Various schemes for minority communities.
http://minorityaffa irs.gov.in/ newsite/schemes/ schemes.asp
Post-Matric Scholarship Scheme
Free Coaching & Allied Scheme
Merit-cum-Mean Scholarships Scheme
Contact Email Addresses for various Schemes
Scheme of Research/Studies, Monitoring and Evaluation of Development Schemes including Publicity
Targets for Govt. of India Schemes
Tuesday, May 27, 2008
Buddhist monks protest Bihar government advertisement
Buddhist monks protest Bihar government advertisement
February 17, 2008
http://in.rediff. com/news/ 2008/feb/ 17monks.htm
Buddhist monks in Bodh Gaya have strongly protested a Bihar government advertisement, which placed pictures of President Pratibha Patil and Bihar chief minister Nitish Kumar at the top and Lord Buddha's at the bottom. The monks termed the advertisement as disrespectful to Lord Buddha, adding that it hurt Buddhist sentiments.
The Buddhist monks staged a protest in Bodh Gaya and demanded action against the officials responsible for this lapse. The protest took place hours before President Pratibha Patil visited Mahabodhi Temple at Bodh Gaya, official sources said.
It was under the Bodhi tree behind temple, considered sacred by millions the world over, that Lord Buddha is believed to have attained enlightenment about 2,550 years ago. Mahabodhi temple was declared a UNESCO World Heritage Site in 2002.
President Pratibha Patil is on a two-day visit to Bihar, her first since assuming office in July 2007. On Friday, she visited the remains of the historic Nalanda University.
On Saturday morning, the President visited the Vaishaligarh, Shanti Stupa and other historic sites in Vaishali district and the Sikh holy shrine Takht Saheb in Patna.
February 17, 2008
http://in.rediff. com/news/ 2008/feb/ 17monks.htm
Buddhist monks in Bodh Gaya have strongly protested a Bihar government advertisement, which placed pictures of President Pratibha Patil and Bihar chief minister Nitish Kumar at the top and Lord Buddha's at the bottom. The monks termed the advertisement as disrespectful to Lord Buddha, adding that it hurt Buddhist sentiments.
The Buddhist monks staged a protest in Bodh Gaya and demanded action against the officials responsible for this lapse. The protest took place hours before President Pratibha Patil visited Mahabodhi Temple at Bodh Gaya, official sources said.
It was under the Bodhi tree behind temple, considered sacred by millions the world over, that Lord Buddha is believed to have attained enlightenment about 2,550 years ago. Mahabodhi temple was declared a UNESCO World Heritage Site in 2002.
President Pratibha Patil is on a two-day visit to Bihar, her first since assuming office in July 2007. On Friday, she visited the remains of the historic Nalanda University.
On Saturday morning, the President visited the Vaishaligarh, Shanti Stupa and other historic sites in Vaishali district and the Sikh holy shrine Takht Saheb in Patna.
Kerala for allowing women of all ages into Sabarimala temple
Kerala for allowing women of all ages into Sabarimala temple
http://www.hindu. com/2008/ 02/08/stories/ 2008020853691400 .htm
A separate, exclusive season for them may be considered: affidavit
New Delhi: The Kerala government on Thursday filed an affidavit in the Supreme Court favouring entry of women of all ages into the Sabarimala Ayyappa temple without restriction. At present, women in the age group 10-50 are not allowed.
The affidavit was filed in response to a notice issued by the court on a petition by the Indian Young Lawyers Association and five other women advocates challenging the ban in vogue for several years.
It said: “Some scholars of ancient Kerala history say that the Sabarimala Sastha Prathista was once a Buddhist shrine. The rituals chanted by worshippers are synonymous with the ‘Saranathrayam’ of Buddhist disciples (Budham Saranam Gachami; Dharmam Saranam Gachami; Sangham Saranam Gachami).” However, the government had no intention of creating any controversy, it said.
“The government is against any sort of discrimination towards women or any section of the public in any way. All persons are equally entitled to the freedom of conscience and the Constitution gives right to worship to everyone equally.” Hence it was not fair to bar a section of women from entering the Sabarimala temple.
The affidavit made it clear that at present the government was taking all steps to prevent women between the ages of 10 and 50 from entering the temple. It was desirable to continue the existing practice during the November-January pilgrimage season.
“It may be considered to allow a separate season for women only or allow women of all ages to have darshan of Lord Ayyappa in all seasons except Mandalapooja- Makaravilakku,” the affidavit said.
Not a new right
Kerala pointed out that religious practices and customs had changed during the last 50 years. When old customs prevailed, it was known that women used to visit the temple.
The Maharaja of Travancore, accompanied by the Maharani, visited the temple in the olden days. Hence allowing entry of women of all ages was not a new right to get established but only resumption of an old right.
“The government does not intend to have a new legislation on this subject and it was only waiting for the apex court’s verdict.” It wanted the court to appoint a commission of scholars to go into the issue and to arrive at a fair decision.
BUDDHIST TEMPLES (c.200 BC to 800 AD)
http://www.thrikodi thanam.org/ intro.htm
Buddhism was introduced in Kerala by the missions sent out by Emperor Ashoka from Besnagar (Vidisha, Madhya Pradesh). During this period, the Emperor`s son Mahindra headed a Buddhist mission to Sri Lanka. For more than 700 years, Buddhism flourished in Kerala. The Paliyam Copper plate of the Ay King, Varaguna (885-925AD) shows that at least in South Kerala, Buddhists continued to enjoy royal patronage even until 1000 AD.
Many Hindu temples were once Buddhist shrines, including Vadakkunathan temple of Thrissur, Kurumba Bhagawathi temple of Kannur and the Durga temple at Paruvaserri near Thrissur. A large number of Buddhist images have been discovered in the coastal districts of Allapuzha and Kollam; the most important of these is the famous Karumadi Kuttan near Ambalapuzha.
Revival of Hinduism by Brahmin scholars in 800-1000 AD gradually wiped out Buddhism from Kerala. Royal patronage by the Vaisnavite Kulashekara dynasty hastened this process. Many Keralites, like the Ezhavas (from Ezham, Tamil term for Sri Lanka), who were most likely Buddhists once, got absorbed in the mainstream Hindu fold.
However the legacy of nearly a 1000 years was not so easily forsaken. Pallikudam or Ezhuthupally - the schools opened by Buddhists near their monasteries - continued to impart education (Pally is the Buddhist term for school). Buddha continued to be worshipped as Sastha or Ayyappa. Popular invocation of these deities, even today, hark back to Buddhist times - Buddham Sharanam became Swami Sharanam!
While replacing old Buddhist shrines with new Hindu temples, the Brahmins, respecting sentiments of the neo-converts, relocated the older gods nearby, but away from the sanctum and outside the Pradikshina- patham or circumambulatory pathway.
Old gods, new bottles : Old icons like Sastha (Buddha) were blended with folk heroes like Ayyappa (King Ayyan Adigal). The new god was then called Hariharasuta (son of Vishnu & Shiva); Murugan became identical with Subramonya/Kartikey a; Madura Meenakshi with Parvati.
http://www.hindu. com/2008/ 02/08/stories/ 2008020853691400 .htm
A separate, exclusive season for them may be considered: affidavit
New Delhi: The Kerala government on Thursday filed an affidavit in the Supreme Court favouring entry of women of all ages into the Sabarimala Ayyappa temple without restriction. At present, women in the age group 10-50 are not allowed.
The affidavit was filed in response to a notice issued by the court on a petition by the Indian Young Lawyers Association and five other women advocates challenging the ban in vogue for several years.
It said: “Some scholars of ancient Kerala history say that the Sabarimala Sastha Prathista was once a Buddhist shrine. The rituals chanted by worshippers are synonymous with the ‘Saranathrayam’ of Buddhist disciples (Budham Saranam Gachami; Dharmam Saranam Gachami; Sangham Saranam Gachami).” However, the government had no intention of creating any controversy, it said.
“The government is against any sort of discrimination towards women or any section of the public in any way. All persons are equally entitled to the freedom of conscience and the Constitution gives right to worship to everyone equally.” Hence it was not fair to bar a section of women from entering the Sabarimala temple.
The affidavit made it clear that at present the government was taking all steps to prevent women between the ages of 10 and 50 from entering the temple. It was desirable to continue the existing practice during the November-January pilgrimage season.
“It may be considered to allow a separate season for women only or allow women of all ages to have darshan of Lord Ayyappa in all seasons except Mandalapooja- Makaravilakku,” the affidavit said.
Not a new right
Kerala pointed out that religious practices and customs had changed during the last 50 years. When old customs prevailed, it was known that women used to visit the temple.
The Maharaja of Travancore, accompanied by the Maharani, visited the temple in the olden days. Hence allowing entry of women of all ages was not a new right to get established but only resumption of an old right.
“The government does not intend to have a new legislation on this subject and it was only waiting for the apex court’s verdict.” It wanted the court to appoint a commission of scholars to go into the issue and to arrive at a fair decision.
BUDDHIST TEMPLES (c.200 BC to 800 AD)
http://www.thrikodi thanam.org/ intro.htm
Buddhism was introduced in Kerala by the missions sent out by Emperor Ashoka from Besnagar (Vidisha, Madhya Pradesh). During this period, the Emperor`s son Mahindra headed a Buddhist mission to Sri Lanka. For more than 700 years, Buddhism flourished in Kerala. The Paliyam Copper plate of the Ay King, Varaguna (885-925AD) shows that at least in South Kerala, Buddhists continued to enjoy royal patronage even until 1000 AD.
Many Hindu temples were once Buddhist shrines, including Vadakkunathan temple of Thrissur, Kurumba Bhagawathi temple of Kannur and the Durga temple at Paruvaserri near Thrissur. A large number of Buddhist images have been discovered in the coastal districts of Allapuzha and Kollam; the most important of these is the famous Karumadi Kuttan near Ambalapuzha.
Revival of Hinduism by Brahmin scholars in 800-1000 AD gradually wiped out Buddhism from Kerala. Royal patronage by the Vaisnavite Kulashekara dynasty hastened this process. Many Keralites, like the Ezhavas (from Ezham, Tamil term for Sri Lanka), who were most likely Buddhists once, got absorbed in the mainstream Hindu fold.
However the legacy of nearly a 1000 years was not so easily forsaken. Pallikudam or Ezhuthupally - the schools opened by Buddhists near their monasteries - continued to impart education (Pally is the Buddhist term for school). Buddha continued to be worshipped as Sastha or Ayyappa. Popular invocation of these deities, even today, hark back to Buddhist times - Buddham Sharanam became Swami Sharanam!
While replacing old Buddhist shrines with new Hindu temples, the Brahmins, respecting sentiments of the neo-converts, relocated the older gods nearby, but away from the sanctum and outside the Pradikshina- patham or circumambulatory pathway.
Old gods, new bottles : Old icons like Sastha (Buddha) were blended with folk heroes like Ayyappa (King Ayyan Adigal). The new god was then called Hariharasuta (son of Vishnu & Shiva); Murugan became identical with Subramonya/Kartikey a; Madura Meenakshi with Parvati.
Caste Out
Caste Out
http://www.newint. org/features/ 2005/07/01/ casteout/
Blatant rather than latent, caste is still alive – and kicking – in the West. Nikki van der Gaag reports.
Davinder Prasad is very proud of his daughters. His oldest, Rena, works in the media; the second is doing a degree in fashion and the youngest, Indira, named after India’s former Prime Minister, is still at school. Davinder works as a laboratory manager in an American aerospace company and his wife Vimla is a teacher in a primary school.
They live in a detached bungalow with beautiful wooden floors. Goldfish swim in a tank in the living room and on the walls hang wooden artefacts from India and a large framed photograph of the family in front of the Taj Mahal.
They do not, however, live in India, but in Britain. And Davinder has another, more unusual, preoccupation. He is one of the founders of CasteWatch UK, an organization set up in 2003 to combat caste discrimination in Britain.
It was something he had not expected to encounter when he arrived in the country as a young man 26 years ago. When the Indian Diaspora first started settling in the West from the 1950s onwards, caste was not much of an issue. In any case, many immigrants were from the lower castes, perhaps because, technically, the ancient Laws of Manu, which many devout Hindus attempt to follow, prohibit the higher castes from living outside the land of their birth. But as Diaspora communities grew, so did caste distinctions. Sat Pal Muman reminisces at a Dalit conference: ‘I remember 30 years ago, when the numbers were small, there was a sense of kinship amongst fellow compatriots. People were simply viewed as Indians or Pakistani first and language or culture was only of secondary importance. As their numbers increased they began to establish their own news-papers – some in English, others in their local vernacular. They have established temples, businesses, and now they run their own radio and television stations.’1
When the Indian Diaspora first started settling in the West from the 1950s onwards, caste was not much of an issue
While 95 per cent of Hindus live in India and 98 per cent in South Asia, there are 4.5 million living in other parts of the world, including a million in the US. Dr Ambedkar, a Dalit leader and contemporary of Mahatma Gandhi, noted that ‘wherever a Hindu goes, he [sic] will take his caste system with him.’
Davinder feels there is ample evidence for this. He shows me a British school textbook on Hinduism, which describes caste without challenging it in any way. ‘If I were writing that book I would point out that caste was not a part of Hindu society to begin with. I would say that it was a form of racial discrimination and that it was not acceptable.’ He also says that he was surprised to find caste discrimination among Sikhs who traditionally reject such distinctions.
He has a file bursting with details of incidents, radio programmes, newspaper cuttings and even a glossy leaflet from a Hindu temple in London, all evidence of caste prejudice or discrimination. There are as yet no statistics on this in the West. Stories remain anecdotal, like that of the man, recently arrived in Britain from India, who had a surname that belonged to a caste higher than his own. The people he was staying with offered him all the help they could give – found him a job, supported and encouraged him. A few months later, however, during conversation, it came out that he was actually of a lower caste than his name suggested and as soon as this was known he was given the cold shoulder. It was a complete rejection. All of a sudden, the support he had come to rely on was yanked away, he lost his job and ended up looking for another place to stay.2
Caste permeates the whole Diaspora community. Everywhere in the West, advertisements aiming to arrange marriages among the Hindu community will advertise caste as part of the package – age, height, caste, nationality, educational qualifications, profession, hobbies. Some will state ‘caste no bar’; others, including those from so-called ‘untouchable’ castes, will make statements such as ‘Prefers a Ravidassa girl, but will welcome other castes’; ‘Khatri Family seeks’; ‘Jat Sikh educated family seeks ...’
Marriage matters
In North America, large meetings are held with the purpose of getting young people from the same caste to get to know each other. In Atlanta, the Patidar Samaj meeting drew 4,000 people and resulted in 100 marriages. Many people return to South Asia to marry someone from their own caste. Parar Bagawar of the Suman Bureau, a matrimonial agency in Britain, says: ‘People are still mentioning the issue of caste and bringing it up when it comes to marriage and generally... people don’t want to marry into a lower caste. We also find that those who originate from a lower caste prefer to meet someone of the same background because they know that they may be victimized because they are of a lower caste.’ She says that only 25 per cent of marriages take place across caste barriers.3
But Balbir Grewal of the Sikh Guru Granth Sahib temple in London says: ‘Everybody should be proud of whatever creed or caste they are and I think we should stick to it. It’s like roots. How can you plant a tropical plant into a cold country? If this carries on, the time will come when nobody will know which background, religion or caste they come from’.3
Many from the former ‘Untouchable’ castes disagree. Their concern is that as identity (both religious and ethnic) becomes increasingly important, caste becomes more entrenched. Davinder Prasad says: ‘Children today are asked at school: “What is your caste?” If they don’t want to say, then they are asked: “Why not? Is there something wrong with your caste?”’ Vimla tells of an incident in school where one little boy was biting his shoe and she overheard another teacher say: ‘Stop it, you chamar [Dalit sub-caste]!’ She added: ‘I was shocked that this still continues.’
‘Children today are asked at school: “What is your caste?” If they don't want to say, then they are asked: “Why not?”’
Increasingly popular among the young, Punjabi bhangra music often celebrates the pride of jat or caste. (Jats are also a particular land-owning feudal caste). Bobby Friction from BBC Radio 1’s Asian underground music programme notes: ‘There are many songs about jat pride, about the life of a jat... jat nationalism is running rampant in bhangra music now to the point where every bhangra album that comes out in Britain has at least one track that alludes to the power of the jats.’3
Religious fundamentalism
In the US, there are now many caste-based groups, such as the Brahmin Society of America, the Rajput Association of America, Patidar Samaj. Substantial amounts of funding are provided by them to caste, political and religious groups in South Asia. Many fear that their support for right-wing Hindu groups such as the RSS (Rashtriya Swayamsevak Sangh) is leading to an increase in religious fundamentalism and reinforcing caste in India. Angana Chatterji, Professor of Social and Cultural Anthropology at the California Institute of Integral Studies in San Francisco, notes that such groups ‘are utilizing religion to foment communal violence toward organizing ultra right, non-secular and undemocratic nationalism in India.’ In addition, ‘justification of caste inequities, subordination of Dalits, women, adivasis (indigenous peoples) and other minorities, and the consolidation of a cohesive middle-class base are critical to its momentum.’4
But, as in Britain, there are movements to combat caste in both the US and Canada. The Chetna Association of Canada documents incidents of caste discrimination. In the US, the International Bahujan Organization (IBO) in New York has over 5,000 members.5 There is a Dalit International Newsletter published in Connecticut, US, and one in Britain published by the Dalit Solidarity Network. The first World Dalit Convention was held in Kuala Lumpur in October 1998. It was chaired by Senator MG Pandithan of Malaysia, and brought together Indian Dalit leaders as well as many from the Diaspora. Following on from the 2001 World Conference on Racism in South Africa, where Dalits ensured that caste was given high priority, the European Union and the United Nations have put caste issues – or ‘discrimination based on work and descent’ on their agendas. Dalits in the Diaspora have also lobbied to ensure that international aid agencies employ Dalit staff in the countries where they work.
They also want to ensure that discrimination on the grounds of caste is against the law in Western countries. Davinder Prasad notes that in Britain, where there are laws against discrimination on grounds of race or sex, it is not unlawful to call someone an ‘Untouchable’. He proposes that the Race Relations Act 1976 should be amended and brought up to date to include casteism. ‘One of the main objectives of CasteWatch UK is for there to be laws against caste discrimination. If we could get it outlawed in the UK it would send a signal around the world that this is not acceptable.’
He continues: ‘In this country we are British – and a Briton cannot be an Untouchable. I want my children to think of themselves as British. I want them to have the values of this society, this country. I want them never to have to fear discrimination because of their caste. And I want them to be aware of human rights, equality and justice.’
Telling tales
These are just a few specific examples of caste-related incidents in the West:
Arun K Sinha, a member of the kurmi caste, is the owner of a food store in Manhattan, New York. He complains that wholesalers from a ‘higher’ caste insist that he pays cash rather than extending to him the credit they give to merchants from their own caste.
E Valentine Daniel, a Professor of Anthropology at Columbia University, says some Indian executives will not hire ‘Untouchables’ , no matter how good their qualifications. ‘It’s even more than a glass ceiling, it’s a tin roof,’ he says.
A shopkeeper in Wolverhampton, England, tells of an incident where a customer insisted that their change be placed on the counter to avoid contact with someone from a lower caste.
On a factory floor, in Wolverhampton, England, women from so-called upper castes will not take water from the same tap as a lower caste person.
www.ambedkar. org/WorldwideDalits/castein_britain.htm
International Dalit Human Rights Conference, London Sept 2000. www.ambedkar. org/WorldwideDalits/castein_britain.htm
Pashori Lal, Chairman of CasteWatch UK.
‘The Caste Divide’ Naresh Puri, BBC Radio 4 April 2003.
www.dissidentvoice. org/Articles/ AChatterji_ DissentAgainstHi nduExtremism. htm
New York Times, 24 October 2004.
http://www.newint. org/features/ 2005/07/01/ casteout/
Blatant rather than latent, caste is still alive – and kicking – in the West. Nikki van der Gaag reports.
Davinder Prasad is very proud of his daughters. His oldest, Rena, works in the media; the second is doing a degree in fashion and the youngest, Indira, named after India’s former Prime Minister, is still at school. Davinder works as a laboratory manager in an American aerospace company and his wife Vimla is a teacher in a primary school.
They live in a detached bungalow with beautiful wooden floors. Goldfish swim in a tank in the living room and on the walls hang wooden artefacts from India and a large framed photograph of the family in front of the Taj Mahal.
They do not, however, live in India, but in Britain. And Davinder has another, more unusual, preoccupation. He is one of the founders of CasteWatch UK, an organization set up in 2003 to combat caste discrimination in Britain.
It was something he had not expected to encounter when he arrived in the country as a young man 26 years ago. When the Indian Diaspora first started settling in the West from the 1950s onwards, caste was not much of an issue. In any case, many immigrants were from the lower castes, perhaps because, technically, the ancient Laws of Manu, which many devout Hindus attempt to follow, prohibit the higher castes from living outside the land of their birth. But as Diaspora communities grew, so did caste distinctions. Sat Pal Muman reminisces at a Dalit conference: ‘I remember 30 years ago, when the numbers were small, there was a sense of kinship amongst fellow compatriots. People were simply viewed as Indians or Pakistani first and language or culture was only of secondary importance. As their numbers increased they began to establish their own news-papers – some in English, others in their local vernacular. They have established temples, businesses, and now they run their own radio and television stations.’1
When the Indian Diaspora first started settling in the West from the 1950s onwards, caste was not much of an issue
While 95 per cent of Hindus live in India and 98 per cent in South Asia, there are 4.5 million living in other parts of the world, including a million in the US. Dr Ambedkar, a Dalit leader and contemporary of Mahatma Gandhi, noted that ‘wherever a Hindu goes, he [sic] will take his caste system with him.’
Davinder feels there is ample evidence for this. He shows me a British school textbook on Hinduism, which describes caste without challenging it in any way. ‘If I were writing that book I would point out that caste was not a part of Hindu society to begin with. I would say that it was a form of racial discrimination and that it was not acceptable.’ He also says that he was surprised to find caste discrimination among Sikhs who traditionally reject such distinctions.
He has a file bursting with details of incidents, radio programmes, newspaper cuttings and even a glossy leaflet from a Hindu temple in London, all evidence of caste prejudice or discrimination. There are as yet no statistics on this in the West. Stories remain anecdotal, like that of the man, recently arrived in Britain from India, who had a surname that belonged to a caste higher than his own. The people he was staying with offered him all the help they could give – found him a job, supported and encouraged him. A few months later, however, during conversation, it came out that he was actually of a lower caste than his name suggested and as soon as this was known he was given the cold shoulder. It was a complete rejection. All of a sudden, the support he had come to rely on was yanked away, he lost his job and ended up looking for another place to stay.2
Caste permeates the whole Diaspora community. Everywhere in the West, advertisements aiming to arrange marriages among the Hindu community will advertise caste as part of the package – age, height, caste, nationality, educational qualifications, profession, hobbies. Some will state ‘caste no bar’; others, including those from so-called ‘untouchable’ castes, will make statements such as ‘Prefers a Ravidassa girl, but will welcome other castes’; ‘Khatri Family seeks’; ‘Jat Sikh educated family seeks ...’
Marriage matters
In North America, large meetings are held with the purpose of getting young people from the same caste to get to know each other. In Atlanta, the Patidar Samaj meeting drew 4,000 people and resulted in 100 marriages. Many people return to South Asia to marry someone from their own caste. Parar Bagawar of the Suman Bureau, a matrimonial agency in Britain, says: ‘People are still mentioning the issue of caste and bringing it up when it comes to marriage and generally... people don’t want to marry into a lower caste. We also find that those who originate from a lower caste prefer to meet someone of the same background because they know that they may be victimized because they are of a lower caste.’ She says that only 25 per cent of marriages take place across caste barriers.3
But Balbir Grewal of the Sikh Guru Granth Sahib temple in London says: ‘Everybody should be proud of whatever creed or caste they are and I think we should stick to it. It’s like roots. How can you plant a tropical plant into a cold country? If this carries on, the time will come when nobody will know which background, religion or caste they come from’.3
Many from the former ‘Untouchable’ castes disagree. Their concern is that as identity (both religious and ethnic) becomes increasingly important, caste becomes more entrenched. Davinder Prasad says: ‘Children today are asked at school: “What is your caste?” If they don’t want to say, then they are asked: “Why not? Is there something wrong with your caste?”’ Vimla tells of an incident in school where one little boy was biting his shoe and she overheard another teacher say: ‘Stop it, you chamar [Dalit sub-caste]!’ She added: ‘I was shocked that this still continues.’
‘Children today are asked at school: “What is your caste?” If they don't want to say, then they are asked: “Why not?”’
Increasingly popular among the young, Punjabi bhangra music often celebrates the pride of jat or caste. (Jats are also a particular land-owning feudal caste). Bobby Friction from BBC Radio 1’s Asian underground music programme notes: ‘There are many songs about jat pride, about the life of a jat... jat nationalism is running rampant in bhangra music now to the point where every bhangra album that comes out in Britain has at least one track that alludes to the power of the jats.’3
Religious fundamentalism
In the US, there are now many caste-based groups, such as the Brahmin Society of America, the Rajput Association of America, Patidar Samaj. Substantial amounts of funding are provided by them to caste, political and religious groups in South Asia. Many fear that their support for right-wing Hindu groups such as the RSS (Rashtriya Swayamsevak Sangh) is leading to an increase in religious fundamentalism and reinforcing caste in India. Angana Chatterji, Professor of Social and Cultural Anthropology at the California Institute of Integral Studies in San Francisco, notes that such groups ‘are utilizing religion to foment communal violence toward organizing ultra right, non-secular and undemocratic nationalism in India.’ In addition, ‘justification of caste inequities, subordination of Dalits, women, adivasis (indigenous peoples) and other minorities, and the consolidation of a cohesive middle-class base are critical to its momentum.’4
But, as in Britain, there are movements to combat caste in both the US and Canada. The Chetna Association of Canada documents incidents of caste discrimination. In the US, the International Bahujan Organization (IBO) in New York has over 5,000 members.5 There is a Dalit International Newsletter published in Connecticut, US, and one in Britain published by the Dalit Solidarity Network. The first World Dalit Convention was held in Kuala Lumpur in October 1998. It was chaired by Senator MG Pandithan of Malaysia, and brought together Indian Dalit leaders as well as many from the Diaspora. Following on from the 2001 World Conference on Racism in South Africa, where Dalits ensured that caste was given high priority, the European Union and the United Nations have put caste issues – or ‘discrimination based on work and descent’ on their agendas. Dalits in the Diaspora have also lobbied to ensure that international aid agencies employ Dalit staff in the countries where they work.
They also want to ensure that discrimination on the grounds of caste is against the law in Western countries. Davinder Prasad notes that in Britain, where there are laws against discrimination on grounds of race or sex, it is not unlawful to call someone an ‘Untouchable’. He proposes that the Race Relations Act 1976 should be amended and brought up to date to include casteism. ‘One of the main objectives of CasteWatch UK is for there to be laws against caste discrimination. If we could get it outlawed in the UK it would send a signal around the world that this is not acceptable.’
He continues: ‘In this country we are British – and a Briton cannot be an Untouchable. I want my children to think of themselves as British. I want them to have the values of this society, this country. I want them never to have to fear discrimination because of their caste. And I want them to be aware of human rights, equality and justice.’
Telling tales
These are just a few specific examples of caste-related incidents in the West:
Arun K Sinha, a member of the kurmi caste, is the owner of a food store in Manhattan, New York. He complains that wholesalers from a ‘higher’ caste insist that he pays cash rather than extending to him the credit they give to merchants from their own caste.
E Valentine Daniel, a Professor of Anthropology at Columbia University, says some Indian executives will not hire ‘Untouchables’ , no matter how good their qualifications. ‘It’s even more than a glass ceiling, it’s a tin roof,’ he says.
A shopkeeper in Wolverhampton, England, tells of an incident where a customer insisted that their change be placed on the counter to avoid contact with someone from a lower caste.
On a factory floor, in Wolverhampton, England, women from so-called upper castes will not take water from the same tap as a lower caste person.
www.ambedkar. org/WorldwideDalits/castein_britain.htm
International Dalit Human Rights Conference, London Sept 2000. www.ambedkar. org/WorldwideDalits/castein_britain.htm
Pashori Lal, Chairman of CasteWatch UK.
‘The Caste Divide’ Naresh Puri, BBC Radio 4 April 2003.
www.dissidentvoice. org/Articles/ AChatterji_ DissentAgainstHi nduExtremism. htm
New York Times, 24 October 2004.
Dalit families tense after Maharashtra blinding incident
Dalit families tense after Maharashtra blinding incident
Mon, Mar 17 09:57 AM
Mumbai, March 17 (IANS) Several Dalit families are said to be fleeing their villages in Nanded district of Maharashtra after the January incident in which two boys from socially marginalized communities were virtually blinded by upper caste people.
The shocking aftermath of the incident was highlighted in a report of the fact-finding committee of the Dalit Intellectuals Collective (DIC), which has several Dalit groups and personalities as its members. The DIC submitted its report last week to the state home ministry.
'Several Dalit families have started fleeing from villages in Nanded district, following the gouging out of the eyes of their two community members,' former judge B.H. Gaikwad who was part of the committee told IANS.
'We are making efforts to get the statistics of the families that have already left, but given the tense scenario, it will take some time.'
Gaikwad along with other DIC members like academics Sanjay Moon and activist Mangal Khinwasara visited the Sategaon village in Nanded district in Marathwada, the south central part of the state bordering Karnataka, where the incident took place.
Gaikwad said: 'We can actually feel the fear pulsating among the lower strata of society and the Dalits. They usually live in small hamlets in poor conditions on the banks of the Godavari river.'
In the village of around 1,250 people, the community break-up, according to the study, is Maratha 84.91 percent, Matang 7.08 percent, Buddhists 5.66 percent, Gosavi and other backward class 1.89 percent and Muslims 0.95 percent.
Matangs along with converts to Buddhism are Dalits.
'Our fact-finding mission has revealed that one of the victims, 20-year old Chandrakant Gaikwad, had a close friendship with an upper caste girl, Premala Jadhav, residing in the same village. This was resented by a section of the so-called upper castes as they not only harbour casteist sentiments but also exercise control over the local economy and administrative set-up,' Gaikwad said.
According to Gaikwad, Chandrakant and his friend Milind Jondhale, a Buddhist from the Matang community, were allegedly attacked by members of a Maratha community organisation called Chaava. They were brutally assaulted for running away with Premala to another village.
The members of Chaava went to the other village, caught the youths and tried to gouge out their eyes. The boys are now battling to get their eyesight restored partially.
Police too have been accused of adopting a partisan approach in the sensitive matter, which has further infuriated the Dalits.
'Under pressure from certain groups, police have filed a case of kidnapping and molestation against the youth. They have ignored the girl's repeated statements that are contradicting the police version, the fact that she is a major and that it was her own decision to run away from the village,' said Khinwasara, a member of the local Women's Vigilance Committee.
When news of the horrifying incident started trickling in, a local NGO, Vikas Adhyayan Kendra (VAK), set up an independent committee of prominent individuals to ferret out the truth behind the incident that has sent shockwaves among Dalits all over Maharashtra.
'In fact, it has revived memories of the atrocities and massacre of four members of a Dalit family in Khairlanji in the nearby Bhandara district of Vidarbha in eastern Maharashtra,' Khinwasara said.
In September 2006, a mob of upper caste people had attacked four members of a Dalit family, stripped a woman and her daughter naked, and killed them along with her two sons in Khairlanji.
'So far the state government has not bothered to even look into the Sategaon matter, even though we have submitted our report with eye-opening facts. As was the case in Khairlanji, Dalit families are fleeing the villages and the so-called local self-government based committees have done nothing to build confidence among community members,' according to Gaikwad.
'It is precisely for this reason that we have demanded not just a separate inquiry to be conducted in the functioning of the Sategaon Gram Panchayat but we also want civil rights training to be imparted to Dalit women, members of the Scheduled Castes, the Scheduled Tribes and other backward communities,' said Khinwasara.
Women activists in Maharashtra have also demanded that the state Women's Commission and Women's Protection Force be ordered to visit the girl, Premala, and find out her condition.
They also want rehabilitation of the victims of caste violence, heavy penalties and punishment to those guilty and investigation into the role of people fomenting caste clashes.
Mon, Mar 17 09:57 AM
Mumbai, March 17 (IANS) Several Dalit families are said to be fleeing their villages in Nanded district of Maharashtra after the January incident in which two boys from socially marginalized communities were virtually blinded by upper caste people.
The shocking aftermath of the incident was highlighted in a report of the fact-finding committee of the Dalit Intellectuals Collective (DIC), which has several Dalit groups and personalities as its members. The DIC submitted its report last week to the state home ministry.
'Several Dalit families have started fleeing from villages in Nanded district, following the gouging out of the eyes of their two community members,' former judge B.H. Gaikwad who was part of the committee told IANS.
'We are making efforts to get the statistics of the families that have already left, but given the tense scenario, it will take some time.'
Gaikwad along with other DIC members like academics Sanjay Moon and activist Mangal Khinwasara visited the Sategaon village in Nanded district in Marathwada, the south central part of the state bordering Karnataka, where the incident took place.
Gaikwad said: 'We can actually feel the fear pulsating among the lower strata of society and the Dalits. They usually live in small hamlets in poor conditions on the banks of the Godavari river.'
In the village of around 1,250 people, the community break-up, according to the study, is Maratha 84.91 percent, Matang 7.08 percent, Buddhists 5.66 percent, Gosavi and other backward class 1.89 percent and Muslims 0.95 percent.
Matangs along with converts to Buddhism are Dalits.
'Our fact-finding mission has revealed that one of the victims, 20-year old Chandrakant Gaikwad, had a close friendship with an upper caste girl, Premala Jadhav, residing in the same village. This was resented by a section of the so-called upper castes as they not only harbour casteist sentiments but also exercise control over the local economy and administrative set-up,' Gaikwad said.
According to Gaikwad, Chandrakant and his friend Milind Jondhale, a Buddhist from the Matang community, were allegedly attacked by members of a Maratha community organisation called Chaava. They were brutally assaulted for running away with Premala to another village.
The members of Chaava went to the other village, caught the youths and tried to gouge out their eyes. The boys are now battling to get their eyesight restored partially.
Police too have been accused of adopting a partisan approach in the sensitive matter, which has further infuriated the Dalits.
'Under pressure from certain groups, police have filed a case of kidnapping and molestation against the youth. They have ignored the girl's repeated statements that are contradicting the police version, the fact that she is a major and that it was her own decision to run away from the village,' said Khinwasara, a member of the local Women's Vigilance Committee.
When news of the horrifying incident started trickling in, a local NGO, Vikas Adhyayan Kendra (VAK), set up an independent committee of prominent individuals to ferret out the truth behind the incident that has sent shockwaves among Dalits all over Maharashtra.
'In fact, it has revived memories of the atrocities and massacre of four members of a Dalit family in Khairlanji in the nearby Bhandara district of Vidarbha in eastern Maharashtra,' Khinwasara said.
In September 2006, a mob of upper caste people had attacked four members of a Dalit family, stripped a woman and her daughter naked, and killed them along with her two sons in Khairlanji.
'So far the state government has not bothered to even look into the Sategaon matter, even though we have submitted our report with eye-opening facts. As was the case in Khairlanji, Dalit families are fleeing the villages and the so-called local self-government based committees have done nothing to build confidence among community members,' according to Gaikwad.
'It is precisely for this reason that we have demanded not just a separate inquiry to be conducted in the functioning of the Sategaon Gram Panchayat but we also want civil rights training to be imparted to Dalit women, members of the Scheduled Castes, the Scheduled Tribes and other backward communities,' said Khinwasara.
Women activists in Maharashtra have also demanded that the state Women's Commission and Women's Protection Force be ordered to visit the girl, Premala, and find out her condition.
They also want rehabilitation of the victims of caste violence, heavy penalties and punishment to those guilty and investigation into the role of people fomenting caste clashes.
Shame on India Today Group people
Shame on India Today Group people, for not including Dr B R Ambedkar in the list of Greatest Indian Poll recently conducting on
http://specials. indiatoday. com/specials/ it-special/ it_greatindian. htm
You people have fear in mind that Dr B R Ambedkar will win again & this will lead to inspiration/ encouragement for many others. (Already poll conducted by IBN Live is available at
http://www.ibnlive. com/news/ qotd-gandhi- vs-ambedkar/ 27864-3-single. html
Final Verdict: Has Ambedkar's legacy proved more durable than that of Gandhi?
81 per cent of the viewers said ‘yes it has’ and 19 per cent of them said ‘no’.
Perhaps Ambedkar’s legacy needs to be re-looked and rediscovered to understand it in its true form. Remember Babasaheb said, “Social democracy and political democracy must go hand-in-hand. And that can happen only if we manage to create a truly equitable society.”) Dalit Bahujans have bashed Gandhi so many times !! Shame on you for not including Dr B R Ambedkar. What Gandhi, Indra Gandhi, Tata, Patel have done for the mankind? I will request friends to vote for Bhagat Singh if this Brahmin media can't include Great Leader Dr B R Ambedkar.
Shame on Brahmin media...
http://specials. indiatoday. com/specials/ it-special/ it_greatindian. htm
You people have fear in mind that Dr B R Ambedkar will win again & this will lead to inspiration/ encouragement for many others. (Already poll conducted by IBN Live is available at
http://www.ibnlive. com/news/ qotd-gandhi- vs-ambedkar/ 27864-3-single. html
Final Verdict: Has Ambedkar's legacy proved more durable than that of Gandhi?
81 per cent of the viewers said ‘yes it has’ and 19 per cent of them said ‘no’.
Perhaps Ambedkar’s legacy needs to be re-looked and rediscovered to understand it in its true form. Remember Babasaheb said, “Social democracy and political democracy must go hand-in-hand. And that can happen only if we manage to create a truly equitable society.”) Dalit Bahujans have bashed Gandhi so many times !! Shame on you for not including Dr B R Ambedkar. What Gandhi, Indra Gandhi, Tata, Patel have done for the mankind? I will request friends to vote for Bhagat Singh if this Brahmin media can't include Great Leader Dr B R Ambedkar.
Shame on Brahmin media...
Dr. B. R. Ambedkar's all writings are available at the below given link. Must see
jaiBHIM friends Dr. B. R. Ambedkar's all writings are available at the below given link. Must see
http://rapidshare. com/files/ 22295338/ Wri ting_Of_Babasaheb. chm
http://www.youtube. com/dalitjade
http://rapidshare. com/files/ 22295338/ Wri ting_Of_Babasaheb. chm
http://www.youtube. com/dalitjade
Saffronsing Sikhism
Saffronsing Sikhism
�If you want to destroy a society, destroy its history and the society will get destroyed automatically� . --Dr. B.R. Ambedkar
"The first step in liquidating a people is to erase its memory. Destroy its books, its culture, its history, Then have somebody write new books, manufacture a new culture, invent a new history. Before long the nation will begin to forget what it is and what it was. The world around it will forget even faster. The struggle of man against power is the struggle of memory against forgetting.� --Milan Kundera
Hindu fundamentalists have always taken a keen interest in destroying Sikhism, Buddhism, and Jainism for centuries. RSS�s �secret agenda�, (Published by �New Age� weekly, of Communist Party, dated 18th to 24th June 2000) in which it was written �teach false history, misguide minority communities, compel them chanting �Om�, divide Dalit unity, keep converting dalits, Sikhs, Jains, Buddhists into Hindus.� There were such 34 points those were against the humanity, mankind & full of hatred.
So working on same lines Hindu attacks on Sikhism, these RSS, and VHP etc organizations have reached Punjab & Sikhism has come under cloud due to certain effects and influences of Hinduism. The root cause of this problem is not Hindus only which are propagating that Sikhism as Hinduism (i.e. Sikhs are Hindus) on the power of money, politics but also Sikhs who have started feeling the effect. Same �Sikhism is Hinduism� is taught at schools. Hence as a result population of �Kesadhari Sikhs� (Those wear turban), Gurudawaras in Punjab is continuously decreasing & Hindu temples are increasing.
RSS & VHP has always shown that Sikh Gurus were follower of Devi, Devta; Sangh (RSS) is Khalsa. Name of Sikh heroes are modified to �Sharma� by RSS & other Brahman organizations. By creating links between Vishnu/Ram and Gurus, these organizations are thinking that Sikhs will see these Hindu gods as their own & pictures of Ram and Vishnu will find their way into Gurdwaras. Adrienne Rich has rightly said �False history gets made all day, any day; the truth of the new is never on the news.�
Recently on the B�day of Bhagat Ravidas Ji (24th Feb. 2008) Rozana Spokesman newspapers published article that Bhagat Ravidas Ji were not familiar to Sikh Gurus teachings & sakhis (tales) of Bhagat Ravidas Ji were misquoted by author in ridiculing manner. The article erroneously states that no historical facts are present about the life of Bhagat Ravidas Ji. It�s ridiculous to give such statements, Bani (Shaloks, teachings) of Bhagat Ravidas is there in Guru Granth Sahib itself.
From the time Akali Dal are ruling with BJP in Punjab, the impact of Hinduism on Sikhism is also increasing. Rashtriya Swayamsevak Sangh (RSS) created his offshoots like PRERNA, Rashtriya Sikh Sangat, and Guru Granth Sahib Vichar Sanstha as under RSS name it was difficult for them to meet Sikh leaders & to misguide them. And as a result of which recently Jathedars are seen in the PRERNA, Sikh Jathedars got gifts depicting Hindu Deities, RSS depicts Sikh Gurus as Hindu Deities, the sacred Sikh Khanda and Ek Oangkaar was shown along with the Hindu OM in PRERNA functions. Jathedars are seen performing Kirtans in Hindu temples where idols of Ram, Hanuman & other Hindu deities also present.
PRERNA attendees were sitting on chairs in the presence of Guru Granth Sahib Ji, which is a not allowed & is a violation of Guru Sikh Maryada. Jathedars were also present there in function but no objection raised by them. How can Jathedars, whom whole Sikh community trusts & represent the Sikhs attend such functions where Sikhism is being ruined? Why these Jathedars didn�t protest against putting Hindu deities near Sikh Guru, sacred Sikh Khanda and Ek Oangkaar along with the Hindu OM?
Jathedars & many others are forgetting that;
1. Sikhs believe in One and only One God, whereas Hindus worship quite a number of gods, goddesses, and deities.
2. The Hindu Trinity---Brahma, Vishnu, and Shiva---is altogether rejected by Sikhs.
3. The worship of any carved statues, images or idols is completely forbidden in Sikhism although it is allowed in Hinduism.
4. The cow is not considered as a sacred animal by Sikhs; hence it is not worshiped at all.
5. The supremacy of the Vedas, Gita and other Hindu scriptures is not recognized or accepted in Sikhism. Sikhs have their own holy book, the Sh. Guru Granth Sahib, compiled by the fifth Guru himself.
6. Sikhism has rejected the caste system, and all men and women are reckoned equal irrespective of their caste, color or creed, does Hinduism do all this?
7. Sikh traditions, customs, and ceremonies of death and marriage are completely different from the Hindus.
These are just few differences, Sikhism is entirely a different religion & this all have to keep in mind. It�s foolishness on Sikhs part to be there in the pro-RSS activities, as Jathedars are seen in PRERNA.
Anais Nin said �When we blindly adopt a religion, a political system, a literary dogma, we become automatons. We cease to grow.� Myths those believed become true, lie which is told 1000s time starts appearing truth. It�s high time for all to wake up against these Hindutav preaching organizations. All Sikh Gurus & Lord Buddha have said �You must not only discard the shastras, you must deny their authority & you should have courage to tell Hindus where they are wrong.� But where Sikhs are leading?
Jathedars those are becoming puppets in the hands of these Manuwadi people will lead distortion of Sikhism & if such things continue the day won�t be far away when idols of Hindu deities will be seen in the �Darbar Saheb� (Golden Temple).
�People always seemed to know half of history, and to get it confused with the other half.� --Jane Haddam
--By Pardeep S Attri
+919966743350
�If you want to destroy a society, destroy its history and the society will get destroyed automatically� . --Dr. B.R. Ambedkar
"The first step in liquidating a people is to erase its memory. Destroy its books, its culture, its history, Then have somebody write new books, manufacture a new culture, invent a new history. Before long the nation will begin to forget what it is and what it was. The world around it will forget even faster. The struggle of man against power is the struggle of memory against forgetting.� --Milan Kundera
Hindu fundamentalists have always taken a keen interest in destroying Sikhism, Buddhism, and Jainism for centuries. RSS�s �secret agenda�, (Published by �New Age� weekly, of Communist Party, dated 18th to 24th June 2000) in which it was written �teach false history, misguide minority communities, compel them chanting �Om�, divide Dalit unity, keep converting dalits, Sikhs, Jains, Buddhists into Hindus.� There were such 34 points those were against the humanity, mankind & full of hatred.
So working on same lines Hindu attacks on Sikhism, these RSS, and VHP etc organizations have reached Punjab & Sikhism has come under cloud due to certain effects and influences of Hinduism. The root cause of this problem is not Hindus only which are propagating that Sikhism as Hinduism (i.e. Sikhs are Hindus) on the power of money, politics but also Sikhs who have started feeling the effect. Same �Sikhism is Hinduism� is taught at schools. Hence as a result population of �Kesadhari Sikhs� (Those wear turban), Gurudawaras in Punjab is continuously decreasing & Hindu temples are increasing.
RSS & VHP has always shown that Sikh Gurus were follower of Devi, Devta; Sangh (RSS) is Khalsa. Name of Sikh heroes are modified to �Sharma� by RSS & other Brahman organizations. By creating links between Vishnu/Ram and Gurus, these organizations are thinking that Sikhs will see these Hindu gods as their own & pictures of Ram and Vishnu will find their way into Gurdwaras. Adrienne Rich has rightly said �False history gets made all day, any day; the truth of the new is never on the news.�
Recently on the B�day of Bhagat Ravidas Ji (24th Feb. 2008) Rozana Spokesman newspapers published article that Bhagat Ravidas Ji were not familiar to Sikh Gurus teachings & sakhis (tales) of Bhagat Ravidas Ji were misquoted by author in ridiculing manner. The article erroneously states that no historical facts are present about the life of Bhagat Ravidas Ji. It�s ridiculous to give such statements, Bani (Shaloks, teachings) of Bhagat Ravidas is there in Guru Granth Sahib itself.
From the time Akali Dal are ruling with BJP in Punjab, the impact of Hinduism on Sikhism is also increasing. Rashtriya Swayamsevak Sangh (RSS) created his offshoots like PRERNA, Rashtriya Sikh Sangat, and Guru Granth Sahib Vichar Sanstha as under RSS name it was difficult for them to meet Sikh leaders & to misguide them. And as a result of which recently Jathedars are seen in the PRERNA, Sikh Jathedars got gifts depicting Hindu Deities, RSS depicts Sikh Gurus as Hindu Deities, the sacred Sikh Khanda and Ek Oangkaar was shown along with the Hindu OM in PRERNA functions. Jathedars are seen performing Kirtans in Hindu temples where idols of Ram, Hanuman & other Hindu deities also present.
PRERNA attendees were sitting on chairs in the presence of Guru Granth Sahib Ji, which is a not allowed & is a violation of Guru Sikh Maryada. Jathedars were also present there in function but no objection raised by them. How can Jathedars, whom whole Sikh community trusts & represent the Sikhs attend such functions where Sikhism is being ruined? Why these Jathedars didn�t protest against putting Hindu deities near Sikh Guru, sacred Sikh Khanda and Ek Oangkaar along with the Hindu OM?
Jathedars & many others are forgetting that;
1. Sikhs believe in One and only One God, whereas Hindus worship quite a number of gods, goddesses, and deities.
2. The Hindu Trinity---Brahma, Vishnu, and Shiva---is altogether rejected by Sikhs.
3. The worship of any carved statues, images or idols is completely forbidden in Sikhism although it is allowed in Hinduism.
4. The cow is not considered as a sacred animal by Sikhs; hence it is not worshiped at all.
5. The supremacy of the Vedas, Gita and other Hindu scriptures is not recognized or accepted in Sikhism. Sikhs have their own holy book, the Sh. Guru Granth Sahib, compiled by the fifth Guru himself.
6. Sikhism has rejected the caste system, and all men and women are reckoned equal irrespective of their caste, color or creed, does Hinduism do all this?
7. Sikh traditions, customs, and ceremonies of death and marriage are completely different from the Hindus.
These are just few differences, Sikhism is entirely a different religion & this all have to keep in mind. It�s foolishness on Sikhs part to be there in the pro-RSS activities, as Jathedars are seen in PRERNA.
Anais Nin said �When we blindly adopt a religion, a political system, a literary dogma, we become automatons. We cease to grow.� Myths those believed become true, lie which is told 1000s time starts appearing truth. It�s high time for all to wake up against these Hindutav preaching organizations. All Sikh Gurus & Lord Buddha have said �You must not only discard the shastras, you must deny their authority & you should have courage to tell Hindus where they are wrong.� But where Sikhs are leading?
Jathedars those are becoming puppets in the hands of these Manuwadi people will lead distortion of Sikhism & if such things continue the day won�t be far away when idols of Hindu deities will be seen in the �Darbar Saheb� (Golden Temple).
�People always seemed to know half of history, and to get it confused with the other half.� --Jane Haddam
--By Pardeep S Attri
+919966743350
Saffronsing Sikhism
Saffronsing Sikhism
�If you want to destroy a society, destroy its history and the society will get destroyed automatically� . --Dr. B.R. Ambedkar
"The first step in liquidating a people is to erase its memory. Destroy its books, its culture, its history, Then have somebody write new books, manufacture a new culture, invent a new history. Before long the nation will begin to forget what it is and what it was. The world around it will forget even faster. The struggle of man against power is the struggle of memory against forgetting.� --Milan Kundera
Hindu fundamentalists have always taken a keen interest in destroying Sikhism, Buddhism, and Jainism for centuries. RSS�s �secret agenda�, (Published by �New Age� weekly, of Communist Party, dated 18th to 24th June 2000) in which it was written �teach false history, misguide minority communities, compel them chanting �Om�, divide Dalit unity, keep converting dalits, Sikhs, Jains, Buddhists into Hindus.� There were such 34 points those were against the humanity, mankind & full of hatred.
So working on same lines Hindu attacks on Sikhism, these RSS, and VHP etc organizations have reached Punjab & Sikhism has come under cloud due to certain effects and influences of Hinduism. The root cause of this problem is not Hindus only which are propagating that Sikhism as Hinduism (i.e. Sikhs are Hindus) on the power of money, politics but also Sikhs who have started feeling the effect. Same �Sikhism is Hinduism� is taught at schools. Hence as a result population of �Kesadhari Sikhs� (Those wear turban), Gurudawaras in Punjab is continuously decreasing & Hindu temples are increasing.
RSS & VHP has always shown that Sikh Gurus were follower of Devi, Devta; Sangh (RSS) is Khalsa. Name of Sikh heroes are modified to �Sharma� by RSS & other Brahman organizations. By creating links between Vishnu/Ram and Gurus, these organizations are thinking that Sikhs will see these Hindu gods as their own & pictures of Ram and Vishnu will find their way into Gurdwaras. Adrienne Rich has rightly said �False history gets made all day, any day; the truth of the new is never on the news.�
Recently on the B�day of Bhagat Ravidas Ji (24th Feb. 2008) Rozana Spokesman newspapers published article that Bhagat Ravidas Ji were not familiar to Sikh Gurus teachings & sakhis (tales) of Bhagat Ravidas Ji were misquoted by author in ridiculing manner. The article erroneously states that no historical facts are present about the life of Bhagat Ravidas Ji. It�s ridiculous to give such statements, Bani (Shaloks, teachings) of Bhagat Ravidas is there in Guru Granth Sahib itself.
From the time Akali Dal are ruling with BJP in Punjab, the impact of Hinduism on Sikhism is also increasing. Rashtriya Swayamsevak Sangh (RSS) created his offshoots like PRERNA, Rashtriya Sikh Sangat, and Guru Granth Sahib Vichar Sanstha as under RSS name it was difficult for them to meet Sikh leaders & to misguide them. And as a result of which recently Jathedars are seen in the PRERNA, Sikh Jathedars got gifts depicting Hindu Deities, RSS depicts Sikh Gurus as Hindu Deities, the sacred Sikh Khanda and Ek Oangkaar was shown along with the Hindu OM in PRERNA functions. Jathedars are seen performing Kirtans in Hindu temples where idols of Ram, Hanuman & other Hindu deities also present.
PRERNA attendees were sitting on chairs in the presence of Guru Granth Sahib Ji, which is a not allowed & is a violation of Guru Sikh Maryada. Jathedars were also present there in function but no objection raised by them. How can Jathedars, whom whole Sikh community trusts & represent the Sikhs attend such functions where Sikhism is being ruined? Why these Jathedars didn�t protest against putting Hindu deities near Sikh Guru, sacred Sikh Khanda and Ek Oangkaar along with the Hindu OM?
Jathedars & many others are forgetting that;
1. Sikhs believe in One and only One God, whereas Hindus worship quite a number of gods, goddesses, and deities.
2. The Hindu Trinity---Brahma, Vishnu, and Shiva---is altogether rejected by Sikhs.
3. The worship of any carved statues, images or idols is completely forbidden in Sikhism although it is allowed in Hinduism.
4. The cow is not considered as a sacred animal by Sikhs; hence it is not worshiped at all.
5. The supremacy of the Vedas, Gita and other Hindu scriptures is not recognized or accepted in Sikhism. Sikhs have their own holy book, the Sh. Guru Granth Sahib, compiled by the fifth Guru himself.
6. Sikhism has rejected the caste system, and all men and women are reckoned equal irrespective of their caste, color or creed, does Hinduism do all this?
7. Sikh traditions, customs, and ceremonies of death and marriage are completely different from the Hindus.
These are just few differences, Sikhism is entirely a different religion & this all have to keep in mind. It�s foolishness on Sikhs part to be there in the pro-RSS activities, as Jathedars are seen in PRERNA.
Anais Nin said �When we blindly adopt a religion, a political system, a literary dogma, we become automatons. We cease to grow.� Myths those believed become true, lie which is told 1000s time starts appearing truth. It�s high time for all to wake up against these Hindutav preaching organizations. All Sikh Gurus & Lord Buddha have said �You must not only discard the shastras, you must deny their authority & you should have courage to tell Hindus where they are wrong.� But where Sikhs are leading?
Jathedars those are becoming puppets in the hands of these Manuwadi people will lead distortion of Sikhism & if such things continue the day won�t be far away when idols of Hindu deities will be seen in the �Darbar Saheb� (Golden Temple).
�People always seemed to know half of history, and to get it confused with the other half.� --Jane Haddam
--By Pardeep S Attri
+919966743350
�If you want to destroy a society, destroy its history and the society will get destroyed automatically� . --Dr. B.R. Ambedkar
"The first step in liquidating a people is to erase its memory. Destroy its books, its culture, its history, Then have somebody write new books, manufacture a new culture, invent a new history. Before long the nation will begin to forget what it is and what it was. The world around it will forget even faster. The struggle of man against power is the struggle of memory against forgetting.� --Milan Kundera
Hindu fundamentalists have always taken a keen interest in destroying Sikhism, Buddhism, and Jainism for centuries. RSS�s �secret agenda�, (Published by �New Age� weekly, of Communist Party, dated 18th to 24th June 2000) in which it was written �teach false history, misguide minority communities, compel them chanting �Om�, divide Dalit unity, keep converting dalits, Sikhs, Jains, Buddhists into Hindus.� There were such 34 points those were against the humanity, mankind & full of hatred.
So working on same lines Hindu attacks on Sikhism, these RSS, and VHP etc organizations have reached Punjab & Sikhism has come under cloud due to certain effects and influences of Hinduism. The root cause of this problem is not Hindus only which are propagating that Sikhism as Hinduism (i.e. Sikhs are Hindus) on the power of money, politics but also Sikhs who have started feeling the effect. Same �Sikhism is Hinduism� is taught at schools. Hence as a result population of �Kesadhari Sikhs� (Those wear turban), Gurudawaras in Punjab is continuously decreasing & Hindu temples are increasing.
RSS & VHP has always shown that Sikh Gurus were follower of Devi, Devta; Sangh (RSS) is Khalsa. Name of Sikh heroes are modified to �Sharma� by RSS & other Brahman organizations. By creating links between Vishnu/Ram and Gurus, these organizations are thinking that Sikhs will see these Hindu gods as their own & pictures of Ram and Vishnu will find their way into Gurdwaras. Adrienne Rich has rightly said �False history gets made all day, any day; the truth of the new is never on the news.�
Recently on the B�day of Bhagat Ravidas Ji (24th Feb. 2008) Rozana Spokesman newspapers published article that Bhagat Ravidas Ji were not familiar to Sikh Gurus teachings & sakhis (tales) of Bhagat Ravidas Ji were misquoted by author in ridiculing manner. The article erroneously states that no historical facts are present about the life of Bhagat Ravidas Ji. It�s ridiculous to give such statements, Bani (Shaloks, teachings) of Bhagat Ravidas is there in Guru Granth Sahib itself.
From the time Akali Dal are ruling with BJP in Punjab, the impact of Hinduism on Sikhism is also increasing. Rashtriya Swayamsevak Sangh (RSS) created his offshoots like PRERNA, Rashtriya Sikh Sangat, and Guru Granth Sahib Vichar Sanstha as under RSS name it was difficult for them to meet Sikh leaders & to misguide them. And as a result of which recently Jathedars are seen in the PRERNA, Sikh Jathedars got gifts depicting Hindu Deities, RSS depicts Sikh Gurus as Hindu Deities, the sacred Sikh Khanda and Ek Oangkaar was shown along with the Hindu OM in PRERNA functions. Jathedars are seen performing Kirtans in Hindu temples where idols of Ram, Hanuman & other Hindu deities also present.
PRERNA attendees were sitting on chairs in the presence of Guru Granth Sahib Ji, which is a not allowed & is a violation of Guru Sikh Maryada. Jathedars were also present there in function but no objection raised by them. How can Jathedars, whom whole Sikh community trusts & represent the Sikhs attend such functions where Sikhism is being ruined? Why these Jathedars didn�t protest against putting Hindu deities near Sikh Guru, sacred Sikh Khanda and Ek Oangkaar along with the Hindu OM?
Jathedars & many others are forgetting that;
1. Sikhs believe in One and only One God, whereas Hindus worship quite a number of gods, goddesses, and deities.
2. The Hindu Trinity---Brahma, Vishnu, and Shiva---is altogether rejected by Sikhs.
3. The worship of any carved statues, images or idols is completely forbidden in Sikhism although it is allowed in Hinduism.
4. The cow is not considered as a sacred animal by Sikhs; hence it is not worshiped at all.
5. The supremacy of the Vedas, Gita and other Hindu scriptures is not recognized or accepted in Sikhism. Sikhs have their own holy book, the Sh. Guru Granth Sahib, compiled by the fifth Guru himself.
6. Sikhism has rejected the caste system, and all men and women are reckoned equal irrespective of their caste, color or creed, does Hinduism do all this?
7. Sikh traditions, customs, and ceremonies of death and marriage are completely different from the Hindus.
These are just few differences, Sikhism is entirely a different religion & this all have to keep in mind. It�s foolishness on Sikhs part to be there in the pro-RSS activities, as Jathedars are seen in PRERNA.
Anais Nin said �When we blindly adopt a religion, a political system, a literary dogma, we become automatons. We cease to grow.� Myths those believed become true, lie which is told 1000s time starts appearing truth. It�s high time for all to wake up against these Hindutav preaching organizations. All Sikh Gurus & Lord Buddha have said �You must not only discard the shastras, you must deny their authority & you should have courage to tell Hindus where they are wrong.� But where Sikhs are leading?
Jathedars those are becoming puppets in the hands of these Manuwadi people will lead distortion of Sikhism & if such things continue the day won�t be far away when idols of Hindu deities will be seen in the �Darbar Saheb� (Golden Temple).
�People always seemed to know half of history, and to get it confused with the other half.� --Jane Haddam
--By Pardeep S Attri
+919966743350
Saturday, May 24, 2008
Look how Baba performs like a bad magician...
Look how Baba performs like a bad magician...
http://home. het net.nl/~ex-baba /engels/movies. html#01.
http://home. het net.nl/~ex-baba /engels/movies. html#01.
When schools 'teach' untouchability
Full Story can be found at http://www.dnaindia .com/report. asp?newsid= 1152412
When schools 'teach' untouchability
By - DNA Correspondent
CRY study exposes discrimination against Dalit teachers and students in Gujarat govt schools
AHMEDABAD: Gujarat may be doing better than several other states in terms of literacy, but when it comes to quality of education, the state seems to be lagging behind.
A recent study carried out by Bunyadi Adhikar Andolan and CRY (Child Relief and You) has revealed that untouchability is liberally practised by teachers and consequently by students in most government-run schools in the state.
The study, released at a seminar on Thursday in Ahmedabad, reiterated a previous case study on the status of Dalits in primary education in Gujarat . "In village schools of Gujarat , SC children are forced to sit at the back, actively discouraged from participating in class activities, and even subjected to food and water taboos.
While there are no Dalit organisers of the school, only 1% of the cooks are from this marginalised section," it says.
The survey was carried out in 110 schools in 10 districts and concluded earlier this week. A letter has been sent to the chief minister demanding a common school system, which has been ratified by the government's National Policy on Education in 1986 but is not yet implemented.
A senior member of CRY Balwant Singh said, "Dalit teachers and cooks are never allowed to serve food during the mid-day-meals to kids. Whenever Dalit cooks serve food, only Dalit children eat their mid-day meal. Even the teachers unabashedly discriminate and practice untouchability, which is immediately reflected in the students' attitude."
In fact, activists, who personally visited these schools, witnessed visible forms of untouchability on at least 30 occasions over a period of 20 days, earlier in this month.
The report records these cases between students, cook and students and teacher and students. Gandhiji's cause seems to be lost in his homeland itself. The archaic system of untouchability, which he persevered to abolish in the country, continues to be practised in the temples of education -state-run primary schools in villages.
"These findings are a serious cause for concern because if the child learns this kind of discrimination at school level, he will grow and spread this ideology. It is about time we stop these ideologies of division from spreading to the next generation," Singh added.
This is again in addition to the fact that the overall status of education in schools is quite dismal. "Gujarat has better infrastructure than other states, but the number of teachers and even their quality is very poor. The study reveals that 33% schools have up to two teachers and only one-fourth - 25% of schools- have more than seven teachers.
The qualification of these teachers was not within the purview of this study, but it has been highlighted earlier that it has been found wanting," CRY's manager - development support, Soumya Mohanty, said.=
When schools 'teach' untouchability
By - DNA Correspondent
CRY study exposes discrimination against Dalit teachers and students in Gujarat govt schools
AHMEDABAD: Gujarat may be doing better than several other states in terms of literacy, but when it comes to quality of education, the state seems to be lagging behind.
A recent study carried out by Bunyadi Adhikar Andolan and CRY (Child Relief and You) has revealed that untouchability is liberally practised by teachers and consequently by students in most government-run schools in the state.
The study, released at a seminar on Thursday in Ahmedabad, reiterated a previous case study on the status of Dalits in primary education in Gujarat . "In village schools of Gujarat , SC children are forced to sit at the back, actively discouraged from participating in class activities, and even subjected to food and water taboos.
While there are no Dalit organisers of the school, only 1% of the cooks are from this marginalised section," it says.
The survey was carried out in 110 schools in 10 districts and concluded earlier this week. A letter has been sent to the chief minister demanding a common school system, which has been ratified by the government's National Policy on Education in 1986 but is not yet implemented.
A senior member of CRY Balwant Singh said, "Dalit teachers and cooks are never allowed to serve food during the mid-day-meals to kids. Whenever Dalit cooks serve food, only Dalit children eat their mid-day meal. Even the teachers unabashedly discriminate and practice untouchability, which is immediately reflected in the students' attitude."
In fact, activists, who personally visited these schools, witnessed visible forms of untouchability on at least 30 occasions over a period of 20 days, earlier in this month.
The report records these cases between students, cook and students and teacher and students. Gandhiji's cause seems to be lost in his homeland itself. The archaic system of untouchability, which he persevered to abolish in the country, continues to be practised in the temples of education -state-run primary schools in villages.
"These findings are a serious cause for concern because if the child learns this kind of discrimination at school level, he will grow and spread this ideology. It is about time we stop these ideologies of division from spreading to the next generation," Singh added.
This is again in addition to the fact that the overall status of education in schools is quite dismal. "Gujarat has better infrastructure than other states, but the number of teachers and even their quality is very poor. The study reveals that 33% schools have up to two teachers and only one-fourth - 25% of schools- have more than seven teachers.
The qualification of these teachers was not within the purview of this study, but it has been highlighted earlier that it has been found wanting," CRY's manager - development support, Soumya Mohanty, said.=
Discrimination from Womb to Tomb (ppt)
Discrimination from Womb to Tomb (ppt)
http://dalitind ia.files.wordpr ess.com/2008/ 04 /womb-to-tomb. p pt
In India women undergo worst kind of discrimination that can exist on earth, here is a ppt on all this, just tried to show "Discrimination from Womb to Tomb in women society".
"Injustice anywhere is a threat to justice everywhere." - Martin Luther King Jr.
http://dalitind ia.files.wordpr ess.com/2008/ 04 /womb-to-tomb. p pt
In India women undergo worst kind of discrimination that can exist on earth, here is a ppt on all this, just tried to show "Discrimination from Womb to Tomb in women society".
"Injustice anywhere is a threat to justice everywhere." - Martin Luther King Jr.
Friday, May 23, 2008
Buddhism fastest growing religion in West
Buddhism fastest growing religion in West
By Janaka Perera, Asian Tribune, April 7, 2008
Colombo, Sri Lanka -- Buddhism is being recognized as the fastest growing religion in Western societies both in terms of new converts and more so in terms of friends of Buddhism, who seek to study and practice various aspects of Buddhism.
Dr. Ananda Guruge, leading Buddhist Scholar and former Sri Lankan Diplomat made this observation during a public lecture at the All Ceylon Buddhist Congress Hall Colombo on Friday, April 4.
The lecture titled, "Role of the Sri Lankan Leadership in the Protection of Buddhism" was delivered under the auspices of the Buddhist and Pali University, All-Ceylon Buddhist Congress and the Buddhist Times Trust.
The Chief Guest was Speaker of the House W.J.M. Lokubandara. Among the others present were Buddhist Congress President Jagath Sumathipala, Venerable Wegama Piyaratana, Venerable Professor Dhammavihari, Major-General (Rtd.) Jaliya Nammuni (Centre for Buddhist Action) and former Archaeological Commissioner Dr. Roland Silva.
Dr. Hema Goonatilake of the Buddhist Times Trust was the Convener.
Said Dr. Guruge:
"Both on account of a series of Diaspora from China, Taiwan, Korea and Vietnam, adherents to Northern Schools of Buddhism are numerically preponderant. Interestingly, the intellectual interactions between these ethnic Buddhists and those devoted to Buddhism in the West have created a new demand for a deep understanding of early Buddhism as preserved in Pali sources in Southern Buddhism.
A similar tendency is evident in the traditionally Northern Buddhist countries also. This demand has been further increased by the popularization of Vipassana Meditation by Mahopasaka S. N. Goenka. What the world needs today is not confined to what is in Pali. The Sinhala works on Buddhism have as much relevance and the translation of Sinhala classics into world languages is also a contribution to Buddhist Studies."
Noting that both Myanmar and Thailand have begun to respond to this demand, he pointed out that opportunities exist for Sri Lankan scholars to initiate cooperative activities with the growing institutions in Southeast Asia such as the World Buddhist University, established by the World Fellowship of Buddhists, and International Association of Buddhist Universities, initiated by Venerable Thepsaphong (now known as Dhammkosajahn) .
"I am gratified to note that Dr. Sumanapala Galmangoda is scheduled to lead a team of scholars from Kelaniya University to conduct a panel discussion on Buddhist Ethics in a Conference organized by this Association to be held in Bangkok in September this year. Another opportunity - which is available for Sri Lankans to cooperate in a significant international venture - is to participate in contributing to the Electronic Cultural Atlas Initiative (ECAI) led by Professor Lewis R. Lancaster of University of California Berkeley. Such involvement will also enable our scholars to be trained in using high-tech tools of research, which are increasingly becoming indispensable. "
Dr. Guruge recalled that Lanka has many firsts in the history of Buddhism -developing commentaries on the Buddha's teachings in the national language (3rd century BCE), reducing to writing the Buddhist canon and its commentaries (1st century BCE), sending bhikkhunis to China to establish the bhikkhunisasana (5th century), enabling the dissemination of the commentaries to a wider readership through translations into Pali (5th century), unification of Southern and Northern traditions of Buddhism and evolving a form of ecumenical Buddhism (12th century), spreading that form of Buddhism to Southeast Asia along with Pali literature and traditions of Buddhist architecture and art (12th-15th century), being the foremost centre of Buddhist scholarship from the nineteenth century, taking Buddhism back to India, its land of origin (19th-20th century), serving as the focal point from which Buddhist missionaries took Buddhism to all continents in modern times, and restoring the bhikkhunisasana in Southern Buddhism (20th century).
He stressed the need for maintaining this record said that and no efforts should be spared.
"May the Sangha of Sri Lanka rise up to the challenges of the time and may the powers that be, namely and most importantly the educators and scholars take upon themselves the task of maintaining Sri Lanka's leadership in Buddhist Studies. This can easily be a major objective of the preparations for the next major event in the history of Buddhism – the 2600th anniversary of the attainment of Buddhahood in 2011-2012."
He emphasized that any strategy Sri Lanka develops to maintain her leadership in Buddhist activities has to be based on these advantages that the current internationally recognized scholars enjoy. He recommended the following are the actions for the immediate consideration of all concerned:
1. It is my conviction that the atmosphere required for the promotion of Buddhist studies has to be developed by a resurgence of dedication to scholarship in the Sangha. The higher education of the Sangha with due emphasis on original scriptural sources in Pali, Sanskrit and other Canonical languages is indispensable. One is no doubt appalled by the falling standard of Pali learning in the country. It is hardly taught in schools and one cannot be altogether satisfied with the standard of Pali teaching in the Pirivenas.
Sanskrit has gone down even further. Without a very high level of proficiency in these languages, few monastics are in a position to produce the kind of scholarly work that those of a previous generation could. It is the Sangha that had preserved the study of Pali and Sanskrit not only through the Pirivenas but also through schools. Serious attention has to be given to the promotion of these languages if Sri Lanka has to retain its leadership in Buddhist Studies.
2. A critical mass of research scholars should acquire an excellent command of the spoken and written English because the fruits of their labors would never be known outside the Island unless they are presented in impeccable standard of English. At the same time, our scholars should be able to access the research that is being done in the world. Without such access at least through the medium of English, the greatest danger in our institutions of higher education is that students are not introduced to new knowledge.
3. Some at least among them should proceed to gain some degree of proficiency in research languages useful for Buddhist Studies such as Chinese, Tibetan, Korean, Japanese and Vietnamese as well as French, German and Italian.
4. Scholars with ability to speak and write in foreign languages should be given every opportunity (with financial provisions for membership fees, travel and subsidies for publications) to -
1. Become members of international professional associations and organizations such as the Royal Asiatic Societies, International Association of Buddhist Studies, Indian Association of Buddhist Studies, International Association of Sanskrit Studies, etc.;
2. Contribute well-researched learned articles to recognized peer-reviewed foreign journals and also to have their books published abroad. (Equally important is to get articles and books of high quality in national languages translated into foreign languages. It must be stated here that Sri Lankan scholars do publish annually a substantial number of learned articles in English in Felicitation and Commemorative Volumes, the Sri Lankan Journal of Buddhist Studies and University Journals but their outreach to the world is very limited.. The efforts of Professors Y. Karunadasa, Asanga Tilakaratna and Venerable Kuala Lumpur Dhammajoti in this regard are very creditable. The speedy completion of the Encyclopedia of Buddhism has also to receive the highest priority.)
3. Review in national journals important works by foreign scholars both for the purpose of apprising local scholars and students of the availability of new research findings and also to let the international scholars know that their work is under scrutiny by our scholars;
4. Participate in international seminars and conferences, presenting papers and interacting with worldwide scholars to have an international peer review of research done by them in Sri Lanka;
5. Organize periodically international conferences inviting recognized scholars of the world and conducting them with the highest level of efficiency and effectiveness.
http://www.youtube. com/dalitjade
By Janaka Perera, Asian Tribune, April 7, 2008
Colombo, Sri Lanka -- Buddhism is being recognized as the fastest growing religion in Western societies both in terms of new converts and more so in terms of friends of Buddhism, who seek to study and practice various aspects of Buddhism.
Dr. Ananda Guruge, leading Buddhist Scholar and former Sri Lankan Diplomat made this observation during a public lecture at the All Ceylon Buddhist Congress Hall Colombo on Friday, April 4.
The lecture titled, "Role of the Sri Lankan Leadership in the Protection of Buddhism" was delivered under the auspices of the Buddhist and Pali University, All-Ceylon Buddhist Congress and the Buddhist Times Trust.
The Chief Guest was Speaker of the House W.J.M. Lokubandara. Among the others present were Buddhist Congress President Jagath Sumathipala, Venerable Wegama Piyaratana, Venerable Professor Dhammavihari, Major-General (Rtd.) Jaliya Nammuni (Centre for Buddhist Action) and former Archaeological Commissioner Dr. Roland Silva.
Dr. Hema Goonatilake of the Buddhist Times Trust was the Convener.
Said Dr. Guruge:
"Both on account of a series of Diaspora from China, Taiwan, Korea and Vietnam, adherents to Northern Schools of Buddhism are numerically preponderant. Interestingly, the intellectual interactions between these ethnic Buddhists and those devoted to Buddhism in the West have created a new demand for a deep understanding of early Buddhism as preserved in Pali sources in Southern Buddhism.
A similar tendency is evident in the traditionally Northern Buddhist countries also. This demand has been further increased by the popularization of Vipassana Meditation by Mahopasaka S. N. Goenka. What the world needs today is not confined to what is in Pali. The Sinhala works on Buddhism have as much relevance and the translation of Sinhala classics into world languages is also a contribution to Buddhist Studies."
Noting that both Myanmar and Thailand have begun to respond to this demand, he pointed out that opportunities exist for Sri Lankan scholars to initiate cooperative activities with the growing institutions in Southeast Asia such as the World Buddhist University, established by the World Fellowship of Buddhists, and International Association of Buddhist Universities, initiated by Venerable Thepsaphong (now known as Dhammkosajahn) .
"I am gratified to note that Dr. Sumanapala Galmangoda is scheduled to lead a team of scholars from Kelaniya University to conduct a panel discussion on Buddhist Ethics in a Conference organized by this Association to be held in Bangkok in September this year. Another opportunity - which is available for Sri Lankans to cooperate in a significant international venture - is to participate in contributing to the Electronic Cultural Atlas Initiative (ECAI) led by Professor Lewis R. Lancaster of University of California Berkeley. Such involvement will also enable our scholars to be trained in using high-tech tools of research, which are increasingly becoming indispensable. "
Dr. Guruge recalled that Lanka has many firsts in the history of Buddhism -developing commentaries on the Buddha's teachings in the national language (3rd century BCE), reducing to writing the Buddhist canon and its commentaries (1st century BCE), sending bhikkhunis to China to establish the bhikkhunisasana (5th century), enabling the dissemination of the commentaries to a wider readership through translations into Pali (5th century), unification of Southern and Northern traditions of Buddhism and evolving a form of ecumenical Buddhism (12th century), spreading that form of Buddhism to Southeast Asia along with Pali literature and traditions of Buddhist architecture and art (12th-15th century), being the foremost centre of Buddhist scholarship from the nineteenth century, taking Buddhism back to India, its land of origin (19th-20th century), serving as the focal point from which Buddhist missionaries took Buddhism to all continents in modern times, and restoring the bhikkhunisasana in Southern Buddhism (20th century).
He stressed the need for maintaining this record said that and no efforts should be spared.
"May the Sangha of Sri Lanka rise up to the challenges of the time and may the powers that be, namely and most importantly the educators and scholars take upon themselves the task of maintaining Sri Lanka's leadership in Buddhist Studies. This can easily be a major objective of the preparations for the next major event in the history of Buddhism – the 2600th anniversary of the attainment of Buddhahood in 2011-2012."
He emphasized that any strategy Sri Lanka develops to maintain her leadership in Buddhist activities has to be based on these advantages that the current internationally recognized scholars enjoy. He recommended the following are the actions for the immediate consideration of all concerned:
1. It is my conviction that the atmosphere required for the promotion of Buddhist studies has to be developed by a resurgence of dedication to scholarship in the Sangha. The higher education of the Sangha with due emphasis on original scriptural sources in Pali, Sanskrit and other Canonical languages is indispensable. One is no doubt appalled by the falling standard of Pali learning in the country. It is hardly taught in schools and one cannot be altogether satisfied with the standard of Pali teaching in the Pirivenas.
Sanskrit has gone down even further. Without a very high level of proficiency in these languages, few monastics are in a position to produce the kind of scholarly work that those of a previous generation could. It is the Sangha that had preserved the study of Pali and Sanskrit not only through the Pirivenas but also through schools. Serious attention has to be given to the promotion of these languages if Sri Lanka has to retain its leadership in Buddhist Studies.
2. A critical mass of research scholars should acquire an excellent command of the spoken and written English because the fruits of their labors would never be known outside the Island unless they are presented in impeccable standard of English. At the same time, our scholars should be able to access the research that is being done in the world. Without such access at least through the medium of English, the greatest danger in our institutions of higher education is that students are not introduced to new knowledge.
3. Some at least among them should proceed to gain some degree of proficiency in research languages useful for Buddhist Studies such as Chinese, Tibetan, Korean, Japanese and Vietnamese as well as French, German and Italian.
4. Scholars with ability to speak and write in foreign languages should be given every opportunity (with financial provisions for membership fees, travel and subsidies for publications) to -
1. Become members of international professional associations and organizations such as the Royal Asiatic Societies, International Association of Buddhist Studies, Indian Association of Buddhist Studies, International Association of Sanskrit Studies, etc.;
2. Contribute well-researched learned articles to recognized peer-reviewed foreign journals and also to have their books published abroad. (Equally important is to get articles and books of high quality in national languages translated into foreign languages. It must be stated here that Sri Lankan scholars do publish annually a substantial number of learned articles in English in Felicitation and Commemorative Volumes, the Sri Lankan Journal of Buddhist Studies and University Journals but their outreach to the world is very limited.. The efforts of Professors Y. Karunadasa, Asanga Tilakaratna and Venerable Kuala Lumpur Dhammajoti in this regard are very creditable. The speedy completion of the Encyclopedia of Buddhism has also to receive the highest priority.)
3. Review in national journals important works by foreign scholars both for the purpose of apprising local scholars and students of the availability of new research findings and also to let the international scholars know that their work is under scrutiny by our scholars;
4. Participate in international seminars and conferences, presenting papers and interacting with worldwide scholars to have an international peer review of research done by them in Sri Lanka;
5. Organize periodically international conferences inviting recognized scholars of the world and conducting them with the highest level of efficiency and effectiveness.
http://www.youtube. com/dalitjade
Friday, May 16, 2008
The decline of Buddhism in India
The decline of Buddhism in India
With the collapse of the Pala dynasty in the 12th century, Buddhism suffered another defeat, and this time it did not recover. Though some pockets of Buddhist influence remained, the Buddhist presence in India became so negligible that it could hardly be noticed.
Scholars do not know all the factors that contributed to the demise of Buddhism in its original homeland. Some have maintained that Buddhism was so tolerant of other faiths that it was simply reabsorbed by a revitalized Hindu tradition. This did occur, although Indian Mahayanists occasionally displayed a hostile attitude toward bhakti and toward Hinduism in general. However, there was another factor that was very important as well: Buddhism in India, having become mainly a monastic movement, probably paid little heed to the laity. Some monasteries became wealthy enough to have slaves and hired labourers to care for the monks and tend the lands they owned. Thus, after the Muslim invaders sacked the Indian monasteries in the 12th century AD, Buddhists had little basis for recovery. After the destruction of the monasteries, the Buddhist laity showed little interest in restoring the "Way."
Contemporary revival
At the beginning of the 20th century Buddhism was virtually extinct in India. Since the early 1900s, however, a significant Buddhist presence has been re-established. In the early decades of the 20th century a number of Buddhist societies were organized by Indian intellectuals who found in Buddhism an alternative to a Hindu tradition that they could no longer accept; an alternative that was, in addition, part of the cultural heritage of India. Following the Chinese conquest of Tibet in the late 1950s, there was an influx of Tibetan Buddhists who established a highly visible Buddhist community in northern India. In addition, the incorporation of Sikkim in 1975 into the Republic of India has brought into the modern Indian nation a small Himalayan society that has a strong Buddhist tradition related to the Vajrayana Buddhism of Tibet.
The major component in the 20th-century resurgence of Buddhism in India has, however, been the mass conversion of large numbers of people from the so-called scheduled castes (formerly called Untouchables). This conversion movement, originally led by Bhimrao Ramji Ambedkar, began in the 1950s. In October 1956 Ambedkar and several hundred thousand of his followers converted to Buddhism, and--although accurate figures are difficult to determine--the group has continued to grow.
Some estimates indicate that the number of converts is as high as four million. This group, which in the past has tended to favour the Theravada version of Buddhism, is developing its own distinctive patterns of Buddhist teaching and practice.
Source: Encyclopedia Britannica 1991-1994
With the collapse of the Pala dynasty in the 12th century, Buddhism suffered another defeat, and this time it did not recover. Though some pockets of Buddhist influence remained, the Buddhist presence in India became so negligible that it could hardly be noticed.
Scholars do not know all the factors that contributed to the demise of Buddhism in its original homeland. Some have maintained that Buddhism was so tolerant of other faiths that it was simply reabsorbed by a revitalized Hindu tradition. This did occur, although Indian Mahayanists occasionally displayed a hostile attitude toward bhakti and toward Hinduism in general. However, there was another factor that was very important as well: Buddhism in India, having become mainly a monastic movement, probably paid little heed to the laity. Some monasteries became wealthy enough to have slaves and hired labourers to care for the monks and tend the lands they owned. Thus, after the Muslim invaders sacked the Indian monasteries in the 12th century AD, Buddhists had little basis for recovery. After the destruction of the monasteries, the Buddhist laity showed little interest in restoring the "Way."
Contemporary revival
At the beginning of the 20th century Buddhism was virtually extinct in India. Since the early 1900s, however, a significant Buddhist presence has been re-established. In the early decades of the 20th century a number of Buddhist societies were organized by Indian intellectuals who found in Buddhism an alternative to a Hindu tradition that they could no longer accept; an alternative that was, in addition, part of the cultural heritage of India. Following the Chinese conquest of Tibet in the late 1950s, there was an influx of Tibetan Buddhists who established a highly visible Buddhist community in northern India. In addition, the incorporation of Sikkim in 1975 into the Republic of India has brought into the modern Indian nation a small Himalayan society that has a strong Buddhist tradition related to the Vajrayana Buddhism of Tibet.
The major component in the 20th-century resurgence of Buddhism in India has, however, been the mass conversion of large numbers of people from the so-called scheduled castes (formerly called Untouchables). This conversion movement, originally led by Bhimrao Ramji Ambedkar, began in the 1950s. In October 1956 Ambedkar and several hundred thousand of his followers converted to Buddhism, and--although accurate figures are difficult to determine--the group has continued to grow.
Some estimates indicate that the number of converts is as high as four million. This group, which in the past has tended to favour the Theravada version of Buddhism, is developing its own distinctive patterns of Buddhist teaching and practice.
Source: Encyclopedia Britannica 1991-1994
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