tag:blogger.com,1999:blog-23659842031331706082024-03-13T23:16:45.565-07:00open society and its friends Great philosopher of the last century Sir Karl Raimund Popper (28 July 1902 – 17 September 1994) , correctly identified the enemies of open society .Let us try to find the friends of open society.Individual freedom ,democracy ,inclusiveness ,decentralization and pluralism seems to be the defying attributes Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.comBlogger20125tag:blogger.com,1999:blog-2365984203133170608.post-31832923381815244152023-07-17T18:57:00.001-07:002023-07-17T18:57:34.932-07:00open society and its friends : Green salute to Madiba ! -Tribute to nelson mandela<a href="https://thenewindianrenaissance.blogspot.com/2013/12/green-salute-to-madiba-tribute-to.html?spref=bl">open society and its friends : Green salute to Madiba ! -Tribute to nelson mandela</a>: Green salute to Madiba ! The great human to be remembered Tribute to Nelson Mendela by Prof.Gopalakrishna Panicker ...Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-68660478329818466802016-04-03T08:36:00.001-07:002017-06-25T11:22:02.570-07:00open society and its friends : 'Lahore speech' by Dr.B.R Ambedkar<div dir="ltr" style="text-align: left;" trbidi="on">
<h2 style="text-align: left;">
<span style="background-color: purple;">O</span><a href="http://thenewindianrenaissance.blogspot.in/2015/10/lahore-talk-by-dr.html"><span style="background-color: purple;">p</span>en Society and its Friends : 'Lahore speech' by Dr.B.R Ambedkar</a></h2>
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Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-60552344226839713752015-10-20T06:04:00.001-07:002017-06-05T09:30:07.937-07:00First meeting of Swaraj Abyan in Kerala -18/10/2015 in kochi and after... <div dir="ltr" style="text-align: left;" trbidi="on">
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<h3 style="text-align: justify;">
<span class="text_exposed_show"><span style="font-size: large;">S</span>waraj Abyan meeting in Kochi on 18/10/2015, was inaugurated by Adv </span><span class="text_exposed_show"><a href="http://www.financialexpress.com/tag/prashant-bhushan/">Prashant Bhushan</a>. He demanded the need for a different kind of politics, as envisaged by IAC and evolved as the founding principles of AAP, which was spoiled by Mr.Arvindh Kegeriwal and his coterie. Regarding the B.J.P government, </span>he said they have to say <i>"goodbye to 'Make in India' sooner than later as they are implementing the 'agenda of chaos and disorder' in the country",</i> He slammed the <i>"Sangh Parivar for recent attacks on minorities,
rationalist thinkers and writers in various parts of the country"</i>. He said <i>"the flow of FDI to the country would be hit badly if government fails
to send a message to the world by acting against those who try to divide
India on communal lines. Corruption ridden, chaotic, socio-political landscape will fume away sensible investors for sure. I can safely predict today that the FDI that will come next year will be less than what came in this country prior to
Modi,”</i> Adv. Bhushan lamented that India’s <i>'unique diversity'
is under attack. Just like the biodiversity of environment it is well recognised by experts as an asset for sustainability and progress. To have diversity in views,language and culture among the population, espouse the philosophy of pluralism. We must be proud of this human diversity but there is systematic attempts to encourage tribal taboos</i>' . Accusing the government of treating black money which comes through tax haven as FDI, Adv. Bhushan said, <i>“all shady money
being invested in real estate and stock market in the country. This should not be counted as real FDI,”</i> .Welcoming the recent Supreme Court verdict declaring NJAC Act
“unconstitutional”, Bhushan alleged that the National Judicial
Appointments Commission was a “clear effort” by the BJP-led government
to control the judiciary by controlling the appointments of judges. “Government’s control over judges appointments would have certainly compromised the, independence of judiciary” he said. Noting that everything is not fine with the Collegium system of
appointment, Bhushan also sought for the establishment of an “independent”
commission to regulate judge's appointment. <span style="font-weight: normal;"><br /></span></h3>
<h4 style="text-align: justify;">
<span style="font-weight: normal;">After
keenly listening to his talk and observing the response of the
audience, I can't refrain from pointing out that more enthusiastic
response was expected to such an inspiring talk, especial from an audience suppose to represent the
'most literate' state. Few expressed their views, suggesting
cosmetic corrections to modify 'failed experiments'. As if these set
backs are due to some ignorance from the part of active politicians.</span><span class="text_exposed_show">
<span style="font-weight: normal;">There were discussions with different groups and
individuals from different walks of life. Swaraj
Abhiyan Kerala chapter is expected to be formed in due course. Thanks to
the disastrous experience and lessons learned!, earlier in Kerala ,Delhi
and else where when AAP was formed in a hurry with out much
home work and scrutiny. Thanks to Prashanthji for creating a condition
to reach the right decision at the right time. We need the right
people, capable of spreading the message of Swaraj Abhiyan in every
hook and corner of our country to do the required 'piece meal
social engineering' in the right direction ensuring enthusiastic
participation and adequate representation from younger</span><span style="font-weight: normal;"> </span><b><span style="font-weight: normal;">generation
,women and weaker sections of the society. </span></b></span> </h4>
<h3 style="text-align: center;">
<span style="font-weight: normal;"><b><span style="color: blue;"><span style="background-color: #f3f3f3;">A brief History of Democracy, Decentralization and Pluralism </span></span> </b></span></h3>
<div style="text-align: justify;">
<span style="font-weight: normal;"> I was under the impression for long that 'left is right' (yes! it is true for
driving on Indian roads as per Motor Vehicle Act,India ). The political
terms 'Left and Right' were coined during the French Revolution
(1789–1799), referring to the seating arrangement in the Estates
General: those who sat on the left, generally opposed the monarchy (but
it is the 'right' side of the people watching from opposite
direction!). The redundant reductionism, of 'Left and
Right'-demarcation, os<span class="text_exposed_show">sified long past.Concept of antagonistic classes almost melted away even from the thoughts of professional revolutionaries claiming to be 'genuine Marxists'. Just turn back and look! left become right and mirror does
the same trick. <u><b>Neither Left nor Right but Straight is Right</b></u>. Neither objectivity nor inter-subjectivity supports this unreasonable
demarcation of left and right. 'Straight' has the added advantage that you can turn left
or right as per the nearest perceivable destination and availability
of space, on road. Straight signifies honesty and deficiency of the same is felt everywhere in this age of 'Unreason' getting manipulated by conspiracies. If you turn continuously to left or right in a uniform rate, you reach
back square one safe with no progress so says simple </span></span><span style="font-weight: normal;">Euclidean Geometry. Two right or left right angle turn reverse the direction!. Again asymmetrically favouring one side with out specific reason and logic is negation of plurality and inclusiveness</span><span class="text_exposed_show"> </span></div>
<div style="text-align: justify;">
<span class="text_exposed_show"> </span> Swaraj Abhiyan from the very beginning highlighted the right
demand in harmony with the principles of Swaraj, Democracy, Secularism, pluralism and sustainability. The common denominator of existing corrupted political system is the ' High
command culture' and 'nomination syndrome'. Nexus between crony capitalists ,political leadership and other echelons of power is ruling the roost. Thousands of volunteers
raise these historically relevant demands to make India proud, but
History has shown the propensity of 'centralization and oppression to exploit the weak majority, with 'noble lies' and conspiracies. After every progress in civilization there was set backs.Nearly three thousand year old derogatory 'cast- system' in our own country is the living example',as <span class="st">as a <i>pack of </i></span> domesticated <span class="st"><i>wolves,</i></span> within urban middle class mind and turns dangerously wild, on reaching suburban and remote rural India!. Great writer H.G Wells laments in his <span class="st"><i>magnum opus</i></span> '<span class="st">The <i>Outline of</i> History</span>'<b> </b><br />
<br />
<blockquote class="tr_bq">
<b> <i>quote/ "The last twenty-three centuries of history are like the efforts of
some impulsive, hasty immortal to think clearly and live rightly.
Blunder follows blunder; promising beginnings end in grotesque
disappointments; streams of living water are poisoned by the cup that
conveys them to the thirsty lips of mankind. But the hope of men
rises again at last after every disaster. . . ."</i></b><i> /unquote</i></blockquote>
<blockquote class="tr_bq">
<blockquote class="tr_bq">
<i>only way to understand this curious fact is that </i></blockquote>
</blockquote>
<blockquote class="tr_bq">
<blockquote class="tr_bq">
<blockquote class="tr_bq">
<i><b>"our civilization is still in its infancy"</b></i> </blockquote>
</blockquote>
</blockquote>
<blockquote class="tr_bq">
<blockquote class="tr_bq">
<i>as <b>Karl popper </b>states in his introduction to the <b>'open society and its enemies' </b> .</i><b><i> </i></b></blockquote>
</blockquote>
</div>
<div style="text-align: justify;">
Collective
phenomenon of 'self organized systems' like that of human society, <b>'<i>Delayed
over reaction seems to be the rule</i>'</b>. Great Principles of Democracy
by <b>Pericles</b>(495-429 B.C.)and <b><span class="srTitle">Democritus</span></b><b>,</b>of democratic Athens during her golden age (Ref:'Aristotle, <i><a href="https://en.wikipedia.org/wiki/Politics_%28Aristotle%29" title="Politics (Aristotle)">Politika (Politics)</a></i> and Funeral Oration'),later ossified
to anarchy and then, the Thirty Tyrants -trial and Magistricide of
great Philosopher Socrates, Plato's rhetoric and sophistry with
'Noble Lies', self appointed guardianship, advocating 'Utopian Republic', putting his thoughts as words of Socrates(Ref:O.S. - Karl Popper). philanthropy ,liberty
and freedom of early Christianity, raised much hope among the marginalised populace at that time. <b>Constantine</b> ( 272 C.E
– 337C.E),espoused Christianity and made use of its acceptance to establish dynastic -divine
right
rule and we call this long period from third century to 15th century C.E as
'Dark ages ' in Europe. Early Buddhism similarly faded and cast-ism,
ruled the
roost in Indian sub continent. After running its course through the 'Dark ages'. 'Age of reason' enlightened the principles of <span class="st">liberté, égalité, fraternité, </span> evolved in nearly three centuries, gradually succumbed to
centralization and autocracy (Ref :Alexis de Tocqueville on French
revolution "started for decentralization and ended with centralization"); slipped to Laplaceian determinism and finally to Fascism and Totalitarianism. Philosophical basis of the same has provided by Hegel, the enlightenment counter part of Plato 'The philosopher king'. New mutations of fascism in the name of faith and religion with nostalgic dreams of tribal past is in the making especially in middle east and Indian subcontinent. Indian
counter part of renaissance, offered a small interlude of hopes, and expectation produced great men of science, literature,politics whom we still remember with gratitude. Later paved the way to Congress misrule, politics of conspiracy and dishonesty. </div>
<div style="text-align: justify;">
History always provides good many parallels, even though it never
repeats. It helps us to understand the present and mould the future,
provided we learn the right lessons, gathering the '<b>text relevant to the context</b>' and <b>'writing new texts</b>'. Consider Indian political scenario in 1946 -India’s independence was
only a matter of time. Maulana Abul Kalam Azad was the president of
Congress party at that time , natural choice as the first Prime
Minister of independent India. Mahatmaji favoured Jawarlal Nehru, non
of the Pradesh Congress Committees(PCC) supported him; only few
Congress Working committee(CWC) members favoured him. The majority
support was in favour of Sardar patel and then to Acharya J.B. Kriplani. Coronation of Pandit Jawahar Lal Nehru as India’s first Prime
Minister was a compromise to democracy. Mahatmaji feared ;Nehru
could cause problems and was well aware of his relationship with Mount
Batten; It marked the declining phase of Indian renaissance. It
should be noted that Jawarlal Nehru while praising <b>'Chanakya'</b> (Kautilya/Vishnu Gupta--350–275 BCE) as the
Indian- <b>Machiavelli </b>and commented “..<i>bigger person in every way
,greater intelligence; humble adviser to any ruler</i>”(Ref:'Discovery of
India,Page124 quoted words contain more meaning than given by any dictionary) Great leaders like Mahathmaji, Vinobha
Bave, Jayaprakash Narayanan, Dr.B.R.Abdedkar and a long list of proud
Indians distanced from the main stream of Congress politics. The real mystery
behind the cruel assassination of Mahathmaji and tragic disappearance
of Nathaji Subhash Chandrabose all still remains, In 1958, Feroze
khan Jehangir Ghandy, raised the 'Haridas Mundhra scandal, involving
the government controlled LIC; a huge embarrassment to Nehru's
government. Eventually T.T. Krishnamachari then Finance Minister
resigned. Feroze khan was a democrat and proud Indian
upholding high moral and ethical values, later his rift with his wife
and her father Pandit Nehru is well known. Equally known
is the story of his surname 'Gandhi'. We have seen for few decades the
misrule of so-called 'Gandhi dynasty'. <br />
The J.P
movement offering hopes again, gradually got hijacked, with text book ingredients of fascism, but short lived and Congress returned as the new incarnation of corruption with proxy centres of power, unholy nexus between U.P.A partners, opposition, regional parties, different echelons of power within and outside the government, orchestrated by crony capitalists from different corners of the globe. Just natural to see that the corruption graduated from few hundred thousands to billions of dollars, find its safe abode in Swiss banks, real estates and stock markets. Respected <b>Anna Hazare's g</b>reat
initiative, IAC, Janalokpal, exponential growth
of AAP and its fall from grace to bottomless pit of disdain due to dirty tricks, abusive language, 'Animal farm' politics, nepotism, sycophancy and centralization! AAP's elevation to share power in Delhi (though its just a glorified 'Municipality' as per Indian constitution) played its role to provide the safety valve to Indian discontent and anger against corruption! no reason to believe that there is no conspiracy in the whole episode! All now contribute to Indian history of recent past.<br />
<br />
In the present context Swaraj Abyan represents the right principles, vigorously
advocated by Great leaders of Indian renaissance including Mahathmaji, Nethaji, Bhagath Singh, Dr. B.R Ambedkar (Ref: at least the proposed Lahore speech which
never has taken place!) and Dr.Ram Manoher Lohia etc. Brutal majority with nominated sycophants and outsourced goons with in AAP fold have voted out founding leaders together with founding principles and
dislodged the ombudsman Admiral Ramdas. Those who are adopting diplomatic
silence will sooner than later will follow the same fate. Paradigm of centralization always try
to draw smaller and smaller circles!. Be strong and adhere to the true values of humanism and
openness is my humble request to those who are adopting a soft stand with the hope of survival with in AAP. I am agreeing with the fact
that some centralization is required during formation of any organization especially during this era of 'ureason'-'Post truth Era' seems to be the right word as edited on 5/6/217) and conspiracy but the right system adhering to propriety, fairness and decentralization is to be evolved with out systemic faults. While advocating strongly for tolerance, Karl popper insisted the need for '<b>Intolerance to intolerance'</b> otherwise it will take away the very slogan of tolerance. Paradigm is similar in this context<u><b> </b></u><br />
<b> </b><u><b>'Decentralization('Bottom up') should be implemented systemically top-down through well written constitution and to be practised, with out any compromise; ought to become the part of very thought process.</b> <b>once it become part of the system everything can be done de-centrally, adhering to the basic principles.</b> </u><br />
Swaraj Abhyan is to be the nursery to mould that practice and obey the well written rule of law and practice to ensure the founding principles.
</div>
<div style="text-align: justify;">
Compromise is not a one time job it
demands further chain of compromises-just like 'Lie needs more lies to mask the truth' just like 'violence breeds
more violence'. Fall and fate of AAP should be a lesson to be remembered always!. Dirty tricks, lies ,attempts to fume out leaders of name, reputation
and values like Adv Shanthi Bhushan ,Adv Prashant Bhushan ,Prof Yogendra Yadav
,Prof Anand Kumar above all admiral Ramdas, the Internal lokpal.
Prominent individuals like Medha Patkar, Aruna Roy, all naturally
expressed their grace, dignity and sense of values. Patiala M.P,
Dharamvira Gandhi, MLA Pankaj Pushkar, etc are upholding the spirit of
the movement and dignity of Indian civility. More and more episodes are
yet to be written. </div>
<div style="text-align: justify;">
Asuthosh in
his usual sycophantic cacophony compared Mr.Arvindh Kejrwal with Pundit
Nehru. I am agreeing with him in spirit but Jawaharlar Nehru was more
intelligent and shared some democratic pursuit with his European
counterparts, mainly due the social thinking prevailed in Europe during his time. He would have behaved with grace after the victory in Delhi. Perhaps
Chief Minister ship in Delhi, even for a short term, may be the highest
dream achievable to an average Indian politician well versed in dirty
tricks and having Khap Panchayat as his 'Utopia'. It is now worth quoting Ronald Reagan implicitly admiring Machiavelli’s “dangerous”
and “immoral” teachings once said, <b>“</b><i>Politics is
supposed to be the second oldest profession. I have come to realize that
it bears a very close resemblance to the first”.</i></div>
<div style="text-align: justify;">
For them everything is right in love and war. Politics is just the war for power. This context is
to be realistically analysed with commitment to a greater cause.
Let me appreciate the matured decision to postpone the formation a
political party for the time being. Social initiative is a pre-requisite for
political alternative. It is the lesson stressed by Dr.B.R Ambedkar
(Lahor speech point.No. 2). Respected Dabholkar, Kalburgi, Pansare all lost their life in similar circumstances - Dadri
lynching and similar incidence are not just warning signals but shows how Indian political land scape is fast changing. Just use our common sense even if these fascists succeed in killing all progressive elements, Christians and Muslims and all voice of descent, will it bring piece and prosperity to the rest?. It would be the beginning of another intense war with 'tribal taboos', regional and linguistic divide, same is the case with 'religious fanaticism' acquiring propensity in middle east now. Every right thinking person should come forward actively before it is too late! Let us salute the great martyrs loved freedom and life. Recollect the well thought statement from Adv Shanthi Bhusan when AAP was launched "It is the last bus to democracy next is anarchy ", but the last bus nose dived to slums of dirty politics ,near Yamuna river but few were fortunate to get kicked out by the driver because they raised objections related to the system faults of the bus ,driver Mr. Khap and repeated the engine knocks, we are in the process of making the new bus sans system faults to the best of our ability ! and there cannot be any more bus after the Last Bus .<br />
Jay Hind . </div>
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<div style="text-align: justify;">
Read more in my blog especially the historic talk by Prof.Yogendra and my epistemological introduction to it . <a href="https://swarajopensociety.wordpress.com/" target="_blank"> swaraj open society</a> and previous posts and express your views and criticise me as strongly as possible.--Gopalakrishna</div>
(Kris) krishgindia@gmail.com<br />
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Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com1tag:blogger.com,1999:blog-2365984203133170608.post-18435268475256020862015-10-11T05:10:00.001-07:002015-12-24T20:43:12.185-08:00'Lahore speech' by Dr.B.R Ambedkar<div dir="ltr" style="text-align: left;" trbidi="on">
<table border="0"><tbody>
<tr><td colspan="2"><h1>
Lahore speech by Dr.B.R Ambedkar </h1>
<blockquote class="tr_bq">
<h1>
''Know the truth as truth and untruth as untruth" -Buddha </h1>
</blockquote>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp2pjOaxUtwqKrKdQSbc4DkrbZROQ3rl4sQE1HEDQBp8jmcSk5icqyWh5tz-GGUKj6VrSfNeJoJHUHaaiA3IgURric4k4kQ754jVgZF5fA5ck9xklf2a8Rc31TcZMfME0EQSYzdYiNS6EC/s1600/index.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp2pjOaxUtwqKrKdQSbc4DkrbZROQ3rl4sQE1HEDQBp8jmcSk5icqyWh5tz-GGUKj6VrSfNeJoJHUHaaiA3IgURric4k4kQ754jVgZF5fA5ck9xklf2a8Rc31TcZMfME0EQSYzdYiNS6EC/s1600/index.jpeg" /></a></div>
<h1>
</h1>
<h1>
Introduction—why I am an unlikely President for this Conference]</h1>
</td></tr>
<tr><td width="17"><br /></td><td><a href="https://draft.blogger.com/null" name="1"></a>[1:] Friends,<br />
<br />
I am really sorry for the members of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6882.html" target="Text_Notebox">Jat-Pat-Todak Mandal</a> who have so very kindly invited me to preside
over this Conference. I am sure they will be asked many questions for having selected me as
the President. The Mandal will be asked to explain as to why it has imported a man from <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6823.html" target="Text_Notebox">Bombay</a> to preside over a
function which is held in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6892.html" target="Text_Notebox">Lahore</a>. I believe the Mandal could easily have found someone better
qualified than myself to preside on the occasion. I have criticised the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>. I have questioned the authority of
the <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6897.html" target="Text_Notebox">Mahatma</a>
whom
they revere. They hate me. To them I am a snake in their garden. The
Mandal will no doubt be asked by the politically-minded Hindus to
explain why it has called me to fill this place of honour. It is an act
of great daring. I shall not be surprized if some political Hindus
regard it as an insult. This selection of mine [=me] certainly cannot
please the ordinary religiously-minded Hindus.
</td></tr>
<tr><td width="17"><br /></td><td><a href="https://draft.blogger.com/null" name="2"></a>[2:] The Mandal may be asked to explain why
it has disobeyed the Shastric injunction in selecting the President.
According to the <b><a class="texts" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/texts/6772.html" target="Text_Notebox">Shastras</a></b>, the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmin </a>is appointed to be the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9445.html" target="Text_Notebox">Guru</a> for the three <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6797.html" target="Text_Notebox">Varnas</a>, <img src="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/images/sanskrit/2-1.gif" />, is a direction of the Shastras. The Mandal therefore knows from whom a <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
should take his lessons and from whom he should not. The Shastras do
not permit a Hindu to accept anyone as his Guru merely because he is
well-versed. This is made very clear by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6756.html" target="Text_Notebox">Ramdas</a>, a Brahmin saint from <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6896.html" target="Text_Notebox">Maharashtra</a>, who is alleged to have inspired <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6779.html" target="Text_Notebox">Shivaji</a> to establish a Hindu <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9456.html" target="Text_Notebox">Raj</a>. In his <a class="texts" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/texts/6847.html" target="Text_Notebox">Dasbodh</a>, a socio-politico-religious treatise in <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6901.html" target="Text_Notebox">Marathi</a> verse, Ramdas asks, addressing the Hindus, can we accept an <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6810.html" target="Text_Notebox">Antyaja</a> to be our <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9445.html" target="Text_Notebox">Guru</a> because he is a Pandit (i.e. learned)? He gives an answer in the negative.
</td></tr>
<tr><td width="17"><br /></td><td><a href="https://draft.blogger.com/null" name="3"></a>[3:] What replies to give to these questions
is a matter which I must leave to the Mandal. The Mandal knows best the
reasons which led it to travel to <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6823.html" target="Text_Notebox">Bombay</a> to select a president, to fix upon a man so repugnant to the Hindus, and to descend so low in the scale as to select an <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6810.html" target="Text_Notebox">Antyaja</a>—an <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchable</a>— to address an audience of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6770.html" target="Text_Notebox">Savarnas</a>.
As for myself, you will allow me to say that I have accepted the
invitation much against my will, and also against the will of many of my
fellow untouchables. I know that the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> are sick of me. I know that I am not a <i>persona grata</i>
[=someone welcome] with them. Knowing all this, I have deliberately
kept myself away from them. I have no desire to inflict myself upon
them. I have been giving expression to my views from my own platform.
This has already caused a great deal of heart-burning and irritation.
</td></tr>
<tr><td width="17"><br /></td><td><a href="https://draft.blogger.com/null" name="4"></a>[4:] I have no desire to ascend the platform of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>,
to do within their sight what I have been doing within their hearing.
If I am here it is because of your choice and not because of my wish.
Yours is a cause of social reform. That cause has always made an appeal
to me, and it is because of this that I felt I ought not to refuse an
opportunity of helping the cause—especially when you think that I can
help it. Whether what I am going to say today will help you in any way
to solve the problem you are grappling with, is for you to judge. All I
hope to do is to place before you my views on the problem.<br />
<br />
<br />
<table border="0"><tbody>
<tr><td colspan="2"><h1>
2 [Why social reform is necessary for political reform]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] The path of social reform, like the path
to heaven (at any rate, in India), is strewn with many difficulties.
Social reform in India has few friends and many critics. The critics
fall into two distinct classes. One class consists of political
reformers, and the other of the Socialists.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] It was at one time recognized that
without social efficiency, no permanent progress in the other fields of
activity was possible; that owing to mischief wrought by evil customs, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
Society was not in a state of efficiency; and that ceaseless efforts
must be made to eradicate these evils. It was due to the recognition of
this fact that the birth of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6914.html" target="Text_Notebox">National Congress</a> was accompanied by the foundation of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a>.
While the Congress was concerned with defining the weak points in the
political organisation of the country, the Social Conference was engaged
in removing the weak points in the social organisation of the Hindu
Society. For some time the Congress and the Conference worked as two
wings of one common activity, and they held their annual sessions in the
same <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9449.html" target="Text_Notebox">pandal</a>.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] But soon the two wings developed into
two parties, a 'political reform party' and a 'social reform party',
between whom there raged a fierce controversy. The 'political reform
party' supported the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6914.html" target="Text_Notebox">National Congress</a>, and the 'social reform party' supported the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a>.
The two bodies thus became two hostile camps. The point at issue was
whether social reform should precede political reform. For a decade the
forces were evenly balanced, and the battle was fought without victory
to either side.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] It was, however, evident that the fortunes of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a>
were ebbing fast. The gentlemen who presided over the sessions of the
Social Conference lamented that the majority of the educated <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
were for political advancement and indifferent to social reform; and
that while the number of those who attended the Congress was very large,
and the number who did not attend but who sympathized with it was even
larger, the number of those who attended the Social Conference was very
much smaller.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] This indifference, this thinning of its
ranks, was soon followed by active hostility from the politicians. Under
the leadership of the late <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6790.html" target="Text_Notebox">Mr. Tilak</a>, the courtesy with which the Congress allowed the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a> the use of its <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9449.html" target="Text_Notebox">pandal</a>
was withdrawn, and the spirit of enmity went to such a pitch that when
the Social Conference desired to erect its own pandal, a threat to burn
the pandal was held out by its opponents. Thus in the course of time the
party in favour of political reform won, and the Social Conference
vanished and was forgotten.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="6"></a>[6:] The speech delivered by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6824.html" target="Text_Notebox">Mr. W. C. Bonnerji</a> in 1892 at <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6734.html" target="Text_Notebox">Allahabad</a>, as President of the eighth session of the Congress, sounds like a funeral oration on the death of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a>, and is so typical of the Congress attitude that I venture to quote from it the following extract. Mr. Bonnerji said:<br />
<br />
<blockquote>
"I for one have no patience with those who say we shall not be fit for
political reform until we reform our social system. I fail to see any
connection between the two. . .Are we not fit (for political reform)
because our widows remain unmarried and our girls are given in marriage
earlier than in other countries? because our wives and daughters do not
drive about with us visiting our friends? because we do not send our
daughters to Oxford and Cambridge?" (Cheers [from the audience])
</blockquote>
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="7"></a>[7:] I have stated the case for political reform as put by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6824.html" target="Text_Notebox">Mr. Bonnerji</a>. There were many who were happy that the victory went to the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6914.html" target="Text_Notebox">Congress</a>.
But those who believe in the importance of social reform may ask, is an
argument such as that of Mr. Bonnerji final? Does it prove that the
victory went to those who were in the right? Does it prove conclusively
that social reform has no bearing on political reform? It will help us
to understand the matter if I state the other side of the case. I will
draw upon the treatment of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchables</a> for my facts.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="8"></a>[8:] Under the rule of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6739.html" target="Text_Notebox">Peshwas</a> in the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6900.html" target="Text_Notebox">Maratha</a> country, the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchable</a> was not allowed to use the public streets if a <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
was coming along, lest he should pollute the Hindu by his shadow. The
untouchable was required to have a black thread either on his wrist or
around his neck, as a sign or a mark to prevent the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
from getting themselves polluted by his touch by mistake. In Poona, the
capital of the Peshwa, the untouchable was required to carry, strung
from his waist, a broom to sweep away from behind himself the dust he
trod on, lest a Hindu walking on the same dust should be polluted. In <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6743.html" target="Text_Notebox">Poona</a>,
the untouchable was required to carry an earthen pot hung around his
neck wherever he went—for holding his spit, lest his spit falling on the
earth should pollute a Hindu who might unknowingly happen to tread on
it.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="9"></a>[9:] Let me take more recent facts. The tyranny practised by the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> upon the Balais, an <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchable</a> community in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6836.html" target="Text_Notebox">Central India</a>, will serve my purpose. You will find a report of this in the <a class="texts" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/texts/6791.html" target="Text_Notebox">Times of India</a> of 4th January 1928. The correspondent of the Times of India reported that <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6870.html" target="Text_Notebox">high-caste Hindus</a>—viz., Kalotas, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6751.html" target="Text_Notebox">Rajputs</a> and <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>, including the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9450.html" target="Text_Notebox">Patels</a> and <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9454.html" target="Text_Notebox">Patwaris</a> of the villages of Kanaria, Bicholi-Hafsi, Bicholi-Mardana, and about 15 other villages in the <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6874.html" target="Text_Notebox">Indore district</a> (of the <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6875.html" target="Text_Notebox">Indore State</a>)—informed
the Balais of their respective villages that if they wished to live
among them, they must conform to the following rules:
<br />
<ol>
<li>Balais must not wear gold-lace-bordered <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9455.html" target="Text_Notebox">pugrees</a>.</li>
<li>They must not wear <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9443.html" target="Text_Notebox">dhotis</a> with coloured or fancy borders.</li>
<li>They
must convey intimation [=information] of the death of any Hindu to
relatives of the deceased—no matter how far away these relatives may be
living.</li>
<li>In all Hindu marriages, Balais must play music before the processions and during the marriage.</li>
<li>Balai women must not wear gold or silver ornaments; they must not wear fancy gowns or jackets.</li>
<li>Balai women must attend all cases of confinement [=childbirth] of Hindu women.</li>
<li>Balais must render services without demanding remuneration, and must accept whatever a Hindu is pleased to give.</li>
<li>If the Balais do not agree to abide by these terms, they must clear out of the villages.</li>
</ol>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="10"></a>[10:] The Balais refused to comply; and the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
element proceeded against them. Balais were not allowed to get water
from the village wells; they were not allowed to let go their cattle to
graze. Balais were prohibited from passing through land owned by a
Hindu, so that if the field of a Balai was surrounded by fields owned by
Hindus, the Balai could have no access to his own field. The Hindus
also let their cattle graze down the fields of Balais. The Balais
submitted petitions to the Darbar[=Court of Indore] against these
persecutions; but as they could get no timely relief, and the oppression
continued, hundreds of Balais with their wives and children were
obliged to abandon their homes—in which their ancestors had lived for
generations—and to migrate to adjoining States: that is, to villages in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6853.html" target="Text_Notebox">Dhar</a>, <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6850.html" target="Text_Notebox">Dewas</a>, <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6814.html" target="Text_Notebox">Bagli</a>, <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6822.html" target="Text_Notebox">Bhopal</a>, <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6866.html" target="Text_Notebox">Gwalior</a> and other States. What happened to them in their new homes may for the present be left out of our consideration.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="11"></a>[11:] The incident at Kavitha in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6701.html" target="Text_Notebox">Gujarat</a> happened only last year. The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> of Kavitha ordered the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchables</a>
not to insist upon sending their children to the common village school
maintained by Government. What sufferings the untouchables of Kavitha
had to undergo, for daring to exercise a civic right against the wishes
of the Hindus, is too well known to need detailed description. Another
instance occurred in the village of Zanu, in the <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6700.html" target="Text_Notebox">Ahmedabad district</a> of <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6701.html" target="Text_Notebox">Gujarat</a>. In November 1935 some untouchable women of well-to-do families started fetching water in metal pots. The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
looked upon the use of metal pots by untouchables as an affront to
their dignity, and assaulted the untouchable women for their impudence.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="12"></a>[12:] A most recent event is reported from the village of Chakwara in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6880.html" target="Text_Notebox">Jaipur State</a>. It seems from the reports that have appeared in the newspapers that an <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchable</a> of Chakwara who had returned from a pilgrimage had arranged to give a dinner to his fellow <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchables</a>
of the village, as an act of religious piety. The host desired to treat
the guests to a sumptuous meal, and the items served included ghee
(butter) also. But while the assembly of <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchables</a> was engaged in partaking of the food, the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> in their hundreds, armed with <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9453.html" target="Text_Notebox">lathis</a>,
rushed to the scene, despoiled the food, and belaboured the
untouchables—who left the food they had been served with and ran away
for their lives. And why was this murderous assault committed on
defenceless untouchables? The reason given is that the untouchable host
was impudent enough to serve ghee, and his untouchable guests were
foolish enough to taste it. Ghee is undoubtedly a luxury for the rich.
But no one would think that consumption of ghee was a mark of high
social status. The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
of Chakwara thought otherwise, and in righteous indignation avenged
themselves for the wrong done to them by the untouchables, who insulted
them by treating ghee as an item of their food—which they ought to have
known could not be theirs, consistently with the dignity of the Hindus.
This means that an untouchable must not use ghee, even if he can afford
to buy it, since it is an act of arrogance towards the Hindus. This
happened on or about the 1st of April 1936!
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<td><a href="https://draft.blogger.com/null" name="13"></a>[13:] Having stated the facts, let me now state the case for social reform. In doing this, I will follow <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6824.html" target="Text_Notebox">Mr. Bonnerji</a>
as nearly as I can, and ask the political-minded Hindus, "Are you fit
for political power even though you do not allow a large class of your
own countrymen like the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchables</a>
to use public schools? Are you fit for political power even though you
do not allow them the use of public wells? Are you fit for political
power even though you do not allow them the use of public streets? Are
you fit for political power even though you do not allow them to wear
what apparel or ornaments they like? Are you fit for political power
even though you do not allow them to eat any food they like?" I can ask a
string of such questions. But these will suffice.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="14"></a>[14:] I wonder what would have been the
reply of Mr. Bonnerji. I am sure no sensible man will have the courage
to give an affirmative answer. Every Congressman who repeats the dogma
of <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6905.html" target="Text_Notebox">Mill</a>
that one country is not fit to rule another country, must admit that
one class is not fit to rule another class. How is it then that the
'social reform party' lost the battle? To understand this correctly it
is necessary to take note of the kind of social reform which the
reformers were agitating for. In this connection it is necessary to make
a distinction between social reform in the sense of the reform of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
family, and social reform in the sense of the reorganization and
reconstruction of the Hindu Society. The former has a relation to widow
remarriage, child marriage, etc., while the latter relates to the
abolition of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="15"></a>[15:] The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a> was a body which mainly concerned itself with the reform of the high-caste <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a> family. It consisted mostly of enlightened <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6870.html" target="Text_Notebox">high-caste Hindus</a>
who did not feel the necessity for agitating for the abolition of
Caste, or had not the courage to agitate for it. They felt quite
naturally a greater urge to remove such evils as enforced widowhood,
child marriages, etc.—evils which prevailed among them and which were
personally felt by them. They did not stand up for the reform of the
Hindu Society. The battle that was fought centered round the question of
the reform of the family. It did not relate to social reform in the
sense of the break-up of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
It [=the break-up of the Caste System] was never put in issue by the
reformers. That is the reason why the Social Reform Party lost.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="16"></a>[16:] I am aware that this argument cannot
alter the fact that political reform did in fact gain precedence over
social reform. But the argument has this much value (if not more): it
explains why social reformers lost the battle. It also helps us to
understand how limited was the victory which the 'political reform
party' obtained over the 'social reform party', and to understand that
the view that social reform need not precede political reform is a view
which may stand only when by social reform is meant the reform of the
family. That political reform cannot with impunity take precedence over
social reform in the sense of the reconstruction of society, is a thesis
which I am sure cannot be controverted.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="17"></a>[17:] That the makers of political
constitutions must take account of social forces is a fact which is
recognized by no less a person than <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6893.html" target="Text_Notebox">Ferdinand Lassalle</a>, the friend and co-worker of <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6903.html" target="Text_Notebox">Karl Marx</a>. In addressing a Prussian audience in 1862, Lassalle said:
<br />
<blockquote>
The constitutional questions are in the first instance not questions of right but questions of might. The actual <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6843.html" target="Text_Notebox">constitution</a>
of a country has its existence only in the actual condition of force
which exists in the country: hence political constitutions have value
and permanence only when they accurately express those conditions of
forces which exist in practice within a society.
</blockquote>
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="18"></a>[18:] But it is not necessary to go to Prussia. There is evidence at home. What is the significance of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6842.html" target="Text_Notebox">Communal Award</a>,
with its allocation of political power in defined proportions to
diverse classes and communities? In my view, its significance lies in
this: that political <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6843.html" target="Text_Notebox">constitution</a>
must take note of social organisation. It shows that the politicians
who denied that the social problem in India had any bearing on the
political problem were forced to reckon with the social problem in
devising the Constitution. The Communal Award is, so to say, the nemesis
following upon the indifference to and neglect of social reform. It is a
victory for the Social Reform Party which shows that, though defeated,
they were in the right in insisting upon the importance of social
reform. Many, I know, will not accept this finding. The view is
current—and it is pleasant to believe in it—that the Communal Award is
unnatural and that it is the result of an unholy alliance between the
minorities and the bureaucracy. I do not wish to rely on the Communal
Award as a piece of evidence to support my contention, if it is said
that it is not good evidence.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="19"></a>[19:] Let us turn to Ireland. What does the history of Irish Home
Rule show? It is well-known that in the course of the negotiations between the representatives
of Ulster and Southern Ireland, Mr. Redmond, the representative of Southern Ireland, in order
to bring Ulster into a Home Rule <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6843.html" target="Text_Notebox">Constitution</a>
common to the whole of Ireland, said to the representatives of Ulster:
"Ask any political safeguards you like and you shall have them." What
was the reply that Ulstermen gave? Their reply was, "Damn your
safeguards, we don't want to be ruled by you on any terms." People who
blame the minorities in India ought to consider what would have happened
to the political aspirations of the majority, if the minorities had
taken the attitude which Ulster took. Judged by the attitude of Ulster
to Irish Home Rule, is it nothing that the minorities agreed to be ruled
by the majority (which has not shown much sense of statesmanship),
provided some safeguards were devised for them? But this is only
incidental. The main question is, why did Ulster take this attitude? The
only answer I can give is that there was a social problem between
Ulster and Southern Ireland: the problem between Catholics and
Protestants, which is essentially a problem of Caste. That Home Rule in
Ireland would be "Rome Rule" was the way in which the Ulstermen had
framed their answer. But that is only another way of stating that it was
the social problem of Caste between the Catholics and Protestants which
prevented the solution of the political problem. This evidence again is
sure to be challenged. It will be urged that here too the hand of the
Imperialist was at work.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="20"></a>[20:] But my resources are not exhausted. I
will give evidence from the History of Rome. Here no one can say that
any evil genius was at work. Anyone who has studied the History of Rome
will know that the Republican <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6843.html" target="Text_Notebox">Constitution</a> of Rome bore marks having strong resemblance to the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6842.html" target="Text_Notebox">Communal Award</a>.
When the kingship in Rome was abolished, the kingly power (or the
Imperium) was divided between the Consuls and the Pontifex Maximus. In
the Consuls was vested the secular authority of the King, while the
latter took over the religious authority of the King. This Republican
Constitution had provided that of the two Consuls, one was to be
Patrician and the other Plebian. The same Constitution had also provided
that of the Priests under the Pontifex Maximus, half were to be
Plebians and the other half Patricians. Why is it that the Republican
Constitution of Rome had these provisions—which, as I said, resemble so
strongly the provisions of the Communal Award? The only answer one can
get is that the Constitution of Republican Rome had to take account of
the social division between the Patricians and the Plebians, who formed
two distinct castes. To sum up, let political reformers turn in any
direction they like: they will find that in the making of a
constitution, they cannot ignore the problem arising out of the
prevailing social order.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="21"></a>[21:] The illustrations which I have taken
in support of the proposition that social and religious problems have a
bearing on political constitutions seem to be too particular. Perhaps
they are. But it should not be supposed that the bearing of the one on
the other is limited. On the other hand, one can say that generally
speaking, History bears out the proposition that political revolutions
have always been preceded by social and religious revolutions. The
religious Reformation started by Luther was the precursor of the
political emancipation of the European people. In England, Puritanism
led to the establishment of political liberty. Puritanism founded the
new world. It was Puritanism that won the war of American Independence,
and Puritanism was a religious movement.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="22"></a>[22:] The same is true of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6912.html" target="Text_Notebox">Muslim Empire</a>. Before the Arabs became a political power, they had undergone a thorough religious revolution started by the <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6906.html" target="Text_Notebox">Prophet Mohammad</a>. Even Indian History supports the same conclusion. The political revolution led by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6839.html" target="Text_Notebox">Chandragupta</a> was preceded by the religious and social revolution of <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6830.html" target="Text_Notebox">Buddha</a>. The political revolution led by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6779.html" target="Text_Notebox">Shivaji</a> was preceded by the religious and social reform brought about by the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6763.html" target="Text_Notebox">saints of Maharashtra</a>. The political revolution of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6781.html" target="Text_Notebox">Sikhs</a> was preceded by the religious and social revolution led by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6913.html" target="Text_Notebox">Guru Nanak</a>.
It is unnecessary to add more illustrations. These will suffice to show
that the emancipation of the mind and the soul is a necessary
preliminary for the political expansion of the people.<br />
<br />
<table border="0"><tbody>
<tr><td colspan="2"><h1>
<a href="http://www.anti-caste.org/" target="_blank">clik here-> Abedkar and his works </a></h1>
<h1>
3 [Why social reform is necessary for economic reform]</h1>
</td></tr>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] Let me now turn to the Socialists. Can
the Socialists ignore the problem arising out of the social order? The
Socialists of India, following their fellows in Europe, are seeking to
apply the economic interpretation of history to the facts of India. They
propound that man is an economic creature, that his activities and
aspirations are bound by economic facts, that property is the only
source of power. They therefore preach that political and social reforms
are but gigantic illusions, and that economic reform by equalization of
property must have precedence over every other kind of reform. One may
take issue with every one of these premises—on which rests the
Socialists' case for economic reform as having priority over every other
kind of reform. One may contend that the economic motive is not the
only motive by which man is actuated. That economic power is the only
kind of power, no student of human society can accept.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] That the social status of an individual
by itself often becomes a source of power and authority, is made clear
by the sway which the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9447.html" target="Text_Notebox">Mahatmas</a> have held over the common man. Why do millionaires in India obey penniless <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9458.html" target="Text_Notebox">Sadhus</a> and <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9444.html" target="Text_Notebox">Fakirs</a>? Why do millions of paupers in India sell their trifling trinkets which constitute their only wealth, and go to <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6818.html" target="Text_Notebox">Benares</a> and <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6904.html" target="Text_Notebox">Mecca</a>?
That religion is the source of power is illustrated by the history of
India, where the priest holds a sway over the common man often greater
than that of the magistrate, and where everything, even such things as
strikes and elections, so easily takes a religious turn and can so
easily be given a religious twist.
</td>
</tr>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] Take the case of the Plebians of Rome,
as a further illustration of the power of religion over man. It throws
great light on this point. The Plebians had fought for a share in the
supreme executive under the Roman Republic, and had secured the
appointment of a Plebian Consul elected by a separate electorate
constituted by the Commitia Centuriata, which was an assembly of
Plebians. They wanted a Consul of their own because they felt that the
Patrician Consuls used to discriminate against the Plebians in carrying
on the administration. They had apparently obtained a great gain,
because under the Republican Constitution of Rome one Consul had the
power of vetoing an act of the other Consul.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] But did they in fact gain anything? The
answer to this question must be in the negative. The Plebians never
could get a Plebian Consul who could be said to be a strong man, and who
could act independently of the Patrician Consul. In the ordinary course
of things the Plebians should have got a strong Plebian Consul, in view
of the fact that his election was to be by a separate electorate of
Plebians. The question is, why did they fail in getting a strong Plebian
to officiate as their Consul?
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] The answer to this question reveals the
dominion which religion exercises over the minds of men. It was an
accepted creed of the whole Roman <i>populus</i> [=people] that no
official could enter upon the duties of his office unless the Oracle of
Delphi declared that he was acceptable to the Goddess. The priests who
were in charge of the temple of the Goddess of Delphi were all
Patricians. Whenever therefore the Plebians elected a Consul who was
known to be a strong party man and opposed to the Patricians—or
"communal," to use the term that is current in India—the Oracle
invariably declared that he was not acceptable to the Goddess. This is
how the Plebians were cheated out of their rights.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="6"></a>[6:] But what is worthy of note is that the
Plebians permitted themselves to be thus cheated because they too, like
the Patricians, held firmly the belief that the approval of the Goddess
was a condition precedent to the taking charge by an official of his
duties, and that election by the people was not enough. If the Plebians
had contended that election was enough and that the approval by the
Goddess was not necessary, they would have derived the fullest benefit
from the political right which they had obtained. But they did not. They
agreed to elect another, less suitable to themselves but more suitable
to the Goddess—which in fact meant more amenable to the Patricians.
Rather than give up religion, the Plebians give up the material gain for
which they had fought so hard. Does this not show that religion can be a
source of power as great as money, if not greater?
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="7"></a>[7:] The fallacy of the Socialists lies in
supposing that because in the present stage of European Society property
as a source of power is predominant, that the same is true of India, or
that the same was true of Europe in the past. Religion, social status,
and property are all sources of power and authority, which one man has,
to control the liberty of another. One is predominant at one stage; the
other is predominant at another stage. That is the only difference. If
liberty is the ideal, if liberty means the destruction of the dominion
which one man holds over another, then obviously it cannot be insisted
upon that economic reform must be the one kind of reform worthy of
pursuit. If the source of power and dominion is, at any given time or in
any given society, social and religious, then social reform and
religious reform must be accepted as the necessary sort of reform.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="8"></a>[8:] One can thus attack the doctrine of the
Economic Interpretation of History adopted by the Socialists of India.
But I recognize that the economic interpretation of history is not
necessary for the validity of the Socialist contention that equalization
of property is the only real reform and that it must precede everything
else. However, what I would like to ask the Socialists is this: Can you
have economic reform without first bringing about a reform of the
social order? The Socialists of India do not seem to have considered
this question. I do not wish to do them an injustice. I give below a
quotation from a letter which a prominent Socialist wrote a few days ago
to a friend of mine, in which he said, "I do not believe that we can
build up a free society in India so long as there is a trace of this
ill-treatment and suppression of one class by another. Believing as I do
in a socialist ideal, inevitably I believe in perfect equality in the
treatment of various classes and groups. I think that Socialism offers
the only true remedy for this as well as other problems."
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="9"></a>[9:] Now the question that I would like to
ask is: Is it enough for a Socialist to say, "I believe in perfect
equality in the treatment of the various classes?" To say that such a
belief is enough is to disclose a complete lack of understanding of what
is involved in Socialism. If Socialism is a practical programme and is
not merely an ideal, distant and far off, the question for a Socialist
is not whether he believes in equality. The question for him is whether
he minds one class ill-treating and suppressing another class as a
matter of system, as a matter of principle—and thus allowing tyranny and
oppression to continue to divide one class from another.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="10"></a>[10:] Let me analyse the factors that are
involved in the realization of Socialism, in order to explain fully my
point. Now it is obvious that the economic reform contemplated by the
Socialists cannot come about unless there is a revolution resulting in
the seizure of power. That seizure of power must be by a proletariat.
The first question I ask is: Will the proletariat of India combine to
bring about this revolution? What will move men to such an action? It
seems to me that, other things being equal, the only thing that will
move one man to take such an action is the feeling that other men with
whom he is acting are actuated by a feeling of equality and fraternity
and—above all—of justice. Men will not join in a revolution for the
equalization of property unless they know that after the revolution is
achieved they will be treated equally, and that there will be no
discrimination of caste and creed.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="11"></a>[11:] The assurance of a Socialist leading
the revolution that he does not believe in Caste, I am sure will not
suffice. The assurance must be the assurance proceeding from a much
deeper foundation—namely, the mental attitude of the compatriots towards
one another in their spirit of personal equality and fraternity. Can it
be said that the proletariat of India, poor as it is, recognises no
distinctions except that of the rich and the poor? Can it be said that
the poor in India recognize no such distinctions of caste or creed, high
or low? If the fact is that they do, what unity of front can be
expected from such a proletariat in its action against the rich? How can
there be a revolution if the proletariat cannot present a united front?</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="12"></a>[12:] Suppose for the sake of argument that
by some freak of fortune a revolution does take place and the Socialists
come into power; will they not have to deal with the problems created
by the particular social order prevalent in India? I can't see how a
Socialist State in India can function for a second without having to
grapple with the problems created by the prejudices which make Indian
people observe the distinctions of high and low, clean and unclean. If
Socialists are not to be content with the mouthing of fine phrases, if
the Socialists wish to make Socialism a definite reality, then they must
recognize that the problem of social reform is fundamental, and that
for them there is no escape from it.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="13"></a>[13:] That the social order prevalent in
India is a matter which a Socialist must deal with; that unless he does
so he cannot achieve his revolution; and that if he does achieve it as a
result of good fortune, he will have to grapple with the social order
if he wishes to realize his ideal—is a proposition which in my opinion
is incontrovertible. He will be compelled to take account of Caste after
the revolution, if he does not take account of it before the
revolution. This is only another way of saying that, turn in any
direction you like, Caste is the monster that crosses your path. You
cannot have political reform, you cannot have economic reform, unless
you kill this monster. </td></tr>
</tbody></table>
<table border="0"><tbody>
<tr><td colspan="2"><h1>
4 [Caste is not just a division of labour, it is a division of labourers]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] It is a pity that Caste even today has its defenders. The defences are many. It is defended on the ground that the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>
is but another name for division of labour; and if division of labour
is a necessary feature of every civilized society, then it is argued
that there is nothing wrong in the Caste System. Now the first thing
that is to be urged against this view is that the Caste System is not
merely a division of labour. <b><i>It is also a division of labourers</i></b>.
Civilized society undoubtedly needs division of labour. But in no
civilized society is division of labour accompanied by this unnatural
division of labourers into watertight compartments. The Caste System is
not merely a division of labourers which is quite different from
division of labour—it is a hierarchy in which the divisions of labourers
are graded one above the other. In no other country is the division of
labour accompanied by this gradation of labourers.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] There is also a third point of criticism against this view of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
This division of labour is not spontaneous, it is not based on natural
aptitudes. Social and individual efficiency requires us to develop the
capacity of an individual to the point of competency to choose and to
make his own career. This principle is violated in the Caste System, in
so far as it involves an attempt to appoint tasks to individuals in
advance—selected not on the basis of trained original capacities, but on
that of the social status of the parents.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] Looked at from another point of view, this stratification of occupations which is the result of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>
is positively pernicious. Industry is never static. It undergoes rapid
and abrupt changes. With such changes, an individual must be free to
change his occupation. Without such freedom to adjust himself to
changing circumstances, it would be impossible for him to gain his
livelihood. Now the Caste System will not allow <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
to take to occupations where they are wanted, if they do not belong to
them by heredity. If a Hindu is seen to starve rather than take to new
occupations not assigned to his Caste, the reason is to be found in the
Caste System. By not permitting readjustment of occupations, Caste
becomes a direct cause of much of the unemployment we see in the
country.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] As a form of division of labour, the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste system</a>
suffers from another serious defect. The division of labour brought
about by the Caste System is not a division based on choice. Individual
sentiment, individual preference, has no place in it. It is based on the
dogma of predestination. Considerations of social efficiency would
compel us to recognize that the greatest evil in the industrial system
is not so much poverty and the suffering that it involves, as the fact
that so many persons have callings [=occupations] which make no appeal
to those who are engaged in them. Such callings constantly provoke one
to aversion, ill will, and the desire to evade.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] There are many occupations in India
which, on account of the fact that they are regarded as degraded by the
Hindus, provoke those who are engaged in them to aversion. There is a
constant desire to evade and escape from such occupations, which arises
solely because of the blighting effect which they produce upon those who
follow them, owing to the slight and stigma cast upon them by the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
religion. What efficiency can there be in a system under which neither
men's hearts nor their minds are in their work? As an economic
organization Caste is therefore a harmful institution, inasmuch as it
involves the subordination of man's natural powers and inclinations to
the exigencies of social rules. <br />
<table border="0"><tbody>
<tr><td colspan="2"><h1>
5 [Caste cannot preserve a nonexistent "racial purity"]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] Some have dug a biological trench in defence of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
It is said that the object of Caste was to preserve purity of race and
purity of blood. Now ethnologists are of the opinion that men of pure
race exist nowhere and that there has been a mixture of all races in all
parts of the world. Especially is this the case with the people of
India. <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6825.html" target="Text_Notebox">Mr. D. R. Bhandarkar</a> in his paper on "Foreign Elements in the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
Population" has stated that "There is hardly a class or Caste in India
which has not a foreign strain in it. There is an admixture of alien
blood not only among the warrior classes—the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6751.html" target="Text_Notebox">Rajputs</a> and the Marathas—but also among the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>
who are under the happy delusion that they are free from all foreign
elements." The Caste system cannot be said to have grown as a means of
preventing the admixture of races, or as a means of maintaining purity
of blood.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] As a matter of fact [the] <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste system</a>
came into being long after the different races of India had commingled
in blood and culture. To hold that distinctions of castes are really
distinctions of race, and to treat different castes as though they were
so many different races, is a gross perversion of facts. What racial
affinity is there between the Brahmin of the <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6745.html" target="Text_Notebox">Punjab</a> and the Brahmin of <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6894.html" target="Text_Notebox">Madras</a>? What racial affinity is there between the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchable</a> of <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6819.html" target="Text_Notebox">Bengal</a> and the untouchable of Madras? What racial difference is there between the Brahmin of the Punjab and the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6838.html" target="Text_Notebox">Chamar</a> of the Punjab? What racial difference is there between the Brahmin of Madras and the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6736.html" target="Text_Notebox">Pariah</a>
of Madras? The Brahmin of the Punjab is racially of the same stock as
the Chamar of the Punjab, and the Brahmin of Madras is of the same race
as the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6736.html" target="Text_Notebox">Pariah</a> of Madras.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] [The] <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste system</a>
does not demarcate racial division. [The] Caste system is a social
division of people of the same race. Assuming it, however, to be a case
of racial divisions, one may ask: What harm could there be if a mixture
of races and of blood was permitted to take place in India by
intermarriages between different castes? Men are no doubt divided from
animals by so deep a distinction that science recognizes men and animals
as two distinct species. But even scientists who believe in purity of
races do not assert that the different races constitute different
species of men. They are only varieties of one and the same species. As
such they can interbreed and produce an offspring which is capable of
breeding and which is not sterile.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] An immense lot of nonsense is talked about heredity and <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6860.html" target="Text_Notebox">eugenics</a> in defence of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
Few would object to the Caste System if it was in accord with the basic
principle of eugenics, because few can object to the improvement of the
race by judicious mating. But one fails to understand how the Caste
System secures judicious mating. [The] Caste System is a negative thing.
It merely prohibits persons belonging to different castes from
intermarrying. It is not a positive method of selecting which two among a
given caste should marry.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] If Caste is eugenic in origin, then the origin of <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6788.html" target="Text_Notebox">sub-castes</a>
must also be eugenic. But can anyone seriously maintain that the origin
of sub-castes is eugenic? I think it would be absurd to contend for
such a proposition, and for a very obvious reason. If caste means race,
then differences of sub-castes cannot mean differences of race, because
sub-castes become <i>ex hypothesia</i>[=by hypothesis] sub-divisions of
one and the same race. Consequently the bar against intermarrying and
interdining between sub-castes cannot be for the purpose of maintaining
purity of race or of blood. If sub-castes cannot be eugenic in origin,
there cannot be any substance in the contention that Caste is eugenic in
origin.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="6"></a>[6:] Again, if Caste is eugenic in origin one
can understand the bar against intermarriage. But what is the purpose
of the interdict placed on interdining between castes and <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6788.html" target="Text_Notebox">sub-castes</a>
alike? Interdining cannot infect blood, and therefore cannot be the
cause either of the improvement or of [the] deterioration of the race.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="7"></a>[7:] This shows that Caste has no scientific
origin, and that those who are attempting to give it an eugenic basis
are trying to support by science what is grossly unscientific. Even
today, <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6860.html" target="Text_Notebox">eugenics</a> cannot become a practical possibility unless we have definite knowledge regarding the laws of heredity. <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6817.html" target="Text_Notebox">Prof. Bateson</a>
in his Mendel's Principles of Heredity says, "There is nothing in the
descent of the higher mental qualities to suggest that they follow any
single system of transmission. It is likely that both they and the more
marked developments of physical powers result rather from the
coincidence of numerous factors than from the possession of any one
genetic element." To argue that the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a> was eugenic in its conception is to attribute to the forefathers of present-day <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> a knowledge of heredity which even the modern scientists do not possess.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="8"></a>[8:] A tree should be judged by the fruits it
yields. If Caste is eugenic, what sort of a race of men should it have
produced? Physically speaking the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> are a C<sub>3</sub>
people. They are a race of Pygmies and dwarfs, stunted in stature and
wanting in stamina. It is a nation 9/10ths of which is declared to be
unfit for military service. This shows that the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a> does not embody the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6860.html" target="Text_Notebox">eugenics</a> of modern scientists. It is a social system which embodies the arrogance and selfishness of a perverse section of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> who were superior enough in social status to set it in fashion, and who had the authority to force it on their inferiors.
</td></tr>
</tbody></table>
<table border="0"><tbody>
<tr><td colspan="2"><h1>
6 [Caste prevents Hindus from forming a real society or nation]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] Caste does not result in economic
efficiency. Caste cannot improve, and has not improved, the race. Caste
has however done one thing. It has completely disorganized and
demoralized the Hindus.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] The first and foremost thing that must be recognized is that <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a> Society is a myth. The name Hindu is itself a foreign name. It was given by the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6907.html" target="Text_Notebox">Mohammedans</a> to the natives for the purpose of distinguishing themselves [from them]. It does not occur in any <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6767.html" target="Text_Notebox">Sanskrit</a> work prior to the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6908.html" target="Text_Notebox">Mohammedan invasion</a>.
They did not feel the necessity of a common name, because they had no
conception of their having constituted a community. Hindu Society as
such does not exist. It is only a collection of castes. Each caste is
conscious of its existence. Its survival is the be-all and end-all of
its existence. Castes do not even form a federation. A caste has no
feeling that it is affiliated to other castes, except when there is a
Hindu-Muslim riot. On all other occasions each caste endeavours to
segregate itself and to distinguish itself from other castes.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] Each caste not only dines among itself
and marries among itself, but each caste prescribes its own distinctive
dress. What other explanation can there be of the innumerable styles of
dress worn by the men and women of India, which so amuse the tourists?
Indeed the ideal <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
must be like a rat living in his own hole, refusing to have any contact
with others. There is an utter lack among the Hindus of what the
sociologists call "consciousness of kind." There is no Hindu
consciousness of kind. In every Hindu the consciousness that exists is
the consciousness of his caste. That is the reason why the Hindus cannot
be said to form a society or a nation.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] There are, however, many Indians whose
patriotism does not permit them to admit that Indians are not a nation,
that they are only an amorphous mass of people. They have insisted that
underlying the apparent diversity there is a fundamental unity which
marks the life of the Hindus, inasmuch as there is a similarity of those
habits and customs, beliefs and thoughts, which obtain all over the
continent of India. Similarity in habits and customs, beliefs and
thoughts, there is. But one cannot accept the conclusion that therefore,
the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
constitute a society. To do so is to misunderstand the essentials which
go to make up a society. Men do not become a society by living in
physical proximity, any more than a man ceases to be a member of his
society by living so many miles away from other men.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] Secondly, similarity in habits and
customs, beliefs and thoughts, is not enough to constitute men into
society. Things may be passed physically from one to another like
bricks. In the same way habits and customs, beliefs and thoughts of one
group may be taken over by another group, and there may thus appear a
similarity between the two. Culture spreads by diffusion, and that is
why one finds similarity between various primitive tribes in the matter
of their habits and customs, beliefs and thoughts, although they do not
live in proximity. But no one could say that because there was this
similarity, the primitive tribes constituted one society. This is
because similarity in certain things is not enough to constitute a
society.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="6"></a>[6:] Men constitute a society because they
have things which they possess in common. To have similar things is
totally different from possessing things in common. And the only way by
which men can come to possess things in common with one another is by
being in communication with one another. This is merely another way of
saying that Society continues to exist by communication—indeed, in
communication. To make it concrete, it is not enough if men act in a way
which agrees with the acts of others. Parallel activity, even if
similar, is not sufficient to bind men into a society.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="7"></a>[7:] This is proved by the fact that the festivals observed by the different castes amongst the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
are the same. Yet these parallel performances of similar festivals by
the different castes have not bound them into one integral whole. For
that purpose what is necessary is for a man to share and participate in a
common activity, so that the same emotions are aroused in him that
animate the others. Making the individual a sharer or partner in the
associated activity, so that he feels its success as his success, its
failure as his failure, is the real thing that binds men and makes a
society of them. The <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>
prevents common activity; and by preventing common activity, it has
prevented the Hindus from becoming a society with a unified life and a
consciousness of its own being. </td></tr>
</tbody></table>
</td></tr>
</tbody></table>
</td></tr>
</tbody></table>
<table border="0"><tbody>
<tr><td colspan="2"><h1>
7 [The worst feature of the Caste System is an anti-social spirit]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
often complain of the isolation and exclusiveness of a gang or a clique
and blame them for anti-social spirit. But they conveniently forget
that this anti-social spirit is the worst feature of their own <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
One caste enjoys singing a hymn of hate against another caste as much
as the Germans enjoyed singing their hymn of hate against the English
during the last war [=World War I]. The literature of the Hindus is
full of caste genealogies in which an attempt is made to give a noble
origin to one caste and an ignoble origin to other castes. The <b><a class="texts" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/texts/6762.html" target="Text_Notebox">Sahyadrikhand</a></b> is a notorious instance of this class of literature.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] This anti-social spirit is not confined to caste alone. It has gone deeper and has poisoned the mutual relations of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6788.html" target="Text_Notebox">sub-castes</a> as well. In my province the Golak <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>,
Deorukha Brahmins, Karada Brahmins, Palshe Brahmins, and Chitpavan
Brahmins all claim to be sub-divisions of the Brahmin caste. But the
anti-social spirit that prevails between them is quite as marked and
quite as virulent as the anti-social spirit that prevails between them
and other non-Brahmin castes. There is nothing strange in this. An
anti-social spirit is found wherever one group has "interests of its
own" which shut it out from full interaction with other groups, so that
its prevailing purpose is protection of what it has got.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] This anti-social spirit, this spirit of
protecting its own interests, is as much a marked feature of the
different castes in their isolation from one another as it is of nations
in their isolation. The Brahmin's primary concern is to protect "his
interest" against those of the non-<a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>;
and the non-Brahmins' primary concern is to protect their interests
against those of the Brahmins. The Hindus, therefore, are not merely an
assortment of castes, but are so many warring groups, each living for
itself and for its selfish ideal.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] There is another feature of caste which
is deplorable. The ancestors of the present-day English fought on one
side or the other in the Wars of the Roses and the Cromwellian War. But
the descendants of those who fought on the one side do not bear any
animosity—any grudge—against the descendents of those who fought on the
other side. The feud is forgotten. But the present-day non-Brahmins
cannot forgive the present-day <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a> for the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9598.html" target="Text_Notebox">insult their ancestors gave</a> to <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6779.html" target="Text_Notebox">Shivaji</a>. The present-day <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6887.html" target="Text_Notebox">Kayasthas</a> will not forgive the present-day Brahmins for the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9599.html" target="Text_Notebox">infamy cast upon their forefathers</a> by the forefathers of the latter. To what is this difference due? Obviously to the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
The existence of Caste and Caste Consciousness has served to keep the
memory of past feuds between castes green, and has prevented solidarity.<br />
<table border="0"><tbody>
<tr><td colspan="2"><h1>
8 [Caste prevents the uplift and incorporation of the aboriginal tribes]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] The recent [<a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6843.html" target="Text_Notebox">constitutional</a>]
discussion about the excluded and partially included areas has served
to draw attention to the position of what are called the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6733.html" target="Text_Notebox">aboriginal tribes</a>
in India. They number about 13 millions, if not more. Apart from the
question of whether their exclusion from the new Constitution is proper
or improper, the fact still remains that these aborigines have remained
in their primitive uncivilized state in a land which boasts of a
civilization thousands of years old. Not only are they not civilized,
but some of them follow pursuits which have led to their being <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9508.html" target="Text_Notebox">classified as criminals</a>.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] Thirteen millions of people living in
the midst of civilization are still in a savage state, and are leading
the life of hereditary criminals!! But the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
have never felt ashamed of it. This is a phenomenon which in my view is
quite unparalleled. What is the cause of this shameful state of
affairs? Why has no attempt been made to civilize these aborigines and
to lead them to take to a more honourable way of making a living?
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
will probably seek to account for this savage state of the aborigines
by attributing to them congenital stupidity. They will probably not
admit that the aborigines have remained savages because they had made no
effort to civilize them, to give them medical aid, to reform them, to
make them good citizens. But supposing a Hindu wished to do what the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6841.html" target="Text_Notebox">Christian missionary</a>
is doing for these aborigines, could he have done it? I submit not.
Civilizing the aborigines means adopting them as your own, living in
their midst, and cultivating fellow-feeling—in short, loving them. How
is it possible for a Hindu to do this? His whole life is one anxious
effort to preserve his caste. Caste is his precious possession which he
must save at any cost. He cannot consent to lose it by establishing
contact with the aborigines, the remnants of the hateful <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6809.html" target="Text_Notebox">Anaryas</a> of the Vedic days.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] Not that a <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
could not be taught the sense of duty to fallen humanity, but the
trouble is that no amount of sense of duty can enable him to overcome
his duty to preserve his caste. Caste is, therefore, the real
explanation as to why the Hindu has let the savage remain a savage in
the midst of his civilization without blushing, or without feeling any
sense of remorse or repentance. The Hindu has not realized that these
aborigines are a source of potential danger. If these savages remain
savages, they may not do any harm to the Hindus. But if they are
reclaimed by non-Hindus and converted to their faiths, they will swell
the ranks of the enemies of the Hindus. If this happens, the Hindu will
have to thank himself and his <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>. <br />
<br /></td></tr>
</tbody></table>
<table border="0"><tbody>
<tr><td colspan="2"><h1>
9 [The higher castes have conspired to keep the lower castes down]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] Not only has the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
made no effort for the humanitarian cause of civilizing the savages,
but the higher-caste Hindus have deliberately prevented the lower castes
who are within the pale of Hinduism from rising to the cultural level
of the higher castes. I will give two instances, one of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6784.html" target="Text_Notebox">Sonars</a> and the other of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6738.html" target="Text_Notebox">Pathare Prabhus</a>. Both are communities quite well-known in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6896.html" target="Text_Notebox">Maharashtra</a>.
Like the rest of the communities desiring to raise their status, these
two communities were at one time endeavouring to adopt some of the ways
and habits of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6784.html" target="Text_Notebox">Sonars</a> were styling themselves Daivadnya <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a> and were wearing their <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9443.html" target="Text_Notebox">"dhotis"</a> with folds in them, and using the word <i><a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9448.html" target="Text_Notebox">namaskar</a></i> for salutation. Both the folded way of wearing the "dhoti" and the <i>namaskar </i>were
special to the Brahmins. The Brahmins did not like this imitation and
this attempt by Sonars to pass off as Brahmins. Under the authority of
the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6739.html" target="Text_Notebox">Peshwas</a>,
the Brahmins successfully put down this attempt on the part of the
Sonars to adopt the ways of the Brahmins. They even got the President of
the Councils of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6858.html" target="Text_Notebox">East India Company</a>'s settlement in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6823.html" target="Text_Notebox">Bombay</a> to issue a prohibitory order against the Sonars residing in Bombay.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] At one time the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6738.html" target="Text_Notebox">Pathare Prabhus</a>
had widow-remarriage as a custom of their caste. This custom of
widow-remarriage was later on looked upon as a mark of social
inferiority by some members of the caste, especially because it was
contrary to the custom prevalent among the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>.
With the object of raising the status of their community, some Pathare
Prabhus sought to stop this practice of widow-remarriage that was
prevalent in their caste. The community was divided into two camps, one
for and the other against the innovation. The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6739.html" target="Text_Notebox">Peshwas</a>
took the side of those in favour of widow-remarriage, and thus
virtually prohibited the Pathare Prabhus from following the ways of the
Brahmins.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> criticise the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6907.html" target="Text_Notebox">Mohammedans</a>
for having spread their religion by the use of the sword. They also
ridicule Christianity on the score of the Inquisition. But really
speaking, who is better and more worthy of our respect—the Mohammedans
and Christians who attempted to thrust down the throats of unwilling
persons what they regarded as necessary for their salvation, or the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
who would not spread the light, who would endeavour to keep others in
darkness, who would not consent to share his intellectual and social
inheritance with those who are ready and willing to make it a part of
their own make-up? I have no hesitation in saying that if the Mohammedan
has been cruel, the Hindu has been mean; and meanness is worse than
cruelty.</td></tr>
</tbody></table>
<br />
<table border="0"><tbody>
<tr><td colspan="2"><h1>
14 [My ideal: a society based on Liberty, Equality, and Fraternity]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] I would not be surprized if some of you
have grown weary listening to this tiresome tale of the sad effects
which caste has produced. There is nothing new in it. I will therefore
turn to the constructive side of the problem. What is your ideal society
if you do not want caste, is a question that is bound to be asked of
you. If you ask me, my ideal would be a society based on <i>Liberty, Equality, and Fraternity</i>. And why not?
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] What objection can there be to
Fraternity? I cannot imagine any. An ideal society should be mobile,
should be full of channels for conveying a change taking place in one
part to other parts. In an ideal society there should be many interests
consciously communicated and shared. There should be varied and free
points of contact with other modes of association. In other words there
must be social endosmosis. This is fraternity, which is only another
name for democracy. Democracy is not merely a form of government. It is
primarily a mode of associated living, of conjoint communicated
experience. It is essentially an attitude of respect and reverence
towards one's fellow men.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] Any objection to Liberty? Few object to
liberty in the sense of a right to free movement, in the sense of a
right to life and limb. There is no objection to liberty in the sense of
a right to property, tools, and materials, as being necessary for
earning a living, to keep the body in a due state of health. Why not
allow a person the liberty to benefit from an effective and competent
use of a person's powers? The supporters of Caste who would allow
liberty in the sense of a right to life, limb, and property, would not
readily consent to liberty in this sense, inasmuch as it involves
liberty to choose one's profession.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] But to object to this kind of liberty is
to perpetuate slavery. For slavery does not merely mean a legalized
form of subjection. It means a state of society in which some men are
forced to accept from others the purposes which control their conduct.
This condition obtains even where there is no slavery in the legal
sense. It is found where, as in the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>, some persons are compelled to carry on certain prescribed callings which are not of their choice.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] Any objection to equality? This has
obviously been the most contentious part of the slogan of the French
Revolution. The objections to equality may be sound, and one may have to
admit that all men are not equal. But what of that? Equality may be a
fiction, but nonetheless one must accept it as the governing principle. A
man's power is dependent upon (1) physical heredity; (2) social
inheritance or endowment in the form of parental care, education,
accumulation of scientific knowledge, everything which enables him to be
more efficient than the savage; and finally, (3) on his own efforts. In
all these three respects men are undoubtedly unequal. But the question
is, shall we treat them as unequal because they are unequal? This is a
question which the opponents of equality must answer.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="6"></a>[6:] From the standpoint of the
individualist, it may be just to treat men unequally so far as their
efforts are unequal. It may be desirable to give as much incentive as
possible to the full development of everyone's powers. But what would
happen if men were treated as unequally as they are unequal in the first
two respects? It is obvious that those individuals also in whose favour
there is birth, education, family name, business connections, and
inherited wealth, would be selected in the race. But selection under
such circumstances would not be a selection of the able. It would be the
selection of the privileged. The reason, therefore, which requires that
in the third respect [of those described in the paragraph above] we
should treat men unequally, demands that in the first two respects we
should treat men as equally as possible.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="7"></a>[7:] On the other hand, it can be urged that
if it is good for the social body to get the most out of its members, it
can get the most out of them only by making them equal as far as
possible at the very start of the race. That is one reason why we cannot
escape equality. But there is another reason why we must accept
equality. A statesman is concerned with vast numbers of people. He has
neither the time nor the knowledge to draw fine distinctions and to
treat each one equitably, i.e. according to need or according to
capacity. However desirable or reasonable an equitable treatment of men
may be, humanity is not capable of assortment and classification. The
statesman, therefore, must follow some rough and ready rule, and that
rough and ready rule is to treat all men alike, not because they are
alike but because classification and assortment is impossible. The
doctrine of equality is glaringly fallacious but, taking all in all, it
is the only way a statesman can proceed in politics—which is a severely
practical affair and which demands a severely practical test. </td></tr>
</tbody></table>
<table border="0"><tbody>
<tr><td colspan="2"><h1>
15 [The Arya Samajists' "Chaturvarnya" retains the old bad caste labels]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] But there is a set of reformers who hold out a different ideal. They go by the name of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6811.html" target="Text_Notebox">Arya Samajists</a>, and their ideal of social organization is what is called <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6840.html" target="Text_Notebox">Chaturvarnya</a>,
or the division of society into four classes instead of the four
thousand castes that we have in India. To make it more attractive and to
disarm opposition, the protagonists of <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6840.html" target="Text_Notebox">Chaturvarnya</a>
take great care to point out that their Chaturvarnya is based not on
birth but on guna (worth). At the outset, I must confess that
notwithstanding the worth-basis of this Chaturvarnya, it is an ideal to
which I cannot reconcile myself.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] In the first place, if under the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6840.html" target="Text_Notebox">Chaturvarnya</a> of the Arya Samajists an individual is to take his place in the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a> Society according to his worth, I do not understand why the Arya Samajists insist upon labelling men as <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmin</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6891.html" target="Text_Notebox">Kshatriya</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6799.html" target="Text_Notebox">Vaishya</a> and <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6777.html" target="Text_Notebox">Shudra</a>.
A learned man would be honoured without his being labelled a Brahmin. A
soldier would be respected without his being designated a Kshatriya. If
European society honours its soldiers and its servants without giving
them permanent labels, why should Hindu Society find it difficult to do
so, is a question which Arya Samajists have not cared to consider.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] There is another objection to the
continuance of these labels. All reform consists in a change in the
notions, sentiments, and mental attitudes of the people towards men and
things. It is common experience that certain names become associated
with certain notions and sentiments which determine a person's attitude
towards men and things. The names <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmin</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6891.html" target="Text_Notebox">Kshatriya</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6799.html" target="Text_Notebox">Vaishya</a>, and <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6777.html" target="Text_Notebox">Shudra</a> are names which are associated with a definite and fixed notion in the mind of every <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>. That notion is that of a hierarchy based on birth.
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<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] So long as these names continue, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> will continue to think of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmin</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6891.html" target="Text_Notebox">Kshatriya</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6799.html" target="Text_Notebox">Vaishya</a>, and <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6777.html" target="Text_Notebox">Shudra</a> as hierarchical divisions of high and low, based on birth, and to act accordingly. The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
must be made to unlearn all this. But how can this happen, if the old
labels remain, and continue to recall to his mind old notions? If new
notions are to be inculcated in the minds of people, it is necessary to
give them new names. To continue the old names is to make the reform
futile. To allow this <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6840.html" target="Text_Notebox">Chaturvarnya</a>
based on worth to be designated by such stinking labels as Brahmin,
Kshatriya, Vaishya, Shudra, indicative of social divisions based on
birth, is a snare.</td></tr>
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Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-51731777190224045982015-06-26T12:29:00.000-07:002016-01-11T08:28:08.789-08:00 'The basic structure doctrine of our Contitution <div dir="ltr" style="text-align: left;" trbidi="on">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdWAMonxGeaxSu7axrfrzQbD-enC3Zaq5Dm22T3MX0eVdctjWwBJLN5tnfjvvOgBUw9_7ENgn0OlmFXemeipLIohH850hoZfMmLe1tQy6E2lYiQi0o58SH1txli-eD5GDEtg9EcHSFClqT/s1600/AdvShanthiji.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdWAMonxGeaxSu7axrfrzQbD-enC3Zaq5Dm22T3MX0eVdctjWwBJLN5tnfjvvOgBUw9_7ENgn0OlmFXemeipLIohH850hoZfMmLe1tQy6E2lYiQi0o58SH1txli-eD5GDEtg9EcHSFClqT/s640/AdvShanthiji.jpg" width="472" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: "times" , "times new roman" , serif; font-size: small;">Shanti Bhushan (born 11 November 1925)</span> </td></tr>
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<a href="http://asssamiti.com/wp-content/uploads/2014/09/Dr._B._R._Ambedkar_Who_were_the_ShudrasBookZZ.org-1.pdf" target="_blank"> click here to see Dr.B.R.Ambedkar Out standing book "Who were the Shudras"</a><br />
<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvLytl9JwACFpwHvNAI0XcVYofeYqQSYDz0dIVbTD-Ve_NDqD4uV9FGZRDRXtPCXwhwiNF2ILo8a5Ub_foz8zmL4wfQbQPhTlSxKyOJvFs1Ls833nqc47ilouYtOwK3ul2eM8O5fnD6GmN/s1600/B.R.Ambedkar.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvLytl9JwACFpwHvNAI0XcVYofeYqQSYDz0dIVbTD-Ve_NDqD4uV9FGZRDRXtPCXwhwiNF2ILo8a5Ub_foz8zmL4wfQbQPhTlSxKyOJvFs1Ls833nqc47ilouYtOwK3ul2eM8O5fnD6GmN/s1600/B.R.Ambedkar.jpg" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Dr.B.Ambedkar </td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjA6HA740s3AtO7z2ccDzMBZuheqddH5TpMfNNliAGv31PKI1DZylrqFdLfjru_TEdjCbnp05Vs2KCHLd5lFlqlLpwlzloh5ipvbMNsqCX3oP_2mtQOCvcVxiGOjfHMSdTSSFls00fveL2Q/s1600/justice_v_m_tarkunde.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="216" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjA6HA740s3AtO7z2ccDzMBZuheqddH5TpMfNNliAGv31PKI1DZylrqFdLfjru_TEdjCbnp05Vs2KCHLd5lFlqlLpwlzloh5ipvbMNsqCX3oP_2mtQOCvcVxiGOjfHMSdTSSFls00fveL2Q/s320/justice_v_m_tarkunde.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="font-family: "times" , "times new roman" , serif; font-size: small;"><b>Vithal Mahadeo
Tarkunde</b></span></span> </td></tr>
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<span style="font-family: "times" , "times new roman" , serif; font-size: small;"> </span><span style="font-family: "times" , "times new roman" , serif; font-size: small;">Shanti Bhushan (born 11 November 1925) is a former Law Minister of India
at Ministry of Law and Justice in the Morarji Desai
Ministry and also a senior advocate.<span style="font-family: "times" , "times new roman" , serif;">Now crossing 90 through a glorious <span style="font-family: "times" , "times new roman" , serif;">judicial carrier </span>. </span> <b>Ad<span style="font-family: "times" , "times new roman" , serif;">v </span></b></span><b><span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="font-family: "times" , "times new roman" , serif; font-size: small;">Shanti Bhushan<span style="font-family: "times" , "times new roman" , serif;">,</span></span> </span><span style="font-family: "times" , "times new roman" , serif; font-size: small;"> N.A.
Palkhivala<span style="font-family: "times" , "times new roman" , serif;"> ,</span></span></b><span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="font-family: "times" , "times new roman" , serif; font-size: small;"><b>Vithal Mahadeo
Tarkunde</b></span> all are to be <span style="font-family: "times" , "times new roman" , serif;">remembered </span> with gratitude !</span><span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="font-family: "times" , "times new roman" , serif; font-size: small;">As they have saved the
Indian democracy. 'Largest democracy' become the 'Greatest Democracy in the world<span style="font-family: "times" , "times new roman" , serif;">'(at least for <span style="font-family: "times" , "times new roman" , serif;">a small interlude)</span></span>.</span> The <b>basic
structure doctrine</b> is an <a href="http://en.wikipedia.org/wiki/India">Indian</a>
judicial principle that the <a href="http://en.wikipedia.org/wiki/Constitution_of_India">Constitution
of India</a> has certain <i>basic features</i> that cannot be altered
or destroyed through <a href="http://en.wikipedia.org/wiki/Amendments_to_the_Constitution_of_India">amendments</a>
by the <a href="http://en.wikipedia.org/wiki/Parliament_of_India">parliament</a>.</span></div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnv4ZRqKwSkPTf2YAS8W-9K2nqneEfO-aX_plntfoGL3Ej1PyrfKQdFOano3tTJqWm3Kwe15JpRywvjkoySlqrPCImMjlSm4crQ7Veo9JfkHaFmpYiDQKS0j_mT9rSrYQW64TYlOzMeoNk/s1600/nanipalkhivala.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnv4ZRqKwSkPTf2YAS8W-9K2nqneEfO-aX_plntfoGL3Ej1PyrfKQdFOano3tTJqWm3Kwe15JpRywvjkoySlqrPCImMjlSm4crQ7Veo9JfkHaFmpYiDQKS0j_mT9rSrYQW64TYlOzMeoNk/s400/nanipalkhivala.jpg" width="311" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><b><span style="font-family: "times" , "times new roman" , serif; font-size: small;">N.A.
Palkhivala</span></b> </td></tr>
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<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><a href="https://draft.blogger.com/null" name="cite_ref-Outlook_1-0"></a><a href="https://draft.blogger.com/null" name="cite_ref-2"></a>
In Kesavananda Bharati v State of Kerala .Argument by great N.A.
Palkhivala is worth remembering. </span><span style="font-family: "times" , "times new roman" , serif; font-size: small;">Let us revisit
that great moments with nostalgia :- Kesavananda Bharati v State
of Kerala .----Argument by great N.A. Palkhivala. Issue was “Can
Parliament amend basic structure of the constitution with a brutal
majority ? Let us look proceedings . Great Palkhilvala :- “ If the
parliament in future is passing an amendment demanding “Prime
Minister of India should always be from a particular family !”
.(recollect Mrs Indira Gandhi ,daughter of Pandit Nehru was the P.M of India then !). Hon: Judge: “ Do you think that the parliament is insane ?“
Celebrated answer was : “The problem is not what a sane parliament
do. <b>BUT WHAT AN INSANE PARLIAMENT SHOULD NOT DO</b>” .
The power of the argument was an inspiration to all of us who were
with the J.P movement -It was during my student days and was the
Southern regional coordinator of 'Students Union for Civil Liberties
and Democratic rights [the student wing of PUCL – travelled
extensively and the argument of Palkhilvala we got it <span class="st"><i> </i>hearsay!<i>. W</i></span>e were fortunate to get in touch with <b>Vithal Mahadeo
Tarkunde</b> (3 July 1909, <a href="http://en.wikipedia.org/wiki/Saswad">Saswad</a>
– 22 March 2004, <a href="http://en.wikipedia.org/wiki/Delhi">Delhi</a>),the
"Father of the Civil Liberties movement" in India and a
former judge of the Bombay High Court .The Supreme Court of India also praised him as "undoubtedly the
most distinguished judge of the post-<a href="http://en.wikipedia.org/wiki/M._C._Chagla">Chagla</a>
1957 period" But now I am not getting the reference of the
argument more informed friends please Help – I am not mentioning
the names of his books and publications for obvious reasons -It was the
most productive period of my life. Now I am writing these to remind
our younger generation 'Emergency period was for sure the darkest
period in Indian History but for those who reacted properly g<span style="font-family: "times" , "times new roman" , serif;">o</span>t the
best from that -quoting from my
chosen discipline of academic activity, Physics I have understood and
tried to impart the information that 'Entropy is a measure of
disorder but with out entropy there is no growth!'- In History Arnold
Toynbee has correctly pointed out this fact by saying "The
Civilization which faces no challenge eventually become moribund ". Let us return to Basic principle doctrine of our constitution let me
quote what ever I got after googling “ Indira Gandhi was
determined to cut the Supreme Court and the High Courts to size and
she introduced a series of constitutional amendments that nullified
the <i>Golak Nath</i>, <i>Bank Nationalisation </i>and <i>Privy
Purses </i><span style="font-family: "times" , "times new roman" , serif;">judgements</span>. In a nutshell, these amendments gave Parliament
uncontrolled power to alter or even abolish any fundamental right.
Although the court upheld the basic structure doctrine by only the
narrowest of margins, it has since gained widespread acceptance and
legitimacy due to subsequent cases and <span style="font-family: "times" , "times new roman" , serif;">judgements</span>. <b><span style="font-family: "times" , "times new roman" , serif;">Q</span>uit irony of events, </b></span><b><span style="font-size: x-small;">very same legendary Nani Palkhivala represented </span></b><span style="font-size: x-small;"><b><span style="font-size: x-small;">M</span>rs Gandhi for her appeal for an unconditional stay.</b>
Before the vacation judge, Justice V.R. Krishna Iyer, <u><b>Shanti Bhushan
succeeded against Palkhivala,</b></u> . On June 24, 1975, Justice Iyer gave Gandhi only a partial stay
— she could continue as an MP and PM but could not vote or
participate in <a href="http://indianexpress.com/tag/lok-sabha/">Lok
Sabha</a> proceedings.</span><br />
<span style="font-size: x-small;"> On June 25, hardly 12 days after the election verdict and a day after
the conditional stay, the internal Emergency was declared and many
opposition leaders were detained without trial, including Jayaprakash
Narayan, Atal Bihari Vajpayee and L.K. Advani. The press was muzzled,
censorship imposed, and even judgements could not be reported. A pall of
fear enveloped the country. Justice Iyer’s conditional stay and Shanti
Bhushan’s victory in Allahabad earned them the unmerited distinction —
unintended and unforeseen — of being the fathers of the Emergency </span><br />
<div id="stcpDiv" style="left: -1988px; position: absolute; top: -1999px;">
On
her appeal to the Supreme Court for an unconditional stay, Gandhi was
represented by the legendary advocate, Nani Palkhivala. Before the
vacation judge, Justice V.R. Krishna Iyer, Shanti Bhushan succeeded
against Palkhivala, who had argued for an unconditional stay. On June
24, 1975, Justice Iyer gave Gandhi only a partial stay — she could
continue as an MP and PM but could not vote or participate in <a href="http://indianexpress.com/tag/lok-sabha/">Lok Sabha</a> proceedings.<br />
On June 25, hardly 12 days after the election verdict and a day after
the conditional stay, the internal Emergency was declared and many
opposition leaders were detained without trial, including Jayaprakash
Narayan, Atal Bihari Vajpayee and L.K. Advani. The press was muzzled,
censorship imposed, and even judgments could not be reported. A<br />
- See more at: http://indianexpress.com/article/opinion/columns/emergency-antidote/#sthash.srXyUpmR.TRUDkdXU.dpuf</div>
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"> <span style="font-family: "times" , "times new roman" , serif;">T</span>he subsequent attempt to suppress her prosecution through the
39th Amendment. When the Kesavananda </span><span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="font-family: "times" , "times new roman" , serif; font-size: small;"> Bharati v State of Kerala ,</span>case was decided, the underlying
apprehension of the majority bench that elected representatives could
not be trusted to act responsibly was perceived to be unprecedented.
However, the passage of the 39th Amendment proved that in fact this
apprehension was well-founded. In <i>Indira Nehru Gandhi v. Raj
Narain</i>, a Constitutional Bench of the Supreme Court used the
basic structure doctrine to strike down the 39th amendment and paved
the way for restoration of Indian democracy. Raju Ramachandran put
it succinctly in his essay:</span><span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span style="font-family: "times" , "times new roman" , serif; font-size: small;">quote</span>/“<span style="color: blue;"><i>The basic structure doctrine proceeds
upon a distrust of the democratic process, which itself must surely
be part of the basic structure. In limiting the amending power, the
basic structure doctrine in fact stifles democracy, a basic
feature.”</i>/unquote - The text book exam<span style="background-color: #674ea7;"></span>ple of insane -undemocratic
and </span>KHAP model,was that with a doctored majority by inviting all Delhi M.L.As and goons. Mr Arvindh Kejeriwal humiliated the Indian consciousness .I can never never forget the live telecast showing ,Respected Bushan in his eighties running for life and refuse to comment to the T.V crew !. Those who knows his contribution in this 'Basic principle doctrine and hundreds of issues which upheld the dignity of rule of law .Quoting his words regarding, IAC "This is the last bus to democracy and next is anarchy" we are forced to think about 'A next bus after the last'. oxymoron claims now a days are not uncommon . Verdict first and trial next -a paraphrase of 'Alice in </span><span style="font-family: "times" , "times new roman" , serif; font-size: small;"><span class="st"> Wonderland</span>' is the working rule of A.K, Khap . Thousands of volunteers are worried and in a
state of despair ,those who support A.K honestly are hoping to bring
an amicable solution. Compromise needs more compromises with a hope to maintain status qua , just like a lie needs more lies to mask the truth and violence breeds more violence. But taking up the challenge to bring history to
its logical course -And it will make us better citizens and that would be more productive.</span></div>
</div>
<div style="text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">Please visit my blogs</span></div>
<div style="text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"> 1. <a href="http://drbrambedkarindiaforchange.blogspot.in/" target="_blank">Lahor speech by Dr Ambedkar and How Kerala Nars ,Ezhavas and other communities becomes Hindus </a></span></div>
<div style="text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;">2. <a href="http://keralaswarajabhyan.blogspot.in/">Swaraj Abhyan Draft constitution -for Discussion </a></span></div>
<div style="text-align: justify;">
<span style="font-family: "times" , "times new roman" , serif; font-size: small;"><a href="http://krishgbharath.blogspot.in/">3. AAP Politics and cpmments in F.B </a></span></div>
</div>
Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-41100077031154619082015-05-01T04:49:00.001-07:002015-06-27T18:51:59.157-07:00Why the earth quake canot be predicted ?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSqWNKmOe_tEE5cVQedcvjiRonleu1Xbv0ST-K8cGhyphenhyphen-XdN00n3XIJfkFIxPCSdRnAkHf0nxRgl6m6siCC0wH68rbhaYMulpxZP5TOJncabizFXxINowqSx9pPhMmxg8ot7k3fI3vsy4w2/s1600/oceancont_fourcolumn.gif" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="376" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSqWNKmOe_tEE5cVQedcvjiRonleu1Xbv0ST-K8cGhyphenhyphen-XdN00n3XIJfkFIxPCSdRnAkHf0nxRgl6m6siCC0wH68rbhaYMulpxZP5TOJncabizFXxINowqSx9pPhMmxg8ot7k3fI3vsy4w2/s640/oceancont_fourcolumn.gif" width="640" /></a></div>
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<span style="font-size: x-small;"> Can we prevent Earth quakes? Is it possible to predict it? </span><span style="font-size: x-small;"> With sufficient accuracy If No why? </span></h2>
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<span style="font-size: x-small;"> These
are questions, we would like to address now Earthquakes, tsunamis and
volcanoes are just some of the deadly hazards ,we are exposed to, on
Earth. These
events shape our planet and affect, where and how we live. Can we prevent Earth quakes ,or can it be predicted if no why? These
are the questions we would like to address now
</span>
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</div>
<h3 style="line-height: 100%; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: sans-serif; font-size: x-small;">What
is an earthquake? </span>
</h3>
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<br /></div>
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<span style="font-family: sans-serif; font-size: x-small;">An
earthquake is the shaking and vibration at the surface of the Earth
caused by energy being released along a fault plane, at the edge of a
tectonic plate or by volcanic activity.</span></div>
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<span style="font-family: sans-serif; font-size: x-small;">Earthquakes
are caused by the movement of Earth’s outer layer (the crust and a
portion of the upper mantle).
The outside layer of Earth is split intotectonic
plates,which are moving slightly due to the movement
of magma in the layer below. This causes plates to squeeze together,
move apart and slide alongside each other. Earthquakes are classified
into two types: </span></div>
<h3 style="line-height: 100%; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: sans-serif; font-size: x-small;">1.Interplate earthquakes </span>
</h3>
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<div style="line-height: 100%; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: x-small;"><span style="font-family: sans-serif;">These
earthquakes occur on tectonic plate boundaries where the tectonic
plates are moving towards each other or sliding alongside each other.
If the United States which </span></span>
</div>
<div style="text-align: justify;">
</div>
<div style="line-height: 100%; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: sans-serif; font-size: x-small;">are
located on tectonic plate boundaries. Large earthquakes are usually
interplate earthquakes. </span>
</div>
<div style="text-align: justify;">
</div>
<h3 style="line-height: 100%; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: x-small;">2.<span style="font-family: sans-serif;">Intraplate
earthquakes </span> </span></h3>
<div style="line-height: 100%; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: x-small;">T<span style="font-family: sans-serif;">hese occur in the
middle of tectonic plates on fault zones where the pressure of the
tectonic plate being squashed and forced to move builds up and is
released through the cracks in rocks associated with fault zones,
resulting in an earthquake. </span></span>
</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<br /></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjosf5nnG9jp-_p6wlbq-TcUiBgR5EzcCEA-I1fxZrG-ejdVrkVWEG4iiJNuJ8gy8BKRGnP4KxNMpEYLn8yzFe0Z8IylppQxHrbsGdr_vRpX747upe86GkC9EJHaEzJrTAXYeCK2uaAum-K/s1600/Global_plate_motion_2008.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjosf5nnG9jp-_p6wlbq-TcUiBgR5EzcCEA-I1fxZrG-ejdVrkVWEG4iiJNuJ8gy8BKRGnP4KxNMpEYLn8yzFe0Z8IylppQxHrbsGdr_vRpX747upe86GkC9EJHaEzJrTAXYeCK2uaAum-K/s1600/Global_plate_motion_2008.jpg" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFwYOPKx-BBPSy8wA6VZEcO2_ZHjxHOTgC16BqIkrBrdh0RzvX8zkr3wDQbrzwWSi-VkYes7ElP84tc3HCJCgtJ0mSlRFcQ31qyIiRmcSkdjth9wMjFkepaCc9orhVU71zeHz39cQmbRjQ/s1600/Fault_types.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFwYOPKx-BBPSy8wA6VZEcO2_ZHjxHOTgC16BqIkrBrdh0RzvX8zkr3wDQbrzwWSi-VkYes7ElP84tc3HCJCgtJ0mSlRFcQ31qyIiRmcSkdjth9wMjFkepaCc9orhVU71zeHz39cQmbRjQ/s320/Fault_types.png" width="128" /></a></div>
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<br /></div>
<div style="text-align: justify;">
<span style="font-size: x-small;"><br /></span>
</div>
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</div>
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<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfBP9Fu84B1qrpevIc82ImEDz8quRDOgeEy6T1L6neVsQ4KRs-gpXGOKDmAeehLdN7rQp5o_vyNv6303U0ELXWVZiIaFkSipEhR2XZhb53xloLrkZFT_Q910kh5DjU9jmsKgIGofNgH3j7/s1600/800px-Kluft-photo-Carrizo-Plain-Nov-2007-Img_0327.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfBP9Fu84B1qrpevIc82ImEDz8quRDOgeEy6T1L6neVsQ4KRs-gpXGOKDmAeehLdN7rQp5o_vyNv6303U0ELXWVZiIaFkSipEhR2XZhb53xloLrkZFT_Q910kh5DjU9jmsKgIGofNgH3j7/s320/800px-Kluft-photo-Carrizo-Plain-Nov-2007-Img_0327.jpg" width="320" /></a></div>
<span style="font-size: x-small;">The largest recorded
earthquake in the world was a magnitude 9.5 in Chile on May 22, There
were attempts to correlate it with phases of the Moon? With seasons
,weather Sunspots and solar cycles? . Every prediction method makes
lucky hits, but none of them really worked .Lay people reinvent these
hypotheses anyway. </span>
</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<span style="font-size: x-small;"> Scientists have moved on to
more sophisticated guesses, but with little more success. It doesn't
matter, for instance, how long it has been since the last earthquake
along a particular stretch of geologic fault. It doesn't matter what
fluid pressures underground are doing—rising, falling, or
fluctuating. It doesn't matter what the electrical conductivity of
the ground is doing. The behaviour
of earthquake faults is a stubborn mystery. Seismologist <a href="http://scec.ess.ucla.edu/ykagan.html">Yan
Kagan</a> of UCLA said a few years ago, "It may require the
development of completely new mathematical and theoretical tools.</span></div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<span style="font-size: x-small;">A team of Greek
seismologists, known as the VAN group after the names of its leaders
(Panayotis Varotsos, Kessar Alexopoulos, and Kostas Nomicos of the
University of Athens), has long claimed to make useful predictions
from a complicated network of signal detectors in electric power
lines of many kilometres
length. But a dedicated group of critics has kept the VAN group on
its mettle. The debate was formalized in 1996 in <i>Geophysical
Research Letters</i>.
The VAN group responded to each of 16 Comments with a formal Reply.
In some cases the exchange continued further, a sign of strong
disagreement over basic matters. These days their work seems to be
ignored generally, although Seiya Uyeda continues similar research
with his group in Japan.The overwhelming consensus of the
meeting was that earthquake prediction, in the popular sense of
deterministic short-term prediction, is not possible at present. Most
of the participants also agreed that the chaotic, highly non-linear
.The word "chaotic"
is significant, because the mathematics of chaos is a step forward.
The pattern of earthquakes along a fault resembles other chaotic
phenomena like the avalanching of a sand pile under a random rain of
sand grains—while each individual occurrence is unpredictable, the
bulk result can be modeled quite precisely. In the case of the sand
pile, the bulk result is a cone with sides at the angle of repose.
For earthquakes it is an overall level of energy release that matches
the tectonic movement of the earth's plates. From that information we
can confidently map the expected long-term hazards for a region—that
is, we can construct long-term <b>forecasts</b>.
This is vitally useful for planners, emergency agencies, and
designers of buildings and other structures.</span></div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<span style="font-size: x-small;"> Because we don’t know
enough about plate tectonics. “We basically have a 50-year-old
science, compared with most other sciences, which are hundreds of
years old,” says Chris Goldfinger, director of the Active Tectonics
and Seafloor Mapping Laboratory at Oregon State University. By
SCIENCE most us inclined to think about 'the systematic and
objective study ' which has developed during Renaissance
-Deterministic and reductionistic approach -with the backing of
celebrated 17<sup>th</sup>
Century mathematics-known now as Cartesian determinism . Development
of quantum mechanics , non-linear dynamics ,chaos and collective
phenomenon and Self Organised Systems[SOS] has brought a paradigm
shift to the basic concepts -still Newtonian mechanics is applicable
as valid approximation -stretching beyond its domain of
applicability gives erroneous results. </span>
</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<span style="font-size: x-small;"><a href="https://draft.blogger.com/null" name="cite_ref-2"></a> Chris
Goldfinger's optimism stems from that tradition, the sacrosanct
principle was casualty-which entails that there is a cause to every
effect – applying the method of reductions a single cause- to a
single effect was attributed – a close look at any physical
phenomenon reveals another aspects .There
are multiple causes known and unknown -same is the case with effects
there will be cascading effect of multiples causes and precise
prediction is impossible – it just a hope that more development in
science and technology will make precise prediction possible .
Every answer to a problem bring more questions as well . Leaving all
these philosophical and technical details let
us consider a simple example take a wooden meter scale ,bend it by
applying torque at both ends it may brake if the torque is
sufficient- can we predict exact spot in which it will break ,if we
repeat the experiment with another
wooden scale -what
about the shape of the broken boundary -it looks just like the
boundary of a cloud or snow flake – T<a href="http://en.wikipedia.org/wiki/Three-body_problem">hree-body
problem</a> by <a href="http://en.wikipedia.org/wiki/Henri_Poincar%C3%A9">Henri
Poincaré</a> in 1890. He later proposed that such phenomena could be
common, for example, in meteorology.
In 1961, Edward Lorenz coined the 'The butterfly
effect' and proved how precis prediction of weather is impossible </span></div>
<div style="text-align: justify;">
<span style="font-size: x-small;"> </span>
</div>
<div style="text-align: justify;">
</div>
<div style="text-align: justify;">
<span style="font-size: x-small;"> It is interesting to note
the case of , Italian
courts convicted six scientists and a government official—all
members of the National Commission for the Forecast and Prevention of
Major Risks—of manslaughter for giving <a href="http://articles.chicagotribune.com/2012-10-22/business/sns-rt-us-italy-earthquake-courtbre89l13v-20121022_1_magnitude-earthquake-enzo-boschi-scientists">"incomplete,
imprecise and contradictory"</a> information in the days leading
up to an earthquake that struck L'Aquila on April 6, 2009. Tens of
thousands of buildings were destroyed, 1000 people were injured, and
308 people died, and the courts believe it was because scientists
<a href="http://www.cnn.com/2012/10/23/world/europe/italy-quake-scientists-guilty/index.html">didn't
do enough to warn civilians of the risk of a devastating quake.</a></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDwKRut7SgVoOl-Zz49d9UgWd2L3xypEDsU_zqBAoBUZcAslSAdW6kE7ZYQnzsESbCFloAuIheuDYH61F_XByNG-ydqT2rvugNgIAb2Qhq1u27pZSpAQvZIz5m9Bke3Dxk6XChFmoLah9k/s1600/fractal.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhDwKRut7SgVoOl-Zz49d9UgWd2L3xypEDsU_zqBAoBUZcAslSAdW6kE7ZYQnzsESbCFloAuIheuDYH61F_XByNG-ydqT2rvugNgIAb2Qhq1u27pZSpAQvZIz5m9Bke3Dxk6XChFmoLah9k/s1600/fractal.jpeg" /></a></div>
<div style="text-align: left;">
<span style="font-size: x-small;">Unpredictability -self similarity ,fractal nature in space and time are common features of all self organized systems .These are classic examples of open systems, takes inputs from outside -cascading effect of multiple causes takes away the deterministic trajectory . In sociology and politics it is much more visible as the smallest component participating in the structure formation is the individuals -we people .How many of us were able to predict the exponential growth of a political party known as AAP in India.Even its strongest opponents was not able to foresaw its fall from height of high morality, ethics and propriety . The sudden growth of civilization in Greece,renaissance -rise and fall of Hitler and Stalin and History as an open book will teach us more .</span></div>
<div style="text-align: left;">
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Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-51066643099201924032015-04-05T20:09:00.001-07:002015-06-24T21:02:18.535-07:00 Adv. Prashanth Bhushans letter Mr Kejeriwal - reveals the story of a new initiative -Swaraj Abyan <div dir="ltr" style="text-align: left;" trbidi="on">
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<i>(Prashant
Bhushan is a famous lawyer-activist whose public interest litigations
have helped expose major scams. He is a founding member of the Aam
Aadmi Party.)</i></div>
Dear Arvind,<br />
<br />
In the National Council meeting held on the
March 28, in your Convenor's address, instead of giving a review of
the party's situation and the path ahead, you chose to launch an
attack on Yogendra Ji, my father and me, making all sorts of false
and inflammatory allegations against us. Your speech incited several
Delhi MLAs- (who were invited despite not being members of the NC) to
scream that we were "gaddars" who should be thrown out, and
behave in the manner of hooligans. Such was the ferocity of the mob
of these MLAs and others as they rushed towards my father, that he
felt that he may not get out of this alive.<br />
<br />
You did not even
allow us to respond to your allegations. Immediately after your
speech, in the middle of shouting and screaming by MLAs and others,
Manish read out a resolution for our removal (without any chair, and
without anyone allowing him to do so). He then proceeded to call for
vote by show of hands without allowing any discussion, forcing us to
walk out of what had clearly become a farce.<br />
It was farcical for many reasons: Many members of the NC had not
been invited or allowed to attend; more than half the people inside
the meeting hall were non-members, which included MLAs, district and
State conveners of four states, volunteers and bouncers; there was no
orderly conduct of the proceedings for many reasons, including the
hooliganism displayed by many people there; no independent
videography was allowed, the party's Lokpal was not allowed,
etc.<br />
<br />
What has happened subsequent to the 28th, however, has
taken the farce to a level where it seems as if a Stalinist purge is
taking place in the party. The party's internal Lokpal, a person of
immense stature and independence, has been removed
unconstitutionally, merely because he expressed his wish to attend
the National Council meeting and was seen to be fair; other members
of the National Executive are being suspended, again
unconstitutionally, only because they had attended a press conference
held by us after the hooliganism in the National Council
meeting.<br />
<br />
Thereafter, you have ordered the release of a
carefully-edited version of your speech at the National Council
meeting, containing various false charges against us, and carefully
editing out the portions showing the hooliganism of the mob. It is in
such circumstances that I am having to write this open letter to
you.<br />
<br />
In order to respond to your charges, I would need to go
back a bit to see where my serious differences started with you.
If you will remember, my differences started after the Lok Sabha
elections, when a series of things happened which began to show two
serious defects in your character and personality. Firstly, you
wanted to push through your decisions at any cost in the party,
despite the majority of the PAC or the National Executive disagreeing
with you. This included decisions that would have undoubtedly
been very harmful for the party and against public interest. And
secondly, you were willing to use some very highly unethical
and even criminal means to achieve your ends.<br />
<br />
After the
Lok Sabha elections, you felt that the party was finished, and
could only be revived if it were able to form the government
again in Delhi. So immediately after the elections, you started
talking to the Congress party for taking its support again to
form the government in Delhi. When news of this came out, a large
number of important people in the party including Prithvi
Reddy, Mayank Gandhi and Anjali Damania called me up saying this
would be disastrous, and if this happens, they would have to quit the
party. I was in Shimla at that time, I called you up, and I said that
you should not go ahead with this unless there is a proper discussion
in the Political Action Committee (PAC).<br />
<br />
I immediately
came back and we had a meeting of the PAC at your residence.
And at that meeting, a majority of the members - 5:4 - felt that we
should not go ahead with forming the government with Congress'
support. I had pointed out that this would seem extremely
opportunistic, since there was no logical reason for us to change our
publicly stated position. I also added that such a government would
not last, as the Congress will withdraw support soon, and thereafter,
for us to revive the party would become even more difficult.<br />
<br />
Instead
of abiding by the majority decision, you said that while that may be
the majority view, as the Convenor of the party, you have the right
to take the final decision, and that you would go ahead with seeking
Congress' support. At that point, I had a verbal argument with you. I
said the party can't be run in this manner, and it has to be run by
some democratic means. So it was decided to refer this issue to the
National Executive which had many more people. This reference was
made by email, and people were expected to vote by next morning. By
next morning, again a majority of people opposed this decision in the
National Executive and yet, a letter was secretly sent by you to the
Lieutenant Governor of Delhi saying that he should not dissolve the
Assembly for another week because AAP wants to seek the opinion of
the people on whether to form the government again.<br />
<br />
Immediately
after the letter came out, Congress said they were not ready to
support AAP and that left us with egg on our face with the result
that you had to backtrack the next day and apologize. But despite
that, the attempt to form the government with Congress' support or
with the support of breakaway MLAs from the Congress continued, as is
clear from the sting tape of Rajesh Garg which shows you were wanting
to form the government with the support of those MLAs whom you had
yourself accused of having being bought over by the BJP for Rs. 4
crore each. How could you even think of forming a government with the
support of such people! And this went on till as late as November,
just before the dissolution of the Assembly. In November, you called
Nikhil Dey and asked him to speak to Rahul Gandhi to convince him to
get the Congress party to support. But Nikhil told you that he can't
talk to Rahul Gandhi on this issue.<br />
<br />
Can you deny any of these
facts? All this, showed your willingness to go against majority
opinion, break all democratic rules of the party, and seek unethical
support of MLAs whom you yourself had accused of being corrupt, all
in the pursuit of power at any cost.<br />
Then came the issue of AVAM or Aam Aadmi Volunteer Action Manch,
which was a group of volunteers who wanted their voices heard in the
party. Because this was threatening to brew into a rebellion amongst
volunteers who felt that they were being used only like slave labour,
and because you felt that it was necessary to crush this, it appears
that the party got an SMS sent in the name of AVAM, saying that
volunteers should join the BJP - the idea was to suggest
that AVAM had become an agent of the BJP, though the SMS was
fabricated by the party itself in the name of AVAM. And using this,
you announced in a Google Hangout that these people had become
traitors because of that SMS. And on that basis, Karan Singh, who was
the leader of AVAM, was suspended and removed from the party. He
appealed to the national disciplinary committee, which I was heading,
and he said 'I had been saying that this is not sent by me, please
have this investigated'. So I asked you and Dilip Pandey and others
to get this investigated, but you steadfastly refused.<br />
Eventually, Karan Singh had to lodge an FIR, and the police
investigated the matter and it was found that a volunteer of the
party, not of AVAM, called Deepak Chaudhary, created this identity in
the name of AAVAAM and used that to send that SMS. You should know
Arvind, that impersonating an organisation or persons in order to
defame them, is a serious criminal offence. Unfortunately young
volunteers in the party under your tutelage are being taught that use
of such means is OK in politics, since any means used to defeat a
"Bigger evil" is OK.<br />
<br />
Then came the issue of
whether the party should contest Assembly elections in Haryana and
Maharashtra. Again the matter was put to the National Executive by
email, and the majority - 15 is to 4 - said that that should be left
to state units to decide in accordance with our principle of Swaraj.
But you did not allow that decision to be implemented. And
eventually, it was rendered infructuous, because elections came too
close and finally in that National Executive meet in Sangrur it was
decided that there's no point, and one should forget about contesting
those elections.<br />
When the Delhi elections were announced and campaigning started,
you instructed volunteers to start a campaign 'Modi for PM, Kejriwal
for CM'. I said this is totally unprincipled. It means that our party
has gone down on its knees before Modi at a time when it was
positioning itself as the main opposition to Modi.<br />
When the process of candidate selection for the Delhi Assembly
election of 2015 started, I found there was no transparency. Contrary
to earlier practice, we were not posting candidates' names on the
website. Even the PAC, which was meant to approve the candidate, was
not being sent the bio-data or names of the candidates in advance to
enable us to check the records of the candidates. In the second
meeting of the PAC to discuss candidate selection, because I had
received complaints about two of the candidates who were being
proposed in that meeting, I pointed this out. You got very angry
saying, "Why do you think we will be selecting crooked people?"
I said that is not the point - we need to have some transparency and
due diligence. That led to an argument between you and me, and I
walked out of that meeting and wrote an email on November 27, that I
cannot be a rubber stamp for non-transparent and questionable
selection of candidates. That email is now in the public domain.<br />
After that, in the next list, again there were at least four
questionable candidates among the 10 names proposed. Yogendra Yadav
and I wrote a letter to the PAC on 10th December, detailing the
objections against these four and pointing out that this time, the
process of candidate selection was very different from the last time.
This time, we were giving tickets to a large number of political
entrepreneurs who had joined the party only for opportunism, who had
jumped ship from Congress, BJP or BSP at the last moment,
who had no ideological commitment to our party, had no record of
public service, and whose sources of wealth weren't explained.<br />
Some of them were people against whom our party had itself
complained that they were distributing money or liquor or had beaten
up our volunteers. One of them (our initial choice from Wazirpur),
went back to the BJP within 4 hours of us announcing his candidature.
Your initial choice for the Mehrauli seat, Gandas, had to be dropped
at the last moment only because his photographs were circulated with
him showing off, with a glass of liquor in one hand and a revolver in
the other. Yet, while he was dropped, his brother was given the
ticket. Eventually, even he had to be changed because our Lokpal,
Admiral Ramdas gave a strong report against him.<br />
<br />
Thereafter,
AAP stopped having meetings of the PAC or sending names for the
approval of the PAC, and started announcing names on their own. When
all this happened, I said "Now enough is enough. If this does
not stop, and if there is no credible scrutiny of these candidates, I
will have to resign from the party and make public the reasons for my
resignation." On that, an emergency meeting was called at my
residence on January 4, by Yogendra Yadav, Prithvi Reddy etc which
had 16-17 people from all over the country, important functionaries
of the party. All of them felt that the party's campaign would be
ruined if I resigned at that stage.<br />
<br />
In that meeting I
said, "Look, all these kinds of compromises are being made,
various ethical corners are being cut and now you are selecting these
kind of candidates without proper transparency or scrutiny. If you go
with these kinds of candidates, then even if you win, the further
compromises that you will have to make, will be such that they will
completely destroy the USP of the party, which is of being a clean,
transparent party, wedded to alternative politics. And instead of
winning by using these kinds of candidates, it would be better to
lose the elections by going with clean and honourable candidates".
That statement is being twisted around to claim that I said that I
wanted the party to lose.<br />
I had said that rather than winning by these kinds of candidates
and means, it's better to go with honourable candidates and run the
risk of a possible loss. Because winning with these kinds of
candidates and means destroys the founding principles of the party in
the short run, and will destroy the party itself in the long run.<br />
If I had wanted the party to lose the elections, I would have
resigned and gone public with my reasons at that very time. If
Yogendra Yadav wanted the party to lose, he would not have convened
that meeting and stopped me from going public. Instead, he worked his
heart out for this campaign, defended the party on innumerable
occasions on TV. And yet you have the temerity to accuse even him,
along with me, of working for the defeat of the party!<br />
At the end of that meeting, an arrangement was worked out with
your express consent, that: We would immediately refer all the
complaints against candidates who had been selected to the Lokpal of
the party and his decision would be final. And the rest of the issues
of institutional reforms about transparency in the party,
accountability, swaraj, inner party democracy - those issues will be
taken up immediately after the elections. So those complaints against
12 candidates were referred to the Lokpal. In the 4 days that he had
to do this exercise, he recommended the removal of two against
whom there was clear evidence, recommended the issuance of warnings
against six against whom there was some evidence, and allowed four to
continue. Two were thus removed.<br />
<br />
But the other issue of
institutional reforms, which was agreed to be taken up within two
days of the election results, were not discussed. Instead, the
National Executive meeting of February 26, which you chose not to
attend, started with Vishwas announcing your resignation and a no
holds barred attack on Yogendra Yadav and myself by members of your
coterie. The message conveyed by them on your behalf was clear: That
the price for your continuing as Convenor was our removal from the
PAC and NE. I then responded and pointed out the things I have
mentioned above, and the issues of institutional reforms, but those
were not discussed. The only issue that was discussed that day was
whether you should continue as Convenor.<br />
We all agreed that you should continue, but thereafter, some
people went to your residence to meet you, and you made it clear that
it's either you or us, and that we have to be removed. And therefore,
that is what happened in the next meeting which was held on March 4.<br />
A charge that is made against me is that I did not campaign for
the party during this election. I had said that I can't campaign for
many of these candidates, and given the manner in which these
candidates had been selected, I was willing to campaign only for
those candidates about whom I was fairly certain that they were the
kind of people who would take the ideology of clean politics forward
and work in public interest if they win. I had in fact given a list
of five people that I thought were decent. But the party did not send
me any programme for addressing public meetings. I therefore went for
Pankaj Pushkar's public meetings who had personally invited me.<br />
The other charge made against me is that I stopped people from
donating to AAP. When other people asked me whether they should
donate etc, I'd said, "Look, you should donate to those
candidates who appear to be decent and honest to you". You and
your coterie have made the same charge against my sister Shalini
Gupta. She also said the same thing that I had said to a closed
circle of friends. In fact she strenuously encouraged the Global
group to donate to deserving candidates, which is why several
candidates got so much funds from NRIs.<br />
Your coterie have also accused my father, my sister and myself of
trying to capture the party. Arvind, you know very well that none of
us have even wanted any executive positions or tickets for ourselves
or any friends or family members. We have only tried to contribute
and help in every way that we could to see the party grow into a
powerful and credible vehicle for alternative politics in the
country. My father, apart from donating more than 2 crores as seed
money to the party, has spent an enormous amount of time in giving
selfless advice, legal and otherwise to the party. He played a major
role in the draft of the Jan Lokpal bill. He worked for the well
being of the party with his "tan, man and dhan". Yes, when
he felt that you, for various reasons were not the right person to
lead the party organisation, he frankly told you so. Apart from the
reasons of ethical compromises mentioned above, he also saw that you
were violating the constitution and rules of the party repeatedly,
not allowing any working structure of the party organisation to be
created (other than a coterie), and were not interested in
formulating the policies of the party.<br />
<br />
For two years, the
elaborate reports of the 34 policy committees that we had set up,
have been gathering dust because you havent found the time or have
the inclination to look at those reports and apply your mind to them.
You accuse my father of having stated that you were his third choice
for CM after Kiran Bedi and Ajay Maken. That was his honest view
after seeing all the shorcomings in your character that he had been
observing. I had immediately publicly disagreed with his opinion, but
in the light of what has transpired subsequently, particularly the
stage managed lumpenism that you got unleashed in the NC meeting, I
regretfully wonder if he was right.<br />
<br />
My sister Shalini Gupta,
as well as many other highly qualified persons, left their lucrative
jobs abroad to help you build credible and efficient systems which
would have proper cells and expertise so that it could function as a
world class organisation. On repeated occasions you had yourself
asked Shalini to give up her job for the sake of the country and said
that her role as Organization Development Advisor was only an
advisory role and not a formal position with any power in the party
as discussed in the PAC before she was appointed. However it
became clear over time that you did not want any professional advice
in this matter. Instead you asked Ashutosh who has no such
professional expertise to come up with an alternative plan to make
each cell of the party organisation an appendage to your coterie and
accountable only to you.<br />
<br />
It is true Arvind that I have not
contributed as much as you for the party. I have not fasted, nor gone
to jail. I have been mostly involved in my various PILs against
various scams, 2G, Coalgate, the CBI director, 4G, the Reliance Gas
robbery, against GM foods, Nuclear Power Plants, destructive Hydel
projects, Section 66A, Tobacco and Gutka, etc. I have spent the rest
of my time giving legal and other advice to the party and fighting
its cases in court. I have never been interested in any executive
posts and I have seen my role in the party mainly as a person who
will try and ensure that it remains true to its founding principles.
And it is for this reason that I have raised my voice whenever I have
found it to be slipping from its path.<br />
<br />
Arvind, this party was
founded with a lot of idealism by thousands of people, especially
young people, who came out and spent a lot of their time, effort,
energy, money, sweat and blood in order to create a vehicle for
alternative politics, in order to create a party that would practice
clean and transparent politics. But unfortunately, all those
principles are being betrayed by you and your coterie, who are
currently in control of the party. And it has become a
supremo-oriented, high-command culture kind of party.<br />
<br />
You feel
that you can rectify everything by running the Delhi government well
in the 5 years that you have. You think that if you deliver on
governance, people will forget what you have done to the party. I
wish you well in that endeavour. Even traditional political parties
like Congress, BJP have done some governance. But the dream
that we started with for clean and principled politics and corruption
free governance was much much bigger. The fear that I have, is
that after how you have behaved and the character traits that you
have showed, this dream of clean and principled politics that the Aam
Aadmi party was founded on may well turn into a nightmare. But still,
I wish you well.<br />
<br />
Goodbye and good luck,<br />
<br />
Prashant<br />
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Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-66025474338399276772015-03-31T22:06:00.001-07:002015-10-11T05:07:49.726-07:00Dr.B.R Ambedkar and his concept of liberal ,Democratic ,open society<div dir="ltr" style="text-align: left;" trbidi="on">
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Lahore talk by Dr.B.R Ambedkar </h1>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp2pjOaxUtwqKrKdQSbc4DkrbZROQ3rl4sQE1HEDQBp8jmcSk5icqyWh5tz-GGUKj6VrSfNeJoJHUHaaiA3IgURric4k4kQ754jVgZF5fA5ck9xklf2a8Rc31TcZMfME0EQSYzdYiNS6EC/s1600/index.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp2pjOaxUtwqKrKdQSbc4DkrbZROQ3rl4sQE1HEDQBp8jmcSk5icqyWh5tz-GGUKj6VrSfNeJoJHUHaaiA3IgURric4k4kQ754jVgZF5fA5ck9xklf2a8Rc31TcZMfME0EQSYzdYiNS6EC/s1600/index.jpeg" /></a></div>
<h1>
</h1>
<h1>
Introduction—why I am an unlikely President for this Conference]</h1>
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<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] Friends,<br />
<br />
I am really sorry for the members of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6882.html" target="Text_Notebox">Jat-Pat-Todak Mandal</a> who have so very kindly invited me to preside
over this Conference. I am sure they will be asked many questions for having selected me as
the President. The Mandal will be asked to explain as to why it has imported a man from <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6823.html" target="Text_Notebox">Bombay</a> to preside over a
function which is held in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6892.html" target="Text_Notebox">Lahore</a>. I believe the Mandal could easily have found someone better
qualified than myself to preside on the occasion. I have criticised the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>. I have questioned the authority of
the <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6897.html" target="Text_Notebox">Mahatma</a>
whom
they revere. They hate me. To them I am a snake in their garden. The
Mandal will no doubt be asked by the politically-minded Hindus to
explain why it has called me to fill this place of honour. It is an act
of great daring. I shall not be surprized if some political Hindus
regard it as an insult. This selection of mine [=me] certainly cannot
please the ordinary religiously-minded Hindus.
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<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] The Mandal may be asked to explain why
it has disobeyed the Shastric injunction in selecting the President.
According to the <b><a class="texts" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/texts/6772.html" target="Text_Notebox">Shastras</a></b>, the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmin </a>is appointed to be the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9445.html" target="Text_Notebox">Guru</a> for the three <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6797.html" target="Text_Notebox">Varnas</a>, <img src="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/images/sanskrit/2-1.gif" />, is a direction of the Shastras. The Mandal therefore knows from whom a <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
should take his lessons and from whom he should not. The Shastras do
not permit a Hindu to accept anyone as his Guru merely because he is
well-versed. This is made very clear by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6756.html" target="Text_Notebox">Ramdas</a>, a Brahmin saint from <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6896.html" target="Text_Notebox">Maharashtra</a>, who is alleged to have inspired <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6779.html" target="Text_Notebox">Shivaji</a> to establish a Hindu <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9456.html" target="Text_Notebox">Raj</a>. In his <a class="texts" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/texts/6847.html" target="Text_Notebox">Dasbodh</a>, a socio-politico-religious treatise in <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6901.html" target="Text_Notebox">Marathi</a> verse, Ramdas asks, addressing the Hindus, can we accept an <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6810.html" target="Text_Notebox">Antyaja</a> to be our <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9445.html" target="Text_Notebox">Guru</a> because he is a Pandit (i.e. learned)? He gives an answer in the negative.
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<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] What replies to give to these questions
is a matter which I must leave to the Mandal. The Mandal knows best the
reasons which led it to travel to <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6823.html" target="Text_Notebox">Bombay</a> to select a president, to fix upon a man so repugnant to the Hindus, and to descend so low in the scale as to select an <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6810.html" target="Text_Notebox">Antyaja</a>—an <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchable</a>— to address an audience of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6770.html" target="Text_Notebox">Savarnas</a>.
As for myself, you will allow me to say that I have accepted the
invitation much against my will, and also against the will of many of my
fellow untouchables. I know that the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> are sick of me. I know that I am not a <i>persona grata</i>
[=someone welcome] with them. Knowing all this, I have deliberately
kept myself away from them. I have no desire to inflict myself upon
them. I have been giving expression to my views from my own platform.
This has already caused a great deal of heart-burning and irritation.
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<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] I have no desire to ascend the platform of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>,
to do within their sight what I have been doing within their hearing.
If I am here it is because of your choice and not because of my wish.
Yours is a cause of social reform. That cause has always made an appeal
to me, and it is because of this that I felt I ought not to refuse an
opportunity of helping the cause—especially when you think that I can
help it. Whether what I am going to say today will help you in any way
to solve the problem you are grappling with, is for you to judge. All I
hope to do is to place before you my views on the problem.<br />
<br />
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2 [Why social reform is necessary for political reform]</h1>
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<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] The path of social reform, like the path
to heaven (at any rate, in India), is strewn with many difficulties.
Social reform in India has few friends and many critics. The critics
fall into two distinct classes. One class consists of political
reformers, and the other of the Socialists.
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<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] It was at one time recognized that
without social efficiency, no permanent progress in the other fields of
activity was possible; that owing to mischief wrought by evil customs, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
Society was not in a state of efficiency; and that ceaseless efforts
must be made to eradicate these evils. It was due to the recognition of
this fact that the birth of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6914.html" target="Text_Notebox">National Congress</a> was accompanied by the foundation of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a>.
While the Congress was concerned with defining the weak points in the
political organisation of the country, the Social Conference was engaged
in removing the weak points in the social organisation of the Hindu
Society. For some time the Congress and the Conference worked as two
wings of one common activity, and they held their annual sessions in the
same <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9449.html" target="Text_Notebox">pandal</a>.
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<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] But soon the two wings developed into
two parties, a 'political reform party' and a 'social reform party',
between whom there raged a fierce controversy. The 'political reform
party' supported the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6914.html" target="Text_Notebox">National Congress</a>, and the 'social reform party' supported the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a>.
The two bodies thus became two hostile camps. The point at issue was
whether social reform should precede political reform. For a decade the
forces were evenly balanced, and the battle was fought without victory
to either side.
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<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] It was, however, evident that the fortunes of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a>
were ebbing fast. The gentlemen who presided over the sessions of the
Social Conference lamented that the majority of the educated <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
were for political advancement and indifferent to social reform; and
that while the number of those who attended the Congress was very large,
and the number who did not attend but who sympathized with it was even
larger, the number of those who attended the Social Conference was very
much smaller.
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<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] This indifference, this thinning of its
ranks, was soon followed by active hostility from the politicians. Under
the leadership of the late <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6790.html" target="Text_Notebox">Mr. Tilak</a>, the courtesy with which the Congress allowed the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a> the use of its <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9449.html" target="Text_Notebox">pandal</a>
was withdrawn, and the spirit of enmity went to such a pitch that when
the Social Conference desired to erect its own pandal, a threat to burn
the pandal was held out by its opponents. Thus in the course of time the
party in favour of political reform won, and the Social Conference
vanished and was forgotten.
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<td><a href="https://draft.blogger.com/null" name="6"></a>[6:] The speech delivered by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6824.html" target="Text_Notebox">Mr. W. C. Bonnerji</a> in 1892 at <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6734.html" target="Text_Notebox">Allahabad</a>, as President of the eighth session of the Congress, sounds like a funeral oration on the death of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a>, and is so typical of the Congress attitude that I venture to quote from it the following extract. Mr. Bonnerji said:<br />
<br />
<blockquote>
"I for one have no patience with those who say we shall not be fit for
political reform until we reform our social system. I fail to see any
connection between the two. . .Are we not fit (for political reform)
because our widows remain unmarried and our girls are given in marriage
earlier than in other countries? because our wives and daughters do not
drive about with us visiting our friends? because we do not send our
daughters to Oxford and Cambridge?" (Cheers [from the audience])
</blockquote>
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<td><a href="https://draft.blogger.com/null" name="7"></a>[7:] I have stated the case for political reform as put by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6824.html" target="Text_Notebox">Mr. Bonnerji</a>. There were many who were happy that the victory went to the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6914.html" target="Text_Notebox">Congress</a>.
But those who believe in the importance of social reform may ask, is an
argument such as that of Mr. Bonnerji final? Does it prove that the
victory went to those who were in the right? Does it prove conclusively
that social reform has no bearing on political reform? It will help us
to understand the matter if I state the other side of the case. I will
draw upon the treatment of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchables</a> for my facts.
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<td><a href="https://draft.blogger.com/null" name="8"></a>[8:] Under the rule of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6739.html" target="Text_Notebox">Peshwas</a> in the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6900.html" target="Text_Notebox">Maratha</a> country, the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchable</a> was not allowed to use the public streets if a <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
was coming along, lest he should pollute the Hindu by his shadow. The
untouchable was required to have a black thread either on his wrist or
around his neck, as a sign or a mark to prevent the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
from getting themselves polluted by his touch by mistake. In Poona, the
capital of the Peshwa, the untouchable was required to carry, strung
from his waist, a broom to sweep away from behind himself the dust he
trod on, lest a Hindu walking on the same dust should be polluted. In <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6743.html" target="Text_Notebox">Poona</a>,
the untouchable was required to carry an earthen pot hung around his
neck wherever he went—for holding his spit, lest his spit falling on the
earth should pollute a Hindu who might unknowingly happen to tread on
it.
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<td><a href="https://draft.blogger.com/null" name="9"></a>[9:] Let me take more recent facts. The tyranny practised by the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> upon the Balais, an <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchable</a> community in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6836.html" target="Text_Notebox">Central India</a>, will serve my purpose. You will find a report of this in the <a class="texts" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/texts/6791.html" target="Text_Notebox">Times of India</a> of 4th January 1928. The correspondent of the Times of India reported that <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6870.html" target="Text_Notebox">high-caste Hindus</a>—viz., Kalotas, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6751.html" target="Text_Notebox">Rajputs</a> and <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>, including the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9450.html" target="Text_Notebox">Patels</a> and <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9454.html" target="Text_Notebox">Patwaris</a> of the villages of Kanaria, Bicholi-Hafsi, Bicholi-Mardana, and about 15 other villages in the <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6874.html" target="Text_Notebox">Indore district</a> (of the <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6875.html" target="Text_Notebox">Indore State</a>)—informed
the Balais of their respective villages that if they wished to live
among them, they must conform to the following rules:
<br />
<ol>
<li>Balais must not wear gold-lace-bordered <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9455.html" target="Text_Notebox">pugrees</a>.</li>
<li>They must not wear <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9443.html" target="Text_Notebox">dhotis</a> with coloured or fancy borders.</li>
<li>They
must convey intimation [=information] of the death of any Hindu to
relatives of the deceased—no matter how far away these relatives may be
living.</li>
<li>In all Hindu marriages, Balais must play music before the processions and during the marriage.</li>
<li>Balai women must not wear gold or silver ornaments; they must not wear fancy gowns or jackets.</li>
<li>Balai women must attend all cases of confinement [=childbirth] of Hindu women.</li>
<li>Balais must render services without demanding remuneration, and must accept whatever a Hindu is pleased to give.</li>
<li>If the Balais do not agree to abide by these terms, they must clear out of the villages.</li>
</ol>
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="10"></a>[10:] The Balais refused to comply; and the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
element proceeded against them. Balais were not allowed to get water
from the village wells; they were not allowed to let go their cattle to
graze. Balais were prohibited from passing through land owned by a
Hindu, so that if the field of a Balai was surrounded by fields owned by
Hindus, the Balai could have no access to his own field. The Hindus
also let their cattle graze down the fields of Balais. The Balais
submitted petitions to the Darbar[=Court of Indore] against these
persecutions; but as they could get no timely relief, and the oppression
continued, hundreds of Balais with their wives and children were
obliged to abandon their homes—in which their ancestors had lived for
generations—and to migrate to adjoining States: that is, to villages in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6853.html" target="Text_Notebox">Dhar</a>, <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6850.html" target="Text_Notebox">Dewas</a>, <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6814.html" target="Text_Notebox">Bagli</a>, <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6822.html" target="Text_Notebox">Bhopal</a>, <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6866.html" target="Text_Notebox">Gwalior</a> and other States. What happened to them in their new homes may for the present be left out of our consideration.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="11"></a>[11:] The incident at Kavitha in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6701.html" target="Text_Notebox">Gujarat</a> happened only last year. The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> of Kavitha ordered the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchables</a>
not to insist upon sending their children to the common village school
maintained by Government. What sufferings the untouchables of Kavitha
had to undergo, for daring to exercise a civic right against the wishes
of the Hindus, is too well known to need detailed description. Another
instance occurred in the village of Zanu, in the <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6700.html" target="Text_Notebox">Ahmedabad district</a> of <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6701.html" target="Text_Notebox">Gujarat</a>. In November 1935 some untouchable women of well-to-do families started fetching water in metal pots. The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
looked upon the use of metal pots by untouchables as an affront to
their dignity, and assaulted the untouchable women for their impudence.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="12"></a>[12:] A most recent event is reported from the village of Chakwara in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6880.html" target="Text_Notebox">Jaipur State</a>. It seems from the reports that have appeared in the newspapers that an <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchable</a> of Chakwara who had returned from a pilgrimage had arranged to give a dinner to his fellow <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchables</a>
of the village, as an act of religious piety. The host desired to treat
the guests to a sumptuous meal, and the items served included ghee
(butter) also. But while the assembly of <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchables</a> was engaged in partaking of the food, the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> in their hundreds, armed with <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9453.html" target="Text_Notebox">lathis</a>,
rushed to the scene, despoiled the food, and belaboured the
untouchables—who left the food they had been served with and ran away
for their lives. And why was this murderous assault committed on
defenceless untouchables? The reason given is that the untouchable host
was impudent enough to serve ghee, and his untouchable guests were
foolish enough to taste it. Ghee is undoubtedly a luxury for the rich.
But no one would think that consumption of ghee was a mark of high
social status. The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
of Chakwara thought otherwise, and in righteous indignation avenged
themselves for the wrong done to them by the untouchables, who insulted
them by treating ghee as an item of their food—which they ought to have
known could not be theirs, consistently with the dignity of the Hindus.
This means that an untouchable must not use ghee, even if he can afford
to buy it, since it is an act of arrogance towards the Hindus. This
happened on or about the 1st of April 1936!
</td>
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<td><a href="https://draft.blogger.com/null" name="13"></a>[13:] Having stated the facts, let me now state the case for social reform. In doing this, I will follow <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6824.html" target="Text_Notebox">Mr. Bonnerji</a>
as nearly as I can, and ask the political-minded Hindus, "Are you fit
for political power even though you do not allow a large class of your
own countrymen like the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchables</a>
to use public schools? Are you fit for political power even though you
do not allow them the use of public wells? Are you fit for political
power even though you do not allow them the use of public streets? Are
you fit for political power even though you do not allow them to wear
what apparel or ornaments they like? Are you fit for political power
even though you do not allow them to eat any food they like?" I can ask a
string of such questions. But these will suffice.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="14"></a>[14:] I wonder what would have been the
reply of Mr. Bonnerji. I am sure no sensible man will have the courage
to give an affirmative answer. Every Congressman who repeats the dogma
of <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6905.html" target="Text_Notebox">Mill</a>
that one country is not fit to rule another country, must admit that
one class is not fit to rule another class. How is it then that the
'social reform party' lost the battle? To understand this correctly it
is necessary to take note of the kind of social reform which the
reformers were agitating for. In this connection it is necessary to make
a distinction between social reform in the sense of the reform of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
family, and social reform in the sense of the reorganization and
reconstruction of the Hindu Society. The former has a relation to widow
remarriage, child marriage, etc., while the latter relates to the
abolition of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="15"></a>[15:] The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6783.html" target="Text_Notebox">Social Conference</a> was a body which mainly concerned itself with the reform of the high-caste <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a> family. It consisted mostly of enlightened <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6870.html" target="Text_Notebox">high-caste Hindus</a>
who did not feel the necessity for agitating for the abolition of
Caste, or had not the courage to agitate for it. They felt quite
naturally a greater urge to remove such evils as enforced widowhood,
child marriages, etc.—evils which prevailed among them and which were
personally felt by them. They did not stand up for the reform of the
Hindu Society. The battle that was fought centered round the question of
the reform of the family. It did not relate to social reform in the
sense of the break-up of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
It [=the break-up of the Caste System] was never put in issue by the
reformers. That is the reason why the Social Reform Party lost.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="16"></a>[16:] I am aware that this argument cannot
alter the fact that political reform did in fact gain precedence over
social reform. But the argument has this much value (if not more): it
explains why social reformers lost the battle. It also helps us to
understand how limited was the victory which the 'political reform
party' obtained over the 'social reform party', and to understand that
the view that social reform need not precede political reform is a view
which may stand only when by social reform is meant the reform of the
family. That political reform cannot with impunity take precedence over
social reform in the sense of the reconstruction of society, is a thesis
which I am sure cannot be controverted.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="17"></a>[17:] That the makers of political
constitutions must take account of social forces is a fact which is
recognized by no less a person than <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6893.html" target="Text_Notebox">Ferdinand Lassalle</a>, the friend and co-worker of <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6903.html" target="Text_Notebox">Karl Marx</a>. In addressing a Prussian audience in 1862, Lassalle said:
<br />
<blockquote>
The constitutional questions are in the first instance not questions of right but questions of might. The actual <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6843.html" target="Text_Notebox">constitution</a>
of a country has its existence only in the actual condition of force
which exists in the country: hence political constitutions have value
and permanence only when they accurately express those conditions of
forces which exist in practice within a society.
</blockquote>
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="18"></a>[18:] But it is not necessary to go to Prussia. There is evidence at home. What is the significance of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6842.html" target="Text_Notebox">Communal Award</a>,
with its allocation of political power in defined proportions to
diverse classes and communities? In my view, its significance lies in
this: that political <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6843.html" target="Text_Notebox">constitution</a>
must take note of social organisation. It shows that the politicians
who denied that the social problem in India had any bearing on the
political problem were forced to reckon with the social problem in
devising the Constitution. The Communal Award is, so to say, the nemesis
following upon the indifference to and neglect of social reform. It is a
victory for the Social Reform Party which shows that, though defeated,
they were in the right in insisting upon the importance of social
reform. Many, I know, will not accept this finding. The view is
current—and it is pleasant to believe in it—that the Communal Award is
unnatural and that it is the result of an unholy alliance between the
minorities and the bureaucracy. I do not wish to rely on the Communal
Award as a piece of evidence to support my contention, if it is said
that it is not good evidence.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="19"></a>[19:] Let us turn to Ireland. What does the history of Irish Home
Rule show? It is well-known that in the course of the negotiations between the representatives
of Ulster and Southern Ireland, Mr. Redmond, the representative of Southern Ireland, in order
to bring Ulster into a Home Rule <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6843.html" target="Text_Notebox">Constitution</a>
common to the whole of Ireland, said to the representatives of Ulster:
"Ask any political safeguards you like and you shall have them." What
was the reply that Ulstermen gave? Their reply was, "Damn your
safeguards, we don't want to be ruled by you on any terms." People who
blame the minorities in India ought to consider what would have happened
to the political aspirations of the majority, if the minorities had
taken the attitude which Ulster took. Judged by the attitude of Ulster
to Irish Home Rule, is it nothing that the minorities agreed to be ruled
by the majority (which has not shown much sense of statesmanship),
provided some safeguards were devised for them? But this is only
incidental. The main question is, why did Ulster take this attitude? The
only answer I can give is that there was a social problem between
Ulster and Southern Ireland: the problem between Catholics and
Protestants, which is essentially a problem of Caste. That Home Rule in
Ireland would be "Rome Rule" was the way in which the Ulstermen had
framed their answer. But that is only another way of stating that it was
the social problem of Caste between the Catholics and Protestants which
prevented the solution of the political problem. This evidence again is
sure to be challenged. It will be urged that here too the hand of the
Imperialist was at work.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="20"></a>[20:] But my resources are not exhausted. I
will give evidence from the History of Rome. Here no one can say that
any evil genius was at work. Anyone who has studied the History of Rome
will know that the Republican <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6843.html" target="Text_Notebox">Constitution</a> of Rome bore marks having strong resemblance to the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6842.html" target="Text_Notebox">Communal Award</a>.
When the kingship in Rome was abolished, the kingly power (or the
Imperium) was divided between the Consuls and the Pontifex Maximus. In
the Consuls was vested the secular authority of the King, while the
latter took over the religious authority of the King. This Republican
Constitution had provided that of the two Consuls, one was to be
Patrician and the other Plebian. The same Constitution had also provided
that of the Priests under the Pontifex Maximus, half were to be
Plebians and the other half Patricians. Why is it that the Republican
Constitution of Rome had these provisions—which, as I said, resemble so
strongly the provisions of the Communal Award? The only answer one can
get is that the Constitution of Republican Rome had to take account of
the social division between the Patricians and the Plebians, who formed
two distinct castes. To sum up, let political reformers turn in any
direction they like: they will find that in the making of a
constitution, they cannot ignore the problem arising out of the
prevailing social order.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="21"></a>[21:] The illustrations which I have taken
in support of the proposition that social and religious problems have a
bearing on political constitutions seem to be too particular. Perhaps
they are. But it should not be supposed that the bearing of the one on
the other is limited. On the other hand, one can say that generally
speaking, History bears out the proposition that political revolutions
have always been preceded by social and religious revolutions. The
religious Reformation started by Luther was the precursor of the
political emancipation of the European people. In England, Puritanism
led to the establishment of political liberty. Puritanism founded the
new world. It was Puritanism that won the war of American Independence,
and Puritanism was a religious movement.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="22"></a>[22:] The same is true of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6912.html" target="Text_Notebox">Muslim Empire</a>. Before the Arabs became a political power, they had undergone a thorough religious revolution started by the <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6906.html" target="Text_Notebox">Prophet Mohammad</a>. Even Indian History supports the same conclusion. The political revolution led by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6839.html" target="Text_Notebox">Chandragupta</a> was preceded by the religious and social revolution of <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6830.html" target="Text_Notebox">Buddha</a>. The political revolution led by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6779.html" target="Text_Notebox">Shivaji</a> was preceded by the religious and social reform brought about by the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6763.html" target="Text_Notebox">saints of Maharashtra</a>. The political revolution of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6781.html" target="Text_Notebox">Sikhs</a> was preceded by the religious and social revolution led by <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6913.html" target="Text_Notebox">Guru Nanak</a>.
It is unnecessary to add more illustrations. These will suffice to show
that the emancipation of the mind and the soul is a necessary
preliminary for the political expansion of the people.<br />
<br />
<table border="0"><tbody>
<tr><td colspan="2"><h1>
<a href="http://www.anti-caste.org/2011/07/ambedkar-annihilation-of-caste.html">clik here->Ambedkers Lahoreion speeh and views </a></h1>
<h1>
<cite class="_Rm"> </cite></h1>
<h1>
<cite class="_Rm">www.anti-caste.org</cite> </h1>
<h1>
3 [Why social reform is necessary for economic reform]</h1>
</td></tr>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] Let me now turn to the Socialists. Can
the Socialists ignore the problem arising out of the social order? The
Socialists of India, following their fellows in Europe, are seeking to
apply the economic interpretation of history to the facts of India. They
propound that man is an economic creature, that his activities and
aspirations are bound by economic facts, that property is the only
source of power. They therefore preach that political and social reforms
are but gigantic illusions, and that economic reform by equalization of
property must have precedence over every other kind of reform. One may
take issue with every one of these premises—on which rests the
Socialists' case for economic reform as having priority over every other
kind of reform. One may contend that the economic motive is not the
only motive by which man is actuated. That economic power is the only
kind of power, no student of human society can accept.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] That the social status of an individual
by itself often becomes a source of power and authority, is made clear
by the sway which the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9447.html" target="Text_Notebox">Mahatmas</a> have held over the common man. Why do millionaires in India obey penniless <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9458.html" target="Text_Notebox">Sadhus</a> and <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9444.html" target="Text_Notebox">Fakirs</a>? Why do millions of paupers in India sell their trifling trinkets which constitute their only wealth, and go to <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6818.html" target="Text_Notebox">Benares</a> and <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6904.html" target="Text_Notebox">Mecca</a>?
That religion is the source of power is illustrated by the history of
India, where the priest holds a sway over the common man often greater
than that of the magistrate, and where everything, even such things as
strikes and elections, so easily takes a religious turn and can so
easily be given a religious twist.
</td>
</tr>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] Take the case of the Plebians of Rome,
as a further illustration of the power of religion over man. It throws
great light on this point. The Plebians had fought for a share in the
supreme executive under the Roman Republic, and had secured the
appointment of a Plebian Consul elected by a separate electorate
constituted by the Commitia Centuriata, which was an assembly of
Plebians. They wanted a Consul of their own because they felt that the
Patrician Consuls used to discriminate against the Plebians in carrying
on the administration. They had apparently obtained a great gain,
because under the Republican Constitution of Rome one Consul had the
power of vetoing an act of the other Consul.
</td>
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<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] But did they in fact gain anything? The
answer to this question must be in the negative. The Plebians never
could get a Plebian Consul who could be said to be a strong man, and who
could act independently of the Patrician Consul. In the ordinary course
of things the Plebians should have got a strong Plebian Consul, in view
of the fact that his election was to be by a separate electorate of
Plebians. The question is, why did they fail in getting a strong Plebian
to officiate as their Consul?
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] The answer to this question reveals the
dominion which religion exercises over the minds of men. It was an
accepted creed of the whole Roman <i>populus</i> [=people] that no
official could enter upon the duties of his office unless the Oracle of
Delphi declared that he was acceptable to the Goddess. The priests who
were in charge of the temple of the Goddess of Delphi were all
Patricians. Whenever therefore the Plebians elected a Consul who was
known to be a strong party man and opposed to the Patricians—or
"communal," to use the term that is current in India—the Oracle
invariably declared that he was not acceptable to the Goddess. This is
how the Plebians were cheated out of their rights.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="6"></a>[6:] But what is worthy of note is that the
Plebians permitted themselves to be thus cheated because they too, like
the Patricians, held firmly the belief that the approval of the Goddess
was a condition precedent to the taking charge by an official of his
duties, and that election by the people was not enough. If the Plebians
had contended that election was enough and that the approval by the
Goddess was not necessary, they would have derived the fullest benefit
from the political right which they had obtained. But they did not. They
agreed to elect another, less suitable to themselves but more suitable
to the Goddess—which in fact meant more amenable to the Patricians.
Rather than give up religion, the Plebians give up the material gain for
which they had fought so hard. Does this not show that religion can be a
source of power as great as money, if not greater?
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="7"></a>[7:] The fallacy of the Socialists lies in
supposing that because in the present stage of European Society property
as a source of power is predominant, that the same is true of India, or
that the same was true of Europe in the past. Religion, social status,
and property are all sources of power and authority, which one man has,
to control the liberty of another. One is predominant at one stage; the
other is predominant at another stage. That is the only difference. If
liberty is the ideal, if liberty means the destruction of the dominion
which one man holds over another, then obviously it cannot be insisted
upon that economic reform must be the one kind of reform worthy of
pursuit. If the source of power and dominion is, at any given time or in
any given society, social and religious, then social reform and
religious reform must be accepted as the necessary sort of reform.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="8"></a>[8:] One can thus attack the doctrine of the
Economic Interpretation of History adopted by the Socialists of India.
But I recognize that the economic interpretation of history is not
necessary for the validity of the Socialist contention that equalization
of property is the only real reform and that it must precede everything
else. However, what I would like to ask the Socialists is this: Can you
have economic reform without first bringing about a reform of the
social order? The Socialists of India do not seem to have considered
this question. I do not wish to do them an injustice. I give below a
quotation from a letter which a prominent Socialist wrote a few days ago
to a friend of mine, in which he said, "I do not believe that we can
build up a free society in India so long as there is a trace of this
ill-treatment and suppression of one class by another. Believing as I do
in a socialist ideal, inevitably I believe in perfect equality in the
treatment of various classes and groups. I think that Socialism offers
the only true remedy for this as well as other problems."
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="9"></a>[9:] Now the question that I would like to
ask is: Is it enough for a Socialist to say, "I believe in perfect
equality in the treatment of the various classes?" To say that such a
belief is enough is to disclose a complete lack of understanding of what
is involved in Socialism. If Socialism is a practical programme and is
not merely an ideal, distant and far off, the question for a Socialist
is not whether he believes in equality. The question for him is whether
he minds one class ill-treating and suppressing another class as a
matter of system, as a matter of principle—and thus allowing tyranny and
oppression to continue to divide one class from another.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="10"></a>[10:] Let me analyse the factors that are
involved in the realization of Socialism, in order to explain fully my
point. Now it is obvious that the economic reform contemplated by the
Socialists cannot come about unless there is a revolution resulting in
the seizure of power. That seizure of power must be by a proletariat.
The first question I ask is: Will the proletariat of India combine to
bring about this revolution? What will move men to such an action? It
seems to me that, other things being equal, the only thing that will
move one man to take such an action is the feeling that other men with
whom he is acting are actuated by a feeling of equality and fraternity
and—above all—of justice. Men will not join in a revolution for the
equalization of property unless they know that after the revolution is
achieved they will be treated equally, and that there will be no
discrimination of caste and creed.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="11"></a>[11:] The assurance of a Socialist leading
the revolution that he does not believe in Caste, I am sure will not
suffice. The assurance must be the assurance proceeding from a much
deeper foundation—namely, the mental attitude of the compatriots towards
one another in their spirit of personal equality and fraternity. Can it
be said that the proletariat of India, poor as it is, recognises no
distinctions except that of the rich and the poor? Can it be said that
the poor in India recognize no such distinctions of caste or creed, high
or low? If the fact is that they do, what unity of front can be
expected from such a proletariat in its action against the rich? How can
there be a revolution if the proletariat cannot present a united front?</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="12"></a>[12:] Suppose for the sake of argument that
by some freak of fortune a revolution does take place and the Socialists
come into power; will they not have to deal with the problems created
by the particular social order prevalent in India? I can't see how a
Socialist State in India can function for a second without having to
grapple with the problems created by the prejudices which make Indian
people observe the distinctions of high and low, clean and unclean. If
Socialists are not to be content with the mouthing of fine phrases, if
the Socialists wish to make Socialism a definite reality, then they must
recognize that the problem of social reform is fundamental, and that
for them there is no escape from it.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="13"></a>[13:] That the social order prevalent in
India is a matter which a Socialist must deal with; that unless he does
so he cannot achieve his revolution; and that if he does achieve it as a
result of good fortune, he will have to grapple with the social order
if he wishes to realize his ideal—is a proposition which in my opinion
is incontrovertible. He will be compelled to take account of Caste after
the revolution, if he does not take account of it before the
revolution. This is only another way of saying that, turn in any
direction you like, Caste is the monster that crosses your path. You
cannot have political reform, you cannot have economic reform, unless
you kill this monster. </td></tr>
</tbody></table>
<table border="0"><tbody>
<tr><td colspan="2"><h1>
4 [Caste is not just a division of labour, it is a division of labourers]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] It is a pity that Caste even today has its defenders. The defences are many. It is defended on the ground that the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>
is but another name for division of labour; and if division of labour
is a necessary feature of every civilized society, then it is argued
that there is nothing wrong in the Caste System. Now the first thing
that is to be urged against this view is that the Caste System is not
merely a division of labour. <b><i>It is also a division of labourers</i></b>.
Civilized society undoubtedly needs division of labour. But in no
civilized society is division of labour accompanied by this unnatural
division of labourers into watertight compartments. The Caste System is
not merely a division of labourers which is quite different from
division of labour—it is a hierarchy in which the divisions of labourers
are graded one above the other. In no other country is the division of
labour accompanied by this gradation of labourers.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] There is also a third point of criticism against this view of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
This division of labour is not spontaneous, it is not based on natural
aptitudes. Social and individual efficiency requires us to develop the
capacity of an individual to the point of competency to choose and to
make his own career. This principle is violated in the Caste System, in
so far as it involves an attempt to appoint tasks to individuals in
advance—selected not on the basis of trained original capacities, but on
that of the social status of the parents.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] Looked at from another point of view, this stratification of occupations which is the result of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>
is positively pernicious. Industry is never static. It undergoes rapid
and abrupt changes. With such changes, an individual must be free to
change his occupation. Without such freedom to adjust himself to
changing circumstances, it would be impossible for him to gain his
livelihood. Now the Caste System will not allow <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
to take to occupations where they are wanted, if they do not belong to
them by heredity. If a Hindu is seen to starve rather than take to new
occupations not assigned to his Caste, the reason is to be found in the
Caste System. By not permitting readjustment of occupations, Caste
becomes a direct cause of much of the unemployment we see in the
country.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] As a form of division of labour, the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste system</a>
suffers from another serious defect. The division of labour brought
about by the Caste System is not a division based on choice. Individual
sentiment, individual preference, has no place in it. It is based on the
dogma of predestination. Considerations of social efficiency would
compel us to recognize that the greatest evil in the industrial system
is not so much poverty and the suffering that it involves, as the fact
that so many persons have callings [=occupations] which make no appeal
to those who are engaged in them. Such callings constantly provoke one
to aversion, ill will, and the desire to evade.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] There are many occupations in India
which, on account of the fact that they are regarded as degraded by the
Hindus, provoke those who are engaged in them to aversion. There is a
constant desire to evade and escape from such occupations, which arises
solely because of the blighting effect which they produce upon those who
follow them, owing to the slight and stigma cast upon them by the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
religion. What efficiency can there be in a system under which neither
men's hearts nor their minds are in their work? As an economic
organization Caste is therefore a harmful institution, inasmuch as it
involves the subordination of man's natural powers and inclinations to
the exigencies of social rules. <br />
<table border="0"><tbody>
<tr><td colspan="2"><h1>
5 [Caste cannot preserve a nonexistent "racial purity"]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] Some have dug a biological trench in defence of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
It is said that the object of Caste was to preserve purity of race and
purity of blood. Now ethnologists are of the opinion that men of pure
race exist nowhere and that there has been a mixture of all races in all
parts of the world. Especially is this the case with the people of
India. <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6825.html" target="Text_Notebox">Mr. D. R. Bhandarkar</a> in his paper on "Foreign Elements in the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
Population" has stated that "There is hardly a class or Caste in India
which has not a foreign strain in it. There is an admixture of alien
blood not only among the warrior classes—the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6751.html" target="Text_Notebox">Rajputs</a> and the Marathas—but also among the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>
who are under the happy delusion that they are free from all foreign
elements." The Caste system cannot be said to have grown as a means of
preventing the admixture of races, or as a means of maintaining purity
of blood.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] As a matter of fact [the] <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste system</a>
came into being long after the different races of India had commingled
in blood and culture. To hold that distinctions of castes are really
distinctions of race, and to treat different castes as though they were
so many different races, is a gross perversion of facts. What racial
affinity is there between the Brahmin of the <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6745.html" target="Text_Notebox">Punjab</a> and the Brahmin of <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6894.html" target="Text_Notebox">Madras</a>? What racial affinity is there between the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6795.html" target="Text_Notebox">untouchable</a> of <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6819.html" target="Text_Notebox">Bengal</a> and the untouchable of Madras? What racial difference is there between the Brahmin of the Punjab and the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6838.html" target="Text_Notebox">Chamar</a> of the Punjab? What racial difference is there between the Brahmin of Madras and the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6736.html" target="Text_Notebox">Pariah</a>
of Madras? The Brahmin of the Punjab is racially of the same stock as
the Chamar of the Punjab, and the Brahmin of Madras is of the same race
as the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6736.html" target="Text_Notebox">Pariah</a> of Madras.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] [The] <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste system</a>
does not demarcate racial division. [The] Caste system is a social
division of people of the same race. Assuming it, however, to be a case
of racial divisions, one may ask: What harm could there be if a mixture
of races and of blood was permitted to take place in India by
intermarriages between different castes? Men are no doubt divided from
animals by so deep a distinction that science recognizes men and animals
as two distinct species. But even scientists who believe in purity of
races do not assert that the different races constitute different
species of men. They are only varieties of one and the same species. As
such they can interbreed and produce an offspring which is capable of
breeding and which is not sterile.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] An immense lot of nonsense is talked about heredity and <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6860.html" target="Text_Notebox">eugenics</a> in defence of the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
Few would object to the Caste System if it was in accord with the basic
principle of eugenics, because few can object to the improvement of the
race by judicious mating. But one fails to understand how the Caste
System secures judicious mating. [The] Caste System is a negative thing.
It merely prohibits persons belonging to different castes from
intermarrying. It is not a positive method of selecting which two among a
given caste should marry.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] If Caste is eugenic in origin, then the origin of <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6788.html" target="Text_Notebox">sub-castes</a>
must also be eugenic. But can anyone seriously maintain that the origin
of sub-castes is eugenic? I think it would be absurd to contend for
such a proposition, and for a very obvious reason. If caste means race,
then differences of sub-castes cannot mean differences of race, because
sub-castes become <i>ex hypothesia</i>[=by hypothesis] sub-divisions of
one and the same race. Consequently the bar against intermarrying and
interdining between sub-castes cannot be for the purpose of maintaining
purity of race or of blood. If sub-castes cannot be eugenic in origin,
there cannot be any substance in the contention that Caste is eugenic in
origin.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="6"></a>[6:] Again, if Caste is eugenic in origin one
can understand the bar against intermarriage. But what is the purpose
of the interdict placed on interdining between castes and <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6788.html" target="Text_Notebox">sub-castes</a>
alike? Interdining cannot infect blood, and therefore cannot be the
cause either of the improvement or of [the] deterioration of the race.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="7"></a>[7:] This shows that Caste has no scientific
origin, and that those who are attempting to give it an eugenic basis
are trying to support by science what is grossly unscientific. Even
today, <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6860.html" target="Text_Notebox">eugenics</a> cannot become a practical possibility unless we have definite knowledge regarding the laws of heredity. <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6817.html" target="Text_Notebox">Prof. Bateson</a>
in his Mendel's Principles of Heredity says, "There is nothing in the
descent of the higher mental qualities to suggest that they follow any
single system of transmission. It is likely that both they and the more
marked developments of physical powers result rather from the
coincidence of numerous factors than from the possession of any one
genetic element." To argue that the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a> was eugenic in its conception is to attribute to the forefathers of present-day <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> a knowledge of heredity which even the modern scientists do not possess.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="8"></a>[8:] A tree should be judged by the fruits it
yields. If Caste is eugenic, what sort of a race of men should it have
produced? Physically speaking the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> are a C<sub>3</sub>
people. They are a race of Pygmies and dwarfs, stunted in stature and
wanting in stamina. It is a nation 9/10ths of which is declared to be
unfit for military service. This shows that the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a> does not embody the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6860.html" target="Text_Notebox">eugenics</a> of modern scientists. It is a social system which embodies the arrogance and selfishness of a perverse section of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> who were superior enough in social status to set it in fashion, and who had the authority to force it on their inferiors.
</td></tr>
</tbody></table>
<table border="0"><tbody>
<tr><td colspan="2"><h1>
6 [Caste prevents Hindus from forming a real society or nation]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] Caste does not result in economic
efficiency. Caste cannot improve, and has not improved, the race. Caste
has however done one thing. It has completely disorganized and
demoralized the Hindus.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] The first and foremost thing that must be recognized is that <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a> Society is a myth. The name Hindu is itself a foreign name. It was given by the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6907.html" target="Text_Notebox">Mohammedans</a> to the natives for the purpose of distinguishing themselves [from them]. It does not occur in any <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6767.html" target="Text_Notebox">Sanskrit</a> work prior to the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6908.html" target="Text_Notebox">Mohammedan invasion</a>.
They did not feel the necessity of a common name, because they had no
conception of their having constituted a community. Hindu Society as
such does not exist. It is only a collection of castes. Each caste is
conscious of its existence. Its survival is the be-all and end-all of
its existence. Castes do not even form a federation. A caste has no
feeling that it is affiliated to other castes, except when there is a
Hindu-Muslim riot. On all other occasions each caste endeavours to
segregate itself and to distinguish itself from other castes.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] Each caste not only dines among itself
and marries among itself, but each caste prescribes its own distinctive
dress. What other explanation can there be of the innumerable styles of
dress worn by the men and women of India, which so amuse the tourists?
Indeed the ideal <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
must be like a rat living in his own hole, refusing to have any contact
with others. There is an utter lack among the Hindus of what the
sociologists call "consciousness of kind." There is no Hindu
consciousness of kind. In every Hindu the consciousness that exists is
the consciousness of his caste. That is the reason why the Hindus cannot
be said to form a society or a nation.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] There are, however, many Indians whose
patriotism does not permit them to admit that Indians are not a nation,
that they are only an amorphous mass of people. They have insisted that
underlying the apparent diversity there is a fundamental unity which
marks the life of the Hindus, inasmuch as there is a similarity of those
habits and customs, beliefs and thoughts, which obtain all over the
continent of India. Similarity in habits and customs, beliefs and
thoughts, there is. But one cannot accept the conclusion that therefore,
the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
constitute a society. To do so is to misunderstand the essentials which
go to make up a society. Men do not become a society by living in
physical proximity, any more than a man ceases to be a member of his
society by living so many miles away from other men.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] Secondly, similarity in habits and
customs, beliefs and thoughts, is not enough to constitute men into
society. Things may be passed physically from one to another like
bricks. In the same way habits and customs, beliefs and thoughts of one
group may be taken over by another group, and there may thus appear a
similarity between the two. Culture spreads by diffusion, and that is
why one finds similarity between various primitive tribes in the matter
of their habits and customs, beliefs and thoughts, although they do not
live in proximity. But no one could say that because there was this
similarity, the primitive tribes constituted one society. This is
because similarity in certain things is not enough to constitute a
society.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="6"></a>[6:] Men constitute a society because they
have things which they possess in common. To have similar things is
totally different from possessing things in common. And the only way by
which men can come to possess things in common with one another is by
being in communication with one another. This is merely another way of
saying that Society continues to exist by communication—indeed, in
communication. To make it concrete, it is not enough if men act in a way
which agrees with the acts of others. Parallel activity, even if
similar, is not sufficient to bind men into a society.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="7"></a>[7:] This is proved by the fact that the festivals observed by the different castes amongst the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
are the same. Yet these parallel performances of similar festivals by
the different castes have not bound them into one integral whole. For
that purpose what is necessary is for a man to share and participate in a
common activity, so that the same emotions are aroused in him that
animate the others. Making the individual a sharer or partner in the
associated activity, so that he feels its success as his success, its
failure as his failure, is the real thing that binds men and makes a
society of them. The <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>
prevents common activity; and by preventing common activity, it has
prevented the Hindus from becoming a society with a unified life and a
consciousness of its own being. </td></tr>
</tbody></table>
</td></tr>
</tbody></table>
</td></tr>
</tbody></table>
<table border="0"><tbody>
<tr><td colspan="2"><h1>
7 [The worst feature of the Caste System is an anti-social spirit]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
often complain of the isolation and exclusiveness of a gang or a clique
and blame them for anti-social spirit. But they conveniently forget
that this anti-social spirit is the worst feature of their own <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
One caste enjoys singing a hymn of hate against another caste as much
as the Germans enjoyed singing their hymn of hate against the English
during the last war [=World War I]. The literature of the Hindus is
full of caste genealogies in which an attempt is made to give a noble
origin to one caste and an ignoble origin to other castes. The <b><a class="texts" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/texts/6762.html" target="Text_Notebox">Sahyadrikhand</a></b> is a notorious instance of this class of literature.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] This anti-social spirit is not confined to caste alone. It has gone deeper and has poisoned the mutual relations of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6788.html" target="Text_Notebox">sub-castes</a> as well. In my province the Golak <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>,
Deorukha Brahmins, Karada Brahmins, Palshe Brahmins, and Chitpavan
Brahmins all claim to be sub-divisions of the Brahmin caste. But the
anti-social spirit that prevails between them is quite as marked and
quite as virulent as the anti-social spirit that prevails between them
and other non-Brahmin castes. There is nothing strange in this. An
anti-social spirit is found wherever one group has "interests of its
own" which shut it out from full interaction with other groups, so that
its prevailing purpose is protection of what it has got.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] This anti-social spirit, this spirit of
protecting its own interests, is as much a marked feature of the
different castes in their isolation from one another as it is of nations
in their isolation. The Brahmin's primary concern is to protect "his
interest" against those of the non-<a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>;
and the non-Brahmins' primary concern is to protect their interests
against those of the Brahmins. The Hindus, therefore, are not merely an
assortment of castes, but are so many warring groups, each living for
itself and for its selfish ideal.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] There is another feature of caste which
is deplorable. The ancestors of the present-day English fought on one
side or the other in the Wars of the Roses and the Cromwellian War. But
the descendants of those who fought on the one side do not bear any
animosity—any grudge—against the descendents of those who fought on the
other side. The feud is forgotten. But the present-day non-Brahmins
cannot forgive the present-day <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a> for the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9598.html" target="Text_Notebox">insult their ancestors gave</a> to <a class="individuals" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/individuals/6779.html" target="Text_Notebox">Shivaji</a>. The present-day <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6887.html" target="Text_Notebox">Kayasthas</a> will not forgive the present-day Brahmins for the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9599.html" target="Text_Notebox">infamy cast upon their forefathers</a> by the forefathers of the latter. To what is this difference due? Obviously to the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>.
The existence of Caste and Caste Consciousness has served to keep the
memory of past feuds between castes green, and has prevented solidarity.<br />
<table border="0"><tbody>
<tr><td colspan="2"><h1>
8 [Caste prevents the uplift and incorporation of the aboriginal tribes]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] The recent [<a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6843.html" target="Text_Notebox">constitutional</a>]
discussion about the excluded and partially included areas has served
to draw attention to the position of what are called the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6733.html" target="Text_Notebox">aboriginal tribes</a>
in India. They number about 13 millions, if not more. Apart from the
question of whether their exclusion from the new Constitution is proper
or improper, the fact still remains that these aborigines have remained
in their primitive uncivilized state in a land which boasts of a
civilization thousands of years old. Not only are they not civilized,
but some of them follow pursuits which have led to their being <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9508.html" target="Text_Notebox">classified as criminals</a>.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] Thirteen millions of people living in
the midst of civilization are still in a savage state, and are leading
the life of hereditary criminals!! But the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
have never felt ashamed of it. This is a phenomenon which in my view is
quite unparalleled. What is the cause of this shameful state of
affairs? Why has no attempt been made to civilize these aborigines and
to lead them to take to a more honourable way of making a living?
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a>
will probably seek to account for this savage state of the aborigines
by attributing to them congenital stupidity. They will probably not
admit that the aborigines have remained savages because they had made no
effort to civilize them, to give them medical aid, to reform them, to
make them good citizens. But supposing a Hindu wished to do what the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6841.html" target="Text_Notebox">Christian missionary</a>
is doing for these aborigines, could he have done it? I submit not.
Civilizing the aborigines means adopting them as your own, living in
their midst, and cultivating fellow-feeling—in short, loving them. How
is it possible for a Hindu to do this? His whole life is one anxious
effort to preserve his caste. Caste is his precious possession which he
must save at any cost. He cannot consent to lose it by establishing
contact with the aborigines, the remnants of the hateful <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6809.html" target="Text_Notebox">Anaryas</a> of the Vedic days.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] Not that a <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
could not be taught the sense of duty to fallen humanity, but the
trouble is that no amount of sense of duty can enable him to overcome
his duty to preserve his caste. Caste is, therefore, the real
explanation as to why the Hindu has let the savage remain a savage in
the midst of his civilization without blushing, or without feeling any
sense of remorse or repentance. The Hindu has not realized that these
aborigines are a source of potential danger. If these savages remain
savages, they may not do any harm to the Hindus. But if they are
reclaimed by non-Hindus and converted to their faiths, they will swell
the ranks of the enemies of the Hindus. If this happens, the Hindu will
have to thank himself and his <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>. <br />
<br /></td></tr>
</tbody></table>
<table border="0"><tbody>
<tr><td colspan="2"><h1>
9 [The higher castes have conspired to keep the lower castes down]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] Not only has the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
made no effort for the humanitarian cause of civilizing the savages,
but the higher-caste Hindus have deliberately prevented the lower castes
who are within the pale of Hinduism from rising to the cultural level
of the higher castes. I will give two instances, one of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6784.html" target="Text_Notebox">Sonars</a> and the other of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6738.html" target="Text_Notebox">Pathare Prabhus</a>. Both are communities quite well-known in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6896.html" target="Text_Notebox">Maharashtra</a>.
Like the rest of the communities desiring to raise their status, these
two communities were at one time endeavouring to adopt some of the ways
and habits of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6784.html" target="Text_Notebox">Sonars</a> were styling themselves Daivadnya <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a> and were wearing their <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9443.html" target="Text_Notebox">"dhotis"</a> with folds in them, and using the word <i><a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/9448.html" target="Text_Notebox">namaskar</a></i> for salutation. Both the folded way of wearing the "dhoti" and the <i>namaskar </i>were
special to the Brahmins. The Brahmins did not like this imitation and
this attempt by Sonars to pass off as Brahmins. Under the authority of
the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6739.html" target="Text_Notebox">Peshwas</a>,
the Brahmins successfully put down this attempt on the part of the
Sonars to adopt the ways of the Brahmins. They even got the President of
the Councils of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6858.html" target="Text_Notebox">East India Company</a>'s settlement in <a class="places" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/places/6823.html" target="Text_Notebox">Bombay</a> to issue a prohibitory order against the Sonars residing in Bombay.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] At one time the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6738.html" target="Text_Notebox">Pathare Prabhus</a>
had widow-remarriage as a custom of their caste. This custom of
widow-remarriage was later on looked upon as a mark of social
inferiority by some members of the caste, especially because it was
contrary to the custom prevalent among the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmins</a>.
With the object of raising the status of their community, some Pathare
Prabhus sought to stop this practice of widow-remarriage that was
prevalent in their caste. The community was divided into two camps, one
for and the other against the innovation. The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6739.html" target="Text_Notebox">Peshwas</a>
took the side of those in favour of widow-remarriage, and thus
virtually prohibited the Pathare Prabhus from following the ways of the
Brahmins.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> criticise the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6907.html" target="Text_Notebox">Mohammedans</a>
for having spread their religion by the use of the sword. They also
ridicule Christianity on the score of the Inquisition. But really
speaking, who is better and more worthy of our respect—the Mohammedans
and Christians who attempted to thrust down the throats of unwilling
persons what they regarded as necessary for their salvation, or the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
who would not spread the light, who would endeavour to keep others in
darkness, who would not consent to share his intellectual and social
inheritance with those who are ready and willing to make it a part of
their own make-up? I have no hesitation in saying that if the Mohammedan
has been cruel, the Hindu has been mean; and meanness is worse than
cruelty.</td></tr>
</tbody></table>
<br />
<table border="0"><tbody>
<tr><td colspan="2"><h1>
14 [My ideal: a society based on Liberty, Equality, and Fraternity]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] I would not be surprized if some of you
have grown weary listening to this tiresome tale of the sad effects
which caste has produced. There is nothing new in it. I will therefore
turn to the constructive side of the problem. What is your ideal society
if you do not want caste, is a question that is bound to be asked of
you. If you ask me, my ideal would be a society based on <i>Liberty, Equality, and Fraternity</i>. And why not?
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] What objection can there be to
Fraternity? I cannot imagine any. An ideal society should be mobile,
should be full of channels for conveying a change taking place in one
part to other parts. In an ideal society there should be many interests
consciously communicated and shared. There should be varied and free
points of contact with other modes of association. In other words there
must be social endosmosis. This is fraternity, which is only another
name for democracy. Democracy is not merely a form of government. It is
primarily a mode of associated living, of conjoint communicated
experience. It is essentially an attitude of respect and reverence
towards one's fellow men.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] Any objection to Liberty? Few object to
liberty in the sense of a right to free movement, in the sense of a
right to life and limb. There is no objection to liberty in the sense of
a right to property, tools, and materials, as being necessary for
earning a living, to keep the body in a due state of health. Why not
allow a person the liberty to benefit from an effective and competent
use of a person's powers? The supporters of Caste who would allow
liberty in the sense of a right to life, limb, and property, would not
readily consent to liberty in this sense, inasmuch as it involves
liberty to choose one's profession.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] But to object to this kind of liberty is
to perpetuate slavery. For slavery does not merely mean a legalized
form of subjection. It means a state of society in which some men are
forced to accept from others the purposes which control their conduct.
This condition obtains even where there is no slavery in the legal
sense. It is found where, as in the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6835.html" target="Text_Notebox">Caste System</a>, some persons are compelled to carry on certain prescribed callings which are not of their choice.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="5"></a>[5:] Any objection to equality? This has
obviously been the most contentious part of the slogan of the French
Revolution. The objections to equality may be sound, and one may have to
admit that all men are not equal. But what of that? Equality may be a
fiction, but nonetheless one must accept it as the governing principle. A
man's power is dependent upon (1) physical heredity; (2) social
inheritance or endowment in the form of parental care, education,
accumulation of scientific knowledge, everything which enables him to be
more efficient than the savage; and finally, (3) on his own efforts. In
all these three respects men are undoubtedly unequal. But the question
is, shall we treat them as unequal because they are unequal? This is a
question which the opponents of equality must answer.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="6"></a>[6:] From the standpoint of the
individualist, it may be just to treat men unequally so far as their
efforts are unequal. It may be desirable to give as much incentive as
possible to the full development of everyone's powers. But what would
happen if men were treated as unequally as they are unequal in the first
two respects? It is obvious that those individuals also in whose favour
there is birth, education, family name, business connections, and
inherited wealth, would be selected in the race. But selection under
such circumstances would not be a selection of the able. It would be the
selection of the privileged. The reason, therefore, which requires that
in the third respect [of those described in the paragraph above] we
should treat men unequally, demands that in the first two respects we
should treat men as equally as possible.</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="7"></a>[7:] On the other hand, it can be urged that
if it is good for the social body to get the most out of its members, it
can get the most out of them only by making them equal as far as
possible at the very start of the race. That is one reason why we cannot
escape equality. But there is another reason why we must accept
equality. A statesman is concerned with vast numbers of people. He has
neither the time nor the knowledge to draw fine distinctions and to
treat each one equitably, i.e. according to need or according to
capacity. However desirable or reasonable an equitable treatment of men
may be, humanity is not capable of assortment and classification. The
statesman, therefore, must follow some rough and ready rule, and that
rough and ready rule is to treat all men alike, not because they are
alike but because classification and assortment is impossible. The
doctrine of equality is glaringly fallacious but, taking all in all, it
is the only way a statesman can proceed in politics—which is a severely
practical affair and which demands a severely practical test. </td></tr>
</tbody></table>
<table border="0"><tbody>
<tr><td colspan="2"><h1>
15 [The Arya Samajists' "Chaturvarnya" retains the old bad caste labels]</h1>
</td></tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="1"></a>[1:] But there is a set of reformers who hold out a different ideal. They go by the name of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6811.html" target="Text_Notebox">Arya Samajists</a>, and their ideal of social organization is what is called <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6840.html" target="Text_Notebox">Chaturvarnya</a>,
or the division of society into four classes instead of the four
thousand castes that we have in India. To make it more attractive and to
disarm opposition, the protagonists of <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6840.html" target="Text_Notebox">Chaturvarnya</a>
take great care to point out that their Chaturvarnya is based not on
birth but on guna (worth). At the outset, I must confess that
notwithstanding the worth-basis of this Chaturvarnya, it is an ideal to
which I cannot reconcile myself.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="2"></a>[2:] In the first place, if under the <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6840.html" target="Text_Notebox">Chaturvarnya</a> of the Arya Samajists an individual is to take his place in the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a> Society according to his worth, I do not understand why the Arya Samajists insist upon labelling men as <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmin</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6891.html" target="Text_Notebox">Kshatriya</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6799.html" target="Text_Notebox">Vaishya</a> and <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6777.html" target="Text_Notebox">Shudra</a>.
A learned man would be honoured without his being labelled a Brahmin. A
soldier would be respected without his being designated a Kshatriya. If
European society honours its soldiers and its servants without giving
them permanent labels, why should Hindu Society find it difficult to do
so, is a question which Arya Samajists have not cared to consider.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="3"></a>[3:] There is another objection to the
continuance of these labels. All reform consists in a change in the
notions, sentiments, and mental attitudes of the people towards men and
things. It is common experience that certain names become associated
with certain notions and sentiments which determine a person's attitude
towards men and things. The names <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmin</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6891.html" target="Text_Notebox">Kshatriya</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6799.html" target="Text_Notebox">Vaishya</a>, and <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6777.html" target="Text_Notebox">Shudra</a> are names which are associated with a definite and fixed notion in the mind of every <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>. That notion is that of a hierarchy based on birth.
</td>
</tr>
<tr>
<td width="17"><br /></td>
<td><a href="https://draft.blogger.com/null" name="4"></a>[4:] So long as these names continue, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindus</a> will continue to think of the <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6826.html" target="Text_Notebox">Brahmin</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6891.html" target="Text_Notebox">Kshatriya</a>, <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6799.html" target="Text_Notebox">Vaishya</a>, and <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6777.html" target="Text_Notebox">Shudra</a> as hierarchical divisions of high and low, based on birth, and to act accordingly. The <a class="groups" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/groups/6871.html" target="Text_Notebox">Hindu</a>
must be made to unlearn all this. But how can this happen, if the old
labels remain, and continue to recall to his mind old notions? If new
notions are to be inculcated in the minds of people, it is necessary to
give them new names. To continue the old names is to make the reform
futile. To allow this <a class="terms" href="http://ccnmtl.columbia.edu/projects/mmt/ambedkar/web/terms/6840.html" target="Text_Notebox">Chaturvarnya</a>
based on worth to be designated by such stinking labels as Brahmin,
Kshatriya, Vaishya, Shudra, indicative of social divisions based on
birth, is a snare.</td></tr>
</tbody></table>
</td></tr>
</tbody></table>
<br /></td></tr>
</tbody></table>
</div>
Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-28824687535253784192015-03-26T20:53:00.000-07:002015-06-24T21:01:00.577-07:00 Indian politic in cross roads-AAP and its infantile disorders <div dir="ltr" style="text-align: left;" trbidi="on">
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<br />
Adv Prasanth Bhusan and Yogendra Yadev have highlighted the right
demand in harmony with the principles of Swaraj ,Decentralization and
Democracy . Common denominator of Indian political system is High
command culture and <b>NOMINATION SYNDROME</b> .Thousands of volunteers
raise these historically relevant issues to make India proud, but
History has shown the opposite trends as well - In Collective
phenomenon of self organized systems like human society '<b>Delayed
over reaction seems to be the rule </b>' Great Principles of of Democracy
by Pericles (Ref:' Funeral Oration')and Democritus , later ossified
to anarchy and then , the Thirty Tyrants -trial and Magistricide of
great Philosopher Socrates -Platonist rhetoric and sophistry with
'noble lies ' ,Self appointed guardian advocating 'Utopian Republic
' ,putting his words in the mouth of Socrates .(Ref Opens Society and its enemies- Karl Popper) Philanthropy,liberty
and freedom of early Christianity later compelled <b>Constantine the 'Great</b>' (27 February c. 272 AD<sup class="reference" id="cite_ref-birthdate_4-1"><a href="http://en.wikipedia.org/wiki/Constantine_the_Great#cite_note-birthdate-4">[1]</a></sup> – 22 May 337 AD),to
espouse it tactically.Used the mass support to bring dynastic -Divine right
rule and we call this long period from Third century to 15th Century as 'Dark ages ' in Europe,just like the early Buddhism faded and cast-ism ruled the
roost. Then the Enlightenment with -Principles of liberty, equality,
fraternity, after running its course through Dark ages – The Age
of reason evolved in nearly three Centuries gradually succumbed to
Centralization and autocracy (Ref :Alexis de Tocqueville on French
revolution ) . Enlightenment slipped to redundant reductionism
-Laplaceian determinism and finally to Fascism and Totalitarianism
-Philosophical basis of the same has provided by Hegel . Indian
counter part of renaissance, giving space to Congress misrule and
assassination of Mahatmaji . Misterious disappearance of Nethaji.,J.P movement , gradually hijacked by
Indian Fascism, with text book ingredients like with national jingoism,religious fanaticism and tribal taboos. After Annaji's great movement and exponential growth
of AAP ,there is the real danger of autocracy and centralization. !
Fascism is impatiently waiting out side .This is not to give
pessimistic tint to the honest approach but a warning to those who
are adopting diplomatic silence with a careerist bent of mind
.Attempts to fume out respected leaders like Prasantji and Yogendraji
is unethical. It is the beginning of the DECLINING PHASE of AAP and
Indian Democracy . More dangerous is the dislodging
Admiral Ramdas- the ombudsman . But let me recall the attempts of
Musharraf In Pakistan (2007)to dislodge Justice Iftikhar Chaudhry,
<br />
In the present context Adv Prashant Bhushan ,Prof.Yogendra Yadave,Prof Anadh Kumarv and thousands of dedicated
volunteers are representing the right principles, vigorously
advocated by Great leaders like Mahathmaji, Bhagath Singh, Dr.
Bhimrao Ramji Ambedkar (Ref at least the proposed Lahore speech which
never has taken place !) ,Dr.Ram Manoher Lohia and M.N.Roy –
.Brutal majority with nominated sycophants has voted out founding leaders together with founding principles and
dislodge the ombudsman Admiral Ramdas . Respected people adopting diplomatic
silence please note , you are next! -you may be compelled to soften your stand for
survival with in the party but Paradigm of centralization always try
to draw smaller and smaller circles ! And final imploding would be
inevitable . Please be strong and adhere to the true values of Humanism and
openness .Proud Indians will be with you. I am agreeing with the fact
that some Centralization is required during the infant stage of the
party -later there must be Centralization in the basis of strong
ideology. Problem with the party is that it failed to nourish the
right Historically relevant Philosophy !<br />
<br />
<br />
<div class="_5pbx userContent" data-ft="{"tn":"K"}">
Compromise is not a one time job it
demands further chain of compromises-and will be compelled to resist sooner
. But as a tactics from both sides, yes, both sides can buy more
time before the final assault. Those who became lazy after compromise
will loose the battle . Lie needs more lies just like violence breeds
more violence. Peace based on Right is Might is the Right choice. Might
is Right is the slogan of sycophants. <br />
History always provide good many parallels ,even though it never
repeats. It helps us to mould the present and shape the future
provided we learn the right lessons, applying to the right context
Consider Indian political scenario in 1946 -India’s independence was
only a matter of time. Maulana Abul Kalam Azad was the president of
Congress party at that time , natural choice as the first Prime
Minister of independent India. Mahatmaji favoured Jawarlal Nehru, non
of the Pradesh Congress Committees(PCC) supported him ,only few
Congress Working committee(CWC) members favoured him .The majority
support was in favour of Sardar patel and then to Acharya J B Kriplani
. Coronation of Pandit Jawahar Lal Nehru as India’s first Prime
Minister was a 'compromise to democracy '. Mahatmaji feared ;Nehru
could cause problems and was well aware of his relationship with Mount
Batten – It marked the declining phase of Indian renaissance. It
should be noted that Jawarlal Nehru while praising Chanakya as the
Indian- Machiavelli and commented “..bigger person in every way
,greater intelligence;humble adviser to any ruler” (Ref:'Discovery of
India ,Page 124 )Gradually great leaders Like Mahathmaji, Vinobha
bave, Jayaprakash Narayanan ,Dr B.R Abdedkar and a long list of proud
Indians distanced from the main stream of Congress politics .Mystery
behind the cruel Assassination of Mahathmaji and tragic disappearance
of Nathaji Subhash Chandrabose still remains , In 1958, Feroze
khan Jehangir Ghandy , raised the 'Haridas Mundhra' scandal, involving
the government controlled LIC ,a huge embarrassment to Nehru's
government .Eventually T.T. Krishnamachari then Finance Minister
resigned . Feroze khan was a democrat and proud Indian
upholding high moral and ethical values ,later his rift with his wife
and her father Pandit Jawaharlal Nehru is well known. Equally known
is the story of his surname Gandhi .We have seen for few decades the
misrule of so-called 'Gandhi dynasty' .<br />
Corruption, graduated from few hundred thousands of INR to
Billions – J.P movement ,Anna Hazare movement -formation of AAP – its
ups and downs in it's votes ,seats ,reputation and moral strength.
Dirty tricks, lies ,attempts to fume out leaders of name and reputation
like Adv Shanthi Bhushan ,Adv Prashant Bhushan ,Prof Yogendra Yadave
,Prof Anand Kumar above all admiral Ramdas ,the Internal lokpal.
Prominent individuals like Medha Patkar, Aruna Roy, all naturally
expressed their grace ,dignity and sense of values . AAP 's Patiala MP
Dharamvira Gandhi, MLA Pankaj Pushkar,rightly upholding the spirit of
the movement and give the indication that there are still few more in
the echelons of legislature power and more chapters to the episode are
yet to be written . <br />
Asuthosh in
his usual sycophantic cacophony compared Mr.Arvindh Kejrwal with Pundit
Nehru while agreeing with him in spirit -Jawaharlar Neru was more
intelligent and shared some democratic pursuit with his European
counterparts mainly due the social thinking prevailed in European Universities as the reverberation of Renaissance
.He would have behaved with grace after the victory in Delhi . Perhaps
Chief Minister ship in Delhi even for a short term may be the highest
dream achievable to an average Indian politician well versed in dirty
tricks. It is now worth quoting an admirer of Machiavelli’s “dangerous”
and “immoral” teachings:- Ronald Reagan once said, “Politics is
supposed to be the second oldest profession. I have come to realize that
it bears a very close resemblance to the first.”.<br />
For them everything is right in love and war .Politic is just the war for power .This context is
to be realistically analysed with commitment to the greater cause .
Let me appreciate the matured decision to postpone formation a
political party now . Social initiative is a prerequisite for
political alternative .It is the lesson stressed by Dr.B.R Ambedkar
(Lahor talk point.2) Let me put forward few suggestions after
discussing with good number of volunteers :- <br />
1. Amass
petition is to be filed with E.C ,against Mr.Arvindh kejiriwal and
coterie for the violating AAP constitution,in number of ways -prepare
petition to be signed online. <br />
2. Again upholding the 'Basic
principle doctrine of Indian constitution ' legal suit is to be filed
.They have cheated the public by showing a democratic
constitution,espousing transparency and pluralism .vision document and
public speeches,cashing on the credibility of good number of real
leaders -thousands of volunteers has spend time ,money and energy for a
noble cause and terribly betrayed.<br />
3. Recalling the right to recall
provision of the AAP constitution start organizing public opinion for
the demand for resignation of Arvindh Kejiriwal and coterie from all
party posts and from Delhi ministry. <br />
4. That would be a lesson
to other political parties as well . This is the right time to raise
the demand for bringing all recognized political parties under R.T.I. <br />
5. Join with other people's movement for justice and survival of the deprived .<br />
Thanking you- If you agree share and popularize these
demands and it's rational and noble intentions . If you don't agree
try to correct me logically I shall join you .<br />
Prof.Gopalakrishna Panicker -Kerala <a href="http://l.facebook.com/l.php?u=http%3A%2F%2Fthenewindianrenaissance.blogspot.in%2F&h=eAQFO4jUg&enc=AZOP-eJUdavIeCZ0VfPKmxFTsLqNKq8kBuFyCwcP-LP9IXC1t7BDtQugvN34LZz1m-bJqmSd6OI-id76OR8fTuDkxTU8U4sB7YIJb9y5jffRkjOqahd5WZj0yRF19a5DeHlY3SYMz2ZlxuJEK4DIoGvlpWb6hY0oKx9EdNVxRrzmQLflHqbp9PTSXz5V3HKgUL_Tor6Ihla3NSXiS_h6ig_u&s=1" rel="nofollow" target="_blank">http://thenewindianrenaissance.blogspot.in/</a></div>
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-Prof.Gopalakrishna Panicker
Kerala -</div>
Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-30293923362930335342014-10-22T03:14:00.002-07:002015-06-20T11:07:58.395-07:00Concept of open systems - as the paradigm shift <div dir="ltr" style="text-align: left;" trbidi="on">
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<div style="line-height: 100%; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">In
his long interview with Franz Kreuzer, </span><span style="font-family: Times New Roman, serif; font-size: small;">Karl</span><span style="font-family: Times New Roman, serif; font-size: small;">
Popper calls himself </span><span style="font-family: Times New Roman, serif; font-size: small;"><i>‘one
of the </i></span><span style="font-family: Times New Roman, serif; font-size: small;"><i><b>last</b></i></span><span style="font-family: Times New Roman, serif; font-size: small;"><i>
to join the Enlightenment’</i></span><span style="font-family: Times New Roman, serif; font-size: small;">
</span><span style="font-size: small;"><sup><span style="font-family: Times New Roman, serif;">1</span></sup><span style="font-family: Times New Roman, serif;">(OGOU:
22). He affirms his faith and continuity with the age of reason, at
the same time declaring the end of a glorious epoch. Implicitly
calling for the paradigm shift </span><sup><span style="font-family: Times New Roman, serif;">2</span></sup><span style="font-family: Times New Roman, serif;">
‘I may be wrong and you may be right’—is a paraphrase of
Voltaire and reaffirms Socrates’s awareness of our boundless
ignorance</span><sup><span style="font-family: Times New Roman, serif;">2</span></sup><span style="font-family: Times New Roman, serif;">
(TIR: 28–29). Contrary to the first appearances, it cannot be
taken in favor of relativism which diplomatically agrees each other
, whereas the principle of pluralism implies that we may both be
wrong. He replaces the comprehensive rationalism with the </span><span style="font-family: Times New Roman, serif;"><b>critical
rationalism</b></span><span style="font-family: Times New Roman, serif;">
. ‘Faith in reason, even in the reason of others, implies the idea
of impartiality, tolerance, and rejection of any authoritarian
claims’</span><sup><span style="font-family: Times New Roman, serif;">3</span></sup><span style="font-family: Times New Roman, serif;">
. </span><span style="font-family: Times New Roman, serif;">
</span>
</span></div>
<div style="text-align: justify;">
</div>
<div style="line-height: 100%; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">Popper’s
"war effort", to counter the fascism and totalitarianism
when the </span><span style="font-family: Times New Roman, serif; font-size: small;">
possibility of civilization being destroyed was quite real</span><span style="font-family: Times New Roman, serif; font-size: small;">
, both claimed to have the sovereignty of reason and historical
support, as was demanded by the social thinking prevailed during the
‘Age of Reason’. </span><span style="font-family: Times New Roman, serif; font-size: small;">
</span><span style="font-family: Times New Roman, serif; font-size: small;">rationally
exposed the </span><span style="font-family: Times New Roman, serif; font-size: small;">Platonic
edifice </span><span style="font-family: Times New Roman, serif; font-size: small;">
and its enlightenment counterpart ‘Hegelian historicism’ Popper’s
assertion that ‘a theory which was initially genuinely scientific
degenerated into pseudo-scientific dogma’</span><span style="font-size: small;"><sup><span style="font-family: Times New Roman, serif;">4</span></sup><span style="font-family: Times New Roman, serif;">
is equally applicable to every discipline .Rather than agreement
between different schools, the disagreement regarding the
fundamental questions of epistemology and ontology of essence
,contributed to the propensity of theories having better
verisimilitude .</span></span></div>
<div style="text-align: justify;">
</div>
<div style="line-height: 115%; margin-bottom: 0.49cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;"><b>René
Descartes </b> laid the
foundation for Seventeenth -Century rationalism, followed by
Baruch Spinoza and Gottfried Leibniz, counter arguments and polemics
by the empiricist school of thought consisting of Hobbes, Locke,
Berkeley, and Hume, enriched the logical foundations of both . His
"<i>Cogito ergo
sum</i>" rejected
any idea that can be doubted, <em><span style="font-style: normal;"><b>Copernican
Revolution </b></span></em><em><span style="font-style: normal;">attained
its glory</span></em><em><span style="font-style: normal;"><b>
</b></span></em><em><span style="font-style: normal;">with
observations of Galileo</span></em>,
geometric fabrication, and axiomatic foundation supplied by Newton.
<b>Seventeenth Century</b>
Mathematics with its rigor, vigor , aesthetic
harmony and consistency supplied the required logical sufficiency
to the fundamental premises of classical mechanics. </span>
</div>
<div style="text-align: justify;">
</div>
<div style="line-height: 100%; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">
‘<span style="font-family: Times New Roman, serif;">Un
doubtful’ validity of classical mechanics contributed to the
practice of applying the same beyond its domain of validity,
Cartesian determinism and redundant reductionism began to show its
limitations. More dogmatic </span><em><span style="font-family: Times New Roman, serif;"><span style="font-style: normal;">Laplacian
determinism </span></span></em><span style="font-family: Times New Roman, serif;">entails
‘Everything in principle is knowable’ and deterministic. Even
great scientists like </span><span style="font-family: Times New Roman, serif;">William
Thomson, in 1900 famously proclaimed that Physics was over ,
except for two small clouds on the horizon. These "clouds"
turned out to be the clues that led to quantum mechanics and
relativity. </span><span style="font-family: Times New Roman, serif;">Famous
‘Hilbert program’ was for the formalization of all of
mathematics in axiomatic frame work, he was successful in correctly
enlisting the clouds in such an enterprising endeavor. ‘Gödel’s
incompleteness theorems gave immediate technical correction to such
a dream, axiomatically deduced the inconsistency of axiomatic
formulations ! Appears to be an example of ‘liar’s paradox ‘. </span>Deeper
realization of Gödel’s theorem can be found in Karl Popper’s
prophetic realization in ‘</span><span style="font-family: Times New Roman, serif; font-size: small;">The
</span><span style="font-size: small;"><em><span style="font-family: Times New Roman, serif;">Logic
of Scientific</span></em><span style="font-family: Times New Roman, serif;">
</span><em><span style="font-family: Times New Roman, serif;">Discovery</span></em><span style="font-family: Times New Roman, serif;">
‘ ‘</span><span style="font-family: Times New Roman, serif;">Science
does not rest upon solid bedrock. The bold structure of its theories
rises, as it were, above a swamp. It is like a building erected on
piles. </span><span style="font-family: Times New Roman, serif;">The
piles are driven down from </span><span style="font-family: Times New Roman, serif;">above
into the swamp, but not down to any natural or ‘given’ base; and
if we stop driving the piles deeper, it is not because we have
reached firm ground. We simply stop when we are satisfied that the
piles are firm enough to carry the structure, at least for the time
being.’</span><sup><span style="font-family: Times New Roman, serif;">5</span></sup><span style="font-family: Times New Roman, serif;">
(LSD: 111) still physicists are talking about ‘Theory of everything
‘and formulation of the complete theory of Quantum Gravity .During
‘Enlightenment’ r</span><span style="font-family: Times New Roman, serif;">eason
was elevated to the status of a new authority .After the
Enlightenment glory ,Search for truth ended up in proposing
‘closed systems ‘ with immunizing dogmas incorporated in to its
very essence </span><span style="font-family: Times New Roman, serif;">.In
spite of tremendous progress in technology and various branches of
science conquering new frontiers , overall picture especially
during the first and second decade of the 21</span><sup><span style="font-family: Times New Roman, serif;">st</span></sup><span style="font-family: Times New Roman, serif;">
century is that of an </span><span style="font-family: Times New Roman, serif;"><b>‘age
of unreason ‘. </b></span><span style="font-family: Times New Roman, serif;">I
shall give a sketch of my thesis of </span><span style="font-family: Times New Roman, serif;"><b>‘open
systems’</b></span><span style="font-family: Times New Roman, serif;">
with fractal Geometry as the choice of nature ,Philosophy of Karl
popper with ,Gödel’s theorem as its mathematical counterpart ,
together with developments in non linear dynamics ,non equilibrium
thermodynamics, collective phenomenon ,self organized systems and
Chaos with an </span><span style="font-family: Times New Roman, serif;"><b>‘an
irrational faith in reason’</b></span><span style="font-family: Times New Roman, serif;">
</span><sup><span style="font-family: Times New Roman, serif;">6</span></sup><span style="font-family: Times New Roman, serif;">(OS
II: 461; RR: 39; CR: 357)which espouses, </span><span style="font-family: Times New Roman, serif;">Individual
freedom, liberty, democracy, openness, plurality, inclusiveness,
decentralization, and sustainable development </span><span style="font-family: Times New Roman, serif;">after
giving my background and relevant details . </span></span>
</div>
<div style="text-align: justify;">
<span style="font-size: small;"><br /></span></div>
<div style="text-align: justify;">
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<![endif]--><span style="font-family: "Times New Roman","serif"; font-size: small; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> Alexis de Tocqueville wrote in mid 1800 ,about
the<span style="mso-spacerun: yes;"> </span>French Revolution<span style="mso-spacerun: yes;"> </span>began with <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">"a push towards
decentralization...[but became,]in the end, an extension of
centralization."</i></b> It seems to be true in the whole history<span style="mso-spacerun: yes;"> </span>1. After freedom struggle in India ,2.After J.P movement for
democratic rights .3. Recent anti corruption movement , exponential growth of
the new party and final degradation to centralism, It was true in Greece after Pericles and Democrats -Plato's royal lie and philosophy of his 'utopia ' -'The republic' dominated the seen .Early Christianity slipped to 'Constantine and dominance of Catholic church and roman Empire . age of reason ended up with Hegelian historisism -then to Fascism and totalitarianism, in science it moved around Cartesian determinism,extreme reductionism of closed systems which dovetails parochialism . </span></div>
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<span style="font-family: Times New Roman, serif; font-size: small;"><b>
</b></span>
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<span style="font-family: Times New Roman, serif; font-size: small;">Really
excited to see the most relevant ingredients of an open society
with liberal democratic world view were well included in the
constitution and vision documents of the new party,AAP I was nominated
as the state committee member of the party . Within a short span of
one year </span><span style="font-family: Times New Roman, serif; font-size: small;"><i>Mr.
</i></span><span style="font-size: small;"><em><span style="font-family: Times New Roman, serif;"><span style="font-style: normal;">Arvind
Kejriwal</span></span></em><span style="font-family: Times New Roman, serif;">
,</span><span style="font-family: Times New Roman, serif;">
AAP </span><span style="font-family: Times New Roman, serif;">supremo
</span><span style="font-family: Times New Roman, serif;">became
the Chief Minister of Delhi, just for forty nine days! , much before
his resignation, it appeared to me that the leadership started
practicing evils of the society with utter disrespect to its own
constitution, Inexperience ,lack of vision and commitment ,’infantile
narcissism ‘ and Q</span><em><span style="font-family: Times New Roman, serif;">uixotic</span></em><span style="font-family: Times New Roman, serif;">
</span><span style="font-family: Times New Roman, serif;"><i>
</i></span><span style="font-family: Times New Roman, serif;">adventures
all contributed to the set back. Dirty tactics and conspiracy with
fascist credentials from the opposing camp now in power is also
contributed its share. It reminded me of Alexis de Tocqueville who
wrote in mid 1800 ,about the French Revolution , “</span><span style="font-family: Times New Roman, serif;"><i><b>began
with a push towards decentralization...[but became,] in the end, an
extension of centralization."</b></i></span><span style="font-family: Times New Roman, serif;">
</span><sup><span style="font-family: Times New Roman, serif;">7</span></sup><span style="font-family: Times New Roman, serif;">It
seems to be true in the whole history civilization .In India 1.
After the freedom struggle 2.After J.P movement 3. After recent
anticorruption movement .This compelled me to have a study a of
history of civilization Started re-reading almost all available
works of Karl popper , </span><span style="font-family: Times New Roman, serif;">H.G
wells </span><span style="font-family: Times New Roman, serif;">
, Bertrand Russell and Plato and references therein .Trying my
level best to find arguments against my approach and article
criticizing </span><span style="font-family: Times New Roman, serif;">P</span><span style="font-family: Times New Roman, serif;">oppers
approach for the last one year spending more than 12 hours a day ,
few shallow criticisms and counter opinions were found –During my
literary survey found an article ‘open society by George Soros, </span><span style="font-family: Times New Roman, serif;">
written on October 29, 2009 expressing doubts about the actual
practice of democracy “ </span><span style="font-family: Times New Roman, serif;"><i><b>In
a democracy political discourse is not aimed at discovering
reality—that’s the cognitive function, but getting elected and
staying in power—that’s the manipulative function”</b></i></span><span style="font-family: Times New Roman, serif;">.
</span><sup><span style="font-family: Times New Roman, serif;">8</span></sup><span style="font-family: Times New Roman, serif;">It
</span><span style="font-family: Times New Roman, serif;">seems
to </span><span style="font-family: Times New Roman, serif;">
share my own experience in India .Following links, come to know
about O.S.F. and hence this project proposal ,decided after
discussing with my friends having similar world view</span></span></div>
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<span style="font-family: Times New Roman, serif; font-size: small;">It
should be noted that the thousands of committed volunteers who
spend their time, energy and money for the party AAP was in
disappointment and frustration. It become just another party in the
fray .Sycophancy become the survival criteria! . Party failed to get
even a single seat in Delhi for the recent Parliament election where
the party was in power just two months back!. My repeated letters
were totally ignored .State unit has insulted me and even suspended
me from the state committee for addressing a meeting and English
translation of the talk is available in my blog
http://thenewindianrenaissance.blogspot.in/ .Good number of informed
volunteers suspended just through phone , by the state secretary
and later he got also expelled.</span><span style="font-family: Times New Roman, serif; font-size: small;"><b>
</b></span><span style="font-family: Times New Roman, serif; font-size: small;">Thousands
of party workers tried to form new party ,I was able to convince them
to be assertive and wait . Fact is that the state unit never
respected rule of law or propriety! National leadership at that time
seems to have encouraged the aberration . Few of them including me is
planning to form an N.G.O , details will be worked out adopting the
principles of democracy and decentralization , I have not yet
resigned from the party ,but for the last one year fully engaged in
the re-reading of Philosophy of Science , Physics and Mathematics and
History with an intension of developing comprehensive Liberal
democratic Philosophy for an open society relevant to the Indian
context .This interlude was really productive. While I was preparing
this project proposal the state unit of AAP was dissolved by the
national leadership and I was contacted! with apology but my humble
reply was that I shall cooperate with the party but will not take any
official position and more matured state unit is now leading the
party in Kerala .The </span><span style="font-size: small;"><em><span style="font-family: Times New Roman, serif;"><span style="font-style: normal;">Introspection</span></span></em><em><span style="font-family: Times New Roman, serif;">
</span></em><span style="font-family: Times New Roman, serif;">
mode of the party was productive and the party is again gaining
strength .The Delhi state assembly elections would be held on 7
February 2015 with results being announced on 10 February 2015.
Studying surveys and contacting my friends in Delhi my contention is
that the Mr Arvindh Kegeriwal will be the next Chief Minister in
Delhi bagging more than 40 seats out of 70...........</span></span></div>
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<span style="font-size: small;"><br /></span>
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<span style="font-family: Times New Roman, serif; font-size: small;">Fractal
Nature of dynamics of civilization </span>
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<span style="font-family: Times New Roman, serif; font-size: small;">Brief
sketch of points in my proposed book and articles </span>
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<span style="font-family: Times New Roman, serif; font-size: small;">Heuristic
approach to study any complex system is </span><span style="font-family: Times New Roman, serif; font-size: small;"><b>reductionism
,</b></span><span style="font-family: Times New Roman, serif; font-size: small;">
Various branches of science ,epistemology, art, literature and
almost every institutions evolved , has its own history,
reciprocally enriching each other. Let me call it Components of
Civilization (</span><span style="font-family: Times New Roman, serif; font-size: small;"><b>CoC</b></span><span style="font-family: Times New Roman, serif; font-size: small;">).
Every Component can further be reduced to epochs with names
epitomizing the underlining spirit. The whole History was an
interplay between Decentralization(D) and Centralization (C) . Karl
</span><span style="font-family: Times New Roman, serif; font-size: small;">Popper
suggests, in a brief review, that the long period stretching from
Antiquity to Hegel may be interpreted ‘in terms of the conflict
between the open and the closed society’ (OS I: 252).</span><span style="font-size: small;"><sup><span style="font-family: Times New Roman, serif;">12
</span></sup></span>
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</div>
<div style="line-height: 115%; margin-bottom: 0.35cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">Justifying
the name Renaissance it bears striking similarity with the Greek
civilization From invention of art of writing ,development in
literature(Homer), astronomy ,Mathematics ,Democratic concepts
reflected in the famous funeral oration at least by Pericles ,
then the period of anarchy, thirty tyrants ,trial and death of
Socrates where similar to invention of printing to French
revolution then - Plato to Aristotle is like Hegel to philosophy
of science and liberal democratic concepts ,Neolithic revolution
might have started with a</span><span style="font-family: Times New Roman, serif; font-size: small;">rticulate
speech , number systems, calendar</span><span style="font-family: Times New Roman, serif; font-size: small;"><b>
</b></span><span style="font-family: Times New Roman, serif; font-size: small;">and
agriculture then slipping to tribal taboos.</span><span style="font-family: Times New Roman, serif; font-size: small;">
After Plato, Aristotle tried to repair the damage in philosophy
and epistemology . Roman conquest , C</span><span style="font-family: Times New Roman, serif; font-size: small;">onstantine</span><span style="font-family: Times New Roman, serif; font-size: small;"><b>
</b></span><span style="font-family: Times New Roman, serif; font-size: small;">
espousing Christianity and enforced dynasty and Centuries of Dark
age followed . It can logically be under stood as the self similarity
of fractal pattern it again help us to understand the dynamics of
all civilizations in different part of the globe –Greek
civilization and renaissance as inductive corroboration to the more
fundamental dynamics which can axiomatically be deduced . It should
be noted that in India almost similar pattern has occurred ,Atomic
theory of Kanada (B.C.E 200),Buddhist philosophy and materialistic
world view concept of democracy –cast system –dark ages Indian
renaissance movement for a short duration of less than 50 years
during the first half of 20</span><span style="font-size: small;"><sup><span style="font-family: Times New Roman, serif;">th</span></sup><span style="font-family: Times New Roman, serif;">
century.</span></span></div>
<div style="text-align: justify;">
</div>
<div style="line-height: 115%; margin-bottom: 0.35cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">Kurt
Gödel in 1931 proved two Theorems known as </span><span style="font-family: Times New Roman, serif; font-size: small;"><b>Gödel's
incompleteness theorems established the </b></span><span style="font-family: Times New Roman, serif; font-size: small;">
inherent limitations of axiomatic systems , hypothesis surly needs
no proof by definition as it is accepted by agreement. If any of the
hypothesis can be proved it becomes a theorem rather .But It should
be asserted weather there is a contradiction or inconsistency within
the set of hypothesis .It is just like trying to prove the
validity of the hypothesis .This was the Second problem enlisted by
Hilbert . We know the story of Euclid’s fifth postulate and later
developments . Adding or removing a hypothesis we can make
another system but </span><span style="font-family: Times New Roman, serif; font-size: small;"><b>consistency
of a system cannot be proved from within !</b></span><span style="font-family: Times New Roman, serif; font-size: small;">
It needs infinite regression of arguments. It again proves the
inconsistency of any closed system . Karl popper introduced the
concept of verisimilitude to solve the problem and it is the
genesis of </span><span style="font-size: small;"><em><span style="font-family: Times New Roman, serif;"><span style="font-style: normal;">falsifiability
</span></span></em><span style="font-family: Times New Roman, serif;"><i>
</i></span><span style="font-family: Times New Roman, serif;">
It is the realization of the fact that </span><span style="font-family: Times New Roman, serif;"><b>
“Our knowledge can only be finite, while our ignorance must
necessarily be infinite.” </b></span></span>
</div>
<div style="text-align: justify;">
</div>
<div style="line-height: 115%; margin-bottom: 0.35cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">There
will always be a deference between objective reality and our
perception of it , One reason for the same is the pre-editing of our
senses .</span><span style="font-size: small;"><em><span style="font-family: Times New Roman, serif;"><span style="font-style: normal;">
Falsifiability is the guarantee for the progress . If we consider
ontological systems including our society , can there be a closed
system? .My answer is no and all closed systems are reductionist
constructs and approximations , stability of solar system and three
body problem were the hot subject studied extensively by </span></span></em><span style="font-family: Times New Roman, serif;">Henri
Poincaré’ and a new branch of non linear dynamics developed known
as chaos theory with a different kind of possible order known as
fractals . </span></span>
</div>
<div style="text-align: justify;">
</div>
<div style="line-height: 115%; margin-bottom: 0.35cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">Entropy
is defined as a measure of disorder but without entropy there is no
growth .Last fifty years has witnessed tremendous progress in non
equilibrium thermodynamics .Central theme is the open system capable
of exchanging entropy with surroundings .</span><span style="font-family: Times New Roman, serif; font-size: small;">Ilya
</span><span style="font-size: small;"><em><span style="font-family: Times New Roman, serif;">Prigogine</span></em><span style="font-family: Times New Roman, serif;">,
winner of the Nobel Prize in 1977 for his work on the thermodynamics
of non equilibrium systems and author of the famous book </span><em><span style="font-family: Times New Roman, serif;">Order
Out of Chaos</span></em><span style="font-family: Times New Roman, serif;">
declared in his Nobel lecture </span><span style="font-family: Times New Roman, serif;">“</span><span style="font-family: Times New Roman, serif;">at
all levels of physical reality a global ordering principle is
operating by an appropriate exchange of entropy with surroundings”
</span><span style="font-family: Times New Roman, serif;">
.</span><span style="font-family: Times New Roman, serif;">
Nicolis ,Davies , El Naschie, Iovane, Nottale, Castro etc are the
prominent contributors published related results.</span></span></div>
<div style="text-align: justify;">
</div>
<div style="line-height: 115%; margin-bottom: 0.49cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">Chaos
theory remained a curiosity until the advent of high speed computers.
In 1961, Edward Lorentz’s result “The Butterfly effect”
showed the unpredictability of weather .In the 1970′s Benoit
Mandelbrot added fractals to chaos theory. Fractals are the patterns
left behind by dynamically changing systems. </span>
</div>
<div style="text-align: justify;">
</div>
<div style="line-height: 115%; margin-bottom: 0.35cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">Taking
two competing parameters for cohesion and dispersion and noting that
the rate of growth of cohesion depends on existing numerical strength
of cohesion (proportional as a first approximation)and opposed by
forces of dispersion, set of first order differential equation can
be formed similar set can be formed with each Component of
Civilization It will be like </span><span style="font-family: Times New Roman, serif; font-size: small;"><b>Lotka–Volterra
equations</b></span><span style="font-family: Times New Roman, serif; font-size: small;">,
also known as the </span><span style="font-family: Times New Roman, serif; font-size: small;">predator–prey
equations ,Numerical solution of the same shows the fractal
structure with unexpected peaks and depressions. Growth in any CoC
(Litarature ,Mathamatics , science etc ) contribute to the other
components in some phases and opposite way in some other phases as
both are fluctuating patterns , like resonances or avalanche in
glaciers or unexpected population growth of pests or epidemics there
are mutually enriching cumulative growth in all components of
civilization – delayed over reaction is the underlying physical
property it is common to all self organized systems . </span>
</div>
<div style="text-align: justify;">
</div>
<div style="line-height: 115%; margin-bottom: 0.35cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">Whole
is similar to its parts in space and time is a remarkable property
of fractals .Stock market price variation for a period of 10 years
or 10 days, shows remarkable similarity ,same is the case with
different parts of a cloud . </span>
</div>
<div style="text-align: justify;">
</div>
<div style="line-height: 115%; margin-bottom: 0.35cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">The
fractal nature of dynamics of Self organized system is quite general
,it explains the distribution pattern of different species on this
globe , self similarity along time axis explain why different
species from unicellular organism to homosapiens co-exists .
Returning to the dynamics of our civilization this fractal nature
gives the reason why different civilization or culture from hunter-
gatherer to the most civilized is existing in different parts of the
globe .Geographical boundaries ,language ,immunizing strategies of
closed societies are all contributing to this fact . </span>
</div>
<div style="text-align: justify;">
</div>
<div style="line-height: 115%; margin-bottom: 0.35cm; text-align: justify;">
<span style="font-family: Times New Roman, serif; font-size: small;">To
bring home the idea further if we interview 100 persons selected at
random from our own locality and patiently listen to their world
views and problems it will contain fragments of almost all
cultures and civilizations from tribal taboos to the present </span>
</div>
<div style="text-align: justify;">
</div>
<div style="line-height: 100%; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: small;"><a href="https://draft.blogger.com/null" name="65"></a>
<span style="font-family: Times New Roman, serif;">We
cannot seek further inspiration from Enlightenment as such. The
right philosophy of open society is yet to acquire propensity ,what
is required is the social engineering to have polemic both for and
against the required philosophy. Most of the Scientist and
technocrats are happy with parochialism. Educated youth in most part
of the globe is busy in resume building .Those who are lagging behind
seeks the consolation in liquor , drugs or struggling with
unemployment .Intolerance, brutality, emergence of tribal taboos all
disturbing me very much .Very difficult to defend the pessimistic
note that this is the age of un reason. Only consolation is “that
our civilization has not yet fully recovered from the shock of its
birth—the transition from the tribal or “closed society”, with
its submission to magical forces, to the “open society” which
sets free the critical powers of man’ (OS I: xiii). Logically we
are passing through the stage of infantile disorders. </span></span>
</div>
<div style="text-align: justify;">
</div>
<div style="line-height: 100%; margin-bottom: 0cm; text-align: justify;">
</div>
<div style="text-align: justify;">
</div>
<br /></div>
Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-48438845305483543292014-06-13T07:55:00.003-07:002015-10-20T22:29:21.852-07:00Draft Constitution of Swaraj Abyan -inviting your openion <div dir="ltr" style="text-align: left;" trbidi="on">
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<h1 class="entry-title">
DRAFT CONSTITUTION – THE SWARAJ ABHIYAN –</h1>
<h1 class="entry-title">
PROVISIONAL CONSTITUTION - THE SWARAJ ABHIYAN</h1>
<div class="newsCont">
<div class="pressNote">
Press Note, Swaraj Abhiyan, 27-May-2015</div>
<div style="text-align: center;">
<span style="font-family: Arial, Verdana;"><span style="font-size: 13.3333330154419px;"><b><u>PROVISIONAL</u></b></span></span><span style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"><b><u> CONSTITUTION OF THE SWARAJ ABHIYAN </u></b></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal; text-align: center;">
<span style="font-size: 10pt;"><b><u><br /></u></b></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>ARTICLE I: NAME OF THE ORGANISATION</b><span style="font-weight: normal;">
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The name of the Organization will be SWARAJ ABHIYAN (hereinafter referred to as “the Abhiyan”). </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided,
that save for the purposes of opening of Bank Accounts, the words
“Swaraj Abhiyan” may be used in their grammatical and linguistic
variations and cognate expressions by State Working Committees with the
consent of the National Working Committee.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>ARTICLE II: MEMORANDUM OF ASSOCIATION OF THE ABHIYAN</b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b><br /></b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">A.
The Abhiyan seeks to realize the ideal of Swaraj or self-rule which
implies freedom from all forms of dominance and freedom for
self-realization in all spheres of life. Specifically, Swaraj includes: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. Participatory democracy with decentralization of power;
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. Equitable and sustainable access to well-being for all; </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii. Harmonious co-living across all communities, sans any violence or discrimination; </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv. Knowledge and culture anchored in our traditions and willing to embrace the world of today and tomorrow;
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">v.
Global order based on equity and fraternity among countries, races,
gender, caste and religions as also between humans and nature </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">B.
In order to realize this ideal, the Abhiyan seeks to strengthen and
deepen alternative politics in the country that would restore power to
the people and alter the existing balance of power in favour of the last
person. Specifically, practice of alternative politics would include: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. Using legitimate constitutional means to launch agitations, struggles and movements to achieve a just society </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii.
Carrying out constructive work for social reform and nation building in
various fields such as education, health, farming, handicrafts, labour,
cooperatives etc. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
Engaging in generation of new ideas, policies, models suited for the
challenges of our times and future of India and humankind </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv.
Working towards character building, especially for the youth, so that
human beings can be in touch with and in harmony with their inner selves
and other human being cutting across barriers of age, gender, caste,
class, race, locality or nationality </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">v.
Intervening in democratic politics and governance so as to make it more
participative, transparent and accountable to the people </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">C.
The activities of the Abhiyan will be carried out in accordance with
its own principles of swaraj. Specifically, it would be guided by the
following values: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. Transparency in its functioning </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. Participatory democracy wherein the voice of every member is respected </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii. Democratic decision making that respects the voice of dissent </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv. Collective leadership that avoids personality cult of any kind </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">v.
Decentralisation of power, so that higher levels of organisations take
only those decisions that cannot be taken at grassroots level </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vi.
Social diversity, especially giving due representation to those social
groups such as women, SC, ST, OBC and minorities who have suffered
political under-representation </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vii. Truthfulness and upholding highest standards of integrity in public life </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">viii. Liberty and Justice for all </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ix. The Abhiyan will not in any manner promote or instigate or participate in violence.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>ARTICLE III: MEMBERSHIP OF THE ABHIYAN </b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b><br /></b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>A. ELIGIBILITY</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Membership
of the Abhiyan, subject to other clauses of this Article, is open to
any person without discrimination as to age, ethnic origin, religion,
disability, gender or sexual orientation, who agrees with its objectives
and principles and who: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. is a citizen of India and above 18 years of age </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii.
is not a member of any organization whose views, objectives, policies
or actions are inconsistent with the underlying objective and founding
principles of the Abhiyan; </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
has not been convicted of any criminal offence punishable by more than 5
years in prison by a competent court or of any financial
misappropriation.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>B. MEMBERSHIP PROCESS</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
An eligible individual will, on the submission of an application and
declaration along with membership fee as may be prescribed from time to
time become a member of the Abhiyan unless rejected by the Unit/Working
Committee functioning in the area in which he or she applies.
Provided that members shall not vote on any matter within the Abhiyan
until completion of a probationary period of 4 months </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii.
If a membership application is denied by the local Unit/Working
Committee, it may be appealed to the next higher working committee of
the Abhiyan. The Working Committee may, if it deems fit appoint one or
more of its members to decide such cases. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>C. TERM</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The term of membership, subject to renewal, termination or resignation, will be 1 year.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided
that for the purpose of this clause, a year will be taken as the period
commencing from 1st of April of a calendar year to the 31st of March of
the succeeding year.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided
further that for the first year of membership, a year will be taken as
the period commencing from the date of membership up to the following
31st of March. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided
further that the Abhiyan will send a reminder to all members whose
membership is due for renewal. Members will have a grace period of three
months on receipt of such reminder to renew their membership failing
which their membership will lapse. However, in case no reminder has been
sent, the grace period will be 6 months. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>D. CESSATION OF MEMBERSHIP </b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b><br /></b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">A person will cease to be a member of the Abhiyan in the following events: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">a. Death </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">b. Resignation </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"> c. Termination </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">d. Non-renewal of the Membership during grace period </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>E. TERMINATION OF MEMBERSHIP</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">A person’s membership will stand terminated if
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">a. an order to the effect is passed by a competent disciplinary committee
provided that no such finding may be recorded without hearing the person
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">b.
he/she is convicted of a criminal offence punishable by more than 5
years in prison by a competent court or of any financial
misappropriation.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>F. SUSPENSION OF MEMBERSHIP</b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">A
person’s membership may be suspended by a competent Disciplinary
Committee on the basis of prima facie findings in disciplinary
proceedings as per the provisions of this Constitution. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; line-height: normal;">G. AFFILIATE MEMBERSHIP TO </b><span style="font-family: Arial, Verdana;"><span style="font-size: 13.3333330154419px;"><b>ORGANIZATIONS</b></span></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
Organizations with aims and objectives aligned to those of the Abhiyan
may be admitted to affiliate status with the Abhiyan by the Working
Committees at appropriate levels. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"> ii.
On such affiliation, members of the affiliate organization shall become
associate members without voting rights in the Abhiyan.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
Representatives of organizations admitted to affiliate status may be
admitted to the concerned Working Committees as invitees. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>ARTICLE IV: ORGANISATIONAL STRUCTURE </b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b><br /></b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>A. ORGANS OF THE ABHIYAN</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">a. The Abhiyan will be structured at the National, State, District and Block levels with organs at respective levels being,
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. Block Level: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>Block Unit </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. District Level</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>District Working Committee </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii. State Level </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>State Steering Committee </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>State Working Committee </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv. National Level </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>National Steering Committee </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>National Working Committee </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided,
that the National Working Committee of the Abhiyan may sub-divide a
state into two or more regions for functional or administrative
convenience by constituting regional steering and working committees for
each such region of the state. The provisions of this constitution
applicable to state level committees will apply to such regional
committees, mutatis mutandis and there will then be no state level
committees in that state.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided
further that the Abhiyan may be organized at Taluka, Tehsil, Mandal, or
other administrative level suitable for that state instead of at the
block level as deemed fit by the concerned state working committee.
Powers and functions of such units will be identical to those specified
for Block units in this constitution.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided
further that State Working Committees may constitute separate units of
the Abhiyan to operate within geographical boundaries of towns and
cities and these units will be at the Block level or at district level
as decided by that State Working Committee.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">b.
Areas of District Units will ordinarily be the same as those of
respective Administrative Districts in the State. Areas of State Units
of the Abhiyan will conform to the States and Union Territories
mentioned in the Constitution of India. If a state has been subdivided
into Regions, boundaries of each Region will be as prescribed by the
National Working Committee.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>B. BLOCK LEVEL:</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>Block Unit</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">a. The Block Unit will be the General Body of all members of that Unit. It will: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. deliberate and decide on any issue or action program to further the objectives of the Abhiyan; </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. scrutinize applications for membership where it deems necessary; </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
elect 1 Convener and 1 Joint Convener (of which at least one must be a
woman) in blocks with not less than 50 members by consensus, failing
which, it will be done through elections. The Convener and Joint
Convener will be available to work for the Abhiyan on a regular basis.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv. form such teams as required and assign them such work as deemed fit,
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">v. reconstitute any team or committee, </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vi. recall Convener or Joint Convener,
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vii.
perform such tasks as assigned to it by the District unit from time to
time for the purposes of the Abhiyan,
viii. If there are not less one hundred members in a block unit, a
Working Committee will be elected for that Block whose structure, powers
and functions will be, as far as may be on the lines of District
Working Committees.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>C. DISTRICT LEVEL</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>a. District Working Committee:</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
There will be elected a District Working Committee by all the members
of that district, if the number of such members is not less than
hundred.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii.
The District Working Committee will comprise of 10 members, which shall
include at least 2 women and 1 student/youth (upto 35 years of age).
Provided that if no candidate from any of these groups files his/her
nomination for election, the corresponding seat will be kept vacant.
Such vacant seats will be filled through bye-elections to be held at
such time and in such manner as prescribed.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii. The members referred to in sub-clause (ii) above will elect one person from among themselves as the District Convener.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv.
If the Convener, Joint Convener or Working Committee member of any
Block Unit is elected to the District Working Committee, he/she will
resign from the position of Convener, Joint Convener or Block Working
Committee member as the case may be, immediately. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">v.
The District Working Committee may co-opt persons who are eminent
individuals, experts from such fields as the National Working Committee
deems fit, or persons from SC, ST, OBC, Physically Challenged or
disadvantaged Religious Minority communities. The total number of
co-opted members shall not exceed 25% of the current elected strength of
the Committee.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vi.
Subject to the limitation of sub-clause iii of this clause, co-opted
members will have all the rights of elected members of the District
Working Committee.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vii.
The District Working Committee may invite anyone from within or outside
the Abhiyan to attend its meetings as a ‘Special Invitee’ for one or
more meetings. Such Special Invitees may participate in discussions but
will not enjoy any voting rights.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">viii.
A District Working Committee may, if there are hundred or more members
in any Village/s, Municipal Ward, or other delineated area below block
level, constitute a separate unit for that area. The provisions for
Block level units will apply to such sub-divisional units mutatis
mutandis.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>b. Powers and Functions of District Working Committee</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The District Working Committee will: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. form as many teams as are required to carry out the objectives of the Abhiyan </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. elect a Secretary and a Treasurer for the District from among its members </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
appoint one or more Abhiyan members from the District as Spokespersons
authorized to communicate the official Abhiyan position on any subject
to the public and media. Spokespersons who are not themselves members of
the District Working Committee shall be invited to attend all District
Working Committee meetings as ‘special invitees’.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv.
appoint one or more Abhiyan members from the District as electronic
media panelists authorized to represent the Abhiyan in media debates and
discussions.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">v. monitor and supervise the activities of functionaries of the Abhiyan in that District </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vi. undertake all such activities as are needed to meet the objectives of the Abhiyan in that District </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vii. undertake activities related to public issues affecting that District </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">viii. maintain the Register of Members of the Abhiyan of that District </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ix. maintain accounts of District Level Finances </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">x.
form District Level Committees for settling internal disputes,
grievances and disciplinary actions, and for deciding complaints against
block level functionaries. However District or Block level office
bearers of the Abhiyan will not be members of such Committees.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">xi. reconstitute any team or committee </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">xii. recall District Convener, Secretary or Treasurer by an absolute majority of total members </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>D. STATE LEVEL (This will apply to Union territories also):</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b><br /></b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>a. State Steering Committee</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">A
State Steering Committee will be convened in each state or Union
Territory where elected Working Committees are present in one-third or
more Districts and will consist of
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
Delegates nominated by the District Working Committee equal in number
to the number of assembly constituencies in the District in all
Districts with elected District Working Committees </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii.
Delegates nominated by the District Working Committee equal in number
to one fourth of the number of assembly constituencies in the District
in all Districts without elected District Working Committees </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Provided that there will be at least one delegate from every District. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided
further that assembly constituencies lying across District boundaries
will be assigned to the District contributing the most area for purposes
of this clause </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">In addition, it may co-opt a maximum of 25% of its non-co-opted strength from amongst the following: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. experts from such fields as the National Steering Committee deems fit </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. eminent individuals from any field in the country </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
members of disadvantaged social groups, such as women, SC, ST, OBC,
Physically Handicapped and disadvantaged religious minorities if there
is inadequate representation of such groups </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>b. Functions and Powers of the State Steering Committee:</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
The State Steering Committee will elect the State Working Committee
from among Abhiyan members in that State.
Provided that if a State Steering Committee has not been convened for a
State within 9 months of the formation of the Abhiyan, a state working
committee of 20 members will be directly elected by all Abhiyan members
of that state in such manner as prescribed by the National Working
Committee. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. The State Steering Committee will have the power to recall the members of the State Working Committee.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii. It will decide the stand and policy of the Abhiyan on issues concerning that state in such manner as may be prescribed. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>c. State Working Committee:</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Each State Working Committee will organize and coordinate the activities of the Abhiyan at the State Level.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
The State Working Committee will consist of not less than 15 and not
more than 25 members, of which at least one fourth shall be women, and
one tenth shall be students/youth (18 to 35 years of age). </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided
that if no candidate from any of these groups files his/her nomination
for election, the corresponding seat will be kept vacant. Such vacant
seats shall be filled through bye-elections to be held at such time and
in such manner as may be prescribed. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided
further that the National Working Committee may in consultation with
respective State Working Committees additionally fix the number or
proportion of seats mentioned in this clause to be reserved in each
State Working Committee for candidates belonging to SC, ST, OBC,
physically handicapped and disadvantaged religious minority
communities. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. The members referred to in sub-clause (i) above will elect one person from amongst themselves as the State Convener. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
If the Convener or Joint Convener of any Block Unit or a member of any
District or Block Working Committee is elected to the State Working
Committee, he/she will resign from the position of Convener, Joint
Convener or District or Block Working Committee member as the case may
be, immediately. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv.
The State Working Committee may co-opt persons who are eminent
individuals, experts from such fields as the National Working Committee
deems fit, or persons from SC, ST, OBC, Physically Challenged or
disadvantaged Religious Minority communities. The total number of
co-opted members shall not exceed 25% of the current elected strength of
the Committee.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">v.
The State Working Committee may invite anyone from within or outside
the Abhiyan to attend its meetings as a ‘Special Invitee’ for one or
more meetings. However, Special Invitees will not enjoy any voting
rights. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>d. Functions and Powers of State Working Committee:</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The State Working Committee will: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. form as many teams as required to carry out the objectives of the Abhiyan </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. elect the Secretary and Treasurer for that State </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
appoint one or more Abhiyan members from the State as Spokespersons
authorized to communicate the official Abhiyan position on any subject
to the public and media. Spokespersons who are not themselves members of
the State Working Committee shall be invited to attend all State
Working Committee meetings as ‘special invitees’.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv.
appoint one or more Abhiyan members from the State as electronic media
panelists authorized to represent the Abhiyan in media debates and
discussions </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">v. monitor and supervise the activities of Abhiyan functionaries in that State.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vi. undertake all such activities as are needed to meet the objectives of the Abhiyan in that State</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vii. undertake various activities related to public issues affecting that State </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">viii. maintain and keep accounts of State Level Finances </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ix.
form State Level Committees for settling internal disputes, grievances
and disciplinary actions, and for deciding complaints against district
level functionaries. However, Spokespersons, media Panelists and State
level office bearers of the Abhiyan will not be members of such
Committees.
viii. set up the first State Level Abhiyan Lokayukta </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">x. reconstitute any team or committee
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">xi. recall State Convener, Secretary or Treasurer by an absolute majority of total members
E. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>NATIONAL LEVEL:</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>a. National Steering Committee</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The National Steering Committee will be the highest policy making body of the Abhiyan. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">An
elected National Steering Committee will be constituted as soon as
elected Steering and Working Committees have been constituted in
one-third or more States and Union Territories of the country. The
National Steering Committee will comprise of
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
Delegates nominated by the State Working Committee equal in number to
the number of parliamentary constituencies in that State in all States
with elected State Steering Committees </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii.
Delegates nominated by the State Working Committee equal in number to
one fourth of the number of parliamentary constituencies in the State in
all States without elected State Steering Committees </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided that there will be at least one delegate from every State.
In addition, it may co-opt up to 20% of the number of state delegates from among the following: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. experts from such fields as the National Steering Committee deems fit </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. eminent individuals from any field in the country </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
members of disadvantaged social groups, such as women, SC, ST, OBC,
Physically Handicapped and disadvantaged religious minorities if there
is inadequate representation of such groups </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>b. Functions and Powers of the National Steering Committee:</b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">
The National Steering Committee will </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. elect the National Working Committee from among all Abhiyan members in the country </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. have the power to recall members of the National Working Committee
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii. have the power to amend this Constitution
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv. decide the stand and policy of the Abhiyan on issues of National interest
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>c. National Working Committee:</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The
National Working Committee will be the highest Working body of the
Abhiyan. It will organize and coordinate activities of the Abhiyan at
the National Level. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
The National Working Committee will consist of not less than 20 and not
more than 30 members, of which at least one fourth shall be women, and
one tenth shall be students/youth (18 to 35 years of age).
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided
that if no candidate from these groups files his/her nomination for
election, the corresponding seat will be kept vacant. Such vacant seats
shall be filled through bye-elections to be held at such time and in
such manner as may be prescribed.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. The members referred to in sub-clause (i) above will elect one person from amongst themselves as the National Convener </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
If the Convener or Joint Convener of any Block Unit or a member of any
Block, District or State Working Committee is elected to the National
Working Committee, he/she will resign from the position of Convener,
Joint Convener or Block, District or State Working Committee member as
the case may be, immediately. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv.
The National Working Committee may co-opt persons who are eminent
individuals, experts from such fields as the National Working Committee
deems fit, or persons from SC, ST, OBC, Physically Challenged or
disadvantaged Religious Minority communities. The total number of
co-opted members shall not exceed 25% of the current elected strength of
the Committee.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">v.
Subject to the limitation of sub-clause ii. of this clause, co-opted
members will have all the rights of elected members of the Working
Committee.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vi.
The National Working Committee may invite anyone from within or outside
the Abhiyan to attend its meetings as a ‘Special Invitee’ for one or
more meetings. However, Special Invitees will not enjoy any voting
rights </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>d. Powers and Functions of the National Working Committee</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The National Working Committee will: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. form as many teams as are required to carry out the objectives of the Abhiyan. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. Elect the National Secretary and National Treasurer </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
appoint one or more Abhiyan members as Spokespersons authorized to
communicate the official Abhiyan position on any subject to the public
and media. Spokespersons who are not themselves members of the National
Working Committee shall be invited to attend all National Working
Committee meetings as ‘special invitees’. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv.
appoint one or more Abhiyan members as electronic media panelists
authorized to represent the Abhiyan in media debates and discussions
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">v. monitor and supervise the activities of Abhiyan functionaries at various levels in the country </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vi. undertake all such activities as are needed to meet the objectives of the Abhiyan in the country</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vii. undertake various activities related to public issues
viii. maintain and keep accounts of National Level Finances </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">viii.
form National Level Committees for settling internal disputes,
grievances and disciplinary actions. However office bearers of the
Abhiyan will not be members of such Committees.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ix. set up the first National Level Lokpal
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">x. reconstitute any team or committee </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">xi. recall National Convener, Secretary or Treasurer by an absolute majority of total members
xii. make rules and regulations under this Constitution </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>F. NRI LEVEL </b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. The Abhiyan, for the purposes of NRIs, will be divided into City, Country and Global Level. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii.
The provisions of this Article relating to the Block, District and
State Level will apply mutatis mutandis to the City, Country and Global
Level respectively.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>G. TERM OF MEMBERSHIP OF COMMITTEES</b><span style="font-weight: normal;">
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The
term of office of every Steering and Working Committee member shall be
three years, subject to maintaining the currency of their Abhiyan
membership
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>H. FUNCTIONAL AUTONOMY AT EACH LEVEL</b><span style="font-weight: normal;">
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Every
Unit/Steering/Working Committee will have functional autonomy with
respect to issues at the level of and arising from the area for which it
is constituted.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided
further that National level Committees of the Abhiyan may intercede on
issues concerning more than one state or if there are significant and
persistent differences between regions or groups within a state. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Provided
further that a decision of a Unit/Steering/Working committee which is
inconsistent with the objectives or principles of the Abhiyan may be
overruled by a Steering or Working committee at a higher level. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>I. ADVISORY COMMITTEES</b><span style="font-weight: normal;">
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
Working Committees at District, State and National levels of the
Abhiyan shall appoint Advisory Committees comprising of eminent citizens
drawn from various fields to review activities and progress of the
Abhiyan and to offer non-binding advice regarding the same, either on
suo-moto basis, by reference of the concerned Working Committee, or on
the application of any member in that area. Working Committees shall be
bound to consider such advice and to deliberate the same on record.
Opinions and Advise of such Advisory Committees will be put in the
public domain, regardless of whether the concerned Working Committee has
taken a contrary view or decision.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. The composition, terms of office, meeting frequency and procedures, etc. of such advisory committees will be as prescribed. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>J. INITIAL (PROMOTER) STRUCTURE OF THE ABHIYAN</b><span style="font-weight: normal;">
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
There will be a Steering Committee at the National level which will
function until elections take place at different levels as per the
provisions of this Constitution. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii.
This National Steering Committee will consist of all those individuals,
who have subscribed to the Memorandum of Association provided for in
Article II of this Constitution at the time of the Abhiyan’s formation.
Provided that the Steering Committee may co-opt other eminent Abhiyan
members at its second regular meeting.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii. Steering Committee at the National level will elect a National Working Committee
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv.
Subject to ratification of the National Steering Committee, the
National Working Committee will in turn constitute State Working
Committees in each state and union territory from among Abhiyan members
of that State/UT.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">v.
A Working Committee for a State constituted as per the preceding
sub-clause will further constitute Working Committees for each District
within that state from Abhiyan members of that District, in such manner
as may be prescribed </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">vi.
All Committees constituted under this clause will function until
replaced by Unit/Steering/Working committees elected in accordance with
the provisions of this Constitution.
vii. Subject to the above, the powers and functions of Steering and
Working Committees defined in this clause will be identical to the
powers and functions of respective Steering and Working Committees
defined in clauses A through F of this Article. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>K. SOCIAL DIVERSITY IN ABHIYAN ORGANS</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Swaraj
Abhiyan shall strive to achieve social diversity within the leadership
and will make special efforts to have adequate representation of
marginalized and under-represented social groups.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
Every effort shall be made to have at least one-third number of women
in every committee at all levels of the Abhiyan. It shall be mandatory
to have at least one-fourth number of women in the effective strength of
any committee. In case these many women are not available, the
shortfall will be left vacant.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii.
At least one-tenth of all the members of all the Committees at every
level shall be filled by filled by youth aged between 18 yrs and 35
yrs.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
Every effort shall be made to give due representation to
under-represented social groups such as SC, ST, OBC, and disadvantaged
minorities. National and State Working Committees may prescribe a
minimum number or proportion for any or all of such social groups.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv.
It shall be mandatory to report the social breakup of each committee by
number of women, youth, SC, ST, minorities, or any other prescribed
category. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b><u>ARTICLE V: OFFICE BEARERS OF THE ABHIYAN</u></b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. The office bearers of the Abhiyan at respective levels will be: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>a. Block Level </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>i. Convener and Joint Convener </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ii. Such other Office Bearers as may be prescribed
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>b. District Level </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>i. District Convener </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ii. District Treasurer </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>iii. District Secretary
iv. Such other Office Bearers as may be prescribed
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>c. State Level </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>i. State Convener </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ii. State Treasurer
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>iii. State Secretary </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>iv. Such other Office Bearers as may be prescribed
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>d. National Level </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>i. National Convener </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>ii. National Treasurer
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>iii. National Secretary </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>iv. Such other Office Bearers as may be prescribed
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><span class="Apple-tab-span" style="white-space: pre;"> </span>e. Functional divisions at each Level
Working committees at every level will establish <span class="Apple-tab-span" style="white-space: pre;"> </span> <span class="Apple-tab-span" style="white-space: pre;"> </span>functional divisions as prescribed, to meet the aims and objectives of the Abhiyan </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b><br /></b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>ii. POWERS & FUNCTIONS OF OFFICE BEARERS</b><span style="font-weight: normal;">
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>a. Convener</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The Convener will be in charge of functioning of the Abhiyan at the concerned Level </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>b. Convener/Joint Convener at the Block Level and Convener at the District/ State/ National Level will</b><span style="font-weight: normal;">
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. facilitate and organize meetings of the Unit </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. implement and execute decisions of the Abhiyan and carry out all such work as assigned from time to time </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>c. Secretary</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The Secretary will be responsible for
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. managing the day to day affairs of the Secretariat at the concerned Level </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. maintaining records and maintaining minutes of the meetings at the concerned level </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii. carrying out all such work as given to him/her by the Abhiyan from time to time </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv. Secretary at National level will represent Abhiyan for all legal purposes </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>d. Treasurer</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The Treasurer will be responsible for
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
maintaining accounts at the concerned Level, ensuring adequate
supervision and training of Treasurers at lower levels, combining and
collating accounts from lower levels with own level and ensuring that
they are duly reported every quarter </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. following all guidelines and instructions issued from time to time with respect to maintenance of accounts etc. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>e. National Treasurer</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">The National Treasurer additionally will </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i. ensure that Accounts of the Abhiyan are properly maintained and are audited by an independent Auditor </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii. ensure that all statutory compliances regarding accounts and funds of the Abhiyan are duly completed
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b><br /></b></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>iii. TERM OF OFFICE OF OFFICE BEARERS</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">Term
of office of all office bearers will ordinarily be three years, subject
to maintaining the currency of their membership status for the duration
of their term. Working Committee members should ordinarily make
themselves available for Abhiyan work for at least 10 hrs/week on
average.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">No member will hold the same post as an office bearer for more than two terms of three years each.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<b>D. RESTRICTIONS ON HOLDING POSITIONS WITHIN THE ABHIYAN</b><span style="font-weight: normal;"> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">i.
No member of a Working Committees of the Abhiyan at any level or Block
Convener or Jt Convener may be a member of any other Working Committee
or serve as Convener or Jt Convener of in a different unit.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">ii.
No Block Convener, Jt Converner, or member of a Working Committee of
the Abhiyan can be a part of any Disciplinary Committee of the Abhiyan
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iii.
No family member (spouse, child, parent or sibling) of any Block
Convener, Jt Convener, or Working or Disciplinary Committee of the
Abhiyan may serve as Converner, Jt Convener or on any Working or
Disciplinary Committee of the Abhiyan
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-weight: normal;">iv.
No family member (spouse, child, parent or sibling) of any Steering
Committee of the Abhiyan may serve on the same Steering Committee of the
Abhiyan </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Provided
that there shall be no bar on any Steering, Working or Disciplinary
Committee member from serving as a Spokesperson or Media Panelist of the
Abhiyan or working with a functional division established as prescribed
under sub-clause e of clause A of Article V of this Constitution at any
level.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Provided
further that members of the Lokpal or any State Lokayukta or their
family members (spouse, child, parent or sibling) may not be members of
any Steering or Working Committee of the Abhiyan.
Provided further that no member of any political party shall hold any
office, or be a spokesperson or media panelist at any level of the
Abhiyan. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b><u>ARTICLE VI: CODE OF CONDUCT, DISCIPLINE AND DISPUTE RESOLUTION
A. CODE OF CONDUCT </u></b></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">a. Every member of the Abhiyan will abide by the following Code of Conduct:
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i.
A member will not engage herself in any immoral or illegal activity as
would tarnish the image of the Abhiyan or such conduct as would bring
disrepute to it. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii.
A member will not undertake any activity, which is contrary to the
objectives of the Abhiyan as set out in this Constitution. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iii. A member will abide by the rules framed from time to time by the National Working Committee.</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iv. There will be zero tolerance for sexual harassment in any form. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">v. A member will not involve herself in any corrupt practices. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">vi.
A member may not be a part of any organization which spreads disharmony
on the basis of caste, creed, religion or untouchability. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">vii. A member will not engage in exploiting or ill-treating women, nor indulge in drug addiction or drunken behavior. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">viii.
Members will be free to express their own opinion within and outside
Abhiyan fora on policy related questions. Mere expression of difference
of opinion will not be considered to be a violation of the Code of
Conduct unless it runs contrary to the ideals and objectives of the
Abhiyan. However, it shall be the member’s responsibility to clarify
that they are speaking in personal capacity and not on behalf of the
Abhiyan in such circumstances. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Provided
that when an Organ of the Abhiyan has taken a public position on any
question through a statement or resolution, Working Committee Members,
Office bearers and Spokespersons of the concerned Organ may not express
contrary views in public fora. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">b.
Without prejudice to the generality of the above, office bearers and
spokespersons, must also make an annual declaration of his/her income
and assets and that of his/her family honestly and correctly to the
unit/Steering/Working Committee as per the proforma of the Election
Commission.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>B. AUTHORITIES FOR DISCIPLINARY ACTION</b> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i. The following will deal with complaints of violation of Code of Conduct against Office Bearers at various Levels:
National Level :Lokpal
State Level: State Lokayukta </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii.
To address internal disputes, indiscipline, grievances etc., Grievance
Committees will be set up at each Level from within the members by the
Working Committees at each Level. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iii.
The National Working Committee will frame regulations for the
constitution of Disciplinary Committees and the procedures to be
followed by them. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>C. PENALTIES</b> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Disciplinary
action may result in penalties ranging from warning, censure, loss of
voting rights for a specified period, and termination of membership from
the Abhiyan. No disciplinary action may be taken against a member
without giving an opportunity to that member to explain and answer the
charges against him/her or without passing a reasoned order. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>D. COMPOSITION, APPOINTMENT /REAPPOINTMENT AND TERM OF LOKPAL/ STATE LOKAYUKTA</b>: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i.
The Lokapal/State Lokayukta will be a body comprising of three persons,
at least one of whom will be an eminent jurist/eminent person from the
legal field. Other members will be eminent persons from different walks
of life.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii.
The First Lokpal & State Lokayuktas will be appointed by
respectively the National and State Working Committees as the case may
be.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iii.
The term of each Lokpal/Lokayukta member will be three years. However,
in so far as the first body constituted by the National/State Working
Committee is concerned, members will retire by rotation on a yearly
basis starting from the end of the first year. The senior most in age
will be the first to retire. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iv. Every Lokpal/Lokayukta will be eligible for reappointment for a maximum of two terms. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">v.
Vacancy caused by retirement/resignation/death of a Lokpal/State
Lokayukta will be filled by nomination by the remaining and outgoing
members of the body.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">vi. Lokpal will devise their own procedure and may lay down the procedure to be followed by State Lokayuktas.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">vii. Lokpal and State Lokayuktas may act on any complaint forwarded to them by a member of the Abhiyan.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">viii.
Lokpal and State Lokayuktas may also initiate Suo-Moto proceedings
against any office bearer of the Abhiyan falling within their
Jurisdiction
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>ARTICLE VII: CONDUCT OF BUSINESS, ACCOUNTABLITY & TRANSPARENCY
A. MEETING</b>: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i.
Every meeting of the Abhiyan will be chaired by a member of that body
who is not an office bearer, as elected by members present in that
meeting. This meeting chairperson will ordinarily abstain from voting in
the meeting, but may exercise a casting vote in case a decision is
deadlocked.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii. Members of a Block Unit will meet at least once a month </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iii. Steering Committees will meet at least at the following intervals:
State Level: once in four month
National Level: once in six months </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iv. Working Committees at various Levels will hold ordinary meetings at least,
District Level: once a month
State Level: once every three months
National Level: once every three months </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">v.
If required, a meeting of a Block Unit or any Steering or Working
Committee may be requisitioned by 1/3rd of the members of the concerned
Unit, Steering, or Working Committee </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>B. QUORUM</b> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Quorum
for all meetings will be one-third of the strength of the concerned
body for Steering Committees and one-half of the strength for Working
Committees.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">There
will be no requirement for a Quorum in case of Emergency or
Extraordinary meetings of any Working Committee or Block Unit. However
resolutions passed in such meetings will be automatically invalidated
unless ratified in the next ordinary meeting of the concerned body.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>C. NOTICE </b></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i. The notice period for Ordinary meetings of the various bodies will be as under: </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><span class="Apple-tab-span" style="white-space: pre;"> </span>Body <span class="Apple-tab-span" style="white-space: pre;"> </span>Days </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><span class="Apple-tab-span" style="white-space: pre;"> </span>Block Level <span class="Apple-tab-span" style="white-space: pre;"> </span> <span class="Apple-tab-span" style="white-space: pre;"> </span> <span class="Apple-tab-span" style="white-space: pre;"> </span> 2 </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><span class="Apple-tab-span" style="white-space: pre;"> </span>District Working Committee <span class="Apple-tab-span" style="white-space: pre;"> </span> 2 </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><span class="Apple-tab-span" style="white-space: pre;"> </span>State Steering Committee <span class="Apple-tab-span" style="white-space: pre;"> </span> 21 </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><span class="Apple-tab-span" style="white-space: pre;"> </span>State Working Committee <span class="Apple-tab-span" style="white-space: pre;"> </span> 4 </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><span class="Apple-tab-span" style="white-space: pre;"> </span>National Steering Committee <span class="Apple-tab-span" style="white-space: pre;"> </span> 21 </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><span class="Apple-tab-span" style="white-space: pre;"> </span>National Working Committee <span class="Apple-tab-span" style="white-space: pre;"> </span> 7
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii.
Emergency meetings of the District/State/National Working Committee may
be convened by the concerned Convener by giving such notice as deemed
fit and giving reasons. The above time periods will not be applicable
for such meetings.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iii. Members may attend meetings of the District/State/National Working Committee either in person or via video/teleconference.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>D. DECISION MAKING </b></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">All decisions at all Levels in any meeting will be taken by consensus, failing which by a majority vote.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Provided that, any decision to amend this constitution shall be as specified in Article IX of this constitution.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Provided that voting in any meeting will be by secret ballot if any member so desires </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Provided
further that if a desire for referendum on an issue is expressed by the
concerned Working Committee, or through an initiative by not less than
15% of the total members in a District, or 10% of the total members in a
State or in the Nation, the issue will be decided by referendum in that
area, whose outcome will be final. A clear majority of all members who
vote in the Referendum, including those who express a neutral opinion
(NOTA) will be required for the initiative to prevail.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Provided
further that the wording of any such proposed initiative will have to
be approved by the concerned Working Committee prior to circulation for
signatures among members </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>E. MINUTES AND RECORDING OF MEETINGS</b> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i. There will be maintained minutes of all meetings of all Units/Steering/Working Committees </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii. Video of every meeting of the National Steering Committee will be recorded and maintained in such form as may be prescribed </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iii.
All meetings of the Abhiyan shall be conducted in accordance with
Meeting Rules as prescribed by the National Working Committee </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>F. ACCOUNTABILITY OF OFFICE BEARERS AND COMMITTEES</b>
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i.
The Abhiyan will put in place an effective mechanism for rendering the
office bearers and committees of the Abhiyan at all levels accountable
to the members </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-family: Arial, Verdana;"><span style="font-size: 10pt;">ii.
The Abhiyan will put in place a system for procuring and acting upon
regular feedbacks of members and volunteers about functioning of office
bearers and committees at all levels and the feedback received will be
discussed with the relevant </span><span style="font-size: 13.3333330154419px;">committee</span><span style="font-size: 10pt;"> </span></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>G. RECALL OF OFFICE BEARERS AND REMOVAL OF COMMITTEE MEMBERS</b>
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i.
There will be a referendum on the issue of recall of an office bearer
if not less than twenty percent of the members so desire and the outcome
of the referendum will be final. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii.
A member of a Steering/Working Committee will stand removed as such
member if not less than fifty percent of the members participating in
the referendum vote for his/her removal. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>H. PRO-ACTIVE PUBLIC DISCLOSURES AT ALL LEVELS</b> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">The Abhiyan will put in place measures to ensure pro-active transparency and will put the following in public domain:
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i. Details of all office bearers at all levels; </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii. Details of members of units/Steering/Working committees; </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iii. Details regarding policies made and decisions undertaken including outcomes of referendums at all levels.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iv. Matters relating to finance, funding, donations, expenditure, etc. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">v. Feedback of volunteers and members, outcome of audit, disciplinary proceedings, etc. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">vi. Any other matter, prescribed from time to time, disclosure of which is necessary to ensure pro-active transparency. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>I. RIGHT TO INFORMATION </b></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i. There shall be Right to Information (RTI) in the Abhiyan, available to Abhiyan Members as well as the general public
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii.
Each Working Committee of the Abhiyan shall appoint one or more Public
Information Officers (PIO) from the members of the Abhiyan in its area
tasked with implementing this Right to Information
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iii.
Procedures for the implementation of this RTI within the Abhiyan will
be as prescribed by the National Working Committee through rules. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b><u>ARTICLE VIII: FUNDS, ACCOUNTS AND AUDIT </u></b></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b><br /></b></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>A. COLLECTION OF FUNDS</b>
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i.
Funds will be collected by means of membership fee, voluntary
donations, sale of materials related to the Abhiyan, cultural programs
etc. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii.
Only such persons, at the district, state and national level, as are
authorized by the respective Working Committee, will receive funds. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b><br /></b></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>B. BANK ACCOUNT</b> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i. The Abhiyan will open such number of bank accounts and at such places as considered necessary. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii.
There will be three authorized signatories for each Bank account namely
the Treasurer and two persons, authorized by the respective National,
State, or District Steering Committee. The account may be operated by
any two of the three authorized signatories, provided the Treasurer is
always one of them. National and State Treasurers will additionally
exercise supervisory control over State & District level bank
accounts respectively, through such procedures as may be prescribed.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">iii.
All receipts will first be deposited in the bank accounts of the
Abhiyan before being drawn for the purpose of meeting expenses. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>C. UTILISATION OF FUNDS</b> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">i. The funds received by the Abhiyan will be utilized for meeting the objectives of the Abhiyan. </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">ii.
The funds will be utilized by the concerned Working Committee. The
National Working Committee may frame regulations governing the
utilization of funds.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">The
Accounts will be maintained on accrual basis. The Details of all
donations and expenses will be made transparent and will be uploaded and
duly updated on the website(s) of the Abhiyan at such frequency as may
be prescribed.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b>E. AUDIT AND FINANCIAL REVIEW</b> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">The Abhiyan will put in place mechanisms for the conduct of annual audit and financial review of the Abhiyan.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b><u>ARTICLE IX: AMENDMENT OF CONSTITUTION</u></b> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">This
Constitution can be amended by the National Steering Committee provided
that the amendment has the approval of 2/3rd of its members present and
voting after due notice to all the members. For this purpose, if a
resolution for amendment bearing the signatures of at least 10% members
of the National Steering Committee is received, a meeting of the
National Steering Committee will be convened within 30 days thereafter
to decide the same.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Provided
that the approval of a simple majority of members present and voting
after due notice to all the members will suffice for amending this
Constitution at the second general meeting of the National Steering
Committee.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Provided
further that this Constitution may be amended through a referendum of
all members of the Abhiyan in the Country as per clause D of Article VII
of this Constitution.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">Provided
further that any decision to contest elections under the banner of the
Abhiyan or to form a Political Party will require an amendment to this
Constitution specifically enabling the same.
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b><u>ARTICLE X: INTERPRETATION OF THE CONSTITUTION</u></b> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">The
decision of the National Working Committee will be final on any
question of interpretation of this Constitution or the rules and
regulations framed there under, unless subsequently overturned by the
National Steering Committee
</span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><b><u>ARTICLE XI: MISCELLANEOUS PROVISIONS</u></b> </span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;"><br /></span></div>
<div style="font-family: Arial, Verdana; font-size: 10pt; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;">
<span style="font-size: 10pt;">The
National Working Committee will frame regulations for filling the
vacancies caused by resignation, expulsion or death of a member of a
Unit/Working/Steering Committee.</span></div>
</div>
<br />
<br />
<span style="font-size: 16.0pt; line-height: 115%;"><span style="mso-spacerun: yes;"> </span>.</span></div>
<div class="MsoNormal">
<br />
<i style="mso-bidi-font-style: normal;"></i></div>
<div class="MsoNormal">
<b style="mso-bidi-font-weight: normal;">“Two roads diverged
in a wood, and I,<br />
I took the one less traveled by,</b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-fareast-font-family: "Times New Roman";"> </span><br />
And that has made all the difference.</b> “<span style="mso-spacerun: yes;">
</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-fareast-font-family: "Times New Roman";">Robert Frost (<i>1874 – 1963 / San
Francisco)</i> </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Poem
explains<span style="mso-spacerun: yes;"> </span>‘Bifurcation phenomenon ’ <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>non
technically -with a difference that<span style="mso-spacerun: yes;">
</span>choice<span style="mso-spacerun: yes;"> </span>is unpredictable.<span style="mso-spacerun: yes;"> </span>But in History we can<span style="mso-spacerun: yes;"> </span>force the choice<span style="mso-spacerun: yes;"> </span>by democratic consensus .</span></div>
<div class="MsoNormal">
<br /></div>
</div>
Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-38843141064199308492013-12-15T02:43:00.003-08:002013-12-15T02:54:21.878-08:00Green salute to Madiba ! -Tribute to nelson mandela<div dir="ltr" style="text-align: left;" trbidi="on">
<style type="text/css">P { margin-bottom: 0.21cm; }A:link { }</style>
<br />
<div style="margin-bottom: 0cm;">
<br /></div>
<div style="margin-bottom: 0cm;">
<br /></div>
<div style="margin-bottom: 0cm; text-align: center;">
<span style="font-size: x-large;"><b>Green
salute to Madiba ! </b></span>
</div>
<div style="margin-bottom: 0cm; text-align: center;">
<span style="font-size: x-large;"><b>The
great human to be remembered</b></span></div>
<div style="margin-bottom: 0cm; text-align: center;">
<span style="font-size: x-large;"><b>Tribute
to Nelson Mendela </b></span>
</div>
<div style="margin-bottom: 0cm;">
<span style="font-size: x-large;"><b><span style="font-size: small;">by
Prof.Gopalakrishna Panicker <span style="font-size: small;"> </span> krishgindia@gmail.com</span></b></span></div>
<div style="margin-bottom: 0cm; text-align: justify;">
Desmond Tutu said, "Like
a most precious diamond honed deep beneath the surface of the earth,
the Madiba who emerged from prison in January 1990 was virtually
flawless."
</div>
<div style="text-align: justify;">
It was August 1993. After three and a half years passed after
spending 27 years in prison under apartheid. The first free and fair
elections set for the following April .Against the backdrop of
violence from the white Afrikaner right and daily bloodshed in the
townships. Thousands of “comrades” assembled to listen to the
leader .Thousands had died in the previous few days in street
battles . Yet the practical politician of high morals and ethical
standard declared “If you have no discipline, you are not freedom
fighters and we do not want you in our organisation,” he said in
his distinctive tones. “I am your leader. If you don’t want me,
tell me to go and rest. As long as I am your leader I will tell you
where you are wrong.” He stared, and backed down.
</div>
<div style="text-align: justify;">
For long years Mandela had been a symbol of hope, known only from
his fiery record in the 1950s and 1960s, his inspirational speech
from the dock when on trial for his life(It was my previous blog).</div>
<div style="text-align: justify;">
His background as a freedom fighter and political prisoner
was merely the warm-up act to his greatest role of all: the apostle
of reconciliation who would seduce the Afrikaners into relinquishing
power and lead South Africa back into the world.
</div>
<div style="text-align: justify;">
His unwavering style of leadership has led many
to regard him as a modern Gandhi. He was the first to say he was not
a saint. He after all championed the ANC’s adoption of the “armed
struggle” – even if this was initially symbolic move.
</div>
<div style="text-align: justify;">
Desmond Tutu, his friend and fellow Nobel
Peace laureate, was one of the first to question the world’s
sanctification of “Madiba” – his clan name, and how he liked to
be known.
</div>
<div style="text-align: justify;">
Reconciliation was not a spontaneous miracle, as some
imagined, emanating from the magnificence of his soul. Rather, the
seduction of the Afrikaners was plotted in his cell as a way to win
power. He pondered many times that his long imprisonment gave him the
time to reflect on how he should lead. It was there that he urged
fellow prisoners to learn Afrikaans, on the theory you could better
defeat your enemy if you spoke their language.
</div>
<div style="text-align: justify;">
“I knew that people expected me to Habour
anger towards whites,” Mandela later wrote when recalling the
morning after his release. “But I had none. In prison my anger
towards whites decreased but my hatred for the system grew.”</div>
<div style="text-align: justify;">
Twenty-three years later, the “rainbow nation”, as Archbishop
Tutu labelled the post-apartheid society, is still a dream . I</div>
<div style="border: medium none; padding: 0cm; text-align: justify;">
The passing and legacy of South
Africa’s first black president</div>
<div style="text-align: justify;">
Mandela knew how important it was to keep Afrikaners
loyal. He also knew South Africa could ill-afford what had happened
at independence in neighboring Mozambique: a mass exodus of whites
with their skills and capital. So he masked his anger over the past.
His campaign reached its zenith in the Truth and Reconciliation
Commission, a project of astonishing ambition aimed at exorcising the
troubled past. Then there was the 1995 Rugby World Cup when he won
the hearts of so many Afrikaners with his adoption of “their”
game, rugby, inspiring the Springboks to victory , all but by his
exuberant passion alone.
</div>
<div style="text-align: justify;">
So what was the secret to the “Madiba magic” and his seduction
routine?
</div>
<div style="text-align: justify;">
Rather, they were rooted in his extraordinary life. In his
lectures to angry “comrades”, his genes as the scion of chiefs
were to the fore. It was as if he were upbraiding a rowdy village
assembly, as his forefathers must have done in the past.. Who else
could telephone the Queen and address her as “Elizabeth”?</div>
<div style="text-align: justify;">
So Mandela’s unflinching support for the independence of the
courts, the media and state institutions set a vital precedent. He
respected their rulings even when white judges from the old era ruled
in favour of apartheid leaders. He himself appeared in court when
subpoenaed in a dispute over the national rugby squad – and more
agonizingly when petitioning for divorce from his second wife,
Winnie. For such a private man it was patently painful to have to
testify about the intimacies of their relationship. Yet there he
stood, stiffly upright in the simple courtroom, testifying in a
quavering voice, as the law required.</div>
<div style="text-align: justify;">
He was indeed the father of the nation. As he clearly mentioned
“Don’t put me on a pedestal, I am human, he liked to say. I may
fall in that case?.</div>
<div style="border: medium none; padding: 0cm; text-align: justify;">
As US President <i>Barack
Obama in his own words “</i> <span style="font-size: small;">Madiba
was right that he inherited, "a proud rebelliousness, a stubborn
sense of fairness" from his father. And we know he shared with
millions of black and colored South Africans the anger born of, "a
thousand slights, a thousand indignities, a thousand unremembered
moments...a desire to fight the system that imprisoned my
people,....</span>who moved a nation toward justice, and in the
process moved billions around the world.” he continued
</div>
<div style="border: medium none; padding: 0cm; text-align: justify;">
“ There is a word in South
Africa -- Ubuntu – (Yes I am proudly using that open source
operating system with that great name! to type this tribute as well)
.A word that captures Mandela's greatest gift: his recognition that
we are all bound together in ways that are invisible to the eye; that
there is a oneness to humanity; that we achieve ourselves by sharing
ourselves with others, and caring for those around us.” It is from
a person who admits with out any doubt “Michelle and I are
beneficiaries of that struggle. But in America, and in South Africa,
and in countries all around the globe, we cannot allow our progress
to cloud the fact that our work is not yet done. “Yes with out him
and great leaders like Abraham Linkan and Martin Luther king history
of U.S and world would have been different .</div>
<div style="text-align: justify;">
What are the historical lessons we Indians can
draw from his life -Was able to unify different antagonistic tribes
, the church with Desmond Tutu as the leader ,the communists even
African whites . Was able o liberates the jailed ones and jailers .</div>
<div style="text-align: justify;">
The corruption and apartheid has much in common both are at
the wrong sides of growth of civilization .Just like the old S.A ,
India has also got expelled from different International Olympic
associations and in the shadow of shame for her corrupted echelons
of power and dynastic rulers .We are now in the thresh hold of
proud uprising waiting for the right leadership to evolve with
necessary vision ! Commitment ,and action plan .
</div>
<div style="text-align: justify;">
Long live Madiba ! Will continue to
inspire thousands to appear in this globe !</div>
<div style="text-align: justify;">
<b> Jai Hind! </b>krishgindia@gmail.com<b></b><br />
<b><br /></b>
<b><br /></b>
<b>---------------------------------------------------------------------------------------</b><br />
<br />
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<tr __gwt_row="1" __gwt_subrow="0" class="GBJI0UINO"><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><h3>
<b>Go through the Previous postings to get an overview of my approach.</b> </h3>
</td></tr>
</tbody></table>
</td><td align="center" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="center" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="center" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><div __gwt_cell="cell-gwt-uid-741" style="outline-style: none;">
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<div __gwt_cell="cell-gwt-uid-741" style="outline-style: none;">
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<div __gwt_cell="cell-gwt-uid-741" style="outline-style: none;">
<span class="GBJI0UINB"><br /></span><span class="blogg-image-tooltip GBJI0UIOB" title="View count"></span></div>
<div __gwt_cell="cell-gwt-uid-741" style="outline-style: none;">
<span class="GBJI0UINB"><br /></span><span class="blogg-image-tooltip GBJI0UIOB" title="View count"></span></div>
</td><td align="center" class="GBJI0UIMN GBJI0UION GBJI0UIJO" valign="top"><br /></td></tr>
<tr __gwt_row="1" __gwt_subrow="0" class="GBJI0UINO"><td align="center" class="GBJI0UIMN GBJI0UIOO GBJI0UIPN" valign="top">Nelson mandalas Talk </td><td align="center" class="GBJI0UIMN GBJI0UIOO GBJI0UIPN" valign="top"><br /></td><td align="left" class="GBJI0UIMN GBJI0UIOO" valign="top"><div __gwt_cell="cell-gwt-uid-736" style="outline-style: none;">
<div>
SAVE DEMOCRACY FRONT -TALK<span class="GBJI0UILB"></span></div>
</div>
</td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="center" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="center" class="GBJI0UIMN GBJI0UIOO GBJI0UIJO" valign="top"><br /></td></tr>
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</div>
</td><td align="left" class="GBJI0UIMN GBJI0UION" valign="top"><div __gwt_cell="cell-gwt-uid-736" style="outline-style: none;">
<div>
The Book Swaraj by Arvind Kegirwal -A New Paradigm for the epoch<span class="GBJI0UILB"></span></div>
</div>
</td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><div __gwt_cell="cell-gwt-uid-737" style="outline-style: none;">
<span class="GBJI0UICQB"></span></div>
</td><td align="center" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="center" class="GBJI0UIMN GBJI0UION GBJI0UIJO" valign="top"><br /></td></tr>
<tr __gwt_row="3" __gwt_subrow="0" class="GBJI0UINO GBJI0UIEO"><td align="center" class="GBJI0UIMN GBJI0UIOO GBJI0UIPN GBJI0UIFO" valign="top"><div __gwt_cell="cell-gwt-uid-735" style="outline-style: none;">
</div>
</td><td align="left" class="GBJI0UIMN GBJI0UIOO GBJI0UIFO" valign="top"><div __gwt_cell="cell-gwt-uid-736" style="outline-style: none;">
<div>
Pollution of Air ,water and soil in Kanthikulam respond befor we are late<span class="GBJI0UILB"></span></div>
</div>
</td><td align="right" class="GBJI0UIMN GBJI0UIOO GBJI0UIFO" valign="top"><div __gwt_cell="cell-gwt-uid-737" style="outline-style: none;">
<span class="GBJI0UICQB"></span></div>
</td><td align="center" class="GBJI0UIMN GBJI0UIOO GBJI0UIFO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO GBJI0UIFO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO GBJI0UIFO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO GBJI0UIFO" valign="top"><br /></td><td align="center" class="GBJI0UIMN GBJI0UIOO GBJI0UIJO GBJI0UIFO" valign="top"><br /></td></tr>
<tr __gwt_row="4" __gwt_subrow="0" class="GBJI0UINN GBJI0UIPO"><td align="center" class="GBJI0UIMN GBJI0UION GBJI0UIPN GBJI0UIAP" valign="top"><div __gwt_cell="cell-gwt-uid-735" style="outline-style: none;">
</div>
</td><td align="left" class="GBJI0UIMN GBJI0UION GBJI0UIAP" valign="top"><div __gwt_cell="cell-gwt-uid-736" style="outline-style: none;" tabindex="0">
<div>
The New Renaissance<span class="GBJI0UILB"></span></div>
</div>
</td><td align="right" class="GBJI0UIMN GBJI0UION GBJI0UIAP" valign="top"><div __gwt_cell="cell-gwt-uid-737" style="outline-style: none;">
<span class="GBJI0UICQB"></span></div>
</td><td align="center" class="GBJI0UIMN GBJI0UION GBJI0UIAP" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION GBJI0UIAP" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION GBJI0UIAP" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION GBJI0UIAP" valign="top"><br /></td><td align="center" class="GBJI0UIMN GBJI0UION GBJI0UIAP GBJI0UIJO" valign="top"><br /></td></tr>
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</div>
</td><td align="left" class="GBJI0UIMN GBJI0UIOO" valign="top"><div __gwt_cell="cell-gwt-uid-736" style="outline-style: none;">
<div>
Letter written in 1855 by Red Indian Chief to Franklin Pierce<span class="GBJI0UILB"></span></div>
</div>
</td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><div __gwt_cell="cell-gwt-uid-737" style="outline-style: none;">
<span class="GBJI0UICQB"></span></div>
</td><td align="center" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="center" class="GBJI0UIMN GBJI0UIOO GBJI0UIJO" valign="top"><br /></td></tr>
<tr __gwt_row="6" __gwt_subrow="0" class="GBJI0UINN"><td align="center" class="GBJI0UIMN GBJI0UION GBJI0UIPN" valign="top"><div __gwt_cell="cell-gwt-uid-735" style="outline-style: none;">
</div>
</td><td align="left" class="GBJI0UIMN GBJI0UION" valign="top"><div __gwt_cell="cell-gwt-uid-736" style="outline-style: none;">
<div>
Letter to great Indians<span class="GBJI0UILB"></span></div>
</div>
</td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><div __gwt_cell="cell-gwt-uid-737" style="outline-style: none;">
<span class="GBJI0UICQB"></span></div>
</td><td align="center" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="center" class="GBJI0UIMN GBJI0UION GBJI0UIJO" valign="top"><br /></td></tr>
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</div>
</td><td align="left" class="GBJI0UIMN GBJI0UIOO" valign="top"><div __gwt_cell="cell-gwt-uid-736" style="outline-style: none;">
<div>
New Renaissance</div>
</div>
</td></tr>
</tbody></table>
<b><br /></b>
<b><br /></b>
<b><br /></b>
<b><br /></b>
<b><br /></b></div>
</div>
Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-72570032143540881182013-12-06T21:46:00.002-08:002015-06-24T21:00:11.467-07:00NelsonMandela trial speech<div dir="ltr" style="text-align: left;" trbidi="on">
<style type="text/css">P { margin-bottom: 0.21cm; }H1 { margin-bottom: 0.21cm; }H1.western { font-family: "Liberation Serif",serif; }H1.cjk { font-family: "DejaVu Sans"; }H1.ctl { font-family: "DejaVu Sans"; }A:link { }</style>
<br />
<div align="JUSTIFY" style="margin-bottom: 0.5cm;">
<span style="font-family: Liberation Serif, serif;"><span style="font-size: 40pt;"><b>N</b></span><i><a href="https://www.google.co.in/search?q=nelson+mandela+trial+speech&newwindow=1&source=univ&tbm=nws&tbo=u&sa=X&ei=LKGiUoboFIT_rAfg24HIDg&sqi=2&ved=0CCoQqAI&biw=1014&bih=595"><span style="font-size: 40pt;"><b>elsonMandela
trial speech</b></span></a></i></span></div>
<h1 align="JUSTIFY" class="ctl" style="margin-bottom: 0.5cm; margin-top: 0cm;">
<span style="font-family: Liberation Serif, serif;">Ideal for which I am prepared
to die - </span>
</h1>
<h1 align="JUSTIFY" class="ctl" style="margin-bottom: 0.5cm; margin-top: 0cm;">
<span style="font-family: Liberation Serif, serif;">part 1</span></h1>
<div dir="LTR" id="stand-first">
<span style="font-family: Liberation Serif, serif;">T<b>his statement was made
from the dock at the opening of Mandela's trial on charges of
sabotage, Supreme court of South Africa, Pretoria, April 20 1964</b></span></div>
<div align="JUSTIFY" style="margin-bottom: 0.5cm;">
<span style="font-family: Liberation Serif, serif;">I
am the first accused. I hold a bachelor's degree in arts and
practised as an attorney in Johannesburg for a number of years in
partnership with Oliver Tambo. I am a convicted prisoner serving five
years for leaving the country without a permit and for inciting
people to go on strike at the end of May 1961.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">At the outset,
I want to say that the suggestion made by the state in its opening
that the struggle in South Africa is under the influence of
foreigners or communists is wholly incorrect. I have done whatever I
did, both as an individual and as a <b><u>leader of my people,</u></b>
because of my experience in South Africa and my own proudly felt
African background, and not because of what any outsider might have
said.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In my youth in
the Transkei I listened to the elders of my tribe telling stories of
the old days. Amongst the tales they related to me were those of wars
fought by our ancestors in defence of the fatherland. The names of
Dingane and Bambata, Hintsa and Makana, Squngthi and Dalasile,
Moshoeshoe and Sekhukhuni, were praised as the glory of the entire
African nation. I hoped then that life might offer me the opportunity
to serve my people and make my own humble contribution to their
freedom struggle. This is what has motivated me in all that I have
done in relation to the charges made against me in this case.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Having said
this, I must deal immediately and at some length with the question of
violence. Some of the things so far told to the court are <u><b>true and
some are untrue. </b></u>I do not, however, deny that <b><u>I planned sabotage</u></b>. I
did not plan it in a spirit of recklessness, <u>nor because I have any
love of violence.</u> I planned it as a result of a calm and sober
assessment of the political situation that had arisen after many
years of tyranny, exploitation, and oppression of my people by the
whites.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I admit
immediately that I was one of the persons who helped to form <u><b>Umkhonto
we Sizwe,</b></u> and that I played a prominent role in its affairs until I
was arrested in August 1962.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In the
statement which I am about to make I shall correct certain false
impressions which have been created by state witnesses. Amongst other
things, I will demonstrate that certain of the acts referred to in
the evidence were not and could not have been committed by Umkhonto.
I will also deal with the relationship between the African National
Congress and Umkhonto, and with the part which I personally have
played in the affairs of both organisations. I shall deal also with
the part played by the Communist Party. In order to explain these
matters properly, I will have to explain what Umkhonto set out to
achieve; what methods it prescribed for the achievement of these
objects, and why these methods were chosen. I will also have to
explain how I became involved in the activities of these
organisations.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I deny that
Umkhonto was responsible for a number of acts which clearly fell
outside the policy of the organisation, and which have been charged
in the indictment against us. I do not know what justification there
was for these acts, but to demonstrate that they could not have been
authorised by Umkhonto, I want to refer briefly to the roots and
policy of the organisation.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I have already
mentioned that I was one of the persons who helped to form Umkhonto.
I, and the others who started the organisation, did so for two
reasons. Firstly, we believed that as a result of Government policy,
violence by the African people had become inevitable, and that unless
responsible leadership was given to canalise and control the feelings
of our people, there would be outbreaks of terrorism which would
produce an intensity of bitterness and hostility between the various
races of this country which is not produced even by war. Secondly, we
felt that without violence there would be no way open to the African
people to succeed in their struggle against the principle of white
supremacy. All lawful modes of expressing opposition to this
principle had been closed by legislation, and we were placed in a
position in which we had either to accept a permanent state of
inferiority, or to defy the government. <b><u>We chose to defy the law.</u></b> We
first broke the law in a way which avoided any recourse to violence;
when this form was legislated against, and then the government
resorted to a show of force to crush opposition to its policies, only
then did we decide to answer violence with violence.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">But the
violence which we chose to adopt was not terrorism. We who formed
Umkhonto were all members of the African National Congress, and had
behind us the ANC tradition of non-violence and negotiation as a
means of solving political disputes. We believe that South Africa
belongs to all the people who live in it, and not to one group, be it
black or white. We did not want an interracial war, and tried to
avoid it to the last minute. If the court is in doubt about this, it
will be seen that the whole history of our organisation bears out
what I have said, and what I will subsequently say, when I describe
the tactics which Umkhonto decided to adopt. I want, therefore, to
say something about the African National Congress.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The African
National Congress was formed in 1912 to defend the rights of the
African people which had been seriously curtailed by the South Africa
Act, and which were then being threatened by the Native Land Act. For
thirty-seven years - that is until 1949 - it adhered strictly to a
constitutional struggle. It put forward demands and resolutions; it
sent delegations to the Government in the belief that African
grievances could be settled through peaceful discussion and that
Africans could advance gradually to full political rights. But white
governments remained unmoved, and the rights of Africans became less
instead of becoming greater. In the words of my leader, Chief Lutuli,
who became President of the ANC in 1952, and who was later awarded
the Nobel Peace Prize:</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">"Who will
deny that thirty years of my life have been spent knocking in vain,
patiently, moderately, and modestly at a closed and barred door? What
have been the fruits of moderation? The past thirty years have seen
the greatest number of laws restricting our rights and progress,
until today we have reached a stage where we have almost no rights at
all."</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Even after
1949, the ANC remained determined to avoid violence. At this time,
however, there was a change from the strictly constitutional means of
protest which had been employed in the past. The change was embodied
in a decision which was taken to protest against apartheid
legislation by peaceful, but unlawful, demonstrations against certain
laws. Pursuant to this policy the ANC launched the Defiance Campaign,
in which I was placed in charge of volunteers. This campaign was
based on the principles of passive resistance. More than 8,500 people
defied apartheid laws and went to jail. Yet there was not a single
instance of violence in the course of this campaign on the part of
any defier. I and nineteen colleagues were convicted for the role
which we played in organising the campaign, but our sentences were
suspended mainly because the judge found that discipline and
non-violence had been stressed throughout. This was the time when the
volunteer section of the ANC was established, and when the word
'Amadelakufa' was first used: this was the time when the volunteers
were asked to take a pledge to uphold certain principles. Evidence
dealing with volunteers and their pledges has been introduced into
this case, but completely out of context. The volunteers were not,
and are not, the soldiers of a black army pledged to fight a civil
war against the whites. They were, and are, dedicated workers who are
prepared to lead campaigns initiated by the ANC to distribute
leaflets, to organise strikes, or do whatever the particular campaign
required. They are called volunteers because they volunteer to face
the penalties of imprisonment and whipping which are now prescribed
by the legislature for such acts.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">During the
defiance campaign, the Public Safety Act and the Criminal Law
Amendment Act were passed. These statutes provided harsher penalties
for offences committed by way of protests against laws. Despite this,
the protests continued and the ANC adhered to its policy of
non-violence. In 1956, 156 leading members of the Congress alliance,
including myself, were arrested on a charge of high treason and
charges under the Suppression of Communism Act. The non-violent
policy of the ANC was put in issue by the state, but when the court
gave judgement some five years later, it found that the ANC did not
have a policy of violence. We were acquitted on all counts, which
included a count that the ANC sought to set up a communist state in
place of the existing regime. The government has always sought to
label all its opponents as communists. This allegation has been
repeated in the present case, but as I will show, the ANC is not, and
never has been, a communist organisation.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In 1960 there
was the shooting at Sharpeville, which resulted in the proclamation
of a state of emergency and the declaration of the ANC as an unlawful
organisation. My colleagues and I, after careful consideration,
decided that we would not obey this decree. The African people were
not part of the government and did not make the laws by which they
were governed. We believed in the words of the Universal Declaration
of Human Rights, that 'the will of the people shall be the basis of
authority of the government,' and for us to accept the banning was
equivalent to accepting the silencing of the Africans for all time.
The ANC refused to dissolve, but instead went underground. We
believed it was our duty to preserve this organisation which had been
built up with almost fifty years of unremitting toil. I have no doubt
that no self-respecting white political organisation would disband
itself if declared illegal by a government in which it had no say.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In 1960 the
government held a referendum which led to the establishment of the
republic. Africans, who constituted approximately 70 per cent of the
population of South Africa, were not entitled to vote, and were not
even consulted about the proposed constitutional change. All of us
were apprehensive of our future under the proposed white republic,
and a resolution was taken to hold an all-in African conference to
call for a national convention, and to organise mass demonstrations
on the eve of the unwanted republic, if the government failed to call
the convention. The conference was attended by Africans of various
political persuasions. I was the secretary of the conference and
undertook to be responsible for organising the national stay-at-home
which was subsequently called to coincide with the declaration of the
republic. As all strikes by Africans are illegal, the person
organising such a strike must avoid arrest. I was chosen to be this
person, and consequently I had to leave my home and family and my
practice and go into hiding to avoid arrest.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The
stay-at-home, in accordance with ANC policy, was to be a peaceful
demonstration. Careful instructions were given to organisers and
members to avoid any recourse to violence. The government's answer
was to introduce new and harsher laws, to mobilise its armed forces,
and to send saracens, armed vehicles, and soldiers into the townships
in a massive show of force designed to intimidate the people. This
was an indication that the government had decided to rule by force
alone, and this decision was a milestone on the road to Umkhonto.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Some of this
may appear irrelevant to this trial. In fact, I believe none of it is
irrelevant because it will, I hope, enable the court to appreciate
the attitude eventually adopted by the various persons and bodies
concerned in the National Liberation Movement. When I went to jail in
1962, the dominant idea was that loss of life should be avoided. I
now know that this was still so in 1963.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I must return
to June 1961. What were we, the leaders of our people, to do? Were we
to give in to the show of force and the implied threat against future
action, or were we to fight it and, if so, how?</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">We had no doubt
that we had to continue the fight. Anything else would have been
abject surrender. Our problem was not whether to fight, but was how
to continue the fight. We of the ANC had always stood for a
non-racial democracy, and we shrank from any action which might drive
the races further apart than they already were. But the hard facts
were that fifty years of non-violence had brought the African people
nothing but more and more repressive legislation, and fewer and fewer
rights. It may not be easy for this court to understand, but it is a
fact that for a long time the people had been talking of violence -
of the day when they would fight the white man and win back their
country - and we, the leaders of the ANC, had nevertheless always
prevailed upon them to avoid violence and to pursue peaceful methods.
When some of us discussed this in May and June of 1961, it could not
be denied that our policy to achieve a non-racial state by
non-violence had achieved nothing, and that our followers were
beginning to lose confidence in this policy and were developing
disturbing ideas of terrorism.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">It must not be
forgotten that by this time violence had, in fact, become a feature
of the South African political scene. There had been violence in 1957
when the women of Zeerust were ordered to carry passes; there was
violence in 1958 with the enforcement of cattle culling in
Sekhukhuniland; there was violence in 1959 when the people of Cato
Manor protested against pass raids; there was violence in 1960 when
the government attempted to impose Bantu authorities in Pondoland.
Thirty-nine Africans died in these disturbances. In 1961 there had
been riots in I am the first accused. I hold a bachelor's degree in
arts and practised as an attorney in Johannesburg for a number of
years in partnership with Oliver Tambo. I am a convicted prisoner
serving five years for leaving the country without a permit and for
inciting people to go on strike at the end of May 1961.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">At the outset,
I want to say that the suggestion made by the state in its opening
that the struggle in South Africa is under the influence of
foreigners or communists is wholly incorrect. I have done whatever I
did, both as an individual and as a leader of my people, because of
my experience in South Africa and my own proudly felt African
background, and not because of what any outsider might have said.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In my youth in
the Transkei I listened to the elders of my tribe telling stories of
the old days. Amongst the tales they related to me were those of wars
fought by our ancestors in defence of the fatherland. The names of
Dingane and Bambata, Hintsa and Makana, Squngthi and Dalasile,
Moshoeshoe and Sekhukhuni, were praised as the glory of the entire
African nation. I hoped then that life might offer me the opportunity
to serve my people and make my own humble contribution to their
freedom struggle. This is what has motivated me in all that I have
done in relation to the charges made against me in this case.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Having said
this, I must deal immediately and at some length with the question of
violence. Some of the things so far told to the court are true and
some are untrue. I do not, however, deny that I planned sabotage. I
did not plan it in a spirit of recklessness, nor because I have any
love of violence. I planned it as a result of a calm and sober
assessment of the political situation that had arisen after many
years of tyranny, exploitation, and oppression of my people by the
whites.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I admit
immediately that I was one of the persons who helped to form Umkhonto
we Sizwe, and that I played a prominent role in its affairs until I
was arrested in August 1962.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In the
statement which I am about to make I shall correct certain false
impressions which have been created by state witnesses. Amongst other
things, I will demonstrate that certain of the acts referred to in
the evidence were not and could not have been committed by Umkhonto.
I will also deal with the relationship between the African National
Congress and Umkhonto, and with the part which I personally have
played in the affairs of both organisations. I shall deal also with
the part played by the Communist Party. In order to explain these
matters properly, I will have to explain what Umkhonto set out to
achieve; what methods it prescribed for the achievement of these
objects, and why these methods were chosen. I will also have to
explain how I became involved in the activities of these
organisations.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I deny that
Umkhonto was responsible for a number of acts which clearly fell
outside the policy of the organisation, and which have been charged
in the indictment against us. I do not know what justification there
was for these acts, but to demonstrate that they could not have been
authorised by Umkhonto, I want to refer briefly to the roots and
policy of the organisation.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I have already
mentioned that I was one of the persons who helped to form Umkhonto.
I, and the others who started the organisation, did so for two
reasons. Firstly, we believed that as a result of Government policy,
violence by the African people had become inevitable, and that unless
responsible leadership was given to canalise and control the feelings
of our people, there would be outbreaks of terrorism which would
produce an intensity of bitterness and hostility between the various
races of this country which is not produced even by war. Secondly, we
felt that without violence there would be no way open to the African
people to succeed in their struggle against the principle of white
supremacy. All lawful modes of expressing opposition to this
principle had been closed by legislation, and we were placed in a
position in which we had either to accept a permanent state of
inferiority, or to defy the government. We chose to defy the law. We
first broke the law in a way which avoided any recourse to violence;
when this form was legislated against, and then the government
resorted to a show of force to crush opposition to its policies, only
then did we decide to answer violence with violence.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">But the
violence which we chose to adopt was not terrorism. We who formed
Umkhonto were all members of the African National Congress, and had
behind us the ANC tradition of non-violence and negotiation as a
means of solving political disputes. We believe that South Africa
belongs to all the people who live in it, and not to one group, be it
black or white. We did not want an interracial war, and tried to
avoid it to the last minute. If the court is in doubt about this, it
will be seen that the whole history of our organisation bears out
what I have said, and what I will subsequently say, when I describe
the tactics which Umkhonto decided to adopt. I want, therefore, to
say something about the African National Congress.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The African
National Congress was formed in 1912 to defend the rights of the
African people which had been seriously curtailed by the South Africa
Act, and which were then being threatened by the Native Land Act. For
thirty-seven years - that is until 1949 - it adhered strictly to a
constitutional struggle. It put forward demands and resolutions; it
sent delegations to the Government in the belief that African
grievances could be settled through peaceful discussion and that
Africans could advance gradually to full political rights. But white
governments remained unmoved, and the rights of Africans became less
instead of becoming greater. In the words of my leader, Chief Lutuli,
who became President of the ANC in 1952, and who was later awarded
the Nobel Peace Prize:</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">"Who will
deny that thirty years of my life have been spent knocking in vain,
patiently, moderately, and modestly at a closed and barred door? What
have been the fruits of moderation? The past thirty years have seen
the greatest number of laws restricting our rights and progress,
until today we have reached a stage where we have almost no rights at
all."</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Even after
1949, the ANC remained determined to avoid violence. At this time,
however, there was a change from the strictly constitutional means of
protest which had been employed in the past. The change was embodied
in a decision which was taken to protest against apartheid
legislation by peaceful, but unlawful, demonstrations against certain
laws. Pursuant to this policy the ANC launched the Defiance Campaign,
in which I was placed in charge of volunteers. This campaign was
based on the principles of passive resistance. More than 8,500 people
defied apartheid laws and went to jail. Yet there was not a single
instance of violence in the course of this campaign on the part of
any defier. I and nineteen colleagues were convicted for the role
which we played in organising the campaign, but our sentences were
suspended mainly because the judge found that discipline and
non-violence had been stressed throughout. This was the time when the
volunteer section of the ANC was established, and when the word
'Amadelakufa' was first used: this was the time when the volunteers
were asked to take a pledge to uphold certain principles. Evidence
dealing with volunteers and their pledges has been introduced into
this case, but completely out of context. The volunteers were not,
and are not, the soldiers of a black army pledged to fight a civil
war against the whites. They were, and are, dedicated workers who are
prepared to lead campaigns initiated by the ANC to distribute
leaflets, to organise strikes, or do whatever the particular campaign
required. They are called volunteers because they volunteer to face
the penalties of imprisonment and whipping which are now prescribed
by the legislature for such acts.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">During the
defiance campaign, the Public Safety Act and the Criminal Law
Amendment Act were passed. These statutes provided harsher penalties
for offences committed by way of protests against laws. Despite this,
the protests continued and the ANC adhered to its policy of
non-violence. In 1956, 156 leading members of the Congress alliance,
including myself, were arrested on a charge of high treason and
charges under the Suppression of Communism Act. The non-violent
policy of the ANC was put in issue by the state, but when the court
gave judgement some five years later, it found that the ANC did not
have a policy of violence. We were acquitted on all counts, which
included a count that the ANC sought to set up a communist state in
place of the existing regime. The government has always sought to
label all its opponents as communists. This allegation has been
repeated in the present case, but as I will show, the ANC is not, and
never has been, a communist organisation.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In 1960 there
was the shooting at Sharpeville, which resulted in the proclamation
of a state of emergency and the declaration of the ANC as an unlawful
organisation. My colleagues and I, after careful consideration,
decided that we would not obey this decree. The African people were
not part of the government and did not make the laws by which they
were governed. We believed in the words of the Universal Declaration
of Human Rights, that 'the will of the people shall be the basis of
authority of the government,' and for us to accept the banning was
equivalent to accepting the silencing of the Africans for all time.
The ANC refused to dissolve, but instead went underground. We
believed it was our duty to preserve this organisation which had been
built up with almost fifty years of unremitting toil. I have no doubt
that no self-respecting white political organisation would disband
itself if declared illegal by a government in which it had no say.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In 1960 the
government held a referendum which led to the establishment of the
republic. Africans, who constituted approximately 70 per cent of the
population of South Africa, were not entitled to vote, and were not
even consulted about the proposed constitutional change. All of us
were apprehensive of our future under the proposed white republic,
and a resolution was taken to hold an all-in African conference to
call for a national convention, and to organise mass demonstrations
on the eve of the unwanted republic, if the government failed to call
the convention. The conference was attended by Africans of various
political persuasions. I was the secretary of the conference and
undertook to be responsible for organising the national stay-at-home
which was subsequently called to coincide with the declaration of the
republic. As all strikes by Africans are illegal, the person
organising such a strike must avoid arrest. I was chosen to be this
person, and consequently I had to leave my home and family and my
practice and go into hiding to avoid arrest.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The
stay-at-home, in accordance with ANC policy, was to be a peaceful
demonstration. Careful instructions were given to organisers and
members to avoid any recourse to violence. The government's answer
was to introduce new and harsher laws, to mobilise its armed forces,
and to send saracens, armed vehicles, and soldiers into the townships
in a massive show of force designed to intimidate the people. This
was an indication that the government had decided to rule by force
alone, and this decision was a milestone on the road to Umkhonto.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Some of this
may appear irrelevant to this trial. In fact, I believe none of it is
irrelevant because it will, I hope, enable the court to appreciate
the attitude eventually adopted by the various persons and bodies
concerned in the National Liberation Movement. When I went to jail in
1962, the dominant idea was that loss of life should be avoided. I
now know that this was still so in 1963.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I must return
to June 1961. What were we, the leaders of our people, to do? Were we
to give in to the show of force and the implied threat against future
action, or were we to fight it and, if so, how?</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">We had no doubt
that we had to continue the fight. Anything else would have been
abject surrender. Our problem was not whether to fight, but was how
to continue the fight. We of the ANC had always stood for a
non-racial democracy, and we shrank from any action which might drive
the races further apart than they already were. But the hard facts
were that fifty years of non-violence had brought the African people
nothing but more and more repressive legislation, and fewer and fewer
rights. It may not be easy for this court to understand, but it is a
fact that for a long time the people had been talking of violence -
of the day when they would fight the white man and win back their
country - and we, the leaders of the ANC, had nevertheless always
prevailed upon them to avoid violence and to pursue peaceful methods.
When some of us discussed this in May and June of 1961, it could not
be denied that our policy to achieve a non-racial state by
non-violence had achieved nothing, and that our followers were
beginning to lose confidence in this policy and were developing
disturbing ideas of terrorism.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">It must not be
forgotten that by this time violence had, in fact, become a feature
of the South African political scene. There had been violence in 1957
when the women of Zeerust were ordered to carry passes; there was
violence in 1958 with the enforcement of cattle culling in
Sekhukhuniland; there was violence in 1959 when the people of Cato
Manor protested against pass raids; there was violence in 1960 when
the government attempted to impose Bantu authorities in Pondoland.
Thirty-nine Africans died in these disturbances. In 1961 there had
been riots in Warmbaths, and all this time the Transkei had been a
seething mass of unrest. Each disturbance pointed clearly to the
inevitable growth among Africans of the belief that violence was the
only way out - it showed that a government which uses force to
maintain its rule teaches the oppressed to use force to oppose it.
Already small groups had arisen in the urban areas and were
spontaneously making plans for violent forms of political struggle.
There now arose a danger that these groups would adopt terrorism
against Africans, as well as whites, if not properly directed.
Particularly disturbing was the type of violence engendered in places
such as Zeerust, Sekhukhuniland, and Pondoland amongst Africans. It
was increasingly taking the form, not of struggle against the
government - though this is what prompted it - but of civil strife
amongst themselves, conducted in such a way that it could not hope to
achieve anything other than a loss of life and bitterness.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">At the
beginning of June 1961, after a long and anxious assessment of the
South African situation, I, and some colleagues, came to the
conclusion that as violence in this country was inevitable, it would
be unrealistic and wrong for African leaders to continue preaching
peace and non-violence at a time when the government met our peaceful
demands with force.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">This conclusion
was not easily arrived at. It was only when all else had failed, when
all channels of peaceful protest had been barred to us, that the
decision was made to embark on violent forms of political struggle,
and to form Umkhonto we Sizwe. We did so not because we desired such
a course, but solely because the government had left us with no other
choice. In the Manifesto of Umkhonto published on 16 December 1961,
which is exhibit AD, we said:</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">"The time
comes in the life of any nation when there remain only two choices -
submit or fight. That time has now come to South Africa. We shall not
submit and we have no choice but to hit back by all means in our
power in defence of our people, our future, and our freedom."</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">This was our
feeling in June of 1961 when we decided to press for a change in the
policy of the National Liberation Movement. I can only say that I
felt morally obliged to do what I did.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">We who had
taken this decision started to consult leaders of various
organisations, including the ANC. I will not say whom we spoke to, or
what they said, but I wish to deal with the role of the African
National Congress in this phase of the struggle, and with the policy
and objectives of Umkhonto we Sizwe.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">As far as the
ANC was concerned, it formed a clear view which can be summarised as
follows: </span>
</div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">It was a mass
political organisation with a political function to fulfil. Its
members had joined on the express policy of non-violence.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;"><b>·</b>
Because of all this, it could not and would not undertake violence.
This must be stressed. One cannot turn such a body into the small,
closely knit organisation required for sabotage. Nor would this be
politically correct, because it would result in members ceasing to
carry out this essential activity: political propaganda and
organisation. Nor was it permissible to change the whole nature of
the organisation.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;"><b>·</b> On
the other hand, in view of this situation I have described, the ANC
was prepared to depart from its fifty-year-old policy of non-violence
to this extent that it would no longer disapprove of properly
controlled violence. Hence members who undertook such activity would
not be subject to disciplinary action by the ANC.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I say 'properly
controlled violence' because I made it clear that if I formed the
organisation I would at all times subject it to the political
guidance of the ANC and would not undertake any different form of
activity from that contemplated without the consent of the ANC. And I
shall now tell the court how that form of violence came to be
determined.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">As a result of
this decision, Umkhonto was formed in November 1961. When we took
this decision, and subsequently formulated our plans, the ANC
heritage of non-violence and racial harmony was very much with us. We
felt that the country was drifting towards a civil war in which
blacks and whites would fight each other. We viewed the situation
with alarm. Civil war could mean the destruction of what the ANC
stood for; with civil war, racial peace would be more difficult than
ever to achieve. We already have examples in South African history of
the results of war. It has taken more than fifty years for the scars
of the South African War to disappear. How much longer would it take
to eradicate the scars of inter-racial civil war, which could not be
fought without a great loss of life on both sides?</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The avoidance
of civil war had dominated our thinking for many years, but when we
decided to adopt violence as part of our policy, we realised that we
might one day have to face the prospect of such a war. This had to be
taken into account in formulating our plans. We required a plan which
was flexible and which permitted us to act in accordance with the
needs of the times; above all, the plan had to be one which
recognised civil war as the last resort, and left the decision on
this question to the future. We did not want to be committed to civil
war, but we wanted to be ready if it became inevitable.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Four forms of
violence were possible. There is sabotage, there is guerrilla
warfare, there is terrorism, and there is open revolution. We chose
to adopt the first method and to exhaust it before taking any other
decision.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In the light of
our political background the choice was a logical one. Sabotage did
not involve loss of life, and it offered the best hope for future
race relations. Bitterness would be kept to a minimum and, if the
policy bore fruit, democratic government could become a reality. This
is what we felt at the time, and this is what we said in our
manifesto (exhibit AD):</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">"We of
Umkhonto we Sizwe have always sought to achieve liberation without
bloodshed and civil clash. We hope, even at this late hour, that our
first actions will awaken everyone to a realisation of the disastrous
situation to which the nationalist policy is leading. We hope that we
will bring the government and its supporters to their senses before
it is too late, so that both the government and its policies can be
changed before matters reach the desperate state of civil war."</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The initial
plan was based on a careful analysis of the political and economic
situation of our country. We believed that South Africa depended to a
large extent on foreign capital and foreign trade. We felt that
planned destruction of power plants, and interference with rail and
telephone communications, would tend to scare away capital from the
country, make it more difficult for goods from the industrial areas
to reach the seaports on schedule, and would in the long run be a
heavy drain on the economic life of the country, thus compelling the
voters of the country to reconsider their position.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Attacks on the
economic life-lines of the country were to be linked with sabotage on
government buildings and other symbols of apartheid. These attacks
would serve as a source of inspiration to our people. In addition,
they would provide an outlet for those people who were urging the
adoption of violent methods and would enable us to give concrete
proof to our followers that we had adopted a stronger line and were
fighting back against government violence.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In addition, if
mass action were successfully organised, and mass reprisals taken, we
felt that sympathy for our cause would be roused in other countries,
and that greater pressure would be brought to bear on the South
African government.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">This then was
the plan. Umkhonto was to perform sabotage, and strict instructions
were given to its members right from the start, that on no account
were they to injure or kill people in planning or carrying out
operations. These instructions have been referred to in the evidence
of 'Mr X' and 'Mr Z.'</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The affairs of
the Umkhonto were controlled and directed by a national high command,
which had powers of co-option and which could, and did, appoint
regional commands. The high command was the body which determined
tactics and targets and was in charge of training and finance. Under
the high command there were regional commands which were responsible
for the direction of the local sabotage groups. Within the framework
of the policy laid down by the national high command, the regional
commands had authority to select the targets to be attacked. They had
no authority to go beyond the prescribed framework and thus had no
authority to embark upon acts which endangered life, or which did not
fit into the overall plan of sabotage. For instance, Umkhonto members
were forbidden ever to go armed into operation. Incidentally, the
terms high command and regional command were an importation from the
Jewish national underground organisation Irgun Zvai Leumi, which
operated in Israel between 1944 and 1948.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Umkhonto had
its first operation on 16 December 1961, when Government buildings in
Johannesburg, Port Elizabeth and Durban were attacked. The selection
of targets is proof of the policy to which I have referred. Had we
intended to attack life we would have selected targets where people
congregated and not empty buildings and power stations. The sabotage
which was committed before 16 December 1961 was the work of isolated
groups and had no connection whatever with Umkhonto. In fact, some of
these and a number of later acts were claimed by other organisations.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The Manifesto
of Umkhonto was issued on the day that operations commenced. The
response to our actions and manifesto among the white population was
characteristically violent. The government threatened to take strong
action, and called upon its supporters to stand firm and to ignore
the demands of the Africans. The whites failed to respond by
suggesting change; they responded to our call by suggesting the
laager.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In contrast,
the response of the Africans was one of encouragement. Suddenly there
was hope again. Things were happening. People in the townships became
eager for political news. A great deal of enthusiasm was generated by
the initial successes, and people began to speculate on how soon
freedom would be obtained. But we in Umkhonto weighed up the white
response with anxiety. The lines were being drawn. The whites and
blacks were moving into separate camps, and the prospects of avoiding
a civil war were made less. The white newspapers carried reports that
sabotage would be punished by death. If this was so, how could we
continue to keep Africans away from terrorism?</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Already scores
of Africans had died as a result of racial friction. In 1920 when the
famous leader, Masabala, was held in Port Elizabeth jail, twenty-four
of a group of Africans who had gathered to demand his release were
killed by the police and white civilians. In 1921 more than one
hundred Africans died in the Bulhoek affair. In 1924 over two hundred
Africans were killed when the Administrator of South-West Africa led
a force against a group which had rebelled against the imposition of
dog tax. On 1 May 1950, eighteen Africans died as a result of police
shootings during the strike. On 21 March 1960, sixty-nine unarmed
Africans died at Sharpeville.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">How many more
Sharpevilles would there be in the history of our country? And how
many more Sharpevilles could the country stand without violence and
terror becoming the order of the day? And what would happen to our
people when that stage was reached? In the long run we felt certain
we must succeed, but at what cost to ourselves and the rest of the
country? And if this happened, how could black and white ever live
together again in peace and harmony? These were the problems that
faced us, and these were our decisions.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Experience
convinced us that rebellion would offer the government limitless
opportunities for the indiscriminate slaughter of our people. But it
was precisely because the soil of South Africa is already drenched
with the blood of innocent Africans that we felt it our duty to make
preparations as a long-term undertaking to use force in order to
defend ourselves against force. If war were inevitable, we wanted the
fight to be conducted on terms most favourable to our people. The
fight which held out prospects best for us and the least risk of life
to both sides was guerrilla warfare. We decided, therefore, in our
preparations for the future, to make provision for the possibility of
guerrilla warfare.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">All whites
undergo compulsory military training, but no such training was given
to Africans. It was in our view essential to build up a nucleus of
trained men who would be able to provide the leadership which would
be required if guerrilla warfare started. We had to prepare for such
a situation before it became too late to make proper preparations. It
was also necessary to build up a nucleus of men trained in civil
administration and other professions, so that Africans would be
equipped to participate in the government of this country as soon as
they were allowed to do so.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">At this stage
it was decided that I should attend the conference of the Pan-African
Freedom Movement for central, east, and southern Africa, which was to
be held early in 1962 in Addis Ababa, and, because of our need for
preparation, it was also decided that, after the conference, I would
undertake a tour of the African states with a view to obtaining
facilities for the training of soldiers, and that I would also
solicit scholarships for the higher education of matriculated
Africans. Training in both fields would be necessary, even if changes
came about by peaceful means. Administrators would be necessary who
would be willing and able to administer a non-racial state and so
would men be necessary to control the army and police force of such a
state.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">It was on this
note that I left South Africa to proceed to Addis Ababa as a delegate
of the ANC. My tour was a success. Wherever I went I met sympathy for
our cause and promises of help. All Africa was united against the
stand of white South Africa, and even in London I was received with
great sympathy by political leaders, such as Mr Gaitskell and Mr
Grimond. In Africa I was promised support by such men as Julius
Nyerere, now President of Tanganyika; Mr Kawawa, then Prime Minister
of Tanganyika; Emperor Haile Selassie of Ethiopia; General Abboud,
President of the Sudan; Habib Bourguiba, President of Tunisia; Ben
Bella, now President of Algeria; Modibo Keita, President of Mali;
Leopold Senghor, President of Senegal; Sekou Toure, President of
Guinea; President Tubman of Liberia; and Milton Obote, Prime Minister
of Uganda. It was Ben Bella who invited me to visit Oujda, the
Headquarters of the Algerian Army of National Liberation, the visit
which is described in my diary, one of the exhibits.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I started to
make a study of the art of war and revolution and, whilst abroad,
underwent a course in military training. If there was to be guerrilla
warfare, I wanted to be able to stand and fight with my people and to
share the hazards of war with them. Notes of lectures which I
received in Algeria are contained in exhibit 16, produced in
evidence. Summaries of books on guerrilla warfare and military
strategy have also been produced. I have already admitted that these
documents are in my writing, and I acknowledge that I made these
studies to equip myself for the role which I might have to play if
the struggle drifted into guerrilla warfare. I approached this
question as every African nationalist should do. I was completely
objective. The court will see that I attempted to examine all types
of authority on the subject - from the east and from the west, going
back to the classic work of Clausewitz, and covering such a variety
as Mao Tse Tung and Che Guevara on the one hand, and the writings on
the Anglo-Boer War on the other. Of course, these notes are merely
summaries of the books I read and do not contain my personal views.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I also made
arrangements for our recruits to undergo military training. But here
it was impossible to organise any scheme without the cooperation of
the ANC offices in Africa. I consequently obtained the permission of
the ANC in South Africa to do this. To this extent then there was a
departure from the original decision of the ANC, but it applied
outside South Africa only. The first batch of recruits actually
arrived in Tanganyika when I was passing through that country on my
way back to South Africa.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I returned to
South Africa and reported to my colleagues on the results of my trip.
On my return I found that there had been little alteration in the
political scene save that the threat of a death penalty for sabotage
had now become a fact. The attitude of my colleagues in Umkhonto was
much the same as it had been before I left. They were feeling their
way cautiously and felt that it would be a long time before the
possibilities of sabotage were exhausted. In fact, the view was
expressed by some that the training of recruits was premature. This
is recorded by me in the document which is exhibit R.14. After a full
discussion, however, it was decided to go ahead with the plans for
military training because of the fact that it would take many years
to build up a sufficient nucleus of trained soldiers to start a
guerrilla campaign, and whatever happened, the training would be of
value.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;"><b>·</b> With
thanks to the Nelson Mandela Foundation</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Warmbaths, and
all this time the Transkei had been a seething mass of unrest. Each
disturbance pointed clearly to the inevitable growth among Africans
of the belief that violence was the only way out - it showed that a
government which uses force to maintain its rule teaches the
oppressed to use force to oppose it. Already small groups had arisen
in the urban areas and were spontaneously making plans for violent
forms of political struggle. There now arose a danger that these
groups would adopt terrorism against Africans, as well as whites, if
not properly directed. Particularly disturbing was the type of
violence engendered in places such as Zeerust, Sekhukhuniland, and
Pondoland amongst Africans. It was increasingly taking the form, not
of struggle against the government - though this is what prompted it
- but of civil strife amongst themselves, conducted in such a way
that it could not hope to achieve anything other than a loss of life
and bitterness.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">At the
beginning of June 1961, after a long and anxious assessment of the
South African situation, I, and some colleagues, came to the
conclusion that as violence in this country was inevitable, it would
be unrealistic and wrong for African leaders to continue preaching
peace and non-violence at a time when the government met our peaceful
demands with force.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">This conclusion
was not easily arrived at. It was only when all else had failed, when
all channels of peaceful protest had been barred to us, that the
decision was made to embark on violent forms of political struggle,
and to form Umkhonto we Sizwe. We did so not because we desired such
a course, but solely because the government had left us with no other
choice. In the Manifesto of Umkhonto published on 16 December 1961,
which is exhibit AD, we said:</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">"The time
comes in the life of any nation when there remain only two choices -
submit or fight. That time has now come to South Africa. We shall not
submit and we have no choice but to hit back by all means in our
power in defence of our people, our future, and our freedom."</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">This was our
feeling in June of 1961 when we decided to press for a change in the
policy of the National Liberation Movement. I can only say that I
felt morally obliged to do what I did.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">We who had
taken this decision started to consult leaders of various
organisations, including the ANC. I will not say whom we spoke to, or
what they said, but I wish to deal with the role of the African
National Congress in this phase of the struggle, and with the policy
and objectives of Umkhonto we Sizwe.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">As far as the
ANC was concerned, it formed a clear view which can be summarised as
follows: </span>
</div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">It was a mass
political organisation with a political function to fulfil. Its
members had joined on the express policy of non-violence.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;"><b>·</b>
Because of all this, it could not and would not undertake violence.
This must be stressed. One cannot turn such a body into the small,
closely knit organisation required for sabotage. Nor would this be
politically correct, because it would result in members ceasing to
carry out this essential activity: political propaganda and
organisation. Nor was it permissible to change the whole nature of
the organisation.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;"><b>·</b> On
the other hand, in view of this situation I have described, the ANC
was prepared to depart from its fifty-year-old policy of non-violence
to this extent that it would no longer disapprove of properly
controlled violence. Hence members who undertook such activity would
not be subject to disciplinary action by the ANC.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I say 'properly
controlled violence' because I made it clear that if I formed the
organisation I would at all times subject it to the political
guidance of the ANC and would not undertake any different form of
activity from that contemplated without the consent of the ANC. And I
shall now tell the court how that form of violence came to be
determined.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">As a result of
this decision, Umkhonto was formed in November 1961. When we took
this decision, and subsequently formulated our plans, the ANC
heritage of non-violence and racial harmony was very much with us. We
felt that the country was drifting towards a civil war in which
blacks and whites would fight each other. We viewed the situation
with alarm. Civil war could mean the destruction of what the ANC
stood for; with civil war, racial peace would be more difficult than
ever to achieve. We already have examples in South African history of
the results of war. It has taken more than fifty years for the scars
of the South African War to disappear. How much longer would it take
to eradicate the scars of inter-racial civil war, which could not be
fought without a great loss of life on both sides?</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The avoidance
of civil war had dominated our thinking for many years, but when we
decided to adopt violence as part of our policy, we realised that we
might one day have to face the prospect of such a war. This had to be
taken into account in formulating our plans. We required a plan which
was flexible and which permitted us to act in accordance with the
needs of the times; above all, the plan had to be one which
recognised civil war as the last resort, and left the decision on
this question to the future. We did not want to be committed to civil
war, but we wanted to be ready if it became inevitable.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Four forms of
violence were possible. There is sabotage, there is guerrilla
warfare, there is terrorism, and there is open revolution. We chose
to adopt the first method and to exhaust it before taking any other
decision.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In the light of
our political background the choice was a logical one. Sabotage did
not involve loss of life, and it offered the best hope for future
race relations. Bitterness would be kept to a minimum and, if the
policy bore fruit, democratic government could become a reality. This
is what we felt at the time, and this is what we said in our
manifesto (exhibit AD):</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">"We of
Umkhonto we Sizwe have always sought to achieve liberation without
bloodshed and civil clash. We hope, even at this late hour, that our
first actions will awaken everyone to a realisation of the disastrous
situation to which the nationalist policy is leading. We hope that we
will bring the government and its supporters to their senses before
it is too late, so that both the government and its policies can be
changed before matters reach the desperate state of civil war."</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The initial
plan was based on a careful analysis of the political and economic
situation of our country. We believed that South Africa depended to a
large extent on foreign capital and foreign trade. We felt that
planned destruction of power plants, and interference with rail and
telephone communications, would tend to scare away capital from the
country, make it more difficult for goods from the industrial areas
to reach the seaports on schedule, and would in the long run be a
heavy drain on the economic life of the country, thus compelling the
voters of the country to reconsider their position.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Attacks on the
economic life-lines of the country were to be linked with sabotage on
government buildings and other symbols of apartheid. These attacks
would serve as a source of inspiration to our people. In addition,
they would provide an outlet for those people who were urging the
adoption of violent methods and would enable us to give concrete
proof to our followers that we had adopted a stronger line and were
fighting back against government violence.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In addition, if
mass action were successfully organised, and mass reprisals taken, we
felt that sympathy for our cause would be roused in other countries,
and that greater pressure would be brought to bear on the South
African government.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">This then was
the plan. Umkhonto was to perform sabotage, and strict instructions
were given to its members right from the start, that on no account
were they to injure or kill people in planning or carrying out
operations. These instructions have been referred to in the evidence
of 'Mr X' and 'Mr Z.'</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The affairs of
the Umkhonto were controlled and directed by a national high command,
which had powers of co-option and which could, and did, appoint
regional commands. The high command was the body which determined
tactics and targets and was in charge of training and finance. Under
the high command there were regional commands which were responsible
for the direction of the local sabotage groups. Within the framework
of the policy laid down by the national high command, the regional
commands had authority to select the targets to be attacked. They had
no authority to go beyond the prescribed framework and thus had no
authority to embark upon acts which endangered life, or which did not
fit into the overall plan of sabotage. For instance, Umkhonto members
were forbidden ever to go armed into operation. Incidentally, the
terms high command and regional command were an importation from the
Jewish national underground organisation Irgun Zvai Leumi, which
operated in Israel between 1944 and 1948.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Umkhonto had
its first operation on 16 December 1961, when Government buildings in
Johannesburg, Port Elizabeth and Durban were attacked. The selection
of targets is proof of the policy to which I have referred. Had we
intended to attack life we would have selected targets where people
congregated and not empty buildings and power stations. The sabotage
which was committed before 16 December 1961 was the work of isolated
groups and had no connection whatever with Umkhonto. In fact, some of
these and a number of later acts were claimed by other organisations.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">The Manifesto
of Umkhonto was issued on the day that operations commenced. The
response to our actions and manifesto among the white population was
characteristically violent. The government threatened to take strong
action, and called upon its supporters to stand firm and to ignore
the demands of the Africans. The whites failed to respond by
suggesting change; they responded to our call by suggesting the
laager.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">In contrast,
the response of the Africans was one of encouragement. Suddenly there
was hope again. Things were happening. People in the townships became
eager for political news. A great deal of enthusiasm was generated by
the initial successes, and people began to speculate on how soon
freedom would be obtained. But we in Umkhonto weighed up the white
response with anxiety. The lines were being drawn. The whites and
blacks were moving into separate camps, and the prospects of avoiding
a civil war were made less. The white newspapers carried reports that
sabotage would be punished by death. If this was so, how could we
continue to keep Africans away from terrorism?</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Already scores
of Africans had died as a result of racial friction. In 1920 when the
famous leader, Masabala, was held in Port Elizabeth jail, twenty-four
of a group of Africans who had gathered to demand his release were
killed by the police and white civilians. In 1921 more than one
hundred Africans died in the Bulhoek affair. In 1924 over two hundred
Africans were killed when the Administrator of South-West Africa led
a force against a group which had rebelled against the imposition of
dog tax. On 1 May 1950, eighteen Africans died as a result of police
shootings during the strike. On 21 March 1960, sixty-nine unarmed
Africans died at Sharpeville.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">How many more
Sharpevilles would there be in the history of our country? And how
many more Sharpevilles could the country stand without violence and
terror becoming the order of the day? And what would happen to our
people when that stage was reached? In the long run we felt certain
we must succeed, but at what cost to ourselves and the rest of the
country? And if this happened, how could black and white ever live
together again in peace and harmony? These were the problems that
faced us, and these were our decisions.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">Experience
convinced us that rebellion would offer the government limitless
opportunities for the indiscriminate slaughter of our people. But it
was precisely because the soil of South Africa is already drenched
with the blood of innocent Africans that we felt it our duty to make
preparations as a long-term undertaking to use force in order to
defend ourselves against force. If war were inevitable, we wanted the
fight to be conducted on terms most favourable to our people. The
fight which held out prospects best for us and the least risk of life
to both sides was guerrilla warfare. We decided, therefore, in our
preparations for the future, to make provision for the possibility of
guerrilla warfare.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">All whites
undergo compulsory military training, but no such training was given
to Africans. It was in our view essential to build up a nucleus of
trained men who would be able to provide the leadership which would
be required if guerrilla warfare started. We had to prepare for such
a situation before it became too late to make proper preparations. It
was also necessary to build up a nucleus of men trained in civil
administration and other professions, so that Africans would be
equipped to participate in the government of this country as soon as
they were allowed to do so.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">At this stage
it was decided that I should attend the conference of the Pan-African
Freedom Movement for central, east, and southern Africa, which was to
be held early in 1962 in Addis Ababa, and, because of our need for
preparation, it was also decided that, after the conference, I would
undertake a tour of the African states with a view to obtaining
facilities for the training of soldiers, and that I would also
solicit scholarships for the higher education of matriculated
Africans. Training in both fields would be necessary, even if changes
came about by peaceful means. Administrators would be necessary who
would be willing and able to administer a non-racial state and so
would men be necessary to control the army and police force of such a
state.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">It was on this
note that I left South Africa to proceed to Addis Ababa as a delegate
of the ANC. My tour was a success. Wherever I went I met sympathy for
our cause and promises of help. All Africa was united against the
stand of white South Africa, and even in London I was received with
great sympathy by political leaders, such as Mr Gaitskell and Mr
Grimond. In Africa I was promised support by such men as Julius
Nyerere, now President of Tanganyika; Mr Kawawa, then Prime Minister
of Tanganyika; Emperor Haile Selassie of Ethiopia; General Abboud,
President of the Sudan; Habib Bourguiba, President of Tunisia; Ben
Bella, now President of Algeria; Modibo Keita, President of Mali;
Leopold Senghor, President of Senegal; Sekou Toure, President of
Guinea; President Tubman of Liberia; and Milton Obote, Prime Minister
of Uganda. It was Ben Bella who invited me to visit Oujda, the
Headquarters of the Algerian Army of National Liberation, the visit
which is described in my diary, one of the exhibits.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I started to
make a study of the art of war and revolution and, whilst abroad,
underwent a course in military training. If there was to be guerrilla
warfare, I wanted to be able to stand and fight with my people and to
share the hazards of war with them. Notes of lectures which I
received in Algeria are contained in exhibit 16, produced in
evidence. Summaries of books on guerrilla warfare and military
strategy have also been produced. I have already admitted that these
documents are in my writing, and I acknowledge that I made these
studies to equip myself for the role which I might have to play if
the struggle drifted into guerrilla warfare. I approached this
question as every African nationalist should do. I was completely
objective. The court will see that I attempted to examine all types
of authority on the subject - from the east and from the west, going
back to the classic work of Clausewitz, and covering such a variety
as Mao Tse Tung and Che Guevara on the one hand, and the writings on
the Anglo-Boer War on the other. Of course, these notes are merely
summaries of the books I read and do not contain my personal views.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I also made
arrangements for our recruits to undergo military training. But here
it was impossible to organise any scheme without the cooperation of
the ANC offices in Africa. I consequently obtained the permission of
the ANC in South Africa to do this. To this extent then there was a
departure from the original decision of the ANC, but it applied
outside South Africa only. The first batch of recruits actually
arrived in Tanganyika when I was passing through that country on my
way back to South Africa.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;">I returned to
South Africa and reported to my colleagues on the results of my trip.
On my return I found that there had been little alteration in the
political scene save that the threat of a death penalty for sabotage
had now become a fact. The attitude of my colleagues in Umkhonto was
much the same as it had been before I left. They were feeling their
way cautiously and felt that it would be a long time before the
possibilities of sabotage were exhausted. In fact, the view was
expressed by some that the training of recruits was premature. This
is recorded by me in the document which is exhibit R.14. After a full
discussion, however, it was decided to go ahead with the plans for
military training because of the fact that it would take many years
to build up a sufficient nucleus of trained soldiers to start a
guerrilla campaign, and whatever happened, the training would be of
value.</span></div>
<div align="JUSTIFY">
<span style="font-family: Liberation Serif, serif;"><b>·</b> With
thanks to the Nelson Mandela Foundation</span><br />
<br />
<table __gwtcellbasedwidgetimpldispatchingblur="true" __gwtcellbasedwidgetimpldispatchingfocus="true" cellspacing="0" class="GBJI0UIEP blogg-posttable"><tbody>
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<a href="http://draft.blogger.com/profile/14035876234743370904">Pof .Gopalakrishna Panicker</a></div>
</td></tr>
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<b>Go through the Previous postings to get an overview of my approach.</b> </h3>
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</td><td align="center" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><div __gwt_cell="cell-gwt-uid-741" style="outline-style: none;">
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<div>
SAVE DEMOCRACY FRONT -TALK<span class="GBJI0UILB"></span></div>
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</td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="center" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="right" class="GBJI0UIMN GBJI0UIOO" valign="top"><br /></td><td align="center" class="GBJI0UIMN GBJI0UIOO GBJI0UIJO" valign="top"><br /></td></tr>
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</td><td align="left" class="GBJI0UIMN GBJI0UION" valign="top"><div __gwt_cell="cell-gwt-uid-736" style="outline-style: none;">
<div>
The Book Swaraj by Arvind Kegirwal -A New Paradigm for the epoch<span class="GBJI0UILB"></span></div>
</div>
</td><td align="right" class="GBJI0UIMN GBJI0UION" valign="top"><div __gwt_cell="cell-gwt-uid-737" style="outline-style: none;">
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Pollution of Air ,water and soil in Kanthikulam respond befor we are late<span class="GBJI0UILB"></span></div>
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</td><td align="right" class="GBJI0UIMN GBJI0UIOO GBJI0UIFO" valign="top"><div __gwt_cell="cell-gwt-uid-737" style="outline-style: none;">
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<div>
The New Renaissance<span class="GBJI0UILB"></span></div>
</div>
</td><td align="right" class="GBJI0UIMN GBJI0UION GBJI0UIAP" valign="top"><div __gwt_cell="cell-gwt-uid-737" style="outline-style: none;">
<span class="GBJI0UICQB"></span></div>
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Letter written in 1855 by Red Indian Chief to Franklin Pierce<span class="GBJI0UILB"></span></div>
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Letter to great Indians<span class="GBJI0UILB"></span></div>
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New Renaissance</div>
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Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-19682568585371837752013-10-03T19:10:00.000-07:002015-06-24T20:23:10.099-07:00SAVE DEMOCRACY FRONT -TALK done in Trissure - 29/11/2013<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span style="background-color: #c27ba0;"><b><span style="color: #222222; font-size: small;"><span style="font-family: FreeSans, sans-serif;"><u>Edited
English translation of the talk given at Chandrika auditorium
Thrissur , Kerala on 29/09/2013 during the convention organized by
<span style="color: #333333;">Save Democracy
Front</span></u></span></span></b></span></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i> By Prof.
Gopalak<span style="color: #222222;"><span style="font-family: FreeSans, sans-serif;">rishna Panicker </span></span></i></span></b></span></div>
<div style="margin-bottom: 0cm; text-align: justify;">
<br />
<br />
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="color: #222222;"><span style="font-family: FreeSans, sans-serif;">Respected
President of the function Raman Pillai
sir,dignitaries honoring the dais and hall
,respected Govindhachariya , Jagadheesh ji,
Dr Puthezhatthu Rama Chandran and respected friends,
</span></span>
</i></span></b></span></div>
<div style="margin-bottom: 0cm; text-align: justify;">
<span style="background-color: #c27ba0;"><b><span style="color: #222222; font-size: small;"><i>
<span style="font-family: FreeSans, sans-serif;">I
shall take only few minutes as it is also corruption to
grab others time slot. Expanded and edited English translation will
be sent to the respected Govindhachariya
and jagadheeshji,
who cannot follow Malayalam .Copy of the same will be send to
the national leaders of Amm Admi Party and other contacts.</span></i></span></b></span></div>
<div style="margin-bottom: 0cm; text-align: justify;">
<span style="background-color: #c27ba0;"><b><span style="color: #222222; font-size: small;"><i><span style="font-family: FreeSans, sans-serif;"> Let
me express my sincere gratitude to, the organizers<span style="color: #333333;">
Save Democracy Front .</span><span style="color: #222222;">Again
for inviting me to talk and listen to the epistemology of social dynamics of Indian society, by
Govindhacharia . Excellent presentations by respected </span><span style="color: #3f3f3f;">Jagadish
Shettigar, Raman Pillai sir ,Dr Puthezhathu Ramachandran and other
proud citizens of India</span><span style="color: #024d99;"><span style="background-position: initial initial; background-repeat: initial initial;">.</span></span></span></i></span></b></span></div>
<div style="margin-bottom: 0cm; text-align: justify;">
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="font-family: FreeSans, sans-serif;"> I am really proud and happy to participate discussing clean politics
,transparency in approach ,jana lokpal ,Right to recall , danger of
nexus between leading political parties and corporate . Need for
higher moral and ethical standard , attempts to bring back the lost
values of </span><span style="font-family: FreeSans, sans-serif; text-align: left;"> renaissance which was the back bor n of the new freedom movement. </span></i></span></b></span><br />
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="font-family: FreeSans, sans-serif; text-align: left;"> </span></i><i><span style="font-family: FreeSans, sans-serif; text-align: left;">Let me name two books one by
the President of this convention Raman Pilla sir ,other is the
celebrated book “</span><span style="font-family: FreeSans, sans-serif; text-align: left;">SWARAJ</span><span style="font-family: FreeSans, sans-serif; text-align: left;">
by </span><span style="text-align: left;"><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">Arvind
Kejriwal, </span></span></span><span style="font-family: FreeSans, sans-serif; text-align: left;">the
founder of Amm Admi Party , please read both and note the harmony
of thoughts and words . Same is getting reflected in the
discussions here . </span></i></span></b></span><br />
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="font-family: FreeSans, sans-serif; text-align: left;"> Every epoch needs its text relevant to the
context. These books together with other similar books ,articles and
speeches provide the same , just like Mahatmaji' s '</span><span style="font-family: FreeSans, sans-serif; text-align: left;">HIND
SWARAJ</span><span style="font-family: FreeSans, sans-serif; text-align: left;">'
,and His life ,provides the text relevant to the context of
freedom struggle thanks to the great leaders of Indian renaissance
and freedom movement .It demands the required 'Paradigm shift ' for
the alternate politics </span><span style="color: #444444; text-align: left;"><span style="font-family: FreeSans, sans-serif;">"</span></span><span style="color: #444444; text-align: left;"><span style="font-family: FreeSans, sans-serif;">P</span></span><span style="text-align: left;"><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">aradigm
shift</span></span></span><span style="color: #444444; text-align: left;"><span style="font-family: FreeSans, sans-serif;">"
is a term fathered,</span></span><span style="text-align: left;"><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">defined</span></span></span><span style="text-align: left;"><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">
</span></span></span><span style="color: #444444; text-align: left;"><span style="font-family: FreeSans, sans-serif;">and
popularized by great American Philosopher and Physicist Thomas Kuhn
in his book “The Structure of Scientific Revolution,” (p.10)</span></span><span style="font-family: FreeSans, sans-serif; text-align: left;">.it
has a lock from inside demands the change in our mind set .</span></i></span></b></span><br />
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="font-family: FreeSans, sans-serif; text-align: left;"> </span></i><i><span style="font-family: DejaVu Serif, serif;"><span style="font-family: FreeSans, sans-serif;">Quoting
Jegadeeshji and Govindhacharia from their logical presentations
“Corruption has graduated from few hundred thousands to millions of
millions . Unholy nexus spreads its web to every aspects of human
life .Let me suggest that the anti-thesis to the same –need for
clean politics ,based on values of renaissance and swaraj ,now
gathering momentum. Thanks to the historical movement initiated by
respected </span><span style="font-family: FreeSans, sans-serif;">Anna
Hazare</span><span style="font-family: FreeSans, sans-serif;">
and his committed disciple </span><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">Arvind
Kejriwal</span></span><span style="font-family: FreeSans, sans-serif;">
. Anti-corruption movement ,The jana-lokpal bill ,formation of
the new political party all are going to change the chemistry of politics for a new India . </span></span></i></span></b></span><br />
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="font-family: DejaVu Serif, serif;"><span style="font-family: FreeSans, sans-serif;"> Social thinking gradually </span></span><span style="font-family: FreeSans, sans-serif; text-align: left;">changing
to a new level of optimism. But we should not under estimate the
stock of dirty tricks at the disposal of the corrupted echelons of
power . </span></i></span></b></span><br />
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="font-family: FreeSans, sans-serif; text-align: left;"> Yesterday the 'Yuvaraja ' of the ruling dynasty in his own
style rushed to the press with strong demand for 'clean politics'
and to throw away the pro-criminal ordinance .Media is celebrating
the crowning preparations. Now the polemic between Narandra Modi's
Development and Rahul Gandhi's 'Clean politics ' flickering the prime
time National channels . Trick of escaping from the public anger
against corruption and deviating from real need of the people
.'Yuvaraja is trying to play the inherited 'Mr .Clean ' image ,
but we cannot refrain from remembering –</span><span style="font-family: FreeSans, sans-serif; text-align: left;">
</span><span style="color: black; font-family: 'DejaVu Serif', serif; text-align: left;"><span style="font-family: FreeSans, sans-serif;">Bofors
and </span></span><span style="font-family: FreeSans, sans-serif; text-align: left;">
</span><span style="color: black; font-family: 'DejaVu Serif', serif; text-align: left;"><span style="font-family: FreeSans, sans-serif;">
Quattrocchi</span></span><span style="font-family: FreeSans, sans-serif; text-align: left;">
. We don't know the understanding between junior partners of U.P.A
,Congress and the leading opposition . And we will never know the
proposed closed door discussions between 'Yuvaraja' and the Prime
Minister after his return from U.S The ordinance was introduced for
wrong reasons morally ,ethically and constitutionally ,its withdrawal is equally shameful . Real victory is that of the
civil society and smaller parties yet to make its presence in the
parliament .Congress and B.J.P competing with allegations of double
talk to grab the credit of withdrawing the infamous ordinance .How
quickly the senior Ministers changed their stand on the 'criminals
-ordinance' . As Prof. Yogendra in a channel discussion put it
“Yuvaraja after waiting long for getting crowned is launching the
rescue boat from the sinking ship “.</span></i></span></b></span><br />
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="font-family: FreeSans, sans-serif; text-align: left;"> </span></i><i><span style="font-family: FreeSans, sans-serif;">I
am fully agreeing with the the words and thoughts expressed here in different tone and style</span><span style="font-family: FreeSans, sans-serif; text-align: left;"> . This reverberates the contention of
informed citizens of our country. Very purpose of formation of The
Amm Aadmi Party is to clean up the whole system .Please visit
</span><a href="http://www.aamaadmiparty.org/" style="text-align: left;">http://www.aamaadmiparty.org/</a><span style="font-family: FreeSans, sans-serif; text-align: left;">
. for further details.</span></i></span></b></span></div>
<div style="margin-bottom: 0cm; text-align: justify;">
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="font-family: FreeSans, sans-serif;"> Now
the relevant question is how to translate this unity and harmony
to a viable political alternative taking everything possible in to account which includes our own weaknesses and strength as against the
</span><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">muscle
power ,money power</span></span><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">
and dirty tricks </span></span><span style="font-family: FreeSans, sans-serif;">of
the corrupted nexus.</span></i></span></b></span></div>
<div style="margin-bottom: 0cm; text-align: justify;">
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="font-family: FreeSans, sans-serif;"> I am happy to learn
that 62 political parties and few reputed individuals joined to form
<span style="color: #333333;">Save
Democracy Front . </span><span style="color: #333333;">From
my experience of trying to organize Amm Admi party units in different
districts of Kerala.</span></span></i><i><span style="color: #333333;"><span style="font-family: FreeSans, sans-serif;">I
have interacted with few asylum seekers , political careerists
and even paid agents from leading political parties trying to
infiltrate in to the party fold and attempting to grab key positions.
Off course large number of dedicated and committed individuals are
joining the party and more are keenly observing us . others yet to
know about us .Nothing unusual , the existing paradigm in all walks
of life is corruption and nepotism. sycophancy to be with the leaders . Partly because of my ignorance
,I don't know the names of all these 62 political parties ,but I
know few of them and good number of reputed souls capable of bringing
good to my nation . Just carry on ! </span></span></i><i><span style="color: #333333;"><span style="font-family: FreeSans, sans-serif;">Since
the forthcoming </span></span><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">
</span></span><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">Delhi</span></span><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">
</span></span><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">State
Assembly E</span></span><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;">lection</span></span><span style="color: #333333;"><span style="font-family: FreeSans, sans-serif;">
is crucial . It must be approached systematically, logically , based on the principles of 'Swaraj' -Decentralization ,Transparency
and Dedication . Electoral seat adjustments and closed door
discussions are oxymoron in this context. People's candidates are
selected by the 'janasabha' ,holding back their right to recall.
They are not the party candidates picked by the 'high command' or 'politburo'. Our job is not to seek the power but to transfer it to the
People of our country </span></span><span style="color: #333333;"><span style="font-family: FreeSans, sans-serif;">The
Amm Admi .</span></span><span style="color: #333333;"><span style="font-family: FreeSans, sans-serif;">Please
check their suitability of the proposed candidates in Delhi , If we can
suggest a better one, do it ,to the local people who selected them else support them whole heartily and collectively.Try to mobilize
maximum support of all kinds to the great freedom struggle , Let us
try our level best to bring respected </span></span><span style="color: #333333;"><span style="font-family: FreeSans, sans-serif;">Anna
Hazare, Medha Padker</span></span><span style="color: #333333;"><span style="font-family: FreeSans, sans-serif;"> ,Kiren bedi and other great citizens of India in support of the noble cause. Delhi election is the launching pad for bigger .</span></span></i></span></b></span></div>
<div style="margin-bottom: 0cm; text-align: justify;">
<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="color: #333333;"><span style="font-family: FreeSans, sans-serif;"> I
am optimistic , we have just seen few minutes back ,after the talk
of respected Jegadeeshji criticizing B.J.P ,a gentle man standing up
raising a question “ what were you doing when you were the
economic adviser to A.B Vajpayee , why now you are criticizing them?.
“together with some provocative comments . How calmly and logically
you have replied ?, simply <span style="color: #333333;">refused
to get provoked</span><span style="color: #333333;">
,let me appreciate you sir , that shows your commitment and
dedication to the cause . I have few similar experience in Delhi
just before the forma<span style="background-color: #274e13;"><span><span style="background-color: #274e13;"></span></span></span>tion of the new party and after. While working
with IAC ,we have rushed to Delhi with few youngsters selected in a
hurry to argue against the formation of the new party ,it was not
simply the logic and facts which convinced me ,but the body language
and glow in the eyes of </span><span style="color: #444444;">Arvind
Kejriwal ,Adv Prasanth Bhushan,</span></span></span><span style="font-family: FreeSans, sans-serif; text-align: left;"><span style="color: #444444;">Sisodia
and Gopal Roy and other national leaders of the party .Yes we
realized the need for a new party with a difference .</span></span></i></span></b></span></div>
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<span style="background-color: #c27ba0;"><b><span style="font-size: small;"><i><span style="color: #333333;"><span style="font-family: FreeSans, sans-serif;"> Now
the social thinking in the right direction has acquired necessary
impetus . Even Congress ,B.J.P ,Left parties are all talking about
ethics ,morality and clean politics .After the Delhi election , we
can expect new dimension to our perception of present epoch . As
Adv Shanti Bhusan rightly said “ This is the last bus to democracy
and the next is anarchy. We can make our democratic pursuit rolling
.Bring back freedom and self respect .Let us salute thousands of
martyrs who loved freedom and life . We
will be with you and the true Indians will be with us – </span></span><span style="color: #333333;"><span style="font-family: FreeSans, sans-serif;"><span style="color: #333333;">Jai-Hind ! Krishg </span><span style="color: #333333;">email krishgindia@gmal.com </span></span></span>
</i></span></b></span></div>
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Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-39834052093611987722013-07-21T16:51:00.002-07:002013-07-21T16:51:32.113-07:00The Book Swaraj by Arvind Kegirwal -A New Paradigm for the epoch<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">'Swaraj
“ Text for the context of Paradigmshift in present epoch</span></span></div>
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<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">Prof.Gopalakrishna
Panicker E.G</span></span></div>
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<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">krishgindia@gmail.com
</span></span>
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<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">Dear
Amm Admi Party leaders and supporters from different districts,
respected resource persons of experience, knowledge and wisdom ,</span></span></div>
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<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">I
am very much delighted to talk about a book which is guiding the
trajectory of the rest of my life .'SWARAJ' -book by Arvind Kegirwal
. </span></span>
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<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">Book
with its simple and straight forward style starts with a clear
mention of its purpose .Every chapter arranged in problem-solution
format with required logical sufficiency. As our state Secretary
Adv Anil Ikkara has given an excellent overview of the book ,I
shall try to present my understanding and epistemology of the
concept of 'Swaraj ',how it highlights the required '<b>Paradigm
shift</b>' to our world view </span></span>
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<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">Sree
Arvind Kejriwal after graduating in Mechanical Engineering from
IIT Kharagpur , worked in Tata-steel and then qualified Civil
Service Examination and joined the Income tax department. The book
starts with his experience in the Income Tax Department .Towards the
end of 90's,his team conducted a survey related to the financial
irregularities of Multinational Companies operating in India and
caught them red handed .They accepted the crime and paid the entire
amount without an appeal?!. Had the same crime if committed in their
own country ,they have been behind the bars . During the survey,
one chief executive of an MNC threatened “Your's is a poor country
,We are here to make you better , if your Department continue to
bother us ,We would pack up and leave. We have access to the
parliamentarians of your country. We can deal with the personnel who
bother us “ .The threat rang true when one of the senior officers
of his team was actually transferred. “Did they really have
control over our parliament?” Let me quote from 'Swaraj' “This
thought sent tremors of terror through my mind and body, Are we
citizens of a free country?, Are the Members of Parliament of our
country making laws for the welfare of its people only? “ </span></span>
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<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">The
whole book is the answer to these disturbing questions ,with
concrete examples from different parts of our Nation and logical
remedy by citing examples from different parts our country and
abroad . A political alternative with a different Paradigm . Before
discussing the main thesis of my talk “<b>Swaraj as a Paradigm
shift</b> “ let me discuss the episode of Nuclear Civil Liability
bill being presented in our parliament , discussed in the first
chapter of' SWARAJ' itself ,Which shows the methodology of approach
of the Government.</span></span></div>
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<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">The
bill proposes that if a foreign company sets up a nuclear facility In
the country and if an accident were to occur in the said nuclear
facility then the liability of the company is limited to Rs.1500
Crores only. And no criminal complaint would be lodged !?. It is
compared with the small amount of Rs 2200 Crores offered to the
Bhopal gas victims! with payment delayed indefinitely ,Chairman of
the Union Carbide responsible for the crime was treated as state
guest!?. Please note that the Nuclear Civil Liability bill is trying
to do a bargain related to the tragic possible event of a
Nuclear holocaust ,If there is no possibility of an accident as they
repeatedly claim why can't they offer anything under the sun as
compensation,a baseless claim even they don't have faith!.</span></span></div>
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<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">In
the Malayalm translation of “Swaraj” it is mentioned that “The
nuclear accident would be equivalent to that of Bhopal gas tragedy “
please correct the mistakes In page 15 para 2 .The original Hindi
book, corresponding line reads “ eak paramanu hadhasaa , na jane
kithane bhopal ke baraber hoga?!” .As an informed physicist, I have
translated it as “How much catastrophic would a Nuclear holocaust
would be ?! “ in the Malayam translation,which I did during the
month of December 2012 and planned to be published in the name of
the state Ad-hoc committee of AAP later ,has not happened , I have
requested the leading AAP workers of Kerala to come together for
two days at Cochin, and I shall read out the Malayalam translation,
line by line and some of you should read the English and then Hindi
version and we can discuss ,argue and finalize the Malayalam version
of “Swaraj “ and publish it in the name of State unit of AAP ,
it has not materialized. My program was to make AAP unit here getting
well versed with the basic concepts of “Swaraj” .Any way apart
from some small mistakes ,We have a Malayalam translation .Please
read it two or three times ,together with the English version and if
possible the Hindi original .I am not going to discuss each and every
chapter of the book ,try to read it in solitude , not to qualify in a
discussion or arguments but to change ourself. Since paradigm shift
has a lock from inside ,nobody but you ,can open it, it is for my
country ,our generation and future generations . Go through the four
interviews ,Arvindji has given, together with our VISION DOCUMENT ,
letters from National leaders ,interviews and talks , try to
synchronize our mind set in harmony with the right thinking and
Paradigm shift it demands .Let me start with the last word of the
first chapter of Swaraj “ We will have to do something different “</span></span></div>
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<u> </u><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><u><b>Swaraj
as a Paradigm shift</b></u></span></span></div>
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<em><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">Thomas
</span></span></span></span></span></em><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><i><span style="font-weight: normal;">Samuel</span></i></span></span></span><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">
</span></span></span></span></span><em><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">Kuhn,
</span></span></span></span></span></em><span style="color: #444444;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">
an American physicist, historian, and philosopher of science</span></span></span></span></span><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><b>
</b></span></span><span style="color: #333333;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">
</span></span></span></span></span><span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">wrote
</span></span></span></span></span><span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><i><span style="font-weight: normal;">in</span></i></span></span></span><span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">
</span></span></span></span></span><span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">
1962, in the book “</span></span></span></span></span><span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="text-decoration: none;"><span style="font-weight: normal;">The
Structure of Scientific Revolution”</span></span></span></span></span></span><span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">
fathered, defined and popularized the concept of "Paradigm
shift" ,He Argues that the scientific advancement is a "series
of peaceful interludes ,punctuated by intellectually violent
revolutions", and in those revolutions "one conceptual
world view is replaced by another".Classic example is the
Renaissance started in Europe and gradually spread to cover the
whole world . Indian counter part was initiated by Rajaram Mohan Roy
,Gopalakrishna Gokhele , and long list of great souls . Swamy
Vivekananda and Sri Arvindho rightly established it's generic link to
our noble tradition while Mahatmaji's “Hind Swaraj' and his life
provided the text relevant to the period of Independence movement .</span></span></span></span></span></div>
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<span style="color: black;"> <span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">Every
epoch of change needs its own text ,relevant to the context .We have
now the text 'Swaraj' and for political and social implementation ,
we have the party AAP . Arvindhji seems to tell what Mahatmaji has
written in his 'Hind Swaraj' - "it is my duty patiently to try
to remove your prejudice." .</span></span></span></div>
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<span style="color: black;"> <span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">Glorious
period of Indian Renaissance has produced excellence in every sphere
,science, literature and even sports ,it continued for few more years
at least in the Parliament discussions ,apart from the correction
done by historic J.P movement for freedom of expression and
democratic pursuits, moral and ethical values eroded gradually first
and exponentially in the present decade , nepotism ,influence from
outside and a long list of reasons social ,political and economic
and unrealistic centralized planing can be attributed as reasons
.Corruption graduated from few thousands of Indian Rupees to
hundreds of thousands crores!!. </span></span></span>
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<span style="color: black;">
<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">Let
us have an overview of the existing 'Paradigm' related to social and
political activity with examples and historical lessons from Kerala
,which is more relevant when trying to build up the the right
political alternative in the state .Just like any other state in
India it stared as a continuation of Renaissance , spread of English
education initiated by European missionaries and follow up by
different communities , sawed the seed .It is worth to remember the
Famous comment by Swamy Vivekanda related to the cast system and
Un-touchability , with his moral support and guidance,
Sreenarayana Guru, and Chattampi swamy , started the initial phase ,
Great Ayyankali ( 1863–1941) worked systematically for the dignity
and uplift of Dalits ,the U</span></span></span></span></span><span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><i><span style="font-weight: normal;">ntouchables
at that time </span></i></span></span></span><span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">.He
was praised by Mahatmaji during his visit to Kerala in 1937. It is
said that the field prepared by the Renaissance movement provided
the fertile soil for the left movement to flourish in Kerala
,</span></span></span></span></span><span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><b>Punnapra-Vayalar
uprising</b></span></span></span></span><span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">
(October, 1946)in my native district (Alleppey) – and similar
uprising in Malabar (Kayyur) changed the political map of Kerala , it
should be noted that among thousands killed in Punnapra -Vayalar
,none was from the party leadership . Carders believed that there
were only rubber bullets in the gun of 'Diwan C.P Ramaswamy and they
can win the battle with wooden spears ! Group fighting was always
there within the communist party and in Congress both witnessed good
number of splits and reunions – It should be noted that when
C.P.I.(M) was formed majority of prominent leaders were with C.P.I
but in 1967 assembly election ,even though there was an alliance
between C.P.I and C.P.M most of C.P.I leaders were defeated by the
Congress candidates , reason attributed to the fact that there was an
understanding among C.P.M carders to ensure the defeat of the C.P.I
and C.P.M became the big brother in L.D.F. In 1971 C.P.I. has
done the sweet -revenge , Chief minister Sri Achutha menon
(C.P.I)shared the power with Indian National Congress and Muslim
League -, there after smaller parties and communal forces began to
shift there alliance between the two fronts .Alternative sharing of
power in Karala in every five years . This has given a new
opportunity to have an understanding between the leaders in both
fronts to escape unhurt after committing corruption . During the
last assembly election in Karala happiest man in the state was
Mr.Pinarai Vijayan the C.P.M leader, who was able to prevent Mr
Achuthanandan from becoming the Chief minister , Now try to view the
T.V channels. Corruption,nepotism ,scandals ,immoral and unethical
activities are habits rather than incidence. Dear friends we are
trying to develop the 'New Paradigm' in this background – first
thing which is to be changed is our mindset It can be acquired by
continuous practice only, 'SWARAJ ' taught us that our aim is to
transfer power to the people ,Power to the Amm Admi, it must be the
part of our habit even in this infantile stage of our the party in
this state , I must realize that those who are listening me is far
better and capable of doing better , you in turn must understand
that there are hundreds of possible dedicated individuals out side
the party fold now not even heard about this workshop and our
activities . </span></span></span></span></span>
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<span style="color: black;">
<span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;"><span style="font-style: normal;"><span style="font-weight: normal;">Please
note that our party line and principles of Swaraj was better
understood and effectively delivered by Respected Resource persons
like Sri C.R.Neelakandan, Prof. Marar and R.T.I activist Adv.D.B .
Binu than anybody here . They are not yet our party members –
Our ability to bring them in to the party fold will bring wonderful
results for the benefit of our nation. For that we have to change our
mind set . Knowingly or unknowingly if our Party work and face book
activities are aimed at keeping the present position as the state
Adhoc -committee member or higher, it will directly or indirectly
cultivate the opposite mindset. This is the real paradigm shift we
need , Let me do it now I am opting out from the state Ad-hoc
committee ,I shall work for the party in a small locality of nearly
10 k.m radius from my hometown and village , I shall work for the
party in Delhi -election and mobilize all kinds of support –
since it is very important and contribute to the spiraling growth
of the new paradigm in to larger domains- try to practice the new
'Paradigm' if you agree with me .Argue with me and criticize me
strongly if you disagree , that again will give me a chance to test
my tolerance and reluctance to get provoked.</span></span></span></span></span></div>
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<span style="color: black;"> <span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">Just
look around and see the sad state of affairs </span></span></span>
</div>
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<span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">not
only in India but else where. Egypt ,Greece ,Brazil all having long
traditions and past glory , now we have a text relevant to the
context and Philosophy of th epoch “The New Paradigm “ .I have a
dream , like the Renaissance started from Europe – Our country is
in the threshold of showing new path to the whole world – A
philosophy based on tolerance, Humanism, free from corruption
,greed and nepotism . Such a thought will make us more active ,fill
with more readiness to give more taking less.</span></span></span></div>
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<span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">Thank
you </span></span></span>
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<span style="color: black;"><span style="font-family: FreeSans, sans-serif;"><span style="font-size: medium;">Jai
Hind</span></span></span></div>
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Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com1tag:blogger.com,1999:blog-2365984203133170608.post-49224483597861625512013-07-21T16:47:00.002-07:002013-07-21T16:47:33.230-07:00Pollution of Air ,water and soil in Kanthikulam respond befor we are late<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: large;"><b>Nitta
Gelatin </b>pollution issue Kanthikulam<b> ,Trichur District Kerala</b></span></div>
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<b>Kathikudam, a small and beautiful village in Trichur District
Kerala</b></div>
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<b>Nitta
Gelatin India Limited (NGIL</b>), Originally christened as Kerala
Chemicals & Proteins (KCPL) is a joint venture between Kerala
State Industrial Development Corporation and two renowned Japanese
companies - <b>Nitta Gelatin and Mitsubishi Corporation</b>. It
produces <b>ossein,</b> a chemical used to manufacture gelatin
.Company incorporated with japanese company and started operation in
1979 . It produces Ossien from the bones of slaughtered animals, is
causing pollution in the entire area, extending more than ten square
kilometers. , as the polluted Chalakudy River flows through, six
Grama Panchayat areas. The innocent villagers who live away from the
company, surrender to death, without knowing the extent of danger,
the pollution creates as the company discharges its deadly hazardous
effluents directly in to Chalakudy River, <span style="font-size: medium;"><b>through
secret pipes.</b></span> The effluents discharged into the river
contains decomposed particles of flesh, marrow and bones, produced
after the preliminary process of washing the bones in water and
hydrochloric acid, and other hazardous chemicals, and also the sludge
produced after the remaining subsequent processes. ‘Sludge’ is a
grease-like effluent which floats in the water, and also very
difficult to handle and hard to dry out. These effluents have a
nasty smell, and it spreads a foul odour, even kilometers. It all
become clear when fish began to die and float on River “Chalakkudy”
river.
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<b> 'Ossien'</b> is the
raw material used in the production of gelatin. About hundred and
twenty tones of bones are crushed into pieces and washed every day.
More than sixty tons of effluents are produced when the bones are
washed in the water and hydrochloric acid. 1,20,000 litres of
hydrochloric acid per day are used during this process. 62,90,200
liters of water is used for this purpose, as per official records.
The water consumption may exceed up to 2 crores litres per day. The
company takes water from the river <b>without any permission from the
local Panchayat.</b> As a result of this exploitation of water, the
farmers are facing severe scarcity of water during summer season,
making the cultivation a heavy loss.
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The company started with
promise of jobs and prosperity to the villagers . Now the people
realise that the promises given by the company were<b> false, and
they are cheated</b>. The company promised job for thousands, but
gave job only for 112 people. They conquered the land, confiscated
the most valuable property air, water and the earth, leaving the
people behind in total frustration. Reason for the huge mass support
.</div>
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Due to the air
pollution the entire area is filled with a nasty smell throughout
.. It spreads about ten square kilometers. Women and children are
mainly the victims of this foul odor. Women wake up during late
hours of night, nursing their children who are struggling to get
their breath. Suffocation caused by lack of oxygen and fresh air due
to pollution aggravates the problem. Majority of the people are from
the <b>low income group </b>and they spend a major share of their
income to meet their <b>hospital expenses</b>, leaving the entire
family into starvation.</div>
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The company digs deep
trenches and disposes the sludge into it, as it produces 60 tones
of sludge everyday. It pollutes and spoils the groundwater making
the <b>well water of the entire village unfit for drinking</b>. The
sludge is again transported to different parts of the country to
fill lands without the permission of the authorities and without the
knowledge of the public. They sell the same to innocent people as
manure and cheat them widely.</div>
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The research and surveys
conducted revealed several shocking facts. A number of people of
this village have <b>died of cancer for the last few years</b>.
Several others are undergoing treatment for cancer. The air
pollution creates patients of Asthma, Bronchitis, Lungs Cancer and
other respiratory problems. The polluted water and air causes skin
diseases, learning deficiency in children, retardation both physical
and mental, infertility and various other major diseases.</div>
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Thousands of people were
depending Chalakudy River for their bathing and washing of clothes
etc. But now, scaring serious skin diseases nobody is going near the
river. Still a number of drinking water project are existing on the
banks of this river. Some of the pumping stations are situated near
the company effluent’s outlet. A number of irrigation schemes also
exist here.</div>
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The state pollution
control Board is keeping silence to this serious issue allowing
innumerable innocents surrender to death day by day. An action
council has formed to fight against this evil Let me quote the
Company report from it's web site ---Quote “</div>
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<i>It produces ossein,
a chemical used to manufacture gelatin (mostly for photographic use)
and dicalcium phosphate (used in animal feed) from crushed animal
bones. It began commercial production in 1979. The plant capacity to
manufacture ossien was initially 3300 tpa and that of DCP was 6700
tpa. Ossein capacity was increased to 5000 tpa and of DCP to 11000 in
1992-93. In 1993-94, the company undertook a project for liming of
ossein. In 1995-96, the first phase of the liming project was
completed. The company is setting up a unit for the manufacture of
2000-tpa gelatine with the technical collaboration of Nitta Gelatin,
Japan. The project cost is Rs 70 cr. For the third time in
succession, the company received the Top Export Award for Ossein for
1994-95 from CAPEXIL. During 1996-97, the trial project of Liming Of
Ossein was restarted on Feb.'97 with an installed capacity of 5 MT
per day, due to delay in the previous year. The Gelatine project is
also under implementation due to delay in respect of the land
acquired, but since the company has received allotment of 13 acre
plot for the project in the KINFRA Export Promotion Industrial Park
in Kakkanadu. Trial run production of Limed Ossein commenced in
Feb.'97 and the construction of the Gelatine Project was completed as
per schedule. A new subsidiary by name of Bamni Protiens Pvt. Ltd was
incorporated in Dec.'97 with an authorised capital of Rs 300 lakhs.
During 1998-99, the company's Ossein division got ISO 9002
certification from KEMA, Netherland. Also 2000MT “ UN-quote</i></div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
Most of the
data is being supplied by the Action council and C.R Neelakandan is
leading them , today (21/07/2013 ) there was a large protest march
and Dhar-na in front of the factory .
</div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
GKP</div>
<div align="JUSTIFY" style="margin-bottom: 0cm;">
</div>
<div align="JUSTIFY">
Ref:
</div>
<div align="JUSTIFY">
1. http://www.change.org/petitions/ban-ngil</div>
<div align="JUSTIFY">
2.<a href="http://www.jananeethi.org/jananeethi/reports/ngilkathikudamrpt.pdf">http://www.jananeethi.org/jananeethi/reports/ngilkathikudamrpt.pdf</a></div>
<div align="JUSTIFY">
3.<cite><a href="http://www.jananeethi.org/jananeethi/majorevents.htm">www.jananeethi.org/jananeethi/majorevents.htm</a></cite></div>
<br />
<div align="JUSTIFY">
</div>
<br />
<div align="JUSTIFY">
<br /><br />
</div>
</div>
Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-35575686612125343472013-05-02T21:16:00.001-07:002013-05-07T19:40:13.870-07:00The New Renaissance <h2>
<span style="font-size: large;"> <u>A talk Done at Cochin on 27/12/2012</u></span></h2>
<span style="font-size: x-large;">ഐക്യജനാധിപത്യ മുന്നണി ഭരണം ഒരു ജനപക്ഷ വിമര്ശനം --- പ്രൊഫ .ജി .ഗോപാലകൃഷ്ണന് </span><br />
<br />
<span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: x-large;"><b><span style="font-size: medium;">ആന്റി കറപ് ഷന് പീപ്പിള്സ് മുവ് മെന്റ് </span></b>,</span>കേരള</span>
സംഘടിപ്പിച്ച "ഐക്യ ജനാധിപത്യ് മുന്നണി യുടെ ഭരണ വിലയിരുത്തല് "
സംവാദത്തില് പങ്കെടുത്തുകൊണ്ട് ,<b>ആമ് ആദ്മി പാര്ട്ടി</b> യെ പ്രതിനിധികരിച്ച് പ്രൊഫ . ജി .ഗോപാലകൃഷ്ണന് ഏറണാകുളം
ഗാന്ധി ഭവനില് , </span><span style="font-size: medium;"><span style="font-size: medium;">27/12/2012 ല്</span> നടത്തിയ വിലയിരുത്തലിന്റെ പൂര്ണ്ണ
രൂപം . <br />
</span>
<span style="font-size: medium;"> <span style="font-size: x-large;"><b>വേ</b></span>ദിയിലും സദസ്സിലും
സന്നിഹിതരായിരിക്കുന്ന ആദരണീയരായ സുഹൃത്തുക്കളെ , ഇതുപോലെ ഒരു സംവാദം
സംഘടിപ്പിച്ച ആന്റി കറപ് ഷന് പീപ്പിള്സ് മുവ് മെന്റ്
,കേരളയ്ക്കും അതിന്റെ സംഘാടകര്ക്കും എന്റെ നന്ദി !അഭിനന്ദനങ്ങള് ! <br />
2011 , മെയ് 18 ന് സത്യ് പ്രതിഞ ചെയ്ത ഉമ്മന്
ചാണ്ടി സര്ക്കാരിന് ഇന്ന് ഒന്നര വര്ഷത്തിനുമേല് പ്രായമാകുന്നു ,
ഒരുമാസവും ഒരുദിവസവും മാത്രം പ്രായമായ ഒരു രാഷ്ട്രിയ പാര്ട്ടി
യുടെ വീക്ഷണത്തില് ഈ സര്ക്കാരിനെ വിലയിരുത്തുന്നതിന്റെ സാഗത്യം
പരിശോധിച്ചാല് , ആര് പറയുന്നു എന്ന വ്യക്തിനിഷ്ഠ രീതിയേക്കാള്<span style="font-size: medium;"> </span>എന്തു
പറയുന്നു , എന്ന വസ്തുനിഷ്ട രീതിയാണ് ശാസ്ത്രിയം </span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">എന്നു<span style="font-size: medium;"> </span></span>ബോധ്യംമുള്ളതുകൊണ്ട് </span>, ഇതൊരു ചരിത്ര നിയോഗമായി കണ്ട് എന്റെ
അഭിപ്രായങ്ങള് അവതരിപ്പിക്കട്ടെ !.<br />
<b><span style="font-size: medium;">ഭ</span></b><span style="font-size: medium;">രണ</span><b><span style="font-size: medium;"> </span></b>,പ്രതിപക്ഷ
നേതാക്കളുടെ പ്രസ്താവനകളെ ആധാരമാക്കി ഒരു ശാസ്ത്രിയ വിശകലനം സാധ്യമല്ല
,അവര് തന്നെ എപ്പോഴാണ് തിരുത്തി പറയുന്നതെന്ന് അറിയില്ലല്ലോ?.
ഐക്യജനാധിപത്യ് മുന്നണി യുടെ ആദ്യ ആധികാരിക രേഖ അവര് പ്രസിദ്ധികരിച്ച
പ്രകടനപത്രിക തന്നെയാണ് '<b>വികസനവും കരുതലും</b>' എന്ന പേരില് സാമാന്യം വലിയ
ഒരു പുസ്തകം തന്നെ,ഇന്റര്നെറ്റ് ല് ഇപ്പോഴും ലഭ്യമാണ് .{www .<a href="http://keralaassembly.org/2011" target="_blank">keralaassembly.org/2011</a>
} 64 പേജ് കളിലായി 64 വിഭാഗങ്ങളും ഓരോ വിഭാഗത്തിലും 16 മുതല് 72
വരെ ഉപവിഭാഗങ്ങളുമായി , വ്യവസായം ,വാണിജ്യം ,കൃഷി ,സാമൂഹികവികസനം
,വിദ്യാഭ്യാസം ,പൊതുജനാരോഗ്യം തുടങ്ങി സമസ്ത മേഖലകളെയും വിശകലനം ചെയ്ത് ,
ഐക്യജനാധിപത്യ മുന്നണി അധികാരത്തില് വന്നാല് നടപ്പിലാക്കുന്ന വിവിധ
പരിപാടികളാണ് അതില് സവിസ്തരം പ്രതിപാദിച്ചിരിക്കുന്നത് .ഏതാണ്ട്
ഇതുപോലെ ഒരു പ്രകടനപത്രിക ,ഇടതു-ജനാധിപത്യ മുന്നണിയും ജനസമക്ഷം
സമര്പ്പിച്ചിട്ടുണ്ട് , രണ്ടിലേയും വസ്തുതാപരമായ തെറ്റുകളിലേക്കോ
,താരതമ്യത്തിനോ ഞാന് ഈ അവസരത്തില് തയാറാകുന്നില്ല , തിരെഞ്ഞെടുപ്പ്
കഴിയുകയും 'അഭിമാനകരമായ പരാജയം' ,'അപഹാസ്യമായ വിജയം 'മുതലായ വിരോധാഭാസ
വിശേഷണങ്ങളുമായി മാധ്യമങ്ങള് ഏറെ ചര്ച്ചകള് നടത്തുകയും ചെയ്തതാണല്ലോ '<b><span style="font-size: medium;">ഐക്യജനനാധിപത്യ മുന്നണിയുടെ ഭരണവിലയിരുത്തല്</span></b>' എന്ന മുഖ്യ വിഷയത്തിലേക്ക് വന്നാല് ഇനി </span><span style="font-size: medium;">താരതമ്യം ചെയ്തു വിലയിരുത്തണ്ടതായ , ആധികാരിക രേഖ <span style="font-size: medium;">,</span>സംസ്ഥാനസര്ക്കാര് 2012<span style="font-size: medium;">,ഡിസംബര് എന്നു കാണിച്ച് പുറത്തിറക്കിയ 'Third Public Expenditure Review Committee (</span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">PERC)</span></span></span></span></span></span></span></span></span>റിപ്പോര്ട്ട് ആണ് <span style="font-size: medium;"> പ്രസ്തുത റിപ്പോര്ട്ട് സത്യം പുറത്തറിയിക്കാനുള്ള </span></span> വ്യഗ്രത കൊണ്ടൊന്നും ചെയ്തതല്ല 2003 ലെ ഫിസ് കൽ റെസ്പോണ്സിബിലിറ്റി ആക്റ്റ് </span><span style="font-size: medium;"><span style="font-size: medium;">(The Kerala Fiscal Responsibility Act, 2003) </span>അനുസരിച്ചുള്ള
ചുമതലയാണ് ,അതാകട്ടെ ശ്രിമാന് എ .കെ ആന്റണി മുഖ്യമന്ത്രി
യായിരുന്നപ്പോള് കേരളാ നിയമസഭ പാസ്സാക്കിയ നിയമമാണ് .അതിനെപ്പറ്റി ഒരു വാക്ക്
ഇവിടെ പ്രസക്തമാണ് .അന്തര്<span style="font-size: medium;"> </span>ദേശീയ നാണയനിധി,ലോകബാങ്ക് മുതലായവയില്
നിന്നും കടം വാങ്ങുമ്പോള് തിരിച്ചടവിനുള്ള ശേഷി ഉറപ്പാക്കണ്ടത് അവരുടെ
ആവശ്യമാണ് . അതു നിയമം ആക്കിയില്ല എങ്കില് ഇനി കടം കിട്ടില്ല ,എന്നല്ല
അധികാരത്തില് തുടരില്ല എന്നതാണ് സത്യം !കേന്ദ്ര-സംസ്ഥാന സര്ക്കാരുകള്
പാസ്സാക്കിയ വിവരാവകാശ നിയമം( RTI act <span style="font-size: medium;">)</span> ഇതിനു <span style="font-size: medium;"> സമാനമായ മറ്റൊരു
നാഴികക്കല്ലാണ് .ഏതായാലും മക്കാളെ പ്രഭു ,ഭാരതത്തില് നടപ്പാക്കിയ
വിദ്യാഭ്യാസ പരിഷ്കാരങ്ങളും ,ആത്യന്തികമായി ഭാരത നവോതഥാനതിനും തുടര്ന്ന്
സ്വരാജ് നും വഴിമരുന്നിട്ട, ചരിത്രം പഠിച്ചവര്ക്ക് രണ്ടുനിയമങ്ങളും
സന്തോഷം നല്കുന്നതാണ് !. ധാരാളം അപാകതകള് ഉണ്ടെങ്കിലും !.</span></span><span style="font-size: medium;"><span style="font-size: medium;"> പക്ഷേ 2003 ഒക്ടോബര് 31 ന് മെക്സിക്കോ യില് </span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">ഇന്ത്യ ഉള്പ്പെടെ </span></span>140 രാജ്യങ്ങള് ഒപ്പിട്ടതും (</span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">58/4.)</span></span>,25 ഡിസംബര് 2012 ല് ദോഹയില് 165 </span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">രാജ്യങ്ങള് ഒപ്പിട്ടതും ആയ </span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">,ഐക്യരാഷ്ട്ര<span style="font-size: medium;"> </span>സഭയുടെ അഴിമതി വിരുദ്ധ സമ്മേളനത്തിന്റെ (UNCAC)</span></span> തുടര്<wbr></wbr>ച്ചയായി ഉണ്ടാകേണ്ട നിയമനിര്മ്മാണം ഇനിയും നടപ്പക്കേണ്ടാതായുണ്ട് . ഞങ്ങള് അതിനെ <b>'ജനലോക്പാല് '</b> എന്നു<span style="font-size: medium;"> പറയും .</span> വെള്ളം ചേര്ത്തു വികലാമാക്കി , വിപരീത ഫലം നല്കുന്ന ,അധികാരത്തിന്റെ അത്യുന്നത പദവിയിലിരിക്കുന്<wbr></wbr>നവരുടെ പങ്കാളിത്തവും ,അറിവും ,ആശിര്വാദവും കൊണ്ട് </span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">വന് അഴിമതി </span></span>നടപ്പാക്കാവുന്ന വിധത്തിലുള്ള ,</span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"> അധികാരത്തില് കടിച്ചുതൂങ്ങാനുള്ള സംവിധാനത്തെ </span></span>കേന്ദ്ര സര്ക്കാരിന്റെ ലോക്പാല് <span style="font-size: medium;"> എന്നും </span> പറയുന്നു <span style="font-size: medium;">.</span> </span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">അതുപോലും അതി വിദഗ്ദ്ധമായി , കാലാവധി</span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"> </span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">തീരുന്നതിനു തോട്ടു മുന്പ് നടപ്പക്കാനായി മാറ്റിവച്ചിരിക്കുന്നു . <br />
</span></span></span> കേസ്സുകള് ചൂണ്ടി ഭീഷണിപ്പെടുത്തി <span style="font-size: medium;"> സഖ്യകക്ഷികളെ<wbr></wbr>യും ,കൂടെയുള്ള വരെയും മാത്രമല്ല, അഴിമതിക്കാരായ പ്രതിപക്ഷത്തെ ഉള്പ്പടെ വരുതിയിലാക്കി <span style="font-size: medium;"> നിര്ത്താനുള്ള </span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">സംവിധാനമായ സീ .ബി.ഐ യുടെ നിയന്ത്രണം ഉപേക്ഷിക്കുന്നതിനെ പറ്റി അവര്ക്ക് എങ്ങനെ ചിന്തിക്കാനവും ?</span></span></span></span></span></span></span></span></span> </span></span></span></span><br />
<br />
<span style="font-size: medium;"> </span> <span style="font-size: x-large;"><span style="font-size: medium;"><b>പ്ര</b>കടനപത്രിക</span></span> </span>യിലേക്ക് മടങ്ങി വന്നാല് <span style="font-size: medium;">,ഉമ്മന്ചാണ്ടി സര്ക്കാര് ഭംഗിയായി നടപ്പാക്കിയ ഒരു തിരഞ്ഞെടുപ്പ് വാഗ്ദാനം പറയാം , </span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">പ്രകടനപത്രികയില് (</span></span>4/60)
പറയുന്നത്
-"വിദേശത്തു ജയിലില് കഴിയുന്നവര്ക്ക് എല്ലാസഹായവും ചെയ്ത്
സുരക്ഷിതമായി നാട്ടിലെത്തിക്കാനുള്ള നടപടികള് കൈകൊള്ളുമെന്നാണ് "
നടപ്പാക്കിയത് ഇറ്റലിക്കാരായ കടല് കൊലയാളികളുടെ കാര്യത്തില്
ആണെന്നുമാത്രം , വിദേശത്തു ജയിലില് കഴിയുന്ന ഇന്ത്യാക്കാര് എന്നോ
മലയാളികള് </span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">,</span></span></span>എന്നോ </span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">പ്രകടനപത്രികയില് </span></span></span> പറയുന്നില്ല എന്നത് ശ്രദ്ധിക്കേണ്ടതാണ് . <br />
</span><span style="font-size: x-large;"> </span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: x-large;"><span style="font-size: medium;"><b>പ</b>ങ്കാളിത്ത</span> </span>പെന്ഷന്,പത്തു
വര്ഷങ്ങള് കൂടുമ്പോള് മാത്രം ശമ്പള പരിഷ്കരണം തുടങ്ങി ജനവിരുദ്ധവും
സമുഹത്തിനേയും സര്വിസ് മേഖലയെയും ദോഷമായി ബാധിക്കുന്ന ഭരണ പരിഷ്കാരങ്ങളെ
പറ്റി പ്രകടനപത്രികയില് ഒന്നും പറഞ്ഞിട്ടില്ലങ്കിലും </span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">Public Expenditure Review Committee റിപ്പോര്ട്ടില് വ്യക്തമായ സൂചനകള് ഉണ്ട് . </span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">പ്രകടനപത്രികയില്
നല്കിയ വാഗ്ദാനങ്ങള്ക്ക് നേരെ വിപരീതമായ വികസനങ്ങളാണ് PERC
റിപ്പോര്ട്ടില് അക്കമിട്ടു സമ്മതിച്ചിരിക്കുന്നത് . പൊതുക്കടം ഓരോ
പത്തുവര്ഷവും കൂടുമ്പോള് മൂന്നിരട്ടിയാകുന്നു എന്ന് മുന് </span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">റിപ്പോര്ട്ടില് സമ്മതിച്ചത് ഇപ്പോള് 3.2 എന്നു തിരുത്തിയിരിക്കുന്നു . വാങ്ങുന്ന കടത്തിന്റെ സിംഹഭാഗവും
വാങ്ങിയ കടത്തിന്റെ പലിശ അടയ്ക്കുന്നതിനാണെന്നത് മറച്<wbr></wbr>ചുവെച്ചുകൊണ്ട് ,
ജീവനക്കാരുടെ ശംമ്പളം, പെന്ഷന് അതിന്റെ പരിഷ്കരണം മുതലായവയാണ് <span style="font-size: medium;"> </span>വന്
ബാധ്യത എന്ന് പ്രചരിപ്പിയ്ക്കുന്നു .സാമ്പത്തിക സ്ഥിതിയെ പറ്റി
വിശേഷിപ്പിയ്ക്കുന്നത് തിര്ത്തും ആശങ്കാജനകം (Alarming ) എന്നാണ് .ഇതിനെ
വിശകലനം ചെയ്ത് ഇകണോമിക് ടൈംസ് എഴുതിയത് ,കര്ഷക ആത്മഹത്യയുടെ
കാരണങ്ങളുമായി താരതമ്യം ചെയ്താല് ഈ സംസ്ഥാനം ആത്മഹത്യ ചെയ്യണ്ട കാലം
എന്നേ കഴിഞ്ഞു എന്നാണ് , കടം വീട്ടാന് വീണ്ടും കടം വങ്ങേണ്ട ഗതിയാണ്
കടക്കെണി ,അതിലെ</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">ന്നേ</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span> നാം പെട്ടിരിക്കുന്നു , </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">PERC
ന്റെ പേജ് 16 ല് ആദ്യ വാചകം തന്നെ കടബാധ്യ് ത ഡമോക്ലിസ്സിന്റെ
വാള് പോലെ സംസഥാനത്തി ന്റെ തലയ്ക്ക് മുകളിലുണ്ടെന്നാണ് !</span></span></span></span></span></span></span></span></span> ശ്രദ്ധിക്കുക
ഇതു കേരളാ സര്ക്കാരിന്റെ ഔദ്യോഗിക റിപ്പോര്ട്ട് ആണ് .പക്ഷേ
നമ്മുടെ രക്ഷയ്ക്ക് എത്തിയത് വിദേശത്തു നിന്ന് നമ്മുടെ കുട്ടികള്
അയയ്ക്കുന്ന വിദേശനാണയ സമ്പത്താണ് , അത് കേന്ദ്രസര്ക്കാരിന്റെ വിദേശ
നാണയകടം കുറയ്ക്കുന്നു !, ഇന്ത്യന് രൂപയായി മാറി വീണ്ടും വീണ്ടും
വിനിമയം ചെയ്യപ്പെട്ട് ,നാം ഒരു കണ്സുമര് സ്റ്റേറ്റ് ആയി
മാറിയിരിക്കുന്നു . ജീവിത നിലവാര സൂചികയിലും , ആരോഗ്യ പരിപാലന
മേഖലയിലും നാം ലോകനിലവാരത്തില് എത്തിയത് അങ്ങനെയാണ് , അതിനുകാരണം
ക്രിസ്ത്യന് മിഷ് നറിമാര് വിദ്യാഭ്യാസം പ്രചരിപ്പിച്ചതും , മറ്റ്
സാമുദായങ്ങളും ,ശ്രീനാരായണ ഗുരു ,ശ്രി <span style="font-size: medium;">അയ്യന്കാളി ,ചട്ടമ്പി സ്വാമികള് , മന്നത്തുപത്മനാഭന് തുടങ്ങിയ യുഗപുരുഷന്മാര് </span>ഏറ്റെടുത്ത് <span style="font-size: medium;"> നടത്തിയ , കേരള </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">നവോതഥാനത്തിന്റെ സുവര്ണ സംഭാവനകളാണ് , ഇടതു -വലതു സര്ക്കാരുകള് DPEP മുതല് എണ്ണിയാല് ഒടുങ്ങാത്ത പരിഷ്ക്കാരങ്ങളുമാ<wbr></wbr>യി
, അടിസ്ഥാന വിദ്യാഭ്യാസം മുതല് ഗവേഷണ തലം വരെ താറുമറാക്കിയിരിക്കുന്നു,
ഉന്നത വിദ്യാഭ്യാസ മേഖല ഏന്നാല് ആത്ജാനുവര്ത്തികള്ക്കും
,ആശ്രിതര്ക്കും ചെക്കേറാനുള്ള ചില്ല മാത്രമായി തരം താണിരിക്കുന്നു
.കേരള കാര്ഷിക സര്വകലാശാലയെ പറ്റി </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"> </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">PERC ന്റെ 54,55 </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">പേജ് കളില് ALARMING ! എന്നുതന്നെ യാണ് വിശേഷിപ്പിക്കുന്നത് - കണക്കുകള് ഉദ്ധരിച്ചു തന്നെ! പക്ഷേ </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">കേരള കാര്ഷിക സര്വകലാശാല</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span>യ്ക്കുള്ള <span style="font-size: medium;">സര്ക്കാര് സഹായം </span>
6.25 ശതമാനം കഴിഞ്ഞ സാമ്പത്തിക വര്ഷം വെട്ടിക്കുറച്ചു എന്നും ഇതേ
കണക്കുകള് പറയുന്നു ! എന്താ അഴിമതി- രാഷ്ട്രിയക്കാര് പണം മുടക്കി
അധികാരത്തില് എത്തുകയും കൂടുതല് പണം നേടി ലാഭം കൊയ്യുകയും
ചെയ്യുന്നതു പോലെയുള്ള വ്യവസായം ആണോ ഉന്നത വിദ്യാഭ്യാസ -ഗവേഷണ
സ്ഥാപനങ്ങള് - ഏതായാലും അതും നശിപ്പിക്കാന് തിരുമാനിച്ചിരിക്കുന്നു !
നമുക്ക് വിദേശത്തു നിന്നും ലഭിക്കുന്ന അന്തകവിത്തുകളും ,കീടനാശിനികളും
മതിയായിരിക്കും .</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">പ്രകടനപത്രികയില്
സമയ ബന്ദിത മായി നടപ്പാക്കും എന്നുപറഞ്ഞ<span style="font-size: medium;"> </span><b>കുട്ടനാട് പാക്കേജ്
</b>ഭാഗ്യത്തിനിതുവരെ നടപ്പായില്ല !കീടനാശിനികളും ,</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"> വളവും ,</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span>കോണ്ക്രീറ്റ്
ബണ്ടുകളുമായി എന്റെ നാടായ കുട്ടനാടിന്റെ ആവാസ വ്യവസ്ഥയും സ്വാഭാവിക പ്രകൃതിയും <span style="font-size: medium;">നശിപ്പിച്ച് എന്ത് നേടാനാണ് ?- കേരളത്തിലുള്ള പരിമിതമായ പ്രാദേശിക ഗവേഷണങ്ങള്ക്കൂടി പോളിച്ചടുക്കണമായിരിക്കും !. </span>
ഇനി മൂന്നരവര്ഷം കൂടിയുണ്ടല്ലോ ! പുറംബണ്ട് മണ്ണിട്ടുകെട്ടി ,തെങ്ങും
ഇടവിളകളും ,കന്നുകാലികളും ,താറാവും ,മീനും തവളകളും മറ്റുജീവജാതി കളും ചേര്ന്ന് സമ്പന്നമായിരുന്നു
കുട്ടനാട്ടിലെ ആവാസവ്യവസ്ഥ. കുട്ടനാട്ടുകാരുടെ നാട്ടറിവിനെ അവഗണിച്ച് നടത്തിയ
</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span 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style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">ഹരിത വിപ്ലവം എന്തായി എന്നു നമുക്കറിയാം . </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span>ഗ്രാമങ്ങളുടെ തനിമ അറിയതുള്ള കേന്ദ്രാവിഷ് കൃത പദ്ധതി കളുടെ പരാജയം നാം എത്ര കണ്ടു -ഇതിനു ബദലായി ആമ് ആദ്മി
പാര്ട്ടി മുന്നോട്ടുവെക്കുന്നു -വികേന്ദ്രീകൃത വികസന രേഖ -ശ്രി
അരവിന്ദ് കേജ്<span style="font-size: medium;"> </span>രിവാള് തന്റെ <span style="font-size: x-large;"> <b><span style="font-size: medium;">'സ്വരാജ് '</span></b> </span> എന്ന ലഘുപുസ്തകത്തിലും -</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: 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</span></span><span style="font-size: medium;"> ഇതു പറയുമ്പോള് ഇടതു മുന്നണി ഭേദമായിരുന്നു എന്ന്
ഒരു ധാരണയും ഞങ്ങള്ക്കില്ല , മാത്രമല്ല അഴിമതിയിലും , ജനവിരുദ്ധ
നടപടികളിലും വിദേശ കുത്തകകളെ പ്രീണിപ്പിച്ച് അഴിമതി നടത്തുന്നതിലും
ഒരേപോലെതന്നെയാണ് 05/03/201<span style="font-size: medium;">0</span> ല്
അന്നത്തെ കേരള ധനകാര്യമന്ത്രി Dr.T.M .തോമസ് ഐസക് ഉം 19/03/2012 ല്
ശ്രി കെ .എം .മാണി യും പേരെഴുതി ഒപ്പിട്ടു സമര്പ്പിച്ച </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: 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medium;">2003 ലെ </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: 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medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">ഫിസ് കൽ റെസ്പോണ്സിബിലിറ്റി ആക്റ്റ് </span> </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"> അനുസ്സരിച്ചുള്ള രേഖകുളുടെ
,ഭാഷയിലും ,ഉള്ളടക്കത്തിലും ഉള്ള ഒരുമയില് ഒരത്ഭുതവും തോന്നുന്നില്ല -
ഒരേ തൂവല് പക്ഷികള് തന്നെ. പത്തുവര്ഷം കൂടുമ്പോള് വിദേശക്കടം
മൂന്നേകാല് മടങ്ങ് എന്നതില് കൃത്യമായി രണ്ടുകൂട്ടര്ക്കും പങ്ക്
അവകാശപ്പെടാം -അഴിമതിയില് <span style="font-size: medium;">, </span>പാമോലിന് -ലാവ്ലിന് തുടങ്ങിയ ചെറിയ
വ്യത്യാസങ്ങളും ,തുകയിലും പാര്ട്ടിക്കും, വ്യക്തികള്ക്കും
ഉള്ള വീതംവെപ്പിലും ചെറിയ വ്യത്യാസങ്ങള് കണ്ടേക്കാമെങ്കിലും. <br /><span style="font-size: medium;"> </span>എല് .ഡി .എഫ് ന്റെ രണ്ടു മുന്പ്രകടന പത്രികകളും </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: 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medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">
05/03/2010 ല് Dr .തോമസ് ഐസക് സമര്പ്പിച്ച രേഖകളും പരിശോധിച്ച്
വിലയിരുത്താമെങ്കിലും അത് ബജറ്റ് പ്രസംഗം പോലെ വിരസമാകും
എന്നതുകൊണ്ടും അതിനുമുതിരുന്നില്ല . എന്നാല് </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">എല്
.ഡി .എഫ് ന്റെ രണ്ടു മുന്പ്രകടന പത്രികകളും തമ്മില് ഒരു പ്രകടമായ
വ്യത്യാസം ,എല് .ഡി .എഫ് ന്റെ 2011 ലെ പ്രകടന പത്രികയില്
വാഗ്ദാനങ്ങള് ധാരാളം ! സംസ്ഥാനത്തെ സാമ്പത്തിക അവലോകനം അവര്തന്നെ
നടത്തിയതിനു കടകവിരുദ്ധമാണിത് , 2006 ലെ പ്രകടന പത്രികയുടെ പൂര്ണ രൂപം
ഇന്റര്നെറ്റ് ല് ലഭിയ്ക്കും . താരതമ്യത്തില് വ്യക്തമാകുന്നത് 2011
ല് എല് .ഡി .എഫ് അധികാരത്തില് വരാന് ഉദ്ദേശ്ശിച്ചിട്ടില്ല എന്നതു
തന്നെയാണ് . കൂടെ നിന്ന ഘടക കക്ഷികളെ അപഹസിച്ച് പുകച്ചു
ചാടിക്കുന്നതിനും ,വേണ്ട വിധത്തില് സ്ഥാനാര്ഥി നിര്ണയം നടത്തി പരാജയം
ഉറപ്പാക്കുന്നതിനും ശ്രമിച്ചത് ആരാണെന്ന വസ്തുത ഇടതു
പ്രവര്ത്തകര്ക് ബോധ്യമായതാണ് .സഖാവ് വി .എസ് അച്യുതാനന്ദന് വീണ്ടും മുഖ്യമന്ത്രിയാവുന്നതിനെ
ആരൊക്കെ ഭയപ്പെട്ടു എന്നും നമുക്കറിയാം . 'അപമാനകരമായ വിജയം' ആരുടെ
ആണന്നു വ്യക്തമായല്ലോ ? ഇവിടെ ഭരണ-പ്രതിപക്ഷ കക്ഷികളുടെ ഒരു അവിശുദ്ധ
കൂട്ടുകെട്ട് സ്വദേശത്തും വിദേശത്തും ഉള്ള കുത്തകകളുടെ പിന് ബലത്തോടെ,
കേരളത്തില് സി .പി .എം ഔദോഗിക വിഭാഗവും -കോണ്ഗ്രസ്സും മുസ്ലിം ലീഗ്
നേതൃത്തവും ആണെങ്കില്-കേന്ദ്രത്തില് ബി.ജെ .പി യും ,യു .പി .ഏ
സര്ക്കാരുമാണ് .ഇതിനെതിരെ ധാര്മ്മികതയിലും മൂല്യ
ബോധത്തിലും ദേശസ്നേഹത്തിലും അടിയുറച്ചു കൊണ്ടുള്ള യഥാര്ത്ഥ ജനമുന്നേറ്റം
ഞങ്ങള് സംഘടിപ്പിക്കുന്നു .
കേന്ദ്ര -സംസ്ഥാന സര്ക്കാരുകള് ഉണ്ടാക്കിയ
നിയമങ്ങളേക്കാള് ,സമൂഹത്തിന്റെ<wbr></wbr> ചലനനിയമങ്ങളെ തിരുമാനിക്കുന്നത് ഓരോ
കാലഘട്ടത്തിലും ഉരുത്തിരിയുന്ന സാംസ്കാരിക -</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">നൈതിക നിലവാരമാണ് . </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><br 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<span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span 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</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span 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style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">ഫ്രഞ്ച് ദാര്ശനികനായ റൂസ്സോ പ്രഖ്യാപിച്ചതുപോലെ <wbr></wbr> </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">"Law
is an invention of the strong to chain and rule the
weak" Rousseau(1717-1778) ഇതല്പം പാഠഭേദം വരുത്തിയാല് നമ്മുടെ
നാട്ടില് സര്ക്കാര് ഗൂഢാലോചന നടത്തി നിര്മ്മിക്കുന്ന "ഓരോ
നിയമവും അഴിമതിയുടെ പുതിയ അവസരത്തിനാണ് "."സര്ക്കാര് ലോക് പാലും "<span style="font-size: medium;"> മറിച്ചാവില്ല . </span> </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">
രാഷ്ട്രിയ -സാമൂഹിക രംഗങ്ങളിലെ പ്രവര്ത്തനങ്ങളുടെ പോതുഘടകം അഴിമതി
ആയിരിക്കുന്നു ,അഴിമതിയും
-അധാര്മ്മികതയും സ്ഥാപനവല്ക്<wbr></wbr>കരിക്കപ്പെട്ടിരിക്കുന്നു എന്നതല്ല , അവിഭാജ്യ
ഘടകം ആയി അംഗികരിക്കപ്പെട്ടിരിക്കുന്നു .ആര്ക്കും
നിഷേധിക്കാനാവാത്ത രണ്ട് ഉദാഹരണങ്ങള് ചൂണ്ടി കാണിക്കട്ടെ!. <br /><span style="font-size: medium;"> </span> 1. കോട്ടയത്തെ സി .പി .എം സമ്മേളനം- ബഹുമാന്യ നായ വി .എസ് .
സംസാരിച്ചുകഴിഞ്ഞപ്പോള് കുറെ ആള്ക്കാര് വിഎസ് ന്റെ ചിത്രവും ഉയര്ത്തി
, അനുകൂല മുദ്രാവാക്യങ്ങള് വിളിച്ചു.നല്ല മഴയും -സി .പി .എം സംസ്ഥാന
സെക്രട്ടറി നാടകീയമായി രംഗത്ത് എത്തി - "ആരാണ് സഖാവ് വി എസ്
സംസാരിക്കുമ്പോള് മദ്യക്കുപ്പി വലിച്ചെറിഞ്ഞത് ? ഇങ്ങനെയാണോ പാര്ട്ടി </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span>പരിപാടിയില് പങ്കെടുക്കേണ്ടത് </span>?.<span style="font-size: medium;">ചുവപ്പ് വളണ്ടിയര്മാര് ഇവിടെ എന്തിനാണ് ?. അവരുടെ ജോലി ഇത്തരം വഷളന്മാരെ നിലക്ക് നിര്ത്തുകയാണ് " </span>.<span style="font-size: medium;">പിന്നീട് നാം കാണുന്നത് പൊരിഞ്ഞ അടിയാണ് .</span><span style="font-size: medium;"><span style="font-size: medium;">ചുവപ്പ് വളണ്ടിയര്മാര് അവരുടെ ചുമതല നിറവേറ്റി !.</span>ഒരു
പൊതുപരിപാടിയില് സ്വന്തം പാര്ട്ടിക്കാര് നേരില് കണ്ടുകൊണ്ടിരിക്കുന്ന
സംഭവത്തെ പറ്റി എങ്ങനെ ഒരാള്ക്ക് ഇതുപോലെ കള്ളം പറയാന് സാധിക്കും , ഇതു
കേള്ക്കുന്ന അനുയായികള്ക്ക് എന്ത് സന്ദേശമാണ് നല്കപ്പെടുന്നത് . എന്തു
കള്ളവും പറയമെന്നോ ? അഭിപ്രായവ്യത്യാസം പ്രകടിപ്പിക്കുന്നത് സ്വന്തം
പാര്ട്ടി പ്രവര്ത്തകരാണെങ്കിലും <span style="font-size: medium;">,</span>എങ്ങനെയും കൈകാര്യം ചെയ്യാമെന്നാണോ ?ചന്ദ്രശേഖരന്റെ കൊലപാതകവും മറ്റും വളരെ പിന്നീടാണ് നടന്നത് എന്നോര്ക്കുക .<br />
</span>2. <span style="font-size: medium;"><b>നി</b>ലവിലുള്ള രാഷ്ട്രീയ മൂല്ല്യ നിലവാരത്തില്
നിസ്സാരം എന്നു തോന്നാം, പക്ഷെ ഞങ്ങള് വളരെ പ്രധാന്യ ത്തോടെ കാണുന്നു
,നെയ്യാറ്റിന്കരയില് <span style="font-size: medium;">നിന്നുമുള്ള ആര്.ശെല്വരാജ് എല് .ഡി .എഫ് ല് നിന്നും കാലുമാറിയ സമയത്ത് , </span>ഒരു
ചാനലില് വന്ന അഭിമുഖമാണ് , ധാര്മ്മികതയാണ് വിഷയം - ഒരു പ്രമുഖ സി .പി
.എം നേതാവ് ,ധാര്മ്മികരോഷത്തോടെ അച്ചടി ഭാഷയില് ഗദ് ഗദകണ് ഠനായാണ് അവതരണം </span>,<span style="font-size: medium;">"ശെല്വരാജ് നു പാര്ട്ടി യോട്
നന്ദി കാണില്ലായിരിക്കും ,പക്ഷെ അദ്ദേഹത്തിന്റെ ഭാര്യ മേരിവല്സയ്ക്ക്
, നന്ദി കാണാതിരിയ്ക്കാന് തരമില്ല , കാരണം 30,000 രൂപയോളോം ശംമ്പളം
വാങ്ങുന്ന ജോലി അവര്ക്ക് വാങ്ങി കൊടുത്തത് പാര്ട്ടിയാണ് , ജില്ലാ സഹകരണ
ബാങ്കില്" ? . എന്താ പാര്ട്ടിക്കാര്ക് <span style="font-size: medium;"> </span>ജോലി
വാങ്ങി കൊടുക്കാനാണോ സഹകരണ ബാങ്കുകള് , ഇവിടെ ഇങ്ങനെയൊക്കെയാണ്
നടക്കുന്നത് , നിങ്ങള് ഏതു സ്വപ്ന ലോകത്താണ് എന്നു ചോദിച്ചേക്കാം </span>, <span style="font-size: medium;">പക്ഷേ അഴിമതിയേക്കാള് എത്ര<span style="font-size: medium;"> അ</span>പഹാസ്യമാണ് അഴിമതി നടത്തിയതിന് നന്ദി കാണിക്കണം എന്ന് ധാര്മ്മികത പറഞ്ഞുകൊണ്ട് ആവശ്യപ്പെടുന്നത് ?.</span> <br />
<span style="font-size: medium;">എനിക്ക് മുന്പ് സംസാരിച്ച സി .പി.എം. എം .പി
ബാഹുമാന്യനായ പി.രാജീവ് U.D.F ന്റെ ഭരണ പരാജയവും തങ്ങളുടെ
പാര്ട്ടി അതിനെതിരെ ആഞ്ഞടിക്കുന്ന സമരങ്ങളുടെ കാര്യവും
പറഞ്ഞതു കേട്ടു . നിങ്ങള് സമരം നയിച്ചാല് അത് U .D .F ന് ശക്തി
പകരുകയേ ഉള്ളൂ , നിങ്ങള് ഞങ്ങള്ക്ക് എതിരെ ശക്തമായി തിരിഞ്ഞാല് </span><span style="font-size: medium;"><span style="font-size: medium;">ഞങ്ങ</span>ള്ക്കും
സന്തോഷമാണ് കാരണം ഞങ്ങളാണ് ശരി എന്ന് ജനത്തിനു പെട്ടന്ന്
മനസ്സിലാകും .ഉയര്ന്ന ധാര്മ്മിക -നൈതിക ബോധത്തിന്റെ നിലപാടുതറയില്
നിന്നാവണം ബഹുജനസമരങ്ങള് വളരേണ്ടത് <span style="font-size: medium;">,</span> മറിച്ച്
ആയാല് വിപരീതഫലം ആവും ഫലം . ഗോപാലകൃഷ്ണ ഗോഖലെ ,വിവേകാനന്ദ സ്വാമികള്
, ഈശ്വരചന്ദ്രവിദ്യാ സാഗര് , തുടങ്ങിയ മഹാത്മാക്കള് തുടങ്ങി വച്ച ഭാരത
നവോദ്ധാനത്തിന്റെ മാനവികമൂല്ല്യ് ങ്ങളില് നിന്നാണ് ഇന്ത്യന്
സ്വാതന്ത്രിയ സമരം ശക്തി പ്രാപിച്ചത് ,മഹാത്മജി ,നേതാജി സുഭാഷ്
ചന്ദ്രബോസ് ,ഭാഗത് സിംഗ് തുടങ്ങിയ ദേശിയ നേതാക്കള് , ഉയര്ന്ന
നീതിബോധം ,ധാര്മ്മികത ,ദേശാഭിമാനം മുതലായ അടിസ്ഥാന
മൂല്ല്യങ്ങളുടെ ആധാരശിലകളിലാണ്<wbr></wbr> രാഷ്ട്രീയ -സാമൂഹിക നിലപാടുകള്
പടുത്തുയര്ത്തിയത് , കേരളത്തില് നവോദ്ധാന പ്രസ്ഥാനങ്ങള് ഉഴുതുമറിച്ച
മണ്ണിലാണ് വിപ്ലവപ്രസ്ഥാനങ്ങള് വേരുറപ്പിച്ചത് , ഇന്നിന്റെ ചരിത്ര ധൗത്യം
നവോ</span><span style="font-size: medium;"><span style="font-size: medium;">ദ്ധാ</span>നമൂല്യങ്ങളുടെ
പുനസ്ഥാപനമാണ് ,അതാണ് ഞങ്ങള് ഏറ്റെടുക്കുന്നത് .ജനപക്ഷ മുന്നേറ്റ
ങ്ങളുടെ ഫലമായി ഉണ്ടാകേണ്ട "ജനലോക്പല് " അഴിമതി -കൂട്ടായ്മയ്ക്ക്
കടിഞ്ഞാണ് ഇടാനാണ് . ജര്മന് തത്വചിന്തകനായ <b>നീഷ്ചെ </b> കണ്ടെത്തിയതുപോലെ " </span><span style="font-size: medium;">"Morality is an invention of the weak to limit and deter the strong "<b>(Friedrich Wilhelm Nietzsche</b>- 1844 – 1900) <br />
<b>ഭ</b>രണപക്ഷം
അഴിമതിയില് മുങ്ങി എന്നതിനേക്കാള് പരിതാപകരം പ്രതിപക്ഷം അവരുടെ
ഉത്തരവാദിത്തം നിറവേറ്റുന്നില്ല എന്നതാണ് <span style="font-size: medium;">. </span>ഞാന് ബി .ജെ .പി യെ പറ്റി ഒന്നും പറയാഞ്ഞത് കേരളത്തില് അത്യാവശ്യം
വോട്ട് മറിക്കലും പടലപിണക്കങ്ങളും ആയി അവര് ഒതുങ്ങി
കൂടുന്നതുകൊണ്ടാണ് . </span><span style="font-size: medium;"><span style="font-size: medium;">ബി .ജെ .പി യ്ക്ക് </span>നിയമസഭയില് ഒരു സീറ്റുകിട്ടുന്നത് കോണ്ഗ്രസ്സിനും മാര്ക്സിസ്റ്<wbr></wbr>റ്
പാര്ട്ടിക്കും സഹിക്കാനാവില്ല . മറ്റൊന്നും കൊണ്ടല്ല അഴിമതി
കച്ചവടത്തില് പുതിയ പങ്കാളികള് കൂടി വരുന്നത് നഷ്ടമായതു കൊണ്ടാണ് .
നെയ്യാറ്റിന്കരയില് ബി .ജെ .പി പ്രതിനിധിയായ ബഹുമാന്യനായ ഒ
.രാജഗോപാല് വിജയിക്കണം എന്നു തന്നെയാണ് എന്നെപോലുള്ളവര് ആഗ്രഹിച്ചത് .<br />
<span style="font-size: medium;"> ഭരണം വിലയിരുത്തിയാല് യു .ഡി .എഫ് ഉം എല് .ഡി.എഫ്
ഉം ഒരുപോലെ ജനവിരുദ്ധം എന്നതിനേക്കാള് അതുണ്ടാക്കിയ സാംസ്കാരിക -നൈതിക മേഖല യുടെ
തകര്ച്ചയാണ് , ഈ നാടിന്റെ ദുരന്തം എന്നു കണ്ടെത്താനാകും <span style="font-size: medium;">.<br /><span style="font-size: medium;"> <b> ഇ</b>തു
പറയുമ്പോള് , ന്യായമായ ഒരു സംശയം ആര്ക്കും ഉണ്ടാവാം , എല്ലാ
രാഷ്ട്രിയ പാര്ട്ടികളും പ്രസ്ഥാനങ്ങളും ഇങ്ങനെ ഒക്കെ തന്നെയാണ്
തുടക്കത്തില് പറയുക . അധികാരത്തിന്റെ അപ്പക്കഷണങ്ങള് രുചിച്ചു കഴിയുമ്പോള്
സംഗതി മാറും നിങ്ങള് മാറില്ല എന്നതിന് എന്താണ് ഉറപ്പ് ?. അതെ !
ഉറപ്പ് നിങ്ങളാണ് നിങ്ങള് മാത്രമാണ് . ഈ പാര്ട്ടിയുടെ ഘടന തീര്ത്തും
വ്യത്യ് സ്തമാണ് ,ആം ആദ്മി പാര്ട്ടിയില് കാര്യങ്ങള്
തീരുമാനിക്കുന്നതും ,സ്ഥാനാര്ഥികളെ നിര്ത്തുന്നതും ഹൈക്കമാണ്ടോ<span style="font-size: medium;">,</span> പോളിറ്റ് ബ്യുറോയോ ,ബഹ്യശക്തി കളോ അല്ല <span style="font-size: medium;">, ജനസമിതികള് ആണ് , ജനപ്രധിനിധികളെയും നേതാക്കന്മാരെയും <b><u>തിരികെ വിളിക്കാനുള്ള</u> </b> ജനങ്ങളുടെ അവകാശം ഈ പാര്ട്ടിയ്ക്ക് ഏറ്റവും പ്രധാനപ്പെട്ടതാണ് . </span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">ആം
ആദ്മി പാര്ട്ടിയുടെ ഘടനയില് ഏറ്റവും ശക്തിയുള്ളത് ജനസമിതികളും അതിന്റെ
ഉപരിഘടകങ്ങളുമാണ് . ഈ സമൂഹത്തില് ജിവിക്കുന്ന വ്യക്തി എന്ന നിലയില്
ഇന്നിന്റെ തിന്മകളും എന്നോടൊപ്പം കാണും ആഗലേയ തത്വചിന്തകനായ <b>ഫ്രാന്സിസ് ബകൊന്</b> പറഞ്ഞതുപോലെ</span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">"we inherits all the vices of the society, virtues we have to cultivate " <b>Francis Bacon </b>(1561 –1626) -അതുകൊണ്ട് കൂടുതല് അധികാരമുള്ള
കമ്മറ്റികളില് തുടരാനാണ് ,എനിക്ക് താല്പര്യം - മറ്റുള്ളവര്
സമ്മതിക്കുമെങ്കില് -സെക്രട്ടറി ,കണ്വീനര് ,ഖജാന്ജി മുതലായ
പദവികളൊന്നും വഹിക്കാന് ഞാന് തത്ക്കാലം തയ്യാറല്ല ,എന്നു പരസ്യമാക്കുവാന് ഈ
അവസരം ഉപയോഗിക്കട്ടെ ,അങ്ങനെ പ്രഖ്യാപിക്കാന് ത</span></span></span></span></span></span></span></span></span><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;"><span style="font-size: medium;">യ്യാ</span></span></span></span></span></span></span></span></span>റാകുന്ന
പത്തിരുപതു പേരെ ഞാന് തിരയുന്നു . ഒരു താത്കാലിക സംസ്ഥാന കമ്മറ്റീ
ഉണ്ടാക്കുവാന് .നമ്മുടെ ചുമതല ഞങ്ങളെക്കാള് മെച്ചപ്പെട്ടവരെ കണ്ടെത്തുക
എന്നുള്ളതാണ് , ഇത്തരം ഒരു നിയോഗത്തിനുവേണ്ടി , സമയവും ജീവനും പണവും (അതെത്ര ചെറുതാണെങ്കിലും ) നല്കാന്
തയാറാകുന്നവരെയാണ് രാജ്യത്തിനാവശ്യം -ഒരുപക്ഷെ അതു നിങ്ങളാകാം ,ഇനിയും
നമ്മള് കണ്ടെത്തേണ്ടവരാകാം . </span></span></span></span></span><span style="font-size: medium;"> </span><br />
</span></span><b> ന</b>വോദ്ധാന മുല്ല്യങ്ങളുടെ
പുന:സ്ഥാപനത്തിന് , ജീവന് ബലിയര്പ്പിക്കാന് തയാറായി -<b>പൂര്ണ സ്വരാജ് </b>നായി , <b>മഹാത്മജിയുടെ</b><span style="font-size: medium;"><b>,ഭാഗത് സിംഗ് ന്റെ ,നേതാജിയുടെ ജാലിയന്വാലബാഗില് </b>പിടഞ്ഞു മരിച്ച <b>രക്തസക്ഷികളുടെ</b> , എണ്ണിയാല് തിരാത്ത <b>ധീര ദേശാഭിമാനികളുടെ</b> , പ്രതീക്ഷകള് യാഥാര്ത്യ<span style="font-size: medium;">മാക്കുവാന് ,</span> അര്ത്ഥപൂര്ണമാക്കുവാന് </span> ഈ നാട്ടിലെ
സാധാരണക്കാരായ സജ്ജനങ്ങള് മുന്നോട്ടുവരാന് ഞാന് താഴ്മയായി അപേക്ഷിക്കുന്നു . പഴശ്ശി
രാജാവിന്റെയും ,വേലുത്തമ്പി ദളവായുടെയും <span style="font-size: medium;">,</span> പുന്നപ്രയിലും
വയലാറിലും ആത്മാഭിമാനത്തോടെ പൊരുതിമരിച്ച രക്തസാക്ഷികളുടെ<wbr></wbr>യും നാമത്തില്
നിങ്ങള്ക്ക് അഭിവാദ്യങ്ങള് !.</span></span><br />
<h3>
<span style="font-size: medium;"><span style="font-size: medium;"> <span style="font-size: large;"> ജയ് ഹിന്ദ്</span></span></span></h3>
Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-58073714778812284912013-04-30T20:26:00.000-07:002013-05-02T21:14:26.940-07:00Letter written in 1855 by Red indian Chief to Franklin Pierce<img alt="" src="data:image/gif;base64,<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN">
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<P STYLE="border: 1px solid #000000; padding: 0.05cm"><I><B>Letter
written in 1855 by Chief Sealth of the Duwamish Tribe of the State of
Washington. Sent to President Franklin Pierce concerning the proposed
purchase of the tribe's land. </B></I><BR><BR><FONT FACE="DejaVu Sans">﻿</FONT><BR><BR>The
Great Chief in Washington sends word that he wishes to buy out our
land. The Great chief also sends us words of friendship and good
will. This is kind of him since we know he has little need of our
friendship in return. But we will consider your offer, for we know if
we do not so, the white man may come with guns and take our land.
What Chief Sealth says, the Great Chief in Washington can count on as
truly as our white brothers can count on the return of the seasons.
My words are like the stars-they do not set.<BR><BR><BR><BR>How can
you buy or sell the sky - the warmth of the land? The idea is strange
to us. Yet we do not own the freshness of the air or the sparkle of
the water. How can you buy them from us? We will decide in our time.
Every part of this earth is sacred to my people. Every shining pine
needle, every sandy shore, every mist in the dark woods, every
clearing and humming insect is holy in the memory and experience of
my people.<BR><BR><BR><BR>We know that the white man does not
understand our ways. One portion of the land is the same to him as
the next, for he is a stranger who comes in the night and takes from
the land whatever he needs. The earth is not his brother, but his
enemy, and when he has conquered it, he moves on. He leaves, his
father's graves and his children's birthright is forgotten. The sight
of your cities pains the eyes of the redman. But perhaps it is
because the redman is a savage and does not understand......<BR><BR><BR><BR>There
is no quiet place in the white man's cries. No place to hear the
leaves of spring or the rustle of insect's wings. But perhaps because
I am a savage and do not understand--the clatter only seems to insult
the ears. And what is there to life if a man cannot hear the lovely
cry of a whippoorwill or the arguments of the frogs around a pond at
night? The Indian prefers the soft sound of the wind darting over the
face of the pond, and the smell of the wind itself cleansed by a
mid-day rain, or scented with a pinon pine. The air is precious to
the Redman. For all things share the same breath---the beasts, the
trees, the man. The white man does not seem to notice the air he
breathes. Like a man dying for many days, he is numb to the
stench.<BR><BR><BR><BR>If I decide to accept, I will make one
condition. The white man must treat the beasts of this land as his
brothers. I am a savage and I do not understand any other way. I have
seen a thousand rotting buffaloes on the prairies left by the white
man who shot them from a passing train. I am a savage and I do not
understand how the smoking iron horse can be more important than the
buffalo that we kill only to stay alive. What is man without the
beasts? If all the beasts were gone, men would die from great
loneliness of spirit, for whatever happens to the beast also happens
to man. All are connected. Whatever befalls the earth befalls the
sons of the earth.<BR><BR><BR><BR>Our children have seen their
fathers humbled in defeat. Our warriors have felt shame. And after
defeat, they turn their days in idleness and contaminate their bodies
with sweet food and strong drink. It matters little where we pass the
rest of our days--they are not many. A few more hours, a few more
winters, and none of the children of the great tribes that once lived
on this earth, or that roamed in small bands in the woods, will be
left to mourn the graves of a people once as powerful and hopeful as
yours.<BR><BR><BR><BR>One thing we know which the white man may one
day discover. Our God is the same God. You may think now that you own
him as you wish to own our land. But you cannot. He is the Body of
man. And his compassion is equal for the redman and the white. This
earth is precious to him. And to harm the earth is to heap contempt
on its creator. The whites, too, shall pass--perhaps sooner than
other tribes. Continue to contaminate your bed, and you will one
night suffocate in your own waste. When the buffalo are all
slaughtered, the wild horses all tamed, the secret corners of the
forest heavy with the scent of many men, and the view of the ripe
hills blotted by talking wires, where is the thicket? Gone. Where is
the eagle? Gone. And what is it to say goodby to the swift and the
hunt, the end of the living and beginning of survival.<BR><BR><BR><BR>We
might understand if we knew what it was that the white man dreams,
what hopes he describes to his children on long winter nights, what
visions he burns into their minds, so they will wish for tomorrow.
But we are savages. The white man's dreams are hidden from us. And
because they are hidden, we will go our own way. If we agree; it will
be to secure your reservation you have promised. There perhaps we may
live out our brief days as we wish. When the last redman has vanished
from the earth, and the memory is only the shadow of a cloud moving
across the prairie, these shores and forest will still hold the
spirits of my people, for they love this earth as the newborn loves
it's mother's heartbeat. If we sell you our land, love it as we've
loved it. Care for it, as we've cared for it. Hold in your mind the
memory of the land, as it is when you take it. And with all your
strength, with all your might, and with all your heart--preserve it
for your children, and love it as God loves us all. One thing we
know--our God is the same. This earth is precious to him. Even the
white man cannot be exempt from the common destiny. 
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<i><b> <span style="font-size: large;"> </span></b></i><br />
<i><b><span style="font-size: large;">Following is a great </span></b></i><span style="font-size: large;"><i><b><i><b>Letter
written in 1855 by Chief Sealth of the Duwamish Tribe of the State of
Washington. Sent to President Franklin Pierce concerning the proposed
purchase of the tribe's land</b></i></b></i><i><b>. </b></i></span></div>
<div style="border: 1px solid #000000; padding: 0.05cm;">
<span style="font-size: large;"><i><b> Appreciate the present relevance . </b></i></span></div>
<div style="border: 1px solid #000000; padding: 0.05cm;">
<span style="font-size: large;"><i><b> </b></i>-Prof Gopalakrishna Panicker</span></div>
<div style="border: 1px solid #000000; padding: 0.05cm;">
<span style="font-size: large;">The
Great Chief in Washington sends word that he wishes to buy out our
land. The Great chief also sends us words of friendship and good
will. This is kind of him since we know he has little need of our
friendship in return. But we will consider your offer, for we know if
we do not so, the white man may come with guns and take our land.
What Chief Sealth says, the Great Chief in Washington can count on as
truly as our white brothers can count on the return of the seasons.
My words are like the stars-they do not set.<br /><br /><br /><br />How can
you buy or sell the sky - the warmth of the land? The idea is strange
to us. Yet we do not own the freshness of the air or the sparkle of
the water. How can you buy them from us? We will decide in our time.
Every part of this earth is sacred to my people. Every shining pine
needle, every sandy shore, every mist in the dark woods, every
clearing and humming insect is holy in the memory and experience of
my people.<br /><br /><br /><br />We know that the white man does not
understand our ways. One portion of the land is the same to him as
the next, for he is a stranger who comes in the night and takes from
the land whatever he needs. The earth is not his brother, but his
enemy, and when he has conquered it, he moves on. He leaves, his
father's graves and his children's birthright is forgotten. The sight
of your cities pains the eyes of the redman. But perhaps it is
because the red man is a savage and does not understand......<br /><br /><br /><br />There
is no quiet place in the white man's cries. No place to hear the
leaves of spring or the rustle of insect's wings. But perhaps because
I am a savage and do not understand--the clatter only seems to insult
the ears. And what is there to life if a man cannot hear the lovely
cry of a whippoorwill or the arguments of the frogs around a pond at
night? The Indian prefers the soft sound of the wind darting over the
face of the pond, and the smell of the wind itself cleansed by a
mid-day rain, or scented with a pinon pine. The air is precious to
the Redman. For all things share the same breath---the beasts, the
trees, the man. The white man does not seem to notice the air he
breathes. Like a man dying for many days, he is numb to the
stench.<br /><br /><br /><br />If I decide to accept, I will make one
condition. The white man must treat the beasts of this land as his
brothers. I am a savage and I do not understand any other way. I have
seen a thousand rotting buffaloes on the prairies left by the white
man who shot them from a passing train. I am a savage and I do not
understand how the smoking iron horse can be more important than the
buffalo that we kill only to stay alive. What is man without the
beasts? If all the beasts were gone, men would die from great
loneliness of spirit, for whatever happens to the beast also happens
to man. All are connected. Whatever befalls the earth befalls the
sons of the earth.<br /><br /><br /><br />Our children have seen their
fathers humbled in defeat. Our warriors have felt shame. And after
defeat, they turn their days in idleness and contaminate their bodies
with sweet food and strong drink. It matters little where we pass the
rest of our days--they are not many. A few more hours, a few more
winters, and none of the children of the great tribes that once lived
on this earth, or that roamed in small bands in the woods, will be
left to mourn the graves of a people once as powerful and hopeful as
yours.<br /><br /><br /><br />One thing we know which the white man may one
day discover. Our God is the same God. You may think now that you own
him as you wish to own our land. But you cannot. He is the Body of
man. And his compassion is equal for the redman and the white. This
earth is precious to him. And to harm the earth is to heap contempt
on its creator. The whites, too, shall pass--perhaps sooner than
other tribes. Continue to contaminate your bed, and you will one
night suffocate in your own waste. When the buffalo are all
slaughtered, the wild horses all tamed, the secret corners of the
forest heavy with the scent of many men, and the view of the ripe
hills blotted by talking wires, where is the thicket? Gone. Where is
the eagle? Gone. And what is it to say <i><b></b></i>goodby to the swift and the
hunt, the end of the living and beginning of survival.<br /><br /><br /><br />We
might understand if we knew what it was that the white man dreams,
what hopes he describes to his children on long winter nights, what
visions he burns into their minds, so they will wish for tomorrow.
But we are savages. The white man's dreams are hidden from us. And
because they are hidden, we will go our own way. If we agree; it will
be to secure your reservation you have promised. There perhaps we may
live out our brief days as we wish. When the last redman has vanished
from the earth, and the memory is only the shadow of a cloud moving
across the prairie, these shores and forest will still hold the
spirits of my people, for they love this earth as the newborn loves
it's mother's heartbeat. If we sell you our land, love it as we've
loved it. Care for it, as we've cared for it. Hold in your mind the
memory of the land, as it is when you take it. And with all your
strength, with all your might, and with all your heart--preserve it
for your children, and love it as God loves us all. One thing we
know--our God is the same. This earth is precious to him. Even the
white man cannot be exempt from the common destiny. </span><br />
<span style="font-size: large;"> </span><i><b><span style="font-size: large;"> </span></b></i><br />
</div>
Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-38359490797036239152013-04-24T08:48:00.001-07:002013-05-03T09:02:20.035-07:00Letter to great Indians <div style="margin-bottom: 0cm;">
<br />
<h2>
<span style="font-family: Times;"><span style="font-size: small;"><span style="font-size: large;"> <b>New Renaissance</b></span></span></span></h2>
<span style="font-family: Times; font-size: large;"> <b> First
few decades of the last century, was a glorious epoch. Gathering<span style="font-size: large;"> </span>impetus
from the Indian counter part of the great renaissance movement,
initiated by RajaRam
Mohan Roy , Gopal Krishna Gokhale and Madan Mohan Malaviya.
Espousing</b></span><b><span style="font-family: Times; font-size: large;"><span style="font-size: large;"> </span>secular
and democratic values of western education to the fabric of
Indian tradition ,Ishwara
Chandra Vidya Sagar has done a pivotal role to shape our knowledge
base, while<span style="font-size: large;"> </span>Swami
Vivekananda established its generic link to our noble tradition .
Its impact on socio<span style="font-size: large;">-</span>political
, cultural, literary and scientific scenario was tremendous . We
got great leaderslike
Mahatmaji, Nathaji Subhash Chandra Bose ,Dr. B.R Ambedker and a long
list of honest and
dedicated leaders of international repute to guide the future
generation . Nobel<span style="font-size: large;"> </span>laureates
Rebindranath Tagore , C.V Raman has boosted the Indian morel ,
Even in sports<span style="font-size: large;"> </span>and
games India has proved her competence .Indian
parliament during fifties and sixties has seen stalwarts like Jawaharlal
Nehru ,B.R Ambedker ,Ram Manoher Lohia . Firoz Gandhi rightly
expressing his<span style="font-size: large;"> </span>right
to disagree with the first prime minister ,great scientist
Meghanath Saha expressing his
disagreement related to the nuclear policy .Agreements and
disagreements,philosophical transactions
and intellectual discourses are all text books to the true
student of democracy .India
got the proud adjective 'Largest democracy in the world' , But out
side the parliament<span style="font-size: large;"> </span>there
was gradual decline of morel, ethical , cultural and scientific
standards, Starting from<span style="font-size: large;"> </span>communal
riots and assassination of the great Mahatmaji . Regionalism
,<span style="font-size: large;">Communal- ism,</span>Corruption
and Nepotism gradually infesting the fabric of Indian society.
When the<span style="font-size: large;"> </span>democratic
values and right to disagree began to be snatched away by the
echelons of </span></b>
<br />
<div style="margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: Times; font-size: large;">power
the great son of India Jayaprakash Narayan rose to the occasion
and led the<span style="font-size: large;"> </span>inevitable
J.P Movement and brought back the democratic persuite and shaped the
world<span style="font-size: large;"> </span>view of
Indian youth at that period .More
than three decades again passed , just look around to see the
pathetic,paralytic
corruption dominated India . From the highest echelons of power to
the bottom<span style="font-size: large;"> </span>base,
every walks of life has been infested by the 'omni potent 'and
'omnipresent ' cancer of<span style="font-size: large;"> </span>corruption.
Exceptions seems to be rare and far apart .From the few crores
involved in<span style="font-size: large;"> </span>Bofors
and UTI scams. Amounts involved in corruption graduated to lakhs
of crores of<span style="font-size: large;"> </span>Indian
Rupees , against a population of just 122 Crores !!. Rather than the
pathology and<span style="font-size: large;"> </span>magnitude
of corruption it is the shame it brings , bows our head down in front
of the<span style="font-size: large;"> </span>informed
.From political and economic scenario, corruption is creeping in to
the cultural<span style="font-size: large;"> </span>,morel
and ethical domains. unholy alliance between the corrupted syndicate
from the ruling<span style="font-size: large;"> </span>and
opposition fronts is spreading the mindset of pessimism and
desperateness in the society.
Alcoholisms,Drugs addition,Farmer's suicide,Attack on women and
weaker sections of the<span style="font-size: large;"> </span>poor
are symptoms of the pathology of corruption . The UNO ,together
with the developed nations
realized the need for Right to Information , Steps to curtail and
Prevent Corruption ,Protection
of the Environment ,steps to uphold Human rights,But our
parliament has<span style="font-size: large;"> </span>legislated
laws with good number of loopholes,distortion and manipulation
,stands in<span style="font-size: large;"> </span>mockery
with the intended purposes, yielding the opposite result.
Read the 'Sarkari lokhpal
and compare it with the Jana- Lokpal prepared by the Anna Team . </span></b></div>
<div style="margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: Times; font-size: large;"> Black Money,Muzzle
power and misinformation are the instruments to rule the nation
,C.B.I becomes the 'dossier
' preparing agency to intimidate and blackmail the decedents to
grab support .Winning
the election or killing the opponent has become a matter of few
Cores ,which they<span style="font-size: large;"> </span>have in
plenty !! .Truth is always buried with the help of black money
,dossiers and other<span style="font-size: large;"> </span>instruments
of power. When I am writing this ADERSH SCANDEL FILES are burning to<span style="font-size: large;"> </span>ashes
together with the life few of innocents, truth is blocked
permanently ! .But to the true<span style="font-size: large;"> </span>academicians,scientists
and common man 'Truth is sacrosanct ' .Best expression of it can be found
in Holy bible John 8 :32 'And ye shall know the truth, and the
truth shall make you free'
.Yes we must know the truth and we need freedom. </span></b>
</div>
<div style="margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: Times; font-size: large;"> Kerala
resonated in style and strength to the Renaissance movement. Thanks<span style="font-size: large;"> </span>to the
work of Christian missionaries for spreading the secular and
democratic values of<span style="font-size: large;"> </span>western
education in Kerala. With the philosophical, intellectual and
spiritual support from<span style="font-size: large;"> </span>Swami
Vivekananda .Srenarayana Guru, Chattampi Swami and the Great
Ayyankali inspired<span style="font-size: large;"> </span>the
Kerala <span style="font-size: large;">conciseness </span> to 'walk for freedom '. Political ,Economic
and Educational<span style="font-size: large;"> </span>developments
followed .Partly because of the extra millage in sociopolitical
and economic<span style="font-size: large;"> </span>development
and consequent inertia,the Keralites where done only token
participation to the<span style="font-size: large;"> </span>J.P
movement of the last century and to the first phase of Annaji's
crusade against corruption.
Now we are compelled !! Lavelin and Palm oil scandals are just
tips of the ice<span style="font-size: large;"> </span>berg
,just like the arrested few in political murder cases . scandals
bearing attractive names </span></b>
</div>
<div style="margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: Times; font-size: large;">are
channel discussions topics to the electronic media but it has grown
to million rupee black money
translations and new unholy syndicates between the policy makers in
ruling front and<span style="font-size: large;"> </span>opposition
. Situation is better known to the Italian sailors confident of
walking away after the
doing shooting practice on innocent and poor fisher folks of Kerala
.Since they know the </span></b>
</div>
<div style="margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: Times; font-size: large;">story
of Ottavio Quattrocchi and Sonia with a camouflaged last name<span style="font-size: large;"> </span>just
watch there body language, smoking and walking
proudly ridiculing the Indian<span style="font-size: large;"> </span>jurisprudence
.Just throw away few crores and walk away unhurt is there paradigm
.Weknow
how the various scandals and murder cases are adjusted between the
ruling front and the
opposition .It is high time to stand bold and raise your voice .. share your views , spread
the message ,criticize
us ,we have nothing to hide . please walk in pride with your
friends to meet people<span style="font-size: large;"> </span>spreading
the New <span style="font-size: large;">Renaissance movement of India</span>.We need a new uprising from the people with the
right leadership
,honest and dedicated ! OUR NATION IS CALLING YOU ! YOUR TOTAL</span></b></div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><b>Jai Hind!</b></span><br />
<h3>
<b> <span style="font-size: large;">A letter </span></b></h3>
<br /></div>
<b> <span style="font-size: large;"> <i> I have written to Anna Hazare and Medha Padker , when </i></span></b><span style="font-size: large;"><i><b><b>Sri </b>A<b>rvind
Kejriwal was doing upavas at Delhi , Both responded very positively , When Medha ji was doing hunger strike in mumbay few days later </b></b><b><b>A<b>rvindji responded immediately. Letter is still relevant -the Second independence movement has started .Now I am calling you come forward! . Uphold the dignity of this great nation - Build up the Holly alliance against the unholy nexus of Corporates ,greedy politicians and maroons in higher echelons of power </b></b> </b></i></span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;"><b> Now letter is Addressed to you, Proud Indian,----</b></span><br />
<span style="font-size: large;"><b>"</b></span><br />
<span style="font-size: large;"><b>Respected Medhaji,and Most respected
Annaji ,</b></span></div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><br /></span></div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><b>Sub: Bijeli-Paani Antholan started
by </b><b>Sri </b><i>A</i><i><b>rvind
Kejriwal- Request for support </b></i></span>
</div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><b>As you are well aware of the great
Antholan ,Arvindhji has shouldered with your blessings , and the
tactic's of total ignorance played by the print and electronic media
in perfect harmony with the interest of the Ruling and opposing?
political parties together with corporate ,forms a nexus . I need
not mention to you the great need for a holy alliance, to counter the
unholy nexus .I have quoted the following famous German Holocaust
poem “ by Martin Niemöller in a similar letter to <i>my </i><span style="font-style: normal;">friends
in Delhi and else where -Most of them are academicians -students and
people adopting different paradigms to fight against corruption in
different levels </span></b></span>
</div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;">“<i><b>First They Came for the
Jews<br />and I did not speak out<br />because I was not a Jew.<br />Then
they came for the Communists<br />and I did not speak out<br />because I
was not a Communist.<br />Then they came for the trade unionists<br />and
I did not speak out<br />because I was not a trade unionist.<br />Then
they came for me !”,..........</b></i></span></div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><b>Last line omitted since the poem
seems to be better with out it ! </b></span>
</div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><b>Translating </b><b><span class="st"><i>mutatis mutandis</i></span> </b><i><b> to Indian context When writing to Great patriots like
Medhaji and Annaji it reads “</b></i><i><b>They
came for Narmada-,then Koodamkulam - , Manipure , Small farmers -In
Maharastra and elsewhere -Small merchants,Civil Servants and
employees , Academicians and researchers - Bijali-Pani users in Delhi
and other places </b></i><i><b> “-chronology doesn't matter
, ---- how much more we have to suffer - and the common denominator
of all their attempts were Mega -Corruptions . </b></i></span>
</div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><i><u><b>While </b></u></i><i><u><b>Annaji
</b></u></i><i><u><b>and Great Indians like </b></u></i><i><u><b>Medhaji</b></u></i><i><u><b>
represents the soul of the </b></u></i><i><u><b>new
renaissance movement based on Humanism</b></u></i><i><u><b>,
Arvindhji rightly trying to build up the </b></u></i><i><u><b>spirit
and body</b></u></i><i><u><b> to the new independence
movement</b></u></i><i><b> – .</b></i></span></div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><i><b>He is now in an Antholan
–inspired by the great " </b></i><i><b>Anna-Movement</b></i><i><b>
" future historians should proudly call it the </b></i><i><b>"Great
-Bijali-Pani Antholan in Delhi-2013 </b></i><i><b>"
started on 23-March ,a remarkable day in Indian History ,(</b></i><b>1931
) </b><i><b>BHAGATH SINGH</b></i><b>, </b><i><b>RAJGURU and
SUKHDEV</b></i><b> Sacrificed their life for my country </b><i><b>
- . You know better than me that Arvind 's life is precious - </b></i><i><u><b>THE
hunger strike is to be brought to its logical end immediately</b></u></i><i><b>.
With a huge rally in Delhi where Annaji , Medha Patker an other
similar great souls of India is participating – Yes it is my dream
! I know the obstacles that the Corrupt Government ' may
create . </b></i><i><u><b>Most probably there will not be Metro or
other transport facilities available</b></u></i><i><b> in the coming
days ,They are past masters of their own bad and tragic tricks -I am
afraid !!. If we can mobilize a big rally people walking from all
corners of Delhi to a common place -India can witness the event and
Arvindhji can with draw the Hunger -strike- (Not the Antholan it
shall continue ) Amm Admy of India get honored .Even with out huge
rally ,we can declare the Hunger strike over this time , exposing
the unethical silence of Indian Mass media – Declaration for a free
and independent TV channel can be made at the venue - </b></i></span>
</div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><i><b>For the success of any
movement we have to create a background where democratic values and
freedom of thought and expression -and people of India must get
themselves free from fear to express their demands ,needs and anguish
related to the disgrace of being the citizens of the most
corrupted country .</b></i></span></div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><i><b>As the Antholan
continues, they should not pay the water- Electricity bills
Some will reconnect (Civil disobedience) - others can shift to
Solar -Wind and other sustainable alternatives – and generators
.Residence associations, dedicated volunteers and N.G.Os can do a
lot to implement the scheme . Shop owners can display Antholan
banners with no electric power from corrupted agencies - Indians
move around with badges and placards .</b></i></span></div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><i><b>Parallels in history are
"</b></i><i><b>Salt Strike and A</b></i><i><i><b>bandoning
of</b></i></i><i><b> Western </b></i><i><i><b>dress”</b></i></i><i><b>
by MAHATMAJI </b></i><i><b>.</b></i></span></div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><i><b>As Respected Adv. Shanthi Bhushan
correctly put the historic lesson “This is the last bus to
democracy and next is Anarchy “Let us prevent Anarchy for the sake
of our future generations. </b></i></span>
</div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><i><b>Please Come out in Support of
the Historic Antholan which is the logical continuation of “Anna
Movement “"</b></i></span></div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><br /></span></div>
<div style="margin-bottom: 0cm;">
<span style="font-size: large;"><i><b>Jay Hind-
Prof.Gopalakrishna Panicker</b></i></span></div>
<div dir="LTR" id=":1rw">
<span style="font-size: large;"><img align="BOTTOM" border="0" height="2" name="graphics1" src="https://mail.google.com/mail/images/cleardot.gif" width="2" /></span></div>
Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0tag:blogger.com,1999:blog-2365984203133170608.post-36444742749281780862013-04-12T20:43:00.001-07:002013-05-07T19:41:49.531-07:00New Renaissance<style type="text/css">P { margin-bottom: 0.21cm; }TD P { margin-bottom: 0cm; }</style>
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<span style="font-family: Times;"><span style="font-size: small;"> <span style="font-size: large;"> <b>New Renaissance</b></span></span></span>
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<span style="font-family: Times; font-size: large;"> <b> First
few decades of the last century, was a glorious epoch. Gathering<span style="font-size: large;"> </span>impetus
from the Indian counter part of the great renaissance movement,
initiated by RajaRam
Mohan Roy , Gopal Krishna Gokhale and Madan Mohan Malaviya.
Espousing</b></span><b><span style="font-family: Times; font-size: large;"><span style="font-size: large;"> </span>secular
and democratic values of western education to the fabric of
Indian tradition ,Ishwara
Chandra Vidya Sagar has done a pivotal role to shape our knowledge
base, while<span style="font-size: large;"> </span>Swami
Vivekananda established its generic link to our noble tradition .
Its impact on socio<span style="font-size: large;">-</span>political
, cultural, literary and scientific scenario was tremendous . We
got great leaderslike
Mahatmaji, Nathaji Subhash Chandra Bose ,Dr. B.R Ambedker and a long
list of honest and
dedicated leaders of international repute to guide the future
generation . Nobel<span style="font-size: large;"> </span>laureates
Rebindranath Tagore , C.V Raman has boosted the Indian morel ,
Even in sports<span style="font-size: large;"> </span>and
games India has proved her competence .Indian
parliament during fifties and sixties has seen stalwarts like Jawaharlal
Nehru ,B.R Ambedker ,Ram Manoher Lohia . Firoz Gandhi rightly
expressing his<span style="font-size: large;"> </span>right
to disagree with the first prime minister ,great scientist
Meghanath Saha expressing his
disagreement related to the nuclear policy .Agreements and
disagreements,philosophical transactions
and intellectual discourses are all text books to the true
student of democracy .India
got the proud adjective 'Largest democracy in the world' , But out
side the parliament<span style="font-size: large;"> </span>there
was gradual decline of morel, ethical , cultural and scientific
standards, Starting from<span style="font-size: large;"> </span>communal
riots and assassination of the great Mahatmaji . Regionalism
,<span style="font-size: large;">Communal- ism,</span>Corruption
and Nepotism gradually infesting the fabric of Indian society.
When the<span style="font-size: large;"> </span>democratic
values and right to disagree began to be snatched away by the
echelons of </span></b>
</div>
<div style="margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: Times; font-size: large;">power
the great son of India Jayaprakash Narayan rose to the occasion
and led the<span style="font-size: large;"> </span>inevitable
J.P Movement and brought back the democratic persuite and shaped the
world<span style="font-size: large;"> </span>view of
Indian youth at that period .More
than three decades again passed , just look around to see the
pathetic,paralytic
corruption dominated India . From the highest echelons of power to
the bottom<span style="font-size: large;"> </span>base,
every walks of life has been infested by the '<span style="font-size: large;">Omnipotent</span> 'and
'omnipresent ' cancer of<span style="font-size: large;"> </span>corruption.
Exceptions seems to be rare and far apart .From the few crores
involved in<span style="font-size: large;"> </span>Bofors
and UTI scams. Amounts involved in corruption graduated to lakhs
of crores of<span style="font-size: large;"> </span>Indian
Rupees , against a population of just 122 Crores !!.Rather than the
pathology and<span style="font-size: large;"> </span>magnitude
of corruption it is the shame it brings , bows our head down in front
of the<span style="font-size: large;"> </span>informed
.From political and economic scenario, corruption is creeping in to
the cultural<span style="font-size: large;"> </span>,morel
and ethical domains. unholy alliance between the corrupted syndicate
from the ruling<span style="font-size: large;"> </span>and
opposition fronts is spreading the mindset of pessimism and
desperateness in the society.
Alcoholisms,Drugs addition,Farmer's suicide,Attack on women and
weaker sections of the<span style="font-size: large;"> </span>poor
are symptoms of the pathology of corruption . The UNO ,together
with the developed nations
realized the need for Right to Information , Steps to curtail and
Prevent Corruption ,Protection
of the Environment ,steps to uphold Human rights,But our
parliament has<span style="font-size: large;"> </span>legislated
laws with good number of loopholes,distortion and manipulation
,stands in<span style="font-size: large;"> </span>mockery
with the intended purposes, yielding the opposite result.
Read the 'Sarkari lokhpal
and compare it with the Jana- Lokpal prepared by the Anna Team . </span></b></div>
<div style="margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: Times; font-size: large;"> Black Money,Muzzle
power and misinformation are the instruments to rule the nation
,C.B.I becomes the 'dossier
' preparing agency to intimidate and blackmail the decedents to
grab support .Winning
the election or killing the opponent has become a matter of few
Cores ,which they<span style="font-size: large;"> </span>have in
plenty !! .Truth is always buried with the help of black money
,dossiers and other<span style="font-size: large;"> </span>instruments
of power. When I am writing this ADERSH SCANDEL FILES are burning to<span style="font-size: large;"> </span>ashes
together with the life few of innocents, truth is blocked
permanently ! .But to the true<span style="font-size: large;"> </span>academicians,scientists
and common man 'Truth is sacrosanct ' .Best expression of it can be <span style="font-size: large;"></span>found
in Holy bible John 8 :32 'And ye shall know the truth, and the
truth shall make you free'
.Yes we must know the truth and we need freedom. </span></b>
</div>
<div style="margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: Times; font-size: large;"> Kerala
resonated in style and strength to the Renaissance movement. Thanks<span style="font-size: large;"> </span>to the
work of Christian missionaries for spreading the secular and
democratic values of<span style="font-size: large;"> </span>western
education in Kerala. With the philosophical, intellectual and
spiritual support from<span style="font-size: large;"> </span>Swami
Vivekananda .Srenarayana Guru, Chattampi Swami and the Great
Ayyankali inspired<span style="font-size: large;"> </span>the
Kerala concisenesses to 'walk for freedom '. Political ,Economic
and Educational<span style="font-size: large;"> </span>developments
followed .Partly because of the extra millage in sociopolitical
and economic<span style="font-size: large;"> </span>development
and consequent inertia,the Keralites where done only token
participation to the<span style="font-size: large;"> </span>J.P
movement of the last century and to the first phase of Annaji's
crusade against <span style="font-size: large;"></span>corruption.
Now we are compelled !! Lavelin and Palm oil scandals are just
tips of the ice<span style="font-size: large;"> </span>berg
,just like the arrested few in political murder cases . scandals
bearing attractive names </span></b>
</div>
<div style="margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: Times; font-size: large;">are
channel discussions topics to the electronic media but it has grown
to million rupee black <span style="font-size: large;"></span>money
translations and new unholy syndicates between the policy makers in
ruling front and<span style="font-size: large;"> </span>opposition
. Situation is better known to the Italian sailors confident of
walking away after the
doing shooting practice on innocent and poor fisher folks of Kerala
.Since they know the </span></b>
</div>
<div style="margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: Times; font-size: large;">story
of Ottavio Quattrocchi and Sonia with a camouflaged last name<span style="font-size: large;"> </span>just
watch there body language, smoking and walking
proudly ridiculing the Indian<span style="font-size: large;"> </span>jurisprudence
.Just throw away few crores and walk away unhurt is there paradigm
.We know
how the various scandals and murder cases are adjusted between the
ruling front and the
opposition .It is high time to stand bold and raise your voice .. share your views , spread
the message ,criticize
us ,we have nothing to hide . please walk in pride with your
friends to meet people<span style="font-size: large;"> </span>spreading
the New <span style="font-size: large;">Renaissance movement of India</span>.We need a new uprising from the people with the
right leadership
,honest and dedicated ! OUR NATION IS CALLING YOU ! YOUR TOTAL</span></b></div>
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Krishttp://www.blogger.com/profile/14035876234743370904noreply@blogger.com0