Thursday, January 25, 2001, Chandigarh, India
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Pressing
on with peace Antyodaya
sounds good Sanctions
against Afghans? |
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What
ails India-Nepal relations
Sahara’s
woman of destiny
IMMUNE
SYSTEM AND HEART DISEASE
Australia
dedicates memorial to Staines
Polity fouled
by materialism
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What ails India-Nepal relations THE serious disturbances witnessed in Kathmandu and a few other towns over the alleged anti-Napali remarks of actor Hrithik Roshan came almost exactly a year after the hijacking of Indian Airlines aircraft IC 814. It was more than a mere coincidence, particularly since the rumours were deliberately set afloat and the riots instigated by organised groups of young activists. Who inspired them, funded them, and motivated them, remain to be investigated. Whether the official enquiry ordered by the Nepal government will be able to get to the bottom of the sordid episode is doubtful. Prima facie, it was half a dozen Leftist organisations, with students playing an active role, which were at the forefront of the disturbances. Some of them have links with the communists of China and some are linked with the PWG in Bihar. The Maoists are becoming a powerful
disruptive force in Nepal and its influence is growing by default. However, there was no apparent motive for the Maoist forces from either country to promote this sort of rioting against India and Indian interests in Nepal at this particular juncture. The needle of suspicion should, therefore, necessarily point to the ISI of Pakistan which remains active in Nepal. Nepalese politicians and student bodies do not like to hear about the ISI’s role in their country, in spite of the fact that its activities have been steadily growing over the years. Pakistan’s main emphasis is on promoting Islamic fundamentalism and supporting Muslim organisations in Nepal. A prominent Muslim politician of Nepal became the conduit for slush funds from Dawood Ibrahim, and, more seriously, he was also assisting the passage of ISI-backed militants across to India. In the murky gang warfare this politician was shot dead by Chhota Rajan’s gang. The hijacking of IC 814 in December, 1999, was at the instance of militants based in Pakistan and closely coordinated by the ISI. The Pakistani militants and the hijackers made their way to Pakistan after the hostages were exchanged for hardcore militants held in India at Kandahar. Since then the Interpol has issued look-out notices and arrest warrants for these wanted criminals. Pakistan has been clearly identified, at the international level, as a country which promotes terrorism. It would not be, therefore, farfetched to believe that Pakistan and its ISI sought their revenge by engineering anti-Indian riots in Nepal on the anniversary of the hijacking. It would be a superficial analysis if we merely leave the whole episode at that. Surely, something more fundamental lurks behind the Nepali psyche which makes such serious disturbances possible over a palpably unbelievable and unaccounted rumour. Many people, starting from actress Manisha Koirala to some veteran analysts in the field of Indo-Nepal relations, have since made their comments. They are all agreed upon one basic point: the riots were an expression of a people dominated practically in every field, and more specially in the field of trade and commerce, by a section of people from a larger country. Since some rationale has to be found for the riots, this explanation is a possible answer, though not necessarily correct. Since the riots first erupted in Prime Minister Koirala’s constituency of Morang and later spread to Kathmandu and elsewhere, politics was involved. Since the anti-Koirala politicians within the Nepali Congress itself seized the riots issue for bringing about a no-confidence motion against him, and also combined many other accusations like corruption, it was clear that the game was much bigger. An analysis of Indo-Nepal relations over the years would be in order. After the second Treaty of Sugauli of 1923 between the British and the Nepalese conceded the recognition of Nepal’s independence. Kathmandu became a close ally of British and provided over two lakh Gorkha soldiers who served the British during World War II. After Independence India and Nepal signed the Treaties of Peace
and Friendship and Trade and Commerce in 1950. The unrest in Nepal against the Rana regime resulted in King Tribhuwan seeking asylum in the Indian Embassy at Kathmandu on November 6, 1950. Prime Minister Jawaharlal Nehru ensured King Tribhuwan’s assumption of power as a sovereign ruler followed by a popular government headed by Mr B.P. Koirala of the Nepali Congress. King Tribhuwan was succeeded by King Mahendra in 1955 who moved close to China and entered into a treaty with that country in 1956, followed by increasing collaboration between the two countries. King Mahendra dismissed the Koirala Ministry in 1960 and also arrested Koirala and several other Nepalese Congress leaders on the implied accusation that they were acting as Indian stooges. King Mahendra also promoted close ties with Pakistan after his visit there in 1961. All these steps were clearly meant to distance Nepal’s links with India. King Mehendra was succeeded by Birendra, whose regime witnessed further worsening of relations between India and Nepal. Birendra ordered a huge consignment of arms and ammunition which were delivered in about 400 trucks from China and these included some anti-aircraft guns also. This was contrary to the Indo-Nepal treaty of 1950. As Prof Leo E. Rose commented, “astonishingly and equally amazing was that soon after the arms were imported the Nepali Prime Minister, for the first time, talked of India’s air-intrusion in the eastern districts of Nepal”. King Birendra also promoted the concept of Zone of Peace which was meant to maintain equi-distance with India and China and a clear dilution of Indo-Nepal Treaty of 1950. Professor Rose, who was a friend of Nepal and was conferred with the medal of Gorkha Dakshin Bahu, commented that it was naive on the part of Nepal to assume that India would docilely “permit Nepal, a dagger aimed at the heartland of Northern India, to come under China’s domination.” Nepal is no doubt landlocked and not “India-locked” as the erstwhile
Nepal Prime Minister Adhikari stated during his visit to Delhi in April, 1995, clearly forgetting that Nepal shared the northern border with China. The Chinese proximity was, however, misused in a manner which hurt India’s interests. The dumping of goods imported from China, Hong Kong, Thailand etc, by Nepal and smuggled into India posed a serious economic problem to this country in the mid-1980s. Items like stainless steel sheets, polyester fibre etc, which were not utilised in Nepal were clearly meant for smuggling into India. Several meetings held by Indian ministers and officials with their counterparts in Nepal conceded that Nepal’s economy considerably depended upon this “unregulated trade and commerce”. Prime Minister Rajiv Gandhi temporarily suspended trade and transit with Nepal which brought home the lesson to the Nepalese people because of the huge shortage of essential items like petrol and kerosene, resulting in great distress. The trade and commerce resumed later after the Nepalese government promised to ensure that no smuggling and dumping of unwanted items into India would be permitted. Nepal has a
population of about 25 million while the Nepalis all over India are about 10-12 million. Assam, which has been swamped by mass migration from every direction, primarily from Bangladesh, is also having a large number of Nepali population. There is no state in India which does not have Nepali people. Nepal also contributes considerably to the Indian army. At present about 40,000 Gorkha soldiers serve in the Indian Army. Many of them fought bravely in the Kargil war. Indeed, the construction of roads all along the Sino-Indian border by the Border Roads Organisation would not have been possible but for the hardy Sherpas of Nepal who happily serve in those high altitudes. Amity between the two Hindu-majority countries of the world, India and Nepal, would endure, notwithstanding the games of politicians from either country or the machinations of hostile neighbours. Every now and then there may be an occasional outburst of the under-privileged against a dominant well-to-do neighbour, even as we see periodic riots against Indian merchants in Nairobi. Eventually, the common ethos and identity of interests will ensure the continuation of good relations between India and Nepal. The writer is a former Governor of West
Bengal and Sikkim. |
IMMUNE SYSTEM AND HEART DISEASE THE chronic heart muscle disorder known as dilated cardiomyopathy is thought to be brought on by a variety of factors—from heredity to chronic, heavy drinking. Now, new research in mice suggests that in some cases, the body’s own immune system may be behind the life-threatening condition. Dilated cardiomyopathy is marked by diseased heart muscle fibers that result in abnormal enlargement of one or more of the heart’s chambers. This weakens the heart’s ability to pump efficiently and can trigger heart failure. Although in some cases clear genetic or environmental causes can be determined, in other cases the cause may remain unknown. But one explanation may rest in the body’s immune system, according to study findings published in the January 12 issue of Science. Japanese researchers report that in some cases, a misguided immune system assault may inflict the damage seen in dilated cardiomyopathy. Dr Tasuku Honjo of Kyoto University in Japan led the study. Honjo told Reuters Health that researchers have speculated the disease may involve an abnormal immune response because some patients have been shown to have antibodies to their own muscle protein and to certain chemical receptors. However, Honjo noted, it has been unclear whether these so-called “autoantibodies” are the cause or a result of dilated cardiomyopathy. In the current study, the investigators found that a strain of mice lacking an immune system regulator known as PD-1 developed a form of dilated cardiomyopathy. All of the affected mice showed autoantibodies to a protein on the surface of heart muscle cells. Honjo’s team also found that a second strain of mice without PD-1 did not develop the heart disease. This, they report, suggests that other genetic factors are also involved. If these findings are confirmed in humans, it may be possible to treat some cases of dilated cardiomyopathy with drugs that suppress the immune system or possibly with gene therapy, Honjo said.
(Reuters) Taste for arsenic Start with a 10mg mouthful and every two or three days you can up the dose to 300-400g. You do it to ease your breathing in the mountains, to protect against infectious diseases, and to increase your courage, according to 17th century peasants of Styria, in Austria. They also believed it had positively Viagran properties. And they consumed it with a side order of bread and bacon. They were, of course, eating arsenic. This strange taste for a toxin, according to the latest chemistry. In Britain, has a long history: the Chinese used it for scrofula in 200BC. It is there in 50 Chinese drugs today. It also formed the basis of Salvarsan, the first syphilis treatment. Arsenic is, for the record, a notorious poison. (Guardian) No lightning on Venus Lightning strikes somewhere on earth 100 times a second. Each bolt delivers about a trillion watts of electricity in a microsecond or so, heating the air it passes through to more than 15,000 degrees C, which is nearly three times the surface temperature of the sun. Venus, with a terrible climate — boiling clouds of sulphuric acid, ground temperatures which would melt lead — is firework-free, according to Nature today. A team looking at data from a Cassini flyby found no electrifying evidence. “If lightning exists in a venusian atmosphere, it is either extremely rare, or very different from terrestrial lightning,” they report.
(Guardian) |
Australia dedicates memorial to Staines VARIOUS organisations in the Australian state of Queensland have also commemorated Graham
Staines, the Australian missionary in India murdered in January, 1999, along with his two young sons. Hundreds of people attended the dedication of a memorial to his life. The missionary hailed from a place near Brisbane in Queensland. At the ceremony, Staines’ brother John said the memorial celebrates the missionary’s life and his work with the poor and destitute in India, “I think it all helps to put it behind you and also to remember it maybe in a different way to what it was when it was so hard to take in the beginning.” The Leprosy Mission of Australia is among the organisations that have pledged their support for the Rs 100 million project. Graham Staines and his two sons, Philip and Timothy, were burnt alive by a mob while they were sleeping inside a jeep at Manoharpur village in Keonjhar district of Orissa on January 22 two years ago. The Australian missionary had been working among leprosy patients in the backward and largely inaccessible Mayurbhanj region of Orissa for more than three decades. The murders had made international headlines and led to a sense of widespread outrage in India. Subsequently the CBI and police inquiries concluded one Rabindra Pal Singh alias Dara Singh was the “main perpetrator and conspirator” in the killings. Gladys
Staines, the slain missionary’s wife, decided to stay back in India with daughter Esther in spite of the killings. She is overlooking construction of a 40-bed hospital within the premises of Leprosy Home to fulfil her husband’s unfinished dreams. Of these, 30 beds would be for leprosy patients while the rest would be general.
IANS, Sydney |
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Polity fouled by materialism "It is man-making
religion we want. It is man-making theories we want. It is man-making
education all around that we want." —Swami Vivekananda Napoleon, an important reformer of French education, is credited with the statement that it is only one step from the sublime to the ridiculous. Free India's rulers took that step, almost unnoticed, when after Independence they opted for a model of development which excluded her traditional values. Since most values emanate from or have a close connection with the people's religious beliefs, it was thought proper to keep off the domain of values to avoid conflict in a multi-religious society. The neglect of values at a time when policies were focused on economic development radically changed the face of ethics. The search was no more for means to 'elevate life to the ideal' but 'to harmonise the ideal with life'. The more recent decision in favour of liberalisation of the economy without strengthening educational and other life-building institutions has unleashed forces which are gnawing at the innards of our policy and can only lead to a greater moral decay of the Indian society. Already, religion, the ultimate source of received wisdom, is being thought of less in terms of being good and doing good and more as a basis of acquisition of wealth, power and social position. People who were known to be kind, merciful and considerate are increasingly becoming egoistic and intolerant. Frugal and virtuous living is neither prized nor encouraged. Writing in 'Ends and Means', Aldous Huxley observes: "Whether ethical principles shall be applied well or badly, at all points in life, depends upon a true education and true-religion". Society created these two institutions so that the activities of individuals and societies could be guided through a well-recognised system of ethics. This is essential because, as Huxley notes, "We have no universally accepted solutions to our diverse problems." Analysing good and evil on the plane of intellect, he assigns a major role to intelligence which he holds is of two kinds. "The first consists in awareness of, and ability to deal with, things and events in the external world. The second consists in awareness of, and ability to deal with, the phenomena of the inner world." For full growth, a person needs both. Huxley's assessment of our present educational system is that it is producing "the greatest possible number of intelligent fools who know nothing about themselves but claim to know everything about the universe." He regards religion too as a system of education which may or may not encourage beliefs and practices which are in accord with the universally accepted standards of morality and social behaviour. In fact, a rational idealist may find in religious practices a great deal that is pernicious and cannot be taken to 'ameliorate character' or 'heighten consciousness'. During my last visit to the United States, I noticed posters on the university campuses exhorting the American youth to strengthen the three basic institutions of family, school and religion if they wanted to avoid the destruction towards which the American society was headed. No society which does not consciously seek to impart education in social, moral and spiritual values —with or without the help of the teachings of the great masters—can produce well-rounded and enlightened citizens. The Kothari Commission set up by the Government of India to examine the relationship between education and national development laid great stress on moral education and recommended its inclusion in the school curriculum to facilitate "the transition of youth from the world of school to the world of work and life". Moral education is often confused with religious education because historically religion has been the main source of moral values. A well-crafted syllabus on moral education must draw a clear line between the two disciplines and restrict the scope of moral education to the study of such fundamental qualities as are basic to the formation of character and do not conflict with the values sought to be promoted by the great religions of the world. By way of illustration, the Commission has mentioned "honesty and truthfulness, consideration for others, reverence for old age, kindness to animals, and compassion for the needy and the suffering." To this, one may add intense activity which is the goal of Vedanta, selfless service and the dignity of manual work as preached by Guru Nanak, and attention to means which is the main foundation of Gandhian ethics. The growing indifference to values which held the Indian society together has already done incalculable harm to national unity and social progress. Materialism and individualism—the two dominant trends of modern intellectual education, visible everywhere in the country—are signs of a decaying civilisation and by themselves cannot produce the right impulses for the elevation of human life. There is an urgent need to promote a healthy reaction to such a development and reconceive the process of education, not merely as an instrument of providing proficiency for a job, but as an activity that nurtures a continuous growth of the mind and the spirit, and respects the ethics and morals necessary for ordering and illuminating life. There is a meaning in what B. F. Skinner, one of the most influential psychologists and educationists of our time, once
said: "Education is what survives when what has been learnt has been forgotten." For the education system to serve the needs of the fast changing Indian society well, the componential element of moral education needs to be reclaimed and made an integral part of the system. That at present is the main challenge before the teaching community that has too readily become a part of the conspiracy of silence and does not seem to be easily shocked or shamed. |
SPIRITUAL NUGGETS It was 1891. Swami Vivekananda was staying at Mount Abu as a guest of a Muslim lawyer. One day... the private secretary of the Raja of Khetri came to the lawyer's bungalow... and said: "Well, Swamiji, you are a Hindu monk. How is it that you are living with a Muslim?" Swamiji... replied in a stern voice: "Sir, what do you mean? I am a sannyasin. I am above all your social conventions. I can dine even with sweepers, the so-called outcastes. I am not afraid of scriptures, for they allow it; but I am afraid of you people and your society. You know nothing of God and the scriptures: I see Brahman (the supreme soul) everywhere, manifested even in the meanest creature. For me there is nothing high or low, Shiva, Shiva!" —
J. B. Goyal, Swami Vivekananda: His Human Bonds, Chapter 9 ***** The Atma is neither born Nor does It die. Coming into being and ceasing to be do not take place in it. Unborn, eternal, constant and ancient, It is not killed when the body is slain. ***** As a man casting off worn-out garments puts on new ones, so the embodied, casting off worn-out bodies enters into others that are new. ***** Weapons do not cleave the Atman; Fire burns It not; Water wets It not; Wind drives It not; ***** This Self is Uncleanable, incombustible and neither wetted nor dried. It is eternal, all-pervading, stable, immovable and everlasting. ***** Death is certain of that which is born; Birth is certain of that which is dead. You should not therefore lament over the inevitable. — The Bhagavad Gita, II, 20, 22, 23, 24, 27, 29 |
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