Tag: Human rights

By Babina Wahengbam
Who will protect us from the hands of dirty politicians & filthy militants?

The biggest fear rising in the minds of every single citizen of the state right now is who will protect and ensure safety of the people in Manipur. Almost all the top political leaders who have set itself up as the guardians of the public trust are rotten and corrupt to the core. All self-declared guardians of the state are dishonest or crooked at heart. Who then is to guard the guardians of the state?

We have a grave situation in Manipur in which personal accumulation of wealth have been closely tied to politicians backed by armed groups and vice-versa either through corruption or extortion. And since positions of leadership have been dominated by these individuals, the two vices of corruption and nepotism have become part of the daily vocabulary of many under our political system.

There is a crippling inability on the part of the political leadership to deal with this issue of militancy. Could it be that this inaction stems from the fact that we are expecting action to be taken from the very people that are corrupt? For, power can and does transform good men and women into corrupt and greedy leaders. And the victims of this struggle for spoils have obviously been the people of this state.

Why is our government doing nothing despite claiming of having concrete evidences of the particular militant organization involving in carrying out the recent bomb blast at Sangakpham that killed 5, including that of a father and son duo and 2 little innocent girls aged around 10 years? How can our state leaders just ignore when armed goons enjoy unbridled freedom to carry out brutal attacks on civilians in broad daylight and go scot-free?

ISTV news on 2nd August 2011 carried that, at a news conference held at New Delhi, Home Minister Chidambaram declared that the bomb attack at Sangakpham was done by the NSCN (IM). Why then is the Govt of India unable to take up any action? Or is it GOI`s one dirty strategy to intensify the ethnic clashes between the Nagas and the Meiteis?

Just like the state government, the self-declared guardians did not care to prevent such inhuman and barbaric act of planting bombs at busy market place. How can they just watch silently the half-torn bodies lying on the same soil like a piece of log? How can they just let NSCN (IM) plant a bomb in such public place and stay quiet, if at all the said outfit was behind the blast? Is NSCN (IM) bigger than PLA, RPF, UNLF, PREPAK, KCP, KYKL, and the endless number of factions?

Whether they realize it or not, but NSCN spat on the face of the many revolutionary organizations operating in the heart of Imphal by attacking the public right under their nose. The very statement given by NSCN (IM), “the fact that some groups in Manipur targeting innocent public in order to make their political statement has become a matter of grave concern” is rather a big shame for our meitei revolutionaries.

Refuting the allegations that NSCN was responsible for the blast at Sangakpham, the outfit also slaps the Govt of Manipur saying that the reaction of the Manipur government and its CM, Ibobi is nothing but an act of impropriety and recklessness, considering their irrational opposition to peace and the ongoing political dialogue between the government of India and the NSCN.

Officially or unofficially, NSCN (IM) has been carrying out its terror administration along with setting up offices in all the Naga inhabited districts of Manipur, although the ceasefire is not legitimately extended to the state.

In a press statement published in The Sangai Express, Manipur Naga Revolutionary Front (MNRF) said the AC battalion of NSCN (IM) is at Phunchong in Chandel district, the NP battalion is in Oklong in Tamenglong district, Kishimung battalion is in Grehang village in Ukhrul district and Huthrong Brigade is in Senapati district. Moreover, NSCN (IM) has been openly collecting taxes at Mao Gate in Senapati, Pallel Gate in Chandel district, Litan Gate in Ukhrul district and at Noney in Tamenglong district, MNRF added.

Why then is the Govt of Manipur as well as the Govt of India giving a blind eye and deaf ear to this outfit? Is NSCN (IM) bigger than the state and central government?

The government must not only have those responsible for Sangakham blast victims brought to justice immediately but also deactivate all militants who have become a law unto themselves in Manipur. So long as they are given freedom to act according to their whims, civilians will not be safe. It is high time they are dealt with appropriately. Else, attempts being made to rebuild Manipur are bound to fail. Needless to say development does not take root in a culture of impunity.

We can`t accommodate terrorism. When someone uses the slaughter of innocent people to advance a so-called political cause, at that point the political cause becomes immoral and unjust and they should be eliminated from any serious discussion, any serious debate. Every leader, and every regime, and every movement, and every organization that steps across the line to terrorism must be banished from the discourse of civilized human life.

If the so called sons of the soil really want to build a new Kangleipak, then they should pull up their socks before the public starts protesting against them. They should stop slaughtering innocent people in the name of revolution before the public starts killing them morally. They should stop being the obstacle to the state`s development before the public throws them out of the very state they are fighting for. They hurl bombs and threaten anybody who refuses to pay them money but they can`t stand up and fight the infiltrators. If they can be the first to impose illegal tax and extort money in the name of the state`s welfare, how can they be the last on earth when it comes to protecting their own people?

Try as we should, the question that I want to pose is this: Is there any hope that we will ever root out corruption and terrorism in this new millennium? Does anyone out there in the corridors of power listening to us? Yes, perhaps they are but many of them not hearing!

The real epidemic in our state is poor political leadership, government economic mismanagement, corruption and insurgency. These are the causes of our continuing crisis and not much else. Accepting responsibility for one`s actions and for a system that has gone badly wrong is the starting point on the road to our economic recovery. I see this as the greatest challenge facing today.

And as civic society, we must continue to pile pressure on corrupt leaders so that in the end they do the honorable thing and resign from their positions of power whether they are politicians or self-declared guardians because the latter can be corrupt as well.

However, my faith in Manipur is strengthened by the fact that brave men will stand against any injustice and by my belief that the people of this state will never lack the leaderships of dynamic and dedicated men and women in the future.

Read more / Original news source: http://kanglaonline.com/2011/08/who-will-guard-the-guards-of-manipur/

By Nehginpao Kipgen
It is uncommon here in the United States to see a peaceful demonstration, in the form of hunger strike that is spearheaded by women activists for a genuine cause they firmly believe in.

The news may sound somewhat unconvincing, but it is happening in the state of Manipur in Northeast India. It may be difficult to find someone who does not know India, even if he or she is unsure of its precise geographical location in the world map. India boasts for its diversity and being the world’s largest democracy, with a population of over 1.21 billion people.

India is a nation originally formed by princely states and territories. It is also a country which fought several decades to gain independence from the British in 1947. Mohandas Karamchand Gandhi (popularly known as Mahatma Gandhi) was a pioneering leader who stood up against the British forces with an effective political weapon called ahimsa (meaning non-violence).

It was Gandhi’s use of non-violent strategy that has left indelible imprints in the hearts and minds of many Indians. If so, why has similar non-violent agitation seemingly become unimportant, if not irrelevant, in the state of Manipur.

In a genuine demand for the upgradation of Sadar Hills Autonomous District Council into a full-fledged district, more than 40 women belonging to the Kuki community, began their fast unto death on August 16. To further protest the government’s inaction, the people of Sadar Hills observed India’s independence day (August 15) in mourning by wearing black dresses.

On August 28, three hunger strikers were arrested by the state police on charges of attempting to commit suicide, after they refused medical aid. Earlier on August 20, seven hunger strikers were hospitalized because of deteriorating health condition.

As part of their agitation, elected representatives of Sadar Hills have met both the state and central governments. While the central government has advised the state government to look into the agitators’ demand, the state government fails to implement it thus far.

The agitation was initially planned for a seven-day strike starting July 31, but it escalated to an indefinite strike with the death of three women on August 2. They were mowed down by a tanker, whose driver lost control.

Unfortunately, this extreme form of peaceful agitation (i.e. hunger strike) has thus far failed to capture headlines in the Indian mainstream media, not to mention the international media. It has also failed to draw the attention of leading international human rights organizations, such as Human Rights Watch and Amnesty International.

Given the seriousness of the situation, the dearth of publicity is surprising. Whether the Indian general public approves or disapproves of the demand is up to the readers concerned. However, leading newspapers and magazines should cover agitations such as this which involve life and death of ordinary citizens.

Sadar Hills` demand is not something new. It has been mandated by the Indian Parliament Act in 1971. Of the six autonomous hill districts constituted in 1972, only Sadar Hills remains to be officially accorded a full-fledged district status.

Among others, the Indian president, prime minister, home minister and the opposition leader have been officially apprised of the renewed demand, which successive Manipur governments had given verbal assurances but failed to implement them. However, giving a mere advice to the state government without any concrete action is inadequate.

An indifference to such burning issue can generate criticisms and apprehensions from around the world. More importantly, Manmohan Singh-led Indian National Congress government should pay close attention to the non-violent agitation, which Gandhi and other Indian freedom fighters used against the British. The government has responsibility to protect the lives of all its citizens, regardless of ethnicity, race, religion, and location.

Since the ongoing Sadar Hills agitation primarily falls under the state`s domain, Manipur Chief Minister Okram Ibobi Singh should explore all possible means to end over a month-long political crisis at the earliest possible.

Meanwhile, the people of ethnically-sensitive Manipur should abstain from dragging the issue of ethnicity in this political game. Administrative convenience being the reason for Sadar Hills demand, it must not be viewed otherwise.

Moreover, the people of Manipur needs to learn the beauty of diversity, while respecting the rights of every citizen. To achieve this goal, the gap (in terms of per capita income) between the hills and the valley people should be bridged. Unless there is equality of distribution, people will be hesitant to share equal responsibility.

Human rights organizations such as National Human Rights Commission of India and National Commission for Minorities should assess the condition of the hunger strikers and extend any possible help. Human rights campaigners around the world should speak up for these voiceless peaceful hunger strikers.

The international community must ensure that the lives of peaceful hunger strikers in India are not jeopardized for a legitimate political demand, and their fundamental rights should be protected. In this regard, pressure must be put on both the Indian and Manipur governments to take necessary steps.

Nehginpao Kipgen is a political analyst and general secretary of the U.S.-based Kuki International Forum (www.kukiforum.com). His works have been widely published in five continents ? Asia, Africa, Australia, Europe, and North America.

Read more / Original news source: http://kanglaonline.com/2011/09/hunger-strike-in-india-that-needs-worlds-attention/

by Laifungbam Debabrata Roy
“Many sweet thoughts fill my heart today/Dear mother of mine.”
***

Faded, easy words gazed back at me from an inscribed smudgy marble tablet set into the front wall of an old shop building on Imphal’s Mahatma Gandhi Avenue. The words mesmerized me. Ever since I got a request from Bimbabati, Saratchand Thiyam’s wife, to write an article about my reminiscences of living with my mother as a child, I had been pondering endlessly to myself. I imagined to myself so many ways to write the memories that sometimes trickled, sometimes swamped my mind. Days turned to weeks without me putting a single word down into my ancient laptop computer. I had even begun to despair, when she gently chided me a few days ago for not finishing the article. Then these words, staring at me, released me from my agony.
***

Honestly describing an association exposes the associates…otherwise, it is mere observation, filled with falsehood.
***

The festival of Kang will always evoke a thrill for me. Its arrival somehow causes the deeply buried child within me to awaken, every time. It was always special to my mother too. Perhaps that would be the reason for this unfounded emotion for I am not a deeply religious person. She had a particular fondness for the Hindu deity called Jaganatha, which she used to call Jagabondhu, like a fond friend. Her relationship with this god did not seem to be inspired by personal religious passion or related to any form of deep or mindless devotional act. The acts with which she showed this special friendship with Jagabondhu could only be described as play. She never tired to tell me, and others, how she played with her Laiphadibee as a child, growing up among her elder sisters carried along in the whirlwind world of the royal palace of Manipur…habouring a smoldering jealousy, awestruck by their beauty. She told me that she drooled over their beautiful things, their laces, books, and His Master’s Voice gramaphone records. When she became overwhelmed by self pity, she was moody, brooding alone by herself, retreating to her Laiphadibees, to whom she poured out her complaints of neglect and inadequacies in prolonged dramatized monologues about her sisters who enjoyed special treatment from her royal parents. Those mute hand-made dolls kept her sane. Those extended sessions of doll play, she told me, were cathartic…much akin to confiding and grumbling to her best friends, like going to her tolerant therapist. I believe that playfulness stayed with her throughout her life. To her, Jagabondhu was a lifelong dear friend with whom she played occasionally.
***

Our house had many small things she had picked up, bought or collected from wherever she had been. One could have made a long list of places and events my mother had been to just by examining this collection. Little pebbles of various hues from exotic mountain rivers, sea shells from the beaches of Puri, oddly shaped stones and roots from various picnics, tiny and painted statuettes, beads of various colour and pretty, clay pots, dried gourds (toomba) from the distant villages of the Manipur and Khasi Hills and the North East Frontier Agency (NEFA, known as Arunachal Pradesh today), miniature pictures, elegant but peculiarly shaped containers made of copper, souvenir sized replicas of deities from various tirthasthan lined our home’s window sills, hung from the walls in artistic disarray or sat dotingly next to the black telephone, on shelves and tables in the drawing room and bedroom. She would be quite possessive of these aimlessly assembled ménage, but never scolded me if I handled any of them. I began to collect some stones and other things too that caught my childish fancy, and brought them to her. She would examine what I had brought with great care; turn them over and around as she looked at the object before passing verdict. Our house was like a zoo of memorabilia and artistic artifacts.
***

One of my earliest memories was of a film that I saw. It was black and white, and it was screened at home by a friend of hers in our bedroom. I can’t remember who, I must have been about four years old. An old bed sheet did the job of a makeshift screen. I could not understand a single word of it, but the uncertainly lit dim images haunted me. Strangely, the story or what little I understood of it was a very ordinary seeming one to me. It was set in some village in rural India and the characters were all dressed in grimy looking plain clothing. The harried father that seemed always anxious. A girl that played, ran, skipped and wandered around saw everything through her clear inquisitive eyes. She, her little brother and their parents lived with an old aunt in a worse for wear house, which couldn’t have been much even in its heyday. The fat village shopkeeper, fawning and threatening in turns, who doubled as a teacher armed with a fearsome cane whilst selling rice, kerosene and other daily needs, was funny. The toothless old aunt, a cripple, was another loving character I remembered. In the background, with the noisy churning sound of the projector and alien garbled sound track, I watched the girl and her little brother live a very plain life enjoying simple joys of life in a village. What left an indelible impression in my mind’s eye about the film was the scene of the brother and sister running carefree amongst the white cloudlike blossoms of tall wild grass (kaash), running to catch up with a black, smoke-belching train. Later, much later, when I asked my mother, she told me the film was Pather Panchali made by the legendary Satyajit Ray. As I grew up, Pather Panchali, made in 1955, became a familiar household topic associated with many anecdotes and discussions amongst us about this classic film and the renowned Director and litterateur.
***

When one is a child, the earliest recollections are mostly dominated by those associated with smell, sound, touch and taste. Such memories are the lasting ones we take them with us when we die. The so-called lower senses and emotions they evoke somehow are so deeply impressed, that they even simulate themselves along with the memory as it is triggered. And so, an object or its particular shape, the timber of a voice or a song, a kind of food or dish, a certain shade of colour, such random things evoke old memories of childhood to us, and we like certain things or a stranger for no particular reason, our mouths water when we see or smell certain foods, make us impulsively buy an ordinary cheap thing, make our emotions swell up suddenly for no particular rhyme or reason. My earliest memories of my mother are, therefore, dominated by such kinds of sensually and emotionally linked ones. The delicate fragrance of Pond’s cold cream dabbed swiftly onto my face by her warm hands before I fell asleep will always be one of my personal symbols of motherhood.
***

“Nahak Churachandpurd? pokp?né.”
***

My mother always told me that I was born in Churachandpur. This, to her, happened when my father was posted there as a District Medical Officer. I found this most intriguing even in my earliest childhood days because she also narrated another parallel story about my birth! The second narrative, which had many witnesses who retold this story in their own versions, carried the story of a prolonged and exhausting labour and even the hint of a breach delivery. With many doctors in attendance, including my grandfather Dr Bhorot Roy, tragedy was only averted by the aggressive intervention of the midwife Sister “Iche” Taruni. It happened in Imphal, in Yaiskul inside the upaak-ka at her sister’s house. The tin-roofed house constructed in the traditional “Assam style” still stands today, just to the north of our present residential compound in Yaiskul. It is a story worth telling only because of its dramatic nature and the obvious relish of the telling to whoever was telling it. As a child, I heard many versions of this second narrative.

In the night of my parent’s wedding day in 1950, which happened with the usual fanfare of the marriage of the royalty at the temple of Sri Sri Sri Govindaji in the Sana Konung, a great earthquake shook Assam and Manipur. It was known as the Great Assam Earthquake of 1950, and it happened on August 15, which also happened to be India’s Independence Day. For four years, my mother was childless. She began to despair, and visited many shrines including the one of the ancestor god Ibudhou Oknarel at Ningthoukhong to make offerings. Ningthoukhong is on the road from Imphal to Churachandpur, where my father was posted at that time. According to legend, Oknarel was the son of Ibudhou Koubru, and a great polo player like Marjing, Khamlangba, Thangjing, Khoiriphaba and many others of our ancestors. I do not know how Oknarel Hanuba came to be associated with the childless woman, but my mother conceived soon after visiting the shrine and offering a polo stick. This perhaps explains the first narrative.
So, I grew up with two different stories of my birth, as told to me by my own mother.
***

There is yet another story about my birth; this she told me too. My mother’s favourite brother was my Mamo Yaima. He was the second son of Maharaj Churachand Singh of Manipur. He is known generally as PB, short for his real name Priyabrata; she used to call him Tamo when he was around but just PB whenever she had to refer to him. Mamo Yaima was a handsome confirmed bachelor with many talents and achievements, widely respected all over the State of Manipur irrespective of tribe, clan or community. PB and my mother shared a passion for art and aesthetics. He was the first person to make moving pictures in Manipur. And he was a painter and carpenter. He had served as an officer in the Assam Regiment during the British days, so a few who knew him as a military man also called him Captain PB. Soon after I was born, he made me a wooden cot with a sliding side. The very idea of a separate baby cot for an infant child would still be received with horror in Manipur today. The childless PB doted on me, the first born child of her favourite little sister, Tombi. The cot that PB made in 1954 is still with me; perhaps I shall keep it for my first grandchild.

While my mother was carrying me, there was much speculation as to the sex of the child…will Sana Wangol have a son or a daughter crossed everyone’s mind. My mother was the foremost among these speculators. She was a great admirer of the legendary Hollywood actress Elizabeth Taylor. Secretly, and constantly, my mother prayed for a daughter, a beautiful girl with magical eyes whom she would spoil and play with, like one of her childhood Laiphadibee. PB somehow discovered this secret wish. He was an intelligent man, and he put two and two together when he saw a new photograph of Taylor in my mother’s bedroom and observed that she stitched many baby clothes…all of them for a baby girl!

When the news got out that a son had arrived, PB dropped by and his first greeting to me was, “O, Elizabeth Taylor!”

Another passion they shared, the brother and the younger sister, was their love for Manipur. Mamo Yaima stammered. His stammer got worse when he became upset. As soon as he walked into our house, my mother would first bow to him in the traditional style and then ask him if he wanted an omelette. He loved omelettes. He was always served an omelette freshly made by my mother when he visited us. This was because such kind of food was prohibited in his orthodox household in the palace. Tombi was PB’s sounding block whenever he had a vexing problem, be it political or personal.

As a young girl, my mother hero-worshipped her brother PB. She used to tell me how handsome how he was as a young man, wearing a spotlessly white cotton sleeveless vest and sporting a “jum-jum taba” hairstyle. It was the hairstyle that Leonardo DiCaprio sported in the Hollywood blockbuster Titanic. It is popular even today, not even the “Korirang wave” has managed to kill it. The younger sister emulated her accomplished brother; he inspired her with his love for art, literature, beauty and Manipur.
***

The consciousness that my mother was a woman of beauty or high social standing, a princess of Manipur, an artist and later a writer came much later to me. To the child that I was, she was a familiar person, a shape who carried particular smells and fragrances at different times of the day and night, a sound or phanek’s swish that made me want to get up abruptly, abandon whatever I was doing and run towards it, a hand that I feared if I knew I had done something wrong or had told a lie, a kind of machine which had the expertise and repertoire to produce mouth watering delectable items to eat.
***

My mother’s dressing table was a piece of furniture in our home that always evoked endless curiosity for me during my earliest childhood. It was like a monument. It had a large well-lit mirror and a large rectangular stool with a curved seat made of walnut placed in front; and the table was always cluttered with objects and items that were obviously her secret arsenal of powerful weapons. There were drawers too, which held many more top secrets. Somehow, I knew instinctively that this was a no-no territory for me. My inborn sense of survival told me that my very life depended upon not being caught in the table’s vicinity. This instinctive “avoid it if you value your life” message from my guardian angel, however, did not prevent me from snooping into this prohibited military territory whenever opportunity presented. Such was the level of caution I exercised in my secret forays to this table that I was never caught. She spent a lot of her waking hours at this table, especially before she had to go off somewhere with my father.

Many kinds of bullet shaped lipsticks adorned this table, along with perfume bottles, Lakmé powder compacts, mascara, eyebrow and other liners, Pond’s cold cream and vanishing cream, combs and a brush, bottles of nail polish and removers, cotton balls, and bowls with a mind-boggling array of ear-studs and ear rings, necklaces, rings, brooches, bangles, clasps, hair clips and dark glassed goggles. I sensed that this formidable arsenal was of the essence for her; vital aids that helped her to conceal in order to reveal! Growing up with my mother was also growing up with this dressing table.
***

“I am the most misunderstood woman in Manipur.”
***

My life, with my younger brother, as children was full of stories. My mother loved stories and to tell us stories was one her favourite past times; and we devoured them. I think she loved telling stories because she loved to hear them again too. The realms of literature are in the world of stories. She told us countless stories, many of them from her own life, and others from books she had read or films she had seen. She loved to tell us ghost stories too. But my childhood associations with her will always be warmly wrapped by the books and their stories that we shared.

Some of the best stories I remember were from her days in Shantiniketan. The Shantiniketan days, I realized later, were some of the best of her life. The few life-long friends she had are all associated with Shantiniketan. Intermixed with her Shantiniketan stories were the stories of Tagore and Shankar. Shankar, known also as Sankar, is a Bengali novelist unfamiliar to the readers of Manipur. His real name is Mani Shankar Mukherjee. His father died while Sankar was still a teenager, as a result of which Sankar became a clerk to the last British barrister of the Kolkata High Court, Noel Frederick Barwell. Noel Barwell introduced Shankar to literature. Sankar’s ground breaking debut novel Kato Ajanare, published in 1955, inspired my mother. My favourite bed-time story telling memories with her are steeped with the world of the young protagonist of this novel, a lawyer’s clerk, and his barrister sahib. I would listen to these stories again and again.
Very little is known of how much Sankar’s first novel influenced her short stories and radio plays. This is because the association is unknown in Manipur, and Sankar is not only largely inaccessible to the readers here who are unable to read Bengali; most of his works remain to be translated. Jana Aranya (The Middleman), a film directed by Satyajit Ray and released in 1976, is based on the novel of the same name by Sankar. Another novel Chowringhee, was made into the classic cult film of the same name in 1968 by Pinaki Bhushan Mukherjee, starring Uttam Kumar and Supriya Devi.

Recently, in February, while passing through Kolkata airport and visiting my old favourite corner book store there, I purchased a copy of Penguin India’s “The Great Unknown”, an English translation of Kato Ajanare by Soma Das. Discovering this book was one of the highest watermarks of elation in my life after my mother died in January. It was as if she had sent me this book. Suddenly, as I began to read the book on a slick jet plane cruising 35,000 feet above peninsular India, I looked up and around from my seat, looking for a familiar or friendly face so that I could pour out my feelings, my memories, my tears.

Penguin India’s website said,
“The Great Unknown is the moving story of the many people Shankar meets… It offers a uniquely personal glimpse into their world of unfulfilled dreams and duplicity, of unexpected tragedy, as well as hope and exhilaration.”

Sankar’s almost autobiographical, very personal anecdotal style influenced my mother’s appraisal of her personal life as a young doctor’s wife. Buried somewhere in her collection of short stories Nung’gairakta Chandramukhi is an concealed tribute to this post-Tagore modern Bengali novelist whose stories my mother dearly loved.
***

Our house received many strange guests and visitors. Many of them, I discovered, were well known personalities. A few stayed with us, and others dropped by and left after meeting my mother. There was Mulk Raj Anand, one of the first English language writers of India; Salim Ali the renowned ornithologist, Petre the Romanian dancer, and Milada Ganguli the Czech-Indian anthropologist are among those I remember. One day, when I was about nine years old, a tall and gaunt “white lady” showed up in an above-ankle sari and no-nonsense leather sandals. Her bags suggested that she was to stay. My mother had been busy for some days preparing a bed in another room. The woman’s eyes were a faded inscrutable colour, and her maize-flower like hair was neatly done in a single plait. I spent hours staring at her long thin nose and quick nervous gestures. A few of our neighbours remember the peculiar lady who waded in knee deep into the Nambul River during the rainy season to take photographs of women catching fish with chinese nets.

Milada Ganguli married Mohanlal Gangopadhyay, a close relative of Rabindranath Tagore, after they met in London at some soiree. She came to India in 1939 as a young newly married bride. Some years later, she met my mother in Shantiniketan, who invited her to come to Manipur. But it was 1963 before she set foot on Manipur’s soil. It was a significant year for the Indian State of Nagaland had just been created. She became fascinated by the stories of Nagaland and its peoples. My mother managed an Inner Line Permit for her, and Milada first traveled to Nagaland from our house in an MST mail-bus, part of a convoy escorted by over a hundred Indian Army trucks. She visited Nagaland many more times. I believe eighteen times. She wrote several books on the Naga peoples in the style of the European traditional anthropological school. Her extraordinary and extensive unique collection of beautiful photographs and Naga art objects has been acquired by the Museum der Kulturen in Basel, Switzerland and the Indira Gandhi National Centre for the Arts. She died in the year 2000. But I will always remember her as the awesome and brave “Aunty Milada”.
***

I grew up as a sickly child. My mother told me that I learnt to walk with great difficulty and after much coaxing with numerous ruses when I was more than two years of age. Nurturing motherhood skills were a big blank with her. Growing up in a palace as a girl has its definite disadvantages too. She hadn’t a clue how to look after a newborn baby. She had been raised by wet-nurses and maids. However much you want to cuddle and spoil the infant, it’s still not a Laiphadibee! My father had left for bilaat soon after I was born to pursue higher studiers, to become bilaat trained surgeon. He was absent for almost two years. I became ill with severe malnutrition, rickets and all sorts of debilitating diseases common to the neglected infant. My mother was at her wit’s end, I was told; she had also just given birth to my brother. She begged her father-in-law, Dr. Bhorot, to recall his son, her husband. In the end, a telegram was sent to my father in Glasgow to return immediately because I had become too ill, it was doubtful that I would survive very much longer. He had been accepted as a Fellow of the Royal College of Surgeons in Edinburgh in record time; but he wanted to acquire second degree from the United Kingdom. It was the fashion in those days to have a double, even triple, FRCS degree behind your name.

He flew back immediately, in a British Overseas Airways Corporation (BOAC) owned Constellation passenger aircraft, via Rome, Italy. Upon his arrival, he also discovered that he had two challenging tasks before him, one professional and the other emotional. To cure the malnutrition of his first-born, and to make friends with a second son born in absentia.
***

Soon after Little Flower School as established at Imphal in 1958, I was enrolled there after pre-schooling a short spell at the Montessori School attached to Tamphasana Girls’ High School. It was quite close to our home and my mother took me there every day. It’s a pity that the school has long been discontinued. All my cousins also went there, so I thoroughly enjoyed the first experience of formal education outside the sheltered atmosphere of my mother’s house, surrounded by aunts, uncles and helpers.

The Montessori tradition, as it became known, was I believe started by an Italian doctor called Maria Montessori. She said that the greatest sign of a success for a teacher is to be able to say, “The children are now working as if I did not exist…

Read more / Original news source: http://kanglaonline.com/2011/08/warm-hands-and-cold-creammy-mother-sanaibema-wangolsana-and-i-19541965/

By Manas Maisnam
I came to know from a social networking site a few months back that every year, 13th of August is observed as “International Lefthanders Day”. Frankly speaking, I have heard of Valentine’s Day, Friendship Day, Youths’ Day etc.; but Lefthanders Day? Never had I heard or was aware about it. Being a left-handed person, I felt extremely delighted that one day in a year is designated by the left-handed community to highlight problems, inconveniences and sometimes prejudices, we encounter in a world which is predominantly comprised of right-handed populace. It is a well known fact that almost exactly 10 percent of the world’s population is left-handed and why left-handed persons are in such minority is still an unsolved mystery.

Till date, there has been no satisfactory explanation on why the right hand became the dominant hand for majority of mankind, or how a person becomes either right-handed or left-handed. Many interesting and thought-provoking theories have been postulated by experts, but none of them are able to give a conclusive proof/ reason to why humans are predominantly right-handed. Whatever may be the reasons, it is accepted that being either right-handed or left-handed also largely depend on the surrounding environment one grows up, apart from other factors like genetics, hereditary, birth defects etc.  As for example, my son, who is a normal right-handed boy has become a “lefty” as far as usage of computer mouse is concerned. Ever since he started using my laptop a few years ago, he didn’t change the side on which the mouse was kept (I keep it on the left side). Instead, he clicks the mouse with his left hand. Now, he is not conversant in using the mouse with his right hand. I even observe that he moves the mouse to left   side, if he happened to use someone else’s computer!

Out of the many tests used by experts, two simple tests will be helpful in ascertaining the handedness of a person. Firstly, a left-hander will tend to draw a side profile picture facing right, while a right handed-person will draw it facing left. Secondly, a left-hander will draw a circle in anticlockwise direction as compared to a right-handed person, who will draw it in clockwise direction.

The prejudice against the left-handers has been in existence throughout the history. Till not so long ago, left-handers were stigmatized and oppressed owing to socio-religious reasons. In ancient times, left-handers were denounced as servants of devils. Many negative aspects of human life were made to be associated with the left hand. In our country, the left hand is considered to be “impure” and one is not supposed to touch food, sacred objects with left hand. In some other parts of the world, women were not allowed to use their left hand during cooking, fearing the food might be poisoned by sorcery. Only a few decades ago, in Japan left-handedness in wife was enough ground for divorce! During Victorian period in England, left-handed students were forced to write with right-hand. Women, who are so called ‘weaker sex’ (though personally I don’t subscribe to this concept), are described in our own parlance as “Oigee Lamdang Oibee” and the males, who are supposed to be ‘superior’ are described as “Yetki Lamdang Oibaa”. At social or religious functions, the place for women is on the left side of their male counterparts. There is no need to elucidate on which hand is given more prominence vis-à-vis the preceding two phrases and description.

According to some study, forcefully changing the inborn left-handedness of a person due to societal prejudices might lead to depression, introversion etc. owing to overburdening of the non-dominant part of the brain as the dominant part of the brain remains unchanged even if the handedness is changed. But a voluntary change of handedness doesn’t appear to lead to such consequences. On National Geographic channel, I once saw a programme where a right-handed woman, who was a squash player, voluntarily participated in an experiment to study the effects of change in handedness. In the experiment she had to change herself to a left-handed woman within one month. Initially, she faced trouble performing daily activities or hitting the ball with squash racquet. But as time progressed, her capability to use left hand gradually improved. Even her reflex actions became oriented towards left hand. By the end of the month, left-handedness improved and could even play squash with her left hand. There were no negative impacts on her mental health owing to the changeover of the handedness from right to left.

My grandfather and his two brothers are left-handers. During my childhood, I heard stories about how their elders restrained their left hands and forced them to pick up morsels of food by right hand. Tearfully, they complied and thus, outwardly became right-handed persons, but their inherent left-handedness still remains for they use the left-hand while performing day to day works. Thankfully, for me there was no pressure to change the use of my hand and I eat, write and draw with my left hand. However, in deference to religious customs, I use my right hand while offering/ picking flowers or offering money at religious functions. I manage to do it somehow with some tacit support from my left hand!

A left-handed, or southpaw person has to face many a practical difficulties and inconveniences while performing day to day activities. This stems out from the fact that almost all the tools, machineries and gadgets used in our daily life or for educational purpose are manufactured to suit its usage by right-handers, who are 90 percent of the total global population. During my student life, using a burette in Chemistry laboratory was a bit problematic, because the tap was placed on the right side with the graduation marks facing the user. If I had to use the burette, controlling its tap with my left hand then, the burette had to be turned the other way round. In that case, the graduation mark was away from me and I had to look around to get the reading. Such problems occurred with a mini drafter too. In fact, during my college days, my mini-drafter was placed during drafting classes only for cosmetic purpose. I hardly used it. Even taking lecture notes in a classroom filled with writing pad chairs was also quite troublesome. As the pad was fixed on the right side of the chair, I had to drag in another empty chair and keep it at my left side to keep my notebook. But if the classroom happened to be fully occupied then I was left with no other option but to twist my torso and write on the notebook placed on the right side. There are many other tasks in everyday life which a southpaw person finds it hard to perform owing to the non-conformity of the tools with his handedness; for instance, pulling a generator’s cord. Most of the modern gadgets have their buttons and knobs on the right side and when used by a left-hander, it is bound to create some difficulty.

Acknowledging these practical difficulties faced by the southpaw community, a shop at London is selling products designed especially for left-handers. They range from scissors to cameras. Even the clock on sale in the shop moves in anticlockwise direction with the hourly markings as mirror image of the conventional clock!

In conclusion, we the left-handed community should not feel inferior to others or embarrassed on account of our handedness. Nature has meant us to be left-handed and we should respect it. Parents should not try to force their left-handed children to change the handedness.  Despite all odds and challenges, we should look at life through a positive prism and try to get maximum advantage from it.

Read more / Original news source: http://kanglaonline.com/2011/08/a-lefthanders-musing/

By RS Jassal
Any  dialect  with  single spoken  style develops into language and expands  within area bound societies and expands in scope by interaction with immediate neighbouring and far neighbouring societies but multiple spoken  styles pose hindrance in  synthesising it into single dialect dictated as experienced in Tangkhul  region. They are having 20 to 22 styles in spoken terms. And language to survive and develop must have script commonly understood far & wide.  These days we call it regionalisation- cum – globalisation.  English is an example for now being used world over. Languages /dialects disappear also in vice the versa fashion if there is no outlet for interaction under geophysical constraints and lack of production of literature. 

And for lack of production of literature Manipur is a classic example, how Puyas which were scripted in Meitei Mayek became value reduced and finally in medieval period, then Maharaja Garibniwaz realised the reason of the backwardness of his subjects. It was realised being non-active in Bengali dominated culture of greater east & undivided Assam.  It could not go assertive in linguistic assimilation with neighbouring states like Burma/ Assam in immediate circles and Bengal in a bit broader perspective. To take his subjects to higher echelons of exposure &progress, he thought it fit to replace Meitei Mayek with Bengali script to script Manipuri spoken system. Anthropologically speaking, certain phonetic pronunciation of letters/ vowels in a particular society   speaking system cannot be fitted in exaction into borrowed script, but the borrowed script provides bigger plank for people’s spoken dialect to flourish it transmitted into bigger circles. It happened so for Manipuri’
s got amazingly productive results. Manipuri’s availed the fruits of civilization strides as prophesied by the king though vocal part remained same i.e., primordial. Assamese also used Bengali script & while conversing with Assamese, Manipuri and a Bengali the vocal pattern is distinguishably reckoned to ascertain the origin of the speaker.

Bengali, Devnagari and Gurumukhi scripts basically owe their origin to Sanskrit. And Sanskrit is a concretised form developed from Prakrit, Khari Boli, & Pali etc. all mixed. With decline of Chandra Gupta Maurya Empire, Sanskrit lost its spoken relevance and many other languages off shooted in various regions.  Since it is a subject of linguistics, I stop here only to avoid digression, as I have to argue for Hindi & Hindi movies.

Hindi is our national language. Most of the States constituents of Indian Union accept it and some who do not officially but did so unofficially are now excelling in speaking Hindi even better than Central Indian States, South India is example. Movies are one medium which bring people closer in learning language in casual way i.e., enjoy fun while you learn.

In Manipur, hill & valley all speak Meitielon but Meitei Mayek script revival through state efforts is resented by hill people and if not condescending on my part, majority of Meitei’s specially those  who feel perfectly at comfort with current script (as volumes of literature exists) produced in that . Sana Mahiism religion& Vaishnavism coexist here side by side. Under changed circumstances even Vaishnavites have small to medium size Sana mahi temples structured at suitable place(s) in their residential abodes. It is mixed in their socio cultural bodings. There is a section of society who takes it very seriously; if Sana Mahism is undermined. Hence at times it took shape of conflicts too. It is known fact during Chief Ministership of late Y.Shaiza, two Youngman from Sana Mahi faith  fell to bullets while attempting to reinstall statues of Sana Mahi in Kangla. Their memory is still in 1st MR where armoury was got vacated and shifted as armoury   was old temple building. Sana

Mahi faith people still adore photo of Y.Shaiza along with their martyrs of faith.

So Hindi, as such, has nothing to attack Manipuri cultural ethos but it is only to involve them for better interaction with people of other areas of India.  But it is sad Hindi movie stands banned here. Some sections of UG contest that Mayang culture will overwrap Manipuri culture which does not fit in the imaginary test of discontent. There is a State level Hindi Parishad functioning in the State. There are even 1800 or so Hindi teachers on government roll and they are teaching both in the valley and the Hills. Till date there are more than 100 Hindi teachers who have been decorated with National Awards. There is hardly any taxi having music system which does not have Hindi audio cassettes to play. I have attended more than 800 social sittings with Meitei’s alone as well hill people mixed in the last 15 years after my retirement. After a bit up beat  of the gathering into mood that too  by another banned liquid( Som- ras)  locals sing gazals,  Hindi songs so beautifully and
artistically  with  touch of classic’s  that I get surprised how  they learned and when  they practised. 90% households own their video& CD cassettes in Hindi But yet Hindi movies are banned in Manipur say valley as Hills do not bother to accept this dicktat and they are enjoying their drink & Hindi movie side by side with open minds. It is also a general rule things get more wanted under ban. May be this is the reason for flourishing of both – Hindi  & the drinks in spite of friendly and indirectional  BAN by  both the UGs & other mighty powers who mint money with no revenue payment to the State.

But, the million dollar question is who banned Hindi movies? Curious enough, I was told it was RPF on killing of SS Capt Bhaigya.  On questioning , why , I  was told the person who hit him  on head (from back) with strong stick in the AR raiding party  had spoken in Hindi language and SS Capt had died on the  spot as a result of that  UG group  banned the Hindi movie. I asked the same person, supposing the person had spoken in Manipuri, had the ban order would been on Manipuri language. This questioned person just laughed it over.  But coincidently same date, month & year Hindi movie were banned in Assam too.  I met important second rung leader of the RPF at some unsuspected meeting ,  he  was smart , addressed  me uncle  and appreciated  my  journalism. I felt encouraged and honoured so I suggested him to lift the ban in public interest. He said he agreed with my opinion but that ban on Hindi film will be over after completion of one year, the death period of the SS Capt as said in the write up.  Now it is more than 6 years yet ban has not been lifted. Probably, the cinema distributors have not put in any effort(s) to approach the persons on the other side concerned and asked for lifting of the ban.

Author is hopeful if approached by distributors like they did in Assam with ULFA, RPF may consider lifting of the ban. Everyone including Manipuri appears to be desirous to witness 70 mm Hindi movies on large screens in cinema halls but there is ‘GOLDEN QUIET’. Why?  I do not understand,   despite the fact that it will open employment to many, coupled with entertainment, fun, education and financial gains assured to accrue no one is ready to pursue the negotiations. On the other hand  ‘MAKE HAY WHILE THE SUN SHINES’  is for those who  are happy  with absence of Hindi movies  so that Manipuri films can do the rounds but they are not giving  it a  visionic thought  – that they are  actually  constricting the scope of development of Manipuri  film skil

ls and getting it locked in their  land locked state. They need opening film shooting to Mumbai film makers to visit Manipur to shoot nature and develop skills mutually

Advantages of screening the Hindi, Manipuri and other State films could result in the following:-

1.     Can generate huge revenue to State as Entertainment Tax, and be trend setters for inviting tourists too and open self employment avenue.
2.    It will restore HUMAN RIGHTS – to enable common man live life according to one’s choice as enshrined in the FUNDAMENTAL RIGHTS in our Constitution.
3.    It will brighten enough the dull / restricted life style the citizens are leading today. Once in a month Panjabi, Telgu, Bengali, Assames, Nepali films can also be screened to generate good will for outsiders. Big  cosmopolitan  cities  like Chandigarh, Delhi, Bangalore, Kolkata, Chennai & Mumbai, Hyderabad where there is large population of Manipuri  students, Govt/Public Sector employees can be approached  to screen Manipuri films once a month or more  on demand from the Manipuri’s . That is a step to realise egalitarian social structure. Who will be the ultimate gainer? No doubt both, but perhaps Manipur more.
4.    The scenery, landscape beauty of vales and dales, Sekmai lager and Lake District is not less than Cumbria, which will make film makers from Mumbai, Manipur as shooting & tourism destinations. After sports we must eye on it. So pleas encourage Hindi/ Hindi movies in the State.

Read more / Original news source: http://kanglaonline.com/2011/09/hindi-language-hindi-cinema-manipuri-compulsions/

By Manas Maisnam
I came to know from a social networking site a few months back that every year, 13th of August is observed as “International Lefthanders Day”. Frankly speaking, I have heard of Valentine’s Day, Friendship Day, Youths’ Day etc.; but Lefthanders Day? Never had I heard or was aware about it. Being a left-handed person, I felt extremely delighted that one day in a year is designated by the left-handed community to highlight problems, inconveniences and sometimes prejudices, we encounter in a world which is predominantly comprised of right-handed populace. It is a well known fact that almost exactly 10 percent of the world’s population is left-handed and why left-handed persons are in such minority is still an unsolved mystery.

Till date, there has been no satisfactory explanation on why the right hand became the dominant hand for majority of mankind, or how a person becomes either right-handed or left-handed. Many interesting and thought-provoking theories have been postulated by experts, but none of them are able to give a conclusive proof/ reason to why humans are predominantly right-handed. Whatever may be the reasons, it is accepted that being either right-handed or left-handed also largely depend on the surrounding environment one grows up, apart from other factors like genetics, hereditary, birth defects etc.  As for example, my son, who is a normal right-handed boy has become a “lefty” as far as usage of computer mouse is concerned. Ever since he started using my laptop a few years ago, he didn’t change the side on which the mouse was kept (I keep it on the left side). Instead, he clicks the mouse with his left hand. Now, he is not conversant in using the mouse with his right hand. I even observe that he moves the mouse to left   side, if he happened to use someone else’s computer!

Out of the many tests used by experts, two simple tests will be helpful in ascertaining the handedness of a person. Firstly, a left-hander will tend to draw a side profile picture facing right, while a right handed-person will draw it facing left. Secondly, a left-hander will draw a circle in anticlockwise direction as compared to a right-handed person, who will draw it in clockwise direction.

The prejudice against the left-handers has been in existence throughout the history. Till not so long ago, left-handers were stigmatized and oppressed owing to socio-religious reasons. In ancient times, left-handers were denounced as servants of devils. Many negative aspects of human life were made to be associated with the left hand. In our country, the left hand is considered to be “impure” and one is not supposed to touch food, sacred objects with left hand. In some other parts of the world, women were not allowed to use their left hand during cooking, fearing the food might be poisoned by sorcery. Only a few decades ago, in Japan left-handedness in wife was enough ground for divorce! During Victorian period in England, left-handed students were forced to write with right-hand. Women, who are so called ‘weaker sex’ (though personally I don’t subscribe to this concept), are described in our own parlance as “Oigee Lamdang Oibee” and the males, who are supposed to be ‘superior’ are described as “Yetki Lamdang Oibaa”. At social or religious functions, the place for women is on the left side of their male counterparts. There is no need to elucidate on which hand is given more prominence vis-à-vis the preceding two phrases and description.

According to some study, forcefully changing the inborn left-handedness of a person due to societal prejudices might lead to depression, introversion etc. owing to overburdening of the non-dominant part of the brain as the dominant part of the brain remains unchanged even if the handedness is changed. But a voluntary change of handedness doesn’t appear to lead to such consequences. On National Geographic channel, I once saw a programme where a right-handed woman, who was a squash player, voluntarily participated in an experiment to study the effects of change in handedness. In the experiment she had to change herself to a left-handed woman within one month. Initially, she faced trouble performing daily activities or hitting the ball with squash racquet. But as time progressed, her capability to use left hand gradually improved. Even her reflex actions became oriented towards left hand. By the end of the month, left-handedness improved and could even play squash with her left hand. There were no negative impacts on her mental health owing to the changeover of the handedness from right to left.

My grandfather and his two brothers are left-handers. During my childhood, I heard stories about how their elders restrained their left hands and forced them to pick up morsels of food by right hand. Tearfully, they complied and thus, outwardly became right-handed persons, but their inherent left-handedness still remains for they use the left-hand while performing day to day works. Thankfully, for me there was no pressure to change the use of my hand and I eat, write and draw with my left hand. However, in deference to religious customs, I use my right hand while offering/ picking flowers or offering money at religious functions. I manage to do it somehow with some tacit support from my left hand!

A left-handed, or southpaw person has to face many a practical difficulties and inconveniences while performing day to day activities. This stems out from the fact that almost all the tools, machineries and gadgets used in our daily life or for educational purpose are manufactured to suit its usage by right-handers, who are 90 percent of the total global population. During my student life, using a burette in Chemistry laboratory was a bit problematic, because the tap was placed on the right side with the graduation marks facing the user. If I had to use the burette, controlling its tap with my left hand then, the burette had to be turned the other way round. In that case, the graduation mark was away from me and I had to look around to get the reading. Such problems occurred with a mini drafter too. In fact, during my college days, my mini-drafter was placed during drafting classes only for cosmetic purpose. I hardly used it. Even taking lecture notes in a classroom filled with writing pad chairs was also quite troublesome. As the pad was fixed on the right side of the chair, I had to drag in another empty chair and keep it at my left side to keep my notebook. But if the classroom happened to be fully occupied then I was left with no other option but to twist my torso and write on the notebook placed on the right side. There are many other tasks in everyday life which a southpaw person finds it hard to perform owing to the non-conformity of the tools with his handedness; for instance, pulling a generator’s cord. Most of the modern gadgets have their buttons and knobs on the right side and when used by a left-hander, it is bound to create some difficulty.

Acknowledging these practical difficulties faced by the southpaw community, a shop at London is selling products designed especially for left-handers. They range from scissors to cameras. Even the clock on sale in the shop moves in anticlockwise direction with the hourly markings as mirror image of the conventional clock!

In conclusion, we the left-handed community should not feel inferior to others or embarrassed on account of our handedness. Nature has meant us to be left-handed and we should respect it. Parents should not try to force their left-handed children to change the handedness.  Despite all odds and challenges, we should look at life through a positive prism and try to get maximum advantage from it.

Read more / Original news source: http://kanglaonline.com/2011/08/a-lefthanders-musing/

By Heigrujam Nabashyam
Political pundits from Plato and Kautilya to the modern-day gurus say: politics sans principle and morality is self-destructive.

In a democracy people are sovereign. They elect their representatives to take charge of the affairs of the State and govern themselves.

A recent statement issued jointly by New Delhi’s interlocutor and the General Secretary of the NSCN (IM) at Delhi appeared to have questioned this basic tenet of democracy. The joint statement stated that “while the differences between the two parties have narrowed, some of the proposals would require further negotiations to reach a mutually acceptable solution”. The communiqué seems to sound out the dump SPF government and the people regarding their “mutually acceptable solution”.

Although the prospect of finding a solution to the decades-old issue of Naga insurgency is welcome, a sense of doubt and suspicion in the minds of the public – and not without reason – is created by the secretive nature of the talk between the two parties. It was suspected that the Government of India and the NSCN(IM) had put Manipur on the table, although India government had from time to time reassured that they would not do anything against Manipur. Fact is, the Indian government has no moral right and authority to confer with any party or people in any manner that may affect Manipur without the approval and participation of the Manipur Government. This in the best tradition of democracy, is the rule of the game.

As the wise Gurus said, the government of India cannot practice diplomacy and play game without political morality; but only at its own peril. It is a different matter if the GOI requires a long diplomatic rope and hopefully the Lakshman Rekha be not crossed. However the telltale signs tell something unholy which is never a good presage.

The talk it is reported, have entered the final phase and arrived at a crucial stage – the logistics seen of NSCN (IM) and company may be an indicator to it. But one wonders the position and preparedness of the Ibobi government, except for its love of pushing the panic button occasionally whenever it believes Manipur is under threat – according to its myopic vision and strategy – from NSCN(IM) and company.

However after nearly a decade of firm rule by the O. Ibobi Singh government, Manipur seems rather dangerously uncontrollable. Its chief minister is protected 24×7 by hi-tech multi-security-rings of Special Forces from great dangers. The chief minister says even the ADCs (Autonomous District Councils) are threatened and therefore they have to be sheltered in Imphal under tight security away from the Districts’ H.Qs.

Truly, many things in Manipur – man, land, ADCs, and so on have become endangered species in spite of an indomitable leader ruling, since the last decade. We are engulfed with a sense of loss and the situation is made more and more funny too, by the development shenanigans of the government – a clever ploy of the SPF leadership to distract attention from its wrongdoings.

However, according to some development economists O. Ibobi’s government excels the record of all previous governments. The experts it seems, have identified development of Manipur with the multi-million rupees never-completing-projects funded by the Centre for this unlucky state. Interestingly this opinion of the experts is contradicted by none other than the former chief minister, Mr. Rishang Keishing, the towering Congress leader, who had said that despite the huge Central funding “we do not see any development as the funds meant for development works are being misused”.

One may remember the basic indicators of development are the measure of consumption of energy or electricity, water supply and services in roads and transport, health sector and education, etc. But sadly a cursory look at these indicators show dismal performance in most fronts despite the huge funds pumped in. The claim of achievement by the Ibobi’s government is ridiculously illiterate.

Looking at the achievements and its service records, one honestly feels that the O. Ibobi government’s understanding of governance despite it’s nearly decade’s rule seems rather unbelievably limited. Unfortunately its unimaginative and unlettered rule has caused deep communal divide for which the NSCN (IM) and company should be very thankful to Mr. O. Ibobi Singh and his men. This I believe is the greatest achievement of the SPF government.

Nevertheless every player in the game must remember that Manipur is home to no less than three dozen indigenous groups of people living intertwined in all areas of the hills and the valley. And it is in the best interests of each one of us not to raise the bogey of exclusive land rights or somebody’s ancestral land, etc. because no one would agree to it. And it would be futile to attempt to rewrite the history of this ancient land.

And it should also be in the wisdom of government of Manipur to restrain the Centre from doing anything inimical to this symbiotic relationship between the indigenous peoples in this part of the earth.

But one wonders how the O. Ibobi Singh government would deal with the GOI and the NSCN(IM)!

Read more / Original news source: http://kanglaonline.com/2011/09/goi-nscnim-gom/

By Amar Yumnam
Two recent events have caught the attention of social analysts in the land of the jewels (people say, but we are yet to see any crown of jewels). One is the bomb blast at Sangakpham where two young school-girls were killed among others. Another is the damages being suffered in the wake of the demand for another district in Manipur. While these two events need to be carefully analysed, we need to be aware of a social feature of the last two decades in Manipur, i.e., the increasing  fractionalisation of the society along ethnic lines in an otherwise a society traditionally rich in the social capital of personal networks.

The Sangakpham Incident: In private as well as public domains, people have characterised this blast as an act of terrorism. I am afraid that the perpetrators might not be fully convinced by this charge of terrorism on them, and instead might be under the false ego of having caused damages to score their points. So we need an understanding of what terrorism is and the components of a terrorist attack are. While doing so, I make the assumption that the perpetrators do read and understand the reactions of the people on their “acts of valour”. 

In order to save labour and time, I would rather quote Sandler and Enders (2008) to define terrorism: “Terrorism is the premeditated use or threat of use of violence by individuals or sub national groups to obtain a political or social objective through the intimidation of a large audience, beyond that of the immediate victim. Although the motives of terrorists may differ, their actions follow a standard pattern, with terrorist incidents assuming a variety of forms: airplane hijackings, kidnappings, assassinations, threats, bombings, and suicide attacks. Terrorist attacks are intended to apply sufficient pressures on a government so that it grants political concessions. If a besieged government views the anticipated costs of future terrorist actions as greater than the costs of conceding to terrorist demands, then the government will grant some accommodation. Thus, a rational terrorist organization can, in principle, achieve some of its goals more quickly if it is able to augment the consequences of its campaign. These consequences can assume many forms, including casualties, destroyed buildings, a heightened anxiety level, and myriad economic costs.” 

The general characteristics usually accompanying a terrorist act are (i) use of violence to make a point; (ii) selection of targets with maximum propaganda value through unprovoked attacks; (iii) selecting hardened targets and sudden attacks in order to rule out pre-emptive measures and counter moves; (iv) disrespecting age and sex while attacking, i.e., having no qualms in making children and women victims of the attacks; and (v) allegiance to the self or group members only.

Given this understanding of terrorism and terrorist attack, we can now indulge in an evaluation of the Sangakpham blast. First, we must say that the perpetrators need a lesson or two in Basic Economics. The act would have been true to their logic of action if there were any chances of causing a heavy casualty to the properties of the state or general population and in the process hasten the realisation of their objectives with less cost of time and money. But by any stretch of imagination, no group is going to move forward towards achieving its goals by the type and timing of Sangapkpham incidents. We must emphasise that the fundamental rationale for a terrorist blast is to score a point in their favour, irrespective of whether the cause is positive or negative, but the Sangakpham incident involved only costs on either side. The perpetrators have incurred the cost of the bombs and the exercise to plant them and the good will of the people. The victims too have lost their lives and property without yielding any benefit to the perpetrators. It is time the perpetrators know their Economics well.

Once again, let us try to evaluate the incident from the angle of characteristics any terrorist attack should possess. Here too, we must say that, except the disregard for women and children while attacking, the Sangakpham incident violates all the features mentioned above. Even more, the attack does not even satisfy the South East Asian tradition of insurgents where they have shown proficiency in selecting targets. The perpetrators of the Sangapkpham incident should understand their own acts.

One to Nine and More?:  Manipur was once a single district territory, but it now has nine. Recently the demands for more are becoming very vocal and furious, and the very administration seems to have added fuel to the fire. The time is now for us to determine as to whether the failure is in terms of lack of a separate district or lack of effective governance able to deliver development. Time is now for us to evaluate as to what we have achieved by having nine districts which would have been inconceivable with less number of divisions. We should also decide and identify if there is any which would be unachievable in the absence of a separate district. Well, we are for decentralisation but we must also realise that there is a limit to it as well. In other words, the costs of decentralisation should not be allowed to overrun the benefits of it.

Fractionalisation: What is of utmost concern to us is the element of heightening fractionalisation along ethnic lines salient in both the Sangakpham blast (act and after) and the demands for separate districts. Well this is not a trend where the administration can remain a silent and non-thinking spectator.

In Fine: We can say for sure that the Sangakpham attack was a very bad one even by the standards of the perpetrators themselves; it was bad, stupid and poor terrorism. But the time is now for the governance of the land to rise to the occasion. This is because, given the spate of recent political developments, such attacks are likely to rise. Besides, the administration should now be fully alive to the fractionalisation challenges confronting the State and come forth with an implementable plan of action.

Read more / Original news source: http://kanglaonline.com/2011/08/terrorism-one-to-nine-and-still-to-count-and-fractionalisation-manipur-today/

By Chitra Ahanthem
Once upon a time, a trip to a doctor meant a pretty decent time interval where the doctor would take patient history and then follow it up only with required medication instructions. Looking at those times, it is also a matter of great irony that though there were lesser doctors then and few private clinics, there would never be a rush of people waiting for their turns to be medically examined. But they say changes are the only constant of life and the scene has changed and how! For one, the number of doctors and specialized ones has increased and so has the number of private clinics and hospitals and doctors on private service. But along with the number of doctors increasing (and we are talking mainly of urban centers), there is also an ever growing number of people who are becoming inclined towards seeking health services.

There are interesting insights into the phenomenon of seeking health care. There is of course, the fact that people are becoming more aware about the need to be concerned about their health and to take medical opinion. But on the other end of the spectrum is also the fact that urban life styles have added to new medical ailments. Over and above these areas, there is a disquieting tendency for doctors to treat their patients like money spinning enterprises. There is rarely any doctor (doing private practice) in Imphal or for that matter, in the district headquarters who do not charge a set patient consultation fee. Most of these doctors have a family member or a relative manning a sort of ticket table. They allocate serial numbers and take the consultation charge. The going rate at present is Rs. 200 on the first consultation and Rs. 100 for every follow up medical check up. 99.99 per cent of the time, the doctor will give a list of medicines that you have to buy and the ticket attendant will lead you to the in house pharmacy. Chances are also that you will find free doctor samples of medicines being sold.

This piece today is certainly not a chest beating or vitriolic rant against the medical community in Imphal but a mere mirror image of the practices that has become totally normal. It is certainly not a stand-alone practice for the same situation exists in urban areas and cities. But one wishes that there was a standard set of rules or code of conduct and ethics that the medical fraternity here would stick to. Most private clinics that I have seen functioning outside the state have a social responsibility program where they give subsidized health care to senior citizens and people with poor economic backgrounds. I happened to take my son for a surgery for plugging his leaking tear sac at the Nethralaya Eye Institute and was very impressed by the standard of health care and quality that justified with the amount of money they were charging. They had a patient counseling session where they explained the operation and what would follow later on. But what impressed me most was the fact that they had free surgery and medication policy for senior citizens and people from poor backgrounds. For the later, they checked with BPL cards and when I asked what would happen in cases where people do not come with any official documentation specifying that so and so is poor, I was told that the one thumb rule to check such cases was the desperation of people seeking services and the state of their appearance. I was told that it was as simple as that!

Personally, I have nothing against doctors on private practice so long as they are not shirking their Government work timings. It is I as a consumer, and customer and patient party who is aware that I can also seek his service at a subsidized rate at the government hospital where he/she is practicing. And if this “I” feel that waiting at a hospital is not in the order of things, it is only fair that “I” pay for the time that the doctor has devoted to me. But having said that, there are many areas that need to be considered from the doctor’s viewpoint that justifies the money that is being charged for his consultation. For one, it would do well to have a strict order of who gets in first. Very often, doctors have a set consultation time, which is known or announced. Patients troop in and an attendant, who allocates a serial number, takes down their names. But mostly, the serial numbers do not matter because someone they know or some one in their social circle drops in unannounced for a check up. Also, there are certain doctors who will give first priority towards the patients they have been administering at his/her government hospital set up but who follow up with him later on a private consultation basis. This would mean that they would jump the waiting list and ruffle up a few feathers.

End-point:
They say that an apple a day keeps the doctor away but either, something is wrong with the apples or the doctors have become indispensible for on an average basis, about 4 people out of 10 would most definitely be seeking medical attention or consultation at any given time: if not for his own self, for a family member, for a child etc.

Read more / Original news source: http://kanglaonline.com/2011/08/doctor-rounds/

By Priyadarshni M. Gangte,
“Peace cannot be kept by force. It can only be achieved by understanding”
                – Albert Einstein.
The word “Peace” means freedom from cessation of war, i.e. peace with honour, peace at any price (J.B. Sykes (ed) : The Concise Oxford Dictionary of Current English (7th Edition), Oxford University Press, 1987, p.753). Leiren (Dr. L. Leiren’s Article, “Peace Education in the 21st Century.” Imphal Free Press, 1st Sept., 2006) has elegantly contended that “peace” as a comprehensive enterprise that requires a transformation in our thinking sense of valued wills, resources and solidarity of all. Thus, it is a way of life in which one experiences inner tranquility, harmonious relationships and an interconnectedness with the world. Moreover, the term connotes in the real sense a state of Being (Net). It is about honouring and nurturing our spiritual side.

As our topic concentrates solely around “Peace”, it is pertinent to have some more definition of the same (Net):

“Peace is associated with clarity, and with an inner stillness that often gives rise to playfulness and inspired activity. So, while peace does come from non-resistance and acceptance of what is, it is not necessarily a state of passivity; rather it gives rise to choices that are free from automatic resistance …”

“… peace means being at peace with whatever is going on, so that any individual is aware of her or his inner reactions and can respond from a place of compassion and understanding …”

“… an inner state in which we are calmly impervious to whatever comes into our awareness of a distressing or inharmonious nature …”

“… peace does not mean to be in a place where there is no noise, trouble or hard work. Peace means to be in the midst of all these things and still be calm in our heart. That is the real meaning of peace”, and,

* Presented in the 2-Day State Level Seminar on Kabow Valley and How To Bring Peace In Manipur, organised by Dr. Suresh; Centre for Foreign Studies And Placement in association with Cultural and Historical Research Trust, Manipur at the Central Library Hall, Imphal on 30-31st July, 2011.

“Peace means a quite stillness within oneself …, a completeness and a knowingness that everything is as it should be. A stillness so deep, that we know that each moment, each hour, each tomorrow is in this stillness waiting to blossom. Within this stillness there is no judgement, hatred, anger only a perfect stillness … a swelling of love …”

Before the advent of British rule in India, it was, of course, of varieties of small and big kingdoms, since the inception of sixteen Mahajanapadas with which led to the emergence of Maurya Empire in BC’s and still carrying her legacy upto the Mughal Empire. Such phenomenon have had not been witnessed or noticed by the North-eastern India, however in different ways of uniqueness these regions have their respective own histories. It will not wrong to say that independent India abruptly adopted democracy, without any having any taste and feel of the same. Further, after six decades and more being a democratic country masses in general and elite and other sections/groups in particular do not understand the actual meaning of democracy yet.

It is pathetic that the Indian State has not toed the democratic norms. Rather, on security point of view, the Indian state either simply copied the draconian laws of the colonial as referred by Baxi (Upendra Baxi : The Crises of the Indian Legal System, Delhi Law Review, 1982; p.43) and even made new extraordinary and harsher laws in maintaining law and order and tackling insurgency movements in the country. Some of these laws that have been quite abusively used – Punjab Security of State Act, 1953, The Assam Maintenance of Public Order (Autonomous Districts) Act, 1958, The Terrorist And Disruptive (Prevention) Act, 1987, The Prevention of Terrorism Ordinance (POTO), 2001, repealed etc, etc. It has been experienced oft and again that these extraordinary laws do not solve the problems of people’s dissent and insurgency movements. Instead the common people have been the victims of the atrocious laws. While the Terrorist and Disruptive (Prevention) Act, 1987 has lapsed after wide protests, the Armed Forces (Special Powers) Act, 1958 is still being promulgated in various states, particularly, the North East India. Sharmila has been undergoing fast unto death for complete removal of the Act. Scores of concerned civil society organisations including Sharmila Kanba Lup and the intelligentsia among others have been launching movements against any further promulgation of such Act, the authority has ever been arrogant. In fact the Act does not tune with the social reality (B.B. Pandey, Right To Life On Death ? : For Bharat Both Cannot Be ‘Right’, Supreme Court Cases, Delhi Law Review, 1994, 4(SS(J); p.24). Thus, we experienced gross violation of human rights of the common peoples (Prakash Louis and R. Vashum : Extraordinary Laws In India, Indian Social Institute, New Delhi, 2004, p.9). Sanajaoba (Keynote address by Prof. N. Sanajaoba “Human Rights Standard- Setting, Constitutionalism And Repressive Laws in Armed Conflict Situation” in the Seminar-cum-Workshop on Human Rights And Repressive Laws at L. M. S. Law College, Imphal, Manipur with the Initiative from the Centre for Humanitarian Law Studies and Research, Law Faculty, Guwahati University, organized by the college on 28-29 October, 2004) observed “subjugation has become the political culture”.

As far as to bring peace in Manipur is concerned, we need to trace back the past historical event, that is, of course, the causes and consequences of what we are facing to-day. Moreover, deprivation of justices, particularly political, economic, social, etc. were on the high. It is an empirical fact, that Manipuris have been protesting against even the British regime, can be clearly known from events, the First and Second Nupilals, Anglo-Manipuri War, Anglo-Kuki War, Irawat’s and Zeliangrong movements. Despite this situation, Merger of Manipur to the Indian Dominion and placed as part C state also had added fuel to the fire. As a setback there came up the secessionist movements. Manipur being very aloof from others was also a economic backward state (Ksh. Bimola; while delivering speech on the subject “Political Movements in Manipur” in the Refresher course Programme of History Department, Manipur University conducted by the Department of History with sponsorship of U.G.C. on 7/3/2005).

What intelligentsia and policy of our areas especially Manipur, popularly believe the future prospects of development and political stability of our regions lie in the Look East Policy, is, however, Roy (The Future of North-East –Need to Look East or Look All Around, an article by Prof. J.J.Roy Burman published in the Sangai Express, Nov. 19, 2010) has flatly refuted that it cannot be a panacea to the lingering problem of North-East, apart from the pangs of formation of an arbitrarily created nation – State with artificial borders, lies in the imposition of a system of parliamentary democracy based on the colonial legacy of constituency formation that hinges on the population logic.

Moreover, absence of a smooth transition and the non-existence of a just outcome at the end of the tunnel have made our youths absolutely restless and prone to addiction to drugs (Amar Yumnam’s view in the Imphal Free Press titled Youths, Drugs and Justice : Absence of Smooth Transition, Sunday April 24, 2011) concentrating only on bringing to book the addicted youths through the strong hand of the law enforcing agencies would amount to addressing the substantive grievances without ever bothering at the root cause of the issues involved (Ibid). And obvious response of the UG ‘taxation’ to the present strategy of the Manipur Police would for it to go further underground (Culture of corruption and extortion – Hindrance to Social Progress – Paper presented by Pradip Phanjoubam in the Seminar-cum-Workshop on Human Rights and Repressive Laws, Initiated by CHLS&R Law Faculty, Gauhati University, organised by the college on 28-29 October, 2004).

Likewise, women related institutions starting from prostitution, extortions, trafficking of women to other states, involving in transporting arms and ammunition are the social menace of today’s society. It is pertinent to look into the cause of such activities and try to solve by the authority instead blaming or otherwise such as “selfish claiming”.

Human Right awareness is of course the need of the hour, every individual should be given the education of Human Right. State forces as well as the state actors are the one in their attitude towards masses. Thus Human Right should be incorporated in the text, curriculum, syllabus starting right from the grass-root level so that any discrepancy would not take place, any more by forces of different “departments” of “groups” (groups).

Apart from the death, the most hated Human Rights abuses committed by the security forces are the so-called “Punishment attacks” when people suspected of “antisocial behaviour” (usually young male) are shot or beaten, usually in or on the hand, kneecaps or ankles, ‘Third-degree torture’ methods are subjected to.

In relation to a number of high profile deaths, the government has reached very slowly to calls for public inquiries to determine whether there is any collusion. Thus, State forces should have a Serious Crime Review Team looking at unsolved killing and occasionally of course, the “Police Ombudsman”, may (better than the CBI) can help if new evidence to such deaths comes to light.

The Manipur Human Right Commission is urged to do the utmost to persuade and the state actors, the political parties and the community and voluntary sectors to its proposal for a Bill of Rights for Manipuris. Meanwhile, the commission should endeavour to urge still improvements in a variety of more specific content such as mental care and human rights education (edited by R.Kumar, A. Puri, S. Naithani : What Makes A Peace Process Irreversible – A Delhi Policy Group Publication – Delhi, 3, 2005, p.63).

Peace will prevail in Manipur when, inter alia, females are also honoured as ‘Devis’ (Goddesses) as apostles of peace and any attempt to touch them with carnal, pernicious, lusty, adulterous desire to enjoy with her body and spoil her sanctity and image, including dowry deaths and torture, domestic violence, mental harassment and all sorts of discrimination specially the abduction and kidnapping of women – extreme violation of human rights considered as the greatest sin (The International Journal of Peace Studies – edited by Paitoon Patyaiying, Charernpradit, Muang, Pattani 94000, Thailand, Vol.2, No.2, Dec. 1999; p.22).

Manipur is passing through one of the most critical periods in its long history, and as is usual with all transitional phases, is full of stress and uncertainty. what she needs today as never before in its history is intellectual, moral and spiritual guidance if it is to survive its own destruction. “Ethnic brotherhood concept” should be applied to all fields of human activity – politics, economics, sociology, science, education, etc, and then peace and prosperity will ultimately prevail. Every individual is a unity in the make up of family, societies, communities and nations, having being inspired and implemented their ideal into practical lives – resorted to a profound effect on the society, community and nation. Thus peace cannot be brought at all without individual peace.

Basic needs are the basic things required to living human beings, in particular of course, animals, plants and trees and environmental consequences and biodiversity in general. Let us observe what have eminent scholars opined : According to Baxi (Upendra Baxi’s article “Social Change, Criminality And Social Control in India, in the Essays on Crime And Development, ed by Ugljesa Zvekic, United Nation Interregional Crime Justice Research Institute, Rome, 1990, p.44) “basic needs” are the human rights, if not deemed by the State, then brings “consequent anarchy”, so the first and foremost duty of the authority is to consider “human rights” (K. Ponnuswami (ed) : Right To Basic Necessities Of Life, Delhi Law Review, Vol.10-11, 1981-82, Delhi University Press, Delhi – 7, 1983; p.3). Ibohal (Human Rights And Repressive Laws presented in the Seminar-cum-Workshop at L. M. S. Law College, Imphal organised by the College with the initiation from the centre for Humanitarian Law Studies and Research, Law Faculty, Gauhati
University on 28-29th October, 2004) also contended

“If a government violates and suppresses basic human rights and fundamental freedom people have a legitimate right to rebellion against such a government”.

Pande (B.B. Pandey, Professor of Law, Delhi University, while delivering his speech on Basic Needs on 8/4/1995, at Law Faculty Conference Hall, Campus Centre, Delhi University) has maintained that an individual’s basic need is his or her scheme of life. Basic needs must be treated as fundamental right. Whereas Karl Marx contended that the primary basic need is to have companion to perform productive work. And some of the recent writings, have focused on social needs in equality basis with full access to justice. Also, Amartya Sen, prefers and stresses to add another tier which describes as a meta right making possible to achieve the right. (Dworkien’s Theory of Background Rights and Institutional Rights – Website).

Moreover, in prioritizing human needs, the united nations has identified the following list of basic needs :- (i) Nutrition (ii) Shelter, (iii)health, (iv) education, (v) Leisure, (vi) Security (Physical safety and economic security and (vii) environment. And, of course, right to self-determination for “right” and basic needs are complimentary or obligatory to each other subject to unfulfilments of all the need, necessities of life by the authority. However, Conrad; while in his discourses clearly asserted that fulfillment. (K. Ponnuswami : (ibid)) by other social welfare countries like (Germany) / unfulfilment (India) of basic needs as guaranteed by the State is not in itself sufficient or likely to produce lasting social peace. It may be mentioned here, India having not ratified the entire covenant as yet has to explain its position on the matter to the effect that the reference to right of self-determination in Article of the International Covenant on, Economic, Social And Cultural Rights applied only to people under foreign domination, not to independent sovereign states or part of a people or nation. Moreover, in its report of 1991, India was to explain violation of Human Right due to enforcement of AFSPA in North-East of India particularly in Manipur though at present partly removed and Nagaland indicates that India has violated Article 1 of the Covenant on Civil and Political Rights and so also the provisions of optional protocol. India needs to sign and ratify the protocol Additional I and II to Geneva Conventions, 1949, and 1988 Rome Treaty maintained by Pramod in his paper presented in the One-Day Workshop on International Humanitarian Law, Organised by the Royal Academy of Law, Oinam, Manipur with initiated by the Centre for Humanitarian Law Studies and Research Law Faculty, Gauhati University on 12th June, 2005. In the like manner, some groups of our “freedom fighter”, insurgents, etc, etc. Have also violates human rights. Apart from these, we being the citizen should also know our fundamental duties.

As far as justice is concerned, we have noticed and have a smell of it in different ways as propounded by authorities in eminence.

Stone (Julius Stone’s article “Justice and Not Equality” in Hastings Law Journal, 1978, Vol. 29.5; p.995) in his introduction, has maintained that one related tendency of social, political and jurisprudential theorists in the present century has been to seek criteria of justice of vastly simplified indeterminacy or ambiguity, such as ‘fairness’ and ‘equality’ in the hope of escaping the admitted perplexities involved in grappling directly with question of justice and peace.

Whereas, Rawls (John Rawls : A Theory of Justice, Oxford University Press; London, 1972; p.3) opined “Justice” as the first virtue of social institutions, as truth is of systems of thought. A theory however, elegant and economical must be rejected or revised if it is untrue; likewise laws and institutions no matter how efficient and well arranged must be reformed or abolished if they are unjust. Each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override.

Indian legal system is based on colonial idea is, of course, an offshoot of the British India Legal System, how laws being received and the very reception of the same is termed as Top Down Models of the British Indian Legal System by Baxi (Upendra Baxi: (Ibid)). Thus reception of law and endeavouring to modernize the same will not go with the every aspects of day to day life in this present society particularly that of Manipur. Even the 14th Report of the Law Commission of India way back was in 1958, emphatically stated and urged the authority to reform the existing law that should not lie in the abandonment and replacing it by another. The real need of the hour is the inculcation of a higher sense of duty, a greater regard for public convenience, greater efficiency in all those concerned in the administration of justice. Yet, in this 2011’s, we still need the updation of law, i.e. an alternative law (laws) to go with the social reality in India in general however very specifically in states like Manipur.

Law and order operations considered essential for development and nation building also shelter a whole variety of legal and extra legal police and para-military violence (Ugljesa Zvekic (ed): (Ibid pp. 228-229). Progressive criminality of this nature is to be sure, a notoriously global phenomenon, and the use of fatal force by security forces in India, especially through “encounters” in term of art describing civilian casualties in dealing with dacoits, extremists, militants and now terrorists is alarming on the rise. Standard-less use of force by the very custodians of peoples security and well being seems in India justified as an aspect of development, here conceived in terms of reasons of state as reinforcing national unity and integration (Ibid : p.229).

In Europe, more autonomy is given to publics patients have the right to die, the system goes with globalisation, whereas, in India we have only the right to life (only in name sake). There is no crime in suiciding, in Switzerland, people who have been suffering from a boring prefer to die, state authorizes to end their lives, (B.B. Pande : Ibid.). In fact, there is no fantasy it is reality, for the right to die is a basic need for them.

The role of privileged class is very important though the nature and dimension of them is for deviance. How, identifying the “Privileged Class” as the elite class (on the basis of super qualities) or the ruling class (on the basis of ownership of means of production by the traditional and non traditional thinkers (K.S. Shukla (ed) : Other side of Development: Social-Psychological Implications, Sage Publications, N. Delhi, 1987; p.138). In general the term relates to the section or strata of the society who enjoy some kind of position of power or advantage over the rest of population. This group advocates even the laws are selfishly codified without slightest concern of the masses particularly the poorest of the poor and weaker sections of society including women – Super-discrimination. Hence, the law is repressive and negative aspect of the entire positive, civilizing activity undertaken by the State (Antonio Gramsci: State and Civil Society – Website). Also while dealing with cases, the courts maintain the domination of the ruling class by the law strictly. It is particularly high in the exceptional state because of the role of social forces which the supporting classes often play in particular the petty bourgeoisie (Nicos Paulantzas : The Exceptional State – Website).

Dr. Irengbam Mohendra Singh (calling Time on the most unsafe state in India – Manipur on a Swiss Model and article by Dr. I. M. Singh published in the Sangai Express on 24/4/2011) has suggested very apparently the political legitimacy is indeed central to the sustenance of Manipur identity. The existence of secessionist movements reflects a lack of legitimacy. The lack of state legitimacy relates to the rise of ethnic conflict and competing ethno-nationalism. Repressive policies to deal with ethnic dissent are counter-productive.

Like Switzerland, Manipur needs to transform itself into a multi-ethnic state with a sense of collective national identity, each community taking part in common institutions and practices, separated from a ‘culturalist’ and ethnic perspective (Ibid). Such a circle should devise how to build a composite Manipuri identity based on equality or autonomy within the framework of the existing state of Manipur Politicians with such broader aims in their manifestoes should be chosen to form a ‘unitary’ democratic government in Imphal subject to change the capital in the hill areas from time to time so that balancing the whole state regularly takes place in the widest social inclusiveness i.e. “equality indication”. Manipuri’s need a think tank or a policy institute i.e. a non-profit organisation that conducts research and engage in advocacy in areas such as economy, social policy or political strategy that will be fair to all ethnic groups, big or small. There must be ‘give and take’ approach rather than ‘take and give’ policy (Ibid).

Bringing peace in Manipur deals with the following perspectives :
1) Student power -Proper education – education does not mean degrees only – it means a transformation of mind in understanding issues at hand – the comely is facing. Education stabilizes roots of planning and achieving a sense of progress and development.
2) The idea of corruption – must cease, the Government must adopt ‘Zero Tolerance’ of corruption committed by officers, ministers and other sections in the socio-economic and political sectors. Rampant corruption must go.
3) Judicial system must be revamped.
4) Money meant for social development must be utilized for the same.
5) Opening up of economic sector.
6) Trade & commerce – employment generation and the urge of the youth to each a livelihood of dignity must be encouraged.
7) Manipur suffers from ‘indignity’ and callous approach of the authorities that be. It is a beautiful region with lots of potentialities these must be proved, planned and encouraged especially in the sector of tourism.
8) Ethnic clashes should give way to ethnic cooperation and a progress based upon mutual trust and dignified living.
9) The need for the armed forces will go once the various communities start living together without being afraid of each other.
10) Intermarriages should be encouraged.

Conclusion : Peace is not cessation of war; it is a noble way of understanding the impact of wars and the way of avoiding it. Peace is a perception of avoidance of conflict. It is a way of live – Living with inconsistencies and yet not opting for violent means which normally should be the last option.

If Egypt can change and bring about a political peace why can’t Manipur let the youth will it and peace shall prevail.

Read more / Original news source: http://kanglaonline.com/2011/08/peace-in-manipur-its-different-dimensions-a-discourse/

By Taothingmang Luwangcha
Our social clock is ticking faster than the rattling machine guns in these midnight hours of our collective lives, disturbing every little tranquillity that we supposedly possess as modern human beings. But the irony is, without any hope for a coming dawn, we are getting lost in the darkness — one foot on murky water, another on fleeting, listless time of a lost generation. At this critical moment, we need to make some decisive resolutions and we need to vote for resistance.

In less than a year, we will be having the general election. A festival of the unknown majority. A celebration of false political freedom. Are we going to repeat the usual mistake again? It is an error that we go to cast our vote with some squashy realisation that we live in a modern society of computers and space technology, when we are aware of the incorrigible and obvious failing of governance and administration plus the all-round grime and grunge. We have to learn to say no against bluffs. Say no against primitive living. It will be a blunder if we cannot see our own mistake even after all these elections which we have in the name of democracy, when Manipur exists as a small branch to the tree of the Great Union of India while the big tree sees us not more than a frontier area, where it is all about military and authoritarian roots.

If we are too pessimist that we are just a small branch, then we will have to continue with our miserable lives and only have to wait for a miracle that will come one fine day, when we will stop equating life with simply fighting for survival, but live and compare it with blooming flowers and limitless skies. And if we are too lethargic that we can find contentment in election fever, calling it dearly as a five-year affair that comes only once in a while, so be it. But this cannot continue forever. We know it. The decadence of values in our society is nothing but our own defect.

Our purpose is to find a way ourselves and a lesson to teach our political masters in a plain political sense: A means to get rid of the mundane anarchy which we see in our time, in a general sense, as lawlessness and disorder. But if we look at ourselves honestly and the issues and matters around us, we can see clearly we don’t have enough time in this darkness to dig deeper into the political philosophies and engross ourselves into rhetoric and deliberation. Simple put, it’s time to act. It’s time to act against the injustice and lies of our time.

When the government has failed us, when the insurgent groups have lost their plots miserably, when the authority has turned their back on us, we have only one choice: Look after ourselves. Why should we always victimise ourselves? Why should we always vote for the open-secret, illicit relationship between the politicians, contractors and militants? We must vote for resistance, not simply with a thumb impression on a piece of paper with several meaningless party symbols promising us half-baked lies, but for the real change that we aspire for and would love to see around us. The blot on our finger is a blot on humanity; nothing can be worse than this blot in our voiceless generation.

We are too naïve when it comes to election on two counts: firstly, we are gullible as well as immature to vote for the right candidate, if one exists at all; and secondly, our voices are too silent in the cacophonic mainland parliament. Overall the argument is not about the dictatorship of the proletariat or an uprising of the masses for good, but rather the rekindling of hope from the lowest strata of the society — in stoking the embers of an awareness that we are living in the 21st century and that we can expect a lot more from our collective lives, by transforming ourselves into a peaceful and just society.

Let’s talk of no reason when there is none. Our collective lives are desperate for some rationality. The only logic, if we would ever care is the idea of oneness, the belongingness to humanity. Let us stop the blame game. Let us stop going to the election campaign. Let us vote for freedom. Our society is our group. Our group is made up of individuals, thence everything depends on us, each one of us. If election is the thing we care, then the outcome is ours. Looking back, looking sideways, however, we can see there is no one who is happy with it and that each one of us long for a real change. The change is us and only us.  

On hindsight — to the delight of the cynics, the pseudo-believers of democracy and the prying eyes of the sadists, all of them who are found galore in every leikai and leirak — nothing is going to change for us. But we can just give it a try. In the name of humanity. In the name of peace. In the name of liberty. We can see, yours truly believe, we are not approaching from a textbook approach, but from the most realistic idea: stop going to the election booth for a new world, to forsake the despicable society we live in today. The same cynics mentioned above would suggest an ‘action-able’ overture, like fighting face to face at the ground. But we need a starting point and this write-up only means to be the initial push-button, free of street politics and kowtowing to the dictates of the several masters: captain New Delhi, the spineless state government and the rudderless militant groups. Ironical this is again, though we are helping them by dint of our decadence and indifference while we let ourselves getting drowned in the currents of our time.

Can we have an alternative plan to the common tried-and-failed attacks with violent protests on the streets that occur once or twice every year, that explode only after a major issue? Can we have a durable agenda to find a lasting solution to the mess and maze of our neglected, battered hinterland? Can we just go beyond the freebies which come so cheaply around election time? Dispirited civil and frontal organisations here and there. The commoners everywhere. We know we are the first group, the buck can be easily passed onto, and we also know there are only two results: either we continue living the lives of the great unwashed in these filthy surroundings of blood, bombs and bullets as if we were destined to, or stop participating in the election mess while we write the stories of our lives with the help of sweat and conscience.

Fortunately, it’s only a matter of choice. We can divert our way from the local primary schools and elsewhere where polling takes place, and instead we can vote for a shared consciousness that will last long, much more than these lightless midnight hours in which we have forgotten the time, simply fighting for a piece of land and this and that, competing for how much we can amass, stealing and looting and killing, all in the name of the land. Folks, the choice is all ours.

Read more / Original news source: http://kanglaonline.com/2011/09/vote-for-resistance/

By H. Bhuban Singh
The recent visit of Her Excellency Smt. Pratibha Devi, the President of India to Mongolia and the signing of trade and cultural agreements, induced me to write about Genghis Khan, the Great Mongol of around 1210 who conquered the then whole known world.

Genghis Khan was born around 1210. His father was a Petty Chief of a sub-clan, who was always fighting with other sub-clans. It was like the existence of sub-kingdoms of Moirang, of Khumans, of Marams, of Tangkhuls, of Kabui’s etc, in Manipur till all these sub-kingdoms were brought together by Meitei Kings (Meidingus) like Khagemba or Pamheiba, who later on became Maharaja Garibniwas after conversion to Hinduism by Shanti Das Goswain.

In these sub-clan fights, Genghis Khan fought along with his father, when he reached the age of fifteen or sixteen. Therefore, he had acquired minor and major close-combat experience. Unfortunately, his father died in combat and the mantle of leading his sub-clan became his responsibility, when he was in his teens around seventeen or eighteen.

Young Genghis Khan led his sub-clan and was able to unite all other sub-clans and became the supreme chief of all Mongols. The young king of Mongolia desired to live peacefully and thus he sent messengers to all neighbouring kings for peaceful                               co-existence. Accordingly, he sent messengers to the Sultan of Arzebaijan (now, Uzbekistan), whose capital was Samarkand.

The fool-hardy Sultan got so angry that he beheaded, the messenger boy and sent the severed head to Mongolia through their other companion messengers from Mongolia with a warning that the Mongol king should never dare to send messenger boys to the Sultan of  Arzebaijan. On receipt of the dried–up head at Ulanbator, the capital of Mongolia, the fiercely angry Genghis Khan decided to inflict revenge.

Leading the Mongol Army, Genghis Khan attacked Samarkand, the capital of the then Arzebaijan and mercilessly chopped-off the heads of anyone and everyone, who were Samarkhandis and piled their heads like a mountain in revenge. A similar thing happened in Manipur also, when the King of Manipur subdued the King of Moirang, who revolted and brought prisoners of war who were beheaded and buried at Moirang-Kom, now known as Moirangkhom.

Once  Genghis Khan realized that to live peacefully, he had to subdue his enemies, he became prone to conquest as a means of preserving peace and thus he continued on a venture of conquering the whole known world of his time. So, he sent his eldest son, Kublai Khan to conquer China. Kablai did conquer China but he and his Mongol troops married Chinese girls and got absorbed into Chinese society and nation. All Mongols including Kublai Khan became pucca Chinese.

In brief intervals between campaigns and rest, the Mongol Army used to indulge in hunting. For example, if there was a dense jungle, measuring ten miles by three miles, the Mongol Army would surround the thirty square miles of jungles by Mongol cavalry  and foot soldiers. They would beat drums and cymbals and drive the animals to a central spot where the animals would be slaughtered. Genghis Khan would come forward to kill the first animal victim, may be a tiger or a leopard etc. It is needless to mention that close behind the heels of the great Mongol Emperor, there would be armed soldiers to render help, if necessary. Invariably therefore, the Great Khan would succeed in killing the first prey and then, the nobles in order of seniority would slaughter their assigned prey-animals. The Mongol Army would kill all the captured animals and cook  and eat. If there were excess of meat, they would smoke the meat and preserve for future consumption.       

In between campaigns, the Great Khan would visit Ulan Bator and make sure that, no one dared to revolt against him in Mongolia. During his absence from battle-field areas, Genghis Khan used to depend on Sabutai  his capable general who conquered southern parts of present-day Asia, like present-day Turkmenistan, Tajikistan, Kyrgyzstan, Kazakhstan, Azerbaijan, southern Russia, Armenia and parts of Georgia. The Mongols raped young women of Russia and of Georgia. That might be the reason, why the Russian Dictator, Stalin had trace of Mongolian look on his face because of Stalin’s Georgian origin.

Sometimes, when the Great Khan stayed at Ulan Bator for longer periods, he would summon Sabutai to Ulan Bator, for discussion. On receiving the command from Emperor Genghis Khan, General Sabutai would cover his head with a black cloth with a slit over his eyes, so as to enable him to see where he was going and ride on one pony, though he took three Mangolian ponies, right from the start of his journey.  After the pony, which he rode got tired, he would change into another Mongolian pony which he took and continue with his journey. 

Mongolian ponies were small in size like ponies of Manipur and could gallop at 30 miles per hour for short duration of one hour or a bit more time. After one hour of galloping, Sabutai would rest for 5 minutes and then start his journey towards the capital of Mongolia on a fresh pony, he brought. This process of changing ponies would continue during day-time. In other words, Sabutai covered about  30×12 miles in twelve  hours =360 miles, in a journey of one  day-time. Since the distance from Caspian sea to  Ulan Bator was about 5000 miles, Sabutai would reach the Mongolian capital in about 5000-360 = about 14  days. If any pony of Sabutai got injured, he was at liberty to confiscate any pony belonging to anyone. Refusal to give a pony would invite pain of death. If there were moon-lit nights, Sabutai would cover the distance within about less than ten days.

Similarly, Emperor Genghis Khan’s mail service carried by successive runners on indentured or confiscated ponies, riding day and night with torches would reach Ulan Bator in half the number of days or five days. Therefore, the thirteenth century mail service of Emperor Genghis Khan was much faster than our Speed Post mail service carried by super-sonic jet planes of Indigo /Jet/ Indian Airlines etc which takes about five days to reach Delhi from Imphal which is 3000 nautical miles only, as against 5000 miles from Caspian see to Ulan Bator. What a shame for postal service!

The Great Genghis Khan died around 1260, when he was about fifty, while campaigning. His dead body was put on a carriage which was pulled and also pushed up to Ulanbator. On steep and muddy hill roads, the carriage refused to move.

Upon this, the Mongol soldiers sang paeans and requested God and Genghis Khan’s soul to reach his native Ulan Bator. Singing paeans, the Mongol soldiers and horses pushed and pulled the carriage. The dead body of the Great Genghis Khan on a wheeled carriage moved surprisingly, after prayers and reached Ulan Bator. So, the saying goes, as believed in Mongolia. 

After Genghis Khan’s death, the Mongol Empire which spread up to western Asia and parts eastern Europe fragmented. However, the Great Khan was able to consolidate and integrate Mongolia. That was a legacy left by Genghis Khan and bequeathed to his nation, when Her Excellency Smt. Pratibha Patil visited Mongolia recently.

Read more / Original news source: http://kanglaonline.com/2011/09/genghis-khan-the-great-mongol/

by: Mohd. Nasir Ahmed
Ramadan (Sawm) is one of the five pillars of Islam and the ninth month ofthe Muslim calendar. The meaning of Sawm is to ‘abstain’. In this month,Allah SubhanaWaTaala (SWT) has made it compulsory that the fastingbe observed by day, and he has made the ‘Taraweeh’ (Ramadan nightlyprayer) a ‘Sunnah’. Fasting is to abstain from eating, drinking, smoking, saying, looking, listening bad things andconjugal relations from dawn till sunset. The goal of fasting is to develop self-restrain (Taqwa).

Ramadan is an annual training programme to refresh us for carrying outour duties towards Allah (SWT). Fasting develops self-control and helps usto overcome selfishness, greed, laziness and other faults. This month ofpatience gives us an opportunity to experience for ourselves what it is liketo have an empty stomach. This develops our feeling for the poor andhungry people. Fasting teaches us to control the love of comfort.

If difficulty is experienced in fasting, one should bear it cheerfully and notcomplain. Should we feel fatigued at the time of Taraweeh (Ramadan nightlyprayer), this too should be borne with fortitude.It should also be borne in mind that fasting does not aim at inflictingpunishment upon people or taking on unbearable burdens. The underlyingidea behind it is to teach moderation and spiritual discipline so that humantemptations may not become so wild and uncontrollable as to flout thecommands of the Great Master. To be a true servant of Allah (SWT), it isessential that man should be able to conform his behavior to the moral andspiritual discipline embodied in the Shari’ah of Islam. Fasting isindispensable for this moral and spiritual training.The Prophet (pbuh) said, “When the month of Ramadan starts, thegates of mercy are opened and the gates of Hell are locked and thedevils are chained”. (Sahih Muslim, Book 006, Number 2361)

The hadith (sayings of prophet) below gives some very important points regarding Ramadan:The Prophet (pbuh) said “Fasting is a shield or protection from the fireand from committing sins. If one is fasting, he should avoid sexualrelation with his wife and quarrelling, and if somebody should fight orquarrel with him, he should say, ‘I am fasting.’ There are two pleasuresfor the fasting person, one at the time of breaking his fast, and other atthe time when he will meet Allah; then he will be pleased because ofhis fasting.” (SahihBukhari, Volume 3, Book 31, Number 128)

In this month, the rebellious ‘Shayateen’ (Satans) are chained, so as not toprovoke those evils which they normally do during months other thanRamadan. A question may arise here that, when the ‘Shayateen’ arechained, how it is that we still do see evil committed? The reply is that evilmay not necessarily be caused by the rebellious ‘Shayateen’. People havefor eleven months lived in obedience to ‘Shayateen’ whims and wishes, andso performing evil deeds instigated by them becomes second nature.Consequently, evil is being done in and out of Ramadan.Therefore the feelings and lessons we experience should stay with usthroughout the year. In Al-Qur’an, Muslims are commanded to fast so thatthey may “become pious”. This piety and devotion is especially felt duringRamadan, but we all must strive to make the feelings and attitude stay withus during our “normal” lives. That is the true goal and test of Ramadan.

Fasting is the way to piety and the fear of God. Fasting narrows the food andblood arteries. They are known to be canals of the devils, hence fastingreduces their insinuation. It further weakens carnal desires, thoughts andtemptations of disobedience.Fasting enhances bodily health. It gets rid of contaminated matter, eases thestomach, purifies the blood, eases the working of the heart, brightens thespirit, refines the soul and disciplines the character. When an individual fasts,his soul is humbled and his carnal desires are dispelled. There is a greatreward for fasting, as it shows a Muslim obeying Allah (SWT) and submittingto His command.

According Dr. Jack Goldstein author of the book “Triumph over Disease by Fasting and Natural Diet” says that “Fasting give vital organ a complete rest, promotes elimination of metabolic wastes, allows the body to adjust and normalize its bio-chemistry and also its secretion, lets the body break down and absorb swellings, deposits, diseased tissues, and abnormal growth; restores a youthful condition to cells and tissues, increases the power of digestion and assimilation and permits the conservation and re-routing of energy; it clears and strengthens the minds”.

Fasting in Ramadan is not merely physically restraining from the obvious foodand drink, but the total commitment of the servant’s body and soul to the letterand spirit of fasting.
1) The fast of the self means to be free from all carnal desires.
2) The fast of mind is avoiding thoughts about things other than Allah (SWT).
3) The fast of the hand is not touching/taking what does not belong to it.
4) The fast of the nose means not sniffing or smelling unlawful things.
5) The fast of the feet is not going places where sinful acts are propagated.
6) The fast of the eye is to prevent it from seeing forbidden things.
Allah (SWT) says in Al-Qur’an, “Tell the believing men to lower theirgaze and be mindful of their chastity; this will be most conducive totheir purity. And tell the believing women to lower their gaze and bemindful of their chastity, and not display their charms (in public) beyondwhat may (decently) be apparent thereof, hence let them draw theirhead-covering over their bosoms”. (Al-Qur’an 24:30-31)
7) The fast of the tongue is guarding against lying, backbiting, slandering,reviling, abusing others, cursing, indecent conversation, swearing and falseevidence. The Prophet (pbuh) said: “A Muslim is he from whose tongue andhands other Muslims are safe”.
The Prophet (pbuh) said, “”Whoever does not give up forged speechand evil actions, Allah is not in need of his leaving his food and drink(i.e. Allah will not accept his fasting.)”(SahihBukhari, Volume 3, Book 31, Number 127)
The fast of the ears is not to listen to idle talk, gossip, lyrics and notes thatcontain obscene and indecent things. Listening to Al-Qur’an bears the fruit offaith, guidance, light and prosperity. It fills the heart with wisdom, tranquility,intimacy and contentment. It is a source of protection from the dangerous,deviant and sinful thoughts.
9) The fast of the heart means casting out from it the love of worldly thingsand by emptying it of all corrupt material such as, false beliefs, evilsuggestions, filthy intentions and degenerate thoughts.

The Prophet (pbuh) said: “There is a piece of flesh in the body if itbecomes good (reformed) the whole body becomes good but if it getsspoilt the whole body gets spoilt and that is the heart.”(SahihBukhari, Volume 1, Book 2, Number 49)

The believer’s heart abstains from pride and egotism as these traits breaks itsfast. Egotism is when the individual sees himself as perfect as and better thanothers. The cure for this self-importance is to look at one’s faults and shortcomings,thousands of sins and misdeeds that one has committed, wrongs thatone has done and forgotten, but knowledge of which are with Allah (SWT).

Allah (SWT) says in Al-Qur’an, “do they, perchance, envy other people forwhat God has granted them out of his bounty?” (Al-Qur’an 4:54)

The heart of the believer fasts and abstains from envy as envy lowersrighteous deeds and stops its progress toward Allah (SWT).

Fasting and healing
Studies are being conducted to treat serious illnesses like osteo-or rheumatoid arthritis or asthma utilizing fasting for a short duration of a few days to medically supervised water (only fasts of 30 days) to help the body heal itself. It has been known that both children and animals refuse to eat when sick as a natural response. The severely sick have no appetite, but they take the food only at the urging of the family members.

The severely sick feel no hunger because food in severe sickness intervenes with natural response. The body is always trying to heal itself. When the patient is resting and consuming water only, the body heals itself and fasting acts as a facilitating process. One can get rid of coffee, cigarettes salty or sugary foods, which are addictive, through fasting, as fasting can help clear the taste buds and healthful foods start to taste better again. However insulin-dependent diabetics should not fast because of ketosis in patients with insulin-dependent diabetes, who cannot break down the ketones and use them as fuel. Healthy people use the ketones (by-products of fat metabolism) to maintain energy. (To conserve the glycogen stores, glucose becomes restricted to the central nervous system, mainly the brain. Instead of taking the glucose from the brain, the body begins breaking down the fatty acids in adipose (fatty) tissue). People with non-insulin-dependent diabetes (the majority of people who have diabetes) can improve their health through fasting.

Fasting helps cardiovascular disease, arthritis, asthma, non-insulin-dependent diabetes, ulcers, and digestive disorders, lupus, skin problems (including cysts, tumors and kidney stones). Even quitting smoking and obesity respond favourably to fasting.

Hence fasting during the month of Ramadan does not cause any adverse medical effects, on the other hand may have some beneficial effects on weight and lipid metabolism.

Charity in Ramadan
It is reported that “The Prophet (pbuh) was naturally the most generous of people and he used to be more generous than ever in the month of Ramadan”. (SahihBukhari, Volume 3, Book 31, Number 126)

Allah (SWT) has given you, so Muslims should try to give generously in Ramadan, both Sadaqah (optional charity) and Zakaah (obligatory charity). Every time a servant of Allah (SWT) gives something in charity Allah (SWT) eases his physical, spiritual and mental conditions. He expands for him His sustenance. Sadaqah does not only have to be money. It can also be a good deed—such as helping another person—done for the sake of Allah (SWT) and without expecting any reward from the person. Even a smile is considered charity in Islam. Most Muslims pay their Zakaah during Ramadan because the reward is so much greater in that month. Wealth is like water, if its flow is obstructed it becomes brackish, and if it flows, it becomes sweet and fresh. The Prophet (pbuh) said “This is the month of charity in which believer’ssustenance is increased. Whosoever feeds a fasting person or gives afasting person a single date or a sip of water, to break the fast, for himthere shall be forgiveness of his sins and he will be saved from the fire ofhell, and for him shall be the same reward as for him (whom he fed)”.(Tirmidhi Hadith 1965)

In conclusion, this is what I was able to write about issues concerning fasting. I ask Allaah to help us to remember Him, thank Him and worship Him properly, and to conclude our Ramadan with forgiveness, and to save us from the Fire. May Allaah bless our Prophet Muhammad, and his family and companions, and grant them peace.

Read more / Original news source: http://kanglaonline.com/2011/08/ramadan-a-general-perspective/