By Tanveer Jafri
Whether it is the English Calendar or calendars adopted by different religions of the world, the beginning of most of them is welcomed with joy and happiness. But unfortunately, the first month of the Islamic year, i.e. the month of Muharram brings to life the black episode of Karbala which not only became the first act of religious terrorism in the world, but also put forward an example of sacrifice for truth, symbolized by the determination of Hazrat Imam Hussein. Like every year, the Muslim world is observing the martyrdom of this grandson of Prophet Mohammad Sa. and son of Hazrat Ali and Bibi Fatima, which took place more than 1331 years ago.

This is a day of gloom for the Muslims, particularly the Shiites. Requiems are held and people hurt themselves with swords and knife chains and walk on fire, just to mourn the martyrdom of Hazrat Imam Hussein and his family. Food and drinks are freely distributed among the poor to remember the three day hunger and thirst of Hussein.

According to the Islamic history, in 680 AD or 1331 years ago, Yazid, the king of Shaam (present day Syria), asked Hussein for his recognition as a Muslim king, since at that time, Hazrat Imam Hussein was the lone legitimate inheritor of Prophet’s legacy i.e. Islam. Yazid was a cruel, raffish, characterless and destructive minded despot. Hussein didn’t want to recognize a despicable person like Yazid as the king. Shaam is said to be one of the most powerful kingdoms of those times. Initially, Yazid sent his messengers and ambassadors many a times to convince Hazrat Hussein to provide him recognition as an Islamic ruler. But Hussein refused to get impressed by Yazid’s allurements and his big army. Hussein wanted to foster true spiritual Islam. He was worried that posterity would talk how the heir of the Prophet degraded Islam by handing over its reins to a characterless person like Yazid. Rather, he wanted that Islam should be presented to the world in its original, pristine form. He wanted to tell the world that Islam is a religion, whose true believers never bow down to tyranny, oppression, mendacity, cruelty and fear. Hussein used to say, “It’s better to die respectfully rather than living a life of notoriety.”

After being rejected, the furious Yazid decided to go on war against Hussein. Yazid wanted to kill Hussein in Medina. But in order to avoid bloodshed in this holy city, Hussein decided to leave for Karbala (in today’s Iraq), along with his 72 family members and colleagues. Before starting, he made known to his companions that there is every possibility that they would be killed by Yazid’s humongous army. Hence, every person in his group was not only a true and dedicated Muslim, but also a saviour of Islam and a real ‘Jihadi.’ On second day of Muharram, Hazrat Hussein reached Karbala and camped on the bank of river Furaat (Euphrates). On 7th Muharram, Yazid’s army removed them from the riverbank. It is said that the summer season was on and heat was at its peak in that desert area. In such a condition, Hazrat Hussein and his companions were denied food and water for the next three days. At last, on 10th day, known as Youm-e-Ashura, all the males of the group were martyred by Yazid’s troops one after another. Those killed by Yazid’s men included Hussein’s brother Hazrat Abbas, his 18-year old son Ali Akbar and 6-months old innocent son Ali Asghar. According to the folklore, Hazrat Hussein himself went to the enemy to ask for water for that innocent child. Instead of giving water, they killed Ali Asghar right there in Hussein’s lap. Only Hussein’s son, Zainulabideen, who was ill at that time, remained alive and later on he was declared the heir of Hazrat Imam Hussein. After killing all the male members, including Hussein, on the evening of 10th Muharram, all the female members and Zainulabideen were captured by Yazid’s men. Their wrists were tied with ropes and they were publicly insulted on way from Karbala to Kufa to Shaam. This black evening of 10th Muharram is known as Shaam-e-Garibaan.

Shiites consider themselves the descendents of Hazrat Imam Hussein. But the martyrdom of Hussein shouldn’t be seen as the legacy of any one sect or religion, particularly in today’s scenario when once again same kind of terrorist forces are asserting themselves on Islam. The incident at Karbala inspires us to bravely combat and expose these terrorists. Not only the Shiites or Muslims, rather modern day’s educated people, intellectuals, historians and experts, all have been influenced by this sacrifice at Karbala. In India, Mahatma Gandhi, Baba Saheb Ambedkar, Sarojini Naidu, Pt. Jawaharlal Nehru et al have paid their homage to Hazrat Imam Hussein in one way or the other. Mahatma Gandhi’s decision to take 72 people along with him during his famous anti-British Dandi March is said to be influenced by Hussein’s group of 72 people. Even today, in different parts of India, a large number of non-Muslims pay homage to Hazrat Hussein on this sad day. The sacrifice of Hussein and his colleagues is not only more relevant today than any other time in the history; this immortal story also reflects the Islamic principles in true form.

Read more / Original news source: http://kanglaonline.com/2011/12/martyrdom-of-husain-reminds-of-victory-of-truth/

By Somchandra Nahakpam

Are we all despicable and worthless (unwanted) human beings? Of course some of us are and you can’t deny it. Look at the way how a gang of people play with the lives of thousands of people just because they happen to be ‘elected’ by the people. With the coming of the general election lots of activities has already been started. All the nonsense bluffing has already been started with the inauguration spree-community halls, bridges, drains…It is as if waking up from a deep slumber and suddenly getting few eye-washing things done. Now somewhat one has a feeling that at least a Government is/was present after all these years. Also for many people it will be an opportunity to have free drinks daily while for others it will be good way to pass time. And again for many others it will be kind of trying their luck for themselves for a better future (contract works, lower level Government jobs etc) by working real hard for the aspiring candidates. I really wonder from where did these bunches of people got the impression that development only means erecting tall buildings, flyovers, putting some huge statues. They never bother about the indispensable requirements .See the condition of the roads in Imphal (wonder what would be those in far off places).It is insane and it only points to the fact that the Government and its machinery has failed as has always been.

How can roads be kept in a condition worse than paddy field for such a long period of time? For the past 3-4 years people living in Imphal have been experiencing artificial flooding every rainy season. The only blame will go to the monsoon which is utterly a dull excuse. It is as if we only experience monsoon season in the entire planet .Isn’t it possible that the roads are made to last for say 5 years by making best efforts. It will not only safe the cost but also the inconveniences related to it. But that is not likely to happen, why? Because that way few well connected people will not be able to fill their pockets and run a family. Many people will also lose their job as many depend on “Thikas”. Imagine travelling a short distance of only 2-3Kms in and around Imphal and taking more than 1 hour not because of heavy traffic but because of the horrible conditions of the roads. Above that you will get a bonus of dust and mud. The dust around the town has seriously affected the health of people albeit silently. But people have no choice and they need to be foolishly brave to face the hurdles.

Politicians doesn’t care until and unless there is some real purpose like their ‘bosses’ making a visit or passing by. All the hullaballoo regarding the visit of Prime Minister or for instance any other Union Minister is incredible. It is as if some God has descended from paradise. Of course for the power and wealth hungry people it might be for they got to impress them by any means. It is worth mentioning here that about a technique in which tourist buses operates for sight-seeing in and around Delhi for foreigners. These operators will only single out the routes or places which are ‘presentable’ to the foreign tourist. Similar with this, each and every important “Central” person visiting the State will be taken by a specific route. Days ahead of some important visitors making their descend the Government will be busy with activities and workers will put extra efforts, real hard, night and day. Even the Japanese won’t be able to compete. Buses, although meant for public but kept dormant, will be rolled out for the big fat circus.

This is where a section of people is contemplating whether there is really a need for using the voting rights when even basic facilities are not appropriately provided. By basic it only means-5-6 hours of power supply, decent roads (with less pot-holes).Forget about public transport, running water, security etc. For those people who regularly pay the electricity bills or water bills they never get the service they should be getting in return for their obedience. The fact is that people should be less bothered by the obstruction of the Highways. How can a Government which is not able to maintain few roads in Imphal properly be able to take responsibility of Highways? I sincerely doubt it. How long is it going to take to come out of this quagmire or are we ever going to come out of this? Are we so incompatible people that we are not able to produce a single leader with a good vision? What about those people who are not involved in elections for any personal gains or who don’t want free drinks/feast but only want the basic necessities as a citizen to be fulfilled.

And last but not the least; I am not that naïve that I will talk about other fundamental rights for it is out of my reach or imagination.

Read more / Original news source: http://kanglaonline.com/2011/11/incredible-leaders-incredible-problems/

By Bibhu Prasad Routray

Given that the Armed Forces (Special Powers) Act [AFSPA] has been in vogue for more than two decades in 20 of 22 districts of Jammu and Kashmir, it is almost a given that the debate over its withdrawal would be prolonged. Stakeholders would make their case, arguing for and against the proposed repeal, sometimes resorting to alarming scenario building exercises. That is precisely what has happened. However, under the circumstances, the stage by stage withdrawal of the controversial Act appears to be the only sober option for the Government of India, for the following reasons.

Firstly, security laws are crucial, but only when the security situation warrants them. Without getting into the contentious debate of the enabling provisions of the AFSPA and the alleged human rights violations the Act perpetrates, AFSPA was a necessity in 1990, when it was first applied. The civilian fatalities had reached an alarming 862 that year. Both presence of the army and the Act, remained relevant all through the next 15 years. The average annual death of civilians between 1990 and 2005 remained precisely at that — 863 with a total of 13,821 deaths. It is for the first time in 2006 that the civilian deaths came down below 500 and since then, it has progressively declined. Since 2007, the state has consistently recorded under 100 deaths. And since 2010, the annual civilian fatalities are even below 50. There is no way that such significant improvement can be ignored.

Secondly, the army does not even operate in areas where it wants the extension of AFSPA. Since last few years, the Jammu and Kashmir police have taken over the lead role in counter-insurgency operations, with the para-military and the army providing a supporting role. Thereby, it makes little sense for the army to demand the continuation of the Act, in anticipation that it may operate in those areas. Neither the police nor the paramilitary benefits out of AFSPA. The ground level situation allows the authorities to reconfigure the force deployment in areas, deploying the army only along the Line of Control (LoC) and limiting its role in the urban areas.

Thirdly, continuation of security laws, beyond their rationalised existence, is demonstration of country’s weakness and not necessarily its strength. The army’s reported contention that the state would secede by 2016 if not for the Act is questionable. Such assessment is almost similar to the subsequent claim by the separatist Hurriyat Conference that without the Act, the state would witness mass uprising. If the presence of over two decades by the armed forces has only managed to create a condition, liable to be overrun in just five years, India needs to rethink its security strategy in the state, much beyond the deployment of armed forces and promulgation of an odd Act. Similarly, army’s contention that the repeal of the Act is a demand only by “Pakistan, the Inter-Services Intelligence Directorate, terrorists and secessionists” is too incorrect. There exists significant support for the move to withdraw the Act in the state and beyond. And moreover, neither the police nor the paramilitary share army’s alarming assessment.

Fourthly, it is important to reach out to the people of Jammu and Kashmir through pro-active measures and expose the agenda of the minority separatists. Development activities in the state, appointment of interlocutors and consistent move to open the channels of communication with every strand of opinion in the state are indicative of New Delhi’s constant endeavour to find a solution to the problem. The stage-by-stage withdrawal of AFSPA adds to such confidence building measures. And more importantly, the improved ground-level situation allows for such an experiment. In a way, such moves are even more important than the attempts to make peace with our western neighbour. Jammu and Kashmir is fast returning to normalcy and there can be no better way to say this.

In August 2004, Manipur chief minister, considered to be a weakling by many, took a brave decision to withdraw the AFSPA from seven assembly constituencies of his state, amid army protests and more importantly, going against New Delhi’s advice. Although the army refused to operate in those AFSPA-less areas, those parts of Manipur didn’t really lapse into extremism in the subsequent months and years. Omar Abdullah’s government in Jammu and Kashmir is also within his rights to un-declare the select areas in his state as “disturbed”, thereby automatically allowing AFSPA to lapse. That’s why it is better for New Delhi to back Abdullah’s decision, rather than allowing the chief minister to take a unilateral decision.

And moreover, the withdrawal of the Act isn’t exactly an irreversible process. It can be brought back the moment situation warrants it.

Note: This article was originally published on 18 November 2011 in the New Indian Express: www.expressbuzz.com/voices/a/334308.html

Read more / Original news source: http://kanglaonline.com/2011/11/its-time-to-bid-farewell-to-afspa/

By Raju Athokpam

Marriages are solemnised between the two persons they addressed each other as their better half and a life long companion in all walks of life. But right from the very marriage day, these young people are made to go through a series of gender inequality customs. On the marriage day, the husband dines before his wife and she is made to dine from the left-outs of her husband’s plate. Talking a spoon of food from the used plate and to continue the dinner from her plate, is although becoming a contemporary trend. However, the questionable thing is the underlying theme of woman’s subjugation and male’s chauvinism. The wife is not allowed to eat with her husband by sharing the same curry or any other eatables. When in menstrual cycle, she is even not allowed to serve a cup of tea to her husband, let us forget her going in kitchen and preparing it. During this period, she is not allowed to enter kitchen, touch utensils etc. In other times, she is equally prevented from the mentioned activities unless she has taken a bath. All these activities, if conducted, are treated as desecration. One of the most barbaric forms of human nature, the ‘untouchable’ still prevails in our Meitei society in a disguised form.

There has been a mix of religion and other social institutions. When a woman is suppressed by the custom, the act is being prejudiced and the reason put forward is mostly on the man’s fate. In other words, her breaking of the defined tradition will lead to the husband’s ill luck. Most societies do have unexplained customs which they ‘valued’, but the surprising factor in our case is that, there is no vice versa. Objectively speaking, for good or for bad, if a tradition is maintained, it should be applied to all, irrespective of sex. The gender inequality has been perpetuated by manipulating it on religion.

One reform can be thought by bringing a consensus on a religion-culture dichotomy and inculcate the public on the agreed consensus. For example, mopping the floor should be custom and praying is religion. Even the ways of praying can be custom. Similarly, when the emancipation is achieved from various other religious-cultural practices, the reform in custom will be relatively easier as it will be free from ‘fundamental’ aspects.

God is one and all the religions are His manifestations. No religion will teach discrimination but justice. A taboo should be free from religion. The Truth is obscured, when religion is mixed with taboo. In Meitei mythology, the Goddess “Panthoibi” signifies the high status of women in the society. The name says: “Pan”- taibangpan (universe), “thoi”-athoibi (winner), “bi/pi”- pokpi (gives birth). In the test of time, an opposite turn had occurred somewhere and women were left behind. Historically, the “Nupilan”, the “Ema Market”, the “Meira paibi” etc do say a lot on woman’s participation on public affairs, but that’s only political. The social and cultural aspects are still in stone age.

The projection of female as a flower, the association of her with red/pink colour, their coolness character as that of moon; all leads to a child girl’s cognitive construct that she should be shy in nature, be submissive, etc and on the other hand; boys are taught to be outspoken, be smart, be brave, be a risk-taker etc. As these basic differences have been taught since a child is born, it is not surprising to see that it is mostly the women who have maintained domestic gender inequality. Mother’s love to father and sons for their well being, sister’s love to brothers and father, wife’s love to husband etc which is above all, the most beautiful human nature. But the love is adulterated with superstitions and the whole discussion of this article is the manifestations of this adulteration. We should try a totally different means to capture and continue this root emotion, the love.

Chauvinism is culturally inhibited amongst men. Some people tease their friends as adha-mora, which nearest meaning would be an unholy moron. Such words can be heard, when the society feels that a man is living under the whims of his wife. Such prejudice, in most cases, later came out to be a gender neutral family. Among men, outside their family, they will make mockery of females as fools, hang out to nearby pan-dukan and woo woman shopkeepers surreptitiously. The shopkeepers, in order to sell a cigarette extra, would somehow accept the gestures. Aware of these facts and to avoid unwanted situations, usually her husband or mother-in-law accompanies her from a distance. They also try to introduce themselves impressively, real or fact, to her. They seldom accept returned changes/coins when the cigarette bill is paid to a beautiful shopkeeper. The mentioned situation is much uglier in traditional wine vendors, mostly in tribal community, when these people go there to booze.

I’m not a total reformist nor do I claim that our history has been full of taboo. Rather, I would like to cause to take up a difficult task of segregating the good tradition and preserving it and at the same time reform certain taboos and outdated customs, modernising them, so that the rich culture is preserved at its best as ‘social dynamics’ rolls by. Every Meitei man and woman will be happier of their culture.

The writer (Raju Athokpam) can be reached at raju.athokpam AT gmail.com?

Read more / Original news source: http://kanglaonline.com/2011/11/women-dues-meitei-society-is-a-deeply-sexist-society/

More photos here

After a long gap of nearly two decades the State Kala Akademi, Manipur in collaboration with the Lalit Kala Academy, New Delhi has finally initiated the long awaited artists workshop (18^{th  –} 22^nd Oct’11, Dance College- Palace Compound), comprising of 18 artists of the younger generation along with a few seniors with the eminent artist S.Pranam Singh, Associate Professor Banaras Hindu University, as the commissioner of the workshop.

There is a mark difference in the composition of the workshop campers in stark contrast to the workshops of the by-gone years. For the first time, an artist of immense fame who happens to be a native lad of Manipur has come to conduct the workshop. This indeed is a turning point indicating capability & growth of the native artist in the realm of national & international arena. The campers also come from diverse fields of occupations fired up with the passion of creating good works of arts.
One can sense the urge to pave a way for themselves and hold a place in the galaxy of eminent artists.

When this report was filed in, most of the works were in process of being under execution, but still the dynamism and the finer strokes with an enriched palette of lively colors with a variant of interesting subjects could be easily diverse and of appreciable value. Iswar’s acrylic venture into the world of women’s plight entitled “Burden” is a treat for the eyes with bold strokes and interplay of forms and shades of different hues. Ksh.Sarat’s work leads us to a nostalgic freshness of nature’s greenery far from the polluted world. His use of rich variants of greens is soothing and reclusive.
M.Thomas is another genre of artist of the same flavour. His strong sense to return back to nature has been beautifully portrayed with the cooling blue dominating his canvas. Th.Robindro’s rendezvous with Irom Sharmila where the “Iron Lady” is depicted with swirling motion of texture aptly bring forth a powerful rendering justifiable of the subject entitled “Fate” itself. S.Boby has sought an unique subject –women in the state of motherhood. Pregnancy has been rarely been depicted and he has interestingly delve this subject with the dexterity use of warm colours suiting amicably to the subject depicted. A soul touching subject has been emotionally attributed by K.Maikel Meetie. A victim of Pourabi bomb blast, he has poured his bitter sentiments and horrifying experience in his painting “Terrorism I”. Here he tries to convey a message of his anguish and despair for victims of such gory brutality. B.B. Sharma’s effort in unravelling the mystery of infinity in his work “universe” revolves around the whole canvas in a dynamic proportion. M. Maningou’s expression of universal love and affection is well defined in his semi-realistic rendering of mother and child eternal truth. A.Bidyapati’s “Fish out of Water” is symbolical of the present situation in Manipur with a distant sense-abstract rendering of a traditional woman with a hookah mirrors the Thadow- Kuki ethnic culture and custom which is dominated by blues and greens; a reflection of the current situation of Manipur invested with bandhs and blockages. The two figures belonging to different ethnic groups stand listlessly in a world of despair and hopelessness. Somewhat similar to this desperate situation is yet another beautiful painting of Lalit who has focussed on the once merry making turned sour and bitter of a woman in semi-abstract deliberation. The use of bold strokes with White colours pre-dominating brings about a thought provoking picture. Gandumpu Golmei’s “Kabui-ram” is a figurative painting with a rich palette of vivid and bright colours. L.Jiten’s oil painting on the turmoil of the young generation is pleasingly effectively and picturesque of a subject well defined. S. Bhubaneshwar tries to capture the tranquillity and blissful nature’s charm.A serene painting endorsed with delightful strokes it is very freshening and levitating. Chandrashekar aptly pictures the load of responsibility taken by women to undo the wrong doings of the society while A.Joychandra Sharma wraps up all in his colourful “Aber Khel” of Ras Lila rejoicing the joy of life and the will to live on.

S. Pranam Singh, the Commissioner of the workshop, has also put in his immense talent in a painting which is unique to his style of imparting an insight to the variant moods of the characters that he has so perfectly captured with the abstract resonance of colors and an over-whelming depicting of charm and poise. The backdrops are a feast of delightful strokes of abstraction with an expressive portrayal of the human figure exhorting a sublime beauty.

This workshop is unique in the sense that it heralds yet another genre of young artists who are out to make a mark for the themselves and as a chain linking the past to the present for a better future of brilliance and accomplishments with a difference; putting this tiny state in the world map of finer creativity.

SALAM ANILKUMAR SINGH
National Awardee (Artist)

Note: This article was sent to KanglaOnline by Nicky Chandam [n.chandam AT gmail.com]

Read more / Original news source: http://kanglaonline.com/2011/11/manipur-state-kala-academi-s-painting-workshop/

By Md. Raees Ahamed, M.A. English, Pune

India is a country of religions. There exist multifarious reli¬gious groups in the country but, in spite of this the constitution stands for secular state of India and declares India as a “Sovereign, Socialist, Secular, Democratic, Republic.” There is no state-recognized church or religion. Several fundamental rights guarantee a freedom of worship and religion as well as outlaw discrimination on the ground of religion. No one is disabled to hold any office on the ground of religion. There is only one electoral roll on which are borne the names of all those who are qualified to vote under the law. In the words of Chief Justice Gajendragadkar—”The essential basis of the Indian constitution is that all citizens are equal and this basic equality (guaranteed by Art. 14) obviously proclaims that the religion of a citizen is entirely irrelevant in the matter of his funda¬mental rights.

The state does not owe loyalty to any particular reli¬gion as suck; it is not irreligious or anti-religion; it gives equal freedom for all religions and holds that the religion of the citizen has nothing to do in the matter of socio-economic problems Thai is the essential characteristic of secularism which is writ large in all the provisions of the Indian Constitution”, and further “though the Indian Constitution is secular and does not interfere with religious freedom, it does not allow religion to impinge, adversely on the secular lights of citizens or the power of the state to regulate socio-economic relations.”

One bad effect of second world war for the freedom of India was that after 1945 people knew more about the Nazi and their policy towards German minorities Jews. Now India was about to get freedom. Indian Muslim leaders where having talks with the Congress leaders about the rights of minorities in India after freedom. So basically there was no word like Pakistan. It was just for the rights of minorities i.e. Muslims in free India. In early1990s the demolition of Ayodhya Mosque is one of the biggest show of power to the minority. Is there any difference between Hindu and Muslim God? Secondly there was no historical proof that Hindu God Rama was really born on that particular place (the Mosque area). It is possible that at the time of construction of that Mosque there was a Temple.

My mother used to tell me a true story about her father, a person who offered all 5 prayers “Namaz” in a day. They were on their way to a village near Ayodhya the city of Temples in mid 1950′s In Ayodhaya he was looking for a clean place for his mid day prayers. He could not find a clean place so he went to a Temple Priest in Ayodhya and asked him if he (my grand father) could offer his prayers (Muslim Prayer in a Hindu Temple!!) in the Temple complex. The good thing about this Temple priest was that he said “we both pray for the same one God you my Muslim friend (to my grand father) call him “Allah” and I as a Hindu Priest ” Bhagwan”.

The Priest allowed my grand father to go for his Muslim prayers “Namaz” in the Temple complex. I find both my grand father and the Priest who understood the real sense of all religion: TO POLISH YOUR CHARECTOR!!! Unfortunately we do not see such things any more even today. There is no tolerance any more not only in India but all over the world including Germany. Now I am sure that British rulers who ruled India for almost 200 years while using the policy of divide and rule policy played an important role in creating more differences between both Indian parties. Second important aspect is that the minorities were not even asked through referendum if they really want two nations. I think that Lord Mountbatten hoped to rule India longer through his divide and rule policy. There is one point which I could not understand about we Indians. There is a word “Angrez” which means English. So after more than 50 years of freedom all Europeans/Americans are called “Angrez” by Rickshaw/Taxi drivers. They run after these tourist in expectation of getting more money. This I understand but why do many rich Indians give more importance to “Gora Angrez”. white skinned persons. I do not understand. One Hindu friend of mine said we are still mentally slaves of English Rulers. His argument was that late 19th century most of the statues of Indian Gods/Goddess which had dark colours changed to white or bright colours. Today any girl in India if she has dark complexion will have very hard to find right partner.

WHY? US pop singer sings a song “it makes no difference if you are BLACK OR WHITE” I have heard that this person gets his skin bleached to get brighter. The Muslim invaders, Muslim rulers like Sher Shah Suri and the Mughals ruled India but with a big difference to the English rulers. Most of these rulers became part of India. They did not send raw products to their home country and again sold the final products to the Indians what the British rulers did. Second most important fact is that English rulers NEVER became part of India or Indian society. Still we Indians treat “Angrez” better than the Muslims who became Indian and gave many good things too. The majority of Indian Muslims are born after 1947. They do not know how things were during/before freedom. So if some radical groups in India hate them.

I want to ask them one thing. These radical Indian groups should say that all young Germans of these days are Nazi’s. Which is also not true. Any Indian Muslim if he says he is pro Pakistan I would recommend him to leave India and go to Pakistan and that too for ever. Politicians on BOTH SIDES MADE MISTAKES and both do not accept this fact. Muslim women haven been the subject of considerable debate in India, chiefly around the conflicting claims of personal law, identity, and gender : Existing literature on Indian women in general ignores Muslim women, considers their status a product of personal lawas, and assumes sameness both in status and in forms of oppression. Based on recent empirical work, the essays in this volume present the diversity of Muslim women’s lives in all its complexity. They analyze patterns of employment and the low participation of Muslim women in the labour marker; explore gender differentials in educational attainment and its links to other aspects of social inequality; and examine the influence of religious and other factors on the access of Muslim women to property and work. The volume further explores constraints on educational advancement and draws out linkage between rights and empowerment. While recognizing the validity of community identity and discourse, the contributors emphasize the force of material and social circumstances in shaping the lives of Muslim women. They reiterate that there exists no ‘fixed identity’ for Muslim women–rather that it is contingent and contextually determined.

For India, secularism is a practical proposition. If India had accepted Jinnah’s suggestion and decided herself a Hindu State as Pakistan declared itself Muslim State, the position of 6 Crore Muslims, would have been untenable. They would have remained a rebellious minority, unwilling to join the national mainstream. A Hindu India would have had no claim on Kashmir, which has 90 per cent Muslim population.

In that case, our relations with Muslim unifies like Iran, Saudi Arabia, U.A.R., Jordan and the rest of the Muslim world would have been much worse than they are now. Even as it is, these countries have been riding with. Pakistan over Kashmir and in all its war against India, even though India has consistently supported the cause of the Arabs against Israel. India would have gained nothing by inviting the hostility of these oil-rich Arab nations. In our secular states, the Hindu though constituting 83.51% of the population has no special rights and the privileges and Muslims and others have no disabilities. All are equal in the eyes of law. Any discrimination on the basis of caste or creed is illegal.

There is a difference between Gandhiji’s concept of secularism and that of Mr. Nehru. In Gandhiji’s view, secularism stands for equal respects for all religions. At his prayer meetings, holy texts were recited from Gita, Quran, Zend Avesta, Granth Sahib and Bible, According to him, all religions are equally true and each scripture is worthy of respect. Nehru’s idea of secularism was equal indifference to all religion and bothering about none of them. Under this ideology he wrote a special article in our constitution, banning religious instruction in any educational institution maintained by government. Such secularism, which means the rejection of all religions, is contrary to our culture and tradition and can do harm instead of good. This way equates religion with communalism, fanaticism; narrow-mindedness, anti scientific outlook and blind super¬stition. In a vast country like India in order to provide equality and unity among its citizens, as there is a wide difference between the minority and the majority special rights should be endowed to minorities so that they can develop their personality to the maximum. In accordance to this view various articles in our constitutions and acts are being enshrined, so, that these minorities can compete majority. Among these articles article 30(1) and National Commission for Minority Educational Institutions Act, 2004 provides minorities to establish, administer educational institutes and to affiliate themselves to central universities. But various lacunas are being observed since the birth of these rights and acts. It has been observed that these articles and acts are unable to clear various facet like – (1) Is there any right to create educational institutes for minorities and if so under which provision? (2) In order to determine the existence of a religious or linguistic minority in relation to article 30, what is to be the unit, the State or the country as a whole? (3) To what extent can the rights of aided private minority institutions to administer be regulated? Still answers to these questions are illusionary and ambiguous in nature. Even National Commission for Minority Educational Institutions Act, 2004 defines a minority institute as “a college or institution (other than a university) established or maintained by a person or group of persons from amongst the minorities.” Thus, just on account of the minority identity of the management, an institute is to be accorded the minority status, irrespective of whether or not that particular institute is serving the interests of the minority community in its entirety.

It is a well known fact that majority of the institutes established in the name of minorities are not serving the real interests of the minorities, especially those of the socially and economically underprivileged sections. Students are admitted on the basis of their money power and not on the basis of their merit or minority identity. That will further fasten this process and will serve the interests of the economic minority instead of the religious and linguistic minorities. So, in order to make these articles and acts free from ambiguity and illusionary nature help from Court should be taken in a view to remove this ambiguity. It is very important as development, equality, unity of our country relies on these articles and acts.

References –
Books referred –
(1) Prof. M.P Jain, Indian Constitutional Law, Wadhwa Publisher Nagpur, 5th edition reprint 2006.
(2) Dr. J.N. Pandey, Constitutional Law of India, Central Law Agency, 43rd edition 2006.
(3) P.M. Bakshi, The Constitution Law of India, Universal Law Publishing Company, 8th edition.

Websites –
(1) http://www.eurac.edu/Press/Publications/Monographs/0059701.htm
(2) http://www.sabrang.com/cc/archive/2005/sep05/edu3.html – 14k
(3) http://www.hinduonnet.com/2002/12/17/stories/2002121700891000.htm – 20k
(4) http://pd.cpim.org/2004/1226/12262004_ragesh.htm

Read more / Original news source: http://kanglaonline.com/2011/09/muslim-minority-in-india/