am neither an Indian nationalist or patriot nor a Kashmirinationalist or a patriot, I find it difficult to say which variety ofnationalims and patriotism should be given more importance. Both seem to be sentiments that attach to different configurations of territory. Ihave tried for many years to work out a set of evaluative criteria bywhich sentiments that attach to one configuration of territory can bejudged against sentiments that attach to another configuration ofterritory. If you give value to any sentiments that attach themselves toany bits of territory, I cannot quite understand why or how you woulddeny other people their sentiments to the bits of territory that theylay claim to. How can we call one more valid than the other? I do nothave an answer to this question. Does anyone else on this list have asatisfactory answer?' - Shuddha ................................................................................................ I will try to answer this question, Imagine a situation, 10 people, say your friends or distant relatives come to your house & start staying with you, they expect you to accomodate them permanently, they expect you to do everything for them, they try to do away with your wife's/mother's authority & establish their supremacy in the kitchen. And ultimately they ask you to leave your house & take refuge elsewhere.......... Can you afford to be liberal in this case? Will you not try to protect the rights of your wife/mother? Be honest & give me the reply! These guests are outsiders and you will definitely try to throw them out. In a way you are showing narrowmindedness but you can't do without that. Because that is not in your family's interest. Same thing is applicable to your nation. 'Nationalism means doing everything which is in the interest of your country' (e.g killing terrorists in Kashmir or flushing out Bangladeshi Muslims from Bengal or Assam.) Still if you say that 'you are neither a nationalist nor a patriot' then I am sorry to say so, but you have no right to stay in my country! Vedavati > Date: Sun, 5 Aug 2007 20:06:29 +0530> From: shuddha at sarai.net> To: reader-list at sarai.net> Subject: Re: [Reader-list] Police stops screening of Jashn-e-Azadi]> > Dear All,> > I have been following with interest the thread that began a few days ago > on the Reader Listregarding the interrupted (or should I say prevented) > screening of Sanjay Kak's documentary film 'Jashn-e-Azadi' in Mumbai, > courtesy the Mumbai Police. It appears from the actions of the Mumbai > Police that that the citizens of Mumbai are more in need of protection > from various kinds of stimuli than those of us who have happily sat > through more than one screening of the said film in Delhi, and in > Srinagar without any harm being done to our minds or bodies.> > I am not writing to defend the film here, because I think a film, or any> work of art does not need a 'defence'. A film, or a work of art, or any> instance of communication is not an accused in a criminal court, we are> not attorneys, advocates and lawyers, a mailing list is not a court. I> am more interested in trying to think through some of the issues that> have been addressed in various postings.> > Those who have called for a ban on the film, or have endorsed the> Mumabai Police's actions, or have written angry mails protesting about> its screening basically have the following arguments, and I will list> them all. Do correct me if I miss any.> > 1. The film is one sided, it does not (adquately) represent the point of> views of displaced Kashmiri Pandits.> > 2. The film gives space to people that some of the correspondents on> this list consider to be 'terrorists'.> > 3. The film is not patriotic or nationalistic.> > I do not disagree with any of the above points. (though I have a> qualified disagreement on point 3, to which I will come later). But even> if all three points are agreed to, I still see no reason why the> automatic response to them has to be a call for a ban. Or for a> vilification of the filmmaker.> > Since it appears (or at least that is what I have been given to> understand) that we live in a nominally free and open cultural space,> there should be no problem at all for anyone to make films that they> think best represents the position that they hold. Either we agree that> this is the case, or we agree that your 'freedom of expression' has to> stay within the narrow limits of what is permissible under the world> view of Indian nationalism. In which event it does not remain freedom of> expression any longer, rather it (the capacity to be expressive) turns> automatically into a monopoly that only Indian nationalists can enjoy.> > In any case, nothing stops, or has stopped till now, anyone from making> any film that -> > a). adequately represents the points of view and experiences of the> Kashmiri Pandit community> > b) gives adequate space and consideration to those gentlemen in and out> of uniform who unleash terror on the majority of the population of the> Kashmir valley> > c) that oozes patriotism or nationalism from every frame> > (On this point I have a slight qualification to make, it seems to me,> that there would be some, though not by any means all, perhaps mainly> Kashmiri nationalists and patriots, who would not be disturbed by> 'Jashn-e-Azadi'. So it is inaccurate to say that the film has to be> rejected if you are a nationalist or a patriot. It all depends on which> kind of patriot or nationalist you are.)> > Since I am neither an Indian nationalist or patriot nor a Kashmiri> nationalist or a patriot, I find it difficult to say which variety of> nationalims and patriotism should be given more importance. Both seem to> be sentiments that attach to different configurations of territory. I> have tried for many years to work out a set of evaluative criteria by> which sentiments that attach to one configuration of territory can be> judged against sentiments that attach to another configuration of> territory. If you give value to any sentiments that attach themselves to> any bits of territory, I cannot quite understand why or how you would> deny other people their sentiments to the bits of territory that they> lay claim to. How can we call one more valid than the other? I do not> have an answer to this question. Does anyone else on this list have a> satisfactory answer? Does anyone even know if a satisfactory answer lies> within the realm of a theorectial or a practical possibility.> > But this is a debate that we can continue on some other occasion, at> least for now, let us return to the film that is exercising everyone so.> > So, those who are so disturbed by 'Jashn-e-Azaadi', might think about> how they can make their own film instead of trying to ensure that one> that exists is canned. Similarly, those people in Kashmir, Iran, the UK,> Indonesia, India, Egypt and Syria who stage spectacles calling for the> assasination of Salman Rushdie, or Taslima Nasrin, or the authors of a> batch of cartoons drawn in bad taste, might consider writing their own> books, or drawing their own cartoons. Killing an author or banning a> film or a book results in a net diminishing of cultural material.> Writing a book to argue against one that exists, or making a film to> counter another point of view, (even if jejunely) at least results in an> incremental addition to the body of cultural material available in> society at any given time.> > After all, Sanjay Kak, the maker of 'Jashn-e-Azadi', did not, as far as> I recall, call for bans on documentary films that were considered to> give an 'adequate' representation of Kashmiri Pandit experiences - like> 'Tell them the tree they have planted has now grown' or 'And the world> remained silent' . (In fact I do not remember any discussion of whether> such films should be banned.) I also do not remember any obstructions by> angry slogan shouting young men of films that have given more than> adequate representation to the foot-soldiers (formal and informal)of the> Indian state, engaged in fighting terror (and non-terrorist civic> action) with terror in the Kashmir valley. Nor has anyone, to my> knowledge, asked for feature films like 'Roja', 'Dil Se', 'Mission> Kashmir'. '16 December', 'Fanaa', 'Sheen', 'Maa tujhey Salaam' (and I> could go on, because there is an emerging sub-genre of the 'Kashmir'> film in the Bombay film industry) to be banned - all of which are set in> Kashmir, more or less all of which are explicitly sympathetic to the> Kashmiri Pandit point of view, all of which ensure that 'militants' are> portrayed in a purely negative light, and all of which are more than> adequate exemplars of Indian nationalism and patriotism. Needless to> say, several of these films were critically well received, granted> 'entertainment tax exemptions', awarded with state honours and applauded> in the media. The chances of your film doing well if you toe the Indian> state's line on Kashmir are quite high, so it would be some amount of> dissimulation to suggest that films sympathetic to the predicament of> Kashmiri Pandits, or generally supportive to the Indian state's claim on> the territory of Jammu & Kashmir, are somehow marginal, silenced,> censored, obscured expressions. An objective assessment and audit of the> kind of films that have been made on Jammu and Kashmir over the last> twenty odd years would show evidence quite to the contrary.> > If the culture we all participate in (as partisans, protagonists,> spectators, producers and bystangers) is so willing to accept the> presence, circulation and adulation of one point of view, (the Indian> nationalist, explicitly pro Kashmiri Pandit position on J&K) which in> fact has a dominance, a near monopoly on the representation of the issue> of Jammu and Kashmir, at least as far as the moving image in India is> concerned, why then, is it so difficult for this cultural milieu to> tolerate the presence of one or two or maybe three films that try to do> something else?> > A film is not a bomb. A film is not an unsheathed sword. A film is an> argument in words and images. If the dominant argument in words and> images have the lion's share of attention, then what is wrong in another> kind of argument in words and images making itself known. Or is there an> actual anxiety that the case of the dominant argument is so flimsy that> the mere presence of one or two films that act otherwise will blow their> cover?> > Remember, the post 1947 history of Jammu and Kashmir is taught neither> in India, nor in Pakistan, nor in Kashmir. In such a climate, it is very> easy for flimsy arguments to rule the roost. In such a climate it also> becomes necessary for those who live by those flimsy arguments to try> and stop anything else that happens, by any means necessary. Such as> calling the Mumbai Police to stop the screening of a film. I know that> similar things happen in Bangladesh or Pakistan when documentary films> about the fate of the Ahmediya community are sought to be screened.> > I remember having been present at more than one screening of a film such> as 'Tell them the tree they have planted has now grown' or having sat> through film after Bollywood film that bedecked itself with the fake> blood of fake Kashmiris. I saw no reason to call the police. I saw no> reason to raise slogans in or outside the auditorium, or to try and> obstruct the possibility of a reasonable discussion. Did anyone on> the list try and call the police, genuflect to the censor board, or make> a noise, or try and obstruct a screening when any of these films were shown?> > If those of you on this list who are endorsing obstructions to the> screening of 'Jashn-e-Azaadi' did not object to the screening of all> those films that have entertained us with the agenda of the Indian> state, then I think that it is only fair, reasonable and decent that you> either let films like "Jashn-e-Azaadi' be screened, without interruption> or obstruction or, as a logical corollary to your concern for the> sentiments of those affected by the conflict in Kashmir, call for a> moratorium on any form of expression, including your own, that takes any> stance (or even no stance at all) on the issue of Kashmir. It may be> possible that different kinds of people can find different nuances of an> impoverished and pared down dignity in the ensuing silence.> > It will be more respectful than the clamour of your words today.> > with regards,> > > Shuddha> > > > > > > > > > > > Nishant wrote:> > > Police stops radical film on Kashmir > > > > Disrupt screening of Jashn-e-Azadi at Bhupesh Gupta Bhavan on suspicion that the documentary may be provocative and inflammatory > > > > Mumbai police on Friday disrupted the screening a radical film on Kashmir called Jashn-e-Azadi on the suspicion that the feature-length documentary could be "inflammatory and provocative." The 2-hour, 18-minute long documentary, directed by Sanjay Kak, was just about to begin when cops barged into the Bhupesh Gupta Bhavan at Prabhadevi and seized all the dvds. > > > > "We were told that the documentary is provocative and inflammatory. Therefore we requested the organisers to let us watch the movie before it was screened", Deputy Commissioner of Police, D N Phadtare, told Mumbai Mirror. But getting the cops to play censor was not acceptable to the show's organisers, Vikalp. "We told them in that case it would not be possible to allow them to screen the film and confiscated the DVDs," said Phadtare. > > > > Ironically, Jashn-e-Azadi, which has already been screened in Bangalore and Delhi, without anybody getting inflamed or provoked, explores the implications of the struggle for Azadi in the Kashmir Valley. As the blog on documentary ( http://kashmirfilm.wordpress.com) says: In : In 2007 India celebrates the 60th anniversary of it's Independence, this provocative and quietly disturbing new film raises questions about freedom in Kashmir, and about the degrees of freedom in India. > > > > When contacted director Sanjay Kak said: "I've been holding a number of private screenings across the country for filmmakers and other interested viewers to start a conversation about the film and get feedback. The Osian film festival in Delhi was the first and only public screening we've had. The screening today was in a private property for a small group of invitees. Vikalp got a call in the morning from the police asking for a copy of the film. When we landed at the venue there was a battalion of cops and they asked us not to screen the film. When we told them to watch it with us they were not willing," said Kak, adding that the cops refused to tell them who had filed the complaint or what the problem was. "All they were willing to say was, 'hamare seniors ka order hai,' and till they had seen the film they could not allow us to go ahead," he said. > > > > (Source: Mumbai Mirror)> > > > > > ___________________________________________________________> > Yahoo! Answers - Got a question? Someone out there knows the answer. Try it> > now.> > http://uk.answers.yahoo.com/ > > _________________________________________> > reader-list: an open discussion list on media and the city.> > Critiques & Collaborations> > To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header.> > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > > List archive: <https://mail.sarai.net/pipermail/reader-list/>> > > > > _________________________________________> reader-list: an open discussion list on media and the city.> Critiques & Collaborations> To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header.> To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> _________________________________________________________________ The idiot box is no longer passe! http://content.msn.co.in/Entertainment/TV/Default.aspx From anjalisaga at blueyonder.co.uk Tue Aug 7 17:35:33 2007 From: anjalisaga at blueyonder.co.uk (Anjalika Sagar) Date: Tue, 07 Aug 2007 14:05:33 +0200 Subject: [Reader-list] Police stops screening of Jashn-e-Azadi] In-Reply-To: References: Message-ID: <46B8600D.6060806@blueyonder.co.uk> Any kind of prejudice based on religion, colour, gender, caste etc is negative and destructive. Contemporary cosmopolitan society is built on tolerance. In the case of your rather rude guests, I would advise that you negotiate with them and maybe try out some new dishes .. I am sure your wife or mother would be relieved to get out of the kitchen for a few days, months or even years ! Difference and the understanding of difference is how cosmopolitan society functions and is built as far as I can see on negotiation that is quotidian, perpetual and requires reiteration, patience and willingness to change. Sometimes it is also has to emerge as spectacular, radical and violent as with the civil rights movement in the US. The rise of nationalism and racism worldwide is rather depressing and comes out of territorialism, ignorance and aggression. The level of ignorance is so high, sometimes it feels as if the people who cannot be bothered to fight for tolerance are the types who would happily watch public beheadings, the burning of witches (women), lynchings etc, and those people are various and on all sides, be they Islamic, Hindu, or Christian fundamentalists, homophobes, misogynists, racists etc .. I really think that self examination is what counts here ..it is boring and maybe obvious but true. Anyway thats my tuppence's worth.. Anjali Vedavati Jogi wrote: > 'Since I am neither an Indian nationalist or patriot nor a Kashmirinationalist or a patriot, I find it difficult to say which variety ofnationalims and patriotism should be given more importance. Both seem to be sentiments that attach to different configurations of territory. Ihave tried for many years to work out a set of evaluative criteria bywhich sentiments that attach to one configuration of territory can bejudged against sentiments that attach to another configuration ofterritory. If you give value to any sentiments that attach themselves toany bits of territory, I cannot quite understand why or how you woulddeny other people their sentiments to the bits of territory that theylay claim to. How can we call one more valid than the other? I do nothave an answer to this question. Does anyone else on this list have asatisfactory answer?' - Shuddha > ................................................................................................ > > I will try to answer this question, > > Imagine a situation, 10 people, say your friends or distant relatives come to your house & start staying with you, they expect you to accomodate them permanently, they expect you to do everything for them, they try to do away with your wife's/mother's authority & establish their supremacy in the kitchen. > And ultimately they ask you to leave your house & take refuge elsewhere.......... Can you afford to be liberal in this case? Will you not try to protect the rights of your wife/mother? > Be honest & give me the reply! > > These guests are outsiders and you will definitely try to throw them out. In a way you are showing narrowmindedness but you can't do without that. Because that is not in your family's interest. > > Same thing is applicable to your nation. > 'Nationalism means doing everything which is in the interest of your country' (e.g killing terrorists in Kashmir or flushing out Bangladeshi Muslims from Bengal or Assam.) > > Still if you say that 'you are neither a nationalist nor a patriot' then I am sorry to say so, but you have no right to stay in my country! > > Vedavati > > > Date: Sun, 5 Aug 2007 20:06:29 +0530> From: shuddha at sarai.net> To: reader-list at sarai.net> Subject: Re: [Reader-list] Police stops screening of Jashn-e-Azadi]> > Dear All,> > I have been following with interest the thread that began a few days ago > on the Reader Listregarding the interrupted (or should I say prevented) > screening of Sanjay Kak's documentary film 'Jashn-e-Azadi' in Mumbai, > courtesy the Mumbai Police. It appears from the actions of the Mumbai > Police that that the citizens of Mumbai are more in need of protection > from various kinds of stimuli than those of us who have happily sat > through more than one screening of the said film in Delhi, and in > Srinagar without any harm being done to our minds or bodies.> > I am not writing to defend the film here, because I think a film, or any> work of art does not need a 'defence'. A film, or a work of art, or any> instance of communication is not an accused in a criminal court, we are> not attorneys, advocates and lawyers, a mailing list is not a court. I> am more interested in trying to think through some of the issues that> have been addressed in various postings.> > Those who have called for a ban on the film, or have endorsed the> Mumabai Police's actions, or have written angry mails protesting about> its screening basically have the following arguments, and I will list> them all. Do correct me if I miss any.> > 1. The film is one sided, it does not (adquately) represent the point of> views of displaced Kashmiri Pandits.> > 2. The film gives space to people that some of the correspondents on> this list consider to be 'terrorists'.> > 3. The film is not patriotic or nationalistic.> > I do not disagree with any of the above points. (though I have a> qualified disagreement on point 3, to which I will come later). But even> if all three points are agreed to, I still see no reason why the> automatic response to them has to be a call for a ban. Or for a> vilification of the filmmaker.> > Since it appears (or at least that is what I have been given to> understand) that we live in a nominally free and open cultural space,> there should be no problem at all for anyone to make films that they> think best represents the position that they hold. Either we agree that> this is the case, or we agree that your 'freedom of expression' has to> stay within the narrow limits of what is permissible under the world> view of Indian nationalism. In which event it does not remain freedom of> expression any longer, rather it (the capacity to be expressive) turns> automatically into a monopoly that only Indian nationalists can enjoy.> > In any case, nothing stops, or has stopped till now, anyone from making> any film that -> > a). adequately represents the points of view and experiences of the> Kashmiri Pandit community> > b) gives adequate space and consideration to those gentlemen in and out> of uniform who unleash terror on the majority of the population of the> Kashmir valley> > c) that oozes patriotism or nationalism from every frame> > (On this point I have a slight qualification to make, it seems to me,> that there would be some, though not by any means all, perhaps mainly> Kashmiri nationalists and patriots, who would not be disturbed by> 'Jashn-e-Azadi'. So it is inaccurate to say that the film has to be> rejected if you are a nationalist or a patriot. It all depends on which> kind of patriot or nationalist you are.)> > Since I am neither an Indian nationalist or patriot nor a Kashmiri> nationalist or a patriot, I find it difficult to say which variety of> nationalims and patriotism should be given more importance. Both seem to> be sentiments that attach to different configurations of territory. I> have tried for many years to work out a set of evaluative criteria by> which sentiments that attach to one configuration of territory can be> judged against sentiments that attach to another configuration of> territory. If you give value to any sentiments that attach themselves to> any bits of territory, I cannot quite understand why or how you would> deny other people their sentiments to the bits of territory that they> lay claim to. How can we call one more valid than the other? I do not> have an answer to this question. Does anyone else on this list have a> satisfactory answer? Does anyone even know if a satisfactory answer lies> within the realm of a theorectial or a practical possibility.> > But this is a debate that we can continue on some other occasion, at> least for now, let us return to the film that is exercising everyone so.> > So, those who are so disturbed by 'Jashn-e-Azaadi', might think about> how they can make their own film instead of trying to ensure that one> that exists is canned. Similarly, those people in Kashmir, Iran, the UK,> Indonesia, India, Egypt and Syria who stage spectacles calling for the> assasination of Salman Rushdie, or Taslima Nasrin, or the authors of a> batch of cartoons drawn in bad taste, might consider writing their own> books, or drawing their own cartoons. Killing an author or banning a> film or a book results in a net diminishing of cultural material.> Writing a book to argue against one that exists, or making a film to> counter another point of view, (even if jejunely) at least results in an> incremental addition to the body of cultural material available in> society at any given time.> > After all, Sanjay Kak, the maker of 'Jashn-e-Azadi', did not, as far as> I recall, call for bans on documentary films that were considered to> give an 'adequate' representation of Kashmiri Pandit experiences - like> 'Tell them the tree they have planted has now grown' or 'And the world> remained silent' . (In fact I do not remember any discussion of whether> such films should be banned.) I also do not remember any obstructions by> angry slogan shouting young men of films that have given more than> adequate representation to the foot-soldiers (formal and informal)of the> Indian state, engaged in fighting terror (and non-terrorist civic> action) with terror in the Kashmir valley. Nor has anyone, to my> knowledge, asked for feature films like 'Roja', 'Dil Se', 'Mission> Kashmir'. '16 December', 'Fanaa', 'Sheen', 'Maa tujhey Salaam' (and I> could go on, because there is an emerging sub-genre of the 'Kashmir'> film in the Bombay film industry) to be banned - all of which are set in> Kashmir, more or less all of which are explicitly sympathetic to the> Kashmiri Pandit point of view, all of which ensure that 'militants' are> portrayed in a purely negative light, and all of which are more than> adequate exemplars of Indian nationalism and patriotism. Needless to> say, several of these films were critically well received, granted> 'entertainment tax exemptions', awarded with state honours and applauded> in the media. The chances of your film doing well if you toe the Indian> state's line on Kashmir are quite high, so it would be some amount of> dissimulation to suggest that films sympathetic to the predicament of> Kashmiri Pandits, or generally supportive to the Indian state's claim on> the territory of Jammu & Kashmir, are somehow marginal, silenced,> censored, obscured expressions. An objective assessment and audit of the> kind of films that have been made on Jammu and Kashmir over the last> twenty odd years would show evidence quite to the contrary.> > If the culture we all participate in (as partisans, protagonists,> spectators, producers and bystangers) is so willing to accept the> presence, circulation and adulation of one point of view, (the Indian> nationalist, explicitly pro Kashmiri Pandit position on J&K) which in> fact has a dominance, a near monopoly on the representation of the issue> of Jammu and Kashmir, at least as far as the moving image in India is> concerned, why then, is it so difficult for this cultural milieu to> tolerate the presence of one or two or maybe three films that try to do> something else?> > A film is not a bomb. A film is not an unsheathed sword. A film is an> argument in words and images. If the dominant argument in words and> images have the lion's share of attention, then what is wrong in another> kind of argument in words and images making itself known. Or is there an> actual anxiety that the case of the dominant argument is so flimsy that> the mere presence of one or two films that act otherwise will blow their> cover?> > Remember, the post 1947 history of Jammu and Kashmir is taught neither> in India, nor in Pakistan, nor in Kashmir. In such a climate, it is very> easy for flimsy arguments to rule the roost. In such a climate it also> becomes necessary for those who live by those flimsy arguments to try> and stop anything else that happens, by any means necessary. Such as> calling the Mumbai Police to stop the screening of a film. I know that> similar things happen in Bangladesh or Pakistan when documentary films> about the fate of the Ahmediya community are sought to be screened.> > I remember having been present at more than one screening of a film such> as 'Tell them the tree they have planted has now grown' or having sat> through film after Bollywood film that bedecked itself with the fake> blood of fake Kashmiris. I saw no reason to call the police. I saw no> reason to raise slogans in or outside the auditorium, or to try and> obstruct the possibility of a reasonable discussion. Did anyone on> the list try and call the police, genuflect to the censor board, or make> a noise, or try and obstruct a screening when any of these films were shown?> > If those of you on this list who are endorsing obstructions to the> screening of 'Jashn-e-Azaadi' did not object to the screening of all> those films that have entertained us with the agenda of the Indian> state, then I think that it is only fair, reasonable and decent that you> either let films like "Jashn-e-Azaadi' be screened, without interruption> or obstruction or, as a logical corollary to your concern for the> sentiments of those affected by the conflict in Kashmir, call for a> moratorium on any form of expression, including your own, that takes any> stance (or even no stance at all) on the issue of Kashmir. It may be> possible that different kinds of people can find different nuances of an> impoverished and pared down dignity in the ensuing silence.> > It will be more respectful than the clamour of your words today.> > with regards,> > > Shuddha> > > > > > > > > > > > Nishant wrote:> > > Police stops radical film on Kashmir > > > > Disrupt screening of Jashn-e-Azadi at Bhupesh Gupta Bhavan on suspicion that the documentary may be provocative and inflammatory > > > > Mumbai police on Friday disrupted the screening a radical film on Kashmir called Jashn-e-Azadi on the suspicion that the feature-length documentary could be "inflammatory and provocative." The 2-hour, 18-minute long documentary, directed by Sanjay Kak, was just about to begin when cops barged into the Bhupesh Gupta Bhavan at Prabhadevi and seized all the dvds. > > > > "We were told that the documentary is provocative and inflammatory. Therefore we requested the organisers to let us watch the movie before it was screened", Deputy Commissioner of Police, D N Phadtare, told Mumbai Mirror. But getting the cops to play censor was not acceptable to the show's organisers, Vikalp. "We told them in that case it would not be possible to allow them to screen the film and confiscated the DVDs," said Phadtare. > > > > Ironically, Jashn-e-Azadi, which has already been screened in Bangalore and Delhi, without anybody getting inflamed or provoked, explores the implications of the struggle for Azadi in the Kashmir Valley. As the blog on documentary ( http://kashmirfilm.wordpress.com) says: In : In 2007 India celebrates the 60th anniversary of it's Independence, this provocative and quietly disturbing new film raises questions about freedom in Kashmir, and about the degrees of freedom in India. > > > > When contacted director Sanjay Kak said: "I've been holding a number of private screenings across the country for filmmakers and other interested viewers to start a conversation about the film and get feedback. The Osian film festival in Delhi was the first and only public screening we've had. The screening today was in a private property for a small group of invitees. Vikalp got a call in the morning from the police asking for a copy of the film. When we landed at the venue there was a battalion of cops and they asked us not to screen the film. When we told them to watch it with us they were not willing," said Kak, adding that the cops refused to tell them who had filed the complaint or what the problem was. "All they were willing to say was, 'hamare seniors ka order hai,' and till they had seen the film they could not allow us to go ahead," he said. > > > > (Source: Mumbai Mirror)> > > > > > ___________________________________________________________> > Yahoo! Answers - Got a question? Someone out there knows the answer. Try it> > now.> > http://uk.answers.yahoo.com/ > > _________________________________________> > reader-list: an open discussion list on media and the city.> > Critiques & Collaborations> > To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header.> > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > > List archive: <https://mail.sarai.net/pipermail/reader-list/>> > > > > _________________________________________> reader-list: an open discussion list on media and the city.> Critiques & Collaborations> To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header.> To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> > _________________________________________________________________ > The idiot box is no longer passe! > http://content.msn.co.in/Entertainment/TV/Default.aspx > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> From rashneek at gmail.com Tue Aug 7 17:38:31 2007 From: rashneek at gmail.com (rashneek kher) Date: Tue, 7 Aug 2007 17:38:31 +0530 Subject: [Reader-list] Police stops screening of Jashn-e-Azadi] In-Reply-To: References: Message-ID: <13df7c120708070508k4dd9764x977a04086d40bcec@mail.gmail.com> I am a Kashmiri Pandit myself so let me first clear a couple of things before we move to his movie or its screening/not screening. Kashmiri Pandits were branded as pro-establishement or Hindus and thus selectively killed and targetted.The fact that we were born as Hindus wasnt in our hands(and no apparent sin,I guess) and second that I wish to make it abundantly clear was that though we saw ourselves as Kashmiris who wanted to stay with India,but we were largely neutral,because we wanted to stay clear of trouble. The Aazadi which we are made to believe is a fight for freedom from India(partly true) was essentially a communal movement wherein targetting religious minorities was one of the objectives,which eventually they succeeded in.The slogan for independence was "Azadi ka matlab kya...La Illah la illahla).Tell me which Hindu even ones like me who are all for independence of Kashmir,would endorse that. Now whether the movie should be banned or not.Has it been allowed in the first place.Why doesnt Sanjay Kak like Ajay Raina or Ashoke Pandit get a censor certificate for the movie.Then no one can stop it.So no matter how good a driver you are if you are driving without a license,one day you are bound to get caught.So thats what happened.Sanjay was so over confident about his driving that he thought he would avert the law or maybe flout some of his good contacts when the need arises. Having said that I wish that everyone gets to see his movie.What he shows/dont shows is his right.No one can order him on what to show but then the basic underline in the movie is who are the protoganists.Esssentiallythe movie revolves around Yasin Malik(a known terrorist,a dreaded killer) which is another difference between the movies mentioned by you as against this one.His presence at the screening irked many especially a person whose relative Yasin Malik is believed to have killed. I am no patriot myself so i cannot answer on behalf of Indians but as a nationalist Kashmiri I do feel that it would have been better had Kak left Pandits alone in his movie rather than presenting statistics which were factually incorrect,probably presented mischeviously to add insult to injury. As one of one friends wrote to him,every coin has two sides and any coin with just one side is a counterfiet and ought to be rejected.Sanjay's responses or way of handling criticsm hasnt been exemplary.He wrote nasty mails to people who criticised his movie.One would expect better ways of handling from a mature man. On one hand Sanjay wants freedom of expression for his movie,yet his blog is moderated.Isnt that laughable.... Do see other points of view here http://kashmiris-in-exile.blogspot.com Maybe then you can choose for yourself. -- Rashneek Kher http://www.nietzschereborn.blogspot.com On 8/7/07, Vedavati Jogi wrote: > > > 'Since I am neither an Indian nationalist or patriot nor a > Kashmirinationalist or a patriot, I find it difficult to say which variety > ofnationalims and patriotism should be given more importance. Both seem to > be sentiments that attach to different configurations of territory. Ihave > tried for many years to work out a set of evaluative criteria bywhich > sentiments that attach to one configuration of territory can bejudged > against sentiments that attach to another configuration ofterritory. If you > give value to any sentiments that attach themselves toany bits of territory, > I cannot quite understand why or how you woulddeny other people their > sentiments to the bits of territory that theylay claim to. How can we call > one more valid than the other? I do nothave an answer to this question. Does > anyone else on this list have asatisfactory answer?' - Shuddha > > ................................................................................................ > > I will try to answer this question, > > Imagine a situation, 10 people, say your friends or distant relatives come > to your house & start staying with you, they expect you to accomodate them > permanently, they expect you to do everything for them, they try to do away > with your wife's/mother's authority & establish their supremacy in the > kitchen. > And ultimately they ask you to leave your house & take refuge > elsewhere.......... Can you afford to be liberal in this case? Will you not > try to protect the rights of your wife/mother? > Be honest & give me the reply! > > These guests are outsiders and you will definitely try to throw them out. > In a way you are showing narrowmindedness but you can't do without that. > Because that is not in your family's interest. > > Same thing is applicable to your nation. > 'Nationalism means doing everything which is in the interest of your > country' (e.g killing terrorists in Kashmir or flushing out Bangladeshi > Muslims from Bengal or Assam.) > > Still if you say that 'you are neither a nationalist nor a patriot' then I > am sorry to say so, but you have no right to stay in my country! > > Vedavati > > > Date: Sun, 5 Aug 2007 20:06:29 +0530> From: shuddha at sarai.net> To: > reader-list at sarai.net> Subject: Re: [Reader-list] Police stops screening > of Jashn-e-Azadi]> > Dear All,> > I have been following with interest the > thread that began a few days ago > on the Reader Listregarding the > interrupted (or should I say prevented) > screening of Sanjay Kak's > documentary film 'Jashn-e-Azadi' in Mumbai, > courtesy the Mumbai Police. It > appears from the actions of the Mumbai > Police that that the citizens of > Mumbai are more in need of protection > from various kinds of stimuli than > those of us who have happily sat > through more than one screening of the > said film in Delhi, and in > Srinagar without any harm being done to our > minds or bodies.> > I am not writing to defend the film here, because I > think a film, or any> work of art does not need a 'defence'. A film, or a > work of art, or any> instance of communication is not an accused in a > criminal court, we are> not attorneys, advocates and lawyers, a mailing list > is not a court. I> am more interested in trying to think through some of the > issues that> have been addressed in various postings.> > Those who have > called for a ban on the film, or have endorsed the> Mumabai Police's > actions, or have written angry mails protesting about> its screening > basically have the following arguments, and I will list> them all. Do > correct me if I miss any.> > 1. The film is one sided, it does not > (adquately) represent the point of> views of displaced Kashmiri Pandits.> > > 2. The film gives space to people that some of the correspondents on> this > list consider to be 'terrorists'.> > 3. The film is not patriotic or > nationalistic.> > I do not disagree with any of the above points. (though I > have a> qualified disagreement on point 3, to which I will come later). But > even> if all three points are agreed to, I still see no reason why the> > automatic response to them has to be a call for a ban. Or for a> > vilification of the filmmaker.> > Since it appears (or at least that is what > I have been given to> understand) that we live in a nominally free and open > cultural space,> there should be no problem at all for anyone to make films > that they> think best represents the position that they hold. Either we > agree that> this is the case, or we agree that your 'freedom of expression' > has to> stay within the narrow limits of what is permissible under the > world> view of Indian nationalism. In which event it does not remain freedom > of> expression any longer, rather it (the capacity to be expressive) turns> > automatically into a monopoly that only Indian nationalists can enjoy.> > In > any case, nothing stops, or has stopped till now, anyone from making> any > film that -> > a). adequately represents the points of view and experiences > of the> Kashmiri Pandit community> > b) gives adequate space and > consideration to those gentlemen in and out> of uniform who unleash terror > on the majority of the population of the> Kashmir valley> > c) that oozes > patriotism or nationalism from every frame> > (On this point I have a slight > qualification to make, it seems to me,> that there would be some, though not > by any means all, perhaps mainly> Kashmiri nationalists and patriots, who > would not be disturbed by> 'Jashn-e-Azadi'. So it is inaccurate to say that > the film has to be> rejected if you are a nationalist or a patriot. It all > depends on which> kind of patriot or nationalist you are.)> > Since I am > neither an Indian nationalist or patriot nor a Kashmiri> nationalist or a > patriot, I find it difficult to say which variety of> nationalims and > patriotism should be given more importance. Both seem to> be sentiments that > attach to different configurations of territory. I> have tried for many > years to work out a set of evaluative criteria by> which sentiments that > attach to one configuration of territory can be> judged against sentiments > that attach to another configuration of> territory. If you give value to any > sentiments that attach themselves to> any bits of territory, I cannot quite > understand why or how you would> deny other people their sentiments to the > bits of territory that they> lay claim to. How can we call one more valid > than the other? I do not> have an answer to this question. Does anyone else > on this list have a> satisfactory answer? Does anyone even know if a > satisfactory answer lies> within the realm of a theorectial or a practical > possibility.> > But this is a debate that we can continue on some other > occasion, at> least for now, let us return to the film that is exercising > everyone so.> > So, those who are so disturbed by 'Jashn-e-Azaadi', might > think about> how they can make their own film instead of trying to ensure > that one> that exists is canned. Similarly, those people in Kashmir, Iran, > the UK,> Indonesia, India, Egypt and Syria who stage spectacles calling for > the> assasination of Salman Rushdie, or Taslima Nasrin, or the authors of a> > batch of cartoons drawn in bad taste, might consider writing their own> > books, or drawing their own cartoons. Killing an author or banning a> film > or a book results in a net diminishing of cultural material.> Writing a book > to argue against one that exists, or making a film to> counter another point > of view, (even if jejunely) at least results in an> incremental addition to > the body of cultural material available in> society at any given time.> > > After all, Sanjay Kak, the maker of 'Jashn-e-Azadi', did not, as far as> I > recall, call for bans on documentary films that were considered to> give an > 'adequate' representation of Kashmiri Pandit experiences - like> 'Tell them > the tree they have planted has now grown' or 'And the world> remained > silent' . (In fact I do not remember any discussion of whether> such films > should be banned.) I also do not remember any obstructions by> angry slogan > shouting young men of films that have given more than> adequate > representation to the foot-soldiers (formal and informal)of the> Indian > state, engaged in fighting terror (and non-terrorist civic> action) with > terror in the Kashmir valley. Nor has anyone, to my> knowledge, asked for > feature films like 'Roja', 'Dil Se', 'Mission> Kashmir'. '16 December', > 'Fanaa', 'Sheen', 'Maa tujhey Salaam' (and I> could go on, because there is > an emerging sub-genre of the 'Kashmir'> film in the Bombay film industry) to > be banned - all of which are set in> Kashmir, more or less all of which are > explicitly sympathetic to the> Kashmiri Pandit point of view, all of which > ensure that 'militants' are> portrayed in a purely negative light, and all > of which are more than> adequate exemplars of Indian nationalism and > patriotism. Needless to> say, several of these films were critically well > received, granted> 'entertainment tax exemptions', awarded with state > honours and applauded> in the media. The chances of your film doing well if > you toe the Indian> state's line on Kashmir are quite high, so it would be > some amount of> dissimulation to suggest that films sympathetic to the > predicament of> Kashmiri Pandits, or generally supportive to the Indian > state's claim on> the territory of Jammu & Kashmir, are somehow marginal, > silenced,> censored, obscured expressions. An objective assessment and audit > of the> kind of films that have been made on Jammu and Kashmir over the > last> twenty odd years would show evidence quite to the contrary.> > If the > culture we all participate in (as partisans, protagonists,> spectators, > producers and bystangers) is so willing to accept the> presence, circulation > and adulation of one point of view, (the Indian> nationalist, explicitly pro > Kashmiri Pandit position on J&K) which in> fact has a dominance, a near > monopoly on the representation of the issue> of Jammu and Kashmir, at least > as far as the moving image in India is> concerned, why then, is it so > difficult for this cultural milieu to> tolerate the presence of one or two > or maybe three films that try to do> something else?> > A film is not a > bomb. A film is not an unsheathed sword. A film is an> argument in words and > images. If the dominant argument in words and> images have the lion's share > of attention, then what is wrong in another> kind of argument in words and > images making itself known. Or is there an> actual anxiety that the case of > the dominant argument is so flimsy that> the mere presence of one or two > films that act otherwise will blow their> cover?> > Remember, the post 1947 > history of Jammu and Kashmir is taught neither> in India, nor in Pakistan, > nor in Kashmir. In such a climate, it is very> easy for flimsy arguments to > rule the roost. In such a climate it also> becomes necessary for those who > live by those flimsy arguments to try> and stop anything else that happens, > by any means necessary. Such as> calling the Mumbai Police to stop the > screening of a film. I know that> similar things happen in Bangladesh or > Pakistan when documentary films> about the fate of the Ahmediya community > are sought to be screened.> > I remember having been present at more than > one screening of a film such> as 'Tell them the tree they have planted has > now grown' or having sat> through film after Bollywood film that bedecked > itself with the fake> blood of fake Kashmiris. I saw no reason to call the > police. I saw no> reason to raise slogans in or outside the auditorium, or > to try and> obstruct the possibility of a reasonable discussion. Did anyone > on> the list try and call the police, genuflect to the censor board, or > make> a noise, or try and obstruct a screening when any of these films were > shown?> > If those of you on this list who are endorsing obstructions to > the> screening of 'Jashn-e-Azaadi' did not object to the screening of all> > those films that have entertained us with the agenda of the Indian> state, > then I think that it is only fair, reasonable and decent that you> either > let films like "Jashn-e-Azaadi' be screened, without interruption> or > obstruction or, as a logical corollary to your concern for the> sentiments > of those affected by the conflict in Kashmir, call for a> moratorium on any > form of expression, including your own, that takes any> stance (or even no > stance at all) on the issue of Kashmir. It may be> possible that different > kinds of people can find different nuances of an> impoverished and pared > down dignity in the ensuing silence.> > It will be more respectful than the > clamour of your words today.> > with regards,> > > Shuddha> > > > > > > > > > > > > Nishant wrote:> > > Police stops radical film on Kashmir > > > > > Disrupt screening of Jashn-e-Azadi at Bhupesh Gupta Bhavan on suspicion that > the documentary may be provocative and inflammatory > > > > Mumbai police on > Friday disrupted the screening a radical film on Kashmir called > Jashn-e-Azadi on the suspicion that the feature-length documentary could be > "inflammatory and provocative." The 2-hour, 18-minute long documentary, > directed by Sanjay Kak, was just about to begin when cops barged into the > Bhupesh Gupta Bhavan at Prabhadevi and seized all the dvds. > > > > "We were > told that the documentary is provocative and inflammatory. Therefore we > requested the organisers to let us watch the movie before it was screened", > Deputy Commissioner of Police, D N Phadtare, told Mumbai Mirror. But getting > the cops to play censor was not acceptable to the show's organisers, Vikalp. > "We told them in that case it would not be possible to allow them to screen > the film and confiscated the DVDs," said Phadtare. > > > > Ironically, > Jashn-e-Azadi, which has already been screened in Bangalore and Delhi, > without anybody getting inflamed or provoked, explores the implications of > the struggle for Azadi in the Kashmir Valley. As the blog on documentary ( > http://kashmirfilm.wordpress.com) says: In : In 2007 India celebrates the > 60th anniversary of it's Independence, this provocative and quietly > disturbing new film raises questions about freedom in Kashmir, and about the > degrees of freedom in India. > > > > When contacted director Sanjay Kak > said: "I've been holding a number of private screenings across the country > for filmmakers and other interested viewers to start a conversation about > the film and get feedback. The Osian film festival in Delhi was the first > and only public screening we've had. The screening today was in a private > property for a small group of invitees. Vikalp got a call in the morning > from the police asking for a copy of the film. When we landed at the venue > there was a battalion of cops and they asked us not to screen the film. When > we told them to watch it with us they were not willing," said Kak, adding > that the cops refused to tell them who had filed the complaint or what the > problem was. "All they were willing to say was, 'hamare seniors ka order > hai,' and till they had seen the film they could not allow us to go ahead," > he said. > > > > (Source: Mumbai Mirror)> > > > > > > ___________________________________________________________> > Yahoo! > Answers - Got a question? Someone out there knows the answer. Try it> > > now.> > http://uk.answers.yahoo.com/ > > > _________________________________________> > reader-list: an open discussion > list on media and the city.> > Critiques & Collaborations> > To subscribe: > send an email to reader-list-request at sarai.net with subscribe in the > subject header.> > To unsubscribe: > https://mail.sarai.net/mailman/listinfo/reader-list > > List archive: < > https://mail.sarai.net/pipermail/reader-list/>> > > > > > _________________________________________> reader-list: an open discussion > list on media and the city.> Critiques & Collaborations> To subscribe: send > an email to reader-list-request at sarai.net with subscribe in the subject > header.> To unsubscribe: > https://mail.sarai.net/mailman/listinfo/reader-list > List archive: < > https://mail.sarai.net/pipermail/reader-list/> > _________________________________________________________________ > The idiot box is no longer passe! > http://content.msn.co.in/Entertainment/TV/Default.aspx > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: -- Rashneek Kher http://www.nietzschereborn.blogspot.com From gabyvargasc at prodigy.net.mx Tue Aug 7 18:26:17 2007 From: gabyvargasc at prodigy.net.mx (Gabriela Vargas-Cetina) Date: Tue, 07 Aug 2007 07:56:17 -0500 Subject: [Reader-list] Habba Khatoon & Sor Juana Ines de la Cruz In-Reply-To: <47e122a70708061048g26986d6ct773482ae3bad9e97@mail.gmail.com> Message-ID: Inder Salim, Thank you so much for this interesting comparison. I did not know anything about Habba Khaton but now I am compelled to find her work, because of your note. Sor Juana was a great poet and writer and if there is a comparable figure anywhere we all should read him or her. Gabriela Vargas-Cetina Merida, Mexico On 8/6/07 12:48 PM, "inder salim" wrote: > Habba Khatoon & Sor Juana Ines de la Cruz This is about 16th and 17 > century. After the full moon of Habba Khatoon alias Zooni, Sor Juana Ines de > la Cruz shone on the South American horizon nearly one century later. We don't > have detailed account of Habba Khatoon unlike Sor Juna whom we know how she > died and even at what time of which month and of what disease. That is > that, but what fascinates me here, is their similarity in many areas. > Both Habba and Juana come from a humble background, and both ended tragically. > Both were gifted poets with a deep love for music, though Sor Juana was well > read and knew science as well from the beginning, but both had no regular > schooling. Both were in love, and both were radical in thought and profoundly > protesting against the social decadence and other forms of human suffering. > To say the least, both were women, and beautiful. Sor Juana was not only a > poet but a philosopher, playwright, and prose writer. She was an illegitimate > and a lesbian, unlike Habba Khatoon who was simply the daughter of a peasant; > and in love with nature from the beginning. I said this because we don't have > an intensive record of her upbringing, adolescence and marriage. But I > am sure, the medieval rural of Maxico and Kashmir must have been > quite lyrical, because of which it was possible for daughters of > humble backgrounds to pick up the nuances of song making intrinsically. > The credit goes to the inherent strength in the folk music it self; and since > folk is non-translatable into any other form of expression, and here, any > attempt to compare the two great poets is almost insignificant. While Octavio > Paz won Nobel prize in 1990 for his monumental work on Sor Juana, our Kashmiri > Nightingale, for some Kashmiri brothers, is still not impressive enough to > qualify as a poet, even. Sor Juana was Catholic and a Nun in an autocratic, > theocratic, male dominated society, and when she pressed for the proper > education of girls she was forced to stop writing, which finally resulted in > the sale of her collection of 4000 books, musical instruments and everything > she identified with. That was the beginning of her quick end, hastened by the > Plauge in the city. On the contrary, Habba Khatoon was beaten by her first > husband and forced to abandon poetry, which dramatically caused her to > discover new love, a new lease of life as a creative poet in the court of King > Yousuf Shah Check. But she was soon out of favour when the Kashmiri Sultan was > killed by Mughal Emperor, Akbar the Great. That was the beginning of her > tragic end, too. A Habba Khatoon poem is the effortless song of a woman poet, > quite like Sor Juana's, but in a different context, perhaps. When I hear, ' > bei tschsai Zameen tai, tchi chook Asman, seers chook sar posh' the blue earth > flashes in front of my eyes. I see, the zameen ( the earth ) surrounded by > invisible air, being kissed by the very transparency it is surrounded with. A > deep kiss in its entirety, writing all the far and beyond, in 'a blue', we all > are familiar with. A great secret which we can see from a distant planet, but > can visualize and experience only from below, and hence a secret. This woman > poet was able to appropriate the whole of earth in a bid to proclaim 'love' > so overwhelmingly that even the sky looks smaller. The echo of such a thought > comes to us from an ancient Shiva Shakti thought but since that has turned > merely into a popular worship form of main stream Hindu religion, unlike the > word ' zameen' ( earth ) which gives us back our empirical pride and a grass > root belonging at the same time. I approach, and I withdraw: who but I could > find absence in the eyes, presence in what's far? This is sor Junana, > experiencing the meaning of visual so spontaneously. Here, I am a little > interested to see how the poet's quantum of thought weaves all the > possibility, with such a precision, and yet declares nothing, and hence so > secretive, so personal and so close to ones life, particularly a > woman'sŠ The most famous song in Kashmir by Haba Khatoon is her protest > against in-laws, who were perhaps pressing her for dowry. During one of > those days when she happened to break her water pitcher she gives a call > to her parents to come to her rescue and provide her with a new pitcher. "The > mother-in law grabbed me by my hair, which stung me more than the pangs of > death. I fell asleep on the supporting plank of the spinning wheel, and in > this way, the circular wheel got damaged. I cannot reconcile myself with the > atrocities of the inlaws, O! my parents, please come to my rescue." ( > translation by KN Dhar ) The song goes on and on. Poets are perhaps tailor > made to take the matters of dignity too seriously. Needless to say that woman > have suffered more than anybody else in the whole process of > civilization making. Children have suffered too, and here is how Haba > Khatoon expresses so lucidly in verses "My parents sent me to a distant > school for receiving tuition. The teacher there beat me with a tender stick > mercilessly and ignited a fire within me; No body's youth with child- like > innocence should go unrewarded like that of mine." ( translation by KN > Dhar) The manner in which Haba Khatoon spoke against the Child-abuse > is without a parallel in the whole of literature. Unpredictability, > the essential element of poetry pours out just a bud comes out a bough, with a > universal human heart of a mother. The popularity of the songs has given it a > status in the cultural history of Kashmir that no one can erase it from the > memory of people who are celebrating the songs of Haba Khatoon in the present, > even. Unfortunately, her creative being was cut short, more for her being > a woman than by the death of King Yousuf Shah Check. This is how > she expresses, perhaps in her last song. Tschi kaho watiyo mani marnay " > what will you gain by my death, O God.' One finds a similar echo in Sor > Juana's last inscription, title of a film also, la peor de todas ("I, The > Worst of All") Here, a Sor Juana poem translated in English: Silly, you > men-so very adept at wrongly faulting womankind, not seeing you're alone to > blame for faults you plant in woman's mind. After you've won by urgent > plea the right to tarnish her good name, you still expect her to behave-- you, > that coaxed her into shame. You batter her resistance down and then, all > righteousness, proclaim that feminine frivolity, not your persistence, is to > blame. When it comes to bravely posturing, your witlessness must take the > prize: you're the child that makes a bogeyman, and then recoils in fear and > cries. Presumptuous beyond belief, you'd have the woman you pursue be Thais > when you're courting her, Lucretia once she falls to you. For plain default > of common sense, could any action be so queer as oneself to cloud the > mirror, then complain that it's not clear? Whether you're favored or > disdained, nothing can leave you satisfied. You whimper if you're turned > away, you sneer if you've been gratified. With you, no woman can hope to > score; whichever way, she's bound to lose; spurning you, she's > ungrateful-- succumbing, you call her lewd. Your folly is always the > same: you apply a single rule to the one you accuse of looseness and the one > you brand as cruel. What happy mean could there be for the woman who catches > your eye, if, unresponsive, she offends, yet whose complaisance you > decry? Still, whether it's torment or anger-- and both ways you've yourselves > to blame-- God bless the woman who won't have you, no matter how loud you > complain. It's your persistent entreaties that change her from timid to > bold. Having made her thereby naughty, you would have her good as gold. So > where does the greater guilt lie for a passion that should not be: with the > man who pleads out of baseness or the woman debased by his plea? Or which is > more to be blamed-- though both will have cause for chagrin: the woman who > sins for money or the man who pays money to sin? So why are you men all so > stunned at the thought you're all guilty alike? Either like them for what > you've made them or make of them what you can like. If you'd give up pursuing > them, you'd discover, without a doubt, you've a stronger case to make against > those who seek you out. I well know what powerful arms you wield in pressing > for evil: your arrogance is allied with the world, the flesh, and the > devil! -- -- _________________________________________ reader-list: an > open discussion list on media and the city. Critiques & Collaborations To > subscribe: send an email to reader-list-request at sarai.net with subscribe in > the subject header. To unsubscribe: > https://mail.sarai.net/mailman/listinfo/reader-list List archive: > <https://mail.sarai.net/pipermail/reader-list/> From sadiafwahidi at yahoo.co.in Tue Aug 7 19:24:02 2007 From: sadiafwahidi at yahoo.co.in (S Fatima) Date: Tue, 7 Aug 2007 14:54:02 +0100 (BST) Subject: [Reader-list] Guests in Vedavati's house In-Reply-To: Message-ID: <793345.6860.qm@web8409.mail.in.yahoo.com> Dear Vedavati I don't want to offend you, but your analogy sounds too childish to be taken seriously (although I don't mean to demean children by saying that!). The complex history of south Asia cannot be trivialized like that. Even if we could use this analogy, then, I think our house has been so huge and so resourceful that it didn't mind having a few guests from outside taking refuge in it. And they didn't come as guests - they came to do trade and business, just as your (and my) brethren and sistren go to America to becomes NRIs. Now, once these "outsiders" decided to call it their home, they are no longer outsiders (whether they are born here or came from outside). As a matter of fact, how can even you prove that you are an "insider". Just because you are a Hindu? Having said that, now let's talk about the guests taking over the house and asking the owners to leave. Yes, if they do so, it is wrong. (But remember, no one can claim to be the "original" resident of this house - its been too damn long to argue on that). So, you have no authority to ask Shuddha or me to leave the country if we do not subscribe to the hollow words called Patriotism and Nationalism. I am not commenting on any specific case (such Sanjay Kak's film, which I haven't seen). But in general, I believe that the exodus of the pundits from Kashmir is a sorry affair, and if one has to find a long-term solution to the Kashmir problem, it must involve the re-location of Kashmiri pundits safely in their original homes. But at the same time, the brutality suffered by the innocent Kashmiri Muslims at the hands of Indian forces cannot be wished away. And if Kak's film (or anyone else) does take sides, then it is bound to lead to this kind of situation. Let us stop taking sides and come to the middle ground if need to resolve any of our conficts. S.Fatima --- Vedavati Jogi wrote: > I will try to answer this question, > > Imagine a situation, 10 people, say your friends or > distant relatives come to your house & start staying > with you, they expect you to accomodate them > permanently, they expect you to do everything for > them, they try to do away with your wife's/mother's > authority & establish their supremacy in the > kitchen. > And ultimately they ask you to leave your house & > take refuge elsewhere.......... Can you afford to be > liberal in this case? Will you not try to protect > the rights of your wife/mother? > Be honest & give me the reply! > > These guests are outsiders and you will definitely > try to throw them out. In a way you are showing > narrowmindedness but you can't do without that. > Because that is not in your family's interest. > > Same thing is applicable to your nation. > 'Nationalism means doing everything which is in the > interest of your country' (e.g killing terrorists in > Kashmir or flushing out Bangladeshi Muslims from > Bengal or Assam.) > > Still if you say that 'you are neither a nationalist > nor a patriot' then I am sorry to say so, but you > have no right to stay in my country! > > Vedavati > Do you get hundreds of mails everyday? Delete none. Go to http://in.rd.yahoo.com/tagline_mail_9/*https://edit.india.yahoo.com/config/eval_register From yasir.media at gmail.com Tue Aug 7 20:05:09 2007 From: yasir.media at gmail.com (yasir ~) Date: Tue, 7 Aug 2007 19:35:09 +0500 Subject: [Reader-list] Hosts in Vedavati's house Message-ID: <5af37bb0708070735q5f0f9479m19377aed32e763c4@mail.gmail.com> Dears lets try another simple supposition based on real life. suppose my ancestors were kashmiri pandits. they may have been there forever, or they may have come from elsewhere, or a combination of such families. at some point the guests arrive. and to the utter horror of some of us, some people from my family take a liking to their religion. being muslim for being brahmin. these muslim brahmin pandits are no guests, by any standard of guests that does not equally apply to the brahmin pandits themselves. they may live separately now, they may be ostracised, but are they not still family. y On 8/7/07, S Fatima wrote: > Dear Vedavati > I don't want to offend you, but your analogy sounds > too childish to be taken seriously (although I don't > mean to demean children by saying that!). The complex > history of south Asia cannot be trivialized like that. > Even if we could use this analogy, then, I think our > house has been so huge and so resourceful that it > didn't mind having a few guests from outside taking > refuge in it. And they didn't come as guests - they > came to do trade and business, just as your (and my) > brethren and sistren go to America to becomes NRIs. > Now, once these "outsiders" decided to call it their > home, they are no longer outsiders (whether they are > born here or came from outside). As a matter of fact, > how can even you prove that you are an "insider". Just > because you are a Hindu? > > Having said that, now let's talk about the guests > taking over the house and asking the owners to leave. > Yes, if they do so, it is wrong. (But remember, no one > can claim to be the "original" resident of this house > - its been too damn long to argue on that). So, you > have no authority to ask Shuddha or me to leave the > country if we do not subscribe to the hollow words > called Patriotism and Nationalism. > > I am not commenting on any specific case (such Sanjay > Kak's film, which I haven't seen). But in general, I > believe that the exodus of the pundits from Kashmir is > a sorry affair, and if one has to find a long-term > solution to the Kashmir problem, it must involve the > re-location of Kashmiri pundits safely in their > original homes. But at the same time, the brutality > suffered by the innocent Kashmiri Muslims at the hands > of Indian forces cannot be wished away. And if Kak's > film (or anyone else) does take sides, then it is > bound to lead to this kind of situation. Let us stop > taking sides and come to the middle ground if need to > resolve any of our conficts. > > S.Fatima > > > --- Vedavati Jogi wrote: > > > I will try to answer this question, > > > > Imagine a situation, 10 people, say your friends or > > distant relatives come to your house & start staying > > with you, they expect you to accomodate them > > permanently, they expect you to do everything for > > them, they try to do away with your wife's/mother's > > authority & establish their supremacy in the > > kitchen. > > And ultimately they ask you to leave your house & > > take refuge elsewhere.......... Can you afford to be > > liberal in this case? Will you not try to protect > > the rights of your wife/mother? > > Be honest & give me the reply! > > > > These guests are outsiders and you will definitely > > try to throw them out. In a way you are showing > > narrowmindedness but you can't do without that. > > Because that is not in your family's interest. > > > > Same thing is applicable to your nation. > > 'Nationalism means doing everything which is in the > > interest of your country' (e.g killing terrorists in > > Kashmir or flushing out Bangladeshi Muslims from > > Bengal or Assam.) > > > > Still if you say that 'you are neither a nationalist > > nor a patriot' then I am sorry to say so, but you > > have no right to stay in my country! > > > > Vedavati > > > > > > Do you get hundreds of mails everyday? Delete none. Go to http://in.rd.yahoo.com/tagline_mail_9/*https://edit.india.yahoo.com/config/eval_register > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: From machleetank at gmail.com Wed Aug 8 04:41:25 2007 From: machleetank at gmail.com (Jasmeen P) Date: Wed, 8 Aug 2007 01:11:25 +0200 Subject: [Reader-list] Blank Noise: Excuse Me? Message-ID: Hello Blank Noise asks people to send in their list of the ridiculous,strange, bizzare, disgusting, funny, humiliating words that they have heard to describe their body while out on the streets. Was it MIRCHI? SAMOSA? BUTTERFLY? LOLITA? TAMATAR( TOMATOES)? LASSUN (GARLIC)? MALAI( CREAM)? This is an attempt to build the 'eve teasing' vocabulary through collective participation. Please email Blank Noise at blurtblanknoise at gmail.com, subject titled " EXCUSE ME?" Please email no later than the 14th of August. The results will be published on the blog with visual illustrations. Thanks! Jasmeen www.blanknoiseproject.blogspot.com -- ph: + 91 98868 40612 From rahul_capri at yahoo.com Wed Aug 8 04:51:52 2007 From: rahul_capri at yahoo.com (Rahul Asthana) Date: Tue, 7 Aug 2007 16:21:52 -0700 (PDT) Subject: [Reader-list] Hosts in Vedavati's house In-Reply-To: <5af37bb0708070735q5f0f9479m19377aed32e763c4@mail.gmail.com> Message-ID: <753037.80731.qm@web53604.mail.re2.yahoo.com> Vedavati ji, Akbar was more Indian than me;I am an NRI and will get dual citizenship soon.Akbar was a third generation Indian and lived his whole life in India. pur, khair chhoren yeh sub.This is kind of stating the obvious. Ye batayen,Aap itni naraaz kyu hain?What is the real reason for your anger?And please try to reply without mentioning Shuddha or anyone else.Of course,your anger is bigger than the reaction to any one persons opinion.I ask sincerely. regards Rahul --- yasir ~ wrote: > Dears > > lets try another simple supposition based on real > life. > suppose my ancestors were kashmiri pandits. > they may have been there forever, or they may have > come from elsewhere, > or a combination of such families. > at some point the guests arrive. > and to the utter horror of some of us, some people > from my family take > a liking to their religion. being muslim for being > brahmin. > these muslim brahmin pandits are no guests, by any > standard of guests > that does not equally apply to the brahmin pandits > themselves. > they may live separately now, they may be > ostracised, but are they not > still family. > > y > > > > On 8/7/07, S Fatima > wrote: > > Dear Vedavati > > I don't want to offend you, but your analogy > sounds > > too childish to be taken seriously (although I > don't > > mean to demean children by saying that!). The > complex > > history of south Asia cannot be trivialized like > that. > > Even if we could use this analogy, then, I think > our > > house has been so huge and so resourceful that it > > didn't mind having a few guests from outside > taking > > refuge in it. And they didn't come as guests - > they > > came to do trade and business, just as your (and > my) > > brethren and sistren go to America to becomes > NRIs. > > Now, once these "outsiders" decided to call it > their > > home, they are no longer outsiders (whether they > are > > born here or came from outside). As a matter of > fact, > > how can even you prove that you are an "insider". > Just > > because you are a Hindu? > > > > Having said that, now let's talk about the guests > > taking over the house and asking the owners to > leave. > > Yes, if they do so, it is wrong. (But remember, no > one > > can claim to be the "original" resident of this > house > > - its been too damn long to argue on that). So, > you > > have no authority to ask Shuddha or me to leave > the > > country if we do not subscribe to the hollow words > > called Patriotism and Nationalism. > > > > I am not commenting on any specific case (such > Sanjay > > Kak's film, which I haven't seen). But in general, > I > > believe that the exodus of the pundits from > Kashmir is > > a sorry affair, and if one has to find a long-term > > solution to the Kashmir problem, it must involve > the > > re-location of Kashmiri pundits safely in their > > original homes. But at the same time, the > brutality > > suffered by the innocent Kashmiri Muslims at the > hands > > of Indian forces cannot be wished away. And if > Kak's > > film (or anyone else) does take sides, then it is > > bound to lead to this kind of situation. Let us > stop > > taking sides and come to the middle ground if need > to > > resolve any of our conficts. > > > > S.Fatima > > > > > > --- Vedavati Jogi wrote: > > > > > I will try to answer this question, > > > > > > Imagine a situation, 10 people, say your friends > or > > > distant relatives come to your house & start > staying > > > with you, they expect you to accomodate them > > > permanently, they expect you to do everything > for > > > them, they try to do away with your > wife's/mother's > > > authority & establish their supremacy in the > > > kitchen. > > > And ultimately they ask you to leave your house > & > > > take refuge elsewhere.......... Can you afford > to be > > > liberal in this case? Will you not try to > protect > > > the rights of your wife/mother? > > > Be honest & give me the reply! > > > > > > These guests are outsiders and you will > definitely > > > try to throw them out. In a way you are showing > > > narrowmindedness but you can't do without that. > > > Because that is not in your family's interest. > > > > > > Same thing is applicable to your nation. > > > 'Nationalism means doing everything which is in > the > > > interest of your country' (e.g killing > terrorists in > > > Kashmir or flushing out Bangladeshi Muslims from > > > Bengal or Assam.) > > > > > > Still if you say that 'you are neither a > nationalist > > > nor a patriot' then I am sorry to say so, but > you > > > have no right to stay in my country! > > > > > > Vedavati > > > > > > > > > > > Do you get hundreds of mails everyday? > Delete none. Go to > http://in.rd.yahoo.com/tagline_mail_9/*https://edit.india.yahoo.com/config/eval_register > > _________________________________________ > > reader-list: an open discussion list on media and > the city. > > Critiques & Collaborations > > To subscribe: send an email to > reader-list-request at sarai.net with subscribe in the > subject header. > > To unsubscribe: > https://mail.sarai.net/mailman/listinfo/reader-list > > List archive: > > _________________________________________ > reader-list: an open discussion list on media and > the city. > Critiques & Collaborations > To subscribe: send an email to > reader-list-request at sarai.net with subscribe in the > subject header. > To unsubscribe: > https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> ____________________________________________________________________________________ Pinpoint customers who are looking for what you sell. http://searchmarketing.yahoo.com/ From ysikand at gmail.com Wed Aug 8 08:52:45 2007 From: ysikand at gmail.com (Yogi Sikand) Date: Wed, 8 Aug 2007 08:52:45 +0530 Subject: [Reader-list] Interview with Maulana Kalbe Sadiq, India's Top Shia Cleric Message-ID: <48097acc0708072022j37ef3dfs1a33c8e80cab3468@mail.gmail.com> Maulana Kalbe Sadiq, one of India's leading Shia Muslim scholars, is the Vice-President of the All-India Muslim Personal law Board (AIMPLB). He has a Ph.D. in Arabic from Lucknow University and runs a chain of schools and colleges in Uttar Pradesh. In this interview with Yoginder Sikand, he talks about his vision for the Muslims of India and reflects on crucial international developments. Q: While being a religious scholar (alim), you are also engaged in promoting modern education among Muslims. What role do you feel the ulema should play in the field of education? A: I think one of the most crucial challenges facing the Muslims of India is that of education. We must make that one of our foremost priorities. There may be some ulema who do not recognize the importance of modern education, but, increasingly, the ulema, both Shia as well as Sunni, are realizing it. Imam Ali, the son-in-law of the Prophet, said that he who doesn't know about something, he becomes its enemy. Likewise, there may be some maulvis who know nothing about modern education or science and, therefore, oppose it. However, these are increasingly becoming a smaller minority. But on the other hand, this saying of Imam Ali also applies to those who have 'modern' knowledge but know nothing about religion, and so they also begin to oppose it or neglect it, thinking that it is a sign of 'backwardness'. Personally, I see myself as in between these two extremes. I feel that our survival depends critically on excellence in modern education. But I also stress the importance of religious knowledge. Through science and technology you can control the world, but true religion means control over oneself, one's soul. And so you find big scientists spending their lives inventing machines to destroy human beings because they have no faith in God. So, I keep stressing, what we need is both 'modern' as well as religious education. The Sachar Commission report has brought out the fact that Muslims are behind even Dalits in terms of education and in many other fields. Hence, my appeal to Muslims is, for God's sake, open your eyes. This time is not for building palatial mosques, but, instead, for using our resources for setting up schools, colleges, polytechnics and research institutes. I also say that much of what is being taught in the name of religion has nothing top do with true religion or spirituality. True religion inheres in values, not just rituals. But, unfortunately, much of what is imparted in the name of religious education is ritualism, without the foundational values of true religion. Q: What do you feel about the government's proposals for intervening in the madrasas in the name of 'reform'? A: Muslim opinion on this is divided. Some Muslims favour this and others oppose it. So, I can't really give any opinion on the matter. But the point is that merely installing two or three computers in a madrasa and teaching basic English and mathematics will not lead to any substantial change. Madrasas need to change their basic approach. They need to adopt modern ways of approaching a host of issues. We urgently need to exercise creative reflection (ijtihad) in order to meet contemporary challenges. Q: In the Jafari Shia school of jurisprudence, which you represent, ijtihad is allowed for, while many Sunni ulema argue to the contrary. What do you have to say about this? A: Yes, in our school ijtihad has always been open, so our leading clerics or mujtahids are able to creatively respond to contemporary issues through ijtihad. But even among Sunni scholars today many are calling for the 'gates of ijtihad' to be re-opened. This will probably happen soon, if not today, then tomorrow, because it is not possible to have a stagnant jurisprudence (fiqh) for a constantly and rapidly changing world. Q: In India today, a growing number of ulema are setting up 'modern' schools, which provide both 'modern' as well as Islamic education. How do you see this? A: I think it is a very positive development. However, many of these schools are of mediocre standard. A person should do what he or she is trained for or capable of. But many of the ulema who run these schools seek to tightly control them even though they do not have any 'modern' education themselves. This, I think, is wrong, and only results in poor standards. In my own case, I have been associated with the setting up of numerous schools and colleges, and even a medical college in Lucknow, but I have left the management of these institutions to a professional team and do not interfere in their day-to-day functioning. Unfortunately, many top-ranking mullahs who control institutions are victims of enormous egoism and that is why they want to treat their institutions like their own private properties. Q: Muslim education, in India and elsewhere, is characterized by an extreme dualism, between the ulema of the madrasas, on the one hand, and the 'modern' educated middle class, on the other hand. How can this dualism be bridged? A: Rather than term it as dualism, I would prefer to see this as representing two channels of education. Only if and when these two channels meet can our woeful educational conditions really change. At present, there is hardly any communication between the two groups, as a result of which there are great apprehensions, misgivings and misunderstandings on both sides. We must appreciate the good points in both systems of education and seek to bring them together. For this, too, we need to take recourse to ijtihad so that our approach, in the field of education, as elsewhere, is based on the ethical values of Islam, rather than on empty ritualism. Imam Ali told his son, Hazrat Muhammad bin Hanafiya, that when one goes to some other land one should not isolate oneself. He advised that one should abide by one's values and yet adopt the good things that one finds among the people one lives with. So, in the field of education, as in other fields, Muslims should take good things from others and there is nothing wrong with that. Q: What do you think the state should do for Muslim education? A: Muslims expect a lot from the government, but the government is so corrupt. We don't have real democracy in India. Real democracy means the protection of the rights of the minorities, not brute majoritarian rule. But, sadly, in India minorities are not given their due. But then, expecting that the government alone should shoulder the responsibility of solving Muslims' educational problems is asking for something that even God does not allow for. In the Holy Quran God says that He does not change the conditions of a people unless they make efforts to change these themselves. So, those Muslims who demand that the government should change its policies but are themselves unwilling to change or to do anything positive and constructive for the community are living in a fool's paradise. In other words, Muslims have to take the initiative themselves, while, of course, the government also has to abide by its duties. Unless Muslims themselves make efforts to promote education in the community nothing is going to change. Q: What role do you feel the ulema could or should play in promoting inter-sectarian and inter-communal harmony in India? A: I think that in this regard their first responsibility is to refrain from inciting Muslims to take to violence under any condition. They must also seek to promote dialogue and unity between the different Muslim sects. In this they must focus on the things that the different Muslim sects share in common—which, if I have to quantify it, would be over 97%--and refrain from using the 3% things on which they differ in order to divide them. As for inter-religious dialogue, I think the Muslim ulema and religious scholars from other religious traditions need to take it up with great seriousness and urgency. This is the only way to solve inter-community disputes. I have read about other religions and have come to the conclusion that while they differ in matters of ritual, if one goes to their core and studies them in-depth, one finds that many of them share the same spiritual basis. We need to build on that shared spirituality. Q: What efforts are being made to promote inter-sectarian dialogue, especially between Shias and Sunnis? A: Although this is very important, in India there are no organized efforts to promote inter-sectarian dialogue between the ulema of different sects. I think this is really very unfortunate. However, despite this, the demand for dialogue and unity is being voiced from various quarters, although some extremist, false mullahs might oppose this. In India, groups like the Jamaat-e Islami, the All-India Muslim Personal law Board and the Milli Council have repeatedly stressed the need for unity between the different Muslim sects. Q: What about efforts to promote Shia-Sunni dialogue in other countries? A: In Pakistan, a Deobandi scholar, Maulana Ishad Madani, recently challenged anyone who can justify the denial of the need for Sunni-Shia dialogue. A leading Indian Deobandi scholar, Maulana Khalid Saifullah Rahmani, recently wrote a wonderful article stressing the need for Shia-Sunni unity and dialogue. In Iran several efforts are being made in this regard. For instance, every year the Iranian government celebrates the 'Unity Week' (hafta-e wahdat), and invites Sunni and Shia ulema and activists from different countries to participate together and to stress Muslim unity. Q: But some hardliner Sunnis would argue that this is not a sincere effort and would claim that this is a 'pretence', referring to the Shia notion of taqiyya or dissimulation. A: Let these critics say what they want. But I know that the government of Iran is indeed serious about this. After all, in Iran, where Shias are an overwhelming majority and Sunnis a small minority, there is no Shia-Sunni problem. Likewise, in Iraq, where Shias account for 65% of the population, although fringe groups like Al-Qaeda are targeting Shias and their holy sites, the Iraqi Shia religious leadership has constantly warned the Shias against falling into the American trap by retaliating against the Sunnis. They have stressed the need for Iraqi Shias and Sunnis to be united and stand up against the American occupying forces. This is surely a sign of a very great and mature leadership. America is trying to set Sunnis and Shias against each other in Iraq and elsewhere, and Muslims should see through this sinister game. Q: What role has the All-India Muslim Personal Law Board, of which you are the Vice-President, played in promoting Shia-Sunni dialogue? A: The issue of Shia-Sunni dialogue is not within the purview of the Board, whose focus is only the 1937 Shariat Application Act. However, the fact that Shias and Sunnis have representatives on the Board is itself of considerable significance. But, still, I do feel the need for an organized forum here in India, as well as elsewhere, to bring the ulema of the different Muslim sects together. We should move away from the past and think of our common future. It is pointless talking about what happened between Shias and Sunis in the past. What's happened has happened, and that we cannot change. But we can build a better common future if we work together. Instead of thinking of the welfare of just our own sects, we should think in terms of general Muslim welfare and interests. Q: In Lucknow, where you live and work, there have been cases of conflict between Shias and Sunnis. What role have local Shia and Sunni ulema played in defusing this tension? Do they visit each other's institutions and madrasas to exchange views? A: There is a tremendous communication gap between the ulema of the different Muslim sects here. I think I must be one of the only ulema in Lucknow who visit the institutions of other sects. I have visited the Nadwat ul-Ulema, a leading Sunni madrasa in Lucknow, several times and have interacted with students and teachers there in a very friendly atmosphere. I have visited another major Sunni madrasa in Uttar Pradesh, the Madrasat ul-Islah in Sarai Mir, in Azamgarh, a couple of times. I was also invited to the Ahl-e Hadith mosque in Malerkotla, Punjab, where I delivered three lectures, which were well received. I have good contacts with leading Sunni ulema. Q: Some extreme anti-Shia groups, such as some official Saudi Wahhabi ulema, have gone to the extent of claiming that Shias are non-Muslims. How do statements like these impact on efforts to promote Shia-Sunni dialogue and unity? A: The Saudi government is a slave of the United States. It instigates these mullahs to issue such fatwas against the Shias in order to protect its own interests as well as that of America. Some Saudi mullahs have declared that Muslim holy shrines in Iran and Iraq, which the Shias particularly revere, should be bombed. Likewise, Tom Tancredo, the US Republican Party's presidential hopeful, recently announced that America should, if need be, bomb the Muslim shrines in Makkah and Madinah, which all Muslims hold in great regard. You can see how the perverted logic of both is the same. I would appeal to all Muslims, Sunnis as well as Shias, to see through this game and not fall into efforts to divide them. Q: In your speeches, you constantly refer to the need for the ulema to be more socially engaged. You yourself are engaged in a number of community projects, especially in the field of education. What role do you envisage for the ulema in this regard? A: The Holy Quran tells us to leave aside those things that don't give any benefit to people. So, we need to develop a socially engaged understanding of Islam that enables us to help people in concrete ways. Otherwise, the youth will ask us why we are building fancy mosques but doing nothing for the poor, when the essence of Islam is to help those in need. This means that the ulema must be more socially engaged than they presently are.. They must come out of their mosques, madrasas and khanqahs and move among the masses, understand their economic and social problems and seek to solve them in practical terms. They must raise their voice against oppression, no matter what the religion of the oppressor is. However, unfortunately, most ulema have forgotten this responsibility and restrict themselves to leading prayers and giving fatwas. Q: You, along with some associates, have recently taken over the management of the Urdu daily Aag. What do you have to say about the Indian Muslim media, particularly in the light of your own experiences in this field? A: The Indian Muslim media is not very effective. There is no electronic Muslim media, besides one or two religious channels. The Urdu print media leaves much to be desired. Urdu papers tend to focus on emotional issues, ignoring positive news and developments. If many of our Urdu editors are ignorant and not well-educated, what else can you expect? Now this sort of emotional rhetoric can, of course, boost their sales but it will have a very negative impact on the future Muslim generations. After all, our problems can be solved only through dialogue and wisdom, not through emotional sloganeering. Further, much of the Muslim media is obsessed with the past, wallowing in the past Muslim glory. Through Aag, we want to steer a new course in Urdu journalism, focusing more on positive and constructive issues, and staying clearly away from empty emotionalism. In a few months' time since we took over Aag, it has become the single largest circulated Urdu paper in Lucknow and we hope to launch a Delhi edition soon, too. Q: You yourself have studied in leading madrasas in Lucknow, the Madrasat ul-Waizin and the Madrasa Nazmiya. How do you see the increasing attacks on madrasas in the media today? A: I can say with full confidence that no madrasa in India, whether Shia or Sunni, is engaged in providing any sort of terrorist training. There are indeed some in Pakistan that are doing this, but this does not apply to India at all. I think this talk of Indian madrasas being allegedly engaged in promoting terrorism has been deliberately engineered by communal parties and outfits. These groups do not want to see the truth, so even if we try to explain the reality of the madrasas to them, they will not listen or cease their anti-madrasa propaganda. I think they are deliberately doing this so that Muslims devote all their attention to defending madrasas, thus leaving them no breathing space to focus on modern education. It is a means, actually, to perpetuate Muslim educational marginalisation. Our madrasas are open for all to see. They impart the message of humanity, not terrorism. Anyone can come to the madrasas and see this for oneself. And in the case of the Shia madrasas, I can confidently say that we give equal stress on worship of God and the service of God's creatures. Shias believe that you cannot, under any condition, give up your own life unless it is to save the life of an innocent person, irrespective of her or his religion. Q: What do you have to say about the demonisation of madrasas in the Western media? A: This is part of the larger Western design to demonise Islam. The West needs an enemy to survive, to seek an excuse for its imperialistic offensives. And if such an enemy does not really exist, it has to conjure up a ghost and use it to scare people. So, following the collapse of communism, the West and Zionist forces, desperately searching for an enemy, decided to project Muslims as the new foe. They began claiming that Islam presents a danger to the world and in this way sought to create hatred against Islam and its adherents. And while their are terrorists among Christians, Jews and Hindus as well, the media only refers to Muslims when it talks of terrorism. This is part of a well-planned strategy. We must be dispassionate when discussing the issue of violence in many Muslim countries. The West needs to look at the causes of this unrest. Address and remove the basic causes if you are seriously interested in solving the problem. In fact, it is primarily the West, and its client state, Israel, that have created conditions for this unrest. The oppression and denial of the rights of the Palestinians, the invasion of Iraq and so on—all these have naturally created conditions of unrest among Muslims, who wish to retaliate. After all, even if you pinch a little ant, it seeks to defend itself by biting back. Q: Since you refer to Iraq, what are your views about sectarian conflicts raging there, between Shias and Sunnis? A: This sort of thing never existed in Iraq before the American invasion. There was never any sort of terrorism there before the Americans invaded. My mother was from Iraq and I know the country and its people well. There was never any Shia-Sunni problem in Iraq, and even though Shias are in a majority there relations between Shia and Sunni Iraqis were cordial. It is true that Saddam persecuted Shia leaders and arranged for many of them to be killed, but he also persecuted many Sunnis and caused their deaths, too. Before the Americans invaded, Iraqis rarely thought of themselves as Shias and Sunnis or as rivals on the basis of sect. There was never any communal riot there. All this started and flared up after the Americans invaded Iraq in the name of bringing 'peace' and 'democracy' to that country. And I think the Americans are deliberately trying to stoke sectarian rivalry in Iraq and prolong the civil war so that they can divide and rule. Q: Some Muslims argue that America is anti-Islam or anti-Muslim, and see its invasion of Iraq, among other developments, as proof of this. Do you agree? A: One has to distinguish between the American people and the current American government. I am not saying that all Americans are anti-Islam. This is not true. However, the Bush administration certainly is anti-Islam. This owes, in large measure, to the power of the Zionist lobby in America. Pro-Zionist Jews control large banks, many industries and much of the media in America, and if they leave America, the country will collapse. And it is this lobby, in addition to the extreme right-wing Christian lobby, that is behind the clearly anti-Islamic and anti-Muslim policies of the Bush government. On the other hand, I must also say that many Americans are indeed open-minded. However, they are easily swayed by the media, and the dominant Western media, as I mentioned earlier, has a vested interest in whipping up anti-Muslim hatred. I strongly believe that if we are able to reach out to the American people with the truth, many of them will indeed listen to us and will also agree with us. Q: There is much talk now of America allegedly planning to attack Iran. What do you think the Iranian, or general Shia, response would be if this happens? A: I don't think the Americans will be so foolish. Hizbullah taught the Americans and the American-backed Israeli army a fitting lesson in the defeat it inflicted on the Israelis in Lebanon. The Shias are a different people. We are not terrorists but we will not run away if challenged. The Americans managed to get some traitors in Iraq to collaborate with them. The history of Iraq is full of tales of such betrayal and intrigue. But in Iran things are very different. All Iranians, even those who have differences with the regime, will solidly unite to oppose any American aggression. And the price of an American attack will be borne not just by America but also by its client regime, Israel. From machleetank at gmail.com Wed Aug 8 04:41:25 2007 From: machleetank at gmail.com (Jasmeen P) Date: Wed, 8 Aug 2007 01:11:25 +0200 Subject: [Reader-list] [Announcements] Blank Noise: Excuse Me? Message-ID: Hello Blank Noise asks people to send in their list of the ridiculous,strange, bizzare, disgusting, funny, humiliating words that they have heard to describe their body while out on the streets. Was it MIRCHI? SAMOSA? BUTTERFLY? LOLITA? TAMATAR( TOMATOES)? LASSUN (GARLIC)? MALAI( CREAM)? This is an attempt to build the 'eve teasing' vocabulary through collective participation. Please email Blank Noise at blurtblanknoise at gmail.com, subject titled " EXCUSE ME?" Please email no later than the 14th of August. The results will be published on the blog with visual illustrations. Thanks! Jasmeen www.blanknoiseproject.blogspot.com -- ph: + 91 98868 40612 -------------- next part -------------- _______________________________________________ announcements mailing list announcements at sarai.net https://mail.sarai.net/mailman/listinfo/announcements From mrsg at vsnl.com Wed Aug 8 09:27:53 2007 From: mrsg at vsnl.com (MRSG) Date: Wed, 08 Aug 2007 09:27:53 +0530 Subject: [Reader-list] 5th posting: Kashmir's only poster boy References: <2ad82fd30708030429q4dc482fex8a09c5d17efe66a9@mail.gmail.com> Message-ID: <008d01c7d972$892ceb30$a5ba41db@MRAY> Indian film is banned in Kashmir, in Manipur and may be at other places in India. Have you ever seen any so-called human rights group, the so-called human rights activists and even the bollywood firebands busy to release the criminal Sanjay Dutt, raising voices against this? No they will never. This is the great Indian secular-human rights show. ----- Original Message ----- From: "Shahnawaz Khan" To: Sent: Friday, August 03, 2007 4:59 PM Subject: [Reader-list] 5th posting: Kashmir's only poster boy > *Kashmir's only poster boy* > > > Not only in Srinagar but in whole of Kashmir Valley with a population of > six > million, Neelam is the only functional Cinema hall. With people having > lost > interest in cinema halls and there has been a considerable fall in the > number of cine-goers since 1990, the management of Neelam is struggling > hard > to make their presence felt within the city limits. > > > > Putting up posters of the coming film is a small task in other places, but > it is a daunting job in Srinagar. The cinema is unable to pay for > advertisements in the local papers. > > > > In order to boost their business and to announce about the latest shows or > new releases of Bollywood films, pasting film posters in the city's space > is > really a challenging task. Prior to insurgency each cinema hall used to > have > few people on the payrolls for the job of pasting posters in and outside > the > city. > > > > For Neelam Cinema today Ashraf is the only poster boy. A man in late > twenties, Ashraf was employed as a sweeper in the Cinema hall after it was > thrown open in 1997. > > However, Ashraf is not comfortable with the job of pasting the film > posters > on the city's walls and intersections. Since there is a ban on cinema > halls, > he fears the backlash from the people who ordered the ban. > > > > "See ours is the only cinema hall functional in the city. That way we > have > defied the diktat. It is really a challenging job to paste a poster in > the > old town or locality. Anyone can create trouble anytime," said Ashraf. > > > > Though Ashraf is reluctant to talk about his job of pasting the posters > and > feels that it would land him up in trouble. > > "See I am a poor man and do this for making two ends of my family meet. > While pasting posters, my effort remains that no one should see me," he > said. > > > > There have been instances when he was rebuked by some youth for pasting > posters. Even some posters were torn from the walls the moment he pasted > it. > > > > "I don't want to indulge in any fight with anyone. One day some guys told > me > that I am promoting obscenity and Allah will not spare me," recalls > Ashraf. > > > > The management hires an auto rickshaw and always sends another person with > Ashraf, while he pastes the posters. Most of the posters are being pasted > in > high security zones, where there is constant presence of army and > para-military forces. > > > > "Mostly I paste the posters in Badmibagh cantonment area and outside our > own > Cinema hall, where there is lesser movement of people," Ashraf said. > > > > After the opening of cinema hall the biggest challenge with the owners was > how to advertise about the show and timings. Initially they used to buy > the > space in the newspapers for advertising new releases and show timings but > poor response from the people forced them to change their modus operendi. > > > > "We could not afford to buy the space in newspapers, therefore we were > forced to sent our guys to paste the posters on the street walls," said > Mohammed Ayub, the project operator at Neelam cinema hall. > > > > Pasting of film posters undergo a censorship when it comes to Kashmir and > the censorship lies with the poster boy. Ashraf in consultation with the > cinema management often artfully blacken the bold exposures by women > celebrities on these posters. The glaring example of censorship was > evident > in the month of June from a bold exposure of celebrity showcasing the > film, > "LOU- Ek Ehsaas". > > > > "I remember when I was asked to paste the posters of Ahsaas, I thought > that > it will not go well with the people over here. I bought a black ink marker > from the stationary shop and artfully tried to hide the breasts and naked > legs of the star by drawing lines on her body. After that it looked as if > she was wearing a net," said Ashraf. > > "You have to do it, it you want to continue with it," he adds. > > > > In the Srinagar city today you won't come across bigger than life size > images of celebrities on the film posters nor would find any full size > poster pasted on the wall. What usually is seen the torn away posters on > the > walls. > > > > Noor Mohammed, the ticket seller and the oldest employee of the Neelam > cinema says that in past tongas (horse driven carts) were hired and then > decorated with the film posters so as to sent it inside the Srinagar city > and outskirts for announcing the show and timings. > > He misses the fervour and the presences of large film size posters in > every > nook and corner of the city. > > > > Are you a publisher interested in indepth news features from Kashmir? > > Visit www.kashmirnewz.com > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> From vrjogi at hotmail.com Wed Aug 8 09:53:14 2007 From: vrjogi at hotmail.com (Vedavati Jogi) Date: Wed, 8 Aug 2007 04:23:14 +0000 Subject: [Reader-list] Guests in Vedavati's house Message-ID: it may appear childish but i can't help it. it is very easy to show liberalism, secularism( not with its true essence, i am talking about typical indian secularism), tolerance towards terrorists when you are not at the receiving end. my husband being a kashmiri pundit, lost his ancestral property in shrinagar, many of his relatives are still staying in refugee camps, (and our secular leaders, filmwalas have not got time in last 18 years to visit those camps), two of his best friends were gunned down by yasin malik, they were 'punished' by the latter for being members of rss. (please don't say that he worshipped mahatma hence he killed the rss members.) and if we decide to apply same logic then hindus should also start killing members of muslim league because they partitioned our country. all you seculars who keep ridiculing my thoughts on nationalism imagine yourself in the group of kashmiri migrants or 1947 sindhi-punjabi migrants who were advised by mahatma to go back to their motherland and get abused/killed by muslims in pakistan. and then talk about these sweet/goody-goody principles vedavati > Date: Tue, 7 Aug 2007 14:54:02 +0100> From: sadiafwahidi at yahoo.co.in> Subject: Guests in Vedavati's house> To: vrjogi at hotmail.com; reader-list at sarai.net> > Dear Vedavati> I don't want to offend you, but your analogy sounds> too childish to be taken seriously (although I don't> mean to demean children by saying that!). The complex> history of south Asia cannot be trivialized like that.> Even if we could use this analogy, then, I think our> house has been so huge and so resourceful that it> didn't mind having a few guests from outside taking> refuge in it. And they didn't come as guests - they> came to do trade and business, just as your (and my)> brethren and sistren go to America to becomes NRIs.> Now, once these "outsiders" decided to call it their> home, they are no longer outsiders (whether they are> born here or came from outside). As a matter of fact,> how can even you prove that you are an "insider". Just> because you are a Hindu? > > Having said that, now let's talk about the guests> taking over the house and asking the owners to leave.> Yes, if they do so, it is wrong. (But remember, no one> can claim to be the "original" resident of this house> - its been too damn long to argue on that). So, you> have no authority to ask Shuddha or me to leave the> country if we do not subscribe to the hollow words> called Patriotism and Nationalism.> > I am not commenting on any specific case (such Sanjay> Kak's film, which I haven't seen). But in general, I> believe that the exodus of the pundits from Kashmir is> a sorry affair, and if one has to find a long-term> solution to the Kashmir problem, it must involve the> re-location of Kashmiri pundits safely in their> original homes. But at the same time, the brutality> suffered by the innocent Kashmiri Muslims at the hands> of Indian forces cannot be wished away. And if Kak's> film (or anyone else) does take sides, then it is> bound to lead to this kind of situation. Let us stop> taking sides and come to the middle ground if need to> resolve any of our conficts.> > S.Fatima> > > --- Vedavati Jogi wrote:> > > I will try to answer this question, > > > > Imagine a situation, 10 people, say your friends or> > distant relatives come to your house & start staying> > with you, they expect you to accomodate them> > permanently, they expect you to do everything for> > them, they try to do away with your wife's/mother's> > authority & establish their supremacy in the> > kitchen. > > And ultimately they ask you to leave your house &> > take refuge elsewhere.......... Can you afford to be> > liberal in this case? Will you not try to protect> > the rights of your wife/mother?> > Be honest & give me the reply!> > > > These guests are outsiders and you will definitely> > try to throw them out. In a way you are showing> > narrowmindedness but you can't do without that.> > Because that is not in your family's interest.> > > > Same thing is applicable to your nation. > > 'Nationalism means doing everything which is in the> > interest of your country' (e.g killing terrorists in> > Kashmir or flushing out Bangladeshi Muslims from> > Bengal or Assam.)> > > > Still if you say that 'you are neither a nationalist> > nor a patriot' then I am sorry to say so, but you> > have no right to stay in my country! > > > > Vedavati> > > > > > Do you get hundreds of mails everyday? Delete none. Go to http://in.rd.yahoo.com/tagline_mail_9/*https://edit.india.yahoo.com/config/eval_register _________________________________________________________________ Sign in and get updated with all the action! http://content.msn.co.in/Sports/FormulaOne/Default From evignesh at gmail.com Wed Aug 8 11:38:25 2007 From: evignesh at gmail.com (P. Vigneswara Ilavarasan) Date: Wed, 8 Aug 2007 11:38:25 +0530 Subject: [Reader-list] Job Notice - Transcriber / transcriptionist In-Reply-To: <39e1148c0708072307m34851523q5a7a2169007054ac@mail.gmail.com> References: <39e1148c0708072307m34851523q5a7a2169007054ac@mail.gmail.com> Message-ID: <39e1148c0708072308j33c00771s24d91ea7060d0d@mail.gmail.com> Dear Colleague: For a research project on 'IPR in Pharmaceutical Industry in India', we are looking for a transcriptionist / transcriber. Audio data is in English and needs to be converted into text / Word docuement. The work (22 hours) has to be done onsite (Malviya Nagar, New Delhi). Previous experience is desirable. Candidates with no experience but has short hand experience can also apply. Please send your resume to 'shalini at suviinc.org' (www.suviinc.org) There is no deadline for applying as there will be future opportunities. We would be grateful, if this notice is widely circulated. Thanking you, Regards, Vignesh. http://web.iitd.ac.in/~vignesh From pkray11 at gmail.com Wed Aug 8 12:37:33 2007 From: pkray11 at gmail.com (prakash ray) Date: Wed, 8 Aug 2007 00:07:33 -0700 Subject: [Reader-list] a panel discussion on Retails Message-ID: <98f331e00708080007g6763dc52xccbf1622a61a9742@mail.gmail.com> Anveshan is being launched as a citizen's forum to debate and discuss public policy issues and create awareness within society. We intend to organize panel discussions, seminars, conferences and roundtables on issues, which matter to the citizens of Delhi, involving academics, experts, policy makers and stakeholders. As our first programme we are organizing a panel discussion on: "Is it time for Mega Retailers and Supermarkets in Indian Cities?" We invite you to attend this panel discussion. The schedule is given below: Date: Saturday, 11th August, 2007 Time: 4.30 p.m. Venue: Muktadhara Auditorium, 18-19, Bhai Vir Singh Marg, New Delhi (near Gole Market) We would be grateful if you kindly attend the same. Regards, Sincerely Yours, Abhay Kumar on behalf of Anveshan -- Dr. Abhay Kumar, Contact no. 09868739792 From sadiafwahidi at yahoo.co.in Wed Aug 8 12:56:03 2007 From: sadiafwahidi at yahoo.co.in (S Fatima) Date: Wed, 8 Aug 2007 08:26:03 +0100 (BST) Subject: [Reader-list] Guests in Vedavati's house In-Reply-To: Message-ID: <830529.49927.qm@web8409.mail.in.yahoo.com> Dear Vedavati I don't want to indulge in any sweet goody-goody principles nor ridicule your thoughts. I am honestly interested in a dialogue for resolving issues. And I would love to engage in a debate with you if we both are interested in solutions. I feel that being patriotic or nationalistic towards your homeland is not the only solution. Being tolerant and compassionate towards your fellow countrymen would be more preferable. I said in my previous mail that I understand the pain of all those who have been affected by the violence, hatred and displacement, whether Hindus or Muslims. Partition did not affect only the Hindus. Majority of Muslims did not want Pakistan (this has been proven historically), and had to migrate to escape the violence. You may go and see the plight of many migrated Muslims who left their home in India to go to Pakistan - they still suffer. Both communities have equally suffered, especially in Kashmir - do you agree with me on that? If you tell me whether you agree or disagree on this, we'll discuss it further. Let us use this forum for a healthy debate rather than a stone-pelting excercise. (And I take back any words that may have hurt you.) S.F. --- Vedavati Jogi wrote: > > it may appear childish but i can't help it. > > it is very easy to show liberalism, secularism( not > with its true essence, i am talking about typical > indian secularism), tolerance towards terrorists > when you are not at the receiving end. my husband > being a kashmiri pundit, lost his ancestral property > in shrinagar, many of his relatives are still > staying in refugee camps, (and our secular leaders, > filmwalas have not got time in last 18 years to > visit those camps), two of his best friends were > gunned down by yasin malik, they were 'punished' by > the latter for being members of rss. (please don't > say that he worshipped mahatma hence he killed the > rss members.) > and if we decide to apply same logic then hindus > should also start killing members of muslim league > because they partitioned our country. > > all you seculars who keep ridiculing my thoughts on > nationalism imagine yourself in the group of > kashmiri migrants or 1947 sindhi-punjabi migrants > who were advised by mahatma to go back to their > motherland and get abused/killed by muslims in > pakistan. > and then talk about these sweet/goody-goody > principles > > vedavati > > Date: Tue, 7 Aug 2007 14:54:02 +0100> From: > sadiafwahidi at yahoo.co.in> Subject: Guests in > Vedavati's house> To: vrjogi at hotmail.com; > reader-list at sarai.net> > Dear Vedavati> I don't want > to offend you, but your analogy sounds> too childish > to be taken seriously (although I don't> mean to > demean children by saying that!). The complex> > history of south Asia cannot be trivialized like > that.> Even if we could use this analogy, then, I > think our> house has been so huge and so resourceful > that it> didn't mind having a few guests from > outside taking> refuge in it. And they didn't come > as guests - they> came to do trade and business, > just as your (and my)> brethren and sistren go to > America to becomes NRIs.> Now, once these > "outsiders" decided to call it their> home, they are > no longer outsiders (whether they are> born here or > came from outside). As a matter of fact,> how can > even you prove that you are an "insider". Just> > because you are a Hindu? > > Having said that, now > let's talk about the guests> taking over the house > and asking the owners to leave.> Yes, if they do so, > it is wrong. (But remember, no one> can claim to be > the "original" resident of this house> - its been > too damn long to argue on that). So, you> have no > authority to ask Shuddha or me to leave the> country > if we do not subscribe to the hollow words> called > Patriotism and Nationalism.> > I am not commenting > on any specific case (such Sanjay> Kak's film, which > I haven't seen). But in general, I> believe that the > exodus of the pundits from Kashmir is> a sorry > affair, and if one has to find a long-term> solution > to the Kashmir problem, it must involve the> > re-location of Kashmiri pundits safely in their> > original homes. But at the same time, the brutality> > suffered by the innocent Kashmiri Muslims at the > hands> of Indian forces cannot be wished away. And > if Kak's> film (or anyone else) does take sides, > then it is> bound to lead to this kind of situation. > Let us stop> taking sides and come to the middle > ground if need to> resolve any of our conficts.> > > S.Fatima> > > --- Vedavati Jogi > wrote:> > > I will try to answer this question, > > > > > Imagine a situation, 10 people, say your friends > or> > distant relatives come to your house & start > staying> > with you, they expect you to accomodate > them> > permanently, they expect you to do > everything for> > them, they try to do away with > your wife's/mother's> > authority & establish their > supremacy in the> > kitchen. > > And ultimately they > ask you to leave your house &> > take refuge > elsewhere.......... Can you afford to be> > liberal > in this case? Will you not try to protect> > the > rights of your wife/mother?> > Be honest & give me > the reply!> > > > These guests are outsiders and you > will definitely> > try to throw them out. In a way > you are showing> > narrowmindedness but you can't do > without that.> > Because that is not in your > family's interest.> > > > Same thing is applicable > to your nation. > > 'Nationalism means doing > everything which is in the> > interest of your > country' (e.g killing terrorists in> > Kashmir or > flushing out Bangladeshi Muslims from> > Bengal or > Assam.)> > > > Still if you say that 'you are > neither a nationalist> > nor a patriot' then I am > sorry to say so, but you> > have no right to stay in > my country! > > > > Vedavati> > > > > > Do you get > hundreds of mails everyday? Delete none. Go to > http://in.rd.yahoo.com/tagline_mail_9/*https://edit.india.yahoo.com/config/eval_register > _________________________________________________________________ > Sign in and get updated with all the action! > http://content.msn.co.in/Sports/FormulaOne/Default Do you get hundreds of mails everyday? Delete none. Go to http://in.rd.yahoo.com/tagline_mail_9/*https://edit.india.yahoo.com/config/eval_register From kshmendra2005 at yahoo.com Wed Aug 8 16:42:35 2007 From: kshmendra2005 at yahoo.com (Kshmendra Kaul) Date: Wed, 8 Aug 2007 04:12:35 -0700 (PDT) Subject: [Reader-list] Use Jihadis to resolve Kashmir issue & Jihad against USA, says Pak Govt., official Message-ID: <764251.40202.qm@web57209.mail.re3.yahoo.com> Use Jihadis to resolve Kashmir issue & Jihad against USA, says Pakistan Govt., official - by Kshmendra Kaul Pakistan's Parliamentary Secretary for Defence has stated that the Kashmir issue will not be resolved on the table. He has suggested that free entry should be allowed to the Jihadis into Kashmir and that kind of facilitation would resolve the Kashmir issue in one month. Major (Rtd.) Syed Tanveer Hussain made these comments during a foreign policy debate on Aug 7, 2007 in the National Assembly of Pakistan. Tanveer Hussain also stated during the course of the debate that the CIA was orchestrating the slaying of Chinese nationals in Pakistan. He called for raising the slogan of Jihad to take revenge against United States of America. This was reported by "The News" which is a part of the Jang Group of Pakistan. The Group also runs the GEO network of TV stations. The comments by Tanveer Hussain will command special attention because of his position as the top-ranking bureaucrat in Pakistan's Ministry of Defence. With an Army General as the ruler of Pakistan, the significance of the opinion expressed by such a highly placed official in the Ministry of Defence will not be ignored. The comments by Tanveer Hussain, are a complete negation of the professed stance of the Govt of Pakistan on what routes it declares it will follow for the betterment of relations with India and in the resolution of "issues" between the two countries. Perhaps the United States of America also would be caught completely off-guard by an official of Govt. of Pakistan expressing such views and especially the calling for Jihad against the USA. It is extremely unlikely that Pakistan's Parliamentary Secretary of Defence would have ventured or dared to make such comments without the expressed approval of Prime Minister Shaukat Aziz and certainly not without the permission of General Musharraf. How India and USA will react, remains to be seen. __________________________________________________________ Based on report from http://www.thenews.com.pk/updates.asp?id=27165 --------------------------------- Pinpoint customers who are looking for what you sell. From kshmendra2005 at yahoo.com Wed Aug 8 17:14:42 2007 From: kshmendra2005 at yahoo.com (Kshmendra Kaul) Date: Wed, 8 Aug 2007 04:44:42 -0700 (PDT) Subject: [Reader-list] DAWN newspaper confirms call given for Jihad against India and USA by Pakistan Govt., official Message-ID: <706743.48028.qm@web57202.mail.re3.yahoo.com> DAWN newspaper confirms call given for Jihad against India and USA by Pakistan Govt., official A report by Amir Wasim in DAWN newspaper of Pakistan confirms that a call was given for Jihad against India and USA in Pakistan's National Assembly by Pakistan's Parliamentary Secretary for Defence Major (Retd) Tanveer Hussain Syed Excerpt from the report: “Recognising Taliban and launching a jihad is the only way to take revenge,” said Parliamentary Secretary for Defence Maj (retd) Tanveer Hussain Syed while taking part in the debate on the foreign policy “with particular reference to recent statements of some US presidential candidates, US civil nuclear treaty with India, threat of military intervention in Pakistan, the country’s role in war against terror and the improper conditions in the US legislation for aid to Pakistan.” He alleged that the US and India wanted to take control of Kashmir to keep a check on China. The parliamentary secretary also called for sending “jihadis” to Kashmir because, according to him, Pakistan would never be able to get Kashmir through negotiations. He claimed that through jihad, Pakistan could get Kashmir within six months. Major Tanveer also alleged that the CIA, RAW and Khad were behind the killings of Chinese nationals in Pakistan. “There is a need for revenge and there is only one way to do it, Jihad, Jihad and Jihad,” he concluded. Complete report at http://www.dawn.com/2007/08/08/top1.htm Kshmendra Kaul --------------------------------- Shape Yahoo! in your own image. Join our Network Research Panel today! From ratishn at gmail.com Wed Aug 8 18:16:27 2007 From: ratishn at gmail.com (Ratish Nanda) Date: Wed, 8 Aug 2007 18:16:27 +0530 Subject: [Reader-list] River Yamuna Yamuna Jiye Abhiyan Message-ID: Mr Manoj Misra has been persistently fighting with the powers that be on the issue of construction on the river bed - they have just started a blog - i think it will be useful to connect their info to members on this list. The link is www.yamunajiyeabhiyaan.blogspot.com -- Ananda -- www.yamunajiyeabhiyaan.blogspot.com -- Ratish Nanda Conservation Architect 1559, Sector B, Pocket 1 Vasant Kunj New Delhi 110070 INDIA From ysaeed7 at yahoo.com Wed Aug 8 22:51:40 2007 From: ysaeed7 at yahoo.com (Yousuf) Date: Wed, 8 Aug 2007 10:21:40 -0700 (PDT) Subject: [Reader-list] [vikalp] Our response to police action against Jashn-e - Azadi In-Reply-To: <46B9EA96.2000702@sarai.net> Message-ID: <740283.3924.qm@web51406.mail.re2.yahoo.com> Dear Shuddha While internet does provide an alternative platform for showing/watching what the moral police does not allow us to show/watch, is it yet an alternative to a real screening? The screening of documentary films itself is a limited and elite practice, the downloading of hi-def video (of large films) would be an even more elusive thing for most people (in our midst). Will it serve the purpose of the film. Will it silence the Kashmiri pundits who are against the film? The censor/govt. is not against an individual watching a film, they are against the social practice of watching a film. And if they want to, very soon they'll control the Youtubes and the Vuzes too. I don't know why, but I get a feeling that we are all skirting the real issue here. We are continuously defending our right to show/watch a film, and even seeking technological solutions to beat the censors. But no one is interested in a dialogue with the section of people who have a problem with the film. Why do we insist on watching the film only "amongst ourselves", safe and secure from those who don't like us. Isn't it like being high-tech ostriches. Yousuf --- Shuddhabrata Sengupta wrote: > Dear all, > > This is in response to Saba, Shaina and Anjali and > Jayshankar and > Jabeen's mail. I agree with Jabeen that the ALF > comments should be > endorsed by Films for Freedom. > > I also agree with the need expressed by everyone > else for creative ways > of circumventing interrupted and prevented > screenings, and to queer the > whole debate about what a public can be understood > as being. > > Shaina wrote: > > > > I wonder what would have happened if there were no > DVD's in question. > > No hard drive either. just an internet connection > (and a cached film) -- > > what would the cops do...? > > we would need to know IT act and cyber laws better > ...(maybe not) but im > > willing to argue that its not a crime to make a > presentation to an audience > > pulling out some material from the internet. > (where the film can legally > > reside, away from national boundaries and > identities) > > > > > This is a very interesting thought and I think it is > well worth a try. > > One excellent place to upload 'Jashn-e-Azaadi' or > any such film in the > future which might face such difficulties is - > Azureus and its web > platform - Vuze > > http://azureus.sourceforge.net/ > http://www.vuze.com > http://www.vuze.com/content/FeaturedContent.html > > Think of this as the 'Youtube' of full length, high > quality, feature > films, experimental films and documentaries and > other video entitities. > > Vuze has an excellent 'Documentaries' selection > freely available for > download (see under 'Categories') > > All a filmmaker needs to do is to register (as you > would in Flickr or > any such service) and upload their content over a > high bandwidth > connection, with 'standard definition' or 'high > definition' content > (the site has excellent 'how tos') and you are on. > Anyone can download > any film. I regularly download more than two hour > long films from this > site and this is done easily and without problems > (you have to download > the latest version of 'Vuze/Azureus' as your p2p > client). > > Imagine, 'Jashn-e-Azaadi' or any such film - > available on a good, > trustworthy space, safe and secure from censor > boards and the Mumbai > Police or any self righteous busybodies, and > hundreds, maybe thousands > of people hitting 'download' in Mumbai, or anywhere, > and showing the > film to small groups of people off their computers > and or laptops. There > could be small, mobile, 'guerrila' screenings if you > like. Involve > students, volunteers, anyone. Announce screening > days, spread the > message through mobiles and mailing lists, and your > 'public' expands by > a factor of who knows what. > > And the public-private partnership of the censorious > can sit and twiddle > their thumbs. > > It is possible. 14th and 15th August are coming, > they are celebrated or > mourned (as you like) across the subcontinent as the > day that the south > asian landmass embraced in different ways the > albatross of the nation > state. Perhas this would be as good an occasion as > any to celebrate a > different kind of sovereignty - a mobile republic(s) > of moving images. > > What about a dispersed - upload-download-screening > party of lots of > indedependent documentaries, with perhaps a special > dispersed screening > of 'Jashn-e-Azaadi' > > That could be a real Jashn, and it's the kind of > Azaadi I enjoy and endorse > > best > > Shuddha > > ____________________________________________________________________________________ Yahoo! oneSearch: Finally, mobile search that gives answers, not web links. http://mobile.yahoo.com/mobileweb/onesearch?refer=1ONXIC From rashneek at gmail.com Thu Aug 9 09:54:23 2007 From: rashneek at gmail.com (rashneek kher) Date: Thu, 9 Aug 2007 09:54:23 +0530 Subject: [Reader-list] [vikalp] Our response to police action against Jashn-e - Azadi In-Reply-To: <740283.3924.qm@web51406.mail.re2.yahoo.com> References: <46B9EA96.2000702@sarai.net> <740283.3924.qm@web51406.mail.re2.yahoo.com> Message-ID: <13df7c120708082124o16ef7b68t13b5263dc15a888e@mail.gmail.com> Dear Shudda and Yusuf, While Shudda hasnt cared to reply to my view on screening/non screening of Jashn-e-Aazadi..for unknown reasons,Yusuf let me make it clear Kashmiri Pandits are not against the screening,if it was so one just needed to file a complaint with Censor board and that would have been the end of the story. Yes Pandits wont be silenced,for we have as much right to freedom of speech as anyone else has unless you think otherwise.We oppose the movie not because what Kak shows.Thats his choice.He can back Yasin Malik or Osama bin Laden or Prabhakaran for that matter. That he has lied about the numbers of Pandits killed and forced to flee is our problem.That he has appropriated content is our problem.He could have simply ignored but rubbing salt to our wounds isnt gentlemanly. That he is a supporter of Azadi is no sin,but that he overtly or covertly supports terrorists as Yasin Malik and shows them as Robin Hoods(and says they meet PM,as if it makes it legitimate and absolves them of all sins,even Prabhakaran met Rajiv Gandhi) is our problem. As a Kashmiri I have another issue,is Yasin Malik the only leader among separatists?Why he alone was the pivot/central character (yes Azam and Geelani were shown but compare their presence to Yasin's).We have always opposed Yasin Malik because he killed innocent human beings.So it is just that he happens to be Kak's hero is a mere coincidence. So Suddha,while I await your comments/reply....Yusuf it is better to engage Pandits into a meaningful discussion rather than try and brush them under the carpet and find stealth ways of screening/watching the movie. Regards Rashneek On 8/8/07, Yousuf wrote: > > Dear Shuddha > While internet does provide an alternative platform > for showing/watching what the moral police does not > allow us to show/watch, is it yet an alternative to a > real screening? The screening of documentary films > itself is a limited and elite practice, the > downloading of hi-def video (of large films) would be > an even more elusive thing for most people (in our > midst). Will it serve the purpose of the film. Will it > silence the Kashmiri pundits who are against the film? > > > The censor/govt. is not against an individual watching > a film, they are against the social practice of > watching a film. And if they want to, very soon > they'll control the Youtubes and the Vuzes too. I > don't know why, but I get a feeling that we are all > skirting the real issue here. We are continuously > defending our right to show/watch a film, and even > seeking technological solutions to beat the censors. > But no one is interested in a dialogue with the > section of people who have a problem with the film. > Why do we insist on watching the film only "amongst > ourselves", safe and secure from those who don't like > us. Isn't it like being high-tech ostriches. > > Yousuf > > > > > --- Shuddhabrata Sengupta wrote: > > > Dear all, > > > > This is in response to Saba, Shaina and Anjali and > > Jayshankar and > > Jabeen's mail. I agree with Jabeen that the ALF > > comments should be > > endorsed by Films for Freedom. > > > > I also agree with the need expressed by everyone > > else for creative ways > > of circumventing interrupted and prevented > > screenings, and to queer the > > whole debate about what a public can be understood > > as being. > > > > Shaina wrote: > > > > > > > I wonder what would have happened if there were no > > DVD's in question. > > > No hard drive either. just an internet connection > > (and a cached film) -- > > > what would the cops do...? > > > we would need to know IT act and cyber laws better > > ...(maybe not) but im > > > willing to argue that its not a crime to make a > > presentation to an audience > > > pulling out some material from the internet. > > (where the film can legally > > > reside, away from national boundaries and > > identities) > > > > > > > > > This is a very interesting thought and I think it is > > well worth a try. > > > > One excellent place to upload 'Jashn-e-Azaadi' or > > any such film in the > > future which might face such difficulties is - > > Azureus and its web > > platform - Vuze > > > > http://azureus.sourceforge.net/ > > http://www.vuze.com > > http://www.vuze.com/content/FeaturedContent.html > > > > Think of this as the 'Youtube' of full length, high > > quality, feature > > films, experimental films and documentaries and > > other video entitities. > > > > Vuze has an excellent 'Documentaries' selection > > freely available for > > download (see under 'Categories') > > > > All a filmmaker needs to do is to register (as you > > would in Flickr or > > any such service) and upload their content over a > > high bandwidth > > connection, with 'standard definition' or 'high > > definition' content > > (the site has excellent 'how tos') and you are on. > > Anyone can download > > any film. I regularly download more than two hour > > long films from this > > site and this is done easily and without problems > > (you have to download > > the latest version of 'Vuze/Azureus' as your p2p > > client). > > > > Imagine, 'Jashn-e-Azaadi' or any such film - > > available on a good, > > trustworthy space, safe and secure from censor > > boards and the Mumbai > > Police or any self righteous busybodies, and > > hundreds, maybe thousands > > of people hitting 'download' in Mumbai, or anywhere, > > and showing the > > film to small groups of people off their computers > > and or laptops. There > > could be small, mobile, 'guerrila' screenings if you > > like. Involve > > students, volunteers, anyone. Announce screening > > days, spread the > > message through mobiles and mailing lists, and your > > 'public' expands by > > a factor of who knows what. > > > > And the public-private partnership of the censorious > > can sit and twiddle > > their thumbs. > > > > It is possible. 14th and 15th August are coming, > > they are celebrated or > > mourned (as you like) across the subcontinent as the > > day that the south > > asian landmass embraced in different ways the > > albatross of the nation > > state. Perhas this would be as good an occasion as > > any to celebrate a > > different kind of sovereignty - a mobile republic(s) > > of moving images. > > > > What about a dispersed - upload-download-screening > > party of lots of > > indedependent documentaries, with perhaps a special > > dispersed screening > > of 'Jashn-e-Azaadi' > > > > That could be a real Jashn, and it's the kind of > > Azaadi I enjoy and endorse > > > > best > > > > Shuddha > > > > > > > > > > ____________________________________________________________________________________ > Yahoo! oneSearch: Finally, mobile search > that gives answers, not web links. > http://mobile.yahoo.com/mobileweb/onesearch?refer=1ONXIC > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: -- Rashneek Kher http://www.nietzschereborn.blogspot.com From rashneek at gmail.com Thu Aug 9 09:59:25 2007 From: rashneek at gmail.com (rashneek kher) Date: Thu, 9 Aug 2007 09:59:25 +0530 Subject: [Reader-list] Use Jihadis to resolve Kashmir issue & Jihad against USA, says Pak Govt., officia In-Reply-To: <764251.40202.qm@web57209.mail.re3.yahoo.com> References: <764251.40202.qm@web57209.mail.re3.yahoo.com> Message-ID: <13df7c120708082129i5b8b236dkb8c618623a4edfe9@mail.gmail.com> What else does one expect out of Pakistan.Whoever said Kashmiri Freedom struggle was indigeneous and started the Jashn may eat his words please. This report has been carried by Greater Kashmir also today. Pan-Islamic Expansion in the garb of something as sacred and pious as Azadi.... It was for nothing that the first call of "indpendence" of kashmir was AZADI KA MATLAB KYA LA-ILLAH ILLAAH.They already knew the source and the today someone suddenly removed the lambs attire to find a wolf in it. regards Rashneek On 8/8/07, Kshmendra Kaul wrote: > > Use Jihadis to resolve Kashmir issue & Jihad against USA, says Pakistan > Govt., official > > - by Kshmendra Kaul > > Pakistan's Parliamentary Secretary for Defence has stated that the Kashmir > issue will not be resolved on the table. He has suggested that free entry > should be allowed to the Jihadis into Kashmir and that kind of facilitation > would resolve the Kashmir issue in one month. > > Major (Rtd.) Syed Tanveer Hussain made these comments during a foreign > policy debate on Aug 7, 2007 in the National Assembly of Pakistan. > > Tanveer Hussain also stated during the course of the debate that the CIA > was orchestrating the slaying of Chinese nationals in Pakistan. He called > for raising the slogan of Jihad to take revenge against United States of > America. > > This was reported by "The News" which is a part of the Jang Group of > Pakistan. The Group also runs the GEO network of TV stations. > > The comments by Tanveer Hussain will command special attention because of > his position as the top-ranking bureaucrat in Pakistan's Ministry of > Defence. With an Army General as the ruler of Pakistan, the significance of > the opinion expressed by such a highly placed official in the Ministry of > Defence will not be ignored. > > The comments by Tanveer Hussain, are a complete negation of the professed > stance of the Govt of Pakistan on what routes it declares it will follow for > the betterment of relations with India and in the resolution of "issues" > between the two countries. > > Perhaps the United States of America also would be caught completely > off-guard by an official of Govt. of Pakistan expressing such views and > especially the calling for Jihad against the USA. > > It is extremely unlikely that Pakistan's Parliamentary Secretary of > Defence would have ventured or dared to make such comments without the > expressed approval of Prime Minister Shaukat Aziz and certainly not without > the permission of General Musharraf. > > How India and USA will react, remains to be seen. > __________________________________________________________ > > Based on report from http://www.thenews.com.pk/updates.asp?id=27165 > > > --------------------------------- > Pinpoint customers who are looking for what you sell. > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: -- Rashneek Kher http://www.nietzschereborn.blogspot.com From rahul_capri at yahoo.com Thu Aug 9 05:04:47 2007 From: rahul_capri at yahoo.com (Rahul Asthana) Date: Wed, 8 Aug 2007 16:34:47 -0700 (PDT) Subject: [Reader-list] Guests in Vedavati's house In-Reply-To: Message-ID: <476827.24637.qm@web53601.mail.re2.yahoo.com> Vedavati, So your anger is against secular leaders,filmwalas etc. Well I concur with you.In my opinion so called liberals never had any idea of real politik.But thats why they dont dictate politcs in this country.Do you think that Kashmiris are anywhere near to self-determination than they were in say, 1948? No! Ok now let me establish where I come from.I oppose self determination both on an ideological and pragmatic basis.As long as the Kashmiris keep talking about self determination,Kashmir will remain a police state and innocent people of every religion will keep getting screwed.Sad, but true. Also, though I recognize the moral right of the jihadi to fight for self-determination, nation states do not work on such canonical moral principles and in that context,I recognize the jihadi as my enemy and will pay tax to kill him if necessary. But,I am against stuff like AFSPA,which gives the army power to kill without accountability.(By the way,people in NE states are screwed way beyond the kashmiris can ever imagine by the army)I believe that the organized army of a nation state should be held to stricter principles than terrorists/jihadis etc,so that there should be some protection to the innocent people. I hope your views would not to be much different. regards Rahul --- Vedavati Jogi wrote: > > it may appear childish but i can't help it. > > it is very easy to show liberalism, secularism( not > with its true essence, i am talking about typical > indian secularism), tolerance towards terrorists > when you are not at the receiving end. my husband > being a kashmiri pundit, lost his ancestral property > in shrinagar, many of his relatives are still > staying in refugee camps, (and our secular leaders, > filmwalas have not got time in last 18 years to > visit those camps), two of his best friends were > gunned down by yasin malik, they were 'punished' by > the latter for being members of rss. (please don't > say that he worshipped mahatma hence he killed the > rss members.) > and if we decide to apply same logic then hindus > should also start killing members of muslim league > because they partitioned our country. > > all you seculars who keep ridiculing my thoughts on > nationalism imagine yourself in the group of > kashmiri migrants or 1947 sindhi-punjabi migrants > who were advised by mahatma to go back to their > motherland and get abused/killed by muslims in > pakistan. > and then talk about these sweet/goody-goody > principles > > vedavati > > Date: Tue, 7 Aug 2007 14:54:02 +0100> From: > sadiafwahidi at yahoo.co.in> Subject: Guests in > Vedavati's house> To: vrjogi at hotmail.com; > reader-list at sarai.net> > Dear Vedavati> I don't want > to offend you, but your analogy sounds> too childish > to be taken seriously (although I don't> mean to > demean children by saying that!). The complex> > history of south Asia cannot be trivialized like > that.> Even if we could use this analogy, then, I > think our> house has been so huge and so resourceful > that it> didn't mind having a few guests from > outside taking> refuge in it. And they didn't come > as guests - they> came to do trade and business, > just as your (and my)> brethren and sistren go to > America to becomes NRIs.> Now, once these > "outsiders" decided to call it their> home, they are > no longer outsiders (whether they are> born here or > came from outside). As a matter of fact,> how can > even you prove that you are an "insider". Just> > because you are a Hindu? > > Having said that, now > let's talk about the guests> taking over the house > and asking the owners to leave.> Yes, if they do so, > it is wrong. (But remember, no one> can claim to be > the "original" resident of this house> - its been > too damn long to argue on that). So, you> have no > authority to ask Shuddha or me to leave the> country > if we do not subscribe to the hollow words> called > Patriotism and Nationalism.> > I am not commenting > on any specific case (such Sanjay> Kak's film, which > I haven't seen). But in general, I> believe that the > exodus of the pundits from Kashmir is> a sorry > affair, and if one has to find a long-term> solution > to the Kashmir problem, it must involve the> > re-location of Kashmiri pundits safely in their> > original homes. But at the same time, the brutality> > suffered by the innocent Kashmiri Muslims at the > hands> of Indian forces cannot be wished away. And > if Kak's> film (or anyone else) does take sides, > then it is> bound to lead to this kind of situation. > Let us stop> taking sides and come to the middle > ground if need to> resolve any of our conficts.> > > S.Fatima> > > --- Vedavati Jogi > wrote:> > > I will try to answer this question, > > > > > Imagine a situation, 10 people, say your friends > or> > distant relatives come to your house & start > staying> > with you, they expect you to accomodate > them> > permanently, they expect you to do > everything for> > them, they try to do away with > your wife's/mother's> > authority & establish their > supremacy in the> > kitchen. > > And ultimately they > ask you to leave your house &> > take refuge > elsewhere.......... Can you afford to be> > liberal > in this case? Will you not try to protect> > the > rights of your wife/mother?> > Be honest & give me > the reply!> > > > These guests are outsiders and you > will definitely> > try to throw them out. In a way > you are showing> > narrowmindedness but you can't do > without that.> > Because that is not in your > family's interest.> > > > Same thing is applicable > to your nation. > > 'Nationalism means doing > everything which is in the> > interest of your > country' (e.g killing terrorists in> > Kashmir or > flushing out Bangladeshi Muslims from> > Bengal or > Assam.)> > > > Still if you say that 'you are > neither a nationalist> > nor a patriot' then I am > sorry to say so, but you> > have no right to stay in > my country! > > > > Vedavati> > > > > > Do you get > hundreds of mails everyday? Delete none. Go to > http://in.rd.yahoo.com/tagline_mail_9/*https://edit.india.yahoo.com/config/eval_register > _________________________________________________________________ > Sign in and get updated with all the action! > http://content.msn.co.in/Sports/FormulaOne/Default > _________________________________________ > reader-list: an open discussion list on media and > the city. > Critiques & Collaborations > To subscribe: send an email to > reader-list-request at sarai.net with subscribe in the > subject header. > To unsubscribe: > https://mail.sarai.net/mailman/listinfo/reader-list > List archive: ____________________________________________________________________________________ Need a vacation? Get great deals to amazing places on Yahoo! Travel. http://travel.yahoo.com/ From senpriya at gmail.com Thu Aug 9 09:27:44 2007 From: senpriya at gmail.com (Priya Sen) Date: Thu, 9 Aug 2007 09:27:44 +0530 Subject: [Reader-list] Fwd: Our Histories, Our Timelines: 11th August 2007, 5 pm onwards In-Reply-To: <2617ab630708070012hd14463fl5fd727a12ef93d56@mail.gmail.com> References: <2617ab630708070012hd14463fl5fd727a12ef93d56@mail.gmail.com> Message-ID: <8c9003440708082057y555a4322hbfbfd43c8420a0a4@mail.gmail.com> *From Then to Now: Our Histories, Our Timelines* August 11, 1992 saw India's first protest which used the vocabulary of gay rights. It protested against the police raids on gay men cruising in Central Park, Connought Place and asserted the importance of choice in matters of love, sex and sexuality. Come to discuss and witness a short visual presentation on the journey that we've made since these first queer stirrings of the early nineties. Come to hear stories about red-roses, half-secret meetings, lesbian-gay magazines, film-festivals and jantar-mantar marches, of hook-up websites and sunday socials, and of many more promises, lures and seductions! Following the presentation and discussion at the Attic we shall proceed on to a silent March at CP to mark the 15th Anniversary of the ABVA protest. To re-own the spaces which were barred from us. To make our own queer city! Through a participatory retelling in the present, we defragment our pasts, thereby composing our own stories, free ourselves from the *invisibility* of others, rendering us wholly more confident to determine the future. Join Nigah in this journey to celebrate moments and histories which have shaped our births and lives, secrets and voices. *Date:* 11th August 2007* * *Time:* 05.00 pm onwards *Venue:* The Attic (above the People Tree) 36 Regal Building, Parliament Street Connaught Place, New Delhi Nearest metro station: Rajiv Chowk Parking: Hanuman Mandir/DLF Centre Bus Stop: Palika Kendra/Regal Cinema See you there! - The Nigah Team --~--~---------~--~----~------------~-------~--~----~ You received this message because you are subscribed to the Google Groups "Nigahdelhi" group. To post to this group, send email to nigahdelhi at googlegroups.com To unsubscribe from this group, send email to nigahdelhi-unsubscribe at googlegroups.com For more options, visit this group at http://groups.google.com/group/nigahdelhi?hl=en -~----------~----~----~----~------~----~------~--~--- From rashneek at gmail.com Thu Aug 9 10:36:34 2007 From: rashneek at gmail.com (rashneek kher) Date: Thu, 9 Aug 2007 10:36:34 +0530 Subject: [Reader-list] Guests in Vedavati's house In-Reply-To: <476827.24637.qm@web53601.mail.re2.yahoo.com> References: <476827.24637.qm@web53601.mail.re2.yahoo.com> Message-ID: <13df7c120708082206m1edbec55r1dfe1bf3f5aa51af@mail.gmail.com> Rahul, Finally a voice of sanity..Thanks for the perspective. Regards Rashneek On 8/9/07, Rahul Asthana wrote: > > Vedavati, > So your anger is against secular leaders,filmwalas > etc. Well I concur with you.In my opinion so called > liberals never had any idea of real politik.But thats > why they dont dictate politcs in this country.Do you > think that Kashmiris are anywhere near to > self-determination than they were in say, 1948? No! > Ok now let me establish where I come from.I oppose > self determination both on an ideological and > pragmatic basis.As long as the Kashmiris keep talking > about self determination,Kashmir will remain a police > state and innocent people of every religion will keep > getting screwed.Sad, but true. Also, though I > recognize the moral right of the jihadi to fight for > self-determination, nation states do not work on such > canonical moral principles and in that context,I > recognize the jihadi as my enemy and will pay tax to > kill him if necessary. > But,I am against stuff like AFSPA,which gives the army > power to kill without accountability.(By the > way,people in NE states are screwed way beyond the > kashmiris can ever imagine by the army)I believe that > the organized army of a nation state should be held to > stricter principles than terrorists/jihadis etc,so > that there should be some protection to the innocent > people. I hope your views would not to be much > different. > > regards > Rahul > > > --- Vedavati Jogi wrote: > > > > > it may appear childish but i can't help it. > > > > it is very easy to show liberalism, secularism( not > > with its true essence, i am talking about typical > > indian secularism), tolerance towards terrorists > > when you are not at the receiving end. my husband > > being a kashmiri pundit, lost his ancestral property > > in shrinagar, many of his relatives are still > > staying in refugee camps, (and our secular leaders, > > filmwalas have not got time in last 18 years to > > visit those camps), two of his best friends were > > gunned down by yasin malik, they were 'punished' by > > the latter for being members of rss. (please don't > > say that he worshipped mahatma hence he killed the > > rss members.) > > and if we decide to apply same logic then hindus > > should also start killing members of muslim league > > because they partitioned our country. > > > > all you seculars who keep ridiculing my thoughts on > > nationalism imagine yourself in the group of > > kashmiri migrants or 1947 sindhi-punjabi migrants > > who were advised by mahatma to go back to their > > motherland and get abused/killed by muslims in > > pakistan. > > and then talk about these sweet/goody-goody > > principles > > > > vedavati > > > Date: Tue, 7 Aug 2007 14:54:02 +0100> From: > > sadiafwahidi at yahoo.co.in> Subject: Guests in > > Vedavati's house> To: vrjogi at hotmail.com; > > reader-list at sarai.net> > Dear Vedavati> I don't want > > to offend you, but your analogy sounds> too childish > > to be taken seriously (although I don't> mean to > > demean children by saying that!). The complex> > > history of south Asia cannot be trivialized like > > that.> Even if we could use this analogy, then, I > > think our> house has been so huge and so resourceful > > that it> didn't mind having a few guests from > > outside taking> refuge in it. And they didn't come > > as guests - they> came to do trade and business, > > just as your (and my)> brethren and sistren go to > > America to becomes NRIs.> Now, once these > > "outsiders" decided to call it their> home, they are > > no longer outsiders (whether they are> born here or > > came from outside). As a matter of fact,> how can > > even you prove that you are an "insider". Just> > > because you are a Hindu? > > Having said that, now > > let's talk about the guests> taking over the house > > and asking the owners to leave.> Yes, if they do so, > > it is wrong. (But remember, no one> can claim to be > > the "original" resident of this house> - its been > > too damn long to argue on that). So, you> have no > > authority to ask Shuddha or me to leave the> country > > if we do not subscribe to the hollow words> called > > Patriotism and Nationalism.> > I am not commenting > > on any specific case (such Sanjay> Kak's film, which > > I haven't seen). But in general, I> believe that the > > exodus of the pundits from Kashmir is> a sorry > > affair, and if one has to find a long-term> solution > > to the Kashmir problem, it must involve the> > > re-location of Kashmiri pundits safely in their> > > original homes. But at the same time, the brutality> > > suffered by the innocent Kashmiri Muslims at the > > hands> of Indian forces cannot be wished away. And > > if Kak's> film (or anyone else) does take sides, > > then it is> bound to lead to this kind of situation. > > Let us stop> taking sides and come to the middle > > ground if need to> resolve any of our conficts.> > > > S.Fatima> > > --- Vedavati Jogi > > wrote:> > > I will try to answer this question, > > > > > > Imagine a situation, 10 people, say your friends > > or> > distant relatives come to your house & start > > staying> > with you, they expect you to accomodate > > them> > permanently, they expect you to do > > everything for> > them, they try to do away with > > your wife's/mother's> > authority & establish their > > supremacy in the> > kitchen. > > And ultimately they > > ask you to leave your house &> > take refuge > > elsewhere.......... Can you afford to be> > liberal > > in this case? Will you not try to protect> > the > > rights of your wife/mother?> > Be honest & give me > > the reply!> > > > These guests are outsiders and you > > will definitely> > try to throw them out. In a way > > you are showing> > narrowmindedness but you can't do > > without that.> > Because that is not in your > > family's interest.> > > > Same thing is applicable > > to your nation. > > 'Nationalism means doing > > everything which is in the> > interest of your > > country' (e.g killing terrorists in> > Kashmir or > > flushing out Bangladeshi Muslims from> > Bengal or > > Assam.)> > > > Still if you say that 'you are > > neither a nationalist> > nor a patriot' then I am > > sorry to say so, but you> > have no right to stay in > > my country! > > > > Vedavati> > > > > > Do you get > > hundreds of mails everyday? Delete none. Go to > > > > http://in.rd.yahoo.com/tagline_mail_9/*https://edit.india.yahoo.com/config/eval_register > > > _________________________________________________________________ > > Sign in and get updated with all the action! > > http://content.msn.co.in/Sports/FormulaOne/Default > > _________________________________________ > > reader-list: an open discussion list on media and > > the city. > > Critiques & Collaborations > > To subscribe: send an email to > > reader-list-request at sarai.net with subscribe in the > > subject header. > > To unsubscribe: > > https://mail.sarai.net/mailman/listinfo/reader-list > > List archive: > > > > > > > > ____________________________________________________________________________________ > Need a vacation? Get great deals > to amazing places on Yahoo! Travel. > http://travel.yahoo.com/ > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: -- Rashneek Kher http://www.nietzschereborn.blogspot.com From ratishn at gmail.com Thu Aug 9 09:12:23 2007 From: ratishn at gmail.com (Ratish Nanda) Date: Thu, 9 Aug 2007 09:12:23 +0530 Subject: [Reader-list] Fwd: YJA - Please join Rajendra Singh on 10 August 07 In-Reply-To: <659937df0708081152m1877bc93h61d6d00c309ca33a@mail.gmail.com> References: <659937df0708081152m1877bc93h61d6d00c309ca33a@mail.gmail.com> Message-ID: Dear Friends, You may be aware that Sri Rajendra Singh and Prof. S Prakash with their dedicated band of supporters have been camping as a mark of protest at the impugned site of the proposed Games Village behind Akshardham since 1 August 2007. It is indeed ironical and a matter of regret that while people from various parts of country keep joining them from time to time, there are very few Delhites amongst them? To commemorate the 10 th day of the Yamuna Satyagrah it is proposed to hold a solidarity sit in with them from 9 am onwards at the said site. It is time that people from all walks of life in Delhi came out onto the streets for the security of their life-line in form of river Yamuna. This is to invite you all to kindly spare your time and join the sit in at the said site. Kindly inform your friends too about it. Queries if any are most welcome. manoj -- www.yamunajiyeabhiyaan.blogspot.com -- Ratish Nanda Conservation Architect 1559, Sector B, Pocket 1 Vasant Kunj New Delhi 110070 INDIA From tapasrayx at gmail.com Thu Aug 9 11:28:32 2007 From: tapasrayx at gmail.com (Tapas Ray) Date: Thu, 09 Aug 2007 11:28:32 +0530 Subject: [Reader-list] Guests in Vedavati's house In-Reply-To: <13df7c120708082206m1edbec55r1dfe1bf3f5aa51af@mail.gmail.com> References: <476827.24637.qm@web53601.mail.re2.yahoo.com> <13df7c120708082206m1edbec55r1dfe1bf3f5aa51af@mail.gmail.com> Message-ID: <46BAAD08.508@gmail.com> The Pandits are in a position similar to the Palestinians who were thrown out of their land when Israel was created. How long will this madness go on? These never-ending claims, around the world, of statehood based on exclusion? TR rashneek kher wrote: > Rahul, > > Finally a voice of sanity..Thanks for the perspective. > > Regards > > Rashneek > > > On 8/9/07, Rahul Asthana wrote: >> Vedavati, >> So your anger is against secular leaders,filmwalas >> etc. Well I concur with you.In my opinion so called From tnog at lmi.net Thu Aug 9 11:32:23 2007 From: tnog at lmi.net (tnog at lmi.net) Date: Wed, 08 Aug 2007 23:02:23 -0700 Subject: [Reader-list] FW: Heritage Program Coordinator Position Available Message-ID: <20070808230223.og166zzkcgog488w@webmail.lmi.net> Dear Moderator, Apologies for cross-posting. I am forwarding a call for applicants for a position with the Nabha Foundation, a registered charitable trust working in Nabha, Punjab. We are looking for a qualified individual to coordinate a cultural mapping project in Nabha, as well as other heritage/culture related projects. The foundation is unique insofar that it is an integrated development org, looking also at heritage and cultural issues along with livelihood, health and education. Interested applicants should email a CV and cover letter to sachin at thenabhafoundation.org I would appreciate it if you could post this on the list. Warm Thanks, Tak -------------------- Background The Nabha Foundation is a registered and independent, non-profit trust. The Foundation has been established in response to a felt need for a holistic pattern of development in Punjab. To achieve this aim the Foundation seeks to develop replicable innovative and sustainable development models in Nabha, covering areas of health, education, livelihood, culture, heritage and environment. The Foundation has the following vacancies for its Nabha office in Patiala district of Punjab: JOB DESCRIPTION: PROGRAM COORDINATOR FOR HERITAGE PROGRAM LOCATION: NABHA, PUNJAB DEADLINE FOR APPLICATIONS: AUGUST 10, 2007 REQUIRED QUALIFICATIONS, SKILLS, EXPERIENCES ? Postgraduate, preferably in history, archaeology, social science, conservation or heritage management ? Experience in conservation/heritage management or related cultural sector for at least 3 years ? Good communication skills and ability to engage in dialogue with multiple stakeholders ? Should be able to organize seminars, workshops and community outreach programs ? Good documentation/writing skills ? Preference will be given to Punjabi speaking applicants ROLES AND RESPONSIBILITIES ? Work on various program aspects?planning, implementation, monitoring?under supervision of Program Head ? Sensitizing community on cultural heritage related issues through education, outreach and advocacy ? Coordinate cultural heritage program with work of built-heritage conservation team and link activities with livelihood, health and education programs WHOM TO CONTACT Interested candidates are requested to send their resume within 10 days to the Administration Incharge, The Nabha Foundation, Khemka House, 11 Community Centre, Saket, New Delhi - 110017, or email your resume to sachin at thenabhafoundation.org The Nabha Foundation is an equal opportunity organization. Women candidates are encouraged to apply. From rashneek at gmail.com Thu Aug 9 11:35:23 2007 From: rashneek at gmail.com (rashneek kher) Date: Thu, 9 Aug 2007 11:35:23 +0530 Subject: [Reader-list] Guests in Vedavati's house In-Reply-To: <46BAAD08.508@gmail.com> References: <476827.24637.qm@web53601.mail.re2.yahoo.com> <13df7c120708082206m1edbec55r1dfe1bf3f5aa51af@mail.gmail.com> <46BAAD08.508@gmail.com> Message-ID: <13df7c120708082305w3538c3b7w47000a2156cfc5e5@mail.gmail.com> Well said tapas..a lot of these pseudos here feel some pleasure in seeing half a million uprooted people yet when it comes to gujarat even 5000 is a great number. 323 destroyed temples and no word from the so-called intellectuals...12000 houses of pandits burnt exclsuive activism and wilful suspension of disbelief..... Regards Rashneek On 8/9/07, Tapas Ray wrote: > > The Pandits are in a position similar to the Palestinians who were > thrown out of their land when Israel was created. > > How long will this madness go on? These never-ending claims, around the > world, of statehood based on exclusion? > > TR > > rashneek kher wrote: > > Rahul, > > > > Finally a voice of sanity..Thanks for the perspective. > > > > Regards > > > > Rashneek > > > > > > On 8/9/07, Rahul Asthana wrote: > >> Vedavati, > >> So your anger is against secular leaders,filmwalas > >> etc. Well I concur with you.In my opinion so called > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> -- Rashneek Kher http://www.nietzschereborn.blogspot.com From tapasrayx at gmail.com Thu Aug 9 12:05:27 2007 From: tapasrayx at gmail.com (Tapas Ray) Date: Thu, 09 Aug 2007 12:05:27 +0530 Subject: [Reader-list] Guests in Vedavati's house In-Reply-To: <13df7c120708082305w3538c3b7w47000a2156cfc5e5@mail.gmail.com> References: <476827.24637.qm@web53601.mail.re2.yahoo.com> <13df7c120708082206m1edbec55r1dfe1bf3f5aa51af@mail.gmail.com> <46BAAD08.508@gmail.com> <13df7c120708082305w3538c3b7w47000a2156cfc5e5@mail.gmail.com> Message-ID: <46BAB5AF.5010208@gmail.com> I think civil society would have been more responsive to the Pandits' plight if Hindu fascists had not carried out pogroms at regular intervals to exclude Muslims from India. TR rashneek kher wrote: > Well said tapas..a lot of these pseudos here feel some pleasure in > seeing half a million uprooted people yet when it comes to gujarat even > 5000 is a great number. > 323 destroyed temples and no word from the so-called > intellectuals...12000 houses of pandits burnt > exclsuive activism and wilful suspension of disbelief..... > > Regards > > Rashneek > > > On 8/9/07, *Tapas Ray* > wrote: > > The Pandits are in a position similar to the Palestinians who were > thrown out of their land when Israel was created. > > How long will this madness go on? These never-ending claims, around the > world, of statehood based on exclusion? > > TR > > rashneek kher wrote: > > Rahul, > > > > Finally a voice of sanity..Thanks for the perspective. > > > > Regards > > > > Rashneek > > > > > > On 8/9/07, Rahul Asthana > wrote: > >> Vedavati, > >> So your anger is against secular leaders,filmwalas > >> etc. Well I concur with you.In my opinion so called > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net > with subscribe in the subject > header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> > > > > > -- > Rashneek Kher > http://www.nietzschereborn.blogspot.com From tapasrayx at gmail.com Thu Aug 9 12:19:05 2007 From: tapasrayx at gmail.com (Tapas Ray) Date: Thu, 09 Aug 2007 12:19:05 +0530 Subject: [Reader-list] Guests in Vedavati's house In-Reply-To: <13df7c120708082341k2fa1c930q4c19ede0bdc6b077@mail.gmail.com> References: <476827.24637.qm@web53601.mail.re2.yahoo.com> <13df7c120708082206m1edbec55r1dfe1bf3f5aa51af@mail.gmail.com> <46BAAD08.508@gmail.com> <13df7c120708082305w3538c3b7w47000a2156cfc5e5@mail.gmail.com> <46BAB46C.5040905@gmail.com> <13df7c120708082335q7b902b28i374c1868e77f899a@mail.gmail.com> <46BAB67C.9000502@gmail.com> <13df7c120708082341k2fa1c930q4c19ede0bdc6b077@mail.gmail.com> Message-ID: <46BAB8E1.8020402@gmail.com> Rashneek had written to me offlist, but I assumed it was a list message and sent my response to both him and to the list. Sincere apologies to Rashneek, especially, and also to others. Tapas rashneek kher wrote: > I wrote it to you alone.Yet if you wish to you can. > > Regards > > Rashneek > > > On 8/9/07, *Tapas Ray* > wrote: > > Hi. I hit "reply" and sent the mail to you instead of the list by > mistake. Can I respond to this mail of yours to the list? > > Tapas > > rashneek kher wrote: > > Maybe you are right but isnt there more to the "pogroms" than > what meets > > the eye.Havent a large number of Muslims and their supporters > wanted a > > special place of them in a country which otherwise has uniform laws. > > Remember Shah-bano case. > > > > Rashneek > > > > > > On 8/9/07, *Tapas Ray* > > >> wrote: > > > > I think civil society would have been more responsive to the > Pandits' > > plight if Hindu fascists had not carried out pogroms at regular > > intervals to exclude Muslims from India. > > > > TR > > > > > > rashneek kher wrote: > > > Well said tapas..a lot of these pseudos here feel some > pleasure in > > > seeing half a million uprooted people yet when it comes to > > gujarat even > > > 5000 is a great number. > > > 323 destroyed temples and no word from the so-called > > > intellectuals...12000 houses of pandits burnt > > > exclsuive activism and wilful suspension of disbelief..... > > > > > > Regards > > > > > > Rashneek > > > > > > > > > On 8/9/07, *Tapas Ray* > > > > > > > >>> wrote: > > > > > > The Pandits are in a position similar to the > Palestinians who > > were > > > thrown out of their land when Israel was created. > > > > > > How long will this madness go on? These never-ending > claims, > > around the > > > world, of statehood based on exclusion? > > > > > > TR > > > > > > rashneek kher wrote: > > > > Rahul, > > > > > > > > Finally a voice of sanity..Thanks for the perspective. > > > > > > > > Regards > > > > > > > > Rashneek > > > > > > > > > > > > On 8/9/07, Rahul Asthana < rahul_capri at yahoo.com > > > > > > > > > >>> wrote: > > > >> Vedavati, > > > >> So your anger is against secular leaders,filmwalas > > > >> etc. Well I concur with you.In my opinion so > called > > > _________________________________________ > > > reader-list: an open discussion list on media and the > city. > > > Critiques & Collaborations > > > To subscribe: send an email to > reader-list-request at sarai.net > > > > > > > > >> with subscribe in the subject > > > header. > > > To unsubscribe: > > https://mail.sarai.net/mailman/listinfo/reader-list > > > > List archive: > <https://mail.sarai.net/pipermail/reader-list/> > > > > > > > > > > > > > > > -- > > > Rashneek Kher > > > http://www.nietzschereborn.blogspot.com > > > > > > > > > > -- > > Rashneek Kher > > http://www.nietzschereborn.blogspot.com > > > > > -- > Rashneek Kher > http://www.nietzschereborn.blogspot.com From mahmood.farooqui at gmail.com Thu Aug 9 15:13:51 2007 From: mahmood.farooqui at gmail.com (mahmood farooqui) Date: Thu, 9 Aug 2007 15:13:51 +0530 Subject: [Reader-list] =?utf-8?q?=28no_subject=29?= Message-ID: You are cordially invited to Partition Dastans- New form of Dastangoi--Dastans around parrtition on 14th August, 6 pm at the Stein Auditorium, India Habitat Centre. Passes from Max Mueller Bhawan, Habitat Centre or Zuban. Please come early. From mahmood.farooqui at gmail.com Thu Aug 9 15:22:39 2007 From: mahmood.farooqui at gmail.com (mahmood farooqui) Date: Thu, 9 Aug 2007 15:22:39 +0530 Subject: [Reader-list] Partition Dastans-at the IHC 14 August Message-ID: > You are cordially invited to > > Partition Dastans- > > New form of Dastangoi--Dastans around parrtition > > on 14th August, 6 pm at the Stein Auditorium, India Habitat Centre. > > Passes from Max Mueller Bhawan, Habitat Centre or Zuban. > > Please come early. > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with subscribe > in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> From yasir.media at gmail.com Thu Aug 9 16:54:20 2007 From: yasir.media at gmail.com (yasir ~) Date: Thu, 9 Aug 2007 16:24:20 +0500 Subject: [Reader-list] Use Jihadis to resolve Kashmir issue & Jihad against USA, says Pak Govt., officia In-Reply-To: <13df7c120708082129i5b8b236dkb8c618623a4edfe9@mail.gmail.com> References: <764251.40202.qm@web57209.mail.re3.yahoo.com> <13df7c120708082129i5b8b236dkb8c618623a4edfe9@mail.gmail.com> Message-ID: <5af37bb0708090424p214c075eu4d04aba8fbfdde2@mail.gmail.com> imho this was a PR exercise to engage the hawks on all sides within the ranks and parliament, those wanting rapproachment with the Taliban, lobbies in the US, but not so much those in India. The exercise involved announcing that emergency was being discussed, then obfuscated statements by senior politicians that indeed yes or no, and finally a no, no emergency will be declared after due deliberations. but agreed it was a rush alright. On 8/9/07, rashneek kher wrote: > What else does one expect out of Pakistan.Whoever said Kashmiri Freedom > struggle was indigeneous and started the Jashn may eat his words please........ > > > On 8/8/07, Kshmendra Kaul wrote: > > > > Use Jihadis to resolve Kashmir issue & Jihad against USA, says Pakistan > > Govt., official From rashneek at gmail.com Thu Aug 9 17:10:28 2007 From: rashneek at gmail.com (rashneek kher) Date: Thu, 9 Aug 2007 17:10:28 +0530 Subject: [Reader-list] Taslima Nasren roughed up in Hyderabad Message-ID: <13df7c120708090440n4556ec9fk2caedaefd5ca9b23@mail.gmail.com> Bangladeshi author Taslima Nasreen was today roughed up by MIM activists who stormed into a book release function here, injuring a Telugu writer and a press photographer. Nasreen, here to release the Telugu translation of her latest book "Shodh", escaped unhurt as organisers and journalists shielded her and escorted her to safety. A group of over 40 MIM workers, led by party MLAs Afsar Khan, Ahmed Pasha and Mouzam Khan, barged into the press club at Somajiguda when the function was about to end. Hurling abuse and shouting slogans, the MIM workers surged menacingly towards the dais as a stunned Nasreen looked on. They threw papers and books at Nasreen. In the melee, Telugu writer N Innaiah, the organiser of the function and president of the rationalist organisation Centre for Inquiry, was injured along with a press photographer. Alert organisers and journalists covering the event threw a protective ring around Nasreen and took her to an adjoining room. The MIM activists, who demanded that Nasreen should leave immediately, broke windows and damaged furniture at the venue. Police then reached the spot and dispersed them. The three MLAs from the city and their supporters were taken to Banjara Hills police station, Deputy Commissioner of Police M Madhusudhan Reddy said. The manager of the Press Club filed a complaint with police against the attackers. A large number of mediapersons gathered at the press club and protested against the behaviour of the MIM activists. They sought stringent action against the MLAs and their supporters. Later, a delegation of journalists led by Indian Journalists Union (IJU) secretary general K Srinivasa Reddy and Andhra Pradesh Union of Working Journalists (APUWJ) leader D Amar met Chief Minister Y S Rajasekhara Reddy and sought stringent action against the culprits. The MIM, which has considerable influence in the old city area, is represented in the Lok Sabha by Asaduddin Owaisi and has five members in the assembly. Digvijay Singh, the Congress general secretary in-charge of party affairs in Andhra Pradesh, condemned the incident and said such attacks had no place in a liberal society. The CPI state council termed the incident as an "attack on the freedom of expression by Muslim fundamentalists" and demanded the immediate arrest of the MIM legislators and their supporters. -- Rashneek Kher http://www.nietzschereborn.blogspot.com From vishal.rawlley at gmail.com Thu Aug 9 22:55:39 2007 From: vishal.rawlley at gmail.com (Vishal Rawlley) Date: Thu, 9 Aug 2007 22:55:39 +0530 Subject: [Reader-list] Bombay Taxi Project - Meter Down Podcast In-Reply-To: <13373.39101.qm@web34313.mail.mud.yahoo.com> References: <13373.39101.qm@web34313.mail.mud.yahoo.com> Message-ID: <31d5ea920708091025k28c9769fpac1f12314cb04117@mail.gmail.com> dear kabi, your project sounds very interesting. i have been working on/ with taxi drivers for a long time and i find some of the ideas you have very similar to mine. i have extensively documented the sticker art on mumbai taxis for several years, this project is part of my documentation of city signage called Typocty. Please see www.typocity.com and under the Documentation + Analysis section scroll down to 'Taxis: number plates + sticker art'. You can find more on the radiumwallas and their craft under the Projects + Workshops section - click on Taxi Art. i have also conducted a number of workshops with radiumwallas for art students and also collaborated with them on design projects. i know a number of radium wallas and taxi drivers on a personal basis. they know about my interest in them are are quite friendly now. i find your idea of recording conversations with them very interesting. a oral history project that i initiated years ago is called 'Bombay Sonic', one episode of this project can be listened to at: www.bombay-arts.com/netart/bombaysonic.html (my website is www.bombay-arts.com ) i have also been interviewing taxi drivers for a long time, mainly to work out narratives for a potetial story series called 'Taxi Tales'. i do not have recordings, only notes, as my conversatons are far too many and casual and spontaneous. i have also collected Taxi Tales from other friends who have had interesting conversations with taxi drivers. i am glad that someone is actually recording these conversations. good luck with your project. best, vishal On 8/3/07, kabi cubby sherman wrote: > > As part of a larger project on Bombay taxi drivers ( kaali-peeli ki > kahani), I have been recording conversations with cab drivers, with their > permission of course, as we ride from one place to another in the city. I > am now podcasting these conversations as episodes in a podcast called Meter > Down. The language is Hindi. I consider this project an oral history, a > verbal record, that explores the questions of migration and mulak, bombay > and change, taxi-driving and life. The cabbies, of course, also tell some > wonderful stories. > > You can listen to these conversations at http://meterdown.wordpress.com, > a blog on which I also post photos of the drivers and their taxis. Outtakes > of some of the wonderful bits of these conversations are also posted on the > site for listener convenience. > I am an ex-taxi driver myself and have been working on this Bombay taxi > driver project for a year now. Taxi drivers write the city: they move > through its streets and collect its stories. They track its changes while > journeying with their passengers through its transformations and they > experience the absence of the old. Yet they are also the subjects of these > changes. Driver-owned old taxis are being forced out of service and their > permits cancelled. New private taxi fleets with 'modern' vehicles are vying > for these permits but refuse to hire most of the drivers. The drivers' > futures are uncertain. A majority of the drivers are migrants, each with his > own sense of home. I am interested in this internal migration, the movement > of people from the villages to a city that looks away from these villages > and outward into a globalising world. what did the taxi drivers leave > behind? what dreams did they bring and what dreams remain? where is home > now? > > > > The project also includes documenting and photographing the personal and > creative designs that cab drivers employ to make each taxi a signifier of > the self: words on the back windows that act like clues, rexine mudflaps, > mirrored ceilings, patterened seat-covers, radium patterning and painted > mechanical meters. I print these images to fabric and create textile pieces. > I buy old steering wheels and wrap them using plastic flourescent rope, > making patterns by putting radium underneath, as I learned to do from an old > radiumwala. I use rearview mirrors and photos of drivers' eyes to make 'gaze > pieces'. > > > But it is these podcasts that are the ballast. Please give them a listen. > > > I have currently posted two episodes on the blog and plan to post another > conversation every 15-20 days. I appreciate feedback, suggestions, > critiques, etc. There is a place on the blog for comments or you can email > me at this ID. > > If you have Itunes, you can search for 'Meter Down' and subscribe to the > podcast or download episodes from there, esp. if bandwidth is a problem. > Meter Down is also listed in some podcast directories such as Podcast Alley, > Odeo (tho only 1 episode showing) , podcastingnews, and Google using meter > down podcast search terms. > > regards, > kabi > > http://meterdown.wordpress.com > > --------------------------------- > Park yourself in front of a world of choices in alternative vehicles. > Visit the Yahoo! Auto Green Center. > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: From cymruwest at yahoo.com Thu Aug 9 23:13:43 2007 From: cymruwest at yahoo.com (Amy West) Date: Thu, 9 Aug 2007 10:43:43 -0700 (PDT) Subject: [Reader-list] Bombay Taxi Project - Meter Down Podcast In-Reply-To: <31d5ea920708091025k28c9769fpac1f12314cb04117@mail.gmail.com> Message-ID: <47415.79373.qm@web32405.mail.mud.yahoo.com> dear kabi and vishal, i was reading these emails on Sarai and thought i'd respond to both of you. for me, i have been interested for a long time in doing a project - eventually a documentary? - on taxi drivers. my interest is regarding the immigration aspect and the flash fiction-esque way in which we jump into the backseat of a cab and can engage in someone's life for a few minutes. i have ideas fleshed out on all kinds of metaphors with regard to the idea of transport and the interplay with the citizen vs. immigrant, but this requires an in-depth conversation. any chance there is a desire to produce an inter-continental look at this (i am located in the States) and if so, can we get interest in terms of support under which we can work to get these narratives published or eventually put into a documentary? i may have the ability - once there are a collection of narratives to get the documentary piece figured out on this end...any ideas? best, amy Vishal Rawlley wrote: dear kabi, your project sounds very interesting. i have been working on/ with taxi drivers for a long time and i find some of the ideas you have very similar to mine. i have extensively documented the sticker art on mumbai taxis for several years, this project is part of my documentation of city signage called Typocty. Please see www.typocity.com and under the Documentation + Analysis section scroll down to 'Taxis: number plates + sticker art'. You can find more on the radiumwallas and their craft under the Projects + Workshops section - click on Taxi Art. i have also conducted a number of workshops with radiumwallas for art students and also collaborated with them on design projects. i know a number of radium wallas and taxi drivers on a personal basis. they know about my interest in them are are quite friendly now. i find your idea of recording conversations with them very interesting. a oral history project that i initiated years ago is called 'Bombay Sonic', one episode of this project can be listened to at: www.bombay-arts.com/netart/bombaysonic.html (my website is www.bombay-arts.com ) i have also been interviewing taxi drivers for a long time, mainly to work out narratives for a potetial story series called 'Taxi Tales'. i do not have recordings, only notes, as my conversatons are far too many and casual and spontaneous. i have also collected Taxi Tales from other friends who have had interesting conversations with taxi drivers. i am glad that someone is actually recording these conversations. good luck with your project. best, vishal On 8/3/07, kabi cubby sherman wrote: > > As part of a larger project on Bombay taxi drivers ( kaali-peeli ki > kahani), I have been recording conversations with cab drivers, with their > permission of course, as we ride from one place to another in the city. I > am now podcasting these conversations as episodes in a podcast called Meter > Down. The language is Hindi. I consider this project an oral history, a > verbal record, that explores the questions of migration and mulak, bombay > and change, taxi-driving and life. The cabbies, of course, also tell some > wonderful stories. > > You can listen to these conversations at http://meterdown.wordpress.com, > a blog on which I also post photos of the drivers and their taxis. Outtakes > of some of the wonderful bits of these conversations are also posted on the > site for listener convenience. > I am an ex-taxi driver myself and have been working on this Bombay taxi > driver project for a year now. Taxi drivers write the city: they move > through its streets and collect its stories. They track its changes while > journeying with their passengers through its transformations and they > experience the absence of the old. Yet they are also the subjects of these > changes. Driver-owned old taxis are being forced out of service and their > permits cancelled. New private taxi fleets with 'modern' vehicles are vying > for these permits but refuse to hire most of the drivers. The drivers' > futures are uncertain. A majority of the drivers are migrants, each with his > own sense of home. I am interested in this internal migration, the movement > of people from the villages to a city that looks away from these villages > and outward into a globalising world. what did the taxi drivers leave > behind? what dreams did they bring and what dreams remain? where is home > now? > > > > The project also includes documenting and photographing the personal and > creative designs that cab drivers employ to make each taxi a signifier of > the self: words on the back windows that act like clues, rexine mudflaps, > mirrored ceilings, patterened seat-covers, radium patterning and painted > mechanical meters. I print these images to fabric and create textile pieces. > I buy old steering wheels and wrap them using plastic flourescent rope, > making patterns by putting radium underneath, as I learned to do from an old > radiumwala. I use rearview mirrors and photos of drivers' eyes to make 'gaze > pieces'. > > > But it is these podcasts that are the ballast. Please give them a listen. > > > I have currently posted two episodes on the blog and plan to post another > conversation every 15-20 days. I appreciate feedback, suggestions, > critiques, etc. There is a place on the blog for comments or you can email > me at this ID. > > If you have Itunes, you can search for 'Meter Down' and subscribe to the > podcast or download episodes from there, esp. if bandwidth is a problem. > Meter Down is also listed in some podcast directories such as Podcast Alley, > Odeo (tho only 1 episode showing) , podcastingnews, and Google using meter > down podcast search terms. > > regards, > kabi > > http://meterdown.wordpress.com > > --------------------------------- > Park yourself in front of a world of choices in alternative vehicles. > Visit the Yahoo! Auto Green Center. > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: _________________________________________ reader-list: an open discussion list on media and the city. Critiques & Collaborations To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header. To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list List archive: --------------------------------- Moody friends. Drama queens. Your life? Nope! - their life, your story. Play Sims Stories at Yahoo! Games. From virtualhema at rediffmail.com Wed Aug 8 23:27:12 2007 From: virtualhema at rediffmail.com (virtualhema at rediffmail.com) Date: Wed, 8 Aug 2007 17:57:12 +0000 Subject: [Reader-list] [Announcements] Fw: [announcements] India China InstituteFellows Program : Inviting applications Message-ID: <650750439-1186596041-cardhu_decombobulator_blackberry.rim.net-1535881669-@bxe016.bisx.produk.on.blackberry> Sent from BlackBerry® on Airtel -----Original Message----- From: "PUKAR" Date: Mon, 6 Aug 2007 11:12:53 To: Subject: [Reader-list] [Announcements] [announcements] India China Institute Fellows Program : Inviting applications India China Institute - PUKAR (Local Partner) invites applications for the India China Institute Fellows Program The India China Institute (ICI) based at The New School, New York, invites applications for its second fellowship program: Prosperity and Inequality: India and China India China Fellows Program (ICFP), ICI seeks applicants who are highly accomplished, innovative and emerging leaders with 5 to 15 years of professional experience in their respective fields. Applicants from diverse backgrounds such as public administration, academics, media, civic action, art, architecture and private entrepreneurship are encouraged to apply. Applicants should address the program theme with particular focus on regional development, migration, and design strategies. Priority will be given to applicants who are sensitive to social, cultural and gender aspects. This two year fellowship requires: 1. Indian citizenship and proof of residency for more than 5 years 2. Masters Degree or equivalent experience 3. Willingness to be an active and essential participant in an interactive, intellectual, collaborative research project that will be innovative and influential 4. Commitment to participate in 4 international residencies: .. March 16-30, 2008, NY .. November2-9, 2008, China .. August 23-30, 2009, India .. April 14-18, 2010 (tbd) 5. Total fluency in English, working knowledge of the computer and access to internet for communication and research purpose 6. The selected fellows could continue their current profession during their fellowship period. They will be assisted in the research proposal, travel, workshops and compensated appropriately by an honorarium 7. Applications must be postmarked no later than August 30, 2007. Late applications will not be considered. (Kindly ignore this mail if you have already applied) Application Forms can be downloaded from: www.indiachina.newschool.edu For further information, please write or email: Dr. Anita Patil-Deshmukh Senior Advisor, India China Institute C/o PUKAR, 1-4, 2nd floor, Kamanwala Chambers, Sir P M Road, Fort, Mumbai, 400 001 Tel: 91 22 6505 3302 Fax: 91 22 6664 0561 E-mail : deshmuka at newschool.edu; pukar at pukar.org.in PUKAR (Partners for Urban Knowledge Action and Research) Address:: 1-4, 2nd Floor, Kamanwala Chambers, Sir P. M. Road, Fort, Mumbai 400 001 Telephone:: +91 (22) 6574 8152 Fax:: +91 (22) 6664 0561 Email:: pukar at pukar.org.in Website:: www.pukar.org.in _______________________________________________ announcements mailing list announcements at sarai.net https://mail.sarai.net/mailman/listinfo/announcements _________________________________________ reader-list: an open discussion list on media and the city. Critiques & Collaborations To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header. To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list List archive: <https://mail.sarai.net/pipermail/reader-list/> _______________________________________________ announcements mailing list announcements at sarai.net https://mail.sarai.net/mailman/listinfo/announcements From p.hatzopoulos-alumni at lse.ac.uk Fri Aug 10 04:49:27 2007 From: p.hatzopoulos-alumni at lse.ac.uk (p.hatzopoulos-alumni at lse.ac.uk) Date: Fri, 10 Aug 2007 00:19:27 +0100 Subject: [Reader-list] Gendering new media theory Message-ID: Online journal Re-public < www.republic.gr/en > has just published a forum titled "Gendering new media theory". The forum explores the challenges that gender poses for the analyses of digital societies. Articles include: Rosalind Gill - From sexual objectification to sexual subjectification: The resexualisation of women’s bodies in the media < http://www.re-public.gr/en/?p=175 > The figure of the autonomous, active, desiring subject has become the dominant figure for representing young women via new media. But this sexual subjectification, Rosalind Gill argues, has turned out to be objectification in new and even more pernicious guise. _____ Laura Robinson - Virtual structure vs. digital agency: Revolution, mediation, or replication? < http://www.re-public.gr/en/?p=162 > The spread of information technologies does not automatically mitigates the effects of exclusion and deprivation, it can even accenuate it. _____ Helen Kambouri and Pavlos Hatzopoulos - The banality of blogging or how does the web affect the public-private dichotomy < http://www.re-public.gr/en/?p=165 > Is blogging the means by which the ‘feminine’ voices previously excluded from public discourse and kept hidden in the ‘private’ sphere, can now be released? _____ All articles of Re-public are published with a Creative Commons license and can be re-printed freely, by acknowledging their source. Please access the attached hyperlink for an important electronic communications disclaimer: http://www.lse.ac.uk/collections/secretariat/legal/disclaimer.htm From nutan_du at yahoo.co.in Fri Aug 10 13:21:12 2007 From: nutan_du at yahoo.co.in (nutan maurya) Date: Fri, 10 Aug 2007 08:51:12 +0100 (BST) Subject: [Reader-list] Taslima Nasren roughed up in Hyderabad In-Reply-To: <13df7c120708090440n4556ec9fk2caedaefd5ca9b23@mail.gmail.com> Message-ID: <273502.65602.qm@web8709.mail.in.yahoo.com> The attack on Taslima Nasreen is example of curbing of democratic place and expansion of cultural intolerance and extremism. I appreciate the journalists and police for their quick action. These types of attack on the right to express is attack on the constitution too. It is time now to all democratic and liberal minded people to come together and criticise the incident and face the handful of people who are trying to control and to decide what is to be said which is good enough to their ears only. nutan --------------------------------- 5, 50, 500, 5000 - Store unlimited mails in your inbox. Click here. From yasir.media at gmail.com Fri Aug 10 15:32:47 2007 From: yasir.media at gmail.com (yasir ~) Date: Fri, 10 Aug 2007 15:02:47 +0500 Subject: [Reader-list] Use Jihadis to resolve Kashmir issue & Jihad against USA, says Pak Govt., officia In-Reply-To: <13df7c120708090432y773e48d8jd32bb524ffb58454@mail.gmail.com> References: <764251.40202.qm@web57209.mail.re3.yahoo.com> <13df7c120708082129i5b8b236dkb8c618623a4edfe9@mail.gmail.com> <5af37bb0708090424p214c075eu4d04aba8fbfdde2@mail.gmail.com> <13df7c120708090432y773e48d8jd32bb524ffb58454@mail.gmail.com> Message-ID: <5af37bb0708100302g9b0253bs91e6b3ed8e9c6c9b@mail.gmail.com> Rashneek I'm not sure how to reply to you, since you are using the usual rhetoric to answer an analysed observation i made. I am not even sure you understood what I wrote with the hammerhead reply. Yes there may be a difference of perspectives. While I may incline towards a number of them, in my mail the theoretical underpinning as that within the Pakistan, US and Indian governments there are competing ideas, lobbies, policies regimes - take your pick of concept - it will suffice. If we accept this much than my email will seem more digestable. The consequence is that we take Pakistan and the Pakistani government and the Pakistani Armed forces ( or the US or the Indian for the sake of concept) as 'simply' a monolithic entity which is also at the same time an astounding threat - but rather organizations of people which have differing and multiple agendas. That is, if there is a jihadi and confrontatinal lobby within, there is an equally and more dominant at the moment liberal/left/dovish/other lobby-alliance which is waging its ideological war against the jihadi (under threat) idea. You may not agree but Musharraf is liberal in his general outlook. he may be authoritarian and may switch to hard rhetoric and actions which are jihadi and/ or nationalist in tone. An overview of past editorials will confirm this, if you are in doubt. On the ground the general opening up of cultural activities and media (however contested) is a better argument. The J-lobby however, which has recently been in the backroom, has been pushing and shoving throughout. My email, so Rashneek, pointed out that Musharraf beset to some extent by internal opposition (Supreme Court, Taliban-Waziristan, etc), while taking pressure to perform (re Taliban) from the US, with recent statements about US forces landing in Pakistan, pulled off an effective policy-perceptions exercise, by not going to the Kabul Jirga, issuing statements of islamic-national solidarity ( re Major Tanvir - the subject of the e-mail ), talking about declaring an Emergency in the country ( as the J-lobby would like in addition to taking a confrontational stance to the US) which would have been a desperate attempt to curb political opposition as well as from the Supreme Court, having Choudhary Shujaat take the blame for suggesting the emergency (thereby satisfying his right wing support) and later negating it - having come back full circle. No India oe Kashmir does not figure in this very much. I dont know about the land of genies or paris but no, my words do not betray me. best y On 8/9/07, rashneek kher wrote: > Yasir, > > No matter what you tried to write about this post..your words seemed to be > simply betraying you somehow.Let us defend the indefensible....right... > This just shows how our "indigeneous terrorists " sorry freedom fighters are > but mere killing machines/pawns in hands of a bigger genie. > > Regards > > Rashneek > > > On 8/9/07, yasir ~ wrote: > > > > imho this was a PR exercise to engage the hawks on all sides within > > the ranks and parliament, those wanting rapproachment with the > > Taliban, lobbies in the US, but not so much those in India. The > > exercise involved announcing that emergency was being discussed, then > > obfuscated statements by senior politicians that indeed yes or no, and > > finally a no, no emergency will be declared after due deliberations. > > but agreed it was a rush alright. > > > > > > > > On 8/9/07, rashneek kher wrote: > > > What else does one expect out of Pakistan.Whoever said Kashmiri Freedom > > > struggle was indigeneous and started the Jashn may eat his words > please........ > > > > > > > > > On 8/8/07, Kshmendra Kaul wrote: > > > > > > > > Use Jihadis to resolve Kashmir issue & Jihad against USA, says > Pakistan > > > > Govt., official > > _________________________________________ > > reader-list: an open discussion list on media and the city. > > Critiques & Collaborations > > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > > To unsubscribe: > https://mail.sarai.net/mailman/listinfo/reader-list > > List archive: > <https://mail.sarai.net/pipermail/reader-list/> > > > > -- > Rashneek Kher > http://www.nietzschereborn.blogspot.com From pkray11 at gmail.com Fri Aug 10 15:44:44 2007 From: pkray11 at gmail.com (prakash ray) Date: Fri, 10 Aug 2007 15:44:44 +0530 Subject: [Reader-list] Two Films on Nandigram Message-ID: <98f331e00708100314h1ffe194aq788f7abefb168462@mail.gmail.com> STUDENTS' FEDERATION OF INDIA invites you all to the screening of two films on Nandigram *Nandigram: In Search of Answers* Directed by Anindita Sarbadhicari 2007 / 1 HOUR 19 MINS / BENGALI / VOICEOVER AND SUBTITLES IN ENGLISH * Nandigram: Aasmaan Ke Talaash Mein * Directed by Prakash Kumar Ray 2007 / 34 MINS / BENGALI, HINDI / VOICEOVER AND SUBTITLES IN HINDI These two documentary films are based on the tragedy in Nandigram. The police firing in Nandigram on 14th March 2007 has disturbed peace-loving democratic minded people across the country. The Left Front Government in West Bengal has come under intense political attack on the issue from the entire spectrum of political opposition, from the ultra-Right to the ultra-Left. The truth of course was lost in the din of shrill anti- Left propaganda. By revisiting the police firing on 14th March 2007, the sequence of events which led to it as well as its aftermath, the documentaries portray the tragedy as it unfolded. At KC Open Air Theatre, JNU, New Delhi Sunday, 12th August 2007 9.00 p.m. onwards The Directors of the two documentaries will be present to interact with the audience. From rashneek at gmail.com Fri Aug 10 15:51:38 2007 From: rashneek at gmail.com (rashneek kher) Date: Fri, 10 Aug 2007 15:51:38 +0530 Subject: [Reader-list] Use Jihadis to resolve Kashmir issue & Jihad against USA, says Pak Govt., officia In-Reply-To: <5af37bb0708100302g9b0253bs91e6b3ed8e9c6c9b@mail.gmail.com> References: <764251.40202.qm@web57209.mail.re3.yahoo.com> <13df7c120708082129i5b8b236dkb8c618623a4edfe9@mail.gmail.com> <5af37bb0708090424p214c075eu4d04aba8fbfdde2@mail.gmail.com> <13df7c120708090432y773e48d8jd32bb524ffb58454@mail.gmail.com> <5af37bb0708100302g9b0253bs91e6b3ed8e9c6c9b@mail.gmail.com> Message-ID: <13df7c120708100321i5b180cebya4a4f60b86afbc86@mail.gmail.com> Yasir, Wonder how do you know I wont agree that Musharraf is a liberal..I know he is a liberal,extreme liberal,so liberal that he did not even agree to taking back his own men who were killed in Kargil fiasco..which the brave general launched..but serendepity has its own virtues.At that time he had called them indigeneous Kashmiri fighters while it was proved beyond doubt that they were Pak regulars. I agree as a president he has been better than most previous rulers of Pak,but that he could/ever wanted to control Jehadis(especially the ones fighting in Kashmir or for Kashmir) is something beyond doubt.Being a Kashmiri myself I do read a couple of Pak dailies,and have a few friends across.I know there are far too many lobbies and groups in Pakistan on the J-issue alone,though I may not be as informed as you. The liberal lobby is small but extremely well informed far better than most pseudos we have here but alas who cares for Ayazs and Irfans. By the way great rhetoricians of past came from Kashmir ,there name callers came from where...i wouldnt know... R On 8/10/07, yasir ~ wrote: > > Rashneek > > I'm not sure how to reply to you, since you are using the usual > rhetoric to answer an analysed observation i made. I am not even sure > you understood what I wrote with the hammerhead reply. > > Yes there may be a difference of perspectives. While I may incline > towards a number of them, in my mail the theoretical underpinning as > that within the Pakistan, US and Indian governments there are > competing ideas, lobbies, policies regimes - take your pick of concept > - it will suffice. If we accept this much than my email will seem more > digestable. The consequence is that we take Pakistan and the Pakistani > government and the Pakistani Armed forces ( or the US or the Indian > for the sake of concept) as 'simply' a monolithic entity which is also > at the same time an astounding threat - but rather organizations of > people which have differing and multiple agendas. That is, if there is > a jihadi and confrontatinal lobby within, there is an equally and more > dominant at the moment liberal/left/dovish/other lobby-alliance which > is waging its ideological war against the jihadi (under threat) idea. > > You may not agree but Musharraf is liberal in his general outlook. he > may be authoritarian and may switch to hard rhetoric and actions which > are jihadi and/ or nationalist in tone. An overview of past > editorials will confirm this, if you are in doubt. On the ground the > general opening up of cultural activities and media (however > contested) is a better argument. > > The J-lobby however, which has recently been in the backroom, has been > pushing and shoving throughout. My email, so Rashneek, pointed out > that Musharraf beset to some extent by internal opposition (Supreme > Court, Taliban-Waziristan, etc), while taking pressure to perform (re > Taliban) from the US, with recent statements about US forces landing > in Pakistan, pulled off an effective policy-perceptions exercise, by > not going to the Kabul Jirga, issuing statements of islamic-national > solidarity ( re Major Tanvir - the subject of the e-mail ), talking > about declaring an Emergency in the country ( as the J-lobby would > like in addition to taking a confrontational stance to the US) which > would have been a desperate attempt to curb political opposition as > well as from the Supreme Court, having Choudhary Shujaat take the > blame for suggesting the emergency (thereby satisfying his right wing > support) and later negating it - having come back full circle. > > No India oe Kashmir does not figure in this very much. > I dont know about the land of genies or paris but no, my words do not > betray me. > > best > > y > > > > > On 8/9/07, rashneek kher wrote: > > Yasir, > > > > No matter what you tried to write about this post..your words seemed to > be > > simply betraying you somehow.Let us defend the indefensible....right... > > This just shows how our "indigeneous terrorists " sorry freedom fighters > are > > but mere killing machines/pawns in hands of a bigger genie. > > > > Regards > > > > Rashneek > > > > > > On 8/9/07, yasir ~ wrote: > > > > > > imho this was a PR exercise to engage the hawks on all sides within > > > the ranks and parliament, those wanting rapproachment with the > > > Taliban, lobbies in the US, but not so much those in India. The > > > exercise involved announcing that emergency was being discussed, then > > > obfuscated statements by senior politicians that indeed yes or no, and > > > finally a no, no emergency will be declared after due deliberations. > > > but agreed it was a rush alright. > > > > > > > > > > > > On 8/9/07, rashneek kher wrote: > > > > What else does one expect out of Pakistan.Whoever said Kashmiri > Freedom > > > > struggle was indigeneous and started the Jashn may eat his words > > please........ > > > > > > > > > > > > On 8/8/07, Kshmendra Kaul wrote: > > > > > > > > > > Use Jihadis to resolve Kashmir issue & Jihad against USA, says > > Pakistan > > > > > Govt., official > > > _________________________________________ > > > reader-list: an open discussion list on media and the city. > > > Critiques & Collaborations > > > To subscribe: send an email to reader-list-request at sarai.net with > > subscribe in the subject header. > > > To unsubscribe: > > https://mail.sarai.net/mailman/listinfo/reader-list > > > List archive: > > <https://mail.sarai.net/pipermail/reader-list/> > > > > > > > > -- > > Rashneek Kher > > http://www.nietzschereborn.blogspot.com > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: <https://mail.sarai.net/pipermail/reader-list/> -- Rashneek Kher http://www.nietzschereborn.blogspot.com From rashneek at gmail.com Fri Aug 10 16:09:14 2007 From: rashneek at gmail.com (rashneek kher) Date: Fri, 10 Aug 2007 16:09:14 +0530 Subject: [Reader-list] Ayaz Amir on Pakistan's LIBERAL general-Friday column in Dawn Message-ID: <13df7c120708100339w6d36884chfbb3afbb267420ea@mail.gmail.com> *EMERGENCY, martial law, election in uniform, election from these assemblies, no return of Nawaz Sharif, a deal with Benazir on Gen Musharraf's terms, general elections to suit the general's convenience: this is the nonsense that Pakistan faces. And all because of one man and his paranoid desire to cling to power, no matter what the consequences. A fine gift to the country on its 60th birthday. On a sinking ship any captain with a semblance of honour and sense of duty is first concerned about the safety of his passengers and crew. He is the last man to leave the ship. In our case this concept of honour has been turned on its head. A helmsman for eight years, not satisfied that he has been around for so long, is concerned only about himself. His ship is sinking but he wants everyone to go down with him. This has nothing to do with the Constitution, or the 17th Amendment or any other legal document. This is megalomania pure and simple (my dictionary defining megalomania thus: obsession with the exercise of power…delusion about one's own power or importance, typically as a symptom of manic or paranoid disorder). *It is also akin to Hitler's mental condition in his bunker as the Red Army closed in, determined to take the German nation down with him. That is why he ordered a 'scorched earth' policy, the destruction of everything, including basic infrastructure, the last embers of his anger not so much against his enemies as against his own people who he felt had not been strong or Aryan enough to prevail against the odds. (A good thing for Germany his orders weren't carried out.) Wounded, stricken, paralysed…we are running out of words and metaphors to describe this dispensation in its last throes. No one has cornered or paralysed Pakistan's imitation Cromwell. He has brought all this on himself – the author of his own misfortunes, his powers of imagination circumscribed by his fears. He feels he is riding a tiger and will be devoured if he gets down. This is wrong imagery. We are a forgiving nation. We did nothing to Yayha Khan, who presided over Pakistan's biggest disgrace. Nothing ever happened to that other military hero, Lt Gen Amir Abdullah Khan 'Tiger' Niazi, who surrendered to Jagjit Singh Aurora in Dhaka's Race Course Ground. The tiger and his riding are only in Musharraf's imagination. Provided he can bring himself to trust the Constitution, provided even at this late stage he can think of something beyond his survival, he can still play a role in the transition from this wretched halfway house, betwixt military authoritarianism and democracy, to something more closely resembling democracy. But how do you treat a victim of his own fears? About 'wehm' or nameless suspicions it is said even the great Hakim Luqman had no cure. Musharraf wants everything tailor-made to his fears. He wants to remain army chief. He wants to become president for another five years while still retaining his army position. He wants to be elected by these assemblies when their own tenures are about to finish. He wants general elections in which his allies are assured of victory. He wants to keep Nawaz Sharif out of the political arena. He wants to cut a deal with Benazir on his terms. A thousand desires, each more pressing than the other. Alas, the time for them is past. For seven and a half years Pakistan lay at Musharraf's feet. I do not exaggerate: he did as he pleased. The holy fathers danced to his tune and gave him the 17th Amendment, parliament was a rubber stamp and political parties were supine. Things have changed. March 9 happened when Chief Justice Iftikhar Chaudhry stood up to military diktat. Then May 12 when the MQM, trying to be more loyal than the king, overplayed its hand in Karachi, leading to the killing of move than 40 people. Then July 20, when the Supreme Court bench headed by Justice Ramday wrote judicial history by declaring invalid all the steps taken against the Chief Justice. This was the first such reverse suffered by a military ruler in Pakistan's history. The republic we await is yet far away. But something has happened. The Pakistani nation was so demoralised it had even stopped dreaming. That gift if nothing else now stands restored. In this new mood the people of Pakistan won't put up with such things as the imposition of emergency. As for martial law, the last option of tinpot patriarchs in the terminal stages of distress, its first casualty will be Musharraf, and its second the army when it shoulders the onus of a move bound to be reviled across the political and social spectrum. This has not been a good period for the army's standing with the Pakistani public. We don't need this gulf to widen. And Pakistan can do without sinking to the level of Myanmar. Lord in heaven, after 60 years of existence still stuck at the beginning, still trying to figure out our first steps. Don't we deserve better than this? Was this the land of hope and freedom envisaged by Iqbal and Jinnah – a playground to some of the most incompetent straw-packed heroes it has been the lot of any Third World country to endure? Top brass stacked with favourites, the criterion for promotion these past eight years loyalty rather than competence in the field. Look at the Vice Chief: a veritable replica of Genghis Khan. A good thing any test of arms is the last thing on the general staff's mind, otherwise the kind of steeped-in-politics command we have right now would be hard put to maintain its own in the field. Of what use our eastern cantonments? Time to dismantle them and turn them into defence housing colonies. Will F-16s and a new GHQ make us look better and more respected in the comity of nations? As for our nuke capability, for all the good it is doing us, the time may have come to hawk it as high-grade scrap on the international market. The stupid games we play and have been playing for the last 60 years. The imposition of emergency for what? To save Pakistan or save someone's skin? Pakistan will be saved and preserved by its people, not for the next ten years but a thousand years. The space for freedom acquired over the last six months is a gift from no one. It has been won by the spirit and doughtiness of the Pakistani people: Chief Justice Iftikhar Chaudhry, Justice Rana Bhagwandas, the judges' bench headed by Justice Ramday, the judges who resigned and those who showed solidarity with the judicial movement, the lawyers of Pakistan in the forefront of this movement, the leadership of the bar led by Munir Malik, the lawyers who defended the Chief Justice, especially Chaudhry Aitzaz Ahsan, Kurd who set the movement alight with his oratory, activists of political parties, ordinary people of this country who in their thousands greeted the Chief Justice. Let me not forget Javed Hashmi who manfully endured prison and on his release by the Supreme Court has received a hero's welcome. He speaks now in a language marked by conviction and seriousness. Did the people of Pakistan do all this so as to endure another round of dictatorship? The future beckons. The Supreme Court is hearing the petition of Nawaz Sharif and Shahbaz Sharif regarding their return to the country. The government is already afraid – afraid of the tumult sure to arise when the Sharifs finally return. The lawyers are gearing up to challenge any move to get Musharraf 'reelected' by these assemblies. The Q League is frightened and its leadership does not know what to do. The country is reaching out to the future, bracing for change. There could be no greater sign of weakness or failure than the imposition of emergency. The generalissimo on more than one occasion has pooh-poohed this idea. Is this another solemn pledge about to be broken? *Over the last eight years we have had our ears filled with talk of commando courage. Isn't it time to honour the code of the commando for once? There is no need to be afraid of the Constitution. There is a right way of doing things and if this road is followed, many of the things that seem threatening may not be that frightening after all. Every military ruler in our history has had to be pushed out. Why not do things differently this time? * -- Rashneek Kher http://www.nietzschereborn.blogspot.com From yasir.media at gmail.com Fri Aug 10 16:22:47 2007 From: yasir.media at gmail.com (yasir ~) Date: Fri, 10 Aug 2007 15:52:47 +0500 Subject: [Reader-list] Use Jihadis to resolve Kashmir issue & Jihad against USA, says Pak Govt., officia In-Reply-To: <13df7c120708100321i5b180cebya4a4f60b86afbc86@mail.gmail.com> References: <764251.40202.qm@web57209.mail.re3.yahoo.com> <13df7c120708082129i5b8b236dkb8c618623a4edfe9@mail.gmail.com> <5af37bb0708090424p214c075eu4d04aba8fbfdde2@mail.gmail.com> <13df7c120708090432y773e48d8jd32bb524ffb58454@mail.gmail.com> <5af37bb0708100302g9b0253bs91e6b3ed8e9c6c9b@mail.gmail.com> <13df7c120708100321i5b180cebya4a4f60b86afbc86@mail.gmail.com> Message-ID: <5af37bb0708100352k13ccb45bi47bfce796cb26609@mail.gmail.com> Rashneek, in his most stressed out defensive interview on tv in March? (he had confined and attemped to fire the SC chief justice, and he was being told by the US that he was under-performing) when asked what he predicted for the future, he said the confrontation between liberal and extreme elements was most crucial. I find this very agreeable as a statement. you know iqbal was a kashmiri pandit :: Saray jahaan say achha .... :) On 8/10/07, rashneek kher wrote: > > By the way great rhetoricians of past came from Kashmir ,there name callers > came from where...i wouldnt know... > > R > From patrice at xs4all.nl Fri Aug 10 19:13:20 2007 From: patrice at xs4all.nl (Patrice Riemens) Date: Fri, 10 Aug 2007 15:43:20 +0200 Subject: [Reader-list] William Dalrymple: Lessons from the British Raj (1857-2007) Message-ID: <20070810134320.GA40662@xs4all.nl> At the occasion of the 150th anniversary of the Indian Insurgency (sept 1857) NB Le Monde Diplomatique has an (actually several) english editions, and is worth following. Check the website. This month, for instance, there is a path-breaking article by Jean Bricmont, where he argues that the disaster of the Left in Europe, cq the 'Global North', is that it is unable to accept that political progress now is in the Global South (e.g. South America), and that the economic model it defends - unsuccesfully - is an outworn Keynesian one based on (neo-)colonialist exploitation. with permission from: From: Le Monde diplomatique Date: 7 ao?t 2007 10:47 Subject: Lessons from the British Raj To: Le Monde diplomatique Le Monde diplomatique ----------------------------------------------------- August 2007 `THOSE WHO FAIL TO LEARN FROM HISTORY ARE DESTINED TO REPEAT IT' Lessons from the British Raj ___________________________________________________________ Today West and East face each other uneasily across a divide that many see as religious war. Lessons can be learned from the mistakes of British imperial arrogance in India 150 years ago, and its misplaced idealism. by William Dalrymple ___________________________________________________________ In early May 1857 - almost exactly 150 years ago - the British Empire found itself threatened by the largest and bloodiest anti-colonial revolt against any European empire anywhere in the world in the entire course of the 19th century. There is much about the history of British imperial adventures in the East at this time, and the massive insurgency this provoked, which is strikingly and uneasily familiar to us today. There are also many lessons that can be learned from the mistakes that the imperial arrogance, as well as the misplaced idealism, of the British led them to make. The British had been trading in India, in the form of the East India Company, since the early 17th century. But this commercial relationship changed during the 18th century as the power of the Mughal Empire began to fade. To protect its trade, its rights to extract minerals, and its wider geopolitical interests, the company began to recruit local troops and conquer territory. Then at the end of the 18th century a new group of conservatives came into power, determined radically to expand British power: the Governor General, Lord Wellesely, the elder brother of the Duke of Wellington, called his new aggressive approach the Forward Policy. It was in effect a Project for the New British Century, as Wellesley made it clear he was determined to establish British dominance over all its European rivals - especially the French. He also firmly believed it was better pre-emptively to remove hostile Muslim regimes that presumed to resist the West's growing power. There were, as ever, many voices in the more rightwing sections of the press who supported this view. The puppet Muslim allies who effectively allowed the Empire to run their affairs could stay for the time being, but those governments that were intent on resisting the advance of the West were simply not to be tolerated any longer. Against a `furious fanatic' Nor was there any doubt who would be the first to be targeted: a dictator whose family had usurped power in a military coup. According to British sources close to government he was "a cruel and relentless enemy", an "intolerant bigot", a "furious fanatic" who had "perpetually on his tongue the projects of Jihad". This dictator was also deemed to be an "oppressive and unjust ruler... [and a] perfidious negotiator". Wellesley had arrived in India in 1798 with specific instructions to effect regime change and replace Tipu Sultan of Mysore with a western-backed puppet. First, however, Wellesley had to justify a policy whose outcome had already been decided. Wellesley began to mobilise his forces: military, logistical but most importantly rhetorical, for to get agreement for an expensive and divisive war is never easy, and it is only by marshalling a body of apparently convincing evidence against your opponent that the belly-aching anti-imperialists at home - in this case the coterie that had gathered around Edmund Burke - could be shut up. It was with this in mind that Wellesley and his allies began a comprehensive campaign of vilification against Tipu, portraying him as a vicious and aggressive Muslim monster who planned to wipe the British off the map of India. This essay in imperial villain-making duly opened the way for a lucrative conquest and the installation of a more pliable regime which allowed the conquerors to give the impression they were handing the country back to its rightful owners while in reality maintaining firm western control. The British progressed from removing threatening Muslim rulers to annexing even the most pliant Islamic states. In February 1856 they marched into Avadh on the lame excuse that the Nawab was "excessively debauched". To support the annexation, a "dodgy dossier" was produced before parliament, so full of distortions and exaggerations that one British official who had been involved in the operation described the Parliamentary Blue Book on Oudh as "a fiction of official penmanship, [an] Oriental romance" that was refuted "by one simple and obstinate fact": that the conquered people of Avadh clearly "preferred the slandered regime" of the Nawab "to the grasping but rose-coloured government of the Company". In this way, by early 1857, the East India Company was directly ruling about two-thirds of the subcontinent. Ruled and redeemed Many British officials who believed in the "forward" policy were also nursing plans to impose not just British laws and technology on India, but also British values. India would be not only ruled, but redeemed. Local laws which offended Christian sensibilities were abrogated: the burning of widows, for example, was banned. One of the Company directors, Charles Grant, spoke for many when he wrote of how he believed Providence had brought the British to India for a higher purpose: "Is it not necessary to conclude that our Asiatic territories were given to us, not merely that we draw a profit from them, but that we might diffuse among their inhabitants, long sunk in darkness, the light of Truth?" If the tracts of the missionaries reinforced Muslim fears, increasing opposition to British rule and creating a constituency for the rapidly multiplying jihadists determined to stop the rule of the kafir infidels, so the existence of "Wahhabi conspiracies" to resist the Christians strengthened the conviction of the evangelicals that a "strong attack" was needed to take on such "Muslim fanatics". The reaction to this steady crescendo of insensitivity came in 1857 with the Great Mutiny. Soon after dawn on 11 May 1857, the Mughal Emperor Bahadur Shah Zafar was saying his morning prayers in his oratory overlooking the river Jumna, when he saw a cloud of dust rising from the far side of the river. Minutes later, he was able to see its cause: 300 East India Company cavalrymen charging wildly towards his palace. The troops had ridden overnight from Meerut, where they had turned their guns on their British officers, and had come to Delhi to ask the Emperor to bestow his blessing on their mutiny. Shortly afterwards, the sepoys entered Delhi, massacred every Christian man, woman and child they could find, and declared the 82-year-old emperor to be their leader. Later they stood in the Chandni Chowk, the main street of Delhi, and asked people: "Brothers: are you with those of the faith?" British men and women who had converted to Islam - and there were a surprising number of those in Delhi - were not hurt; but Indians who had converted to Christianity were cut down immediately. As a letter sent out by the rebels' leaders subsequently put it: "The English are people who overthrow all religions... As the English are the common enemy of both [Hindus and Muslims, we] should unite in their slaughter... By this alone will the lives and faiths of both be saved." Before long the insurgency had snowballed into the largest anti-colonial revolt against any European empire in the 19th century. Of the 139,000 sepoys of the Bengal army all but 7,796 turned against their British masters. In many places the sepoys were supported by a widespread civilian rebellion. Atrocities abounded on both sides. Though it had many causes and reflected many deeply held political and economic grievances - particularly the feeling that the heathen foreigners were interfering with a part of the world to which they were entirely alien - the uprising was nevertheless articulated as a war of religion, and especially as a defensive action against the rapid inroads missionaries and Christian ideas were making in India, combined with a more generalised fight for freedom from western occupation. `Suicide ghazis' Although the great majority of the sepoys were Hindus, there were many echoes of the Islamic insurgencies the US fights today in Iraq and Afghanistan: in Delhi a flag of jihad was raised in the principal mosque, and many of the resistance fighters described themselves as mujahideen or jihadists. Indeed, by the end of the siege, after a significant proportion of the sepoys had melted away, the proportion of jihadists in the rebellion's storm centre of Delhi grew to be about half of the total rebel force, and included a regiment of "suicide ghazis" who had vowed never to eat again and to fight until they met death at the hands of the kafirs, "for those who have come to die have no need for food". The siege came to its climax on 14 September 1857, when British forces attacked the city. They proceeded to massacre not just the rebel sepoys and the jihadists, but also the ordinary citizens of the Mughal capital. In one neighbourhood alone, Kucha Chelan, some 1,400 unarmed citizens were cut down. "The orders went out to shoot every soul," recorded one young officer, Edward Vibart. "It was literally murder ... I have seen many bloody and awful sights lately but such a one as I witnessed yesterday I pray I never see again. The women were all spared but their screams, on seeing their husbands and sons butchered, were most painful... Heaven knows I feel no pity, but when some old grey bearded man is brought and shot before your very eyes, hard must be that man's heart I think who can look on with indifference..." Those city dwellers who survived the killing were driven out into the countryside to fend for themselves. Delhi, a bustling and sophisticated city of half a million souls, was left an empty ruin. Though the Mughal imperial family had surrendered peacefully, most of the emperor's 16 sons were tried and hung, while three were shot in cold blood, having first freely given up their arms, then been told to strip naked: "In 24 hours I disposed of the principal members of the house of Timur the Tartar," Captain William Hodson wrote to his sister the following day. "I am not cruel, but I confess I did enjoy the opportunity of ridding the earth of these wretches." The captured emperor was put on trial and charged - quite inaccurately - with being behind an international Muslim conspiracy to subvert the British Empire, stretching from Mecca and Iran to the walls of the Red Fort. Contrary to the evidence that the uprising broke out first among the overwhelmingly Hindu sepoys, the British prosecutor argued that, "toMusalman intrigues and Mahommedan conspiracy we may mainly attribute the dreadful calamities of 1857". Like some of the ideas propelling more recent adventures in the East, this was a ridiculous and bigoted over-simplification of a far more complex reality. As today, politicians found it easier to blame mindless "Muslim fanaticism" for the bloodshed they had unleashed than to examine the effects of their own foreign policies. Reinforcing hatreds Yet the lessons of the bloody uprising of 1857 are very clear. No one likes people of a different faith conquering them, taking their land, or force-feeding them improving ideas at the point of a bayonet. The British in 1857 discovered what Israel and the US are learning now: that nothing so easily radicalises a people against them, or so undermines the moderate aspect of Islam, as aggressive western intrusion in the East. The histories of Islamic fundamentalism and western imperialism have after all, long been closely and dangerously intertwined. In a curious but very concrete way, the fundamentalists of all three Abrahamic faiths have always needed each other to reinforce each other's prejudices and hatreds. The venom of one provides the lifeblood of the others. The violent suppression of the great uprising of 1857 was a pivotal moment in the history of British imperialism in India. It marked the end both of the East India Company and the Mughal dynasty, the two principal forces that had shaped Indian history over the previous 300 years, and replaced both with undisguised imperial rule by the British government. Shortly after Zafar's corpse had been tipped into its anonymous Burmese grave, Queen Victoria accepted the title "Empress of India" from Disraeli, initiating a very different period of direct imperial rule. Yet in many ways the legacy of the period is still with us, and there is a direct link between the jihadists of 1857 and those we face today. For the reaction of some of the Muslim ulema after 1857 was to reject the West and the gentle Sufi traditions of the Mughal emperors, who they tended to regard as western puppets; instead they attempted to return to pure Islamic roots. So was founded a Wahhabi-like madrasa at Deoband which went back to Koranic basics. One hundred and forty years later, it was out of Deobandi madrasas in Pakistan that the Taliban emerged to create the most retrograde Islamic regime in modern history, a regime that in turn provided the crucible from which emerged al-Qaida, the most radical Islamic counterattack the West has yet had to face. So does history repeat itself: not only are westerners again playing their old game of installing puppet regimes, propped up by western garrisons, for their own political ends, but more alarmingly the intellectual attitudes sustained by such adventures remain intact. Despite over 25 years of assault by Edward Said and his followers, old style Orientalism is still alive and kicking, its prejudices quite intact, with Samuel Huntingdon, Bernard Lewis and Charles Krauthammer in the roles of the new Mills and Macauleys. Through the pens of neo-con writers, the old colonial idea of the Muslim ruler as the decadent Oriental despot lives on; and as before it is effortlessly projected on to a credulous public by warmongers in order to justify their imperial projects. Today, West and East again face each other uneasily across a divide that many see as religious war. Suicide jihadists fight what they see as a defensive action against their Christian enemies, and again innocent civilians are slaughtered. As before, western evangelical politicians are apt to cast their opponents and enemies in the role of "incarnate fiends" and simplistically conflate armed resistance to invasion and occupation with "pure evil." Again western countries, blind to the effects of their foreign policies, feel aggrieved and surprised to be attacked - as they see it - by mindless fanatics. There are clear lessons here. For, in the celebrated words of Edmund Burke, those who fail to learn from history are always destined to repeat it. ________________________________________________________ William Dalrymple is a writer and author, most recently, of The Last Mughal: The Fall of a Dynasty, Delhi, 1857 (Bloomsbury, London, 2006) which has been awarded the Duff Cooper Prize for History and Biography Original text in English ________________________________________________________ ALL RIGHTS RESERVED (c) 1997-2007 Le Monde diplomatique ----- End forwarded message ----- From vishal.rawlley at gmail.com Fri Aug 10 21:30:22 2007 From: vishal.rawlley at gmail.com (Vishal Rawlley) Date: Fri, 10 Aug 2007 21:30:22 +0530 Subject: [Reader-list] Bombay Taxi Project - Meter Down Podcast In-Reply-To: <47415.79373.qm@web32405.mail.mud.yahoo.com> References: <31d5ea920708091025k28c9769fpac1f12314cb04117@mail.gmail.com> <47415.79373.qm@web32405.mail.mud.yahoo.com> Message-ID: <31d5ea920708100900u12367945je0c3759b6e039188@mail.gmail.com> dear amy, my conversatins with taxi drivers are immigrant to immigrant. most of us in the city are immigrants. i am asked questions by them too: am i married? what rent do i pay? why am i not on my bike today? where is madam these days? why dont you join this pyramid scheme? - thery are equally curious about me, they give me advice on life. i come from a documentary background, using audio recordings, photos and video to document various aspects of the city. however once you congeal all the metaphors from the research, it can be best, at times, to write a narrative based on that. a screen writer friend of mine has done exactly that. a beautiful story called 'ek tera saath' or '1-13-7' in numericals that reads the same in hindi. this is a story of a taxi driver and his devotion for lord krishna, who appears to him in person one day... anyhow a video documentary could still be a wonderful exercise. i love kabi's audio recordings though. sometimes audio recordings can be more evocative. if you have any further ideas that you might want to share, please do. but what is that makes taxi drivers in bombay more fascinating to you and kabi than taxi drivers in the US and UK? why the inter-continental ambition? -vishal On 8/9/07, Amy West wrote: > > dear kabi and vishal, > i was reading these emails on Sarai and thought i'd respond to both of > you. for me, i have been interested for a long time in doing a project - > eventually a documentary? - on taxi drivers. my interest is regarding the > immigration aspect and the flash fiction-esque way in which we jump into the > backseat of a cab and can engage in someone's life for a few minutes. i have > ideas fleshed out on all kinds of metaphors with regard to the idea of > transport and the interplay with the citizen vs. immigrant, but this > requires an in-depth conversation. > > any chance there is a desire to produce an inter-continental look at this > (i am located in the States) and if so, can we get interest in terms of > support under which we can work to get these narratives published or > eventually put into a documentary? i may have the ability - once there are a > collection of narratives to get the documentary piece figured out on this > end...any ideas? > > best, > amy > > > *Vishal Rawlley * wrote: > > dear kabi, > your project sounds very interesting. i have been working on/ with taxi > drivers for a long time and i find some of the ideas you have very similar > to mine. > > i have extensively documented the sticker art on mumbai taxis for several > years, this project is part of my documentation of city signage called > Typocty. Please see www.typocity.com and under the Documentation + > Analysis > section scroll down to 'Taxis: number plates + sticker art'. You can find > more on the radiumwallas and their craft under the Projects + Workshops > section - click on Taxi Art. > > i have also conducted a number of workshops with radiumwallas for art > students and also collaborated with them on design projects. i know a > number > of radium wallas and taxi drivers on a personal basis. they know about my > interest in them are are quite friendly now. > > i find your idea of recording conversations with them very interesting. a > oral history project that i initiated years ago is called 'Bombay Sonic', > one episode of this project can be listened to at: > www.bombay-arts.com/netart/bombaysonic.html (my website is > www.bombay-arts.com ) > > i have also been interviewing taxi drivers for a long time, mainly to work > out narratives for a potetial story series called 'Taxi Tales'. i do not > have recordings, only notes, as my conversatons are far too many and > casual > and spontaneous. i have also collected Taxi Tales from other friends who > have had interesting conversations with taxi drivers. > > i am glad that someone is actually recording these conversations. good > luck > with your project. > > best, > vishal > > On 8/3/07, kabi cubby sherman wrote: > > > > As part of a larger project on Bombay taxi drivers ( kaali-peeli ki > > kahani), I have been recording conversations with cab drivers, with > their > > permission of course, as we ride from one place to another in the city. > I > > am now podcasting these conversations as episodes in a podcast called > Meter > > Down. The language is Hindi. I consider this project an oral history, a > > verbal record, that explores the questions of migration and mulak, > bombay > > and change, taxi-driving and life. The cabbies, of course, also tell > some > > wonderful stories. > > > > You can listen to these conversations at http://meterdown.wordpress.com, > > a blog on which I also post photos of the drivers and their taxis. > Outtakes > > of some of the wonderful bits of these conversations are also posted on > the > > site for listener convenience. > > I am an ex-taxi driver myself and have been working on this Bombay taxi > > driver project for a year now. Taxi drivers write the city: they move > > through its streets and collect its stories. They track its changes > while > > journeying with their passengers through its transformations and they > > experience the absence of the old. Yet they are also the subjects of > these > > changes. Driver-owned old taxis are being forced out of service and > their > > permits cancelled. New private taxi fleets with 'modern' vehicles are > vying > > for these permits but refuse to hire most of the drivers. The drivers' > > futures are uncertain. A majority of the drivers are migrants, each with > his > > own sense of home. I am interested in this internal migration, the > movement > > of people from the villages to a city that looks away from these > villages > > and outward into a globalising world. what did the taxi drivers leave > > behind? what dreams did they bring and what dreams remain? where is home > > now? > > > > > > > > The project also includes documenting and photographing the personal and > > creative designs that cab drivers employ to make each taxi a signifier > of > > the self: words on the back windows that act like clues, rexine > mudflaps, > > mirrored ceilings, patterened seat-covers, radium patterning and painted > > mechanical meters. I print these images to fabric and create textile > pieces. > > I buy old steering wheels and wrap them using plastic flourescent rope, > > making patterns by putting radium underneath, as I learned to do from an > old > > radiumwala. I use rearview mirrors and photos of drivers' eyes to make > 'gaze > > pieces'. > > > > > > But it is these podcasts that are the ballast. Please give them a > listen. > > > > > > I have currently posted two episodes on the blog and plan to post > another > > conversation every 15-20 days. I appreciate feedback, suggestions, > > critiques, etc. There is a place on the blog for comments or you can > email > > me at this ID. > > > > If you have Itunes, you can search for 'Meter Down' and subscribe to the > > podcast or download episodes from there, esp. if bandwidth is a problem. > > Meter Down is also listed in some podcast directories such as Podcast > Alley, > > Odeo (tho only 1 episode showing) , podcastingnews, and Google using > meter > > down podcast search terms. > > > > regards, > > kabi > > > > http://meterdown.wordpress.com > > > > --------------------------------- > > Park yourself in front of a world of choices in alternative vehicles. > > Visit the Yahoo! Auto Green Center. > > _________________________________________ > > reader-list: an open discussion list on media and the city. > > Critiques & Collaborations > > To subscribe: send an email to reader-list-request at sarai.net with > > subscribe in the subject header. > > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > > List archive: > _________________________________________ > reader-list: an open discussion list on media and the city. > Critiques & Collaborations > To subscribe: send an email to reader-list-request at sarai.net with > subscribe in the subject header. > To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list > List archive: > > > ------------------------------ > Moody friends. Drama queens. Your life? Nope! - their life, your story. > Play Sims Stories at Yahoo! Games. > > > From pukar at pukar.org.in Fri Aug 10 15:15:20 2007 From: pukar at pukar.org.in (PUKAR) Date: Fri, 10 Aug 2007 15:15:20 +0530 Subject: [Reader-list] [Announcements] [announcements] India China Fellowship: Application deadline extended Message-ID: <00a301c7db33$33338d20$3466c2cb@freeda> India China Institute - PUKAR (Local Partner) invites applications for the India China Fellows Program The India China Institute (ICI) based at The New School, New York, invites applications for its second fellowship program. Theme: Prosperity and Inequality: India and China India China Fellows Program (ICFP), ICI seeks applicants who are highly accomplished, innovative and emerging leaders with 5 to 15 years of professional experience in their respective fields. Applicants from diverse backgrounds such as public administration, academics, media, civil society, art, architecture and private entrepreneurship are encouraged to apply. Applicants should address the program theme with particular focus on regional development, migration, and design strategies. Priority will be given to applicants who are sensitive to social, cultural and gender aspects. Age limit: Up to 45 years This two year fellowship requires: 1. Indian citizenship and proof of residency for more than 5 years (Passport / Ration Card / Voter's Identity Card / Electricity bill) 2. Masters Degree or equivalent experience 3. Willingness to be an active and essential participant in an interactive, intellectual, collaborative research project that will be innovative and influential 4. Commitment to participate in 4 international residencies: . March 17-29, 2008, NY . November 23-30, 2008, India . March 2009, China . April 2010 (tbd) 5. Total fluency in English, working knowledge of the computer and access to internet for communication and research purpose (A letter from a professor/ supervisor about proficiency in English is acceptable in place of TOEFL scores). 6. The selected fellows could continue their current profession during their fellowship period. They will be assisted in the research proposal, travel, workshops and compensated appropriately by an honorarium 7. Applications must be postmarked no later than September 15, 2007. Late applications will not be considered. No online submissions will be accepted. Application Forms should be downloaded from: www.indiachina.newschool.edu For further information, please write or email: Dr. Anita Patil-Deshmukh Senior Advisor, India China Institute C/o PUKAR, 1-4, 2nd floor, Kamanwala Chambers, Sir P M Road, Fort, Mumbai, 400 001 Tel: 91 22 6505 3302 Fax: 91 22 6664 0561 E-mail : deshmuka at newschool.edu; pukar at pukar.org.in PUKAR (Partners for Urban Knowledge Action and Research) Address:: 1-4, 2nd Floor, Kamanwala Chambers, Sir P. M. Road, Fort, Mumbai 400 001 Telephone:: +91 (22) 6574 8152 Fax:: +91 (22) 6664 0561 Email:: pukar at pukar.org.in Website:: www.pukar.org.in -------------- next part -------------- _______________________________________________ announcements mailing list announcements at sarai.net https://mail.sarai.net/mailman/listinfo/announcements From adityarajkaul at gmail.com Sat Aug 11 12:25:20 2007 From: adityarajkaul at gmail.com (Aditya Raj Kaul) Date: Sat, 11 Aug 2007 12:25:20 +0530 Subject: [Reader-list] Merinews.com - Jashn-e-Azadi: Half-truths All the Way Message-ID: Jashn-e-Azadi: Half-truths All the Way Rashneek *Jashn-e-Azadi, the documentary made on the Kashmir issue, presents only half-truths about Kashmir; it disturbs many of the viewers, who know the 'reality'. A good documentary does not take sides; it simply documents and presents facts as they are. * * Log on to the article link and comment* - http://www.merinews.com/catFull.jsp?articleID=125895 Thanks -- *Aditya Raj Kaul Blog: **www.kauladityaraj.blogspot.com* *Website: **www.adityarajkaul.tk* __,_._,___ From kshmendra2005 at yahoo.com Sat Aug 11 19:30:05 2007 From: kshmendra2005 at yahoo.com (Kshmendra Kaul) Date: Sat, 11 Aug 2007 07:00:05 -0700 (PDT) Subject: [Reader-list] Use Jihadis to resolve Kashmir issue & Jihad against USA, says Pak Govt., officia In-Reply-To: <5af37bb0708100352k13ccb45bi47bfce796cb26609@mail.gmail.com> Message-ID: <585773.59953.qm@web57213.mail.re3.yahoo.com> Yasir Allow me a few observations. 1. Iqbal was not a Kashmiri Pandit. His ancestors were Kashmiri Pandits. Iqbal was a Muslim. 2. Your mentioning the Kashmiri Pandit connection only serves as a reminder that a once Kashmiri Pandit majority region in just a few hundred years became a Muslim majority area and along with it the reminder brings the history of how the switchover took place. This is not the time and place to go into it. It is a painful reminder. Calling Iqbal a Kashmiri Pandit is an abuse of Kashmiri Pandit sensitivities about a unique ethnicity which is on the verge of extinction. 3. "Saaray Jahaan say achhaa...." is one of the National Songs of India. It is amusing that it recognised as being so with Indians not realising the full import of this "Taraana e Hind". "Taraana e Hind" celebrates and declares the Claim of Muslims on "Hind". It that respect it is not very much different from Iqbal's "Taraana e Milli". It does not address all the people of "Hind". It is meant only for "Muslims". 4. Before ill-informed hackles become antennae tuning into presumed suspicious and prejudiced intent, let me explain. After celebrating the glory of "Hindustaan" in the first few couplets, Iqbal reveals his mind in: ai aab-e-ruud-e-gangaa vo din hai yaad tujh ko utaraa tere kinaare jab kaaravaa.N hamaaraa Iqbal asks River Ganga to recollect the time when "hamaara kaarvaan" descended on it's banks. The "haamaara' is the Muslim collective, the "Ummah" in the form of advent of Islam. The indigenous faith people were always resident on the banks of Ganga. Similarly, lack of knowledge about Islamic terminology has led to a spin quite different from the inherent meaning in: mazhab nahii.n sikhaataa aapas me.n bair rakhanaa hindii hai.n ham vatan hai hindustaa.N hamaaraa "Mazhab" does not refer to "Religions" of Hindustaan being asked to not harbour enmity against each other. "Mazhab" (variant of Maddhab in Arabic) is a specific term used in Islam for "sects". The religion of Islam by itself is called "Deen". "Sunni" and "Shia" would be "Mazhabs". The couplet addresses itself to Muslims belonging to various sects in Islam Yasir, your well intentioned messages addressed to Rashneek also merit comment but I will not inflict too much on you. In my opinion your grossly underestimate both the strength of the J-Lobby in Pakistan and the pervasiveness of the J-Sentiment amongst the masses of Pakistan. The "askari" (armed) J-Sentiment is directed against both people of other "Deen" (Religions) and followers of differing "maddhabs" (sects within Islam) I personally monitor only 3 Pakistani TV Channels and Internet editions of 3 Pakistani English Newspapers. The picture that emerges is quite quite different from your all too optimistic scenarios. It is likely to be more horrifying with greater exposure to Pakistani Media, especially the "indigenous languages" newspapers. Yasir, it is simplistically believed that the "hate others" attitude in Pakistan is nurtured and propagated only by the "Madrassas". The "hate" indoctrination of young Pakistani minds is an automatic product of the syllabi in Govt. Schools. In is in those schools that the overwhelmingly overwhelming majority of Pakistani children school. If this interests you, please do get in touch with "Sustainable Development Policy Institute - Islamabad" ( http://www.sdpi.org/ ) The Institute's A M Nayyar and Ahmed Salim have done some good work in researching Pakistani textbooks in Social Studies, English, Urdu and Civic Studies. About the "true face" of Musharraf, the less said the better. Only the Govt. of India seems to be the one that believes his "sincerity" in "normalising" relations between the India and Pakistan. Kshmendra Kaul yasir ~ wrote: Rashneek, in his most stressed out defensive interview on tv in March? (he had confined and attemped to fire the SC chief justice, and he was being told by the US that he was under-performing) when asked what he predicted for the future, he said the confrontation between liberal and extreme elements was most crucial. I find this very agreeable as a statement. you know iqbal was a kashmiri pandit :: Saray jahaan say achha .... :) On 8/10/07, rashneek kher wrote: > > By the way great rhetoricians of past came from Kashmir ,there name callers > came from where...i wouldnt know... > > R > _________________________________________ reader-list: an open discussion list on media and the city. Critiques & Collaborations To subscribe: send an email to reader-list-request at sarai.net with subscribe in the subject header. To unsubscribe: https://mail.sarai.net/mailman/listinfo/reader-list List archive: --------------------------------- Sick sense of humor? Visit Yahoo! TV's Comedy with an Edge to see what's on, when. From shuddha at sarai.net Sat Aug 11 22:46:59 2007 From: shuddha at sarai.net (Shuddhabrata Sengupta) Date: Sat, 11 Aug 2007 22:46:59 +0530 Subject: [Reader-list] The Attack on Taslima Nasrin in Hyderabad Message-ID: <46BDEF0A.5030604@sarai.net> Dear All (apologies for cross posting on Kafila.org and the Sarai Reader List) The recent attack on Taslima Nasreen has again shown how fragile the freedom of expression is in India today. It breaks whenever a sentimental reader or viewer has their 'sentiments challenged'. Are all these worthy gentlemen who go about obstructing screenings and readings suffering from some early childhood trauma that makes it difficult for them to countenance growing up and acquiring the ability to listen to contrary point of view? How long are we to be held hostage to their infantile suffering? What is worse is the fact that the people who attacked her, and have made public threats to kill her - activists and elected representatives belonging to MIM, a leftover of the Nizam's hated Razakars, were arrested and then let off on bail. So, the message that the state sends out to these goons is - "threaten to kill, be taken to a police station to have a cup of tea, have your picture taken, be splashed in the media, go home and make some more threats" see - http://www.expressindia.com/fullstory.php?newsid=90746 In fact, according to a report in the Indian Express today, it is Ms. Nasreen who is now being booked under section 153 - the same section of the penal code that was earlier used to detain the unfortunate art student in Baroda who had offended 'Hindu and Christian sentiments'. So as far as the Police in the state of Andhra Pradesh is concerned, person who makes a public threat to kill a writer - a prominent politician is innocent, and the writer herself, who has never threatened to kill anyone, nor has asked others to kill people is guilty of inciting hatred. Both are to be treated equally. There can be no greater travesty of justice than this incident, and it once again demonstrates how willing state power in India is to dance in tandem with bigots. It happens in BJP ruled Gujarat, it happens in Congress ruled Andhra Pradesh. It happens (see below)in Left Front ruled West Bengal. Once again this demonstrates that bigotry and cussedness is not the monopoly of the self appointed representatives of any one community or political tendency. If the self appointed representatives of the Kashmiri Pandit community and their allies pour venom on Sanjay Kak on this list and elsewhere, they are matched in their ardour by the viciousness of those who have appointed themselves the guardians of Islam in Hyderabad, and the protectors of Hindu and Christian dignity in Baroda. And lest we forget, (we do have short memories) let us remember that the last time Tasleema Nasrin was vilified and hounded and her publication banned in an Indian state, it just happenned to be in West Bengal, where she has her largest readership, and this happenned because the secular progressive left front regime, led by the Contractors Party of India (Monopolist) deemed her a threat to the sanitized cultural landscape that they so vigorously uphold and maintain in that state. The CPI(M)'s party organ 'People's Democracy' found it necessary to publish the official 'party line' on the ban in its issue dated November 7, 2003 (Vol XXVII, No 49). It said (apologies for this lengthy quotation) "THE Bengal Left Front government has decided to ban Bangladeshi author Taslima Nasreen’s latest book, Dwikhandita (‘Split in Two’) because it was feared that the book would incite communal violence. At no point of time has the book been proscribed on political or literary grounds. In a government notification issued on November 28, the state LF government has formally invoked the ban under section 95 of the code of Criminal Procedure, read with Act 153 of the Indian Penal Code (where it is considered a criminal and punishable act to create enmity, rivalry, and hatred amongst religious communities. State secretary of the CPI (M), Anil Biswas said that there was apprehension expressed widely that the book would spark off communal tension, and that very many experts in the field supported this view. The LF government has banned the book for the sake of the upkeep of democracy in Bengal. Several newspapers, too, have expressed similar feelings. Biswas pointed out that “from the time the Left Front has been office in Bengal not a single book or publication has been proscribed on political grounds.” However, said Biswas, it was a different matter altogether if a publication or a book incited terrorism and communalism. Chief minister of Bengal, Buddhadeb Bhattacharjee whose department issued the notification banning the book, said that he had himself read the book “several times over.” that he has “persuaded at least 25 noted specialists to go through the book critically” and that they have recommended the book to be not fit for circulation among the reading public. In particular, the pages 49-50 of the book contain very derogatory and provocative references that go against the grain of the tenets of Islam and of Islamic beliefs. Several noted authors including the poet Sunil Gangopadhyay, the novelists, Dibyendu Palit, Nabanita Deb Sen, and Syed Mustafa Siraj, the Bangladeshi novelist, Sams-ul Huq, the singer Suman Chatterjee, as well as the Trinamul Congress leader and Kolkata mayor, Subrata Mukherjee, among others, have come openly out against the book and have supported the decision by the state LF government to get the book banned. Pradesh Congress leader Somen Mitra who has called Taslima Nasreen a blot on the world of women, has described the book as having no difference with a piece of pornography and has said that nobody ought to assume rights to hurt the sentiments of a religious community. The book which forms a part of Nasreen’s multi-volume autobiography has been charged by the reading public of Kolkata and Bengal with obscenity and has come under fire for its maligning and falsified personal references to the lives of several noted scholars of Bengal and Bangladesh as well. However, the book, as Anil Biswas made clear while speaking to the media in Kolkata recently, was banned because of the fact that portions of the book would cause religious disharmony to break out, with the religious fundamentalists utilising the book to fan the flame of communal fire. True to form, the BJP chief Tathagata Roy has supported Taslima Nasreen’s derogatory references to Islam and has opposed the proscription of the book. Mamata Banerjee has chosen to hold her silence, as she is wont to do of late on very many other matters as well." It appears that if there is one thing that religious fundamentalists, communal, nationalist, secular and leftist politicians agree on is the necessity to curb the freedom of expression in Inda. There is only one possible ethical response to this pathetic display of arrogance by the self appointed representatives of Hindu, Muslim, Christian and Communist sentiment, and that is to ensure the widest possible circulation of these materials in the public domain. It is to organize as many screenings as possible of a film like 'Jashn-e-Azaadi' (or any other film that is attacked in a similar fashion) and to hold public readings and distributions of the books of someone like Taslima Nasreen. In 'Homeless Everywhere:Writing in Exile' an essay by Taslima Nasreen that had been first published in English in Sarai Reader 04: Turbuluence http://www.sarai.net/publications/readers/04-crisis-media She wrote - "Just like in West Bengal today, my books have been banned earlier in Bangladesh on the excuse that they may incite riots. The communal tension raging through South Asia is not caused by my books but by other reasons. The torture of Bangladesh’s minorities, the killing of Muslims in Gujarat, the oppression of Biharis in Assam, the attacks against Christians, and the Shia-Sunni conflicts in Pakistan have all occurred without any contribution from me. Even if I am an insignificant writer, I write for humanity, I write with all my heart that every human being is equal, and there must be no discrimination on the basis of gender, colour, or religion. Everyone has the right to live. Riots don’t break out because of what I write. But I am the one who is punished for what I write. Fires rage in my home. I am the one who has to suffer exile. I am the one who is homeless everywhere." If we want to ensure that writers, filmmakers and artists are not 'homeless everywhere' then we have to ensure that they receive the hospitality that enables the conditions that allow their work, thought and expression to continue to have a public life. This means making sure that their work lives and continues to breathe in society, by any means necessary. For those who are interested, and can read Bangla, some of Taslima Nasrin's work is available in the form of downloadable pdfs from www.talimanasrin.com. When the venerable Buddhadev Bhattacharya decided, after consulting twenty five eminent intellectuals to ban her book, I decided to download the said book, make twenty six photocopies of the entire book bind them and distribute them free. That is one method to deal with censorship (formal or informal) I am sure that there are other, more creative methods out there as well. I would welcome practical suggestions from those in the community of the people who are reading this post about how these attacks on the freedom of expression may be confronted and made irrelevant. Let us try and make some time for peaceful film watching and reading. best Shuddha From ysikand at gmail.com Sun Aug 12 09:50:49 2007 From: ysikand at gmail.com (Yogi Sikand) Date: Sun, 12 Aug 2007 09:50:49 +0530 Subject: [Reader-list] CM Naim on Attack on Taslima Nasreen Message-ID: <48097acc0708112120m35bcf3a0l60e5d7a219cb5a83@mail.gmail.com> THE OTHER ATTACK ON TASLIMA NASRIN AT HYDERABAD C.M. Naim [cmnaim at sbcglobal.net] On August 9, 2007, the Centre for Enquiry, Hyderabad, held a meeting at the local press club, to celebrate the publication of two Telugu books, both translations, one from the Bengali of Taslima Nasrin, and the other from the Chinese (via English) of Jung Chang. Since the two authors are victims of persecution in their home countries, the meeting was also a celebration of the fundamental human right of free expression and political dissent. The guest of honour was the Bangladeshi writer herself, who had flown in from Kolkota where she presently lives in a perilous and uncertain exile. As the meeting was coming to a close, it was disrupted by a small mob. This is how *The Hindu*, under the heading -- 'Taslima Roughed Up in Hyderabad,' reported the main events the following day: 'Bangladeshi writer Taslima Nasrin was roughed up by legislators of the Majlis-e-Ittehadul Muslimeen (MIM) and a mob led by them in the Press Club of Hyderabad on Thursday…. She had just completed her engagement when about 20 MIM activists, led by MLAs Syed Ahmed Pasha Qadri, Afsar Khan and Moazzam Khan, barged into the conference hall. She looked in disbelief as they hurled abuses against her. Demanding to know "who had mustered the guts to invite her to Hyderabad, they wanted Ms. Nasrin to be handed over to them. Without further warning, they began throwing books, bouquets, chairs, and whatever they could lay their hands on at her. Some persons in the mob almost got hold of her but Narisetti Innaiah, rationalist and chairman of the Center for Inquiry, who was her host, shielded her. He was injured in his face. A couple of journalists who went to their rescue also sustained injuries in the scuffle. Ms. Nasrin escaped unhurt though she was badly shaken by the sudden attack that came minutes after she made a categorical statement that she would continue to fight against evil "till my death".' I then looked up the same news on the websites of Hyderabad's two most widely read Urdu newspapers, *Siasat* and *Munsif*, and also the English language website of the former. What I found on August 10 did not come as a surprise at all. In fact, it was as I had expected on the basis of my experience of Urdu newspapers in Lucknow and Delhi. But what I read today (August 11) on the English language website indeed surprised me. It made me aware that things have changed more radically than I had thought. What I read on August 10 were two fiery, rabble-rousing statements in Urdu, but a more professional news report in English, no different from what I quoted above from *The Hindu*. Below I give in translation portions of the two Urdu reports. (But first an explanation of a phrase used below. * Gustakh-e-Rasul*, lit. one who insults the prophet. I abbreviate it as *GR* .): 1. In *Siasat*, dated August 10, under two headings: '*GR* Authoress Taslima Nasrin Attacked with Bouquets of Flowers' 'An Observance of What the Shari'at Commands or Merely a Political Ruse?' '. . . *GR* Taslima Nasrin succeeded in safely going back from Hyderabad, despite the fact that three MLAs, with some fifty supporters, threw flowers at her in the name of a protest. The shameless *GR* authoress, who stands next to Salman Rushdie, was taking part in a function organized by the Center for Enquiry at the Press Club, Somaji Goda, when three members of the Legislative Assembly, Muqtada Khan Afsar, Ahmad Pasha Qadiri, and Muazzam Khan, together with more than fifty of their supporters, arrived and, while using abusive language, did no more than cause a ruckus and some vandalism. All of them were unable to harm in the slightest a *GR*, not even a woman * GR*. A person despised in the Muslim world, against whom fatwas to kill have been issued, on such a person they threw [merely] bouquets that had been placed near the stage, when [in fact] there were not too many people present there to protect her…. Neither the police nor the Intelligence Service knew about the presence of Taslima Nasrin. That is why the MLAs had a fine opportunity to disrupt her pro*gr*am. However, a most opportune moment to enforce the law of Shari'a on that *GR* was wasted, what they did was only for political opportunism. The political ambitions of the protesters was also made evident by the fact that they dared not throw shoes or chappal at the *GR* who was only three or four feet away from them, but instead kept throwing bouquets. The Muslim Millat can tolerate every tyranny, injustice, and humiliation but it can never tolerate any disrespect to the Last of the Prophets (pbuh). Whenever anyone has shown such disrespect, Muslims have in turn shown no fear in bringing that person to his deserved end. It is a fact of history that the Faithful have never worried about consequences when it comes to punishing a person who defames the Prophet (pbuh).' 2. In *Munsif*, dated August 10, under three headings: 'An Attempt to Attack the *GR* and "Notorious in Time" Taslima Nasrin' 'The Bangladeshi Authoress Didn't Get Even a Scratch.' 'People say: 'The confused author should have been taught a severe lesson.' 'Three members of the legislative assembly, with some fifteen supporters, disrupted the meeting. They raised slogans and threw a bouquet of flowers and a ladies' handbag toward Taslima Nasrin. Taslima Nasrin hid in a panic behind her hosts and was not at all hurt. She was trembling in fear even though no protesters came near her or lay a hand on her…. 'Eyewitnesses say that the way this protest was conducted made it look like a welcoming ceremony with flowers instead. The MLAs and other protesters threw only flowers at Nasrin. They took flowers out of the bouquets set up in the hall, and threw them at her. Not one of the protesters had the courage to take off his shoes or chappals and hit Taslima with them, throw them at her, or at least point the same at her. It was perfectly legitimate [*ja'iz*] to attack Taslima Nasrin, to humiliate her, or to insult and mock her in any fashion. However, the MLAs and workers of a political party threw flowers, which had people's minds ringing with the old song, *'Baharo phul barsao, mera mahbub aayaa hai*.' 'What should have been done instead? Taslima Nasrin should have been dishonoured in such a manner that henceforth she'd never dare to return to Hyderabad. But that was not done. There was no police officer present there. Only two persons were trying to protect Taslima. The protesting MLAs made a lot of noise but showed no willingness to charge forward. Those who saw the whole thing call it a "drama." The leaders of this political party had thrown a pot of filth upon the editor of an Urdu newspaper in Mahdi Patnam, but now they showered only flowers on a *GR*. Today all was possible to teach a *GR* and a disparager of Islam what her end could be, but a political party of the city wasted the opportunity by seeking only cheap publicity. The leaders of this party drew revolvers in their tussle over one hundred yards of Waqf land, but cast only flowers at Taslima today….' Long accustomed to reading such blatantly rabble-rousing statements in the Urdu press of North India, I was not surprised to find the same in the Hyderabadi Urdu press. And the more professional report published on the English language website of *Siasat*, reflective of a kind of hypocrisy also found in North Indian Muslim circles, came not as a surprise either. One is always on one's best behaviour in English in India. Or so was the case, I thought. But today's web-edition of the English language *Siasat* carries an unsigned statement concerning the incident that tells me that things have indeed changed radically. The statement is headlined, 'Barking dogs never bite!', and reads as follows: 'It is said that 30 minutes are enough either to make or break anybody's career, reputation or life. In the wake of the incident of attack on Bangladeshi writer Taslima Nasreeen [sic] at press club on Thursday, it is indeed unbelievable that MIM MLAs got more than thirty minutes and instead of using this time to its maximum damage, they simply wasted it in chanting useless slogans and hurling flower bouquets knowing fully that they would get badly needed political mileage. 'They could not lift even a chair lying near by to attack her with strong impact though only a few persons were present there. It is nothing but a political gimmick played on her. 'The suicide bombers in Iraq are the best example to eliminate not only their targets but also themselves. And they are doing so with an eye blinker. Imagine, what could they have done if they had 30 minutes. Religious sentiments are totally different from the political ambitions. 'If you are religiously hurt, no might on this earth be able to prevent you to eliminate a person or organization that is involved in blasphemy of prophet Muhammad (PBUH). It clearly indicates that whatever MIM people have on their tongue, it is missing from their hearts as the proverb goes that barking dogs never bite. 'Now, according to Times of India and The Hindu, they are trying to add one more 'feather' to their cap by showing an intention to organize a campaign against Taslima to oust her from the country. 'When they could not utilize those thirty minutes to oust her from this world itself, what is the use to organize a campaign now? It is just like an embarrassed cat is scratching the pole. Religion is second to none to Mr. Asad.' To my knowledge, the *Munsif* does not have an English language edition. Its issue today, however, carries an editorial, which deserves some notice. Titled, 'The Accursed *Gustakh-e-Rasul* Taslima Nasrin,' it begins by raising a question: 'What would a true Muslim do if he came face to face with a *GR* woman and there is no "security" to protect her?' While it explicitly recommends 'beating with shoes' and 'blackening the face,' it also uses innuendo and 'historical' references to suggest more severe actions. For *Munsif,* any 'protest' must be 'punitive.' It further points out that if the protesters were hesitant to attack a woman, they could have brought some of their own women with them—the MIM has its own 'women force' and women 'corporators'—and the latter could have made Taslima a target of their wrath. *Munsif*, incidentally, is owned and edited by someone who long lived in Chicago, made his money here, and might still be an American citizen. That may explain why *Munsif* has no English website—it could get its owner in trouble with the American security hotheads. *Siasat*, on the other hand, seems to have some ambitions to reach out to both Urdu and non-Urdu readers on the web. As one reads the reports and editorials in the two newspapers one understands the true significance of the incident and its deep links to local political rivalries. One also sees how violently radical the so-called Muslim-Urdu opinion-makers have now become, and how blatantly they go about radicalizing the public discourse in the worst way. As Barkha Dutt, in a passionate and hard-hitting analysis in the *Hindustan Times* (August 10), points out, the incident at Hyderabad must be taken most seriously by every Indian. The MIM MLAs are indeed as reprehensible as any Pravin Togadia or Bal Thackeray. They should indeed be condemned equally forcefully and widely. In addition to public condemnations of the incident at Hyderabad and its perpetrators, it is most urgent for the state and press authorities themselves to examine the reports and editorials mentioned above and determine if any violation of India's secular laws has also occurred. Similarly, Urdu intellectuals in Hyderabad and elsewhere should undertake a more active role in exposing and challenging the violent and extremist views that are seemingly becoming more acceptable in Urdu journals and newspapers with every passing day. The first attack on Taslima Nasrin ended when the police arrived at the Press Club and rescued her, but the other attack continues and its target, howsoever unwittingly, is not her alone but the always fragile democracy in India. Any diminution of it will hurt India's minorities more than its majority community. From ysikand at gmail.com Sun Aug 12 10:25:53 2007 From: ysikand at gmail.com (Yogi Sikand) Date: Sun, 12 Aug 2007 10:25:53 +0530 Subject: [Reader-list] Firiz Bakht Ahmed on Attack on Taslima Nasreen Message-ID: <48097acc0708112155v17b87389n1663c3aa60ef74fa@mail.gmail.com> Shame on you hoodlums! Firoz Bakht Ahmed ------------------------------ ---------------------------------------- I may disagree with what you have to say, but I shall defend, to death, your right to say it — Voltaire ---------------------------------------------------------------------- August 10 happened to be the blackest day for Indian democracy as that lunatic fringe of cowardly, undemocratic and waspish legislatures of Majlis-e-Ittehadul Muslimeen made a travesty of law. While the country is on the verge of its 60th Independence Day achieved as a result of interfaith concord, the barbaric hoodlums have again proved what havoc organized religion can create. Owing to that, the image of India has been tarnished in the world. The attack by the lawmakers is a shame on the values of democracy. As elected MLAs, they are expected to respect and protect the freedom of expression as enshrined in the Constitution. These legislatures have brought shame to the nation. How do they justify the attack on a woman? What precedent are they setting for the Muslim youth? Their statement after the attack shows that they have no respect for the law let alone the women. The loony MIM activists and their ilk represent the intolerant sections that do not believe in values of amnesty and mutual co-existence. They are in a minority now but if they go unpunished, the malaise of violence against voices of dissent will spread like a weed very rapidly. Their leader Sultan Salahuddin Owaisi, went a step further patting on the back of the three vandalizing legislatures and threatening that if she would ever step in Hyderabad, she would be killed by them, a similar comment that was uttered by Alia Andarabi in her burqa-clad appearance on the CNN-IBN programme. Before the ghastly act of terror is faded out of public memory and anything else becomes the "breaking news", the MLAs must be tried under law. Another problem with the community and the media is that no platform is given to the voices of sanity in the community and only paten