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Friday, July 25, 2008

[mukto-mona] Re: Indo-US Nuke deal & nucl electricity

WRT: http://groups.yahoo.com/group/mukto-mona/message/49163

Dear Mr Ray,

N N Sachitanand is ignorant of current developments in solar
photovoltaic technology. There have been developments that have made
solar cells cheaper than before Eg: GE Global research's recent Nano
Photovoltaic breakthroughs, Sanyo and HelioVolt Corp's joint Copper
Indium Gallium Selenide thin film breakthrough, and, most prominently
Martin Aagesen's "nanoflake" breakthrough at the Niels Bohr Institute
at the University of Copenhagen. I am certain that in the fiercely
competitive workd of scientific research around the world, work is
being carried out in this area at several locations.There are some
very promising breakthroughs that are currently being commercialized
and it is not a question of when but of how soon these would be
available to the public. A simple Google search would have shown this and considerably more information to Sachitanand, as would have perusals of magazines like Popular Mechanics and Popular Science, for example.

But, Sachitanand continues without sparing even a word about solar thermal energy systems - these are merely generators where steam, for example, is produced using solar power instead of using coal or other fuel and this is then used to run a generator. There are large generators that have been set up in parts of the USA in Nevada and Arizona and in France an experimental system was used to melt scrap metal for recasting as early as the 1970s at Grenoble. All of these are applications which would otherwise use electricity generated by either fossil fuels or by

Additionally, Sachitanand is either foolish not to see the potential
of using solar powered water heaters and rice cookers in India and
the rest of South Asia, for example, to reduce the use of electricity
generated from the use of fossil fuels, or he hides this possibility
with devious intentions. I wonder who his employers are? That would
be very interesting to know.

Best wishes,

Mehul Kamdar


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[mukto-mona] URGENT SUPPORT BEGGED

Noble All,

Humblest Greetings from Kurukshetra, India.

Many of you are aware of our worst situation here created by the
Brahmins and the Authorities in the State related to Brahmin Caste
or their friends. So our letters to the Authorities are not heard
and no visible action was taken by any yet. Mrs. Sonia Gandhi was
approached in New York on October 1, 2007 and Haryana Chief Minister
in New Jersey on October 8, 2007 while I was in Exile to avoid a
killing conspiracy jointly made by the Brahmins, district
administration and the police. No action is seen yet.

I had faxed a letter to Smt. Sonia Gandhi on July 7, 2008 to give an
appointment so that I can explain the things to her. Now I have come
back to Kurukshetra as Deviji, the In-charge of our Institution had
a brain hemorrhage on July 9, 2008.

We don't have a radio, a television and we don't buy news papers to
avoid enhanced expenses.

Just this evening I came to Know that Mrs. Sonia Gandhi would be
visiting the Kurukshetra University on July 28, 2008. I shall FAX a
reminder to her to give an appointment to see her in the Kurukshetra
University and propose a high level inquiry of the situations with
us still continuing.

Many of you have already written to her to help us. The copy of the
letter of the Italian Humanists are pasted below along with other
letters to Mrs. Sonia Gandhi.

With this letter I cordially request you to send FAXes to Mrs. Sonia
Gandhi in both the numbers requesting her to give me a chance to
meet her in the Kurukshetra University while she would be there and
listen to our greivances and solve the problem.

I hope all of you would help and also ask your friends to help and
oblige.

Mrs. Sonia Gandhi's Address:
10 Janpath
New Delhi-110011
India
FAX: +91-11-23018651, 23014342
Tel: +91-11-23014161,23012656

Expecting your kindest favour we remain to listen from you with the
copy of your letter to her.

Cordially,
Swami Manavatavadi

---------------------------------------------------------------------

KIDS' KINGDOM
THE INTERNATIONAL SCHOOL OF
HUMANITARIAN THOUGHTS AND PRACTICE
(MANAVATAVADI VISHWA SANSTHAN)
Rajghat, KURUKSHETRA-136118, Haryana, INDIA
Tel/FAX: +91-(0)1744-291278
Originator/Director: SWAMI MANAVATAVADI
E-mail: swamiji@lycos.co.uk, manavatavadi@yahoo.com,
humanistdeviji@yahoo.com, manavata@usa.com,
Web: http://education.vsnl.com/manavata

April 16, 2007

Shrimati Sonia Gandhi
10, Janpath
New Delhi-110011
Tels: 011-23014161,23012656
FAX:011-23018651
E-mail:soniagandhi@sansad.nic.in

Subject: HUMBLE REMINDER TO ADVICE THE HARYANA CHIEF MINISTER
TO RESCUE THIS POOR AND SECULAR INSTITUTION FROM THE FANATIC
TYRANNY ASSISTED BY THE DISTRICT ADMINISTRATION AND THE KDB LOCAL
OFFICE.

Noble Madam,

Humbly we attract your kind attention towards our above mentioned
problem detailly explained in the attached letters FAXed to you on
March 23, 2007 on FAX No. 011-23018651 and also sent by speed post
on the same date. As per advice of your office people we also FAXed
the same letter to Shriman Janardan Dwivedi ji on March 29, 2007 on
FAX No. 011-23018651.

Today I wanted to know the position of of our request to help us
and further suggested to send the copy of the letter to your office
via FAX No. 011-23014342 that I am doing now Madam.

I am informed by Professor Joseph Gerstein of Harvard Medical
School, USA; Professor Mark Lindley of Harvard University, USA; Mr.
David Warden of Bournemouth, England and Mr. Giorgio Villella,
Secretary of UAAR, Padova, Italy have sent their cordial requests
to you to help us. The copy of the letter sent by Mr. Giorgio
Villella of Italy is attached with this letter for your kind
reference Madam.

Expecting your sooner action to help us to rescue us from threats to
life of our children and and Institution we remain thanking you
Madam.

Cordially,
Swami Satya Nandan Manavatavadi

Attachments : Copy of our letter of March 23, 2007 written to you,
Copy of the Prayer written to the Deputy Commissioner of
Kurukshetra District, Copy of the letter written by Mr. Giorgio
Villella of Italy to you.

--------------------------------------------------------------------

UAAR Ultimissime

Notizie scelte dall'UAAR - a cura di B. Monea, F. Sanna, N.
Iacovone, R. Carcano

Lettera UAAR a Sonia Gandhi

Gentile Signora Gandhi,

Le scriviamo dall'Italia perché siamo stati informati di un feroce
attacco all'International School of Humanitarian Thoughts and
Practice di Kurukshetra.

La scuola, impegnata in un'importante opera laica, sociale e
umanitaria, è stata attaccata il 4 febbraio 2007. La scuola ha
denunciato di essere stata derubata delle sue proprietà. Il
responsabile della scuola, Swami Manavatavadi, e il suo assistente
Sadhvi Asha Manav sarebbero stati verbalmente e psicologicamente
assaliti insieme alle donne e ai bambini, subendo altresì minacce di
morte, di violenza sessuale e di distruzione dell'edificio.
Nonostante l'intervento della polizia, pare che incidenti simili sia
siano verificati anche l'8 febbraio.

Ciò che provoca ancora più dolore è che nei giorni successivi alcune
autorità locali (il Kurukshetra Development Board e il Deputy
Commissioner of Kurukshetra), anziché difendere la scuola,
attivandosi per la sua sicurezza, siano invece intervenute nella
direzione opposta, mettendo addirittura in discussione
l'assegnazione del terreno su cui sorge.

L'India ha una storia nobilissima e antica, fortemente venata di
razionalismo e rispettosa di ogni opinione. Questa storia è stata
magistralmente riassunta, due anni or sono, da Amartya K. Sen nel
suo libro L'altra India. Quanto accaduto all'International School of
Humanitarian Thoughts and Practice di Kurukshetra è indegno di tale
tradizione. Quale associazione concretamente impegnata per i diritti
civili di chi non crede e per la laicità delle istituzioni, Le
chiediamo di fare ogni cosa sia in suo potere per proteggere una
realtà così piccola e indifesa, eppure così meritoria.

La ringraziamo anticipatamente per il suo aiuto, e saremo lieto di
ricevere Sue comunicazioni in merito.

Cordiali saluti.
Giorgio Villella,
segretario UAAR

---------------------------------------------------------------------
KIDS' KINGDOM
THE INTERNATIONAL SCHOOL OF
HUMANITARIAN THOUGHTS AND PRACTICE
(MANAVATAVADI VISHWA SANSTHAN)
Rajghat, KURUKSHETRA-136118, Haryana, INDIA
Tel/FAX: +91-(0)1744-291278
Originator/Director: SWAMI MANAVATAVADI
E-mail: swamiji@lycos.co.uk, manavatavadi@yahoo.com,
humanistdeviji@yahoo.com, manavata@usa.com,
Web: http://education.vsnl.com/manavata

March 01, 2007
Shriman T.K.Sharma, IAS
Deputy Commissioner,
Kurukshetra

Subject: HUMBLE PRAYER.

Noble Sir,

With folded hands we attract your kind attention towards our letter
of February 05, 2007 (copy attached) to your kind Authority and
humbly pray as under:-

1. Kindly suggest the Saraswat Brahman Sabha people
not to persecute this poor Institute any more what they had been
doing since 1988 which has attended a climax since February 04,
2007. Your kind self knows that this poor and persecuted
Institution is the only one exclusively dedicated for value
germination, plantation, exploration and research in the individual
and massive human psyche to frame this human world as a home of
sane, just and rational human beings who would get elevated to the
state of mind resulting in living in cooperation for co-existence.

2. Kindly make arrangements through your
personality or Authoritative influence so that they would give back
the digital recorder and digital camera they had snatched from Shri
Sadhvi Asha Manav on February 04, 2006 when 40-50 of them attacked
on us, beaten and ruined the construction. A case is not registered
yet. Though a case is registered on February 24, 2004 about one out
of recent 4 major atrocities of this Sabha no action is taken till
now.

3. Sir, they are being the holders of plot No. 8 in
the Dharmshala Complex have already encroached to a good extent of
the plot No. 9 because of their bullying and trespassing nature. In
2001 they had unlawfully encroached in to the remaining part of plot
no. 9 six times but the Governor House, District Administration and
the KDB could be successful to revacate these encroachments.

4. Sir, On October 01, 1985 the KDB issued us the
letter for allotment plot No.9, which was reissued with minor
amendments on February 07, 1986. Exclusion of a portion of plot No.
9 from allotment to us might be a clerical or assessmental mistake.
The KDB kindly issued the allotment letter of the remaining part of
the plot No.9 on December 20, 2002 as on site excluding any portion
encroached by plot No.8 and a 12 feet wide RASTA on its eastern side
as the result of our written request to His Excellency as we had
promised to give a Rasta on our plot to Saraswat Brahman Sabha if we
get allotted the remaining part of the plot No.9.

5. Sir, Saraswat Brahman Sabha people never behaved
humanely or thankfully for any help or cooperation or leniency of
behaviors from our side as a peace loving, self-satisfied and
meritorious neighboring Institution. They had been always vague,
litigating, bullying, filthying, trouble making and dominating in
every-day behaviour. All of our decent approaches to them to make
them polite and peaceful neighbourhood couldn't breed a markable
result yet because they are a community spread throughout as an
occupant of higher power positions in the government and
governmental services who could use their governmental position
powers to oppress any who are poor and powerless. They had been
using this temper up on us always.

6. Sir, It may be a markable instance to quote that
on March 22, 2006 His Excellency Governor of Haryana visited us and
unveiled the corner stone for our long dreamt Kid's Kingdom building
that would be used for Orphange and an Informal Institute of
research and applications on child psychology positivization in your
kind presence. But on March 21,006 the Saraswat Brahman Sabha
lodged a law suit for permanent injunction on the visit of His
Excellency to us as well as any construction on this newly allotted
part of plot No. 9 whose building plan was approved by the Chief
Architect of Haryana was dismissed by the Honourable Court. Their
unpious intention to grab this portion of the plot is crystal clear.

7. Sir, In your lengthy counseling telephone call
on February 25, 2007 you had suggested me to spare another 10 feet
wide space with the already left 12 feet wide RASTA for them from
the plot No. 9 to calm down the violence and aggression they have
been spreading these days as a vengeance. Sir, They have two huge
gates opening towards north and west of their building as suggested
by the KDB site plan. If they would have needed a RASTA towards the
south then they would have used it as left from the plot No. 9.
They always demanded a RASTA from the middle of the plot for which
they erected two buildings hastily and illegally to justify their
demand. If they ask you to force me to leave another 10 feet wide
space then it is not for any RASTA but for a commercial outlet
towards Brahmasarover, which is wrong and ungenuine. The building
already erected by this Sabha is used for rental purpose, which is
also a commercial use of this space. In the contrary you should
kindly suggest them to write to KDB about the no-need of this 12
feet RASTA for them so that the KDB could allot it for us
considering lack of space with us for the present project also.

8. Sir, the dignitaries and Intellectuals of the
country as well as world had been alluring the creative endeavours,
findings and application aspects of this Institution under my
supervision and directives as the most reliable instruments to make
this human world sane, just and equally livable for all as equals
and sovereigns. Our innovative education system and individual
reformation systems are honoured as esteemed by many Universities of
the world including Harvard University and State University of
California, LA. We need very spacious campuses to develop our model
of Educational Applications and independently located very natural
and wide spread campus to develop a Moral Health Sanatorium for
applications on evolution effective ethical and moral enhancement in
all individual mind-sets of people. These projects require all
types of assistance from the Governments as well as the society at
large for the well-being of this unfortunately peaceless human world.

Therefore we, with all humility and humbleness pray your kind self
to counsel and convince the Saraswat Brahman Sabha to extinguish
their unnecessarily fattened greed to grabbing other's land for
their ungenuine and commercial cravings and prove themselves as a
sober and decent neighbour to us. They should also teach themselves
to learn becoming thankful for every sane help rendered to them and
to become polite and courteous in behaving with neighbours and
feeble. They should also learn to be cooperative for all goodwill
and humanitarian causes.

Thank you for your patient reading of this lengthy prayer sir,

Yours truly
Swami Satya Nandan Manavatavadi

Attachment: Copy of our letter of February 05, 2007 to you.

---------------------------------------------------------------------

KIDS' KINGDOM
THE INTERNATIONAL SCHOOL OF
HUMANITARIAN THOUGHTS AND PRACTICE
(MANAVATAVADI VISHWA SANSTHAN)
Rajghat, KURUKSHETRA-136118, Haryana, INDIA
Tel/FAX: +91-(0)1744-291278
Originator/Director: SWAMI MANAVATAVADI
E-mail: swamiji@lycos.co.uk, manavatavadi@yahoo.com,
humanistdeviji@yahoo.com, manavata@usa.com,
Web: http://education.vsnl.com/manavata

March 23, 2007
Shrimati Sonia Gandhi
10, Janpath,
New Delhi - 110 011
Tels. (011) 23014161, 23012656
soniagandhi@sansad.nic.in

Subject: HUMBLE REQUEST TO ADVICE THE HARYANA CHIEF MINISTER TO
RESCUE THIS POOR AND SECULAR INSTITUTION FROM THE BRAHMINICAL
TYRANNY OF THE DISTRICT ADMINISTRATION AND KDB LOCAL OFFICE.

Noble Madam,

Humbly we request your kindness to go through the letter attached,
addressed to the Deputy Commissioner of Kurukshetra as a prayer to
help us from the aggression of Brahmins of the state united to
destroy this secular Institution and usurp its land allotted by the
Kurukshetra Development Board, Chaired by His Excellency Governor
and where the Orphanage & Institution for Informal Research on Child
Psychology was in the process of construction.

It is now a day light fact that the DC of Kurukshetra who had been
insisting up on us to give one another portion of the land to the
Saraswat Brahman Sabha what we denied owing to the small plot we
have for the proposed Institution measuring only 749 square yards.
With severe anger he had openly declared to cancel the building plan
approved by the Chief Architect of Haryana, cancel the allotment of
land made by the KDB under the Chairmanship of HE Governor of
Haryana and also put me in the jail.

The DC and the KDB local office are tirelessly engaged to fulfill
these promises he had made to the Brahmans of Haryana in the
presence of a huge crowd in our Institution premises on February 14,
2007. Now it is an open fact that the DC himself leaded/assisted the
Brahmans to attack up on us to frighten us to usurp land from us.

After our denial the DC and the KDB local office fabricated an
ungenuine layout plan showing a back date in 1985 and issued to the
Saraswat Brahman Sabha so that they can make amendments in their
existing temple design by which they can establish in the court of
law that they had a passage through our land. During the recent
March 17-19, 2007 Solar Eclipse Fair in the supervision of the DC
the changed face of the mandir is completed just on 20th evening,
which was covered by PURDAH all around during these days to hide the
on going changes through construction.

Madam! As the DC is leading the Brahmin Atrocities against us so no
possibility of any justice is possible for us here. We have already
written to the Chief Minister and Chief Secretary of the state
regarding this. We also request you to kindly advice the Chief
Minister of Haryana to conduct enquiry of the matter by any High
official or sitting Judge of the High Court to rescue this secular
Orphanage and Institution on Child Psychology from undemocratic,
unjust and tyrannical situation created for us by the DC,
Kurukshetra, secure justice and oblige us Madam. Thanks.

Cordially,
Swami Satya Nandan Manavatavadi

---------------------------------------------------------------------

Swami Satya Nandan
Manavatavadi
September 29, 2007
In Exile in USA
Cell: 1-857-383-1616
E-mail: manavatavadi@lycos.com

Shrimati Sonia Gandhi
Member Indian Parliament
President
Indian National Congress Party
Through: Dr. Surender Malhotra
President, Indian National Congress, USA
New York
FAX: 781-897-0449

Subject: I AM IN FORCED EXILE IN USA TO AVOID A KILLING
CONSPIRACY BY THE BIG PEOPLE LIKE Mr. Vinod Sharma MLA, Mr. Kuldeep
Sharma, State Congress Office Bearer, Mr. Narender Sharma MC, Mr.
Tirlok Kumar Sharma IAS etc.

Noble Madam,

Most humbly I attract your kind attention towards the letters
written to you regarding the problem continuing since 1973 with me
as well as the poorest secular Institution, Manavatavadi Vishwa
Sansthan, Kurukshetra, Haryana. The fanatic forces had been in
constant attempts to torture us, beat us every now and then,
humiliating us and are in intention to eliminating us.

Twice remaining caretaker Prime Minister of India, Bharat Ratna Shri
Gulzari Lal Nanda Ji had visited our poor thatched Institution 7
times which shows his reliance on our innovative Educational System
and our approach of Emotional Management based Psycho-Spiritual-
Therapy capable of equilibrating all psychological odds which had
been admired by criminology, judiciary, psychiatry, sociology and
philosophy experts of the country and abroad. He had allotted us a
piece of land to help us rendering our services to the society in
1985. The local office workers of KDB to which he was chairing
played tricks with him to allot a small piece of land measuring only
300 yards instead of 4200 yards. Anyhow after 18 years the remaining
part of the plot No.9 a 749 yards of land was allotted to us by His
Excellency Governor of Haryana on December 20, 2002. The Chief
Architect of Haryana sanctioned the building plan for our proposed
Orphanage and Informal Research Institute on Child Psychology on
this plot on October 25, 2005, the Foundation Stone for this
Institute named as KIDS' KINGDOM was kindly laid by His Excellency
Dr. A.R. Kidwai, Governor of Haryana on March 22, 2006, the
construction work was Inaugurated by Prof. R.P. Hooda Ph.D. the Vice-
Chancellor of Kurukshetra University and Civil Engg. Department of
National Institute of Technology, Kuruksheta on February 02, 2007
and the Saraswat Brahmin Sabha attacked assaulted to me, women and
children, threatened to rape women associates, kidnap the children
and kill me and the In-charge of the Institute, Shri Sadhvi Asha
Manav Ji, destroyed the whole construction, construction materials,
assaulted the construction people and drive them away on February
04, 2007 followed by 8 similar attacks. By the pressure of the DGP
only FIR was registered for February 24th incidence, harvesting no
action or arrest as Mr. Tirlok Kumar Sharma, IAS the DM/DC was
heading this Brahman operation against us. Lots of civil suits were
filed in the court of law under direct pressure of Mr. T.K.Sharma
IAS but fortunately till to-date all have stood dismissed.

I was to escape on June 05, 2007 when we came to know that the DM
Mr. T.K. Sharma, the DSP and the Brahmins have made a conspiracy to
arrest me with any non-bailable accusation, torture me in the
custody, force me to sign on any pre-formatted agreement to usurp
the Institution and if it wouldn't work then forcibly swallow me any
dreaded poison and officially declare as a suicide for feeling
insulted of the arrest. Our well wishers decided to send me away to
avoid this conspiracy. While this couldn't work because of my escape
from the country now it is also heard that these people have given
money to any anonymous professional killer to kill me whenever I
arrive in the country.

Our appeal to NCW, NHRC and all State and Central Govt. Authorities
went unnoticed because of higher Brahmin Pressure everywhere.
Letters from Intellectuals from USA, Canada, Mexico, The
Netherlands, UK, Spain, France, Italy, Australia and many other
countries to the Haryana State Authorities and Central Government
Authorities didn't put any effect yet.

Our children 59 previous street children and 10 Orphans from Kashmir
are passing through fear and trauma because of all these situations

1. With this letter I pray you to spare a little out of your
valuable times in US/New York to meet you with a delegation and
discuss everything happened with us and happening these days.

2. To request you to ask the Haryana C.M. to arrange for my
safety so that I can come back to dispense my responsibilities in
Kurukshetra and in the country.

3. Kindly make investigations through any commission under any
Supreme Court Judge or CBI so that justice can be dispensed to us.

4. To request you to kindly spare time to visit us and to
participate in our Annual Function on October 23, 2007 to
commemorate the renowned Indian Philosopher and Psychiatrist Dr. G.
Kohli on his 21st demise day.

Expecting your trip to USA very pleasant and fruitful for the
country people I remain thanking you Madam.

Cordially,

Swami Satya Nandan Manavatavadi

------------------------------------

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*****************************************
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*****************************************
Kansat Uprising : A Special Page from Mukto-Mona
http://www.mukto-mona.com/human_rights/kansat2006/members/


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MM Project : Grand assembly of local freedom fighters at Raumari
http://www.mukto-mona.com/project/Roumari/freedom_fighters_union300306.htm

*****************************************
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Mukto-Mona Celebrates Darwin Day:

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[ALOCHONA] CTG and Constitutional tresspass

      Once again it is the one Justice who has showh his judicial guts by upholding the Constitution.  Independence of the judiciary is not just a buzzword -- it has to be practiced -- everyday!
 
http://www.newagebd.com/2008/jul/26/edit.html#1
 
      Comments on the impact of this judgment on the present situation would be welcome.
 
      Regards
 
         Farida Majid


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[mukto-mona] CTG and Constitutional tresspass

      Once again it is the one Justice who has showh his judicial guts by upholding the Constitution.  Independence of the judiciary is not just a buzzword -- it has to be practiced -- everyday!
 
http://www.newagebd.com/2008/jul/26/edit.html#1
 
      Comments on the impact of this judgment on the present situation would be welcome.
 
      Regards
 
         Farida Majid


__._,_.___

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Sign the Petition : Release the Arrested University Teachers Immediately : An Appeal to the Caretaker Government of Bangladesh

http://www.mukto-mona.com/human_rights/university_teachers_arrest.htm

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Daily Star publishes an interview with Mukto-Mona
http://www.mukto-mona.com/news/daily_star/daily_star_MM.pdf

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MM Project : Grand assembly of local freedom fighters at Raumari
http://www.mukto-mona.com/project/Roumari/freedom_fighters_union300306.htm

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[mukto-mona] Earth filmed as 'alien world' (World Science e-newsletter)

* Earth filmed as "alien" world:
The first spacecraft from Earth to be used to study 
a comet up-close, has taken on a new project.

http://www.world-science.net/othernews/080725_earth


* Single atoms viewed thanks to super-material:
A recently discovered substance may be both the 
strongest known, and the first to allow the imaging 
of individual small atoms.

http://www.world-science.net/othernews/080720_graphene


* Baby penguins found dead by the hundreds:
The news comes weeks after a report claimed penguin 
populations are being devastated globally.

http://www.world-science.net/othernews/080720_penguins


* Robotic mini-snowmobiles ply the Arctic:
Researchers are developing the devices in a bid to 
better understand effects blamed on global warming.

http://www.world-science.net/othernews/080718_arctic


* Tweaking quantum force lowers barrier to
tiny devices
:
Cymbals don't clash on their own -- in our world, 
anyway.

http://www.world-science.net/othernews/080714_casimir


* Smog may boost storms, NASA finds:
Pollution is being called a likely reason why summer 
storms in the southeastern U.S. are worst at midweek.

http://www.world-science.net/othernews/080707_rain



* CLARIFICATION

The June 28 article "Red wine may mitigate red 
meat's dangers" failed to specify that the researchers 
used red turkey meat, rather than ordinary red meat,
in their study. They argued that red turkey meat was 
relevant because it is particularly prone to causing the 
harmful reactions they were investigating; though they 
added that these are common with much meat, and 
red meat in particular.


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Sign the Petition : Release the Arrested University Teachers Immediately : An Appeal to the Caretaker Government of Bangladesh

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Mukto-Mona Celebrates Earth Day:
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Kansat Uprising : A Special Page from Mukto-Mona 
http://www.mukto-mona.com/human_rights/kansat2006/members/


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MM Project : Grand assembly of local freedom fighters at Raumari
http://www.mukto-mona.com/project/Roumari/freedom_fighters_union300306.htm

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German Bangla Radio Interviews Mukto-Mona Members:
http://www.mukto-mona.com/Special_Event_/Darwin_day/german_radio/


Mukto-Mona Celebrates Darwin Day:

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[ALOCHONA] Re: A Quranic Argument for Secularism: Islam and the Secular State

thank you Mr. khondkar for sharing this article. It was indeed a
very good read. In the context of this article I would like to ask
one thing about islamic philosophy. How are people who subscribe to a
diferent faith or ideology contrary to islam considered in islamic
thought. what should be done to make non-muslims feel secure in an
islamic state and how can adequate security be guarunteed in
accordance with islamic sharia law. the second contencious issue is
that of women's liberation. We know that Islam was novel in giving
women property rights and right to divorce. However, this has become
a most debated issue in today's world probably because of the severe
oppression seen in countries like Afghanistan and Iran. The
happenings in these two countries have marred the otherwise good
track record of Islam and women's rights. Thus, Islam's greatest
challenge will be to overcome the stereotypes that have come to
plague it.


--- In alochona@yahoogroups.com, mufassil islam <mufassili@...> wrote:
>
>
> Dear Mr. Khundkar:
>
> Thank you for a great link.
>
> Sincerely,
> Mufassil Islam
>
>
>
> To: alochona@...: rkhundkar@...: Tue, 22 Jul 2008 11:25:34 -
0700Subject: [ALOCHONA] A Quranic Argument for Secularism: Islam and
the Secular State
>
>
>
>
>
> A Quranic Argument for Secularism: A Seminar
> The Immanent Frame has a series of interesting posts about
Abdullahi Ahmed An-Na'im's Islam and the Secular State: Negotiating
the Future of Shari'a, all well worth reading. Daniel Philpott:
>
> Islam and the Secular State
> Negotiating the Future of Shari`a
> Abdullahi Ahmed An-Na`im
> HARVARD UNIVERSITY PRESS
http://www.hup.harvard.edu/catalog/ANNISL.html
>
> What should be the place of Shari`a—Islamic religious law—in
predominantly Muslim societies of the world? In this ambitious and
topical book, a Muslim scholar and human rights activist envisions a
positive and sustainable role for Shari`a, based on a profound
rethinking of the relationship between religion and the secular state
in all societies.
> An-Na`im argues that the coercive enforcement of Shari`a by the
state betrays the Qur'an's insistence on voluntary acceptance of
Islam. Just as the state should be secure from the misuse of
religious authority, Shari`a should be freed from the control of the
state. State policies or legislation must be based on civic reasons
accessible to citizens of all religions. Showing that throughout the
history of Islam, Islam and the state have normally been separate, An-
Na`im maintains that ideas of human rights and citizenship are more
consistent with Islamic principles than with claims of a supposedly
Islamic state to enforce Shari`a. In fact, he suggests, the very idea
of an "Islamic state" is based on European ideas of state and law,
and not Shari`a or the Islamic tradition.
> Bold, pragmatic, and deeply rooted in Islamic history and theology,
Islam and the Secular State offers a workable future for the place of
Shari`a in Muslim societies.
> Islam and the Secular State:
> Arguing with An-Na`im
> posted by Daniel Philpott
> Immanent Frame
> http://www.ssrc.org/blogs/immanent_frame/2008/07/14/arguing-with-an-
naim/

>
> One raises critical questions about Abdullahi An-Na`im's work only
in the sense that one probes the work of any intellectual giant. An-
Na`im's gigantic lifelong task has been to develop an Islamic basis
for human rights and constitutional government, including religious
freedom and full equality of citizenship for Muslims and non-Muslims
and for men and women. He offers his latest book, Islam and the
Secular State, as the culmination of this work. Here, he defends
a "secular state" that is based on these values and where sharia is
not the basis of constitutional law. He makes clear that he is not
arguing for the exclusion of religion from politics. Muslims remain
free to argue for policies based on their convictions about sharia,
but they ought to do so on the basis of secular "civic" reasons and
within the framework of a constitutional order based on human rights.
Secular, for him, does not mean hostile to religion but rather a
differentiation between religion and state. In fact, he seeks an
Islamic justification for the secular state. It is the high quality
of his pursuit of such a justification over the course of his career
that makes him a giant.
>
> His work has long followed the lead of his mentor and inspiration,
the Sudanese intellectual Ustadh Mahmoud Mohamed Taha, who sought to
reinterpret the Quran so as to ground human rights and equality. Like
Taha, An-Na`im holds that traditional sharia, as it developed over
the centuries following the revelation of the Quran, indeed sanctions
aggressive jihad, the killing of apostates, the subordination of
women, and dhimmitude or worse for non-Muslims. This history cannot
be interpreted away. What can be reinterpreted is the Quran, which
includes verses both from the earlier, more tolerant, Mecca period of
Mohammed's life, as well as those from the later Medina portion,
marked by conquest and subordination. It was the Medina version that
had become orthodoxy by the 10th century. But it is the verses from
the earlier period that represent the true, universal message of
Islam; the Medina verses were in fact an adaptation to particular
historical circumstances in the life of the embryonic umma.
An "Islamic Reformation," to borrow from the title of An-Na`im's
previous prominent work, would retrieve the Meccan verses for
politics today, making them the ground for human rights, equality,
and the rule of law. In the spirit of Taha, whose teachings led to
his martyrdom at the hands of the Sudanese state in 1985, An-Na`im
has courageously taken his arguments for Islam and human rights all
over the Muslim world.
>
> Not a scholar of Islam, I am unqualified to judge the exegetical
soundness of An-Na`im's Islamic Reformation. But what I find
promising about it is its reliance on what Muslims believe to be the
authoritative source of their claims, the Quran. These arguments, to
be sure, show up again in Islam and the Secular State. But here they
appear as an accompaniment to other arguments for the secular state
that An-Na`im now appears to make far more central. It is these other
arguments about which I wish to raise questions. They, too, according
to An-Na`im, are Islamic ones. But as we shall see, they are not
exactly Quranic or even based on the Islamic philosophical tradition,
nor do they make universal claims about the person, society, or
morality, but rather rest on observations about Islamic history and
about the general character of religious belief.
>
> Here are five such arguments that he makes for a secular state.
>
> 1) Religious belief by its very nature cannot be compelled. It must
be freely chosen if it is to be meaningful and consequential. The
state that compels it pursues an impossibility and stultifies and
represses vibrant religious life. "By protecting my freedom to
disbelieve, a secular state, as defined in this book, is necessary
for my freedom to believe, which is the only way belief has any
meaning and consequences," he argues.
>
> 2) The meaning and interpretation of Islam is a human process that
has always been in flux. An-Na`im is neither a relativist nor a
skeptic; he believes that the Quran is Allah's revelation. But
interpretations of its meaning have always evolved dynamically
through shifting consensus. Yesterday's heresy may well be today's
orthodoxy. To freeze any one interpretation into the laws of the
state is to make fast what ought to be left fluid. Rather,
interpretation always ought to be left to believers and communities.
It is just the freedom that the secular state provides that allows
the great historical flow of interpretation to continue.
>
> 3) Any attempt to freeze any one interpretation in a constitution
or the basic laws of a state leads to tyranny. Because interpretation
is a human process, human rulers who seek to enforce a particular
understanding of Islam will inevitably do so repressively and may
well use orthodoxy as a mere tool for rule. Although An-Na`im does
not say it, the history of his native Sudan over recent decades
offers ample grist for this argument.
>
> 4) The history of Islam, as An-Na`im shows in his brilliant and
rich Chapter Two, contains many examples of separation of religion
and state, even in the early centuries. This was not modern
constitutionalism, to be sure, but involved an independence of
religious authority and a limitation of state responsibilities to
typically temporal ones—raising armies and taxes, for instance. It
was in good part European colonial regimes that created today's
states that rigidly enforce sharia.
>
> 5) A constitutional regime is one where religious people may
advocate policies out of their religious convictions as long as they
do so through secular language and arguments. An-Na`im's explicitly
links his concept of "civil reason" to the arguments of John Rawls
and Jürgen Habermas, who have proposed similar, though not identical,
restrictions. He rejects the authoritarian secularism of modern
Turkey, which seeks to control Islam sharply in the name of
modernization, equality, and nation-building. Rather, he advocates
religious participation, but on the ground rules of secular language.
>
> What is interesting about these arguments is that they ground the
case for the secular state not in the Quran, not in claims about the
presence of the imago Dei in the person or in some other source of
the person's intrinsic dignity, not in natural law, some closely
similar type of practical reason, or universal moral precepts, but
rather in what might be called "second order" observations about the
phenomenology of belief, the character of government, the lessons of
history, and the like. To be sure, good reasons for the secular state
lie therein. But are these arguments sufficient to ground an Islamic
case for constitutionalism, human rights, and the secular state? I
doubt it.
>
> Take the argument about compulsion of religious belief. In
strictest terms, it is correct. It is incoherent to compel religious
choice. This conclusion surely helps to ground religious freedom. But
it hardly brings us to the secular state that An-Na`im advocates—one
where sharia is neither constitutionally enshrined nor explicitly
invoked in political debate. After all, there are many ways that a
state can foster an "ecology" of morality through legislation
advocated on religious grounds but without compelling religious
choice. It can regulate alcohol consumption, dress, pornography,
marriage and sexuality, the media, and, perhaps most importantly,
education, in order to foster certain ends that religions prescribe,
all while leaving people free to worship, practice, and express their
faith. The wisdom of any of these policies can be debated on its
merits, of course. But most western constitutional liberal
democracies, including the United States, have legislated these sorts
of measures through much of their histories, often on explicitly
religious grounds. Several western European democracies either have
established churches or privilege certain religions in their taxation
and education policies. In parallel, there is no inherent reason why
there could not be an Islamic constitutional liberal democracy that
explicitly and publicly promotes policies based on sharia and even
proclaims in its constitution that it is a sharia-based state, but
also guarantees the panoply of human rights found in international
law, including religious freedom. The impossibility of compelling
religious belief does not alone yield An-Na`im's secular state that
is not based on sharia.
>
> It is also hard to see how the "argument from flux" can ground An-
Na`im's secular state. A factual statement—a great plurality of
interpretations have characterized a religious tradition—alone says
nothing about whether one interpretation is truer than another. The
argument is even self-defeating. If one asserts the constant flux of
interpretation as a supporting girder for the secular state, then one
is in fact asserting this claim as being beyond flux. An-Na`im may
well reply that the secular state is not necessarily universally and
eternally valid and is itself the product of an evolution of
consensus. That does not change the fact that the kind of state he is
advocating is one that respects the flux of interpretation, but whose
basic rights and constitutional structure are not themselves subject
to change. That is, a state that keeps interpretation open is, for
him, non-negotiable—that is, not subject to interpretation.
>
> The problem is no mere logical conundrum. Imagine what is not
difficult to imagine: an advocate of even a moderate sharia state who
advocates, contra An-Na`im, laws that deny full religious freedom to
non-Muslims. Imagine, too, that he believes such laws to be are
mandated by the Quran and beyond reasonable interpretation. He
acknowledges that history contains disagreement over his
interpretation, but argues nevertheless that these dissents are
unreasonable and implausible. Against this view, it seems, An-Na`im
has no trump card to play. His argument that all is in flux cannot
itself answer the argument that yes, there is much flux, but that
some interpretations, here, illiberal ones, are truer than others and
should be incorporated into law. Only an argument that refutes this
person's view or that offers grounds for why, even if this view is
true, an environment of openness is superior to its legal
enshrinement—that is, only a substantive argument, not an assertion
of flux—can serve as a trump card.
>
> The need for substantive grounding is all the greater when it comes
to human rights, a centerpiece of An-Na`im's political proposals. The
very idea of human rights is that some sorts of human goods—the lives
of the innocent, for instance—always ought to be protected and that
some sorts of actions—like war crimes and torture — always ought to
be prohibited. This is true because of qualities that inhere in human
beings qua human beings, not as members of this of that community—
hence, human rights. But doesn't a defense of such rights require a
claim that some principles and interpretation are beyond flux? An-
Na`im advocates for a constitutional regime in part because he wants
to keep interpretation open. But what about the rights that undergird
this openness? Must not they be considered non-negotiable and
universally valid?
>
> The strongest advocates of human rights, in my view, rest their
arguments on just such a conclusion. An-Na`im's own colleague at
Emory University, Michael Perry, has argued that human rights
are "ineliminably religious," meaning that only the sort of
transcendent foundation that religions provide can support the
universal claims that a defense of human rights requires. Theologian
Max Stackhouse, philosopher John Finnis, and many others have argued
along similar lines, often with an accent on natural law. Pope
Benedict XVI made this argument in his recent speech to the UN.
>
> Again, the argument is hardly an abstract intellectual one. Over
the course of the twentieth century and well into this century, human
rights have come under attack from concepts and guns wielded by
ideologies and political programs that would deny or curtail them:
utilitarianism, cultural relativism, political realism, philosophical
skepticism, theocracy, fascism, communism, rightist arguments about
organic societal fabrics, leftist revolutionary programs, and simple
arguments from duress and necessity, arguments that this omelet
requires the breaking of that egg. It is these competitors and the
potential vulnerability of human rights before them, in addition to
the philosophical logic of defending something universal and
intrinsically human, that require that human rights be grounded in
what is immutable, not what is in flux.
>
> None of these arguments, of course, deny what An-Na`im wants to
argue for, namely that religious communities ought to be given
maximal freedom to debate and develop their doctrines. As he argues,
it can be true both that truth is fixed and that human understanding
of it is open to infinite progress and continual refinement. But the
political institutions that themselves ground the freedom for this
inquiry to occur arguably require claims about what is fixed.
>
> Neither do I wish to oversimplify arguments about scriptures or
natural law. Different religions and different philosophical
traditions have different ways of grounding claims about what is
human and about how the principles that justify human rights are to
be defended. The character of these arguments has shifted over time
as well. Certainly internal debate and evolution characterizes the
natural law tradition. Human rights itself is and has been debated
between and within traditions. An-Na`im is smart to point out
that "normative systems . . . are necessarily shaped by [people's]
own context and experiences, any universal concept cannot be simply
proclaimed or taken for granted." But I stake my claim here: Apart
from a rationale that makes strong universal claims about human
dignity and the validity of basic moral precepts, it is very
difficult if not impossible to make a robust argument for human
rights, the kind that can truly fend off competitors. Religious
traditions and the natural law that is embedded in several of them,
have, over the course of history, proven to be some of the strongest
providers of these rationales. Though An-Na`im acknowledges the need
for an "internal Islamic argument" and for "Islamic justification" in
Islam and the Secular State, he places far greater stress on the
fluidity, uncertainty, and flux in the Islamic tradition than he does
on positive arguments for human rights that are rooted in the Quran
or in the Islamic philosophical tradition.
>
> I would put forth a similar argument towards An-Na`im's claim that
enshrining a particular interpretation of sharia—always the product
of a human process—into the constitution of a state leads to tyranny
and the abuse of power. There are indeed lots of good reasons why the
claims of a particular religion ought not to be enshrined in the
constitution of a state, particularly one with a religiously plural
population. And there are plenty of examples, contemporary and
historical, of regimes that justify their tyranny on religious
grounds, sincerely or manipulatively. But what An-Na`im
underestimates, in my view, is the importance of substantive
religious and philosophical underpinnings for opposition to such
tyranny.
>
> Instructive parallels can be found in the Christian tradition.
Here, too, political rulers have deployed religious arguments for
persecuting minorities and dissenters, slavery, and other practices
that are now regarded as heinous, particularly in the high Middle
Ages and the religious wars of early modern Europe, but at other
times and places, too. But over time, arguments for human rights and
equality of citizenship have proved more enduring. The key
breakthroughs were made by thinkers who appealed back to scripture
and to natural law to challenge existing practices. One thinks of de
las Casas's and Victoria's arguments for the rights of Indians, of
Protestant proponents of religious freedom in the sixteenth and
seventeenth centuries, of evangelical abolitionists like William
Wilberforce in the nineteenth century, of Martin Luther King and the
American civil rights movement, of the Catholic theologians and
philosophers who argued for religious freedom in the nineteenth and
twentieth centuries, and of the Second Vatican Council documents in
which these arguments triumphed.
>
> In following Taha, An-Na`im himself takes this foundational
approach—and aspires to join parallel ranks in the Islamic tradition.
But again, in Islam and the Secular State, his stress is far more on
uncertainty, flux, and potential abuses than on positive grounds. He
is right not to allow that not all Muslims need accept the particular
arguments of Taha in order to endorse the secular state. But he would
be more persuasive, in my view, were he to argue more strongly that a
certain class of rationales, containing certain kinds of features—a
class of which Taha is an instance—is needed to oppose tyranny.
Similarly, Christians can continue to argue whether Wilberforce or de
las Casas or Martin Luther King or Vatican II had it most right, but
all the while insist that natural law or that certain kinds of
scriptural arguments are needed to ground freedom and equality.
>
> Finally, it is strange to see An-Na`im, an advocate of religious
participation in democracy, endorsing arguments along the lines of
John Rawls and Jürgen Habermas that demand secular rationales in
political debate—"civic reason," as he calls it. Whereas he does
allow Muslims to reason politically on the basis of sharia, he argues
that appealing explicitly to religious rationales in public debate
violates the norms of citizenship in a secular state. Secular
arguments for public policy positions are "impartial"
and "accessible," ones that "most citizens can accept or reject," and
so should be pursued.
>
> Here, An-Na`im aligns himself with proposals that have appeared in
western political philosophy, and only recently. Even in the West
they are not at all an intrinsic, core feature of the liberal
tradition but rather an argument of one faction of it. John Rawls,
the most prominent proponent of "public reason," as he called it,
presented his arguments for it in the 1990s. It is also an argument
that has come under heavy fire from philosophers committed to both
liberal institutions and to religious participation in these
institutions: Christopher Eberle, Nicholas Wolterstorff, Charles
Taylor, and Jeffrey Stout. (See The Immanent Frame's discussion
of "Religion in the Public Sphere.") These philosophers have argued
that requiring "public reason" privileges certain epistemological
positions as normative for public debate, fails to provide criteria
that do not also rule out a whole host of reasons, both religious and
secular, that are necessary for meaningful democratic debate about
political problems, forces the religious to disguise their
convictions, argue disingenuously, and without transparency, and is
generally illiberal, not liberal. To be sure, these scholars, like
other religious people, allow that there are often good reasons for
the religious to use secular language in the political realm and to
find common ground with diverse others. They decry neither dialogue
nor deliberation. But they deny that dialogue and deliberation
ethically require secular language. It is curious that An-Na`im, who
is so keen to preserve religious participation in democracy and to
avoid Kemalist secularism, makes no effort at all to consider these
arguments against civic (or public) reason that come from people with
whom he has so much in common. While he does allow that his
conception of civic reason is "tentative and evolving," and while he
does distinguish his conception from certain features of Rawls's, he
fails to provide a robust defense for a principle that proves central
to his argument.
>
> In the end, my objection to Islam and the Secular State is not that
arguments about the phenomenology of belief, flux, the tyrannical
tendencies of religious rulers, the lessons of history, or even the
value of secular arguments in some circumstances cannot help to make
the case for the secular state. They can indeed serve as auxiliary
arguments. But in my view, constitutional law, human rights,
religious freedom, and legal quality for the sexes depend
indispensably on substantive claims about the dignity and nature of
the person, the nature of human society, and the validity of
universal precepts, grounded in the kinds of sources that can sustain
these claims. To some extent, An-Na`im incorporates these kinds of
arguments, based on his previous work following Taha, into Islam and
the Secular State. But I question whether he adequately stresses the
centrality of these arguments—or at least these kinds of arguments—
for the secular state that he advocates. Funny, in this book he ends
up arguing closer to contemporary western philosophers who advocate
liberal democracy on grounds of procedure, consensus, and stability
than to those philosophers, western and non-western alike, who argue
for it on the grounds of transcendent foundations, natural law, and
universal reason. It seems to me that Muslims would be far more
receptive to the latter sort of approach.
>
>
>
>
>
>
>
> _________________________________________________________________
> Find the best and worst places on the planet
> http://clk.atdmt.com/UKM/go/101719807/direct/01/
>

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[mukto-mona] 3000 Bangladeshi IT professionals coming to the USA on H-1

http://www.khabor.com/prabash/prabasher_news_07252008_000007.htm

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[mukto-mona] (unknown)

Soy foods 'reduce sperm numbers'

       A regular diet of even modest amounts of food containing soy may halve sperm concentrations, suggest scientists.


       The study, published in the journal Human Reproduction, found 41 million fewer sperm per millilitre of semen after just one portion every two days. The authors said plant oestrogens in foods such as tofu, soy mince or milk may interfere with hormonal signals.

       However, a UK expert stressed that most men in Asia eat more soy-based products with no fertility problems.
Animal studies have suggested that large quantities of soy chemicals in food could affect fertility, but other studies looking at consumption in humans have had contradictory findings.

       The Harvard School of Public Health study looked at the diets of 99 men who had attended a fertility clinic with their partners and provided a semen sample.

       The men were divided into four groups depending on how much soy they ate, and when the sperm concentration of men eating the most soy was compared with those eating the least, there was a significant difference.

       The "normal" sperm concentration for a man is between 80 and 120 million per millilitre, and the average of men who ate on average a portion of soy-based food every other day was 41 million fewer.

       Dr Jorge Chavarro, who led the study, said that chemicals called isoflavones in the soy might be affecting sperm production.

       These chemicals can have similar effects to the human hormone oestrogen.


   => Detail <=


Kingkar Prosad Ghosh (PhD Student)
Volgograd State Technical University
05,Volgograd; Pr.Lenin-50; Russia
(+7)9033733092 / ghoshkp@gmail.com

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[mukto-mona] Humayun Ahmed's comments

Criticism is easy for Bangladeshis. but doing the right thing is very difficult in a place like Bangladesh.

  We could not  produce dozens of Humayun Ahmed's, but we did produce thousand of criminal/corrupt politicians who vowed to do everything for the  people of Bangladesh. Instead of  serving the peoples interest they served themselves and became Kotipoti, within years of their public representation. Thanks to our so called democratic system prevailing in Bangladesh. that makes them Kotipoti in shortest possible time. 

  We 140 million could not make one real leader who could be a role model for us like George Washington, Nehru, Gandhi , Morarji Desai,or even Mahator Mohammad. We have to wait for one Mahatir to save us from the current mess.

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[ALOCHONA] the mutineers of the East bengal regiment

East Bengal Regiment of Pakistan army in 1971

1st EBR: Mutinied at Jessore, East Pakistan.
2nd EBR: Mutinied at Joydebpur, East Pakistan.
3rd EBR: Mutinied at Rangpur, East Pakistan.
4th EBR: Mutinied at Comilla, East Pakistan.
5th EBR: Fought in the Ajnala (Punjab) sector in the 1971 War. One of
its companies defected en bloc to the Indians, led by their second in
command, Subedar Samad Khan. Repatriated to Bangladesh 1975.
6th EBR: Was in the desert sector and was left behind when Pakistan
18th Division concentrated for the Jaisalmer offensive. The battalion
was surrounded by a minefield to prevent them from attacking the rear
of the Pakistani attack. Repatriated to Bangladesh, 1975.
7th EBR: First posted small parties of its personnel to units of the
Frontier Force and later was redesignated 44 FF.
8th EBR: Mutinied at Chittagong, East Pakistan.
9th EBR: Raised under the Mukti Bahani, the Bangladesh liberation
army, in 1971.
10th EBR: Raised under the Mukti Bahani, the Bangladesh liberation
army, in 1971.
11th EBR: Raised under the Mukti Bahani, the Bangladesh liberation
army, in 1971.
Jul 23, 2008

The link to the site publishing this information:
http://www.genocidebangladesh.org/

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[ALOCHONA] East pakistan genocide -A realist perspective by Nitin pai

The following article is from Nitin pai's work , the 1971 East
pakistan genocide- A realist perspective.
It is a well written article but unfortunately not one without bias.
As far as the author himself is concerned i am not aware of any
affiliations of the author or have any reason to doubt his
neutrality. If any alochoks have any information as to the background
and activities of the author I feel it would be most welcomed to come
and share such views. i would request the readers of the article to
cross-check the refferences provided by the author if he or she has
any reason to doubt the sources of the undermentioned article.

The 1971 East Pakistan Genocide - A Realist Perspective
Nitin Pai

The genocide in East Pakistan was perhaps
among the few that did not come as a surprise,
not least to the victims. It accompanied the birth
of a new nation leaving horrible birthmarks that
disfigure Bangladeshi society to this day.
Bangladesh in 1971 was the site of multiple
conflicts: a civil war between the the two wings
of Pakistan, communal violence between
Bengalis and non-Bengalis, a genocide, an
guerilla war, a conventional war and a countergenocide.
In each of these conflicts perpetrators,
victims and onlookers often exchanged roles. A
total study of the conflict is beyond the scope of
this essay. This essay examines the causes,
course and results of one sub-conflict—the
genocide against Bengalis by the West Pakistani
army—and attempts to explain it through a
Realist perspective.
Kill three million of them and the rest will eat
out of our hands - General Yahya Khan1
"We have to sort them out to restore the land
to the people and the people to their Faith" - Colonel
Naim, 9th Division HQ, Pakistan Army2
...the jawan (snatched) away his lungi. The
skinny body that was bared revealed the distinctive
traces of circumcision, which was obligatory for
Muslims. At least it could be seen that Bari was not
a Hindu.(3)

Pakistan 1971, Sturm und Drang :-

Tropical Cyclone Bhola, a category 3
storm, made landfall on the East Pakistan
coastline on November 12, 1970. It claimed
between 250,000 to 500,000 lives4. It also set off a
chain of events that would result in a genocide,
another war between India and Pakistan, the
birth of a new state and the death of an old
theory.

Unequal halves:-
By 1970, the uneasy relationship between Pakistan's
two geographically-separated wings was under
severe strain. The poorer, more populous,
Bengali-speaking East Pakistan came to realise
that it was effectively a colony of the richer,
Punjabi-dominated West Pakistan. The ruling
civilian and military elite belonged to the West,
as did the top business families(5). While the bulk
of the country's foreign exchange earnings came
from the export of jute from the East Pakistan, it
received only a third of the money spent on
development projects(6). Moreover, more than
two decades of co-habitation had not
diminished the condescending attitudes that the
West Pakistanis had for their Bengali
compatriots—the latter were seen as "low lying
people of a low lying land"(7) whose commitment
to Pakistan was polluted by Hindu culture and a
large Hindu minority(8).
Some scholars have argued that by 1970,
Pakistan's ruling elite had come to realise that
the east wing was about to become a drain on
the economy: jute export revenues were
declining and the economy hadn't diversified
beyond agriculture. Also while the doctrine "the
______________________________________________________________________

© Copyright 2008. The Acorn | The Indian National Interest.
[http://acorn.nationalinterest.in]
(1) Robert Payne, Massacre, (New York: Macmillan 1973)
(2) Anthony Mascarenhas, `Genocide'
(3) Ibid.
(4) Donald Beachler, `The politics of genocide scholarship: the case
of Bangladesh', Patterns of Prejudice, Vol. 41, No. 5, December 2007,
467-492
(5) Ibid.
(6) Anthony Mascarenhas, The Rape of Bangla Desh, (New Delhi: Vikas
Publications 1971) quoted in Beachler, `The politics of genocide
scholarship:
the case of Bangladesh'
(7) This remark is attributed to Lt-Gen AAK Niazi, in Gendercide
Watch, `Case Study: Genocide in Bangladesh, 1971',
http://www.gendercide.org/
case_bangladesh.html
, accessed on April 9th, 2008
(8) Philip Oldenburg, `"A Place Insufficiently Imagined": Language,
Belief and the Pakistan Crisis of 1971', Journal of Asian Studies,
Vol. XLIV, No. 4,
August 1985, 711-730
______________________________________________________________________

defence of the East lies in the West" allowed
Pakistan to devote a relatively small proportion
of its military resources directly defending the
east wing from an Indian invasion, the military
government was aware that stationing and
supplying forces there was likely to pose a
heavy financial burden in the long term(9).
An elusive transition. It was in the context
of these deepening rifts that General Yahya
Khan, the president of Pakistan's military
government, announced elections to the
national assembly that would herald the
country's transition to democracy. In mid-1970,
it was expected that a government dominated
by political parties from the west wing would be
in place, in all likelihood with Zulfikar Ali
Bhutto, the leader of the left-leaning Pakistan
People's Party (PPP) as prime minister. Mujibur
Rahman's Awami League was expected to do
well in East Pakistan.
Bhola struck after elections had been
announced but before the scheduled elections
on December 7th, 1970. The government's slow
and lacklustre relief efforts to one of the
country's worst calamities in decades further
alienated the Bengalis(10). The result was a
overwhelming wave of support for Mujib's
Awami League which had made the battle for
provincial autonomy the central plank of its
political agenda. In the event, the elections
resulted in a overall majority for the Awami
League in the national assembly(11), giving it the
power to execute its promise of securing
autonomy for East Pakistan. Seeing his political
ambitions at the risk of being washed away,
Bhutto precipitated a political crisis by refusing
to attend the national assembly session. General
Yahya postponed the session that had been set
for March 3rd, 1971, setting off protests and riots
in East Pakistan12. On March 7th, Mujib spoke at
a public meeting called for substantive
autonomy but stopped short of advocating
secession. He also called for civil disobedience
and non co-operation to protest against the
postponement (and feared cancellation) of the
national assembly session.
While hartals were widely observed,
disrupting normal life, the protests were not
peaceful. There were cases of security forces
firing on protesters and also violent riots
between Bengalis and non-Bengalis(13).
West Pakistani soldiers from the Pakistan army
were subjected to insult, economic boycotts and
in some cases fatal attacks(14).
Military moves. While the army did not
respond to these attacks on its personnel, it is
likely that the military leadership had already
decided on a brutal military course to suppress
Bengali moves towards secession. Lieutenant-
General Tikka Khan replaced Admiral Syed
Mohammed Ahsan as the military governor of
East Pakistan. Lieutenant General A A K Niazi
took over as military commander from the
conscientious Lieutenant-General Sahibzada
Yaqub Khan. While General Yahya and Bhutto
flew to Dhaka to negotiate with Mujib, the army
sent reinforcements to its eastern wing. India
had cut off overflight rights, as a result of which
troops were moved by air and sea (via Sri
Lanka). At least 10,000 additional West Pakistani
troops were moved to Dhaka between February
and March bringing (non-Bengali) troop
strength to around 30,000(15). A number of tanks
were moved from Rangpur on the Indian
border, to Dhaka. This led Sydney Schanberg, an
American journalist, to conclude that "the
negotiations were merely a smokescreen to buy
time until enough troops had been brought in to launch the attack.
" The army attacked on March 25th(16) and Mujib declared
independence for Bangla Desh soon after. The genocide had
started.

______________________________________________________________________
(9) Field Marshall Ayub Khan, quoted in Oldenburg, `"A Place
Insufficiently Imagined": Language, Belief and the Pakistan Crisis of
1971'
(10) Sydney H. Schanberg, `Pakistan Divided', Foreign Affairs, Vol.
50, No. 1, October 1971
(11) It won 167 of the 313 seats
(12) Beachler, `The politics of genocide scholarship: the case of
Bangladesh'
(13) Oldenburg, `"A Place Insufficiently Imagined": Language, Belief
and the Pakistan Crisis of 1971'
(14) Anthony Mascarenhas, `Genocide', The Sunday Times, June 13th 1971
(15) Estimated from the troop numbers cited by US officials between
the beginning and the end of March 1971. See Foreign Relations of the
United States (FRUS), 1969-1976, South Asia Crisis, 1971, Volume XI,
(Washington, DC: US Government Printing Office), 2005
______________________________________________________________________

Terror as an instrument of policy:-

A whiff of gunpowder would overawe the
meek Bengalis(17). Why did the military
government decide to use firepower against its
Bengali citizens? Firstly, it was faced with a
scenario where, at best, the government would
fall into Bengali hands, and at worst, would lead
to a break-up of the country. General Yahya and
the more hardline members of the army's top
leadership decided to terrorise the east wing
into submission. Even if they had wanted to, it
would have been almost impossible for the
army to control a hostile population of 75
million Bengalis using gentler tactics. Instead,
they calculated that the Bengalis, who they saw
as weak, non-martial and cowardly would give
up their rebellion out of fear.
Hinduphobia. Secondly, the military
leadership saw a need to destroy what it saw as
the pernicious Hindu influence over Bengali
society that had both corrupted Bengali
Muslims and fuelled secessionist impulses (and
also acted as a fifth column for India). They
calculated that purifying East Pakistan, by
cleansing the population of the Hindus, by
killing them or forcing them to neighbouring
India, would supplant its Bengali national
identity with an Islamic one(18).
Perpetrators. The West Pakistani army was
the principal perpetrator of the Bengali
genocide. In addition to regular soldiers and
paramilitary troops, the military government
also constituted razakars, or armed militias from
among the Bihari and Bengali citizens. The two
main groups—Al Badr and Al Shams—would
later gain considerable notoriety, not least for
the killing of around a 1000 intellectuals
towards the end of the war in early-December
1971. In addition, a large number of people
acted as informers and collaborators—either
voluntarily or out of coercion.
Who were the victims? The army set out to
exterminate not only those Bengalis who, in its
view, had the intention to move the east wing
towards secession, but also those who had the
capacity. In other words, both existing and
potential votaries of Bangla Desh were targets
for killing(19). The first category included Awami
League members and supporters, including
Bengali intellectuals, university students, the
urban poor. Also in this category was the Hindu
minority20 (around 10 million in number).
Among those in the second category were
Bengali members of the armed forces and police
who were automatically marked out as targets
despite having loyally served Pakistan. This
category came to include young men who were
seen as potential recruits for the insurgent
groups fighting Pakistani rule.
While all Hindus were killed, lives of
Muslim women and children were generally
spared. But rape was commonplace, and both
Hindu and Muslim women were subjected to
sexual violence by soldiers and razakars21.
The course of genocide
Three phases are discernible in the
pattern of genocide between March 25th and
December 16th, with an additional "countergenocide"
after the Pakistani military
surrender(22).
Searchlight.
______________________________________________________________________

(16) It has been argued that the military operations started on March
23rd, two days before the Yahya-Mujib talks ended in failure. See
Sujan Singh
Uban, Phantoms of Chittagong: The "Fifth Army" in Bangladesh (New
Delhi: Allied Publications 1985)
(17) Stephen P Cohen, The Idea of Pakistan, (Washington, DC:
Brookings 2004)
(18) Ibid.
(19) Anthony Mascarenhas, The Rape of Bangla Desh, 116-117
(20) Beachler, `The politics of genocide scholarship: the case of
Bangladesh'
(21) Susan Brownmiller, Against Our Will: Men, Women and Rape (New
York: Simon & Schuster 1975)
(22) Beachler, `The politics of genocide scholarship: the case of
Bangladesh'
______________________________________________________________________

The first phase, started with
Operation Searchlight on March 25th and
extended into the middle of May. It involved a
massive operation by the Pakistan army against
its targets, with little organised Bengali armed
resistance. For instance, tanks and heavy
artillery were used against population centres of
Dhaka. Entire neighbourhoods were set on fire,
and those seeking to escape were gunned down.
Dhaka university was the site of a large number
of killings. While many of the operations were
focused around Hindus, the pattern of killings
was indiscriminate. There were pre-emptive
killings of Bengali police and paramilitary
personnel who were massacred in their
thousands. The death toll in Dhaka in the week
alone was 30,000(23). The pattern was repeated in
urban areas across Bangladesh, causing people
to flee to the countryside and to India. By mid-
May, the Pakistan army controlled the towns
and cities. Villages remained as "liberated
areas"(24).
"Search and destroy".

The second phase,from mid-May to early October.
the Bengali resistance under the banner of Mukti
Bahini was better organised and received training,
equipment and shelter in neighbouring India.
In a guerilla campaign, it targeted the army's
supply routes and carried out raids on targets of
opportunity. It enjoyed popular support among
the local population and used its superior
knowledge of the local terrain to deny the army
a chance to dominate the countryside.
Consequently, the army carried its genocidal
tactics to its counter-insurgency campaign.
The army carried out "search and
destroy" operations in the countryside—
essentially burning down entire villages on the
hint of a suspicion of their aiding rebel fighters,
or as a deterrent. Women were special targets
during this phase. A large number were the
victims of "hit-and-run" rape, often carried out
in view of their male family members (who
were subsequently killed). A relatively smaller
number were taken away and kept in captivity
as sex-slaves. Most estimates put the number of
rape victims as being around 200,000 to
400,000(25). The refugee crisis worsened and
around 30,000 to 50,000 refugees were crossing
the border into India each day.
"Scorched Earth". The final phase, from
October to December 16th, saw the outbreak of
war between India and Pakistan and ended with
the surrender of the Pakistan army's eastern
command, under Gen Niazi, to a joint India-
Bangla Desh forces under Lieutenant-General
Jagjit Singh Aurora. It also saw a final bout of
targeted killings of intellectuals: university
professors, doctors, lawyers, engineers and
other professionals, at the hands of the Pakistan
army and the razakars. Around 1000 intellectuals
were killed in Dhaka, two days before the
Pakistani surrender, in what might have been a
kind of "scorched earth policy", the objective of
which is hard to discern.
It is generally believed that these killings
were carried out to destroy the most valuable
human capital that the new nation needed. But
it was a lightning war, and while Gen Niazi and
his troops in the eastern command were aware
that their own position was increasingly
hopeless, it is possible that they continued to
believe that Pakistan would get a upper hand on
the western front, and force a overall stalemate.
In the event, Pakistan did not launch an
all-out war againt India, preferring to end the
war with the fall of Dhaka(26), and electing to not
further risk West Pakistan from being overrun
by the Indian army(27).
______________________________________________________________________

(23) Gendercide Watch, `Case Study: Genocide in Bangladesh, 1971'
(24) Rounaq Jahan, `The Bangladesh Genocide', in Samuel Totten (ed),
Teaching about Genocide: Issues Approaches and Resources,
(Information Age
Publishing 2004), 143-153
(25) Sarmila Bose argues that figures of raped women have been
grossly exaggerated. See Sarmila Bose, `Losing the Victims: Problems
of Using women as Weapons in Recounting the Bangladesh War', Economic
and Political Weekly, September 22, 2007. However, the case-study
based extrapolation method she uses is questionable in the particular
socio-economic context, where there is likely to be a reluctance by
victims to admit being raped, more than 35 years after the event.
Bose's reliance on Pakistani military sources diminishes the
credibility of her conclusions.
(26) Owen Bennett Jones, Pakistan: Eye of the Storm, (New Haven: Yale
University Press 2003) 146-186
(27) AAK Niazi, in an interview with Hamid Mir, Rediff.com, February
2nd 2004, http://www.rediff.com/news/2004/feb/02inter1.htm accessed on
March 6th 2008
______________________________________________________________________

Vengeance:-
The Pakistani surrender was
followed by widespread reprisals against
Biharis and those that the Bengalis saw as
collaborators. The Indian Army's attempt to
protect the Bihari population from the wrath of
the Bangladeshis could not prevent the killing of
around 150,000 people28. Many thousands were
interned in camps ahead of their expulsion to
(West) Pakistan. On the one hand Mukti Bahini
forces exacted vengeance against razakars and
collaborators, including Bengali men in the rural
areas. On the other the popular resentment over
the role of pro-Pakistan elements took the shape
of inter-ethnic communal riots of which Biharis
bore the brunt.

It was genocide:-

Was it genocide? In sharp contrast to other
conflicts of the late-20th century, the mass
killings in East Pakistan were labelled as
"genocide" fairly early and received
considerable coverage in the international
media.

Bad portents.
In fact, perhaps because the intentions of the military
leadership was notentirely a secret in February 1971,
Forum, a Dhaka-based weekly magazine had called
attention to the threat of genocide as early as
March 6th and also on March 20th, before the
army began Operation Searchlight29. On March
11th, Mujib himself publicly warned U Thant30,
the United Nations secretary-general, that
"threat that is now held out is that of genocide
and the denial of the fundamental human
rights".

Well covered:-
Despite the media censorship
and expulsion of foreign journalists, the story of
mass-murders in East Pakistan was extensively
covered in the international media31. On June
13th, the UK's Sunday Times published a frontpage
story on the killings in Bangladesh under a
one-word headline, "Genocide". It provided a
graphic account of the mass killings of Bengalis
by the army(32).
Diplomatic dissent. As early as April 6th,
two weeks after Operation Searchlight started, US
foreign service officers covering South Asia, in a
dissenting note (which has come to be called the
"Blood telegram" after Archer Blood, the US
consul-general in Dhaka) argued that "the
overworked term genocide is applicable" in the
East Pakistan(33). This was repeated by Kenneth
Keating, US ambassador to India, in his meeting
with President Nixon on June 15th(34). As
diplomats they were undoubtedly familiar with
the definition of genocide under the 1948 UN
Convention on the Punishment and Prevention
of the Crime of Genocide (Genocide
Convention). Despite the United States not
having ratified the Genocide Convention at that
time, they would have been aware that the term
genocide would place specific obligations on the
international community to take action to
prevent and suppress the genocide. It is unlikely
that they would have used the term lightly.
Their view was corroborated by eyewitness
accounts of American evacuees that appeared in
the Western media.

Indian voices:-
The Indian government too described the events in East
Pakistan as genocide. In late-July, Foreign Minister
Sardar Swaran Singh(35) accused the US of condoning
genocide by continuing military shipments to
Pakistan. Finally, in her letter to President Nixon
on December 5th, following India's declaration
of war against Pakistan, Prime Minister Indira
______________________________________________________________________

(28) Gendercide Watch, `Case Study: Genocide in Bangladesh, 1971'
(29) Rehman Sobhan's essays reprinted in `Countdown to Freedom',
Forum, Vol. 3, No.3, March 2008
(30) `Threat of denial of human rights to Bengalees, Mujib tells
Thant', Daily Morning News, March 11th 1971
(31) Michael Stohl, `Outside of a Small Circle of Friends: States,
Genocide, Mass Killing and The Role of Bystanders', Journal of Peace
Research, Vol. 24,
No. 2, 1987
(32) Anthony Mascarenhas, `Genocide'. UK's Sunday Times published
this report after Anthony Mascarenhas, the Pakistani journalist who
filed the
report had escaped to the UK along with his family.
(33) Document 19, Foreign Relations of the United States (FRUS), 1969-
1976, South Asia Crisis, 1971, Volume XI, (Washington, DC: US
Government
Printing Office), 2005, 74. Blood was replaced soon after.
(34) Document 72. Ibid., 210
(35) Pakistan: The Ravaging of Golden Bengal, TIME, August 2nd, 1971
______________________________________________________________________

Gandhi described Pakistan's "repressive, brutal
and colonial policy" as having culminated in
"genocide and massive violence"(36).
Denial. The government of Pakistan
explicitly denied that there was genocide. By
their refusal to characterise the mass-killings as
genocide or to condemn and restrain the
Pakistani government, the US and Chinese
governments implied that they did not consider
it so. In his memoirs, Henry Kissinger, who was
President Nixon's national security advisor in
1971, stops short of using the term(37). According
to him, Pakistan "had unquestionably acted
unwisely, brutally and even immorally, though
on a matter which under international law was
clearly under its jurisdiction". As we shall
discuss later, given their interests, none of these
three governments—and their officials who
were in charge of making decisions at that time
—can be expected to accept the charges of
genocide.
Scholarly disputation. Among scholars, the
main arguments against describing the events of
1971 as genocide came from Richard Sisson and
Leo E Rose in 1990. But as Donald Beachler
argues38, the evidence for their assertion comes
from interviews with Pakistani officers involved
in Operation Searchlight and a reference to a
book by Brigadier Siddiq Salik, the public
relations officer of the Pakistan army's eastern
command in Dhaka. More recently in 2005,
Sarmila Bose argued39 that "unsubstantiated
sensationalism" marred systematic historical
record-keeping in Bangladesh, and an
"unhealthy victim culture...and people are
instigated at the national level to engage in
ghoulish competition with six million Jews in
order to gain international attention". Motivated
by her objectives to move Bangladesh and
Pakistan towards reconciliation, Bose assigns a
broad moral equivalence between the various
parties claiming that "the civil war of 1971 was
fought between those who believed that they
were fighting for a united Pakistan and those
who believed...in an independent Bangladesh.
Both were legitimate political positions".
Bose's arguments suffer from several
weaknesses. First, they ignore the
overwhelming body of evidence of the military
government's use of mass-killings as a
deliberate strategy to bring the Bengalis to heel.
Diplomatic cables, newspaper reports,
eyewitness accounts of refugees and foreign
evacuees offer unimpeachable evidence of
genocide. An investigation in 1972 by the
International Commission of Jurists determined
that genocide was indeed the case40.
What is in question is the death toll—
between the much quoted figure of 3 million
dead, 30 million displaced and half-a-million
women raped (most Bangladeshi accounts) and
an unlikely figure of 36,000 dead and a few
hundreds raped (according to Bose and most
Pakistani accounts)(41)(42). Indeed, had India not
intervened in the conflict—first by supporting
the Mukti Bahini insurgency and followed by a
full-scale invasion—the death tolls might well
have been higher.
Bose does not offer convincing arguments
why the `unhealthy' victim culture should cause
one to ignore the body of evidence, comprising
of historical accounts from non-Bangladeshi
sources, that suggests that Bengalis were indeed
victims of genocide. That the genocide took
place in a context of civil war, communal riots
(which include instances where Bengalis did the
killing) and counter-genocide, should neither
mitigate nor detract us from the fundamental
______________________________________________________________________

(36) Document 226. FRUS, Volume XI, 629
(37) Henry Kissinger, The White House Years, (Boston: Little, Brown
1979), 854
(38) Beachler, `The politics of genocide scholarship: the case of
Bangladesh'
(39) Sarmila Bose, `Anatomy of Violence: Analysis of Civil War in
East Pakistan', Economic and Political Weekly, October 8th, 2005,
4463-4470
(40) Beachler, `The politics of genocide scholarship: the case of
Bangladesh'
(41) Kalyan Chaudhuri estimates that the number of Bengalis killed
was at least 1,247,000 from newspaper accounts and government reports
of the time. R J Rummel's analytical estimate of the number is 1.5
million. See Kalyan Chaudhuri, Genocide in Bangladesh (Bombay: Orient
Longman 1972)and R J Rummel, Death by Government, (New Brunswick, NJ:
Transaction Publishers 1997)
(42) Gendercide Watch, `Case Study: Genocide in Bangladesh, 1971'
______________________________________________________________________

conclusion that casts the Pakistan army as guilty
of perpetrating genocide. Legitimacy of political
positions is not a valid reason under the
Genocide Convention to explain away the
actions of the Pakistani government.
It was genocide. Beachler uses Robert
Melson's definition of partial genocide 43 to
argue that "there was no attempt to eliminate
the entire population of East Pakistan". While
this is accurate if Bengalis as a whole are taken
as the targeted group, it can be argued that the
genocide was total with respect to East Bengali
Hindus: around 70% of the 10 million refugees
in India were Bengali Hindus. In other words
around 70% of East Pakistan's Hindu
population (of about 10 million) had been
expelled. If the result of the India-Pakistan war
had been otherwise, and the refugees prevented
from returning to their homes, the military
establishment would have succeeded in its
project to cleanse its eastern wing.
A Realist explanation :-

An excuse for non-intervention? The Realist
school of international relations defines
"national interests" of states as their survival
and security. Realists argue that the
international system is anarchic, and, lacking a
world government, sovereign states act to
further their national interests by maximising
their own power relative to others. States strive
for and are sensitive to the stability of the
balance of power. Moral issues like
humanitarian intervention are contingent upon
their being in the national interests of foreign
players. Practitioners do not openly accept it,
but states champion ideological and
humanitarian causes to the extent they serve to
preserve the balance of power or change it to a
more advantageous positions.
In A Problem from Hell, Samantha Power
indicts the realist underpinnings of US foreign
policy for its indirect complicity or reluctance to
intervene in several 20th century genocides—
including those in Cambodia, Rwanda and
Bosnia(44).
While that may indeed be the case, the
events in East Pakistan between 1970, when
Bhola struck, to 1974, when India, Pakistan and
Bangladesh arrived at a tripartite agreement to
close outstanding issues, present an interesting
case of how realpolitik considerations of the
states involved explain why genocide was
carried out with impunity, why it was permitted
by international players, why it was halted by
the Indian intervention and why the
perpetrators were never punished. The purpose
of this section is not normative discussion to
study how genocides may be prevented, but
rather an attempt to explain the role of Realist
foreign policies of states during the episode.
A Cold War story. In 1971, the United
States and Pakistan were in the same Cold War
camp. In addition to formal security alliances in
the form of CENTO and SEATO, Pakistan was
set to play an important role in stitching up a
geopolitical alignment between its two main
allies, the United States and China, who were
not on talking terms at that time. The United
States under President Nixon and Henry
Kissinger, his national security advisor, saw a
chance to seize the geopolitical advantage by
reaching out to Communist China. Pakistan's
military regime saw this as an opportunity to
create obligations for itself in Washington and
Beijing. The personal friendship between
President Nixon and General Yahya (mirrored
by the personal animosity between the US
president and Prime Minister Indira Gandhi)
reinforced how the Nixon White House saw its
interests in South Asia.
India was officially non-aligned but
increasingly reliant on the Soviet Union for
military and diplomatic support perceived both
Pakistan and China as potential adversaries. At
a popular level, India and the United States saw
each other in positive light, but this did not
translate into the geopolitical domain.
______________________________________________________________________

(43) Melson defines partial genocide as "mass murder in order to
coerce and to alter the identity and politics of the group, not to
destroy it". See Robert Melson, `Modern genocide in Rwanda: ideology,
revolution, war and mass murder in an African state', in Robert
Gellately and Ben Kiernan (eds), The Specter of Genocide: Mass Murder
in Historical Perspective (Cambridge: Cambridge University Press 2003)
(44) Samantha Power, "A Problem from Hell: America and the Age of
Genocide", (New York: HarperCollins 2003)
______________________________________________________________________

Pakistani calculations.
The military government saw in the East Pakistan
crisis a direct risk to its territorial integrity
and indeed its survival as a state. It feared that
India's intentions to dismember Pakistan would not
stop with East Pakistan, but would extend to the
western wing as well. But it could not afford to
station the 300,000 troops that Gen Niazi later
claimed45 were necessary to pacify East
Pakistan, without dangerously jeopardising the
military balance on the western front. Knowing
that it could rely on the United States and China
to remain silent, if not lend their support, the
military government calculated that the best
chance it had to keep the country united, and
dominated by the western wing, was to unleash
a reign of terror. As indicated by the Realist
view, Pakistan did what it thought it could get
away with. In General Yahya's view, the
genocide of Bengalis in East Pakistan was in
Pakistan's national interest.
America condoned. As the documentary
record shows, the Nixon administration viewed
the conflict in Pakistan entirely through the
Cold War prism. It felt that the emergence of an
independent Bangladesh would swing the
balance of power decisively in India's (and
thereby the Soviet Union's) favour. He believed
that the victory of India over Pakistan was the
same as the victory of the Soviet Union over
China. In the middle of the crisis, in July 1971,
Pakistan arranged for Henry Kissinger's secret
trip to Beijing, cementing its position as a key
channel of communication between the United
States and China. US foreign policy, therefore,
famously "tilted" towards Pakistan.
The tilted game. The tilt was manifested in
a stubborn refusal to condemn General Yahya's
regime for its brazen violation of human rights,
covert attempts to split the Awami League-led
rebel government, dubious arms transfers,
redirection of US-made fighter aircraft to
Pakistan through Iran and Jordan, and finally
the dispatch of a aircraft carrier task force into
the Bay of Bengal during the India-Pakistan war
in December. Foreign Minister Swaran Singh
was not far off the mark when he accused the
United States of condoning the genocide. There
was also widespread domestic criticism in the
United States. Kissinger himself justifies the
Nixon administration's policy as resulting from
being "torn between conflicting imperatives".
Christopher Hitchens, a contemporary critic,
argues that the need for secret diplomacy with
Beijing was mainly dictated by domestic politics
and that even so, an alternative route to China
existed through Nicolae Ceausescu, the
Romanian dictator(46).
Indian calculations. India was opposed to
East Bengal's secession as late as March 1971(47),
fearing that Bengali nationalism could raise the
banner of secession in its own state of West
Bengal. The Indian government feared that a
war with Pakistan would also involve China
and a three-front war which it could not win. In
this context, India's initial approach up to April
1971 was to avoid direct intervention to prevent
the genocide.

Refugee crisis:-
It was only when the influx of refugees threatened
to place the Indian government's finances at risk and
precipitate a demographic change in the sensitive
North East of the country that India's attitude changed.
The concern was no longer a theoretical risk of West
Bengal seceding. It was an immediate and
growing threat to India's own security. Seeing
that intervention would be necessary and
another war with Pakistan was imminent, the
Indian government proceeded to court the
Soviet Union for a security guarantee that
would prevent China's entry into the war in
support of Pakistan. The Indian army was
unwilling to intervene until it was fully
prepared and certainly not until after the
monsoon. From May to early December, India
extended diplomatic support to the rebel
Bangladesh government, armed and trained
Mukti Bahini fighters and conducted covert
operations against Pakistani forces in East
Bengal.
______________________________________________________________________

(45) AAK Niazi's interview with Hamid Mir, 2004
(46) Christopher Hitchens, The Trial of Henry Kissinger, (London:
Verso 2001), 44-54
(47) Documents from March and April 1971, FRUS, Vol XI
______________________________________________________________________

India prepares for war:-
By November, India had concluded a mutual
security treaty with the Soviet Union, the Mukti
Bahini supported had weakened Pakistani army
positions in East Bengal, and its own armed
forces were prepared to go to war. The
opportunity came when General Yahya ordered
pre-emptive strikes on Indian airfields along the
western border on December 3rd. The war
lasted for two weeks, and ended with the
Pakistani surrender to joint India-Bangladesh
forces on December 16th. A case can be made
therefore, that India was led to intervene in East
Bengal more to protect its own interests than out
of humanitarian concern for the Bengalis.
Further, it could only intervene because it was
successful in creating a balance of power that
allowed it.

The UN failed:-
All through the conflict, the United Nations was
spectacularly ineffective in preventing the genocide.
The events in the subcontinent were predominantly
shaped by the interests and the actions of the
great powers. On December 7th, soon after the
outbreak of war, the UN General Assembly voted 104 to 11
against (with 10 abstentions) "calling for an
immediate cease-fire and withdrawal of troops.
The overwhelming vote reflected the opposition
by most states to the secession of Bangladesh
from Pakistan and India's armed intervention.
Many of them were no doubt anxious to
discourage dissident minorities in their own
states from taking the same course."(48)

Bangladeshi calculations:-
At the end of the war India took over 90,000
Pakistani soldiers as prisoners of war. Bangladesh
had around 600,000 non-Bengalis of which it wanted to
expel 260,000 to Pakistan. Pakistan had detained
over 400,000 Bengalis which it wanted to
repatriate to the newly created republic of
Bangladesh49. Given the circumstances
surrounding its creation, Pakistan, China, the
United States and the Islamic countries were
unwilling to recognise Bangladesh. Pakistan's
recognition became crucial for the new nation to
gain international recognition. Bhutto, who had
succeeded General Yahya as president wanted
to secure the return of Pakistani territory and
prisoners of war and also to avoid Pakistani
army officials from being put on trial for war
crimes in Bangladesh. India determined to use
its military victory over Pakistan to settle its
outstanding disputes with Pakistan, including
the territorial dispute over Kashmir. Although
the Simla Agreement of 1972 decided on the
contours of a settlement, the negotiations over
the POWs and exchange of populations dragged
on until August 1973.
Bangladesh's new government acutely
felt the need for international recognition, not
least because it was substantially dependent on
foreign aid. In a grand tri-partite bargain, the
three countries decided that India would release
the POWs, Pakistan would recognise
Bangladesh, repatriate the Bengalis on its
territory and admit a number of Biharis.
Bangladesh, which had by then reduced the
number of Pakistanis it wanted to put on trial
for war crimes from 1500 to 195, agreed to drop
its demands entirely. It was realpolitik that
struck the final blow in the East Pakistan
genocide by allowing the key perpetrators to
escape trial and punishment.
In the shadow of the tragedy
The Hamoodur Rahman commission,
tasked by the Bhutto government to investigate
Pakistan's military collapsed exonerated key
players in the genocide, including Gen Tikka
Khan, who came to be called the "Butcher of
Dhaka" for his role in Operation Searchlight,
and Gen Rao Farman Ali(50), the military
commander of Dhaka accused of ordering the
killings of Bengali intellectuals in the closing
days of the war. After the violent reprisals in the
immediate aftermath of the war, Bangladesh did
______________________________________________________________________

(48) International Commission of Jurists, The Events in East
Pakistan, 1971, available at
http://www.globalwebpost.com/genocide1971/docs/jurists/
1_preface.htm
accessed on March 10th 2008
(49) S. M. Burke, `The Postwar Diplomacy of the Indo-Pakistani War of
1971', Asian Survey, Vol. 13, No. 11, Nov. 1973, 1036-1049
(50) Anthony Mascarenhas, The Rape of Bangla Desh
______________________________________________________________________

not put any of the alleged collaborators on trial
either. The legacy of the genocide. Of all the parties
involved in the East Pakistan crisis, the ones that
got the short shrift were the `Biharis' stranded in
Bangladesh. Left behind in squalid camps as
Pakistan refused to admit them, the number of
people technically awaiting repatriation had
grown to between 250,000 to 300,000 by 2004(51).
They live in 66 camps in 13 regions across
the country. While their status remains an open
issue between Pakistan and Bangladesh, they
live in a legal limbo: Bangladesh is reluctant to
accord them citizenship rights, while Pakistan's
refusal to accept them underlies its own fragile
ethnic composition.
No truth, no reconciliation. The Bengali
victims of the genocide did not get the closure of
bringing the perpetrators to justice. Instead, the
trajectory of Bangladeshi politics—split between
Bengali nationalism and Islam, as well as the
extreme partisanship between the Awami
League and the Bangladesh National Party—
ironically resulted in the pro-Pakistan and
razakar elements not merely avoiding
punishment but acquiring political power.
The government's failure to deliver justice
led to what Bose calls a "cottage industry of war
memoirs" as well as civil society attempts to
indict war criminals in people's tribunals. Far
from leading to closure, these attempts have
only added another dimension to Bangladesh's
political faultlines. The political legacy of the
genocide continues to plague Bangladeshi
society and politics.
______________________________________________________________________

(51) Refugees International, `Visual Mission: The Stateless Bihari of
Bangladesh',
http://www.refugeesinternational.org/content/report/detail/
4942/
accessed on March 8th 2008
______________________________________________________________________


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