Wednesday, June 06, 2007

28th May 2007: Program at Mechi bridge


28th May 2007: Program at Mechi bridge
In protest of the general mock election on 28th May 2007 in Bhutan, National Front for Democracy-Bhutan (NFD-Bhutan) organized a mass Long march to Bhutan. The Bhutanese refugees numbering about 4000 while trying to march to Bhutan where 8 parties alliance/senior citizens/Human rights activist of Nepal were stopped by the Indian security forces at Indo-Nepal border on the Mechi Bridge. NFD chairman Mr. Thinley Penjore, Vice Presidents, Balaram Poudyal, D.B.Rana Sampang and Gup Khilla. led the march. The Indian forces resorted to lathi charge to the leading persons and marchers when they tried to force their way. The scene turned worse when refugee forcefully tried to march forward where the Indian forces started lathi charge and tear gas was thrown on the refugee mass. Mr. Thinley Penjore, Balaram Poudyal, D.B.Rana Sampang and Mr. D.P.Kafley (a Bhutanese refugee Human Rights activist) along with many refugees were injured seriously. A team of supporters led including MP and MLA who came from Delhi to express solidarity was stopped at Panitanki by the Indian forces and without meeting, the refugees were returned back. The forces also arrested around 28 refugee women (who were released next day) and man. Those injured were treated in Kanchanjunga hospital in Birtamod/ Dhulabari Health Post and Mechi Zonal Hospital in Bhadrapur. The bullet injuries were taken to BP Koiralla Hospital in Dharan. Rest of the refugees was in Dharna in the middle of the bridge. The Nepal Red Cross Society (NRCS), Jhapa branch had provided the first aid treatment to the wounded and injured. 80 persons had the First Aid treatment and 249 had the basic First Aid treatment. International Council of Red Cross (ICRC) later purchased the medicine and handed over to Mechi Zonal Hospital for distribution to the injured and referral cases since the UNHCR have denied providing the medical treatment through its Implementing Partner AMDA Nepal. The local people provided food and water. 29th May 2007Indian Security forces first lathi charge and later opened fire at Mechi Bridge. More enforcement of refugees poured in from various camps although there was strike and no movement of vehicles in Jhapa. Again, the refugees tried to push their way. Seeing the uncontrollable mob, state government of west Bengal imposed 144 Section of IPC. The forces resorted to firing and throwing tear gas. In retaliation, refugees also threw stones at the forces. In the firing 9 refugees were bullet injured and one a student Saha Bahadur Sewa died on the way to the hospital. 39 activists were sent to Mechi Zonal Hospital, Bhadrapur.

Reportedly, many Indian security forces were also injured. The situation remained very tense. Inspector General of Police (North Bengal), superintendent of police Darjeeling, DIG of SSB, District Magistrate of west Bengal visited Panitanki, had talk with National Front for Democracy, Bhutan leaders and requested to lead the Peaceful program than throwing stones and harassing the administration and to lift the barricade of International boarder. They also agreed to release arrested 2 females and 14 boys and spokes person of NFD, Mr. Narad Adhikari. 2 Nepali supporters and two Bhutanese boys will not be released as allegedly violated the law. Most of the participants are youths. To day also refugees decided to spend the night on the bridge. This is not the first time that Indian government prevented Bhutanese refugees going back to Bhutan through India, as it is the only route but had thwarted numerous such attempts in the past too.

The people of Nepal and the local Nepali Organizations have provided the food, accommodation and Ambulance services to the agitating refugees. Refugees pay their gratitude to all those who were directly and indirectly involved in making this program (Long March Home) successful.
Dignitaries from India like Member of Parliament: Mr. Brigbhusan Tiwari, MLA Dr. Sunilam and other few members were not allowed to reach the program place by the Indian security forces, so they sat for Dharna in Panitanki where they were stopped. The Indian guests came from Delhi and MadhyaPardesh, organize press conference in Bagdogra.
30th May 2007.

A meeting was held at Panitanki, India, between the Indian team lead by District Magistrate of Darjeeling District, Nepalese team lead by the Chief District Officer of Jhapa, 8 parties District representatives of Jhapa, Nepal and the Bhutanese Refugee agitating leaders of National Front for Democracy (NFD) Bhutan on the Long March to Bhutan by the Bhutanese Refugees.
The Indian team has agreed to create the environment of the talk with Bhutan to resolve the Bhutanese Refugee problem within 15 days.
15 activists including Mr. Narad Adhikari, General Secretary of Druk national Congress, are released un-conditionally by 4 pm.
The Appeal to Honorable Prime Minister of India shall be submitted by the District Magistrate.
The agitation shall be suspended for 15 days with immediate effect, 30th May 2007
May 31, 2007

Outcome of the Tripartite meeting at SSB (Sima Surakthsa Bal) camp at Panitanki, Indian Check-post Indo-Nepal border convened on May 30, 2007:
After the three days' struggle for long march movement of the Bhutanese refugees residing in Nepal to Bhutan, clashes erupted between the participants of the movement and the Indian security forces on the Mechi Bridge at the Indo-Nepal border Checkpoint, which commenced on May 28, 2007. As the situation became tense following curfew at the border a proposal for a tripartite dialogue was proposed by the Indian side to the CDO Jhapa, Shri Jaya Mukunda Khanal along with NID SSP Mr. Min Bahadur KC and Nepal Police SP, Mr. Yogendra Katwal. As a result, the Refugee Concern Committee Jhapa, NFD-Bhutan leaders, eight party delegates of Jhapa District led by the CDO, was held at the Indian side of the SSB camp.

Outcome of the dialogue:

The Indian side felt the Bhutanese peaceful program having gone beyond control, which had compelled SSB to take up action to charge battens and later tear gas extending to firing to disburse the peaceful marchers citing their responsibility on duty. The peace marchers were described as violent by the SSB and as many as 15 people were detained under charges of 144 Indian Penal Code during the operation.

We feel that it is a successful program and hope for India's involvement in this process. The refugees have respected the leaders decision to suspend the agitation for 15 days. The "Long March Home" has crossed the Mechi Bridge and is halted at Darjeeling for 15 days.

Deeply pay our condolences to the family of the deceased activist and pray for the speedy recovery of all the injured and wounded.
PFHRB request all the sympathizers and well-wishers of Bhutanese movement to pressurize the Indian Prime minister and foreign minister of government of India, New Delhi to allow the Bhutanese refugees to go back home as they came to Nepal to seek asylum through India.
Thanks,
D.P.Kafley,
General Secretary, PFHRB.


Sunday, June 03, 2007

Seoul Diary: May 2007:By Mohiuddin Ahmad

Seoul Diary: May 2007
By Mohiuddin Ahmad
ARENA Fellow; Visiting Professor and Co-Director, MA in Inter-Asia NGO Studies (MAINS), Sungkonghoe University (SKHU), Seoul. Contact:
mohi2005@gmail.com


Faculty meeting
An extended faculty meeting of MAINS was held on 3 May where we discussed programs for summer and autumn quarters. A work plan for a “regional school” in the summer quarter on Democracy and Democratization in Asia was also discussed. I also presented a draft of a five-year proposal for MAINS for discussion. These are to be finalized by ARENA.
Each MAINS student is to write a thesis and submit it at the end of the course. It was agreed to share responsibility of supervising thesis writing of the students. Accordingly students were ‘distributed’ among the following faculty members. This may change depending on the availability of more supervisors.
Jin Young Jong (2): Ik-su, Pinpaka
Songwoo Hur (1): Mafuja
Hee-Yeon Cho (2): Jessica, Nay Tun
Francis Dae-hoon Lee (2): Nur, Manda
Park Gyang Tae (2): Nilani, Badrul
Mohiuddin Ahmad (3): Na, Bono, Mamun
We also discussed how involve ARENA Fellows in MAINS in different capacities. One option is to bring relevant Fellows for specific number of days or weeks to conduct courses or parts thereof. Another field of engagement would be to request Fellows to be “external mentor” for guiding thesis writing. However, the faculty-in-charge will have the main responsibility.
We had our regular faculty meeting on 31 May. We mainly discussed issues related to the summer regional school on Democracy & Democratization in Asia that starts from 2 July. We are planning to have an intensive one week course outside Seoul where ten selected Korean activists will join twelve MAINS students. The program has been planned, among others, in eight thematic sessions, each to be facilitated (lecture plus steering discussion) by invited lecturers/ARENA Fellow.
I proposed few points as criteria for selection of students for the coming year, which would be discussed in the extended faculty meeting in June. I suggested the following.
Social movement background: working experience with relevant organizations including NGOs; engagement with social movements at local, national or global level; fresh graduates with pro-people engagement during their campus life (student movement).
Proficiency in English: Acceptable standard of spoken and written English; standard proficiency tests internationally acceptable and/or interview by a designated referee (ARENA Fellows in respective countries).
Integrity: Past record; high ethical standard of personal integrity.
Behavior: Capacity to interact and socialize; flexible to cross-cultural environment; respect for other cultures; leadership quality (acceptability).
Studentship: Candidates are expected to be “fulltime students”. It is likely that many of them are to resume study after a long gap (interrupted by paid job or movement). The willingness to resume studentship and commitment to that is important.
Life experience workshop
This is a regular program, though non-credit, where students and invited guests share their experiences of life and vision. On 3 May, one of the early birds of ARENA and the Dean of the MAINS, Oh Jae Shik was present and enthralled the audience with his interesting and emotional talk.
I know Oh Jae Shik since August 1996 when we met first at Viengtai Hotel, Bangkok, in a meeting along with Sabur, Muto Ichio and Israel Batista. Sabur is an old friend and my former colleague in BRAC. He was the Coordinator of ACFOD since 1986 until he quit it in June 1996. When I entered the hotel, I found them struggling to prepare a brochure for a new organization named Asian Resource Foundation (ARF) which Sabur wanted to launch. I volunteered to prepare a draft brochure and we finalized it in one hour.
Oh Jae Shik opened his heart and shared some his precious moments from his rich treasure of memoirs. He made several references to one of his early days' mentor and emphatically said: we must not ask questions in a wrong way. Most people ask why you are poor. That's wrong. Turn around the question and ask, why you are rich and how.
On 31 May, Dong-Choon Kim, Standing Commissioner of the Truth and Reconciliation Commission, Korea, spoke as a guest speaker. In fact, he is a professor of sociology at SKHU and has been working as a Commissioner in (TARC) since 2005. He made a presentation on “The Collective Memory of the Massacres during the Korean War and Historical Clarification in South Korea”. He mentioned that the Korean War of 1948-51 was a war in which the percentage of civilian deaths was higher than any other war in the twentieth century. The lowest estimate puts the number of civilian deaths at more than two million. The core question is how to deal with the past. According to him, the victims are so traumatized that they have become passive. He concluded that the process of listening to the victims is also a process of healing their wounds.
Discovering Gyeongju
Prof Lee Jong-Ok teaches in the Catholic University of Daegu. She is Co-Chair of ARENA. She has been planning to invite me for a talk. The moment arrived as per our mutual convenience. She arranged an international workshop. There would be presentations by an Italian and a Korean. I am the third presenter. To make it more 'international', she requested me to bring one my students as a presenter. We decided to include Jessica, my student from Philippines, in the list.
It was earlier agreed that we would be tourist on the first day and become workshop participants on the following day. Jung-Ok suggested us to arrive Gyeongju on 6 May, tour around and attend the workshop at Daegu University on 7th.
Jessica and I took a train from Onsu at 0645 and then changed to a faster train en route to Gyeongju that took over our hours. We were received by Im, a student of Jung-Ok. We had to spend half an hour to find an appropriate restaurant, as Jessica wanted to eat fish. Another student of Jung-ok named young joined us with a jeep. After launch, we checked in a hotel. Jessica had a mixed feeling about the hotel room. It was too good compared to the apartment where the students live and it's only one night she could stay here. So she asked Im to take her photo while lying on the bed.
We first went to see the Bulguksa temple. It's a UNESCO World Heritage Site. It was first built in 535 A.D. and was enlarged in 752. It's a testimony of the Silla architecture and the depth of the Buddhist faith of that time. Most of the wooden buildings have been rebuilt over the centuries, while the stone bridges and stairways and pagodas are original.
While returning from the main pagoda, we saw many small pieces of stones and bricks at one corner, which people use to put in order in the form of miniature tower, one on top of the other, and make some wish. I also did it and wished good health of my family members.
Our second target was Gyeongju National Museum. We saw specimens of earthen, stone and metal works of the Silla period and before. These are quite similar to those found in many places I visited, such as, Moinamoti (Bangladesh), Mahen-Jo- Daro and Taxila (Pakistan).
Then we proceeded to Tumuli Park to see royal Silla tombs from the pre-unification era. The park contains 23 of the more than 200 royal tombs found in Gyeongju. We had an opportunity to enter one tomb, which is open for visitors. I could imagine how the huge tombs were constructed and precious jewels were arranged in them. These are different from the pyramids in size and shape that I saw in Egypt and Mexico. Gyeongju tombs are much smaller in size, are earthen mounds from outside and half-circle shaped. These have green grass cover and look like small hills.
After a buffet dinner, we went to see the Bamun Lake. The lake is located very close to some deluxe hotels including ours. There were many duck-shaped manually driven boats. We rented one and had a ride for about half an hour. After we returned to the hotel, Im interviewed us with a structured questionnaire that was part of his assignment given by Jung-Ok.
In the following morning, we passed by the Chemoseongade Observatory on way to the university. This observatory is a 7th-century bottle-shaped stone structure and is one of the oldest known existing observatories in Asia.
We reached the campus at around 11, which was a long drive from Gyeongju city. We had lunch in the university cafeteria. Our workshop started a little after 1 PM. Jung-Ok moderated the session. She also summarized our talks in Korean. The title of my presentation was “Debt Trap-Death Trap”. One colleague of Jung-Ok was a designated discussant. It was a lively session and some students asked questions at the end. Then we had a photo session with the students. After a quick dinner, we left Daegu.
ARENA program meeting
Two meetings were held in this month, on 8 and 22 May. In the first meeting on 8 May, Jiyoung presented an overview of the Marriage Migration in Asia (MMA) project and an overview of the workshop that was held in Hanoi in April. Jim and Toshiko presented a draft on the Asia-Latin America program that is now in a proposal-writing stage. Chang Hee-won has already started a program on human rights to peace (HRP). She is sick and could not attend the meeting. Alex expounded preliminary ideas about proposed research and linkage between Asian scholar-activists with Asian Diaspora based in the US, where he intends to address the issue of race. We had a feeling that it should be developed into a full proposal. I gave a briefing on MAINS. It seems that at present three ARENA programs are ongoing, the MMA, the MAINS (in collaboration with SKHU) and the HRP. We hope to prepare proposals and go for two more programs (Asia-Latin America and the one to be developed by Alex). The work seems seriously constrained by lack of adequate fulltime staff and fund.
I could not attend the second meeting on 22 May because of some personal engagements.
Curriculum development workshop
Earlier we planned a curriculum development workshop for MAINS. Prof. Massaki Ohashi of Keisen University, Tokyo, arrived on 13 May. He is a very good friend of mine and took good care me while I was in Japan last year. He is a regular visitor to Bangladesh and dropped in my apartment in Dhaka several times. So I wanted to give him a “red carpet reception” at Gimpo airport. I ‘inspired’ Prof. Lee Seejae to bring his car to the airport. He agreed. It was not necessary. As it was earlier decided that Ohashi would stay with me, it might be difficult for him to find my apartment at night. So I wanted to receive him at the airport.
Earlier Seejae told him that we would have dinner together and then go to Gimpo. I was waiting and waiting, as Seejae was supposed to come or call me at around 6 in the evening. At 7 o' clock I tried to call him and found that there is no sound in my cell phone. I cannot call anybody. Then I decided that I might go to Gimpo alone and I was checking the subway map how to go there. I have a spare battery for the cell phone. I changed the battery and instantly received a call from Francis. He told me that Seejae had been frantically calling me for last one hour. He was very worried. He asked Francis to call a student to come and check my apartment, as they are aware of my ‘heart’ condition. Then the contact was established with Seejae. He came to my apartment at around 8 PM. We talked for about an hour and went to Gimpo. On the way, Seejae lost the direction twice, but we reached in time. We brought Ohashi to my apartment.
I prepared a bed for Ohashi on the floor. Yi Ki-ho, research professor of SKHU, ‘donated’ the bed, good enough for two persons. These are all new and never used before. He said that I could keep these for other guests who may come in future.
On 14 May, Francis Loh joined. We had a brief session at ARENA office reviewing MAINS program, curriculum, proposed courses for summer and autumn quarters and inter-institute collaboration. Ohashi agreed to pursue collaboration between Sungkonghoe and Keisen University and proposed MAINS to be an entry point.
On 15th morning, Dessa knocked my door. She took a night flight from the Philippines. She managed to find my apartment with the help of the driver. Then we proceeded to SKHU. Ohashi gave a lecture on Japanese ODA and NGOs/NPOs to MAINS students in a scheduled class on Globalization and Social Movements. Few students from the NGO faculty also joined. He presented some striking data. For example, total budget of all NPOs in Japan is less than that of one big NGO in Bangladesh.
On 16th night we had a short briefing session with Dessa and Farid in the hotel lobby at Gwangju on MAINS curriculum as they were not present in our discussion on 14 May. On 17th morning we met again and continued discussion. One important issue we discussed and agreed was to have external ‘mentors’ from amongst ARENA Fellows to guide MAINS students in thesis writing. This necessitates interested ARENA fellows to volunteer, one for each student, whose research topic is of interest to the concerned Fellow.
Shakespeare versus Tagore
In the afternoon of 14 May, we (Ohashi, Francis Loh, Francis Lee and I) had a meeting with other concerned faculty members of SKHU at my office. Among them were Prof. Jin Young Jong (Co-Director, MAINS and Director, Center for Human Rights & Peace), Cho Hee-Yeon (Director, Institute for Study of Democracy and Social Movements-ISDS), Yi, Ki-ho (Research Professor, ISDS) and Songwoo Hur (Research Professor, ISDS). Discussion mainly centered round prospect of future collaboration between Sungkonghoe and Keisen. Ohashi mentioned that he would explore possibility of exchange among students and faculty members. Possibility of co-hosting regional school was also discussed. He emphasized that a MoU should be in place between the two schools of these two universities as soon as possible and other formalities can follow.
We then went for a dinner. Vice-President of Sungkonghoe University also joined. Along with food were Se Ju and Magkoli. Jin’s eyes started becoming pink, and while talking, he was flying high. It was perhaps a Se Ju Syndrome. Probably I was also ‘contaminated’. So we had a long duel of dialogue. Francis Lee later termed it as a conversation between Shakespeare and Tagore. It may be mentioned that Jin studied English Literature. Francis Loh stayed in Cho’s house and Farid was accommodated in a SKHU guest room.
Commemorating Gwangju uprising
On 15 May, we had a quick lunch. Ohashi was preparing to catch an afternoon flight from Gimpo to Haneda. He is super busy and hardly can spare an extra day. We boarded on a bus to Gwangju. Earlier it was decided that we would participate in the Gwangju International Peace Forum and East Asian Human Rights Forum 2007 on May 15-18 at Gwangju jointly organized by the Forum Asia and the May 18 Memorial Foundation commemorating the Gwangju uprising of 1980. MAINS students also joined. The intended objective of the program was to provide a venue for Asian democracy movements a network and to connect Korean and foreign activists, scholars and the families of the victims who made sacrifices in the struggle for democracy.
It was a four hours drive from our campus. We directly went to the memorial hall to join the evening reception. There I met Subodh Pyakurel from Nepal whom I know for over ten years. He is a prominent human rights activist in the region and the current chair of Forum Asia. After that we were lodged in a hotel. In the morning, ARENA had a session on democracy and networking. The panel of speakers included Francis Loh, Mohi, Dessa and Farid. Francis Lee was the moderator.
Francis Loh was the first speaker. He is a Professor of Politics in the Universiti Sains Malaysia (Penang). He talked more about ‘constitutionalism’ and tried to connect it to ‘participatory democracy’. His paper was titled “Key Issues in Democratization in Asia”.
Unfortunately my paper that I sent much ahead of the meeting was missing from the “guide book” prepared by the organizers. Earlier I was encouraged by some writings of my former teacher M. Anisur Rahman and I made a presentation on “Networking Paradigm: Some Key Issues” highlighting a grassroots perspective. I mentioned that development being endogenous is not possible with somebody else’s thinking and knowledge, nor is a relation of equality possible if one feels that knowledge essential for one’s development rests with others.
We spend about twenty-five years of our early life in classrooms and studies shut off from active life, to become ‘educated, wise. Life moves on meanwhile, struggling and moving through challenges and odds. Those who survive the odds must be very able and wise, including the ablest, wisest, most resourceful, even if ‘resource’-less, and creative of all human beings. Yet we have the audacity after these twenty-five years of existence isolated from people’s lives, to stand above them with our educational certificates in our hands, and tell them how they should move, not caring even to learn from them how they have come so far and what their own thinking on issues or concerns to them are.
I emphasized that the role of the networking organizations of that of guardianship or trustee for future generations complies with the existing development paradigm. The role of the networks needs to be redefined. We are too much obsessed with terms like democracy or socialism. The task of social science is to work with popular movements, and help them to articulate their own social visions and link with each other to develop broader popular forums for such articulation.
Rosanna Quesada Dessa from Gender Wave against Violence and Exploitation in the Philippines presented in her typical style, spelling ‘democracy’ by moving her shoulders right and left, saying that sometimes body language could indeed be a very powerful tool for communication. She then presented “A Dialogue about Democracy, Regional Cooperation and Questions”. She invited Francis Lee and our student Jessica to participate in a dialogue with her. She concluded with a nicely composed poem.
Hilmar Farid from Indonesian Institute for Social History tried to provide a synthesis of all our talks and then addressed the issue of networking for democratization. Farid is a new ARENA Fellow whom I met for the first time. He looks like a pop singer and is very friendly.
In the afternoon of 17 May, we had a tour around. We walked a long way inside a bamboo garden only to find a not so interesting mechanized tiller at the end of the walk way. This was a talk of the afternoon. We also visited a Buddhist temple, similar to the Bulguksa temple I saw before at Gyeongju.
Then we assembled at the May 18 Democratic Square, formerly called the Town Square. Processions with banners and festoons with drumbeats started pouring in. There were people of all ages, women and men. This is how the spirit of democracy and struggle is transmitted from one generation to another. At the stage was performing a baoul group singing baoul songs (traditional Bangla mystic songs of sufee tradition). They came from Kolkata (India). They had been here for about three months. Their stage performance was coordinated by a Korean lady who spent few years in Shantiniketon, the school set up by Rabindranath Tagore.
In the morning of 18 May, we went to the cemetery of the martyrs of the 18 May uprising at Unjeong-dong, Bukgu, outside Gwangju city. The security was tight. The President of Korea and the Mayor of Gwangju gave a ceremonial speech. After that many of us walked inside the cemetery where name of the victims were inscribed on pieces of stone along with their photographs. I heard that some two hundred bodies were identified and buried, but many more were missing and possibly were dumped in mass graves by the government of the then military dictator Park Chung Hee. While the President was delivering his speech, we heard demonstrators shouting in the street outside the cemetery. They were giving slogans against FTA and neoliberal policy of the government.
In front of the cemetery is standing a tall and nicely-built sculpture-monument. Two stone pillars with the shape of two hands symbolize the yearning for the May 18 spirit. The egg-shaped sculpture between the pillars symbolizes the mass of human group. This is very similar, conceptually though not architecturally, to our shahid minar (martyrs’ memorial) in Dhaka, which was built to remember the martyrs of our language movement of 1952. I saw some old women in white, with tearful eyes, rubbing the stones with inscriptions about their dear ones. It was a very emotional scene that touched my heart.
The peace forum was an opportunity for me to meet many people from different Asian countries. Francis Lee introduced me to Jintae Jo, Chanho Kim and Mayung suk Cha, Secretray General, International Cooperation Team Director and Executive Director of the May 18 Foundation respectively.
In the afternoon of May 18, the Gwangju prize for human rights was formally awarded to Irom Sharmila Chanu and Lenin Raghuvanshi, both from India. Sharmila has been fasting for last six years protesting against violence of the “security forces” against the people of the Indian state of Monipur. She is now in a hospital under custody and is being fed forcibly. His brother was present to receive the award on her behalf. Lenin works with the dalit (untouchables) in India who are the victims of the worst form of apartheid at the moment. I was happy to see that the award went to genuine hands and not to mega stars in the world of human rights. Lenin’s wife Shruti was also present. They are from Varanasi and works with People’s Vigilance Committee on Human Rights. I told her that I intend to visit their place we use to call Kashi and heard so much about it. When we were bidding farewell to each other, she requested me in Bangla, “Dada, amader barite ashben (please visit us)”.
Two nights with Prof. Cho

I was supposed to share a room with Prof Cho Hee-Yeon at Gwangju. He arrived in the morning of 16 May. We had a brief conversation.
Cho: Mohi, I snore.
Mohi: Then it’s a problem for me.
Cho: If I snore, you tell me to stop; I’ll stop.
The conversation ended there. I was worried. We went to the venue.
We went to bed a bit early, before ten o’ clock. After a while, Cho started snoring; at first in low volume with some rhythm, and not so disturbing. I thought I could survive. Soon he went wild; the volume increased and became stormy. As it went beyond my level of tolerance, I shouted: Cho, stop!
Instantly Cho stopped and silence prevailed throughout the night. In the morning, Cho told me, “Look, didn’t I tell you, if you say, stop, I would stop?” The following night was equally peaceful.
Discussion on micro credit
Prof. Seejae Lee introduced me to Dr. Jeong Soon Ryu at a dinner in March. Her nickname is June. She is the President of the Korea Research & Consulting Institute of Poverty, which is a national counseling network for the poor. Since then we had been connected electronically. Then she invited me to come to her office and give a talk on poverty and micro credit in Bangladesh. We decided about the date and time, afternoon of 23 May. I prepared a paper and mailed it to her. She translated it into Korean. The meeting was arranged at Gaepo Catholic Church. According to her suggestion, I arrived at Godok station and she picked me from there.
The meeting started at around 3 PM. There were 13 participants, 11 women and two men (including me). There I met Prof. Kim Young-Ja of Shikoku Gakin University (Japan) and Kim Mi Joo, Director of Women with Disabilities Arts & Culture Network. Also there were two participants from the Social Solidarity Bank.
Often people get a rosy picture about micro credit. I tried to explain that it is one of the many tools of addressing the problem of poverty. One of the hard realities is that it has long ago reached a stage of saturation, hardcore poor have been excluded and the program has been recycling debt. In Bangladesh and possibly in many other countries, almost four-fifths or more of the NGO budget is spent for staff salary and other ‘overheads’. Very little amount trickles down to the poor.
After my presentation, Mi Joo presented a paper on Women, Development and Micro credit – A Step Forward, MDGs. She is ‘disable’ and came with a specially-built engine-driven wheel chair. But I was charmed by her passion, interest and commitment and certainly she is much more able than many of us with two legs and two hands.
Meeting at UNESCO
While I was in the meeting with June, I got a phone call from Samuel Lee, Secretary General of UNESCO, Korea. He informed me that they would have a meeting at his office with some Korean, US and German participants. Today they would discuss issues related to separated families in Korea. He wanted me to join the session and to know the participants. He also informed me that Oh Jae Shik would also come. I told him that “I am in a meeting and I shall try once this meeting is finished”.
After an hour, I got a second call from Samuel. He informed that they would wait for me until 8 o’ clock and then would go for dinner. My meeting with June’s group was still on. When we finished, it was already seven. June dropped me to the nearest station from where I took subway line no. 2 to reach UNESCO. By the time I arrived, it was few minutes past eight and the session was still on. Samuel introduced me to the audience and I spoke for a minute. I said that I also belong to a divided nation. The difference between us and the Germany and Korea is that they were divided by exogenous forces, while we divided ourselves.
I understood that this is an informal group that meets once a month and discuss one issue. Samuel asked me whether I could make a presentation at the next meeting scheduled on 21 June. I said that I might not be in Seoul around that time. However I agreed to make a presentation in July.
Soon the meeting was over and we went for dinner. We had a Japanese dish called Shabu Shabu that includes beef and vegetables.
Evening party
The life experience workshop of Oh Jae Shik on 3 May was followed by an open-air Bar-B-Q party organized by Prof. Jin Young Jong at one corner of the campus. There was plenty of food and drink. One of my students from Thailand, Pinpaka, was perhaps too fast. She was laughing continuously and seemed to move away from the ground to the sky. She was escorted back to her home. As she was our official photographer, we missed many photos of the subsequent sessions. When the party was over, Jin drove us all to Karaoke near Onsu station. All of us enjoyed. At around 12, we left the Karaoke venue. But the night seemed still young to Jin Young. So another drinking session followed on the walkway in front of a restaurant. This session continued for another hour.
I owed a party to my students. I decided to host it at my apartment in the evening of the day of my last classroom lecture of this quarter. Accordingly 22 May was fixed. Thanks to Bono, Mafuja, Mamun and Pinpaka who took all the trouble to prepare food and bring it to my house. Almost all MAINS Students and ARENA staff and volunteers attended. Among special guests were Manda’s mom Urna. SKHU staff Hyeji also attended. Francis could not join as he was not feeling well.
On 25 May, Manda’s mom hosted a party for Manda’s friends including all MAINS students. I met her at Gwangju where she came as a member of a Mongolian delegation of human rights activists. As expected, Manda prepared a dish with horse meat and more interesting was Chinggis Vodka. I requested Urna to sing a Mongolian song and she and Manda together sang a beautiful song.
An afternoon with Martin Hart
On 28 May, two special lecture sessions were organized at SKHU. I missed the morning session addressed by Patrick Bond, Director of University of KwaZulu-Natal Centre for Civil Society, as I had to go to the hospital for a check-up. His topic was “Linking below, across and against: World Social Forum weaknesses, global governance gaps, and civil society’s political, ideological and strategic dilemmas”.
The afternoon session on “The Korean Economy and Neoliberalism” was addressed by Martin Hart-Landsberg. He teaches Economics at Lewis & Clark College in Portland, Oregon (US). He has traveled to Korea many times and is an expert on East Asia. The way he talked, explained, cited examples and provided statistics was wonderful.
Economists usually love to cite statistics, mostly in a boring manner. He was not boring at all. I found some connectivity between his lecture and my lecture on global finance as part of our curriculum on Globalization and Social Movements. So it was a very useful session for me and I was certainly enlightened.
After the lecture we spent few minutes at ARENA office and then joined Cho Hee-Yeon and Yi KI-ho for a dinner outside the campus. We had Mook Pub, a delicious dish I tasted first time. It’s a soup with acorn and vegetables.
Health is wealth
I am familiar with this axiom since childhood days. I had a routine check-up last week and my condition is stable. My daughter has developed some cardiac problem. She underwent some tests in Dhaka. But she is not happy with the diagnosis. She wants to have a second opinion and have decided to come to Bangkok in June. I’ll join her.
It seems the entire ACIS is sick. Jiyoung has been sick for several weeks and is having oriental medicine. Francis was really sick in the last week. He has flu that may continue for a month. He is also having oriental diagnosis. Our volunteer program officer Chang Hee-won was also sick for some weeks. She is now better. Dessa returned to the Philippines with cough and cold that she embraced at Guangju.
Festival at SKHU
The campus was in a festive mood on the last three days of the month. There were numerous tents put up by students, mostly selling food. There was also open-air concert at the playground. This is a bit similar to what we have in our country in the name of rag day. But the striking difference is, rag days are limited to the final year students and often go wild. At SKHU, it was more participatory and entertaining. I wish MAINS students would put up a stall too, maybe in next year.
Acknowledgement
Ik-su is one of my two Korean students. He has been very helpful. With his help, I applied for a credit card and had satellite TV and internet connection in my apartment. Hyeji helped in procuring the equipments and contacting the service provider for satellite TV (Sky Life). Ik-su also accompanied me to the nearby hospital and helped me to have a medical checkup. I checked lipid profile and blood sugar. Results are satisfactory and my condition is stable.
Prof. Seejae Lee helped to buy a handy camera for me from Japan through the courtesy of his wife. It was bought through internet and was cheaper than in the market.
Francis Lee has arranged a fan for me. It will help me to keep cool during the summer.
Pinpaka, Jiyoung, Jeong Soon Rye and Prof. Jung-Ok provided photographs. Ik-su also gave some technical support.
Tailpiece
In the beginning, Francis Lee inspired me to write diary as a form of communiqué with ARENA Fellows. I liked the idea. I am at SKHU since early March. I regularly receive encouraging feedback on my diary from Korean Fellows and SKHU faculty members. From outside Korea, I have received positive response from many friends and well-wishers. Among ARENA Fellows from outside Korea, Kin Chi, Johan, Ed Tadem, Melani and Arjun have responded so far. I feel inspired and enthused by their mails. I request all not to consider my diary as an activity report of MAINS or ARENA. It’s what I am doing and how. This is very personal. But I like to share my experiences, observations and feelings with a broader audience including ARENA Fellows.

Thursday, February 08, 2007

Message for People's SAARC:Shafquat Munir

Message for People’s SAARC January 13, 2005

By Shafqat Munir

Development Journalist/Researcher
President, Journalists for Democracy and Human Rights (JDHR) Pakistan
Email:
shafmunir@yahoo.com

Dear Comrades,

Paradigm shift in world politics as consequence of 9/11 and arm twisting in the name of globalization under the World Trade Organization made the people of the developing and least developing countries in South Asia more vulnerable to multiple crisis and resource constraints.
Under neo-colonialism, the players of globalization are manipulating world resources at the cost of the poor and the marginalized. They are dictating their terms in the name of trade liberalization and withdrawals of agriculture subsidies under the WTO agreements. Inter and intra state conflicts, particularly Pakistan and India tension, have been costing heavily on the people of the world’s one of the largest regions, the South Asia. Having common heritage, historical linkages and traditional commonalities, the South Asian countries and people share common problems. The major problems are poverty, under development, resource constraints, and crisis of governance, religious fundamentalism and growing threat of HIV/AIDS.
To fight against common enemy, the poverty and under development, South Asian countries particularly Pakistan and India need to join hands to benefit from each other’s experiences, development and peaceful co-existence. But unfortunately both India and Pakistan seem reluctant to opt for a peaceful solution of their conflicts, particularly of Kashmir and now the issue of Baglihar dam.

Comrades,

On stereotype enemy approaches of the establishments of both India and Pakistan, let me share with you of my experience to India when I visited Chandigarh in May 2003. I happened to be at the Chandigarh Pres Club where I reciprocated a speech by the President of the Club. Right from the Attary border crossing to Chandigarh, over 100 Pakistani delegates were given a warm welcome and the atmosphere was so peace friendly that some of the jubilant youth demanded that there should not be any border walls between the two counties. In my speech at Chandigar Press Club I had cautioned against the political and vested interests of our establishments. I still believe that border walls are not the issue, if at they remain these walls in tact, at least, there should be free gates for movement of people across the settled borders without restrictions.
In South Asia, visa regime in Nepal and Sri Lanka is flexible and could be an example for rest of the countries in the region. The visa regime in Bangladesh is at somewhat moderate level but the visa system between India and Pakistan is cumbersome. The two important nuclear nations of South Asia due to enemy image of each other are not roping the tide of opportunities that is lying ahead in case they join hands for the development of the two countries. Only by freeing or relaxing visa regimes, both India and Pakistan could get benefits in coin and kind. But establishments of both the countries do not want that because they fear that it would damage their vested interests. Both the governments announced in newspaper that journalists and development researchers would be given multiple visa entries and that too without police reporting process. But I was not allowed this multiple visa facility. I wanted to reach at the People’s SAARC to join you in Varanasi but I was allowed visa only for Delhi and that too after a long delay that made my travel to Varanasi impossible.

Comrades,

I am sure if today both the establishments and intelligence agencies of India and Pakistan decide not to send their agents for sabotage in each other’s countries, there would be no sabotage activity in either of the countries. You would agree that no common Pakistani or Indian national need to damage interest of their fellow human beings rather they would like to strengthen friendly bonds between the two peoples. The establishments of the two countries should realize that South Asia, one of the most diverse regions on the planet, is fast emerging as the poorest, the most illiterate, the most malnourished, and the most deprived region in the world largely because of Pakistan-India tensions and politics of sabotage and now the terrorism and counterterrorism.
We need to realize also that while the region contains nearly one fifth of humanity, just the increase in its population each year exceeds the total population of the fifty smallest UN member states. If we look at the Mahbub Ul Haq Centre’s Human Development Report on South Asia, we find a devastating picture of colossal human deprivation in South Asia. Nearly one half of the world’s illiterate people and forty percent of the world’s poor live in South Asia: around 500 million people live in absolute poverty; more than one half of adults are illiterate and over one fourth of the total population, 350 million, is unable to access the daily necessity of safe drinking water. Eight hundred and thirty million people have no access to basic sanitation.
Over 400 million people go hungry every day. South Asia accounts for 23 percent of the world’s total population, but its share of the global poor is 40 percent. The adult literacy rate in South Asia is only 48 percent, which is now the lowest in the world. South Asia’s share of world’s total illiterate population is twice as high as its share of the world’s total population. According to a UNICEF study, the worst affected region for malnourished children is South Asia, not Sub-Saharan Africa, despite the much higher GNP growth rate and a more robust increase in food production in South Asia. The per capita GNP of South Asia (US$ 309) is lower than that of any other region in the world. While South Asia contains 22 percent of the world’s population, it produces only 1.3 percent of the world’s income. Women are bearing the brunt of the region’s increasing poverty.
At one hand the extent of human deprivation in South Asia is widespread; on the other hand resources are being diverted to maintaining large armies, modern weapons, and military spending. Pakistan and India are the two among the largest armies in the world. The region spends twice as much each year on the purchase of high-tech arms as does Saudi Arabia. South Asia is the only region where military spending as a portion of GNP has gone up since 1987, although it has declined substantially in all other parts of the world after the end of the cold war.
If we compare global military spending with that of South Asia, we find that military spending in rest of the world declined by about 37 percent from 1987 to 1994, from a peak of US$ 1200 billion in 1987 to around US$ 800 billion in 1994. However, military spending in South Asia during the same period went up by 12 percent from US$ 12.5 billion in 1987 to US$ 14 billion in 1994. Since 1987, military holdings, combat aircraft, artillery ships, and tanks have declined by 1.5 percent globally, but have increased by 43 percent in South Asia.

Dear friends,

This kind of militarization is jeopardizing health, education, environment, food security, access to resources, security of movement of the people and livelihood indicators. We need to unite to reverse this tide of misuse of resources so as to re-diverting them to improve social development indicators.

Let me request you to please demand from this platform, the People’s SAARC;

That the poor South Asian establishments should change their behaviour and thinking. They should focus on security not in military terms but of the security of the people in terms of respect for their fundamental human rights, free movements and more and more livelihood options.
That the leadership in South Asia should not rely on their establishments, military and civil, rather on the people to address the worst form of power imbalances at all levels in our societies.
That we need to lobby for a common South Asia Citizenship.
That there should not be visa restriction for the people of South Asia to move across region. Either visa should be abolished for South Asian citizens or there should be flexibility in grant of visas
That there should be a resource pool that should address issues relating to abject poverty with a view to get it alleviated
That South Asian countries should establish a powerful trading group in the world to take common stands at the World Trade Organization while taking part in negotiations on certain international trade issues
That South Asian countries should rise above petty conflicts and steer their agricultural economies out of the clutches of the multilateral corporations’ monopolistic designs, thus ensuring food security and food sovereignty.
That South Asian countries should have a free media regime, allowing free exchange of each other’s publications and media productions into their countries.

Thanks you very much, Hope to see you soon in any similar gathering.

Shafqat Munir

Monday, November 27, 2006

UDHR - Heroes

UDHR - Heroes

Wednesday, November 08, 2006

Understanding Between Seven Political Parties Alliance and Maoist

Understanding Between Seven Political Parties Alliance and Maoist

Respecting people's aspiration for democracy, peace and progress expressed through repeated historic people's movement and struggles since 1951,

Reaffirming commitments to the 12-point and 8-point agreements, and 25-point code of conduct between the seven parties and the Maoists along with other agreements, understandings, code of conducts and letter sent to the United Nations stating similar perspectives by the Maoists and the Nepal government,

Pledging for progressive restructuring of the state by resolving prevailing problems related with class, ethnicity, regional and gender differences,

Reiterating commitments to competitive multiparty democratic system, civil liberties, fundamental rights, human rights, complete press freedom, rule of law and all other norms and values of democratic system,

Guaranteeing the fundamental rights of the Nepalese people to cast their votes in the constituent assembly polls without any kind of fear,

By putting democracy, peace, prosperity, progressive social and economic transformation, independence, integrity, sovereignty and prestige of the state in the centre-stage and to implement the commitments made by both the sides to hold the election to constituent assembly by mid June 2007 in a free and fair manner, the following decisions have been taken from the meeting of the top leaders of the seven parties and the Maoists today, November 8, 2006.



I. Relating to the Implementation of the Past Agreements

1. Implement all the agreements, understanding and code of conduct signed earlier - fully, sincerely and strongly

2. Form a high-level commission to investigate and publicise the whereabouts of citizens stated to have been disappeared by the state and the Maoists in the past

3. Accelerate the process of returning the houses, land and properties confiscated in the past. Ensure the environment so that displaced people would be able to return to their villages. For this purpose, committees would be formed in districts comprising representatives from both the sides. Complete all these works within one month.

4. Make public announcement regarding the withdrawal of all accusations and charges leveled by the state at the leaders and the cadres of the CPN (Maoist) and release all political prisoners from both the sides.



II. Relating to Management of Arms and Army

In order to hold the elections to constituent assembly in a peaceful, free and fair environment and for democratisation and restructuring of the Nepali Army as per the feelings expressed in 12-point agreement, 8-point understanding, 25-point code of conduct and 5-point letter sent to the United Nations, the following works would be carried out:



Relating to Maoist Army

As per the commitments expressed in the letter sent to the United Nations by the Nepal government and the Maoists on August 9, the combatants of the Maoists would be sent to following cantonments. The United Nations would do the necessary verification and monitoring of them.


Main Camps would be in the Following Places:

1. Kailali, 2. Surkhet, 3. Rolpa, 4. Palpa, 5. Kavre, 6. Sindhuli 7. Ilam. There would be three smaller camps located in the periphery of each of these main camps

All the arms and ammunitions would be securely stored in the camps except those needed for providing security of the camp after the Maoist combatants are sent to the cantonments. They will be put under a single lock system and the concerned side would keep the key of this lock. For the UN to monitor it, a device with siren as well as recording facility will be installed. When there is need to examine the stored arms, the UN would do so in the presence of the concerned side. Prepare the details of technology including camera for monitoring as per the agreement among the Nepal government, the Maoists and the United Nations.
On completion of cantonment of the Maoist combatants, Nepal government would take up the responsibility for providing ration and other facilities to them
The interim cabinet would form a special committee to carry out monitoring, integration and rehabilitation of the Maoist combatants
Make arrangement for the security of the Maoist leaders as per the agreement with the Nepal government


Relating to Nepali Army

1. The Nepali Army would be confined to the barracks as per the commitments of the letter sent to the United Nations. Guarantee that its arms would not be used for or against any side. Keep similar quantity of arms of the Nepali Army in the store, seal it with single-lock system and give the key to the concerned side. For the UN to monitor it, a device with siren as well as recording facility will be installed. When there is need to examine the stored arms, the UN would do so in the presence of the concerned side. Prepare the details of technology including camera for monitoring as per the agreement among the Nepal government, the Maoists and the United Nations..

2. The cabinet would control, mobilize and manage the Nepali Army as per the new Military Act. The interim cabinet would prepare and implement the detailed action plan of democratisation of the Nepali Army by taking suggestions from the concerned committee of the interim parliament. This includes works like determination of the right number of the Nepali Army, prepare the democratic structure reflecting the national and inclusive character, and train them on democratic principles and human rights values

3. Continue the works of the Nepali Army such as border security, security of the conservation areas, protected areas, banks, airport, power house, telephone tower, central secretariat and security of VIPs.



III. Relating to the subjects of the Interim Constitution



1. Relating to Interim Constitution

1. Finalise the interim constitution presented by the interim constitution drafting committee as per the agreements reached today

2. The reinstated House of Representatives would promulgate the interim constitution and the newly formed interim legislature would endorse it.



2. Relating to the Monarchy

1. No rights on state administration would remain with the King

2. Bring the properties of the late King Birendra, late Queen Aishwarya and their family members under the control of the Nepal government and use it for the welfare purposes through a trust.

3. All properties acquired by King Gyanendra by the virtue of him being the King (like palaces of various places, forests and conservation areas, heritage having historical and archaeological importance) would be nationalized.

4. Determine the fate of the institution of monarchy by the first meeting of the Constituent Assembly through simple majority vote.



3. Relating to Interim Legislature (parliament)

The interim legislature would be unicameral of the following type:
There would be 209 members of the seven parties and others who are members of the present lower and upper house (excluding those who opposed the people's movement). Since the Left Front does not have its representation in the current parliament, its representation in the interim parliament would be determined based on understanding.
ii. 73 members from the side of the Maoists

iii. 48 members from among the sister organisations and professional bodies, oppressed ethnic communities and regions and political personalities (to be nominated based on understanding)

(total number: 330)

But those who stood against the people's movement would not be given membership in the interim parliament.

1. The reinstated House of Representatives and National Assembly would be dissolved once the formation of the interim parliament is complete.

2. The people's government, people's court run by the CPN (Maoist) would be dissolved on the day of the formation of the interim parliament.

3. Run the interim parliament as per the political understanding



4. Relating to Interim Government

1. Form the interim cabinet as per the understanding

2. Determine the work division and structure of the interim parliament as per understanding

3. The interim government would work as per the aspiration of the people's movement, political understanding and culture of cooperation



5. Relating to Judiciary

1. Follow the norms and values and concept of the independent judiciary

2. Make the judiciary committed to the aspiration of the people's movement, democracy and interim constitution

3. Institute a constitutional court to finalise disputes regarding the constituent assembly



6. Relating to Constitutional Bodies


1. A new constitutional council will be formed that will include the Prime Minister, Chief Justice and the Speaker of the interim parliament, which will recommend appointments at the constitutional bodies. Such appointments will be based on specific criteria.

2. The appointments in the Election Commission will be completed on the basis of understanding.



7. Relating to Local Bodies


Interim local bodies will be formed in district, city and village level on the basis of agreement between the seven political parties and the Maoists.


8. Relating to Citizenship Problem

Distribute citizenship to all Nepalis who have been deprived of their citizenship certificate before the election of the constituent assembly
Considering mid-April 1990 as the base (cut off) year, all Nepalese citizens who were born before that date and have been continuously living in Nepal since then will be provided with citizenship certificate.

Other provisions regarding citizenship will be according to the provisions mentioned in the law.



9. Regarding the Election of the Constituent Assembly

The interim cabinet will be given the authority to ascertain the date to hold the election of the constituent assembly by mid-June 2007.

The election of the constituent assembly will be based on mixed electoral system. 205 members will be elected through First-Past-The-Post system. 204 members will be elected as per the proportional representation system on the basis of votes won by the political parties. A law in this regard will be made after consultation with the Election Commission.

While appointing the candidates, the political parties should ensure proportional representation of oppressed groups, region, Madheshi, Women, Dalit and other groups.

16 members will be nominated by the interim Council of Ministers from among distinguished persons.

The total number of members of the constitutional assembly will be 425.

Nepalese who are 18 years or above at the time when the interim constitution is promulgated will be eligible to vote.

Monitoring of the election of the constituent assembly will be done by the United Nations.



10. Structure of the State

To end discriminations based on class, ethnicity, lingual, gender, cultural, religion and region and to deconstruct the centralised and unitary structure of the state and to reconstruct it into an inclusive, democratic and forward looking state.
A high level commission will be formed to suggest on the restructuring of the state.

Final decision regarding the restructuring of the state will be made by the constituent assembly.



11. Directive Principles of Socio- Economic Transformation
To end all forms of feudalism, a common minimum program will be prepared for socio-economic transformation on the basis of mutual agreement and they will be implemented.

Formulate policies to implement scientific land reform program by doing away with the feudal land ownership.
To adopt policies that will protect and promote national industries and resources.

To ascertain the rights of the citizens on sectors like education, health, shelter, employment and food security.

Policies will be adopted to provide land and socio-economic security to backward groups like landless, bonded labourers, tillers, Haruwa-charuwa and other such groups, which are socio-economically backward.

To adopt policies to take strict actions against the people who have worked in government positions and have amassed huge amount of properties through corruption.

Prepare a common development concept that will help in socio-economic transformation of the country and will also assist in ensuring the country's prosperity in a short period of time.

Follow policies ascertaining the professional rights of workers and increase investment on sectors like promoting industries, trade and export and increase employment and income generating opportunities.



IV. Relating to the Management of the Conflict Victims
1. Provisions will be made for providing proper relief, respect and resettlement for the family members of the people who have died due to the conflict and for the ones who have been disabled.

2. Provide relief to the family members of the people who have been disappeared on the basis of the report presented by the investigation commission.

3. Carry out special programs to rehabilitate the people who have been displaced due to the conflict; to provide relief in case of destruction of private and public properties; and to reconstruct the destroyed infrastructures.

4. Conduct investigation about those who were involved in gross violation of human rights at the time of the conflict and those who committed crime against humanity. Form a high level Truth and Reconciliation Commission to create an environment for social reconciliation.



V. Miscellaneous

1. A high-level committee will be formed as per understanding to monitor if the agreement have been implemented.

2. The government will take action against anyone involved in acting against the code of conduct, agreement and laws.

3. At the time of the election of the constituent assembly, the political parties will be free to present their policies regarding republic, socio-economic transformation, referendum, election system and other such issues in which an agreement has not been reached now.



VI. Time Schedule

1. To conclude comprehensive peace agreement between Nepal government and the CPN (Maoists) by November 16, 2006

2. That all the Maoist combatants would gather into the camps by November 21, 2006 as stated in 2(1) and store the arms. The United Nations would do their verification and monitoring.

3. As stated in 2(5), the Nepali Army would remain confined in barrack by November 21, 2006, keep the specified number of arms in the store and the United Nations would conduct its monitoring.

4. To complete the interim constitution by November 21, 2006

5. To promulgate the interim constitution by November 26, 2006 , establish the interim legislature and dissolve the House of Representatives and National Assembly

6. Form the interim cabinet by December 1, 2006



Signatories:

Prachanda
Chairman, CPN (Maoists)

Girija Prasad Koirala
Prime minister and president of the Nepali Congress

Madhav Kumar Nepal
General secretary of CPN (UML)

Sher Bahadur Deuba
President of Nepali Congress Democratic

Amik Sherchan
Deputy prime minister and chairman of People's Front Nepal

Bharat Bimal Yadav
Vice president of NSP (Anandi Devi)

Narayan Man Bijukchhe
President of NWPP

C. P. Mainali
Chairman of Left Front

November 8, 2006



Note of dissent by the UML

Agreeing for the implementation of the subjects stated above as all other parties have agreement on those, our party has following differences:

1. The UML believes that the issue of whether to keep the monarchy or not should be determined through the referendum along with the election to constituent assembly

2. The UML believes that it would be most democratic to adopt the proportional system for election to the constituent assembly.

Sunday, October 01, 2006

Declaration adopted at the Satyagraha Conference.

Declaration adopted at the Satyagraha Conference.

Noting that:

The key objectives of the conference are:

· Analyze causes of conflict and violence
· Begin to broaden conversation around Satyagraha
· To examine how to improve impact of the pro-peace movement
· To examine the possibility of setting up a Centre for Nonviolence in South Africa.

Key points raised were:

1. Education

Ø “Value-based education”, together with non-violence and Satyagraha principles must be integrated into school curriculum and programmes.
Ø We must work with educators to develop new non-violent ways of managing children. Their needs to be a Paradigm shift from punishment as the answer, to changing people through love- agape.
Ø Education is key to raising spiritual awareness, which is important as it makes us fearless.
Ø We need to learn from the illustration of how the pioneering and visionary approaches of Gandhi and Mandela set new standards for peace, justice and reconciliation, not only for South Africa and for India but for the world.
Ø Films as educational material are important. It is easy to make a violent film, but quite difficult to make a philosophical film based upon the teachings of Gandhiji and Nelson Mandela.

2. Gender:

Ø We need to have programmes to break down gender stereotypes, which need to find expression in the content and structure of the school curriculum.
Ø We need to address the issues of patriarchy globally because the values we imbibe from our mother and father are the determinants of what kind of society is built.

3. Globalization:

Ø We need to extend Satyagraha to strategize around a response to globalization and international economic exploitation.
Ø We must work with global social movements and strengthen them to keep in check the negative effects of globalization being cognizant of the fact that Global social movements are no match for the ideological propaganda of the global powerful.
Ø With the combination of industrialization and technology, it may be possible to make a truthful anti-structural violence within a needs-based framework, not just a rights-based framework.
Ø Rather than a replacement of the free market, the focus should be on intelligent, principled intervention by government.
Ø Market forces do not exist independently- it functions because people engage in the process. People can use their power to influence the forces that be through disengagement. Non-cooperation can be a powerful tool.

3. Individual transformation:

Ø Gandhian ideals are not only about action, but about individual transformation, and personal search for Spiritual Truth.
Ø The power of meditation and silence is important but we must be mindful that meditation without service to humanity is narcissistic. Action without meditation can be self-serving!
Ø We need to clarify within ourselves whether we are only concerned about the spiritual lessons of Gandhiji or about Satyagraha, for we need a combination of the two to achieve our goals.
Ø Ubuntu needs to govern our lives once more


4. Use of arts to transform society:

Ø We need to promote a change in our mindsets and government policies that promote arts and explore the connection between the arts and peace and the dynamics between the two.

5. International support:

Ø It is time to form an anti-colonialism forum which can assist Satyagraha movements.
Ø We need to seek out the commonalities between oppressed communities and unite to help each other by using our combined voices to get support from bodies such as the UN.

6. Intolerance Discrimination and exploitation:

Ø Religious intolerance needs to be highlighted and exposed.
Ø We need to ensure that the Faith Based Organisations (FBO) and civil Non governmental organizations are brought together and are directly involved in the policy-making process with regard to women and children.
Ø FBO’s must be the conscience of governments.
Ø Encourage communities to testify on behalf of the children whose voices are not heard.
Ø Begin immediately with a longer term approach of ensuring that there is a change of attitudes to child-raising.
Ø Mediators do not solve problems, they establish environments for the disputants to solve their own problems.
Ø If we opt out of a problem situation we deserve what we get. Nothing!
Ø The people of goodwill must speak out



7. Power of Media:

Ø Independent media that reports on what happens on the ground is an important precondition to fighting injustice.

8. Politics:

Ø There is no politics without religion, and no religion without politics.
Ø Lobby national government to expedite the process of enacting important legislations.

9. Youth participation:

Ø Another key recommendation was to ensure that Satyagraha interventions target young people.

10. Demilitarization:

Ø Agreed that there is a need for greater mobilization of communities who will campaign for demilitarization.

It was suggested that we have a small follow-up group to think through how these ideas will work in practice, or raise it in plenary as a key recommendation.

Now therefore:

We, the peace activists from 14 countries and 107 organisations, who gathered in Durban, South Africa from 11- 13 September 2006 to commemorate the centenary of Satyagraha, declare:
1. That the growing economic and political inequality in the world is leading to escalating violent conflict, deepening poverty, disease, environmental degradation and dehumanizing of people;
2. That there is continuing conflict in various parts of the world resulting in loss of life and livelihoods which is particularly affecting women and children;
3. That the exploitation of workers, in particular farm workers, and resources of the world is unsustainable and leads to escalating poverty, the sacrifice of human dignity and places the very future of our planet in jeopardy;
4. That the use of religion, ethnicity, culture and language to create social cleavage resulting in conflict and loss of life, is increasing;
5. That the situation, outlined in paragraph 1 to 4 above, if left unabated will lead to the irreversible destruction of the world
Further that:
I. We understand Satyagraha to be a philosophy informed by the highest standards of ethics and morality and its essence to be:
1. respect for all life
2. tolerance of diverse views and opinions
3. the abhorrence of all types of violence, exploitation, genocide and injustice at all levels and
4. the pursuit of Truth
Accordingly we affirm that:-1. Satyagraha as a tool is more relevant today than ever before,
2. Satyagraha enables solidarity among all people across barriers of ethnicity, class, caste, gender or religion
3. Satyagraha restores dignity to oppressed people and empowers them to establish peace through nonviolent action
4. It is incumbent upon each one of us to rededicate ourselves to the values of Satyagraha, the precepts of Ubuntu, or Ujamaa as guiding principles.
5. These humanist philosophies which reawaken human qualities in each one of us will contribute to the quest to restore the dignity of all humanity
We therefore pledge to take forward the struggle for nonviolence and the peaceful resolution of conflict whether in our own lives, or in our organizations, locally, nationally or internationally by uniting together to work together as participants at this conference to:-
a. establish Centres for Non-Violence based on the principles of Satyagraha and Ubuntu;
b. Lobby for the inclusion of the basic principles of Satyagraha within local regional and international fora such as the World Social Forum
c. Continue our dialogue and
d. Broaden our engagement with organs of civil society to create a global movement for peace and non-violence through Satyagraha, and to work to end injustice, dehumanizing violence, destruction and economic exploitation and oppression of a large section of society.
Acknowledging Gandhiji’s words:
“Willing submission to social restraint for the sake of the well-being of the whole society enriches both the individual and the society of which one is a member”
We acknowledge that tolerance, respect, willingness to listen and submission to higher values of love compassion and justice must guide us and the leaders of nations in the quest for solutions to the many complex problems faced by society at local, regional and international levels.

Report of Conference: Satyagraha –A Pro Peace Agenda

11-13 September held at the Fred Crooks Sports Centre Durban University of Technology

Opened with an interfaith prayer/meditation in the amphitheatre outside the sports hall, conducted by Rev. Ellen O’Brien

First session: ( open to the public- about 400 people attended) was chaired by Mr. Paddy Kearney who explained that the objective of the conference was to recognize Satyagraha as the most important means to solve conflict. It is to be seen as an integral part of the lives of people across the world. More specifically, it is hoped to prepare a Conference Declaration and to establish a Centre for non-violence in Durban
The key objectives of the conference were:

· Analyze causes of conflict and violence
· Begin to broaden conversation around Satyagraha
· To examine how to improve impact of the pro-peace movement
· To examine the possibility of setting up a Centre for Nonviolence in South Africa.

The Vice Chancellor Prof. Goba welcomed the guests to the Durban Institute of Technology and in his address recognized the importance of such a conference and the need for the promotion of nonviolence and peace in today’s violent society.

Deputy Mayor, Logie Naidoo welcomed the delegates on behalf of the City

He emphasized that given the significance of 9-11, it is hoped that a powerful message of a new peaceful world order could ring across the world today. Gandhiji’s message of peace, tolerance and understanding is now more important than ever.

Whilst the celebration of Satyagraha is important, more critical is the underlying message. He argued that a further key challenge is to allow the message of peace to resonate in the continent. In fact the importance of developing Africa as a strong and vibrant economy relies on a foundation of peace.

Satyagraha / Sarvodaya in India by Consul General of India, Mr. Shringla

In tracing the history of Satyagraha movement, he pointed out that this philosophy which struck at the fundamental nature of government depended on the will of citizens. He explained the importance of Sarvodaya (fusing the individual with the greater self or the welfare of all). It is about reconstructing the human mind, and re-orienting human society.

He noted that these two concepts which were developed in SA were popularized in India. He also stressed the strong relationship between India and South Africa, noting that the Prime Minister will be visiting Durban, the first city ever to be officially visited in Africa!

He closed by echoing the sentiments of the Deputy Mayor, stressing the importance of Satyagraha as it relates to Ubuntu, one of the founding principles of Africa, and the need to develop the continent of Africa.

THE CHALLENGE OF SATYAGRAHA by Mr. Hassim Seedat

Speaking about the application and significance of Gandhiji’s humanism, he challenged us to think about how to take Satyagraha further in everyday life. He emphasized the importance of adaptation, and made note of the fact that one of Gandhi’s strengths was that he was able to adapt his methods to new conditions and situations- though it may seem a bit inconsistent, Gandhi had an underlying consistency to what he was doing. Non-violence is not a ready-made device or an easy way out, but demands constant refinement and re-application to the world around us. In the critical years ahead, Mr. Seedat urges us, not to be found wanting.

NEGOTIATIONS – SOME KEY ELEMENTS – HOW DID WE COME TO IT? By Mr. Roelf Meyer

Mr. Meyer argued that various reasons have been put forward from punitive measures by international agencies against South Africa to local struggle and pressure from the people. He argued that the acceptance of the need to have “unconditional dialogue” as common South Africans was the underlying reason for the change.

Mr. Ebrahim Ismail Ebrahim

Mr. Ebrahim argued that it was the Gandhian philosophy that underpinned the struggle against apartheid. The NIC, he noted kept this philosophy alive through the defiance campaigns.

He reflected on the role that former President Mandela played in emphasizing two key principles; majority rule and ensuring that the fears of the white minority were addressed. These laid the foundation for reconciliation during the negotiations process in South Africa.

INFLUENCE OF GANDHI ON THE NON-VIOLENT MOVEMENT IN THE UNITED STATES by Professor Bernard LaFayette

As a student involved in the sit-ins in the US and having gone to jail 27 times, Prof LaFayette reflected on the importance of non-violence which provided a powerful alternative to violence as a means to transformation.

He argued that Gandhiji helped them to understand:
· that we are also part of the problem, and that real change begins with the individual. People need to make a conscious decision that they will withdraw from being part of oppression.
· the need to mobilize communities as a critical tool to achieve transformation
· the importance of intense training of leadership so that they share a common philosophy
· that non-violence must be applied in our organizations. It must be used not just externally but also internally within organisations.
· He noted the need to begin to internationalize non-violence in order to achieve world peace


UNDERSTANDING THE CURRENT CONTEXT: ECONOMIC, SOCIAL, POLITICAL WORLD VIEW AND HUMANIST PHILOSOPHIES

1. THE PRESENT ECONOMIC CONTEXT IN THE WORLD: THE AMERICAN EMPIRE AND THE ENTRENCHMENT OF GLOBAL JUSTICE by Prof. Sampie Terreblanche

In outlining four imperial episodes each of which responded to historical disjunctures, Prof Terreblanche argued that the US has been establishing over the last sixty years international open markets. He argued that a neo-liberal system of rampant capitalism has developed a system of rewards and penalties for all countries, with transnational companies co-opting local elites and penalizing the poor and that there is no room for hope. What is recommended however is the need to question the legitimacy of the global empire.

2. The Socio Political Context of the World by Anil Kumar Nauriya

Mr. Nauriya began by making the observation that Gandhi is to be seen not just as a symbol of non-violence but as a symbol of non-violent resistance.

Whilst over the last 100 years great shifts in the distribution of political and economic power has occurred we are still confronted by issues of hunger and poverty. He argued that the weaker sections of the world community still need to achieve economic independence, and one way to do this is to refuse to collaborate with exploitation. We need to explore the possibilities of initiatives such as the India-Brazil-South-Africa as important mechanism to strengthen South-South co-operation.

3. JULIUS NEYERE’S UJAMAA: WISHING FOR PEACE AND SOCIAL PROSPERITY by Prof. Bukurura

Prof Bukurura argued that Satyagraha and ujamaa are very similar in that they are multi-dimensional and challenged the same ills. For Julius Nyere, ujamaa was a way of life and socialism a state of the mind. Ujamaa was understood to be an all encompassing way to organize people’s lives, with strong and weak individuals each making their contribution. It represented the exact opposite of modern capitalism. In discussion he said that the institution of traditional leaders was abolished after four years of independence in Tanzania, for the sake of national unity and to achieve objectives of ujamaa


Closed Sessions- for delegates only: 311 Delegates came from 107 organisations and from 14 different countries. The discussions centred around the following issues in parallel sessions.

Session One: Role of Spirituality in our Materialistic World where corruption appears to be the norm?

1. Spirituality in the context of universal values – the critical importance of silence as the ground for peaceful dialogue, non-violent action and the ability to pursue truth by Rev. Ellen Grace O’Brien

Starting off with the premise that Satyagraha cannot be separated from spirituality – the truth of our own existence. Spirituality supports and sustains Satyagraha.

O’Brien argued that spirituality levels the playing field. Often disenfranchised and oppressed have spiritual resources which they need to strengthen.

For non- violent practitioners it is critical that:
· We study the philosophy, and its history
· Accept that there are no exceptions to Satyagraha – it is all encompassing
· Have faith in the fundamental witness of life (must believe that Truth and Love will always prevail)
· Demonstrate a willingness to practice self-discipline
“Who you are speaks so loudly, I can’t hear what you say”

To reveal this soul force it is argued, that one of the greatest help is the practice of SILENCE. This practice of silence, she argued:
· allows us to discern right action – illumines the path for each of us
· supports us to live in integrity – consistency with our motives, intentions, thoughts, speech
· fosters a sense of unity which is not sought externally, but discovered within

She stressed that peace and freedom only when found within, can be shared with others.

2. EMPOWERMENT AND ACKNOWLEDGMENT OF DIVERSITY THROUGH THE ARTS Professor Elizabeth Oehrle.


Prof Oehrle argued that the arts enable empowerment and the acknowledgement of diversity. She used two examples to demonstrate this assertion viz. a community art project and a publication.

The Durban-based Ugusa, is a Durban based community arts project that allowed disadvantaged YOUNG persons the opportunity to develop themselves through learning to dance, sing, play music and dramas. It is hoped that the process of self-actualization can happen through these performance genres.

The second example “The Talking Drum” is an example of a publication that acknowledges and celebrates the musical diversity of Southern Africa.

Session Two: Communities living under oppressive Conditions

1. APPROACH OF SATYAGRAHA FOR PROTECTING TRIBAL CIVIL RIGHTS IN INDIA: A SUCCESS STORY by Prof Nagesh Tekale

Prof Tekale presented positive stories of how Satyagraha has been utilized by tribal groups in India. India has the largest tribal population (next to Africa) of 8% of the population, and that of this, only 28% of them are accessible by roads. These groups have no infra structure and no services

In one case implementation of Satyagraha for 48 days had a direct result of an increase of land allotted to them and a promise of support for 5 years. A people’s movement was successfully organized in another place to stop the construction of a development project that would displace thousands of tribals. In another area there was an interesting story about women who banded together and succeeded in changing a village from alcoholism and domestic violence to a state where they have a regulation that anyone caught producing alcohol would be fined 100 rupees, and the alcohol destroyed. Today in the same village Malnutrition has decreased, Schools are functioning properly, children are much happier, and brutality has decreased, production of craft and agricultural activity has brought prosperity to the village, health services are not only accessible, but freely used, Women are getting more respect and the girls a proper education.

2. AUNG SAN SUU KYI: NON-VIOLENT STRUGGLE IN BURMA by Myo Naing: From Free Burma Campaign in South Africa

For the past 44 years, Burma has been under control of harsh bloody military rule.
The Junta closed the country to the outside world, and banned political activates.
August 1988, spontaneous demonstration against the Junta took place, and it was brutally crushed. Eventually the Junta promised to create a civil government- that is to allow elections and then to step down, but they reneged on their promise. The conflict is between the military power of the Junta and the masses. Aung San Suu Kyi, the leader of the people was born in 1945, the daughter of a national hero. Her father was assassinated, and when her mother was dying she retuned to Burma to find her country in turmoil. She emerged as the most articulate and effective leader. She believes that if they use violence, they will simply be perpetuating the damage the Junta has been causing. One must overcome fear, because fear is the most powerful factor in keeping someone from instituting change. She wants the Junta to realize that their true goals are with the people, and to fight is to work against themselves. The 3 steps to disarming the Junta are:

1. Disarm the power and authority of the Junta by educating the masses, and creating a mass movement,
2. Economic disarmament through disinvestments and boycotts by foreign countries
3. To render the army morally groundless.

An obstacle in the non-violent struggle is that the Junta is getting economic support from Asia, and UN resolutions that have been passed are not binding, so they have often been disregarded.

What can the international community do?
Ø send petitions (urge/request) to the UN Security Council to intervene in Burma’s crisis as soon as possible
Ø request the South African Government to actively join the international actors in finding the solution for the Burmese crisis
Ø request Burma’s Junta to unconditionally release Aung San Suu Kyi from house arrest.

3. HUMAN RIGHTS ISSUES AND NON-VIOLENT STRUGGLE OF THE TIBETAN PEOPLE Sonam Tenzing: Representative of Dalai Lama in South Africa

In 1950, Tibet comprised a people and territory, who were acting in an independent manner, recognized by the international community, and active in the world at large on their own. Tibet was annexed by China in 1950. Since this time, the Tibetans have been oppressed by the Chinese regime, and been denied access to services such as medical support. 40 years have elapsed since the last UN resolution, but unfortunately nothing else has happened in regard to the occupation of Tibet.

China denies Tibetans basic human rights and does all it can to repress anything resembling political thoughts/freedoms. There has been increasing curtailment on religious freedoms, and Tibetan Buddhism is in danger of being eroded. Beijing fears the Monk’s ability to mobilize the masses, and consequently makes sure that they disappear, go to jail or face severe government repercussions. China exercises constant surveillance and censorship on the media and also keeps an eye on what images of Tibet get exposure to the world at large.

The Dalai Lama has led a nonviolent struggle for the 6 million Tibetans. Following Buddhist thought, he shuns the use of arms and embraces nonviolent means. He follows what is called the “middle way” approach- the middle between the wishes of the Tibetans and the demands of the Chinese. The vision of the middle way approach is drawn from the experiences of Buddhism, and from international examples (of which the Satyagraha movement is one). The aim is that a peaceful change will lead to a stable Tibet that can work democratically and effectively with China in the future.
What can we do?
Ø Put pressure on China to negotiate a settlement with Tibetans
Ø Call upon China to release all Tibetan prisoners
Ø Abolish the death penalty in China
Ø Urge China to allow Tibetans free movement without fear of arrest.
Ø Urge China to let Tibetans in on development projects and be employed so that they can better their situations.


Session three: With the development of modern society, materialism is flourishing, how can we ensure that basic values and humanism continue to be a part of our lives?

1. SATYAGRAHA: THE REALITY OF GUJARAT TODAY BY Fr. Cedric Prakash

Fr. Prakash explored some of the dimensions of Gujarat reality and the response to a society that he argues has been divided in the name of religion.

He suggested that the lived reality of the people in the state of Gujarat was indeed very different from the imagery that was captured in the “Mystique India” production.

He situated his presentation in the February 2002 Gujarat Carnage where 2000 Muslims were killed. What is problematic for him is a tendency to even demonize certain people, four years after the event.

What is heartening in his presentation, is that in spite of the rather bleak picture painted, he does offer a ray of hope in the form of Satyagraha. He presented some of the efforts that are required in four related areas:
· Justice
o Supreme Court has now demanded the re-opening of 2000 cases of the Gujarat carnage which is a critical first step in restoring confidence
· Reconciliation
o Work is being done in bringing together children of different communities at different times, and facilitating groups that work for reconciliation
· Advocacy and networking
o He suggested that networking at the micro and macro, local and global is not just essential but mandatory
· Truth
o He argued for the necessity to stand up for the truth

2. SPIRITUAL SOLUTIONS TO ECONOMIC PROBLEMS by Dr Sylvia Kaye


Dr Kaye’s basic premise is that poverty needs to be addressed through spiritual means. In her presentation she argued strongly for the need for a link between science and religion. Development, she declared needs to be understood as a spiritual process, and hence a bigger “holistic world civilization” view needs to be imagined. She argued further that the concept of spirituality is meaningless unless we understand what we do with each other.

For her, what is fundamental is that there needs to be a balance between rights of society and the individual. Furthermore, leaders in society must be able to serve. An interesting approach that she postulated was to begin with the development of a new VISION. In this new approach, she argued that:

· The fundamental spiritual principle is the ONENESS OF HUMANITY
In addition she proposed the development of spiritually based indicators and an adherence to five foundational principles:
· Unity in diversity
· Equity and justice
· Equality of the sexes
· Trustworthiness and moral leadership
· Independent investigation of Truth

In her approach to Economic Development, she was clear that whilst aspiring for wealth may be praiseworthy, clearly the co-existence of inordinate wealth on the one hand and abject poverty on the other is unacceptable in society. She stressed that the economy is only a MEANS for development and NOT AN END in itself.

3. Gandhian Thought and the Literary Imagination – South African Literary Writers by Dr Betty Govinden

She suggested that Gandhi and his legacy have been seen as defining motifs in the literary landscape. The rise of the Indian novel may be attributed to Gandhi’s philosophy and life. She highlighted the South African local literary tradition (drama, poetry and fiction) which draws freely on Gandhiji, mentioning the works of Imraan Coovadia, Saira Essa, Fatima Meer, Deena Padayachee, Ansuya Singh and Dr Gonam

She then shared extracts from her paper on Sita Gandhi’s memoir and her life during the 1930’s in Phoenix, Durban and her relationship with Gandhiji in the 1940’s in India. This work she suggested represents a unique cultural formation that developed organically and holds a promise of a social contract that was held sacred in the past.

4. THE PRESENT COMMUNAL SITUATION IN INDIA by Shabnam Hashmi

Ms Hashmi picked up on the theme that Fr. Prakash explored earlier. She lamented the fact that India was what she termed on “a journey from secular to fascist State”. She argued that it was worrying that the collective consciousness of the Indian psyche has changed into one of demonizing minorities.

Her presentation focused on her observation that over a period of time there was a conversion of tribals into Hinduism. This, she argued was followed by an attack on Christian missionaries. Even today, she continued, homes of the Muslim rich are attacked, their businesses looted and a bitter struggle to win the hearts and minds of the people is currently being waged.

Ms Hashmi’s impassioned plea to South African activists to monitor the flow of funds to organizations that spread hatred and fascism was met with a reprisal from fellow Indian citizens who felt that Ms Hashmi had presented a very one sided picture of the situation and her views were biased and did NOT accurately represent the situation on the ground. It was suggested that India is a varied country and this greater totality needed to be projected, given that the country is in a process of transformation.


Session four: With More and more emphasis on religious rituals, how can we ensure that ethics and morality continue to inform the behaviour of our society?

INTRODUCTION by the chairperson Dr Ari Sitas:


We began by recognizing that violence is of 3 kinds:
1. That the other is surplus or removable
2. The other is useful and not removable but nevertheless forced to do a whole range of things in everyday social practice (exploited/abused)
3. The other is a non-entity- therefore excluded, disallowed to move within the parameters of regular society.

How do we understand the increase of the social emphasis on religious rituals? What meaning do they reveal to us? Are they a way through which ethics and morality proliferate, or are they another form of violence? Is it another way to exclude the “impure” or is it an inclusive process of searching for a greater truth?

These are some of the questions that face us as we contemplate this larger question.

1. THE POLITICAL CULTURE OF SECRECY: A GANDHIAN CRITIQUE OF THE NORMALIZATION OF VIOLENCE by Prof Vinay Lal

Over 25 years of study of Gandhi, Professor Lal concludes that the usual arguments about Gandhi are often not particularly useful. In today’s society the accepted thresholds of violence have reached staggering dimensions.

The inescapable question posed is: Even though the need for a Gandhi has never diminished, what kind of Gandhi do we seek to invoke? One of the enduring aspects of his life is that he never allowed himself the comfort of platitudes. And so if we envision or keep alive a vision of Gandhi who allows that, we weaken the message. Gandhi offered Satyagraha to the world as an ethical political and a consummate lifestyle.

He contended that the language of peace lends itself easily to corruption. Gandhi used words very consciously and we should do well to pay close attention to them.

He said that the Satyagraha practiced at home is no lesser creature than the kind that posits itself against colonial powers. Gandhi did not abide by the distinction public/private; he remains unimpressed by this distinction through the belief that privacy may be a form of secrecy and deception. Satyagraha may not use secrecy as surely as they may not use violence

Gandhi in effect creates an argument against secrecy. If you understand the relationship between Satyagraha practiced at home and at the state level, then it becomes clear that any form of secrecy are counter to your aims. But in the world today, secrecy has been normalized in politics.

The normalization of secrecy has a direct connection to the normalization of violence. And with secrecy taking over as the social norm, contemporary society has turned us all into nefarious secret-keepers. He contended that Gandhi would be against such practices.


2. HUMAN RIGHTS, HUMAN VALUES AND EDUCATION: A CRITICAL ANALYSIS Brahma Kumar Mruthyunjaya

Mr Mruthyunjaya based his conception of human rights on the Charter of Human Rights drawn up by the UN assembly. In the first paragraph of the charter, moral authority is given as the basis of all human dignity. Freedom, justice and peace rest upon the dignity and worth of the human person. What then is the identity of the human person? What is the dignity in them? And from whom/from where does this dignity come?

Distinctions of race, creed, colour, act as roadblocks to peace and justice.

As we speak of rights, we must remember the duties that accompany them. Like Gandhiji, we must recognize the only way is to enact and lead by example, if the self is not changed, we cannot change anything outside of us either.

Let us realize before it is too late that a man must know his real identity and base relationships on it, rooted in values of respect and basic human rights of all people.

3. HIGHER CHOICES: LIVING OUR SPIRITUAL VALUES FOR PERSONAL AND SOCIAL CHANGE by Patrick Batson

The question that Patrick Batson asks us is how can we apply spirituality in daily life and situations? He began by identifying some universal social values:

Society, today is inconsistent in its application of our highest values- It creates ‘norms’ and becomes desensitized to the need to follow these norms by saying “this is how things are” and yet- every choice, every situation is driven by values. If we live by our highest spiritual values at all times, we will be working in harmony with Truth and not working for truth. In this path we need to be aware of our feelings and be able to control them by applying higher values at all time.

For as long as we keep the religious rituals or rites sacred and in the highest good of a deity, the ritual is an ode to the universal values we aspire to. The deity acts as an embodiment of the values we seek to embody. We should walk our talk at all times. We must challenge our leaders and keep them truthful, if we want enlightened leaders. But we cannot expect of others what we don’t embody ourselves.

4. History of Gandhiji by Prof Sankar Kumar Sanyal

Prof Sanyal spoke of the life of Gandhiji and emphasized some of the key points in his life and what we can learn from it.

Sept 11 1906, of course is the seminal day for Gandhi and the Satyagraha movement. The eternal pacifist and staunch believer in alternative movements, Gandhiji created Satyagraha, nonviolent but active resistance. This was created, or born to fight unjust laws. But to get the full importance of the movement, the full self must be immersed.

In Satyagraha, there is no place for animosity- it is a spiritual state of self-reliance. Satyagraha is self-purification. Satyagraha excludes violence under ANY circumstances. Patience and sympathy are the only weapons, because what is true to one is not true for others. Gandhiji knew that a calm united front through peaceful means, will erode the forces that oppress a people.


Session five: What are the key features in addressing and transforming violent situations into nonviolent negotiations?

1. A Violent future. Can it be avoided? By Mr. Gunvant Govindjee

Mr. Govindjee, from the Ceasefire Campaign which addresses demilitarization and human rights, spent much time contextualizing the global picture. He asserted that the September attack on 9-11 was not necessarily the worst atrocity in history. The loss of life in Vietnam, DRC, Iraq, etc were much greater and arose in fact as a result of US intervention and support. Having access to the right information, not influenced by media from the global north is indeed critical.

He explored the origins of structural violence. Argued that there is a collusion between propagators of neo-liberalism and national leaders worldwide. He argued that the wars in Afghanistan, Balkans, Lebanon, Iraq, etc have resulted in large amounts of pulverized depleted uranium, which will cause cancer in those that breathe them, years after the wars.

He noted that in fact more deaths are caused by small arms and light weapons, half of which are transferred from the US or US operations.

He made the following key proposals:

- Teaching of conflict resolutions in schools
- Work towards creating a non-violent language (e.g. remove phrases like “killing two birds with one stone”)
- Forcing film industry not to portray violence
- Having national parades with children, rather than military and air force
- Monitoring of military spending and conversion of arms industry
- Petitioning the hosting of arms conference and Arms Bazaars
- Mobilizing for the closing down of military bases at home and abroad
- Campaigning against depleted uranium and cluster bombs
- Petitioning for the criminalization of war
- Joining the campaign for social justice and peace, through use of technology
- Ensuring that youth are mobilized and are at the forefront of the campaigns

2. UNDERSTANDING CONVENTIONAL ECONOMICS. A PEACE STUDIES PERSPECTIVES by Mr. Geoff Harris
Mr. Harris began by providing a basic understanding of economics, explaining that in the free market economy both the production and consumption decisions are meant to be left to the market. In addition, price structures are determined by price signals from the market, which get distorted by government, and need to be corrected. Hence, he noted that in this model government should not be playing a role in the economy.

Mr. Harris then traced the traditional beliefs of the Free Market system, before expanding on the shortcomings and limitations of the model. He focused here on inequality and the absence of acknowledgement of power relations.

He then explored the terrain of peace studies, which examines structural violence which significantly claims the lives of 36 times more people than war. Peace studies is concerned with the means rather than the end, and emphasizes the fact that humans are social beings that learn and can re-learn.

Mr. Harris also explored the relationship between peace and economics, noting that war is indeed profitable for its producers and that the free market system actually leads to structural violence

He closed his presentation posing the question “can violence be transformed?
Unlike free-market economics, he suggested that peace is both a means and an end. Whilst we need to change the economic system, this is very difficult. Rather, it was suggested that we focus on building on non-violent actions. It was acknowledged that this requires decades of hard work. In this process, he concluded both academics and activists are required.

3. THE PRESENT POLITICAL, SOCIAL AND ECONOMIC CONTEXT by Mr. Titus Ndaba

Mr. Ndaba examined how to transform structural violence in South Africa. Democratization of the South African state, he argued opened up the door to globalization. In determining the success of our democracy we must ask two questions:
- Has poverty been addressed?
- Has all forms of structural violence been overcome?

In a sobering address, he argued that twelve years after democracy little has been done to address poverty and overcome structural violence amongst black people. He noted that global competitiveness favours only the rich north. Development needs to be locally-owned or else smaller countries like South Africa are forced to be controlled by strong multilateral agencies like the World Bank and IMF. Hence, we are trapped into cycles of structural violence.

His Assertions were:
- Response to be guided by Gandhi and Martin Luther King’s wisdom that espoused win-win solutions
- Engage owners of big business and SMME about the need to distribute wealth.
- To clearly define the essentials of a pro-peace agenda
- Explore the institutionalization of peace, through a new Ministerial “Peace Portfolio”

4. THE GANDHIAN TOOL OF SATYAGRAHA : ITS CONTEMPORARY RELEVANCE by Prof. Raj Bahadur Singh Verma
Prof Varma began his presentation establishing Satyagraha as a politico- religious tool that encompasses sathya, ahimsa, tapasya and fasting.

He outlined the particularity of Satyagraha by Gandhiji:
- Put into practice what he preached
- Had immense moral will-power
- Impressive basket of political tactics
- No enmity in fighting injustice

In the second part of the presentation, he focused on the relative success or failure of Satyagraha. Basically here, Prof Varma argued that as a political tool, Satyagraha won the main war of independence. However, this tool also lost a few smaller battles, especially in the field of industry.

The third part explored what the preconditions would be for the implementation of Satyagraha today:
- Needs a leader of very high moral stature, honesty and highest integrity
- Loyalty of first, second and bottom layers of supportive leadership and masses
- Presence of disaffection impacts on mass movements lasting a longer period
- Support of international public opinion

Session 6: How can we make more meaningful use of our African Humanist Philosophies?
1. KSATRA-DHARMA TO BRAHMA-DHARMA VIA UBUNTU by Sharmila Virkar


Sharmila Virkar addressed the use of Bhrama and Ksatra positions. Some of us have a tendency to fight, and some have a tendency to forgive, which way is good/right? She asserted that Lokamanya Tilak believed that one should fight evil with equal force, while Gandhi believed in leaving evil unpunished. Gandhi, however, said that giving up nonviolence was not a choice, and his ideas go much closer to the African idea of Ubuntu. Tilak believed that violation of ethical principles are allowed in certain situations, while Gandhi says no, they are never allowed, no matter what the situation.

There has been a push for a move away from the ksatra to the brhama- to presume one’s own inner strength. Mandela sought reconciliation, not retribution, a need for understanding, not for vengeance, and a need for Ubuntu, not victimization.

Ubuntu reads much like Gandhian thought in that there is no revenge or punishment. There is a belief that the oppressor may be freed as surely as the oppressed through the use of Satyagraha.. The use of ubuntu in restorative justice, has the effect of rehabilitating both the victim and the offender.

Ubuntu brings out the healing of breaches, the restoring of communities and acts as the glue for the community. It is similar to the Brahma-dharma and Gandhian philosophy instead of the ksatra-dharma or violence.

2. STORIES OF UBUNTU IN PEACEMAKING AND RECONCILIATION by Barbara Nussbaum

Ms Nussbaum started off by Defining Ubuntu as the quality of being human, being people in communities, sharing, cooperating, developing a spirit of participating in life. Ubuntu is alive- a living process. It can bring about collective discussion and transformation. It is self rooted in community in traditional African cultures. African personhood denies that one can be described in terms of physical or psychological properties on their own without communities.
“A person is a person through other people”(Zulu phrase) you are because I am. We are so interconnected that your pain is mine, my wealth yours, and your salvation mine. Ubuntu is deeply linked to spirituality and a universe of unity, everything is related to everything else. As much as the miracle of South Africa was and is a result of the inhabitants, it is also largely a part of Ubuntu, which provided the underpinnings to many institutional changes. She went on to recount a number of examples of ubuntu experiences by renowned personalities and ended by stating the hope that people will claim Ubuntu’s place in South Africa’s history.

3. IMPORTANCE OF GANDHIAN IDEAS IN THE 21ST CENTURY by Prof. Dennis Brutus

In September 1963 he escaped from South Africa because he was banned. He was shot at and imprisoned. He was told by the guards that “this is the cell where we kept Gandhi many years ago” and he was inspired and felt Gandhi’s presence.

Prof. Brutus lamented that while 100 years later, instead of Gandhi’s ideas diminishing in impact, he is now more widely studied/examined than ever before and that there are many organizations that spread his ideas/ideals of Satyagraha, that these organizations fail to work together to create a global movement that could be incredibly effective. He talked about the biggest march in the history of the planet.- against the war in Iraq- up to 13 million people. On EVERY continent, they declared their desire for peace and opposition to war.

How do we relate events in Durban to the meeting of the World Social Forum(100,000 delegates) in July next year in Nairobi. We need to consider taking Satyagraha and ubuntu to the World Social Forum. If the ideas of Gandhi can in fact reach 100,000 coming from 100 countries we would be able to actively engage so many people and spread the important message of Satyagraha! Gandhi’s ideas include a passionate commitment to justice, a decent life, jobs for everyone, homes for everyone, a decent education for everyone, not just for privileged.

He recommended that there should an effort to contact other organizations with similar interests to reach out and coordinate efforts to create an immense chain of nonviolence. Offer courses on Gandhi, and Satyagraha. Consider linking Satyagraha with the World Social forum. With 13 million people engaged in civil disobedience, we would make war impossible.

4. THE THREE 9/11’S: SATYAGRAHA OR TERRORISM by Richard Johnson

1906- Satyagraha
2001- New York
1973- When Pinochet overthrew Allende

With the help of US, Chile, set up a military that destroyed Allende’s government and life resulting in 3,200 people losing their life in a week. 20-30,000 killed or disappeared, and Pinochet set up Operation Condor, an agreement with other dictators to kill across state lines.

He said that there are 2 forms of terrorism: 1. anti-imperialist terrorism. The attackers were motivated because they believed the US economic/military power is dominating the world(true, but means were wrong) the attackers were anti-imperialist as the Indians were. 2. imperialist terrorism: Chileans, in the overthrow of Allende- most were taught at the American school and their terrorism was motivated/helped by the imperialist powers.

The two types of terrorism act as bookends of violence. Imperialist terrorism kills, Anti-imperialist terrorism kills. Satyagraha is the only way to end terrorism according to Gandhi. Between 1906 and 1909, he spoke to all the would-be terrorists he could possibly find and told them he agreed with their aims, but that using violence would not provide them with the desired solution.

In 1919, when the British were seeking to suppress Gandhi he saw that their counter-terrorism groups were simply a different kind of terrorism, and a kind that is more pernicious because it is done in the name of the people and that hurts the people.

Gandhi was seeking truth(divine truth) and love is a central feature of that You cant get to truth without love. Nonviolence is an aspect of love. Service alone does not transform the world. To overcome the lower self, to live as loving beings, serving without expectation of aggrandizement. This follows an impulse of the human heart to connect to all that lives

3 pillars of Imperialism were Ideology, Economic- to extract goods services for the aggrandizement of those in power and Military.

We have three pinnacles of the US- Feb 15, 2003, millions no longer agree with the US empire, it is not a justifiable war in Iraq. The ideology is weakening, the military is not proving effective and this is moving towards the final crumble. The empire is wearing no clothes, and we, the Americans, and the world are seeing him walk around naked.


Plenary Session- Strategy and non-violent action: The South African Premiere of a Force More Powerful- The game of Non-violent strategy.

Screening of the documentary “A Force more Powerful”

Panel Discussions:
There are three options when confronted with situations of injustice:
· Do nothing
· Use violent methods of change
· Use non-violent methods for change
In the tradition of Gandhiji who stressed that means actually determines the end, the third option is far more sustainable.

Prof LaFayette emphasised, speaking on the experience of the Nashville movement, the need to plan, organize, strategize and mobilize. Non-violence, he continued involves breaking old habits and developing new ones. This training requires discipline.
Key pointers in this struggle strategy involved:
· Leadership that must exemplify non-violence
· Make sure that they regard their adversaries as potential allies
· All actions must represent the goals that they want to achieve (must win opponent over)
· Whenever attacked, must remember that attackers wish to frighten resisters to stop the action, therefore we need to act with courage
· Identify creative options of nonviolent strategies
· Must win the support of the majority (by not ostracizing people)
· Organize telegrams of support from superstars
· Organize international embarrassment incidents
· Organize press conferences

Srdja Popovic-

He talked of the commonality of approach even though the struggles are different. He emphasized the need for unity of purpose, cause and organizational unity.

If you throw stones at police they will shoot you, if you bring flowers, you are seen as no threat. Nothing should happen by chance. Plan your everyday life, plan in detail. Pick your battles, People will flock to the successful movement. Where are we going? And how will we get there? First is answered by your goal, but never forget main purpose.

You will never win by being defensive, you must stay on the offensive, but a peaceful offensive. Always prepare for default, prepare for all options, plan B. Always learn from mistakes

Never underestimate your task. Never overestimate your capacities. Never assume your resources are unlimited, people will follow leadership they trust.

Shaazka Beyerle, spoke about a key trademark that cut across all movements: viz. a strategic approach to resistance. The key principles that underpinned it were: Unity, focus, strategic choices and Non-violent discipline.

She then demonstrated the computerized game.

2. Screening of the Documentary- Together They Lit up the Sky- Gandhi and Nelson Mandela in South Africa. 25 minute documentary written and directed by Bettina Corke and presented in lieu of a paper.

After the screening of the documentary, Bettina Corke said that the documentary had been produced in the Gandhian and Ubuntu spirit and tradition of collaboration and co-operation, under the banner of a Decade Media Central Italy Film & Communications Co-operative. The film was made to use as a teaching tool.

Session seven: The Rise in Social Pathology and domestic violence- How can we bring about changes in power relations dominated by a patriarchal society?

1. Women in Management of Domestic violence by Geetha Suraj-Narayan

Ms Suraj Narayan presented extensive findings of a research that she had conducted in the Durban area, in which it was found that 30 % of women respondents were abused by spouses (physical abuse, emotional and psychological abuse). Five key strategies recommended by her were:
· To use Satyagraha at professional, community and family levels.
· Need to dismantle patriarchy utilizing Ganhiji’s philosophy
· Empower women through spirit of Ubuntu
· Explore implementing a new “Corporate Satyagraha"
· Re-think activism in terms of Satyagraha

2. DOMESTIC VIOLENCE AND GIRL CHILD ISSUES IN KENYA by Florence Murugu

Ms Murugu argued that girl children are facing many issues such as female genital mutilation, rape, wife battery and other forms of violence. She found that many Kenyan women chose to stay in such relationships because of social status.

Child marriage for sexual services was identified as a key challenge in Kenya. The custom of wife inheritance as a custom is also resulting in violence. The Ministry of Health in Kenya is attempting to deal with these issues and so are many NGOS.

She identified the following as consequences of abuse:
· HIV and AIDS
· Internal displacement of women
· Traumatization of children
· Girl children suffer at the hands of rich “sugar daddies”

She argued that there is an urgent need to devise solutions to address these issues.

Key actions suggested
· Training of girls around abuse issues
· Building defense mechanism to save the lives of women and children

3. NON-VIOLENCE IN THE RAISING OF CHILDREN AND THE ALTENATIVES TO CORPORAL PUNISHMENT by Joan Van Niekerk

She argued that a peaceful nation begins with peaceful children. But the present scenario is bleak:
· crimes against children are increasing in South Africa.
· child protection legislation remains on hold

Referring to Corporal punishment in schools she said:·
Research done showed that 70 % of educators still believe in corporal punishment. They blame their inability to use corporal punishment for the problems they experience.
· not enough educator training is done to change their efforts to discipline in other ways that are not abusive
· where training has taken place, the focus has been on changing behaviour, and not their beliefs and attitudes.

She then explained why physical punishment is inappropriate:
· Teaches children that hitting is a solution to interpersonal problems
· Damages children sometimes physically, but also psychologically and emotionally
· Opens door to physical abuse
· Impacts on child development
· Not effective in the long term
· Acknowledge that we don’t hit adults, yet we are allowed to hit children

She then identified some key opportunities to change, including the new Children’s Bill and the removal of “reasonable chastisement” as a defense. Argued that as a country we also need more support to both parents, and greater encouragement to involvement of men in parenting tasks.

As a way forward she suggested that we need to integrate Satyagraha principles into school programmes.

4. CHILD ABUSE by Dianne Lang

Ms Lang who works in the Eastern Cape, drew on her experiences in that Province. She used personal stories of young children to deliver a moving account of the atrocities of child abuse.

She noted that 26 000 children in South Africa get abused every month. Her organization has
helped little children to reconstruct their lives. She argued that very little if nothing gets done about abuse of children in South Africa. Adults don’t care, and abused children get further abused by government departments. More importantly, she lamented that ordinary people in society don’t take up these issues strongly enough.

Police she argued are the first line of defense. Perpetrators need to be charged. However in the Eastern Cape Province there is no Child Protection Unit. Policemen don’t know what to do with abused abandoned children. Of the 23 cases of abuse, there has been no prosecution made to date, mainly because children refused to declare what had happened, to male policemen

Social workers she argued are the second line of defense. Unfortunately, she maintained that social workers have not been effective.


Session eight: How can humanist philosophies based in our traditions be invoked again to meet the challenges of the present world?

1. HARNESSING NON-VIOLENT APPROACHES FOR MAINSTREAM DEFENSE: A NEW PARADIGM TO CREATE THE ULTIMATE SYSTEM OF DEFENSE FOR THE 21ST CENTURY by Naomi Caligaro

Ms Naomi Cligaro began by presenting an overhead covered in small dots, which she said represented the world. Our job, in this life is to connect the dots, and as she began to do so, what emerged in the world? God, Love and Peace.

She maintained that there are higher laws in the universe, which we break at our peril, and the current military defense system is not in tune with these laws, which is why it is faltering so badly. A military response to terrorism is no response at all, because it is a human problem requiring a human response. If you bomb the country looking for peace you will not get it. We need to find other viable forms for the defense of the people. Ignorance in action is highly dangerous- Goethe. Military is a very diseased tree- Mankind is trained to regenerate it, to pretend that it is still healthy- but we cannot deny the dying roots.

She argues that the existing approach of defense/military is manifestly failing to provide a sense of security, and that this is symptomatic of the death throes of our old paradigm. We need to search for a new defense paradigm.

Her solution is: Alternative Defense forum- New Defense Paradigm. Everything in the universe really based on energy vibrations. And so to work with these deepest vibrations will help to heal the world and lead the way forward for humankind. Our job is to create a master manual for the planet for people to follow- and Naomi stressed that she does have proven scientific evidence for this which she had for our perusal if we wanted to see it.

Master menu
Consciousness raising-The Vedic approach is the most exciting of these
Music- if all the world is based on rhythmic-waves, than working with sacred music is of great importance.( For example- When sand is exposed to the sound ohm, it organizes into a beautiful pattern- so if the world is exposed to the right sound/waves than the smallest particles within ourselves will arrange to their most perfect possibility)
Love
Mind(healing energies)
Psychodynamic work- a new paradigm- a consciousness paradigm, from which energy work becomes key

2. KINGIAN NON-VIOLENCE: A PRACTICAL APPLICATION IN POLICING by Charles Alphin, Sr.


Charles Alphin was born in St Louis Missouri- experienced racist violence since the time he could remember and as a result began the use of violence as the best means to obtain results, until he met Prof LaFayette who showed him how to fight without destroying people. Through Lafayette he was introduced to Dr King’s philosophy and really started working towards nonviolence.

He has over the years initiated police-officer training in non-violence. At one session, police officers struggled with “love” because it was too mushy. Charles gave them an hour to come up with a replacement, but after an hour they said that they couldn’t remove it because without love, all of non-violence means nothing.

Nonviolence changes- You
Psychological violence, economic violence, gender violence is often more violent than the military or bombs.
73% of people who kill know each other. Violence happens in home, to people you say you love
We have to look and see how much we participate in violence by omission
Nonviolence asks- can you treat people with dignity who are not being dignified?

He talked of 3 types of love
Eros-erotic
Filio- love of family
Agape- love of all

We recycle garbage, and throw away people, but everyone has a spark of divinity- so we cant throw them away. King’s philosophy of reconciliation is to turn opponent into ally. Not to win over opponent, but win opponent over

We fight because of fear, Violence is a learned behaviour, so we can un-learn it. Nonviolence will work if you know how to work it. Nonviolence takes brainpower, not brawn, and it takes a long time, you must have the endurance, invest in the long run. True peace is not the absence of tension but the presence of justice.

3. THE CONTRIBUTION OF MEDIATION AS A POWERFUL TOOL FOR THE TRANSFORMATION OF THE JUSTICE SYSTEM AND ACCORDINGLY FOR THE REFORMATION OF SOCIETY by Michelle Posemann

Conflict - Is a state of tension, which exists when one person perceives that their needs/goals are being threatened by another. It is a struggle between a people or nations with different views and levels of power.

With competing rights and interests- we will have conflict while living in the world. These tensions are not positive or negative, they become interpreted as such. Different forms of conflict-resolution have different levels of participation and empowerment

Force- one party in superior power, imposing solution on others
Adjudication- parties in dispute approach a 3rd party to make a decision(imposes a decision)
Arbitration- here the level of participation is higher, and parties choose a decision maker
Negotiation- no 3rd party, they dialogue with each other and achieve an outcome, and enforce it themselves
Mediation- Negotiation assisted by a third party, who acts as facilitator, and equalizing factor
Reconciliation- the ideal outcome of conflict- mediation has potential for reconciliation, but goes in search of outcome, while reconciliation has spiritual impact.

Needs that may be satisfied by adjudication are:
Vindication
Empowerment
Public Hearing
Legitimacy
Justice is seen to be done

How can we move away from these feelings which assuage the ego? Should we move from an adjudicatory system to more mediation? Why Mediation? It is management of conflict between two parties- where parties retain ownership of dispute and outcome. The parties remain empowered. The mediator simply facilitates but does nothing by force. Mediators create the paradigm shift where the opposing parties are invited to transform mutually acceptable outcomes.
Satyagraha, Ubuntu and Mediation- All three seek to connect all living beings with each other, a gentle positive exploration in the sharing of space with all others. They share the desire to create a different future.

Mediation is a life-skill and social art, drawing on honesty, empathy and intuition that should be trained in schools and valued as the important tool that it is. Embrace the tool, and embody the change we seek.

Plenary session- The way Forward

A Draft declaration was proposed by a group but aroused much debate. Some of the issues were:

Ø It referred to one center of oppression viz. Gujarat and ignored the other centers identified during the course of the conference.
Ø It was not clear as to who the resolution was aimed at.
Ø There were differences of opinion about the actual nature of the oppression referred to in the resolution.
Ø The resolution was not in keeping with the philosophy of what was averred at the conference viz use of persuasive rather than antagonistic language, approach that is in keeping with the principles of Satyagraha, reconciliation and love of the opponent.
Accordingly the resolution was rewritten and the new resolution was discussed. To the new resolution there were several amendments that were suggested. However because we did not have sufficient time we had to vote on the resolution as it was, and a majority of the delegates voted for the resolution.

In keeping with the idea of an ongoing dialogue among the group it was felt that we look at rewording the resolution to incorporate some of the amendments suggested. Accordingly the new resolution was circulated. Some further amendments were suggested, mainly in respect of language while accepting the spirit and the content. The new resolution together with an edited version of the report and the key suggestions emanating from the conference are now included herein.
Draft Declaration adopted at the Satyagraha Conference.

Noting that:

· “value-based education” to be included as part of the Conference Resolutions
· Need to extend Satyagraha to strategy around a response to globalization and international economic exploitation
· How do we balance on the one hand the growth of 13 million people demonstrating against economic injustice versus 3 trillion US dollars being spent on arms?
· To what extent can global social movements, inspired by Satyagraha keep in check the negative effects of globalization?
· The economic and political power is in the hands of the US. Global social movements are no match for the ideological propaganda of the global powerful yet it is important that we connect Satyagraha with World Social Forum


We, the peace activists from all over the globe, who gathered in Durban, South Africa from 11- 13 September 2006 to commemorate the centenary of Satyagraha, declare:
6. That the growing economic and political inequality in the world is leading to escalating violent conflict, deepening poverty, disease, environmental degradation and dehumanizing of people;
7. That there is continuing conflict in various parts of the world resulting in loss of life and livelihoods which is particularly affecting women and children;
8. That the exploitation of workers, in particular farm workers, and resources of the world is unsustainable and leads to escalating poverty, the sacrifice of human dignity and places the very future of our planet in jeopardy;
9. That the use of religion, ethnicity, culture and language to create social cleavage resulting in conflict and loss of life, is increasing;
10. That the situation, outlined in paragraph 1 to 4 above, if left unabated will lead to the irreversible destruction of the world
Further that:
II. We understand Satyagraha to be a philosophy informed by the highest standards of ethics and morality and its essence to be:
5. respect for all life
6. tolerance of diverse views and opinions
7. the abhorrence of all types of violence, exploitation and injustice at all levels and
8. the pursuit of Truth
Accordingly we affirm that:-
1. Satyagraha as a tool is more relevant today than ever before,
2. Satyagraha enables solidarity among all people across barriers of ethnicity, class, caste, gender or religion
3. Satyagraha restores dignity to oppressed people and empowers them to establish peace through nonviolent action
4. It is incumbent upon each one of us to rededicate ourselves to the values of Satyagraha, the precepts of Ubuntu, or Ujamaa as guiding principles.
5. These humanist philosophies which reawaken human qualities in each one of us will contribute to the quest to restore the dignity of all humanity
We therefore pledge to take forward the struggle for nonviolence and the peaceful resolution of conflict whether in our own lives, or in our organizations, locally, nationally or internationally by uniting together to work together as participants at this conference to:-
e. establish Centres for Non-Violence based on the principles of Satyagraha and Ubuntu;
f. Lobby for the inclusion of the basic principles of Satyagraha within local regional and international fora such as the World Social Forum
g. Continue our dialogue and
h. Broaden our engagement with organs of civil society to create a global movement for peace and non-violence through Satyagraha, and to work to end injustice, dehumanizing violence, destruction and economic exploitation and oppression of a large section of society.
Acknowledging Gandhiji’s words:
“Willing submission to social restraint for the sake of the well-being of the whole society enriches both the individual and the society of which one is a member”
We acknowledge that tolerance, respect, willingness to listen and submission to higher values of love compassion and justice must guide us and the leaders of nations in the quest for solutions to the many complex problems faced by society at local, regional and international levels.