Sunday, December 7, 2008

Kashmir Tangle: A New Angle

Jammu and Kashmir is burning since 1947. Its fire has now expanded to Jammu also. It is dangerous especially when this region is already regarded as a disputed territory by so many inhabitants and experts. Current situation is highly volatile in the Indian Kashmir.

Central Groups and Teams:

Jammu and Kashmir in India represent such a region where a few days visitors and observers´ groups cannot really grasp its problems and difficulties. One has to spend at least ten years in J&K to understand its nature and peoples perspective. So is the case with Pakistan also. The entire Kashmir issue had started with Muzaffarabad coming under Pakistani occupation in 1947.

The Kashmiri Muslims in India have now again begun their quest for opening the trade route to Muzaffarabad. Very interesting! On the other hand, all communities in Jammu are asking the Indian and State Governments to return the 100 acres of land to Baba Amarnath Shrine Board on the grounds of preserving the concept of freedom of all religions from governmental interference all over the world and for sustaining the constitutional policy of secularism in the Constitution of India.

Origins of Kashmir Issue:

Major bone of contention is the so-called ´Kashmir Issue´ between India and Pakistan since the time of partition. The Pak Occupied Kashmir earlier had Muslim population in minority and Hindus in vast majority. Most of these erstwhile majority community Hindus have now been converted to Islam during the years immediately following the Pakistani Kabaili raiders attack on the Indian Kashmir on 26 October 1947. Had this not happened, leaders and stalwarts like Sheikh Abdullah and others would not have come to the forefront of a democratic setup in the Indian Kashmir from late 1940s to 1950s.

Read Between the Lines:

Therefore, it is easy to read between the lines here. Indeed, there could very well have been an understanding between Mohammad Ali Jinnah and Sheikh Abdullah for raiders´ attack on Indian Kashmir and a calculated ´cease fire´ following the effective retaliation by Indian Army especially when the Pakistani raiders started fleeing and running away from Indian Army and then they were being pushed back. These raiders were running back towards Pakistan due to the attack and fear from the Indian Army. They were literally being thrown back to Pakistan when a premature ´ceasefire´ was declared by Indian Government on the apparent advise of Sheikh Abdullah! It meant that the Kashmir issue and its related aspects were the craftsmanship of Jinnah and Sheikh Abdullah. Otherwise, there was no Kashmir issue at all because the entire Kashmir then belonged to India only.

1947 Ceasefire and all:

From an official and public perspective, Indian Prime Minister Jawaharlal Nehru asked UN to intervene at a particular stage of this war. A United Nations ceasefire was arranged for the 31 December 1948. A few days before the ceasefire the Pakistani raiders launched another attack disconnecting the road between Uri and Poonch. After protracted negotiations a ceasefire was agreed to by both countries. The terms of the ceasefire as laid out in the United Nations Commission for India and Pakistan (UNCIP) resolution of 13 August 1948 were adopted by the
UN on 5 January 1949.

This required Pakistan to withdraw its forces, both regular and irregular, while allowing India to maintain minimum strength of its forces in the state to preserve law and order. Pakistan never complied with the provisions of the ceasefire resolution. Only on compliance of these conditions by Pakistan, a plebiscite was to be held to determine the future of the territory. As such, Pakistan was able to acquire roughly two-fifths of Kashmir while India maintained the remaining three fifths of Kashmir, including the most populous and fertile regions.

It can, therefore, be said that India has been succumbing to Pakistan´s terrorist ventures into Indian territory since the time of partition – from within and without both. Why Indian Governments are doing this time and again? It is very difficult to understand.
It is clear that the Kashmir issue in reality has never been a tangle between India and Pakistan without the Pakistan´s raiders´ attack on Indian Kashmir in 1947.

Two Nations Theory?:

The basis of India´s partition has never been the so-called ´two nations theory´. Had it been so, all Muslims in India would have gone to Pakistan. This two nations theory could never be applied to India prior to partition because there was no exclusively Muslim and Hindu territory in the entire country. The basis of India´s partition was primarily geographical and administrative and not exclusively religious despite Muslim League and Jinnah saying so repeatedly.

There is more Muslim population India than in Pakistan. The Indian Muslims are never ready to go to Pakistan although there are a number of Muslim citizens in Pakistan who would run for becoming inhabitants of India the moment they are allowed this freedom.

Main Problem with Pakistan:

This is the main difficulty with Pakistan especially through its ´state within the state institution´ like Inter Services Intelligence (ISI). Pakistan is more occupied with creating disturbance and disorder in other States of the world instead of its own order, peace and development. Pakistani people have never been able have a sigh of relief and freedom from deeply ingrained fear into their psyche after about four coup-de-tats in independent Pakistan. No Pakistani is safe and free in Pakistan. No one can even freely and safely express one´s opinion there – not even President Pervez Musharraf! Terrorists and terrorism reign supreme there. This is what Pakistan wants to export to the entire world. May Allah be with India and Pakistan!

Sunday, December 30, 2007

India at 60

Quest for Perfection!!!

Anurag Gangal

24/AB, New Campus

University of Jammu

Jammu-180006

India is moving to fulfil development, energy, communication and basic needs of the country uniquely. India has technology and human resources both. No doubt there are nearly seven 07 million Indian citizens who do not get drinking water at all even after 60 years of independence. This, however, is not a crisis situation. These Indians without water are apparently Yogis who can live without water and food. What they do not get for themselves, they are voluntarily leaving it for others to consume – provided food and water are made available for millions of other citizens.

Water Preservation

This is an exercise by 07 million people into natural voluntary (?) preservation of drinking water for those who need it more. This results into highly satisfying phenomenon. Urban dwellers then get at least a few drops of soiled water in their glowing taps in tiled bathtubs and shining kitchens. This is resulting from the sacrifice of “07 million Yogis”. This water is further preserved into household utensils drip by drip by needy urban dwellers. One utensil is filled up in very fast in about twenty four hours. Thus, taking a full bath may not be possible. But at least the purifying touch of water can be felt by dipping fingers in the fulsome water filled cans! This is not a small achievement for a poor though speedily developing India. Indeed, the credit goes to our water management departments, power ministers, political energy boosters and power brokers. This is an instance of sacrifice of the people, by the people for the people. Clearly, power enriches and absolute power enriches absolutely!

Electricity and Energy Saving

Indian Government has gained a lot in energy saving through least possible use of electricity in particular. That is why Indian Government, through its media, is on a special spree to teach its population how to save electricity in “voltage banks” for posterity to use it in an emergency. What apparently Government wants here is that people must learn to put off all their lights and electronic gadgets whenever electricity comes alive for a little while again and again after scheduled and un-scheduled cuts. This is the best way to practice “limits to degenerating growth” and set examples for developed nations not to waste their electricity 24 hours a day every week. Developed nations, therefore, are going into a pit of modernity with inherent threats of ever more chances of electrocution due to continuous supply of deadly electric currents. Such free use and supply of electricity is dangerous for the precious life of every Indian citizen. Indian Government knows it fully well.

In India, threat of electrocution is much lesser because it is provided to urban areas only about 05 to 06 hours a day, effectively speaking. Therefore, the threat of electrocution is reduced with a boon for longer and safer life common Indian citizens and individuals. This shows how really caring the Indian Government is!

Training in Defence

Even during the 05 to 06 hours a day of palpitating electric supply, it keeps coming and going every 15 to 30 minutes in order to ensure safety and security of the people using it. Such caring electric supply is also giving people training in national defence. This training will come handy at times of warfare and bombardment by an enemy country. People thus become well trained for “black outs” during strategic air-strikes.

This electric rigmarole as a child’s play is carried on so enthusiastically by our technicians and linemen that it ensures fully the quick discharge of inverter batteries at home and offices in view of repeated defence training through recurring “black outs”.

Controlling “Alcoholism”

In this way, the electric department is also taking care of India’s world famous “workholism” or workaholic population and culture. If the un-scheduled cuts in electric supply are not there, people will not be able to relax at all in their offices, at home and in the agricultural fields. They will keep on working on their computers, machines and fields ceaselessly. This may lead to bad health. Hence, our electric departments are ensuring our good health and they are also controlling the problem of “alcoholism” in their own unique way.

Education in Intuition and Logic

Aforesaid water and electricity perspective is closely linked to educational priorities of India. This apparently shows our belief in the development of intuitive power of children through providing repeated opportunities for meditation specially when unscheduled electricity cuts take place not only during the day but also at night. This is obvious because above mentioned water and electricity saving does not allow children even to study under the street light. Hence, there is no other option but to go for meditation only. This helps them grow vastly their intuitive power. As such, they pass their various examinations through perspiration, inspiration, meditation and intuition! A highly visionary population, indeed, is on the anvil in the sixtieth year of India’s independence. India has a very bright future especially through water and electricity projects of Government of India.

The best part of this Governmental policy of learning through perspiration and inspiration emerges when they teach to save what is not there at all. In other words, Indian citizens learn to save electricity although it is not with then fully for about 17 to 18 hours a day.

Graphical Savings in Banks

This training in developing a habit to save energy, electricity and water is having multi-fold dimensions. This can also lead to very strong financial base for the Indian nation. Such a continuous training from their childhood, teaches our unemployed youth how to save income without earning anything. That is why our national savings in the banks are now having an upward graph with unparalleled positive magnitudes. Indians thus learn to save through logic. They have learnt to create from nothing and that is what logic is about! Saving energy, water, electricity and income is necessary even though we may not be having them with us fully and permanently. Yet, one wonders whether electricity can be put in a bank to be used when needed!

Mobile Communication and Networking

This logic of improvisation and creation from without has provided great support and strength to the communication networking of the Indian Government. One small sample of success in this field can be seen in the mobile phones networking of Bharat Sanchar Nigam Limited (BSNL). This example is merely a tip of the iceberg. The reality is, however, profound and even vast and massive. What is this real instance of success? This is a continuous paradigm. Recurring specially in smaller towns and border areas. Using BSNL Cellone then becomes a matter of pride for common people. These Cellone connections leads to marvellous responses form BSNL when mobile numbers are dialled. This becomes a spectacular exercise in ringing literary music!

“Try later”, “…not answering”, “Network busy”, “Error in connection”, “Cannot allowed”, “Out of range”, “User unavailable” etcetera. Recurrence of such things by themselves becomes rhapsody musical errors!

Suffering Politicians and VVIPs

After 60 years of Indian independence, the greatest suffers are our VVIPs and politicians for they get all facilities relating to water, electricity and communication. All their facilities work 24 hours. That is why they are the greatest suffers. Common people do not get all the facilities provided to political leaders in Parliament and other governmental VVIPs. Indian citizens know the value of simplicity, safe life and secure and happy living. Our politicians do not know this for they live in abundance and profusion.

Common people know the worth of sacrifice, simple life, intuition, meditation and scarcity. Our leaders in politics do not know this phenomenon. They cannot enjoy scarcity and sacrifices in general. Indeed, exceptions are always. Political leaders in India are representatives of Indian people. As such, all facilities to them are as good as being made available to masses in India. When vanguard of the people happy and satisfied, people will also be happy and content logically.

The fruit of sacrifice do not trickle down to our political leaders. They are therefore living under constant clouds of darkness and superficial knowledge. They do not generally get sufficient opportunities to know and enjoy the benefits of scarcity and plight of poverty. What majority of Indian citizens enjoy, they cannot. That is why they are always suffering.

Politicians, as such, are providing opportunities to Indian people for practicing the Gandhian virtue of apparently voluntary poverty, sacrifice and resource preservation. They are keeping all bad things for themselves and providing all good things to common citizens. That is how leaders should be.

They must be thanked profusely. We are highly grateful to gubernatorial, prime ministerial and chief ministerial teams in India for all good things they are doing with dedication and perseverance. We hope that the oncoming 123 nuke deal with the United States will also help Indian people to get what they do not have. After such a master deal, the forty crore of them – below the poverty line -- will certainly be able to chew their bread at least three times a day. How visionary our Indian leadership is.

On the occasion of India’s sixtieth year of independence, let us salute our political leaders and decision makers for what they have made India achieve in such a short duration. Jai Hind!

Published in State Times, Jammu, Monday, 20 August 2007

India in Central Asia

Peace and Conflict Monitor

An International Journal of University of Peace

Last Updated: 07/12/2006

[07 June 2007]

India as Superpower?
Anurag Gangal


India’s quest for security appears to be expanding beyond her own borders on a global scale. Can it be regarded as a welcome prospective trend? India’s upcoming military base in Central Asia may as well be an exercise in sharing United States security concerns around the world. Beginning is apparently being made at oil rich Tajikistan. Is India looking forward to be a superpower in another decade’s time? Is India changing her policy of peaceful co-existence? All these are pointers worth considering. India is already playing a predominant role in the South Asian context. Where will this new road to security end for India?


India is now surging ahead to become another military superpower by 2015. Indian Air Force has already erected a control tower near Dushanbe in Tajikistan. The Guardian reports, “India is to open its first overseas military base this year in the impoverished Central Asian country of Tajikistan -- a testament to its emerging status on the world stage. The Indian air force will further station up to two squadrons of MiG-29s at the refurbished former Soviet airbase of Farkhor more than 60 miles from the Tajik capital of Dushanbe, Jane's Defence Weekly said, citing defence officials.” This shows clear strengthening of former Prime Minister Rajiv Gandhi’s policy of widening India’s global reach economically, politically, militarily and culturally in South Asia, South West Asia, South East Asia and Central Asia in particular and the world in general.

Prime Minister Manmohan Singh’s wide-spectrum visits from 29 July 2004 - 26 May 2006 to Uzbekistan, Bangkok, New York, London, Hague for India European Union Summit, Laos for ASEAN Summit, Mauritius, Jakarta for Asia-Africa Summit, Moscow, Gleneagles G-8 Summit, Washington, Afghanistan, France, United Nations General Assembly, Dhaka for SAARC Summit, Kuala Lumpur for India-ASEAN Summit, Germany, and France signify India’s changing dynamics of her quest for security in the international arena.

The most important aspects in this matter are India’s oil, gas pipeline and security perspectives vis-à-vis the Central Asian countries specially Tajikistan where India is seriously engaged in developing her first ever military and air force base since 1997. Tajikistan and Uzbekistan also have the potential to fulfil India’s current oil needs of about 1.9 million barrels a day to a great extent. This need for oil is going to rise further in the coming years to four million barrels a day.

Indeed, India has joined United States (US), Russia and Germany in the Central Asian “Big Game”. The question here is: Whether India has to compete for superiority with other countries in the region? It does not appear to be the case. It seems India is sharing the global burden with US, Russia and European nations. It is in the aftermath of Osama’s attack on the New York Trade Centre that US has taken an about turn in coming ever more closer to India than earlier.

Just see the US perspective involved here. American active military presence is already there in Afghanistan, Pakistan and Kyrgyzstan. India is now strengthening her military base in Tajikistan! Russia is also similarly there in Uzbekistan with apparently massive military build up. As such, India, US and Russia are encircling the two erstwhile ipso facto “rouge” states of Afghanistan and Pakistan that were mainly responsible for helping widen the global terrorist network. West Asia “with Kuwait, Israel and Iraq in US fold” -- is already well known for its diversified terrorist involvement in the past.

India, in addition to serve her oil and trade scenarios, is scoring a great strategic and geo-political leverage over Pakistan and China both. This is obvious with her developing a military / air force base in Tajikistan. Every one is gaining in this “big Central Asian game” with an exception of Pakistan, Iraq and Palestine. China, on the other hand, is assuaging Kazakhstan for trade, oil and security in this Big Game! The greatest loss in this Big Game will be suffered by the Central Asian countries in the long run as a result of multi-level involvement of powerful nations like US, Russia, Germany, China and India competing for superiority in the region.

India is perhaps the oldest and most experienced player engaged actively in the Central Asian region. Indo-Soviet (Russian) Treaty of Peace and Friendship of 1971, renewed after every twenty years period, is the glaring instance to prove this relationship. The military aspect of mutual help and immediate/periodic consultations was also always there in this treaty. It is upon the foundations of this treaty that India is moving further ahead with her plans of sharing the burden of America and Russia both in the Central Asian region. India is certainly better placed in Central Asia.

India’s quest for security in Central Asia is also at least as old as 1971 in the recent context. What Indira Gandhi visualised, Rajiv Gandhi pursued with special emphasis on strengthening India’s position in South Asia first. That is why India has been specially instrumental and active with regard to sending every type of help to Bangladesh, Maldives, Sri Lanka and others in South Asia especially since 1971. All this shows a subtle policy shift in India’s foreign policy during 1971.

This policy shift is now being expanded in league with United States and Germany in Central Asia. India is apparently no more a meek and merely peace monger harping upon the tune time and again from a position of military and economic weakness of 1960s. Special initiative in this direction in Central Asia was taken in 1997 when a fully equipped hospital was established by the Indian Government for treating the wounded soldiers in the Northern Alliance’s battle against the Taliban regime in Afghanistan.

All these trends show the visionary approach of the Indian political leadership working at the helm of affairs from tome to time. They have pursued the road to global power and strength for peace one after the other, on the one hand. While, on the other hand, the question of providing actual national security to India has also often been compromised by the national leadership. For instance, our diplomatic weakness anent China and Pakistan, the Kargil debacle and China’s continued predominance in the North-East Indian territory etcetera.

India is now having clearly expansionist strands in her foreign policy in her quest for security. This story had started in 1971 with the creation of Bangladesh during Indira Gandhi’s regime. Then it was Sikkim’s merger with India in 1975. This was followed by Indian Peace Keeping Force in Sri Lanka and India’s secret armed Air Force SOS mission to Maldives during Rajiv Gandhi’s tenure. Indeed, our national boundaries are increasing. Our conceptual security needs, perception and territory are also widening with ever more shouldering of responsibilities in the international strategic mission. Is there an end to this quest for national security? Only time will tell.

Anurag Gangal is Director, Gandhian Centre for Peace and Conflict Studies (GCPCS), University of Jammu (ISO Certified), Jammu-180006, Jammu and Kashmir, India.

WITHER WORLD PEACE IN THE TWENTY-FIRST CENTURY


A GANDHIAN VIEW

Anurag Gangal
Reader, Department of Political Science,
Jammu University,
Jammu-180006, India.


Professional politics is needed for peace in this century. This is an age of professionalisation. It requires, for true politics of world peace today, dedication of revolutionaries like Mahatma Gandhi, Mao, Lenin, Marx (not necessarily violence as a tool used by some of these great men) and others. Otherwise, Hiroshima and Nagasaki may always be there. In this age of technology only a great sense of professional discipline, training, education and establishment of a systemic carving out of prospective political leadership can save coming generations for posterity. Amateurism and "adhocism" of previous century has no takers today. Exceptional dedication, devotion and training pave their way towards charismatic mass appeal. The professional help of political scientists must be sought in this matter. They can help establish precedents and set trends. After all, politics must be the domain of political scientists at large. Isn't it? Without their overwhelming wisdom and support based on socio-political values, no democratic setup can ever achieve peace in the present age of technologicalisation and globalization.

Despite inherent uncertainty of politics, its omnipresence and ubiquitous nature can never be put aside. "Politics" is a highly specialized field of activity. Such a specialized field must not be left to the mercy of self-styled political leaders emerging either overnight or almost from-no-where in the history of their own peculiar political experience. The need of the hour is well-embedded political niche of properly equipped political scientists and their commitment, dedication, devotion and determination. Political knowledge and discipline of a political scientist must become the raging path-finder. This is necessary to grasp the true meaning of politics. Politics must never be misunderstood as highly manipulative activity replete with corruption, violence, exploitation, terrorism, extortions and murders upon murders-of precious human lives and values-for POWER for ever more POWER. THIS IS NOT POLITICS AT ALL. POLITICS IS POWER AS AN INSTRUMENT FOR THE ULTIMATE END OF SARVODAYA OR WELFARE OF ALL. POLITICS, AS SUCH, IS PEACE. THIS, INDEED, IS THE WELL KNOWN GANDHIAN CONCEPTION OF PEACE.


It is apparent that diehard politicians of today are not likely to agree for their professional training and education. For them, their experience and rendezvous with life are providing real ground for lifetime training and dedication. What we need today is a "practical-idealist" Gandhian approach to peace. This is necessary at all levels of planning, formulation, legislation, execution, judiciary, and policy-making. All such aspects need to be examined with a meaningful participation of political scientists. This appears to be the only recourse "for cities" to have their long-over-due rest from their widespread EVILS.


Politics is there not merely by virtue of modern politicians and their political parties etc. The theory and practice of politics is in reality an exclusive realm of political scientists. However, the current perversion of "politics-as-it-is" does not depict the reality. Indeed, "Until political scientists and trained political actors are rulers or the rulers and governors of this world take recourse to wisdom-of-political-scientists, cities will never have rest from their perversion of politics today."


"'Beware the fury of the patient man,' John Dryden had warned three hundred years ago. Unfortunately, the ruling authorities have excellent reason to ignore that piece of ancient wisdom." [1] Politics means ecological settings of man and society and even much beyond. Any imbalance and ignorance is a very serious threat to a normal and peaceful world order. As such, along with the current rage of information explosion and craze and fashion for the latest, more important is going for knowledge and wisdom that rest in virtues and values. There is a general phenomenon quite popular among modern academics. It is that they regard the present system of university-education and institutions of higher learning/deemed university as storehouses of knowledge. [2]


Mahatma Gandhi, however, is more in favour of delving deep into the realities of life. He does not support the present-day university system of higher learning .This is his position in essence. For him, simple and an activist approach to life leads to real depths of knowledge. Life must not depend so much-as it is today-upon acquisitive instincts but on self-restraint, Aristotelian mean/balance and widespread normalcy in socio-political order emanating from the individual. [3] Such ideas for the followers of Gandhi are known as the Gandhian view of life .When similar ideas are extended by others without reference to Gandhi then they are generally not called Gandhian. Yet Mahatma Gandhi's relevance anent pertinent questions and their answers does not increase or decrease.[4] Hence -- for ulterior reasons -- if we do away with Gandhi in the absence of larger belief in nonviolence, truth, nonstealing, nonpossession and brahmcharya etc. , even then it is the following main concerns and development paradoxes which are likely to dominate human minds throughout the twenty-first century:


i) limits to growth

ii) impact of information technology upon man

iii) over-production of conventional/other weapons

iv) over-exploitation of natural/other resources and ever widening consumerism

v) professionalization of conventional and nuclear terrorism and similar acts

vi) modern technology, environmental pollution, human survival

vii) preservation of depleting resources

viii) preserving political-ecological balance for a normal life with least possible socio-political tensions

ix) religion of equality and humanity and not merely rituals

x) preserving dignity of man

xi) quality of life without degenerating aspects of modernity

xii) above mentioned threats to local, national, regional, international and global peace


As such Gandhian "practical-idealism" is going to be the real IN thing of human rationality and vision in the twenty-first century. Whether we want it or not Mahatma Gandhi will be there -- either in name or in deeds of the generations to come. No "commitments" can run away from this reality. [5] Priorities of our commitment must change knowingly. Indeed, "commitment" is always necessary for becoming a professional activist in any area of life. Gandhi has always been an activist and a political worker. His philosophy or "way of life" is also primarily derived from his lessons of life and "experiments" through diverse experiences. Most of the present-day political leaders, however, are not able to learn so much from their life. Maybe because "politics" is currently considered more as an instrument of subversion, exploitation and manipulations instead of the Gandhian sarvodaya or welfare of all.


Sarvodaya is not possible when almost every nook and corner of world politics is having A POLITICAL LEADER by virtue of birth, criminal activities, money power or sheer bullying of the gentle and weaker lot. It is happening among nations also .Gandhi had unmistakably foreseen this predicament in his Hind Swaraj in 1909. In this booklet, Gandhi characterizes modern civilization as a "disease" and "a nine days wonder". Even around the time of his assassination on 30 January 1948 - especially just about two weeks earlier-Gandhi said, "this (modern) civilization is such that one has only to be patient, and it will be self-destroyed." Given the present-day widespread "balance-of-terror"- with its plans for mutual assured destruction(MAD) even outside the purview of the erstwhile "cold war" today -- disintegration and destruction is continuing . We have it from so knowledgeable a source as Jan Tinbergen's Report to the Club of Rome: "in the rich countries there is growing concern about the conservation of non-renewable resources and … about how to keep the world in a stationary state." In the above mentioned contexts, a beginning has to be made. For Gandhi, "one step is enough" to start an effort.


The world into the twenty-first century is going to realize its past follies of giving the reigns of politics to "Tom, Dick and Harries" from time to time. Politics as an activity and as a discipline is at the apex of Aristotelian, Hobbesian, Marxian and Gandhian phenomenology. There is an oft-quoted phrase in English: "Let fools contest for forms of government." Indeed, if matters relating to government are left to "fools" then who will govern! Therefore, a first step in this direction must be high degree of commitment to politics by the modern political scientists. Political leaders must seek their help in every related area regularly. Political scientists must extend specially designed courses and training programmes to politicians -- obviously on a voluntary basis in the beginning. Such a first step can bring the modern "Bizarre Politicians" nearer to realities of a normal political order away from manipulations and extortions etc. After all, the company one keeps is also very important.


The twenty-first century has numerous other predicaments, perversions and emerging perspectives, namely, high conflict orientation of society and politics, technologicalised human creativity, the forgotten missing link between two hitherto fore apparently separate concepts of conflict and cooperation and George Orwell's idea of a "THINK POLICE" in future! Along with this there is also the larger question of global degeneration of our combined "global village". These are the major five directions of challenges before humanity today.


The first challenge is in the area of the prevailing Darwinian and functionalist notion of conflict, especially, the particular way in which man is generally trained, over several past centuries now, to THINK on certain given lines of thought. This view of conflict/war is based on Heraclitus's noted aphorism: "War (or conflict) is the father of all things."The basic principle here is that "as there are contending elements in nature, so there are conflicting ideas and interests among men .To Darwin … conflict is a constant phenomenon and the cause of evolution." [6]


Johan Galtung has, however , presented a very interesting tenor of "A Gandhian Theory of Conflict" in David Selbourne (ed.), In Theory and in Practice : Essays on the Politics of Jayaprakash Narayan. [7] For him , "What makes Gandhi different from other thinkers … is his insistence that there are no barriers among men which the goal of integration cannot transcend … an integration directed against no one, but rather … an integration for humanity. Moreover, Gandhi is optimistic about the prospects for approaching, if not completely realising, the ideal here in this world.


In the case of compromise, Gandhi very often spoke in favour of it even at points where it seemed as if the struggle could be won, all grievances redressed, and the claims of a campaign of Satyagraha met in full. Such readiness to compromise can only be understood in the light of Gandhi's belief that the point is not to 'win' the conflict, but so to proceed in the entire struggle that the best possible basis for post-conflict life is established. A general inclination in favour of compromise, however, does not imply any willingness to engage in compromise over fundamentals." [8]


This is clearly a departure from the prevailing and widespread Darwinian as well as functionalist mode of thought. Accordingly there are enough repulsions, wars, struggles, contradictions, disagreements, confrontations, opposition and conflicts in Nature. For Gandhi, each conflict is merely the result of uncalled for imbalances occurring through diverse human interactions. How can it be the basis of "all things" then? The real questions are: How can these imbalances be prevented? How imbalances occur? What is the real basis of human nature in its interactions from within and from without?


Nature lives more by attraction, inherent mutual love and peaceful orientations for Gandhi. Other things are largely resulting from misconceptions drawn on the basis of ages old continuous search for modernity in terms of ephemeral additions of information upon every latest piece of information - mainly numerical piling up and "loading/downloading". Gandhi is for permanent knowledge and truth. As such, each conflict is an opportunity for its "creative resolution" for peace and wholesome development. [9] Hence, for Gandhi," Conflict was a challenge (which) offered (greater) possibilities of contact… with whom you stand in an interesting and significant relation." Such creative understanding of conflicts (and not just functional cooperation from moment to moment) is likely to become the foundation of the ensuing century. It is already scientifically seen, in above mentioned analysis, that how modern technological world is going towards a logical end of having created a Frankenstein for itself in the form of uncontrolled surging ahead of technology today.


The only saving grace for us here is in an interesting answer of 346 members out of 378 members of the American Psychological Association. The question: "Do you hold…..there are present in human nature in eradicable instinctive factors that make war between nations inevitable?" About 91% 0f members replied "NO". [10] This answer reflects the essential elasticity and teachability of man's mind. It all depends upon the training of human mind, body and spirit from the very beginning .We are teaching ourselves - till now -- the conflict-prone Darwinian and functionalist syndrome. We all need to go out of this rut. T.H. Pear, J.P. Das, J.R. Anderson and, even earlier, Sigmund Freud are a few noted psychologists of the previous and current centuries - among several other contemporary academics - who believe in the basic need of keeping a balance between aggressive and loving instincts of man . Otherwise, for them, conflict will always be the outcome. Excess of "love" and "aggression" both lead to situations of conflict and war. [11]


A general notion about human thinking is that no earthly force should ever try to control it for such an act would be in gross violation of the current and established democratic norms .Yet even the modern democratic life-styles and education are deliberately being "implanted" into the minds of homosapiens! Is it not indoctrination? Or is it "education"? WHY CAN'T THEN A GANDHIAN WAY OF LIFE SHAPE THE FUTURE OF OUR PROGENY? This will be more optimistic and fruitful way of carving out our more peaceful and brighter prospects. We have interestingly already seen that Gandhian ideas without bringing in his name are being proposed by the modern-day saner elements also. Actually, the socialists, Marxists, capitalists and several others are in reality talking in a Gandhian vein, at least, in the ultimate analysis. Isn't it there a common global vision emerging here in Gandhi's "practical-idealism"?


The functionalist and Darwinian conceptions of conflict and cooperation consider these two aspects as mutually opposite realities (as if the twins shall never meet!) . While, in the Gandhian way of life, there is a link between these two apparent opposites. This link is to be seen in the "self-restraint" and need of a balanced or normal life. Therefore, conflict and cooperation are not like two separate parallel lines of geometry. They are mutually and positively interlinked. [12]


What after all is this normal life in a Gandhian vision? Answer to this question is clearly inherent in the aforesaid major twelve points of this research article. Even otherwise this article is replete with the conception of a Gandhian normal socio-political order. [13]


The twenty-first century is still in its phase of infancy. It is growing despite a vast multitude of technology related problems. On the one hand, the world is getting "connected" into becoming a global village while on the other hand, there is " internautian" phenomenon of privacy versus information-explosion. Similarly, there is also a very well-known "captive-mind" thesis of Syed Hussain Altas vis-à-vis modern education and on going endless automation leading to degeneration of human brain cells due to technological-product-radiation, over-exposure and under-utilization of natural human creativity etc. These are but a few examples of the "unfolding" of the present century. In view of these realities, Mary E. Clark and A.K. Saran are interested in "new modes of thinking" and for a real "metanoia". [14] This metanoia involves grass-root movements and root-and-branch transformation of current direction of man's thinking . Such action and thinking, however, would not involve massive efforts towards "de-technologicalisation" and "de-industrialisation".


In contrast to aforesaid possibilities, our present century is racing towards "intercontinental integration and regionalization" of global society and politics. The European Union is apparently one of the first to go in this direction by attempting to evolve common currency, security, foreign policy and by upgrading the European Parliament. George Orwell had foreseen this type of division of the world into three major continents under the overall governance of a " think-police". This think-police -- obviously through technological modern tools of audio-video paraphernalia - is supposed to police human thinking in George Orwell's 1984. As such, widespread expansion, compression , technological and global integration along with a possibility of an optimistic though logical metanoia appear to be expected trends of the twenty-first century. Of all these prospective happenings, only those can be regarded as creative for world peace which make the concerned imbibe and assimilate the spirit of the Gandhian way by applying it meaningfully to the contemporary situation . [15]


Some socio-political experimentation may be sought for securing a better and more peaceful future. "…a small, autonomous Centre should be established, preferably by non-governmental public effort, charged with the following tasks: one, promoting Gandhian thinking through creative and holistic research; two, designing and conducting an educational programme in Gandhian thinking for voluntary novices; and, three, devising and conducting a programme for educators in Gandhian thinking. … The Centre will take only a small number of students who evince a minimum competence and real keenness to be initiated into Gandhian thinking and the Gandhian way. Their material needs will be met during the programme, but no inducements or attractions will be offered. The method of education will be one that makes sufficient demands on students for self-education. Dialogue, discussion, meditation, thinking and guided reading, field work and lectures too, if necessary, may be mentioned here as educational devices to be used in the Centre. This is only by way of illustration. Different methods may be followed for individual students. The idea is to keep the system as flexibly structured as may be consistent with the discipline required for the effectiveness of any serious educational enterprise.


The aim of this educational programme will be to create maieutic design and a moral support-system for metanoia. The students will gradually experience a transformation of their mind -- a turning away and turning towards, of their consciousness and a change in the centre of their thinking. A change in their character is bound to follow. … It should be clearly understood that in so far as an educational programme of this kind is at all successful, the graduate (will have to be a very determined person to succeed in life). … it is through … (patience) of such graduates that a Gandhian, that is, a normal, ethos may slowly come to be formed." [16]


Indeed, "new modes of thinking" for world peace are the real requirements of the twenty-first century. [17] Which way should we go? It is for us to decide. The world is already going in one particular direction of ever higher degree of technological advancement. Despite this, the modern technology has not yet touched the level of refinement of having created a human-being (despite cloning): full of life and vibrating with energy through medulla oblongata. Only birth, live humans, death and blood are perhaps a few areas where modern technology has not yet been able to enter fully. Everywhere else it is there today. How long this current surging ahead of high technology can continue? Such technology by nature is ephemeral in essence for what it maybe today; tomorrow it may become obsolete.


A basic poser here is how long can we continue and sustain ourselves vis-à-vis hyper-dynamic modern technological perspectives? Is it merely a question of sustenance? Can we go even beyond the problems of survival and sustenance? Can't there be a global technological world resting on true freedom and dignity of the individual without any type of fear and terror? Until we go beyond the rut, the Gandhian conception of peace cannot become lifetime "practical-idealism" of our age. Wither world peace? It is not difficulty to see and perceive. "When can we begin to act?" is the question of essence. How long this shying away is possible? Establishing Gandhian link between our needs for Knowledge, Information, Technology and Peace is the top priority today. Nothing else can succeed.


References and Notes


[1] Amartya Sen and Jean Dreze, The Amartya Sen and Jean Dreze Omnibus (Oxford University Press, New Delhi: 1999); see specially India: Economic Development and Social Opportunity, p. 87, the third portion of this omnibus volume.

[2] Immanuel Wallerstein and Others, Open the Social Sciences, (Vistaar, New Delhi: 1997). Another aspect of this reference number two also needs further explanation relating to the real meaning of politics. "Ecology" literally means "planetary housekeeping" and not merely environmental and other types of pollutions. "Politics" is an all inclusive master science with its continuous concern for establishing harmony in socio-political system at different levels from local to global perspectives. That is why political science cannot but enter the "political-ecological" paradigm for proper grasp of reality today. See also: O.P. Dwivedi, "Political Science and the Environment", International Social Science Journal (Canada: 1980), p.377; Vandana Asthana, Politics of Environment, (New Delhi: 1995). In the modern interdisciplinary age, political science must put more emphasis on studies such as highly systematic explorations in political-ecology, political-sociology, political-economy, political-psychology, political-anthropology and political-history etc. For this purpose, opening up of The Department of Political Interdisciplinary Studies can also be initiated at the behest of the University Grants Commission (UGC) in all the recognized universities interested in such an exercise.

[3] Robert Jackson and Georg Sorensen, Introduction to International Relations, (Oxford University Press, New York: 1999). See also Mary E. Clark, Ariadnae's Thread: Search for New Modes of Thinking,( St. Martins Press, New york:1989 ). Jag Preet Singh, "The Political Ecology of India", M.Phil. Dissertation submitted to the University of Jammu (Department of Political Science), Jammu [India] on 05 June 1998 (the World Environment Day).

[4] Kanti Bajpai and Harish C. Shukul (eds), Interpretting World Politics: Essays for A.P.Rana, (Sage &Vistaar, New Delhi: 1995). Ronald J. Terchek Gandhi: Struggling for Autonomy, (Vistaar, New Delhi: 2000). S.C. Gangal and K.P. Misra (eds), Gandhi and the Contemporary World: Studies in Peace and War, (Chanakya Publications, New Delhi: 1981). Ashish Kothari, Understanding Biodiversity: Life, Sustainability and Equity (Orient Longman, New Delhi: 1997).

[5] Sumi Krishna, Environmental Politics: People's Lives and Developmental Choices (Sage/Vistaar,New Delhi:1996);Vandana Shiva, Ecology and Politics of Survival: Conflicts Over Natural Resources in India (Sage/Vistaar,New Delhi:1991).Also Anurag Gangal,New International Economic Order: A Gandhian Perspective,(Chanakya,New Delhi:1985).

[6] Krishanlal Shridharani, War Without Violence: A Study of Gandhi's Method and its Accomplishments (London: 1939). Charles Darwin, The Origin of Spices by Means of Natural Selection or Preservation of Favoured Races in the Struggle for Life(London:1968);Johan Galtung, "Pacifism from a Sociological Point of View", The Journal of Conflict Resolution,(1959) No. 3,p.67. See also Johan Galtung, "Gandhi's Views on the Political and Ethical Pre-condition of a Non-violent Fighter", Pran Chopra (ed.), The Sage in Revolt: A Remembrance (New Delhi: 1972), p.203.

[7] Johan Galtung, "A Gandhian Theory of Conflict", In Theory and in Practice: Essays on the Politics of Jayaprakash Narayan, (Oxford, Bombay: 1985).

[8] ibid. 100-101.

[9] UNESCO Yearbook on Peace and Conflict tStudies: 1980(Connecticut: 1981), Pp-145-165. Ibid. Op. Cit. n.7.

[10] Quincy Wright, A Study of War, Vol. 1. (Chicago: 1942), p.27; Karl Mannheim, Man and Society (London: 1942), pp.122-123.

[11] T.H.Pear (ed.),Psychological Factors of Peace and War(London:1950),p.162;J.P.Das,The Working Mind: An Introduction to Psychology,(Sage, New Delhi:1998);J.R.Anderson,Cognitive Psychology and its Implications(W.H.Freeman and Company, New York:1995).

[12] Joan V. Bondurant, Conquest of Violence( Princeton:1958);also her another book (ed.),Conflict: Violence and Nonviolence(Chicago:1971).

[13] G.N.Dhawan,The Political Philosophy of Mahatma Gandhi (2nd edition),(Navlivan,Ahmedabad:1957); S.C.Gangal,Gandhian Way to World Peace(Bombay:1960); Op.cit.n.4.

[14] A.K.Saran, "On the Promotion of Gandhian Studies at the University Level", S.C.Gangal and K.P.Misra (eds), Gandhi and the Contemporary World, (Chanakya, New Delhi: 1981), pp.-177-200, esp.-189,190.

[15] E.F.Schumacher, Small is Beautiful (New York: 1973); Ivan Illich, Deschooling Society (Harmondsworth: 1973); Arne Naess, Gandhi and the Nuclear Age (London: 1960).

[16] A.K. Saran, Op.cit. n.14. See also: M.K.Gandhi, Hind Swaraj or Indian Home Rule (Ahmedabad: 1939).

[17] Mary E. Clark, Ariadnae's Thread: Search for New Modes of Thinking, (St. Martins Press, New York: 1989).


Note: More stress here is being put on showing how even the so-called non-Gandhian (not admirers and followers) authors of our present-day world are thinking on somewhat Gandhian lines. This research work was Web Published in http://www.mcpr-bhu.org/Conflict%20Resolution.htm

Saturday, December 29, 2007

Agelessness -- When Big Ben Strikes 12 !

Ageing occurs only
from NINETEEN
to THIRTY-NINE.

FORTY begins the
journey to real youth
and teenage every year :

forty-one means
-in our scale only
thirty-nine;

and this is a rigmarole
behind agelessness.
Ageing conforms youthfulness

Stillness of ageing is
confidence minus restlessness.
Sages have said,
"restlessness is senselessness".

What is really youthful?
Endless youthfulness
or the grand
TAURUS of youth,
and, the teenage dewdrops…?

Winter signals:
in the warmth of
Bright morning ice,

the Spring-love-birds
will be soon
flying high -again –
in the lively blue sky.

Just as there is Light
in Darkness;

there is
ever youthfulness in
the ageing process.

Beauty of youth brightens
after forty.

Just as SUN shines,
and it glows ever more
with
radiance-at-its-peak
at noon:

When
Big-Ben strikes
twelve daily
just before
every afternoon.

-- Anurag Gangal