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Prominent Dalit Marathi writer and poet Pradnya Daya Pawar, who has announced her decision to return the five state awards she has won through her career, has said the "undeclared Emergency now is harsher than the Emergency declared by the then government in 1975". In a letter written in Marathi and sent to Chief Minister Devendra Fadnavis on Tuesday, she likened the current political scenario to 1975. "We Indians are undergoing a phase of undeclared Emergency today.
This Emergency is much harsher than the one in 1975. It was only governmental machinery that was keeping surveillance on common people. But now the ruling party and its supporters are keeping a close eye on our everyday activities — where we reside, work and move around. There is increasing hooliganism in all cultural fields like education, history, science, art and literature.
Public space of discourse and discussion has become totally hateful and odious," the letter said. Pawar cited several instances of "communal intolerance" that have taken place since the BJPgovernment came to power. This includes the killing ofMohammad Akhlaq in Dadri over a rumour of cow slaughter, incidents of atrocities against Dalits in Maharashtra and the ghar-wapsi campaign that made news in 2014.
"People around me have to rethink all the time what to eat, drink, how to live, whom to love and whom not to love, what to wear and how to express themselves; they are living under the shadow of unidentifiable fear," she wrote to the CM.
The 48-year-old poet — daughter of Daya Pawar, the Dalit Marathi writer of the seminal autobiography, Baluta, and a Padma Shrirecipient — also expressed concern over the killings of rationalists Dr Narendra Dabholkar, Govind Pansare and MM Kalburgi. Pawar, however, appreciated the support the Maharashtra government provided to Pakistan's former foreign minister Khurshid Mahmud Kasuri for his book launch that ally Shiv Sena protested against. But, she pointed out, the common man didn't enjoy the same sense of security despite being a citizen.
"I appeal to the chief minister of Maharashtra that…being the chief of government in the state he would ensure to guarantee the dignified life and freedom to every citizen of the state," Pawar wrote.
She has returned her Balkavi Puraskar for her first book Antahstha; two Indira Sant Vishesh Puraskar won for Mi Bhidawu Pahatey Samagrashi Dola and Aarpaar Layit Pranantik; GL Thokal Award for Afawa Khari Tharawi Mhanun; and the prestigious Kavi Keshavsut award she received in 2013.
The cumulative prize money amounts to Rs 1,13,000. She is one of several Marathi writers who have announced their decision to return state awards. Among them are Harishchandra Thorat, Ganesh Visputay, Sanjay Bhaskar Joshi and Yeshu Patil. A Pune resident, Joshi is in the process of drafting his letter to the chief minister and points out that the continuing farmer suicides in Maharashtra are among the issues he is protesting against.
Several others, including Thorat, plan to get together and draft a letter collectively to convey the widespread despair over the current political situation in India and to express solidarity with other prominent writers who have returned their respective awards to the government.
http://www.nyoooz.com/mumbai/231077/undeclared-emergency-now-is-worse-than-1975-says-writer-pradnya-pawar
| 14 October, 2015 at 19:42
HEART-BREAKING SCENES OF THE KILLING OF PEACEFUL SIKH PROTESTERS IN PUNJAB SHOW LITTLE HAS CHANGED SINCE 1984
Press Release Via: Sikh Federation UK
London – 14 October 2015
Following the desecration of Sri Guru Granth Sahib Ji, the Sikh Holy scriptures or the living Guru of the Sikhs, at Bargari village in Faridkot district tens of thousands of peaceful Sikh protesters had pitched their tents in Kotkapura town since Monday.
Protesters also blocked the Moga-Ferozepur national highway at Dagru village, and the Moga-Kotkapura highway at Samalsar and Rode villages demanding the arrest of those responsible for tearing off more than 100 pages of Sri Guru Granth Sahib Ji and scattering them throughout Bargari village.
The protests came amid the uproar over the recent pardon ofGurmeet Ram Rahim Singh and the alleged involvement of his followers in the desecration, although they have emphatically denied any connection.
In shocking scenes this morning the Punjab Police used lethal force against the peaceful Sikh protesters while they were undertaking their morning prayers in Kotkapura. The police initially used batons to attack the peaceful protestors and then resorted to use of water cannons to try and disperse protesters.
Later they opened fire with live ammunition killing a number of unarmed Sikh protesters and injuring dozens of others. Two of those killed have been identified as Kishan Singh, 45, of Niami Wala village and Gurjit Singh, 20, of Sarawan village. In appalling and horrific scenes hundreds of Sikhs exercising their democratic right to peacefully assemble and protest were beaten, dragged away and arrested reminding everyone little appears to have changed since 1984 in terms of a disregard for Sikh lives and police brutality.
In a damage limitation exercise the Punjab Chief Minister Parkash Singh Badal later ordered a judicial inquiry by a high court judge to probe the desecration incident and its aftermath, besides giving assurances that exemplary punishment would be awarded to perpetrators of the "dastardly act". Deputy Chief Minister Sukhbir Singh Badal announced Rs 1-crore reward to any person giving information leading to the arrest of those who committed the act of sacrilege.
Bhai Amrik Singh, the Chair of the Sikh Federation (UK) said:
'We condemn the killing of unarmed peaceful protesters in Punjab today and pray for those critically injured. Many have been beaten and abused and hundreds of Sikhs have been arrested today for simply demanding action against those who desecrated Sri Guru Granth Sahib Ji, our living Guru.'
'We have had Sikhs contact us from across the globe urging us to take the lead in insisting on extremely tough action against police officers responsible for the killings and brutality. There is talk of offering rewards for information identifying police officers involved in the killings and naming and shaming police officers leading the brutality.'
Gurjeet Singh
National Press Secretary
Sikh Federation (UK)
Sikhs protesting peacefully:
Peaceful Protesters by dailysikhupdates
Police damage public property
उनका मिशन: The Economics of Making in!
It is an eye witness account of Meerut Riots in eighties where I had been working as a professional journalist during 1984 to 1990.
Palash Biswas
It is the original economics of making in the Open Market India!It is the beginning of destruction of peasantry,starting point of racial ethnic cleansing! I had to witness Sikhs being burnt live! I had to witness the bleeding India after the murder of Mrs Indira Gandhi followed by Sikh Genocide and Bhopal Gas Tragedy.The riots continued as the riots continues till this date.It was hell losing and it is hell losing.
The phenomenon of vertical partition of India all on name of development and religion had began.
I landed in a peaceful city in UP,Bareilly in 1990.The Mandal v/s Kamandal broke in and religious nationalism overlapped inherent pluralism and diversity.Unity and integrity of the Nation India had been at stake.I saw the Babri mosque Demolition campaign shaping in Meerut and I saw the mission being accomplished.KARSEVA began and the climax was Gujarat Genocide followed by Babri Mosque demolition.
My short Novel in Hindi is all about the Economics of Making in!It is about the destruction of economy,small industries and strategic war against humanity and Nature.The Novel was written part by part in Meerut, Bareilly and Kolkata.It was published in a little magzine सामयिक परिदृश्य edited by Vimal Varma. Mr.varma wanted to publish it in book format.Eminent artist Ashok Bhowmik,then based in Kolkata created the cover page,an excellent work of art.The book was never published and Mr.Varma also lost the cover.I have not to say a word on that because Mr.Varma had not resources.But I am sorry for Ashokda and his creation which we lost.
The book has not to be published as I am already excluded from PRINT as well as literature.I have opted to continue the fight online.
I feel the novel should be relevant which was recreated in Bengali and the script is lying Bangla Akademy,Kolkata for almost ten years,unnoticed.
I have read most of the Novel in three videos which I publish today to explain the phenomenon of vertcal partition.Please see.
उनका मिशन:The institution of the religious partition and the Politics of religion
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I have dealt with details the phenomenon of the institution of the religious partition and the Politics of religion in this part of the novel which exposes the rule of law and the role of media helping to destroy indigenous production system,the small scale industries
killed for monopolistic profit making which is all about the free flow of foreign capital and foreign interests and the agenda of economic reforms,all about the hindutva agenda.I have tried to expose the rumour mills and the headlines created every time and the truth underplayed,twisted or deleted.
उनका मिशन: the strategy and strategic marketing of blind nationalism based in religious identity!
I this part of the novel I have dealt with the phenomenon of Hashimpuara and Maliyana genocide episodes and the economic ethnic cleansing,the racist apartheid and the hatred campaign launched.How Indian media set the turnaround.I noted the details of the day to day life of journalist which is an eyewitness account.
It is a novel dealing social realism.I have read the most part of it and if I get your response I would read the rest yet another day!
हस्तक्षेप पर आपके हस्तक्षेप का इंतजार है।
कृपया देखते रहें हस्तक्षेप!
हस्तक्षेप करें!
Aesthetics of Social realism:
মন্ত্রহীণ,ব্রাত্য,জাতিহারা রবীন্দ্র,রবীন্দ্র সঙ্গীত!
We have to go back to roots as all the holy men and women in the past spoke love,which is the central theme of Tagore literature which is essentially the original dalit literature in India!
अरब का वसंत भारत में गोरक्षा आंदोलन बन गया है,फिर बंटवारे का सबब!
कब तक हम अंध राष्ट्रवाद, अस्मिता अंधकार और जाति युद्ध में अपना ही वध देखने को अभिशप्त हैं?
# BEEF GATE!Thanks Kejri!Hope not a Gimmick again!
अछूत रवींद्रनाथ का दलित विमर्श
Out caste Tagore Poetry is all about Universal Brotherhood which makes India the greatest ever Ocean which merges so many streams of Humanity!
आप हमारा गला भले काट दो,सर कलम कर दो लब आजाद रहेंगे! क्योंकि हिटलर के राजकाज में भी जर्मनी के संस्कृतिकर्मी भी प्रतिरोध के मोर्चे पर लामबंद सर कटवाने को तैयार थे।जो भी सर कटवाने को हमारे कारवां में शामिल होने को तैयार हैं,अपने मोर्चे पर उनका स्वागत है।स्वागत है।
संस्थागत फासीवाद भारत को अंधकार और सर्वनाश की ओर ले जा रहा है!
निजी विरोध से इसे रोकना मुश्किल है,जबकि संगठनात्म ढांचे में हम जनता को लामबंद करने की कोशिश नहीं कर लेते!
It is an eye witness account of Meerut Riots in eighties where I had been working as a professional journalist during 1984 to 1990
पलाश विश्वास
सर्वोच्च न्यायालय के आदेश लागू कभी होते नहीं हैं और सरकारें अदालती फैसलों की अवमानना में सबसे आगे हैं।संवैधानिक पदों का भयंकर दुरुपयोग हो रहा है और वहां से मौलिक,नागरिक और मानवाधिकारों पर निर्मम निर्लज्ज हमले हो रहे हैं।
ताजा उदाहरण बंगाल के राज्यपाल और हरियाणा के मुख्यमंत्री के बयान हैं तो संस्कृति मंत्री,जो दादरी के सांसद भी हैं,की यह चुनौती की पहले लेखक लिखना छोड़ तो दें तो दूसरी ओर,विरोध में उतरे लेखकों,कवियों संस्कृतिकर्मियों का दानवीकरण अभियान व्यापक पैमाने पर संस्थागत तरीके से चालू आहे।
ये फासीवादी तंत्र और तिलिस्म के ज्वलंत उदाहरण हैं और बिना बुनियादी मुद्दों को संबोधित किये सिर्फ हवा हवाई विरोध से हम इस व्यवस्था की चूलें हिला देने की खुशफहमी में हैं तो गलत है।
फासीवाद संस्थागत है और बाजार का पूरा समर्थन उसे है।वैश्विक व्यवस्था में साम्राज्यवादी विकसित देशों की विश्वव्यवस्था के उपनिवेश में वह मुक्तबाजारी अर्थव्यवस्था,राजनीति और संस्कृति पर काबिज है जो लोकतंत्र,संविधान, कानून के राज,समता, न्याय विविधता,बहुलता,नागरिक संप्रभूता और निजता,मौलिक अधिकारों,नागरिक अधिकारों,मानव अधिकारों और प्रकृति व प्रयावरण के खिलाफ है और नरसंहार के वैश्विक एजंडे को वह डंके की चोट पर अंजाम दे रहा है और सारे किलों पर वे काबिज है।सारा तंत्र मंत्र यंत्र और तिलिस्म पर उसका कब्जा है।
उत्पादन प्रणाली और उत्पादक शक्तियों के सफाये के कार्यक्रम को अंजाम देजने के बाद वह अपराजेय रथयात्रा पर है,समाज के सारे ताकतवर तत्वों का उसके समरस रसायन में विचित्र कायाकल्प हो गया है और वे या तो अश्वमेधी घोड़े हैं या फिर बाजार के खुल्ला सांढ़ और
के अंदर तक उसका चाकचौबंद नेटवर्किंग है और उत्पीड़ि जनता उसकी पैदल फौजें।धर्मोन्मादी राष्ट्रवाद के रथ पर सवार नंगी तलवारों से हर लोकतांत्रिक तत्व,व्यक्ति और संस्था का वह कत्लेाम कर रहा
विशिष्टजन अपनी हैसियत और खाल बचाने के लिए उसके सिपाहसालार हैं।
ऐसे में राजधानियों से निकले जुलूसोें और एकाकी कंठस्वर के हुजूम से भी कुछ बदलने वाला नहीं है,क्योंकि इनसे निपटना फासीवाद का कला कौशल है।
फासीवाद बेहतर जानता है कि जनसमर्थन और जनादेश कैसे हासिल हो और राजकाज के मुकाबले हर किसी को विकलांग और नपुंसक कैसे बनाया जाता है।
हम इस संस्थागत फासीवाद का मुकाबला कतई नहीं कर सकते जबतक कि जनता हमारे साथ नहीं होती और अकेले ही अकेले हम इस कयामत के मंजर को बदल नहीं सकते।
क्रांतिकारी को जनता के बीच जाकर ही क्रांति करनी होगी।
खंड खंड देश दुनिया को पहले जोड़ें और इसीके साथ जनता को फासीवाद के खिलाप लामबंद करें वरना आपकी शहादत किसी के काम नहीं आयेगी।
जड़ों पर फासीवाद काबिज है और यह लड़ाई पूरे देश में हो,जनता लड़ने को तैयार हो,ऐसे हालात बनाने की हम कोशिश कर नहीं पा रहे हैं।
हम लगातार अपने लाल नील दोस्तों से यही कहते रहे हैं कि सिंहद्वार पर दस्तक है भारी,जाग सको,तो जाग जाओ।हमारे कहे का कोई असर है नहीं के मूर्ति पूजा के देश में हमारी कोई हैसियत नहीं है और न कोई सुनवाई है।
हम अस्सी के दशक में जैसे साम्राजयवाद के खतरे को समझ रहे थे और नवउदारवाद की शुरुआत से ही लगातार अमेरिका से सावधान कह रहे थे,उसीतरह हम अपने रचनाक्रम में लगातार हिंदुत्व के पुनरूत्थान में फासीवाद के अपराजेय होते जाने की पूरी प्रक्रिया की जांच पड़ताल कर रहे थे।
अस्सी के दशक के अनुभवों और मेरठ के दंगों के आंखों देखा पर केंद्रित मेरा लघु उपन्यास उनका मिशन है जो मेकिंग इन के अर्थशास्त्र के साथ साथ धर्मोन्मादी राष्ट्रवाद के सामाजिक यथार्थ को संबोधित करने की कोशिश है।
मेरी कोई महात्वांकाक्षा कालजयी बनने की नहीं है।मौजूदा बहस में सामाजिक यथार्थ और सच के खुलासे के लिए आज हमने तीन वीडियो इस लघु उपन्यास के पाठ पर जारी किये हैं,जो अधूरा है।आपकी दिलचस्पी होगी तो बाकी पाठ भी पूरा कर दिया जायेगा।
हजार साल से लेकर अबतक गोमांस के बहाने धार्मिक स्वतंत्रता और आस्था के बुनियादी अधिकार पर केंद्रित धर्मांध बहस और धर्मोन्मादी ध्रूवीकरण से ऐन पहले भारत को यूनान बना देने का एजंडा संयुक्त राष्ट्र में पास हुआ है,जिसके तहत भारत में कृषि,व्यवसाय औरक उद्योगों के क्रिया कर्म अबाध विदेशी पूंजी और अबाध विदेशी हस्तक्षेप के चूंते हुए जगमग जगमग विकास के नाम कर देने का चाकचौबंद बंदोबस्त हो गया है और गोमांस को लेकर फिजां इसतरह कयामत बन गयी है कि इस सत्यानाश के नरसंहारी अश्वमेध के प्रतिरोध में कहीं कोई बयान तक जारी नहीं हुआ है।विरोध प्रतिरोध की तो छोड़िये।
सच का सामना करना बेहद जरुरी है।
हमारे राष्ट्रीय नेता कोई पवित्र गायें नहीं हैं और हमें उनकी खूबियों और खामियों की वस्तुनिष्ठ आलोचना भविष्य में भारत की विविधता और एकता को बनाये रखने के लिए करनी ही होगी।
इस सिलसिले में हम बाबासाहेब डा. अंबेडकर को ईश्वर मानने से इंकार कर चुके हैं और लगातार उनके बुनियादी मिशन जाति उन्मूलन के एजंडे के साथ साथ उनकी वजह से मिले तमाम हकहकूक की हिफाजत करने पर जोर दे रहे हैं।
हम बाबासाहेब को या किसी अन्य राष्ट्रनेता का अंध समर्थन या विरोध नहीं कर रहे हैं।
जिस रवींद्रनाथ को देशद्रोही बताया जा रहा है वे अछूत थे और अस्पृश्यता के खिलाफ उनका पूरा साहित्य है।
गीताजंलि भी,जिनके लिए उन्हें नोबेल पुरस्कार मिला और इसी वजह से नस्ली भेदभाव के तहत उन्हें महिषासुर बनाकर वध कर देने का इंतजाम उनके खिलाफ जारी घृणा अभियान है।
हमने फिलाहाल उनके साहित्य और दलित विमर्श,और उनके संगीत में नारी मुक्ति पर केंद्रित दो वीडियो जारी किये हैं और यह सिलसिला जारी रहेगा।
हाल में केजरीवाल ने जब घूसखोरी के आरोप में मंत्री को निकाला तो हमने इसका स्वागत करते हुए सिर्फ इतना कहा है कि कारपोरेट और संस्थागत भ्रष्टाचार से निपटे बिना किसी व्यक्ति के खिलाफ सुविधाजनक कार्रवाई से कुछ भी बदलने वाला नहीं है।
इसीतरह हमने सच उजागर करने के लिए महत्वपूर्ण नेताजी के दस्तावेज सार्वजनिक करने की ममता बनर्जी की पहल के लिए उनका आभार भी माना है।यही काम अब देश के प्रधानमंत्री करने की ऐलान कर चुके हैं तो हम उसका भी स्वागत करते हैं।
हमारे पाठक भली भांति जानते हैं कि तीनों नेताओं के राजकाज के बारे में हमारी राय क्या है।
अब यह मान ही लेना चाहिए कि जेपी पर हम बहसन भी करें तो सच यह है कि भारत में अमेरिकापरस्त ताकतें दरअसल इंदिरा गाधी की तानाशाही के खिलाफ नहीं,समाजवादी विकास माडल और कल्याणकारी राज्य के विरुदध एकजुट हो गयी।
आपातकाल लागू करके जनता के सारे हकहकूक निलंबित करने की ऐतिहासिक भूल के जरिए इंदिरा गांधी ने ही भारत में फासिज्म का सिंह दरवाजा खोल दिया।1977 में जनता सरकार में संघी वर्चस्व और सभी बुनियादी संस्थाओं में मसलन मीडिया पर संघ की घुसपैठ का नतीजा यह केसरिया सुनामी है।
संघ परिवार के समर्थन से फिर सत्ता में वापसी के बाद इंदिरा गांधी ने देवरस जी के साथ मिलकर जो हिंदुत्व का अभियान चलाया,उसीका परिणाम सिखों का नरसंहार है।
अस्सी का दशक भारत के इतिहास को अंधकार युग में ले जाने का इतिहास है,जब मंडल कमंडल कुरुक्षेत्र में हिंदुत्व का पुनरूत्थान हो गया और भारत में स्वतंत्रता के आंदोलन का नेतृत्व करने वाली कांग्रेस के साथ साथ भारतीय कम्युनिस्ट आंदोलन का भी अवसान हो गया।
सिखों के नरसंहार से लेकर गुजरात के नरसंहार तक धर्मोन्माद भारत देश के शास्त्रीय संगीत का स्थाई भाव हो गया और तदनुसार साहित्य,संस्कृति,कला,समाज,राजनीति और अर्थव्यवस्था, राजनय, राष्ट्रीयता,कानून व्यवस्था,न्यायप्रणाली और मीडिया का कायकल्प हो गया। ये हालात बदलने जरुरी हैं।
The phenomenon of vertical partition of India all on name of development and religion had began.
I landed in a peaceful city in UP,Bareilly in 1990.The Mandal v/s Kamandal broke in and religious nationalism overlapped inherent pluralism and diversity.Unity and integrity of the Nation India had been at stake.I saw the Babri mosque Demolition campaign shaping in Meerut and I saw the mission being accomplished.KARSEVA began and the climax was Gujarat Genocide followed by Babri Mosque demolition.
My short Novel in Hindi is all about the Economics of Making in!It is about the destruction of economy,small industries and strategic war against humanity and Nature.The Novel was written part by part in Meerut, Bareilly and Kolkata.It was published in a little magzine सामयिक परिदृश्य edited by Vimal Varma. Mr.varma wanted to publish it in book format.Eminent artist Ashok Bhowmik,then based in Kolkata created the cover page,an excellent work of art.The book was never published and Mr.Varma also lost the cover.I have not to say a word on that because Mr.Varma had not resources.But I am sorry for Ashokda and his creation which we lost.
The book has not to be published as I am already excluded from PRINT as well as literature.I have opted to continue the fight online.
I feel the novel should be relevant which was recreated in Bengali and the script is lying Bangla Akademy,Kolkata for almost ten years,unnoticed.
I have read most of the Novel in three videos which I publish today to explain the phenomenon of vertcal partition.Please see.
उनका मिशन:The institution of the religious partition and the Politics of religion
I have dealt with details the phenomenon of the institution of the religious partition and the Politics of religion in this part of the novel which exposes the rule of law and the role of media helping to destroy indigenous production system,the small scale industries
killed for monopolistic profit making which is all about the free flow of foreign capital and foreign interests and the agenda of economic reforms,all about the hindutva agenda.I have tried to expose the rumour mills and the headlines created every time and the truth underplayed,twisted or deleted.
उनका मिशन: the strategy and strategic marketing of blind nationalism based in religious identity!
I this part of the novel I have dealt with the phenomenon of Hashimpuara and Maliyana genocide episodes and the economic ethnic cleansing,the racist apartheid and the hatred campaign launched.How Indian media set the turnaround.I noted the details of the day to day life of journalist which is an eyewitness account.
It is a novel dealing social realism.I have read the most part of it and if I get your response I would read the rest yet another day!
हस्तक्षेप पर आपके हस्तक्षेप का इंतजार है।
कृपया देखते रहें हस्तक्षेप!
हस्तक्षेप करें!
Aesthetics of Social realism:
মন্ত্রহীণ,ব্রাত্য,জাতিহারা রবীন্দ্র,রবীন্দ্র সঙ্গীত!
We have to go back to roots as all the holy men and women in the past spoke love,which is the central theme of Tagore literature which is essentially the original dalit literature in India!
अरब का वसंत भारत में गोरक्षा आंदोलन बन गया है,फिर बंटवारे का सबब!
कब तक हम अंध राष्ट्रवाद, अस्मिता अंधकार और जाति युद्ध में अपना ही वध देखने को अभिशप्त हैं?
# BEEF GATE!Thanks Kejri!Hope not a Gimmick again!
अछूत रवींद्रनाथ का दलित विमर्श
Out caste Tagore Poetry is all about Universal Brotherhood which makes India the greatest ever Ocean which merges so many streams of Humanity!
आप हमारा गला भले काट दो,सर कलम कर दो लब आजाद रहेंगे! क्योंकि हिटलर के राजकाज में भी जर्मनी के संस्कृतिकर्मी भी प्रतिरोध के मोर्चे पर लामबंद सर कटवाने को तैयार थे।जो भी सर कटवाने को हमारे कारवां में शामिल होने को तैयार हैं,अपने मोर्चे पर उनका स्वागत है।स्वागत है।
পুরানো সেই দিনের কথা: Memoirs of a Hindu Daughter of a Muslim Family which gave up BEEF!
আমরা এক বৃন্তে দুটি ফুল-হিন্দু মুসলমান!
Sabita Babu speaks from the Heart of the India,where Dilon kaa Bantwara naa huaa hai naa Hoga.Please share as much as you can to save India!The Real India,the greatest pilgrimage of humanity merging so many streams of humanity!
মন্ত্রহীন,ব্রাত্য,জাতিহারা রবীন্দ্রনাথ,রবীন্দ্র সঙ্গীতঃ দীনহীনে কেহ চাহে না, তুমি তারে রাখিবে জানি গো।
यह कैसी सियासती लड़ाई है मजहब की?बंटवारे की?
Palash Biswas
If Akbar and Jodha could unite India for Mughalia Sultnat,what stops us to unite India for democracy, humanity and Nature full of diversity and pluralism?
A Big Eagle landed at home and the whistling note was so alarming as it is the symbol of Global Order,Free Market Economy,Imperialism and unprecedented Violence!
Do you remember some Razia Zaidi who won Asiad Hockey Gold of India in 1982 in New Delhi?The healthy golu molu girl who was the Goalkeeper of the team and was the Captain of Chak De India Bitia Hockey team in Moscow Olympic?
Their family based in Bijnore and Sabita corrected me that their grand grand father was the police inspector who arrested Sultana Daku,yet another legend.
This family adopted Sabita Babu as their daughter as Razia`s cousin Nigar Zaidi was her closest friend and the entire Khandan gave up Beef for their Hindu Daughter.
Sabita Babu speaks from heart every detail of Hindu Muslim Unity in India which bleeds and Sabita Babu also bleeds and she speaks and her eyes turns into sacred Ganges!Holi Ganga! Mother of civilization!Humanity!
পুরানো সেই দিনের কথাভুলবি কি রে হায়। ও সেই চোখে দেখা, প্রাণের কথা, সে কি ভোলা যায়। আয় আর একটিবার আয় রে সখা, প্রাণের মাঝে আয়। মোরা সুখের দুখের কথা কব, প্রাণ জুড়াবে তায়। মোরা ভোরের বেলা ফুল তুলেছি, দুলেছি দোলায়--. বাজিয়ে বাঁশি গান গেয়েছি বকুলের তলায়। হায় মাঝে হল ছাড়াছাড়ি, গেলেম কে কোথায়--. আবার দেখা যদি হল, সখা, …
Sabita Babu sings this song and we dedicate the song to Indian Peasantry!
Security at ATM countrywide would lose job as surveillane is more than enough!
सविता बाबू पूछती हैं कि बवंडर क्यों मचा है जबकि सरहदो के आर पार साझा चूल्हा अब भी सुलग रहा है।?
मजहब भले अलग हो,हमारे दिल एक है।बंटवारा हुआ है ,दिलों का बंटवारा नहीं हुआ है।दिलों का बंटवारा नामुमकिन है।
हवा एक है।मिट्टी एक है।आसमान एक है।नदियां एक सी हैं। हिमालय इकलौता है।समुंदर भी एक सा है।
गोमांस को लेकर यह बवंडर क्यों और लोग बंटवारा पर क्यों आमादा है?
मिट्टी का रंग एक सा है।मिट्टी नहीं बदलती कंटीली तारों के बावजूद।पाकिस्तानी ड्रामा में भी फिर वही अखंड भारत।दिलों का बंटवारा हुआ तो कुछ नहीं बचेगा।इंसानियत तबाह हो जायेगी।
मेरठ दंगों के ठीक बाद,नौचंदी मेले के दंगाइयोें के फूंक देने के बाद,मलियाना और हाशिमपुरा नरसंहारों के बाद भाईचारा का माहौल जो किसान आंदोलन में देखा,जो मसुलमान और हिंदू किसानों का साझा चूल्हे से पकी रोटियों और सब्जियों का जायका वे लेती रही हैं,वह जायका हर हर महदेव और अल्लाहो अकबर की धर्मोन्मादी गूंज के आर पार वे सरहद के आर पार सबसे साझा कर रही हैं।
Sabita Babu sings yet another Rabindra Sangeet,calling unity,the merger of so many streams of Humanity!
বড়ো আশাক'রে এসেছিগো, কাছে ডেকে লও,. ফিরায়ো না জননী।। দীনহীনে কেহ চাহে না, তুমি তারে রাখিবে জানি গো। আর আমি-যে কিছু চাহি নে, চরণতলে বসে থাকিব। আর আমি-যে কিছু চাহি নে, জননী ব'লে শুধু ডাকিব। তুমি না রাখিলে, গৃহ আর পাইব কোথা, কেঁদে কেঁদে কোথা বেড়াব–. ওই-যে হেরি তমসঘনঘোরা গহন রজনী।। রাগ: ঝিঁঝিট তাল: ত্রিতাল রচনাকাল …
Here You are!
Rabindra Nath voices the Haq Haquk of the untouchables:
দীনহীনে কেহ চাহে না, তুমি তারে রাখিবে জানি গো।
I have posted three videos on eyewitness account of Meerut riots!It is incomplete.I would be posting videos on the impact of riots in Meerut,Bijnore and bareilly very soon.Pl see the videos on UNKA MISSION laso.
Why should the Executive at the Centre become Almighty?
Why should he behave above the constitution,kill the Polity?
Let Me Speak Human!Let Me support Kejriwal for his demand to control Delhi Police!
Kejri is an elected chief minister of an Indian State having landslide Mandate.
If the PM is empowered with the Mandate and Free to use his power,Why a CM is denied to execute the Mandate he got?Why the State and the people of Delhi should be deprived of full power and autonomy,the Constitution provides?
Rapes continue,unprecedented violence continues as Woman is a SEX Slave in the patriarchal society in Manusmriti caste and class hegemony rule and we,the people have ceased to be Social Animal,rather we are political animals devoid of humanity, morality, ethics and armed with money and muscle power,making in!Free flow of foreign capital and foreign interests have reduced the woman to saleable commodity despite her empowerment,despite their executive roles in every sphere of life!
Media,Art,Literature,Culture and Society,mediums and genres should be apolitical,then why we have to care for the political equations?Why we should not speak human?Why everything ends with the Politics?Why all these virtues have to be subjected to subsidence in Marketing Strategies?
This nonsense must stop!
Police should not be accountable to State Govt,why then we boast federal democracy?What is the logic of making separate state controlled by centre which might not ensure the safety of woman?
Palash Biswas
Indian Express reports:
Mind you,the state Delhi is the national capital zone,where citizens including women have to enjoy previleges more than the masses in rest of India.Ironically nowhere else,the women,even those most empowered often raped and killed students from North East lynched,workers attacked and the Chief Minister feels helpless because the police is not accountable to the state government and the centre uses the police as it likes.
This nonsense must stop!
Even after the controversial legislation after Nirbhaya Rape and Murder that the Rapist should be hanged,nothing has changed hitherto!
Indian Woman is treated as Sex Slave irrespective of her caste,religion or race or status!Without rooting out the patriarchal society rapes would never stop and Indian society itself happens to be uprooted and gets the roots in the free market economy wherein Woman is reduced to the status of commodity on sale!
We are degenerated,decultured people devoid of ethics and morality,tradition whatsoever! Religion does not relate to faith or morality or ethics.It is reduced to politcs only.It is reduced to power politics equations acconting for violence unprecedented and holocaust unabated.
Thus ,women is quite unsafe at home,working place,public place anytime anywhere round the clock as relation mean nothing these days ie Mother and Son,Brother and Sister and Father and Daughter.
This decline of humanity and civilization is said to be development and empowerment!
Indian Express reports:
www.channelnewsasia.com/...delhi-reels.../2199294.ht...
11 hours ago
NEW DELHI: A toddler and a five-year-old girl were raped in separate attacks in ... was lured to a neighbour's ...
With repeated cases of rapes of minors coming to light in the national capital, Delhi ... Arvind Kejriwal ...
I have nothing to do with APP,Kejriwal or its politics.But I support Kejri while he asks that the police should be accountable to the state government,Mind you,he heads that government as he is elected Chief Minister with a landslide mandate!
Let me quote from DR,Ambedkar`s maiden speech in the constitutional assembly which was debating the future of India while finalizing the framework of Constitution!The resolution was moved by the interim Prime Minister Jawahar Lal Nehru and the house was presided by Dr.Rajendra prasad.
Thus,Babsaheb spoke on the union of states and the centre!
I should like to invite your attention to Paragraph 3 of the Resolution, which I think (13/10) is very significant and very important. Paragraph 3 envisages the future constitution of India. I do not know what is the intention of the mover of the Resolution. But I take it that after this Resolution is passed, it will act as a sort of a directive to the Constituent Assembly to frame a constitution in terms of para. 3 of the Resolution. What does paragraph 3 say? Paragraph 3 says that in this country there shall be two different sets of polity, one at the bottom, autonomous Provinces or the States or such other areas as care to join a United India. These autonomous units will have full power. They will have also residuary powers. At the top, over the Provincial units, there will be a Union Government, having certain subjects for legislation, for execution and for administration. As I read this part of the Resolution, I do not find any reference to the idea of grouping, an intermediate structure between the Union on the one hand and the provinces on the other. Reading this para, in the light of the Cabinet Mission's Statement or reading it even in the light of the Resolution passed by the Congress at its Wardha session, I must confess that I am a great deal surprised at the absence of-anyreference to the idea of grouping of the provinces. So far as I am personally concerned, I do not like the idea of grouping (hear, hear) I like a strong united Centre, (hear, hear) much stronger than the Centre we had created under the Government of India Act of 1935. But, Sir, these opinions, these wishes have no bearing on the situation at all. We have travelled a long road. The Congress Party, for reasons best known to itself consented, if I may use that expression, to the dismantling of a strong Centre which had been created in this country as a result of 15U years of administration and which I must say, was to me a matter of great admiration and respect and refuge. But having given up that position, having said that we do not want a strong centre, and having accepted that there must be or should be an intermediate polity, a sub-federation between the Union Government and the Provinces I would like to know why there is no reference in para. 3 to the idea of grouping. I quite understand that the Congress Party, the Muslim League and His Majesty's Government are not ad idem on the interpretation of the clause relating to grouping. But I always thought that, — I am prepared to stand corrected if it is shown that I am wrong,—at least it was agreed by the Congress Party that if the Provinces which are placed within different groups consent to form a Union or Sub-federation, the Congress would have no objection to that proposal. Ibelieve I am correct in interpreting the mind of the (13/11) Congress Party. The question I ask is this. Why did not the Mover of this Resolution make reference to the idea of a Union of Province's or grouping of Provinces on the terms on which he and his party was prepared to accept it? Why is the idea of Union completely effaced from this Resolution? I find no answer. None whatever.
Babsaheb spoke earlier in the same speech:
I must confess that, coming as the Resolution does from Pandit Jawaharlal Nehru who is reputed to be a Socialist, this Resolution, although no controversial, is to my mind very disappointing. I should have expected him to go much further than he has done in that part of the Resolution. As a student of history, I should have preferred this part of the Resolution not being embodied in it at all. When one reads that part of the Resolution, it reminds one of the Declarations of the Rights of Man which was pronounced by the French Constituent Assembly. I think I am right in suggesting that, after the lapse of practically 450 years, the Declaration of the Rights of Man and the principles which are embodied in it has become part and parcel of our mental makeup. I say they have become not only the part and parcel of the mental make-up of modern man in every civilised part of the world, but also in our own country which is so orthodox, so archaic in its thought and its social structure, hardly anyone can be found to deny its validity. To repeat it now as the Resolution does is, to say the least, pure pedantry. These principles have become the silent immaculate premise of our outlook. It is therefore unnecessary to proclaim as forming a part of our creed. The Resolution suffers from certain other lacuna. I find that this part of the Resolution, although it enunciates certain rights, does not speak of remedies. All of us are aware of the fact that rights are nothing unless remedies are provided whereby people can seek to obtain redress when rights are invaded. I find a complete absence of remedies. Even the usual formula that no man's life, liberty and property shall be taken without the due process of law, finds no place in the Resolution. These fundamental rights set out are made subject to law and morality. Obviously what is law, what is morality will be determined by the Executive of the day and when the Executive may take one view another Executive may take another view and we do not know what exactly(13/8) would be the position with regard to fundamental rights, if this matter is left to the Executive of the day. Sir, there are here certain provisions which speak of justice, economical, social and political. If this Resolution has a reality behind it and a sincerity, of which I have not the least doubt, coming as it does from the Mover of the Resolution, I should have expected some provision whereby it would have been possible for the State to make economic, social and political justice a reality and I should have from that point of view expected the Resolution to state in most explicit terms that in order that there may be social and economic justice in the country, that there would be nationalisation of industry and nationalisation of land, I do not understand how it could be possible for any future Government which believes in doing justice socially, economically and politically, unless its economy is a socialistic economy. Therefore, personally, although I have no objection to the enunciation of these propositions, the Resolution is, to my mind, somewhat disappointing. I am however prepared to leave this subject where it is with the observations I have made.
The Panchjanya cover (left); Dadri victim Mohammed Akhlaq (right)
Slamming writers who have returned their awards in the wake of the incident in Dadri where a man was lynched over beef rumours, RSS mouthpiece Panchjanya, in its latest edition, has carried a cover story saying the Vedas order the killing of "sinners" who slaughter cows.
It alleges that madrasas and the Muslim leadership teach Indian Muslims to hate the country's traditions. "Akhlaq (the Dadri victim) perhaps slaughtered a cow under the influence of such bad deeds," it states. Questioning the silence of writers, it asks them why they have been quiet on this issue.
"Veda ka adesh hai ki gau hatya karne wale pataki ke pran le lo. Hum mein se bahuton ke liye to yah jivan-maran ka prashn hai (Vedas order killing of the sinner who kills a cow. It is a matter of life and death for many of us)," states the article 'Is Utpat ke Us paar' (The other side of this disturbance)' by Hindi writer Tufail Chaturvedi who edits the journal Lafz. Tufail is the name Vinay Krishna Chaturvedi uses.
"Cow slaughter is such a big thing for us that for hundreds of years our ancestors have staked their lives to prevent it and counter the killers.There are hundreds of such occasions in history when Muslim invaders thrust beef into our mouths to convert Hindus into Muslims," it reads.
Speaking to The Sunday Express, Chaturvedi cited several instances of Vedas prohibiting cow slaughter. "30.18 of Yajurveda says 'hand over capital punishment to those who kill cows'," he said, adding that "Gau-hatya Hinduon ke liye maan bindu hai (Cow slaughter is an issue of honour for Hindus). Muslims who commit such acts today are converted Hindus of Indian origin. It is important for social harmony that we respect faiths of each other."
In the article, Chaturvedi takes a swipe at writers who returned their awards after the lynching of Akhlaq: "Aapko Akhlaq dwara ki gayi gau-hatya nahi dikhayi di (You overlooked the cow-slaughter by Akhlaq). You did not consider that in the entire reporting of Akhlaq's death, there is no mention of Akhlaq's enmity with anyone in the village)".
Claiming that the killing was a "natural reaction" to the "sin" of cow slaughter, the cover story turns to Isaac Newton to state "Newton had propagated the theory of natural reaction to any action in 1687. Aap log yah nahi dekh paye ki aisi soch ke samaj men rahne wala Akhlaq itne bhayanak parinam dene wale paap ke liye utsuk kaise ho gaya (you could not consider that how did Akhlaq, living in a society with such feelings (for the cow) become eager to commit a sin that invites such dreadful consequences)."
It goes on to say that "if you do not respect the feelings of 80 per cent majority", then how can "such reactions be prevented".
The article claims that society does not consider those "who kill the sinner who have slaughtered a cow from the perspective of advocates of appeasement". The society "glorifies and remembers" such persons "martyred to prevent cow-slaughter", it states.
Describing Indian Muslims as Hindus who have been "converted", it states: "Who has taught the converted Indians to hate their origins, reject the traditions of centuries? After all, all Muslims, including Akhlaq, were Hindus until a few generations ago. Uske purvaj bhi usi tarah gau-rakshak thhe jaise gau-hatyaron ko dandit karne wale asankhya vir hain. (His ancestors were cow-protectors like the countless brave persons who punish those who kill cows). From where did these converted people gather so much hatred that they became cow-slaughterers from cow-protectors?"
Chaturvedi has named Muslim religious leaders who he claims have supported cow-slaughter and has questioned writers for never condemning "these wicked persons".
Underlining the significance of cows for Hindus, the cover story states that the 1857 revolt was triggered only after the order of uncapping cartridge greased with beef.
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Now many leaders are asking us why we didn't return this award when Emergency was imposed in 1975 or during the anti-Sikh pogrom of 1984, the Mumbai riots of 1992 or Muzaffarnagar riots of 2013. Those were communal riots. The fact is that no writer can be directed about when he should express his resistance. I was just 23 years old in 1975.
Even at the time, not only I, but several other writers of eminence had lodged their protest through their compositions. Many names come to mind immediately: Baba Nagarjuna, Bhavani Prasad Mishra, Mahadevi Verma, Agyeya, Phanishwarnath Renu, to name a few. Along with others, I got the Sahitya Akademi award just a few years ago. How could we have returned it at the time?