Kndhamal Riots had a plan...

Kandhamal rioters not only had a plan but
ample time too
Aditi Tandon
Tribune News Service

The rioters of Kandhamal were not simply reacting to the murder of their leader, as the Sangh Parivar in the state has maintained.

Had it not been for a plan, and inexplicable inertia on the part of the state government and district authorities, the killers would not have had the time to arrange for petrol and diesel to torch 255 villages housing thousands of houses and over 150 Christian institutions. They came fully armed with batons, swords, tridents, even pistols and bombs in some cases.

They blocked all entry points behind them. The district forest authorities have already counted over 500 full-grown trees the radicals felled to obstruct vehicular movement into the villages. Actual numbers would touch 1,000, with hundreds of trees still blocking village roads across Kandhamal.

The rioters had obviously worked through the night of August 23 and the whole of August 24 to attack the villages. It’s hard to believe that the local police and intelligence did not know of these plans, says Michael Naik, a former state government employee, who blames the state government for allowing the situation to go out of hand.

At one point, the district collector of Kandhamal was even asked to withdraw his orders of lathicharge on a mob that attacked an old church in Phulbani, the district headquarters, soon after the violence broke out. It is further learnt that the mobs in several cases announced their arrival, as though assured of support. They struck temple chimes and blew whistles to indicate they were coming. “If we could hear all this, why couldn’t the police? ” asks Sister Ratna, a missionary from G Udaygiri block.

In many places, the rioters left their marks behind - saffron flags, which can still be spotted in the vicinity of razed churches. It’s hard to believe the authorities didn’t know of all this. Even secular-minded Hindus in the area doubt the role of local police in aiding the August violence. It was after massive damage had already been done that the state government shifted out the Kandhamal SP and then the inspector in-charge of Raikia police station, where seven murders cases have been registered.

As of now, 223 people have been rounded up for rioting and killing in 255 tribal villages; only 24 of them have been sent to judicial custody, while the rest remain under interrogation. Accountability for 17 officially listed murders is yet to be fixed, as minor cases of violence continue to be reported. The new man in at Raikia police station says, “In a 50 km radius, we have just one police station with 10 personnel each. Mobs usually come in thousands and are mostly well-built tribal people. We are hard-pressed for manpower and vehicles.”

While investigations drag on, people blame vested political interests in the area for the mess. Kandhamal is a Hindu-dominated belt, with Christians comprising 7 per cent of the population. Two of the three assembly seats here are with Hindus from the BJP and BJD ruling combine. Phulbani MP Sugrib Singh also, it is learnt, is a convert Hindu from Christianity. He is yet to visit Phulbani after the recent violence.

Local police hint at the role of radical organisations like Banwas Kalyan Samiti (supported by the VHP) in the Kandhamal violence, but don’t say anything openly. Even the state chief minister, home secretary and DGP have remained silent on why violence was allowed to rage.

Kandhamal Christians under ‘threat’ to convert
Aditi Tandon writes from Kandhamal

The anti-Christian flame in Kandhamal may have become dimmer for a while, but it is far from blown out. Fuelling it is the issue of conversion, which has become a determinant of people’s lives in this part of the country.

Several Christians in 11 blocks of the tribal districts are said to have been “forcibly converted” as Hindus in the past 17 days of mayhem; the rest say they are facing a choice between life and faith.

“The radicals have told us that we can live here only as Hindus. They are giving deadlines to people to convert or be prepared to face the worst. They asked my family to fall in line by 8 pm on September 3. When we did not agree to convert, they razed our properties,” Jitender Digal, a refugee at Bijaya High School camp in Raikia block, told The Tribune.

In Kandhamal, minorities furnish proof of how “force and fear” is being used to deter people from their faith. Lalu Naik of Balliguda block shows this correspondent a letter whose text, he says, the radicals have framed for the Christians to follow. Signed by Lalu’s father Babulal Naik and 10 members of his family, the letter reads: “Shrijukta Vishwa Hindu Parishad (VHP) mahodaya (Respected VHP official), I was a Christian until now, but I voluntarily want to embrace Hinduism.”

The sample, claim refugees, is meant to facilitate Christians’ conversion to Hindu religion. Such letters have been floating around for a fortnight, with covert but stern messages to Christians to convert. The first targets in this “war” of conversion are pastors, now hiding in the relief camps by thousands. Three of them - Samuel Naik, Akhar Digal and Dibya Digal from Raikia and Udaygiri blocks - have already lost their lives in the recent violence. In each case, the killers first asked the victims if they were ready to become Hindus, say relatives.

Samuel Naik’s son Ramesh, who witnessed killings of his father and grandmother, recounts, “They gave three warnings to my father. When he refused to abandon his faith, they slaughtered him. My grandmother met the same fate.” Ramesh is now hiding at the G Udaygiri camp, while his mother Upojini Naik is at the Raikia relief camp, where over 200 pastors are seeking refuge.

Among them are Subodh Naik, Bijay Pradhan, Subodh Digal and Ulkeshan Naik, who claim being on the radicals’ hit list. “They want us to join them and prove our loyalty by attacking churches and killing Christians. They have threatened to eliminate us if we don’t listen to them.” Many pastors are missing or feared dead.

As for forcible conversions, they are mostly reported to be happening in G Udaygiri, Raikia, Tikabali, Chakapad and Balliguda blocks, with Christians now demanding a separate district. Ashok Behera, a camper at Tikabali, says, “We want a district with a Christian collector, a Christian SP and a Christian block development officer. We have lost faith in the system as close to 2,000 Christians have been converted.”

VHP leaders for their part remain adamant as ever, claiming they will “do everything possible to protect the Hindu faith in Orissa.” Kabi Chandra Nath, who assumed charge of the Jalaspeta ashram after Laxmananda Saraswati’s death, goes to the extent of defending the radical stand, saying, “We are not converting anyone. We are simply bringing misguided followers back to the fold.” Never mind the cost.

(The Viswa Hindu Parishad (VHP) and the Bajrang Dal have been at the forefront, mobilizing the crowds to arson, killing and looting. So far more than more than 100 Christians have lost their lives, of which one man and another women were burned alive; 317 villages attacked, 4014 homes and buildings razed, approximately 40,000 have fled their homes, 13,000 persons are in refugee camps and 10,000 persons are still hiding in the jungles; priests and nuns were paraded naked through streets, nuns were raped in public and a number of churches, schools, convents, hostels and welfare centers razed, the forum reminded in its letter.)

Who's the Real Hindu?

Who's the Real Hindu?

Karan Thapar

Does the VHP have the right to speak for you or I? Do they reflect our views? Do we endorse their behaviour? They call themselves the Vishwa Hindu Parishad, but who says they represent all of us? This Sunday morning, I want to draw a clear line of distinction between them and everyone else. My hunch is many of you will agree.

Let me start with the question of conversion — an issue that greatly exercises the VHP. I imagine there are hundreds of millions of Hindus who are peaceful, tolerant, devoted to their faith, but above all, happy to live alongside Muslims, Christians, Sikhs, Buddhists, Jains and Jews. If any one of us were to change our faith how does it affect the next man or woman? And even if that happens with inducements, it can only prove that the forsaken faith had a tenuous and shallow hold. So why do the VHP and its unruly storm troopers, the Bajrang Dal, froth at the mouth if you, I or our neighbours convert? What is it to do with them?

Let me put it bluntly, even crudely. If I want to sell my soul — and trade in my present gods for a new lot — why shouldn’t I? Even if the act diminishes me in your eyes, it’s my right to do so. So if thousands or even millions of Dalits, who have been despised and ostracised for generations, choose to become Christian, Buddhist or Muslim, either to escape the discrimination of their Hindu faith or because some other has lured them with food and cash, it’s their right.

Arguably you may believe you should ask them to reconsider, although I would call that interference, but you certainly have no duty or right to stop them. In fact, I doubt if you are morally correct in even seeking to place obstacles in their way. The so-called Freedom of Religion Acts, which aim to do just that, are, in fact, tantamount to obstruction of conversion laws and therefore, at the very least, questionable.

However, what’s even worse is how the VHP responds to this matter. Periodically they resort to violence including outright murder. What happened to Graham Staines in Orissa was not unique. Last week it happened again. Apart from the utter and contemptible criminality of such behaviour, is this how we Hindus wish to behave? Is this how we want our faith defended? Is this how we want to be seen? I have no doubt the answer is no. An unequivocal, unchanging and ever-lasting NO!

The only problem is it can’t be heard. And it needs to be. I therefore believe the time has come for the silent majority of Hindus — both those who ardently practice their faith as well as those who were born into it but may not be overtly religious or devout — to speak out. We cannot accept the desecration of churches, the burning to death of innocent caretakers of orphanages, the storming of Christian and Muslim hamlets even if these acts are allegedly done in defence of our faith. Indeed, they do not defend but shame Hinduism. That’s my central point.

I’m sorry but when I read that the VHP has ransacked and killed I’m not just embarrassed, I feel ashamed. Never of being hindu but of what some Hindus do in our shared faith’s name.

This is why its incumbent on Naveen Patnaik, Orissa’s Chief Minister, to take tough, unremitting action against the VHP and its junior wing, the Bajrang Dal. This is a test not just of his governance, but of his character. And I know and accept this could affect his political survival. But when it’s a struggle between your commitment to your principles and your political convenience is there room for choice? For ordinary politicians, possibly, but for the Naveen I know, very definitely not.

So let me end by saying: I’m waiting, Naveen. In fact, I want to say I’m not alone. There are hundreds of millions of Hindus, like you and me, waiting silently — but increasingly impatiently. Please act for all of us.

DR. A. P. J. Abdul Kalam 's Speech in Hyderabad

The President of India DR. A. P. J. Abdul Kalam 's Speech in Hyderabad

Why is the media here so negative?
Why are we in India so embarrassed to recognize our own strengths, our achievements? We are such a great nation. We have so many amazing success stories but we refuse to acknowledge them. Why?
We are the first in milk production.
We are number one in Remote sensing satellites.
We are the second largest producer of wheat.
We are the second largest producer of rice.

Look at Dr. Sudarshan , he has transferred the tribal village into a
self-sustaining, self-driving unit. There are millions of such achievements but our media is only obsessed in the bad news and failures and disasters.

I was in Tel Aviv once and I was reading the Israeli newspaper. It was the day after a lot of attacks and bombardments and deaths had taken place. The Hamas had struck. But the front page of the newspaper had the picture of a Jewish gentleman who in five years had transformed his desert into an orchid and a granary. It was this inspiring picture that everyone woke up to. The gory details of killings, bombardments, deaths, were inside in the
newspaper, buried among other news.

In India we only read about death, sickness, terrorism, crime. Why are we so NEGATIVE? Another question: Why are we, as a nation so obsessed with foreign things? We want foreign T. Vs, we want foreign shirts. We want foreign technology.

Why this obsession with everything imported. Do we not realize that
self-respect comes with self-reliance? I was in Hyderabad giving this
lecture,when a 14 year old girl asked me for my autograph. I asked her what her goal in life is. She replied: I want to live in a developed India . For her, you and I will have to build this developed India . You must proclaim. India is not an under-developed nation; it is a highly developed nation. Do you have 10 minutes? Allow me to come back with a vengeance.

Got 10 minutes for your country? If yes, then read; otherwise, choice is yours. YOU say that our government is inefficient.
YOU say that our laws are too old. YOU say that the municipality does not pick up the garbage.

YOU say that the phones don't work, the railways are a joke,

The airline is the worst in the world, mails never reach their destination.

YOU say that our country has been fed to the dogs and is the absolute pits.

YOU say, say and say. What do YOU do about it?
Take a person on his way to Singapore . Give him a name - YOURS. Give him a face - YOURS. YOU walk out of the airport and you are at your International best. In Singapore you don't throw cigarette butts on the roads or eat in the stores. YOU are as proud of their Underground links as they are. You pay $5 (approx.. Rs. 60) to drive through Orchard Road (equivalent of Mahim Causeway or Pedder Road) between 5 PM and 8 PM. YOU come back to the parking lot to punch your parking ticket if you have over stayed in a restaurant or a shopping mall irrespective of your status identity... In Singapore you
don't say anything, DO YOU? YOU wouldn't dare to eat in public during
Ramadan, in Dubai . YOU would not dare to go out without your head covered in Jeddah . YOU would not dare to buy an employee of the telephone exchange in London at 10 pounds ( Rs.650) a month to, 'see to it that my STD and ISD calls are billed to someone else.'YOU would not dare to speed beyond 55 mph (88 km/h) in Washington and then tell the traffic cop,'Jaanta hai main kaun hoon (Do you know who I am?). I am so and so's son. Take your two bucks and get lost.' YOU wouldn't chuck an empty coconut shell anywhere other than the garbage pail on the beaches in Australia and NewZealand .

Why don't YOU spit Paan on the streets of Tokyo ? Why don't YOU use
examination jockeys or buy fake certificates in Boston ??? We are still talking of the same YOU. YOU who can respect and conform to a foreign system in other countries but cannot in your own. You who will throw papers and cigarettes on the road the moment you touch Indian ground. If you can be an involved and appreciative citizen in an alien country, why cannot you be the same here in India ?

Once in an interview, the famous Ex-municipal commissioner of Bombay , Mr. Tinaikar , had a point to make. 'Rich people's dogs are walked on the streets to leave their affluent droppings all over the place,' he said. 'And then the same people turn around to criticize and blame the authorities for inefficiency and dirty pavements. What do they expect the officers to do? Go down with a broom every time their dog feels the pressure in his bowels?

In America every dog owner has to clean up after his pet has done the job. Same in Japan . Will the Indian citizen do that here?' He's right. We go to the polls to choose a government and after that forfeit all responsibility.

We sit back wanting to be pampered and expect the government to do
everything for us whilst our contribution is totally negative. We expect the government to clean up but we are not going to stop chucking garbage all over the place nor are we going to stop to pick a up a stray piece of paper and throw it in the bin. We expect the railways to provide clean bathrooms but we are not going to learn the proper use of bathrooms.

We want Indian Airlines and Air India to provide the best of food and
toiletries but we are not going to stop pilfering at the least opportunity.

This applies even to the staff who is known not to pass on the service to the public. When it comes to burning social issues like those related to women, dowry, girl child! and others, we make loud drawing room protestations and continue to do the reverse at home. Our excuse? 'It's the whole system which has to change, how will it matter if I alone forego my sons' rights to a dowry.' So who's going to change the system?

What does a system consist of ? Very conveniently for us it consists of our neighbours, other households, other cities, other communities and the government. But definitely not me and YOU. When it comes to us actually making a positive contribution to the system we lock ourselves along with our families into a safe cocoon and look into the distance at countries far away and wait for a Mr.Clean to come along & work miracles for us with a majestic sweep of his hand or we leave the country and run away.

Like lazy cowards hounded by our fears we run to America to bask in their glory and praise their system. When New York becomes insecure we run to England . When England experiences unemployment, we take the next flight out to the Gulf. When the Gulf is war struck, we demand to be rescued and brought home by the Indian government.

Everybody is out to abuse and rape the country. Nobody thinks of feeding the system. Our conscience is mortgaged to money.

Dear Indians, The article is highly thought inductive, calls for a great deal of introspection and pricks one's conscience too.... I am echoing J. F. Kennedy 's words to his fellow Americans to relate to Indians.....

'ASK WHAT WE CAN DO FOR INDIA
AND DO WHAT HAS TO BE DONE TO MAKE INDIA
WHAT AMERICA AND OTHER WESTERN COUNTRIES ARE TODAY'

Lets do what India needs from us.

Forward this mail to each Indian for a change instead of sending Jokes or junk mails.

Thank you,

Dr. Abdul Kalaam


I humbly request you to forward this to every Indian...... ......... ......... ...

"If you are born poor, its not your mistake...but if you die poor, its definitely your mistake"

In The Name of News...???

In The Name of News…???

“The Spirit of the Lord is upon me,
Because he has anointed me
To bring Good news to the ignorant
For they believe what they see
He sent me to proclaim the Truth to the insignificant mass
And recovery of intelligence, for they are amused by irrelevance
Bring fire on those who manufacture truth
Set freedom free from ‘free market’...”

This will be the Messianic manifesto in this world of gizmos for “people will come to love their oppression and adore the technologies that undo their capacities to think.” It was the technology of television that made possible a mode of communication with image and sound and conquered limitations imposed by space and time. It shrunk the world to the level of Marshall McLuhan’s notion of Global Village. The ‘window’ to reality was replaced by ‘idiot box’ which made a shift from witnessing reality to ‘watching reality’. Watching reality was a trend started in American and European countries and now very much a phenomenon in India. At present, with about 250 channels made available to about 112 million homes, there is no area of human experience that is alien to television.

Of all television programmes ‘news’ has the greater potential to dictate and to control the cognitive ability of people, by presenting the manufactured reality of the world in a condensed form. Due to its compulsions of immediacy and novelty, quality and utility of the news is replaced by quantity of news. With its extraordinary potential its only aim is to subject humanity to the agendas of the dominant and to aggressive advertising, thereby creating a captive culture. While conceding the fact of television’s contribution to modernity, it is one’s critical task to analyse dynamics of the dictatorship of media.

Television broadcasting began in India in 1959, with the grant of UNESCO to achieve political integration, economic development and social modernisation. So, broadcasting was harnessed to the task of political nation building, national integration and the development of a national consciousness. There were only 21 TV sets, which were installed at different places in Delhi. Programmes were broadcasted twice a week, each with 20mts duration. This may be contrasted with present-day proliferation of channels and diluted objectives - a degradation created by the New Economic Policy of 1991. It allowed the entry of foreign private satellite channels into India like CNN and Star TV. By 1996 the number of channels increased to 50. Of course, now the count is around 250. On the news front, though there was a rise of news programmes on private channels, year 2000 witnessed the first news channel ‘Aaj Tak’. It gave rise to a new generation – a newsy (messy) generation that lives always with an attitude of ‘Yeh! Dil maange more’, looks for the insatiable fodder of distractions. Now, this messy generation boasts of 50 news channels in India, and a few more in pipeline, committed to the cause of ‘white man’s burden’. Now all these channels are at war to serve the humanity by littering them with a load of information. It will be interesting to know the factors that accelerated the unlimited appetite for news.

Television is a medium of epistemology. Watching news is considered an exercise of cognition and knowing (knowledge). Notions of truth and intelligence are organised around news (Mass-Media). So, often children at home and students at school are asked to watch only news, we see people hurrying to watch news, for the fear of missing something, we also hear some say “I watch only news,” “I watch only BBC,” I watch only CNN,” for they think watching news is a greater intellectual activity out of greater free will, and they take pride in watching news.

Watching news is not out of greater free will, but out of compulsion. Since the beginning, humanity is compelled by curiosity to know. Knowing is a dire need of humanity. The greatest punishment one can be given is solitary confinement. One is deprived of his/her curiosity to know. Curiosity is driven from ‘libido’ and it is also a sensual satisfaction of the senses. Anything that satisfies the senses is entertaining. So, watching news is entertaining. It is often said by many “Today there is nothing special in the news” because news didn’t appeal to their senses. The insatiable attraction for ‘curiosity’ is further exploited by presenting all subject matter in an entertaining way.

Now the news is lighter and more digestible with short cycles interspersed with lot of soft news. Reports on crime, night life, lifestyle, business news, movies, find their way into news. The worse part of Indian news is the undue coverage of the idiotic colonial vestige called cricket, scandals, and immoral sting operations. All of them are surefire entertainment. A new breed of news readers with spiffy looks, robed in designer jackets, hair glistening with gel, look more like news jockeys than news readers. Watching news is so entertaining that virtual world seem more real than the real world that we are again and again invited to be part of it- “Join us in the next bulletin”.

Committed to their mission of amusing and entertaining, news broadcasters are on a continuous run to gather new information over vast spaces at incredible speed. In their attempt to feed more they end up reporting discontinuous and fragmented events. Before we could even know what those events are about we are fed with another dose of discontinuous and fragmented events and it goes on. We are continuously distracted with discontinuous and fragmented events. We are happy about it, for we never know what our problems are.

On an average there are eight slots of news in a day, each running to 30 minutes. Many minutes of news manage to give us de-contextualised information from nowhere, addressed to no one in particular. The abundant flow of information has very little or nothing to do with those to whom it is addressed. Aldous Huxley feared those who would give us so much that we would be reduced to passivity and the truth would be drowned in the sea of irrelevance. How often information provided on news affected our plans of the day? It may be for those involved in stock market. But what is their percentage?

News channels cannot hang on to any issue for a long time, so they always look for new issues and precipitate crisis like political unrest, disasters, and wars. The crisis-driven media report these crises in spectator-friendly format like a spectacle, like a sport. It is appropriate to recall the footage of gulf war, war in Afghanistan and in Iraq, for they were more like footage from Hollywood flicks. It shouldn’t be a point of surprise if somebody watched them with a pack of chips and coke. We are thrilled about wide coverage, for crisis has become an item to consume. (Occasionally the crisis becomes an opportunity for those desperate photographers to fight each other to get the pictures of desperate people in crisis. Those photos appear on glossy magazines and get paid heavily).

It is argued that proliferation of news channels stand witness to the democratic India. But rather it should be observed that the label of democracy has become an excuse for breeding far too many news channels. It is ironic that in democracy free speech has become a commodity in a free market that is auctioned to the highest bidders. Free speech is bought and sold. Free speech is for those who can afford it and they are free to manufacture truth.

Manufactured truth is never free, for it is manufactured. So, the news channels sell the ‘insignificant mass’ to the advertisers without their consent. The only mistake we commit is to consume ‘manufactured truth’ and become captives. The news channels are paid brokerage by advertisers for the services rendered to them. The ad revenue that news channels earned in 2005 was Rs 550 crores, and it is expected to be Rs 1000 crores by 2008. Major news channels charge about Rs. 22,000 for a 10 sec spot, in a prime time news segment. In a thirty minutes segment, an average commercial break is about six minutes (360 secs). So, the revenue from commercials during a primetime news segment is about Rs. 7,92,000 leaving aside the revenue from scroll text ads. It is simple mathematics to calculate the revenue for a single day. It’s all business and business rules the truth.

In this chaotic newsy generation we have many versions of truth, but we are never faced with the truth. Seeking and presenting the truth is the highest vocation of social communication. It’s high time for humanity to be responsible to stand witnesses to the truth, for Jesus said “You will know the truth and the truth will make you free” (Jn 8:32). Jesus never allowed himself to be manipulated; rather he stood for truth, fought for truth and laid down his Life for truth. The Calvary stands testimony to His truth. Spirit of Jesus may inspire us to stand against manipulation in this messy generation and fight the forces of manipulation to free the humanity from captive culture.

B. J. Shailendra S. J

Seminar: Windows on Dialogue

“Intolerance is itself a form of violence and an obstacle to the growth of a true democratic spirit” an apt recollection of Gandhi on religious intolerance in this age of religious exclusiveness and fundamentalism. True Religion is one that of truth, transcending over differences and limitations to promote peace and harmony. Towards this dream, South Asian Jesuit Secretariat for Dialogue, in association with St. Francis Xavier Movement had convened a two day seminar on inter-religious dialogue “Windows on Dialogue” from 15-16th of February at Indian Social Institute, New Delhi. It facilitated the deliberations and sharings by different intellectuals belonging to all major religions of India, namely Hinduism, Christianity, Islam, Sikhism, Buddhism and subaltern traditions. First day of the proceedings addressed the question “How far can a religion be theologically reshaped in the encounter with the other, remaining both meaningful for its adherents and open to other believers?”.

Prof. Bettina Baeumer, President of Abhishiktananda Society, in her inaugural address stressed the primacy of spiritual experience one's own religion, in inter religious dialogue, for only when we have experienced that core in one's own religion, one can be open to other traditions and religions. It is spiritual experiences that converge going beyond Institutional and theological differences. Elevating the importance on de-identification she said “ if the aim of religion is to liberate its followers, this liberation has to go along with a de-identification , breaking down walls and limitations, based not on Divine revelation or enlightenment, but on narrow ego centred human identification. She also cautioned against the fashionable usage of “Dialogue”.

Fr. Michael Amaladoss, S.J., presently Director of the Institute of Dialogue with Cultures and Religions, Loyola College, and author of several books and articles presented a paper on “Indian Christian Theological Issues in the context of Inter- Religious Dialogue”, in which a he set a context of multi-religious and multi-cultural that led to violence and conflict, inequality and injustice, wide economic disparities between rich and poor, political imbalance between powerful and powerless, social discriminations on the basis of caste and gender. So, he envisaged the goal of dialogue to establish the Kingdom of God - a community of freedom and equality, fraternity and justice, with a preferential option for the marginalised. Calling on followers of different religions in realising this goal, he quoted John Paul II “As followers of different religions we should join together in promoting and defending common ideals in the spheres of religious liberty, human brotherhood, education, culture, social welfare and civic order. Suggesting the need for participating and following the other religious traditions he said that positive view towards other religions should also extend to the usage of their scriptures, symbols, and participation in their worship. He aptly concluded quoting John Paul II “We can call God by names, without ever completely exhausting His reality, which is beyond us.”

Theological issues from Hindu perspective were presented by Prof. Kapil Kapoor, a Retired Professor of English and Concurrent Professor of Sanskrit studies at Jawaharlal Nehru University, New Delhi. Talking development No God, One god, many Gods, Prof. Kapoor explained the nature of deity as formless, form with attributes, form without attributes, form with necessity of attributes. Based on the notions of Dualism and Non-Dualism, he said Monotheistic(formless) religions like Judaism practice Book Worship, pantheistic(form) religions like Hinduism practice Idol worship. He viewed goal of all religions are for salvaging oneself/other.

Theory of nama(Name) was central to the presentation of Prof. J.P.S. Uberoi, Professor of Sociology at Delhi School of Economics, who presented theological issues from Sikh Perspectives. Explaining the theory of name he mentioned about personal name of God – YHWH, by which He is addressed, written but never uttered; Generic names of God – Creator, Ruler, and Judge, which refer to role and functions of God; God qualified by attributes and qualities. Explaining the revelation of Name, he said “prophets saints and other spirituals are regarded as individuations or particular examples of the “perfect man”, the microcosm, while the universal category or the species “perfect man” is the complete theophany, the macrocosm, the totality of the divine names and attributes through which the divine essence or the godhead reveals itself to itself, its virtualities in its actuality, manifested in multiple names and forms, vassals of love.”

Dr. Asghar Ali Engineer, a liberation theologian and communal harmony activist He was given Right ivelihood awardee from Swedish Foundation; had subscribed to the inclusive nature of religion in his presentation on Sufi Theological issues. He said that Sufi Islam is highly inclusive and tolerant, love and peace are central to Sufi Islam. Articulating the inclusive nature of Sufi Isalm, he quoted Moinudin-Ibn- Arabi, a Sufi Saint “my heart is centre of love for God, my heart is synagogue a church, mosque and temple, because in all these places god is remembered and loved”. Talking on the doctrine of existance he said “existence is one we are all manifestations of that being real being is one. We are all manifestations of that being. This concept have very significant implication for inter religious harmony. Because it demolishes all walls of separation. We are all manifestations of one being. And so we are all one. There shouldn’t be any wall of separation.” Further he commented that no religion is to mislead people. Religions may be different in form and content, they are different not because of content but but because of differences in culture and geography.

Theological Issues from European Perspectives were presented by Dr. Ambrogio Bongiovanni. He is Founder and President of the Saint Francis Xavier Movement; Acting Director of the Institute for the Study of Religions and Culture of the Gregorian University in Rome; Professor at the Gregorian University and Pontificia Universita Urbaniana, Rome. Talking on the need for inter-religious and cultural dialogue he said “Our time is a time of transition and anxiety. Dialogue has a meta value. Encounter with different cultures/faiths is not rid of tension. There is threat to identity, arising from fear. We need to understand that 'the other' is not a threat but an opportunity to interact”. His other views are need to Dialogue between Philosophy and Theology: How to reconcile the question of 'uniqueness' in inter-religious dialogue? Church needs to continue to offer 'service to the truth'. Our understanding of inter-religious dialogue and religious pluralism has consequences in the pedagogical approach, Dialogue is for peace, justice and ethics… moving from peaceful coexistence to a sharing of values and a new consciousness of the other…


Mr. Naresh Mathur is a Supreme Court lawyer from Delhi, has studied Buddhist Madyamika philosophy privately with Geshe Palden Drakpa at Tibet House in Delhi,trustee of Root Institute since 1984 and was Director of Tushita Mahayana Meditation Centre in Delhi. He started to share Buddhist perspectives by quoting John Paul II from his book ' Crossing the Threshold of Hope “what unites us is much greater than what separates us. It is necessary to rid ourselves of stereo types, old habits, and above it is necessary to recognize the unity that already exists” . And Mr. Mathur continued: “Buddhists may not accept a creator God, but certainly we accept mind as creator and which mind not everyday ordinary mind. But a subtle mind. If u look beyond the characteristics of subtle mind are not different from God in Christian tradition... According to Dalai Lama, the differences are necessary and desirable. The buddhist attitude to each religious tradition is that of deep respect. Why because each religious tradition has benefited countless number of mental dispositions. Something appeals to some one , something appeals to someone else. May I say that unity needs to be experienced and that which separates us needs to be understood.

Theological Issues on Subaltern perspectives were presented by Dr. John Mundu S.J., he is the Director of Jesuit Regional Theologate Centre, Ranchi. He restricted himself to the Adivasis of Jharkhand, addressing the subaltern perspective. In the first half of presentation he had enumerated the hsitory of Jharkhand Adivasis from the state of prosperity to the distorted, dehumanised, disfigured, colonised and marginalised state. Questioning the denial of adivasi identity he said “The passing of the anti conversion law and law for the protection of cows are examples of fundamentalist groups influence on Government and distortion of conciousness of people. The temples along the road side and the junctions are set up and named 'prachin mandir' (ancient temple) which they had erected recently. the adivasis are called vanavasis, in a bid to change their historical consciousness, history and identity. In such a situation what does the inter-religious dialogue mean for adivasis, if their identity is not recognised?” In this process of imposition of one vision of life as espoused by one religious tradition and people, destroying the alternative visions of life, Dr. Mundu envisaged that the dialogue first and foremost should identify and acknowledge the human degradation of its subaltern dialogue partner. The dialogue should go beyond dialectical dialogue of doctrines and opinions to the mysterious hidden interdependence among things and beings is the core of Indigenous people's vision of life.

Second day of the Seminar started with a presentation of the summary by Prof. Leonard Fernando S.J, who threaded through the Issues that were discussed on the first day. This day the seminar dealt with “What should be the social impact of these new relations, and how working together, the different religious traditions can have real impact in the concrete life of the people?

Dr. Rudolf C. Heredia S.J addressing on “ Dialogue Responding to Social Concerns” said that a visible and sustainable perspective on dialogue must be premised not on a walled-in consciousness of a colonised mind, nor on the rootless wonderings of the uncommitted spirit, rather it must be a serious quest for a mutually enriching encounter. Talking on the need for critical interrogation of our multicultural and pluri-religious society, he quoted Gandhi “I do not want my house to be walled on all sides and my windows to be stuffed. I want the cultures of all lands to be blown about my house as freely as possible. But i refuse to be blown off my feet by any of them.” Dr. Rudy explained how the diverse traditions can be used as resources to understand and respond creatively and constructively to our present crisis: “We must do this with the Jaina concept of anekantavada (the many-isdedness of truth), and Syadavada (the interrelatedness of things); with the Buddhist outreach in Sarvabhutadaya (universal compassion); with the advaitic relativising of mayavada and avidhya; the Upanishadic ideal of vasudhaiva kutumbam (the universal family); with the materialistic rationalism of Carvaka; with the religious pluralism, the sarva-dharma-sambhavana, of the sufi bhakti heritage of our sant-kavis, with the Islamic ijitihad (creative interpretation) and fiqh (jurisprduence), with the Bhagavadgita and the Sermon on Mount.”

After a heavy intellectual deliberations, to arrive at an effective module of action group discussion was arranged. In different groups participants discussed the given topics. Responding to the concern over building relationships across religious communities, participants voiced out to find spaces of openness within one's own religious traditions; impart value-oriented sessions for students; being critical towards oneself and one's religion; instead of exclusive places of worship, have inclusive venues; encourage inter-faith marriages; accepting the other with one's cultural baggages; building bridges; walking with people of different groups; shed prejudices/complexes about the 'other'; emphasize breaking point and multi-level dialogue; use of art/culture; dialogue with self (intra-personal) before dialoguing with others; the notion of 'institution' entails the concept of 'border' – therefore, deinstitutionalize religions; contextual understanding of religious traditions from the perspective of the marginalized/subalterns…

Beiing exposed to friends of various religions, different religious practices, Scriptures, worship places, pilgrim centres every body agreed the experience embodiment universal spirit, universal humanity. answering the question of carrying forward the learning experience of listening to others to a deeper level many suggeted to make the family a basis for witness, immersion and action,through retreats and spiritual practices one has to deepen spirituality and humanity; need to LISTEN in order to become aware of the richness and problems of the 'other'; Dialogue of life by participating in people's lives and festivals.

Participants valued it as a well organized, rich in thought presentations coherent presentations; discovery new 'commonalities' for better relationships;'subaltern perspective' was emphasized; inspirational; informative.

Windows on dialogue was convened by Fr. Victor Edwin S. J, Secretary, Jesuit Secretariat for Dialogue and Dr. Gaetano Sabetta, Member of St. Francis Xavier Movement (St. Francis Xavier Movement is lay catholic movement in Italy to promote harmony and peace), Director of Dialogue Centre, Delhi; Consultant for the Indo-Italian Chamber of Commerce and Industry.

B. J. Shailendra S. J

New General... New Dreams... New Visions

A group is known by its leader. So, with the election of the new General, new dreams, new visions and renewed hopes of Soldiers under the banner of Christ are on soar. Here are a few views which I picked up in my interaction with a few jesuits through phone, email and in person... Everybody is welcome express views and concerns...

“I welcome the appointment of New Superior – Genenral Fr. Adolfo Nicolas, to address the challenges of third millennium, that we are faciing. Jesuits are always known for commitment and imparting quality education. This millennium also suggests the Jesuits to be more oriented to unprivileged people by being alive to Gods love and mercy.” - Rt. Rev. M. Joji D. D, Archbishop of Hyderabad.

“Society should use its presence in parishes, schools, universities publishing houses to achieve universal literacy. every boy/girl and man/woman should be literate at least in their own language of culture. For long our schools and colleges were used by certain elite. but now our educational institutions should cater to those underprivileged who cannot afford education. through Education we should work for in self-confidence, dignity and freedom. Towards this goal we have follow the methodology of Paulo Fereire . The education helps them them to involve in sociological reflection to undestand the dynamics of disparity between rich and poor. this is the deep education that can be rendered.”

“Society should seriously take part in anti-war apostlates. When we scan around we find mass manufacture and sale of weapons to the poor and vulnerable countries, which are always kept in conflict and warlike situations. Added to this, neo-imperilisitc designs of European, American countries always drive the poor countries to perpetual poverty. Manufacture and trade of weapons, invasion, conflict, bloodshed of every kind, neo-imperialism are both anti-gospel and anti-human. Having been called to stand a witness to His values, we should fight out these evils.”

“We should work for people centered economics, science, technology, politics, education and religion. Centrality of the human being should be the point of concern in all our endeavours.” - Fr. Samuel Rayan S. J, Professor (Emeritus), Vidyajyoti.

Though he is basically a Spaniard, but culturally he is Japanese, and his heart is with Asia. I am happy that right man is chosen at right time. A man with pastoral and theological background added with his experience of Asian problems, Asian identity may act like Fr. Arrupe by giving down to earth directives to deal with the Asian complexities and problems. - Fr. Xavier Jeyaraj, Secretary, Jesuit Social Action(JESA).

Born in western hemisphere and living in east, has the global perspective and quite inserted in Asian Phenomena of culture and religion. His mind is universal and so his heart. So, borders of different kind can be crossed with a message of Jesus the Incarnate. Profoundly human and without any cultural inhibitions welcoming the creative and forward looking leadership to the Society of Jesus today. Interaction between culture and religion a major concern of today. - Fr. T.K. John S.J Professor (Emeritus), Vidyajyoti.

“I knew Fr. Adolfo Nicolas because he was the Secretary of GC 34, in which I had the privilege to participate. At that time ,he was the Provincial of Japan. I am very happy and grateful to God the he has been elected as our General. Whenever I approached to him for something or other, he was very friendly and smiling, and made me feel at home. He is a charismatic leader whom spontaneously people admire. During the GC 34, one of my companions (I do not remember who exactly), made a comment – Fr. Adolfo Nicolas will make a very good candidate for the General. There is no surprise that he has been elected General, and I hear with a thumping majority.”

“ His mission today is to take forward our social concerns with the fire and zeal of Rev. Fr. Arrupe. We know that the option for the poor and struggling and fighting for Justice and Human Rights have cooled off all over the world,in the Society of Jesus. It is the time to regain our fervour and enthusiasm. And Fr. Adolfo being an experienced man of the far east and having been in the thick of the struggles for the oppressed and marginalised,will do justice to our mission of Justice. He also has another important mission and it is to keep Pope Benedict, cool. He surely will help the Pope and collaborate with him keeping The Society's relationship warm and purposeful.” - Fr. A.X.J. Bosco S. J, Director, CITRA (Andhra Jesuit Social Centre).

"He is a blend of both West and East. He is elected at an historical juncture, When the the Asian Jesuits number is growing numerically. So,they have the defining role to play within the society and outside the society, they have the responsibility to shape the world. A perfect blend of reality and spiritualty would be fitting and prophetic. Governance, Formation, and definition of Mission and Vision need to be sharpened. There should be blend of Diplomacy and Prophetic Radicality."

"In the present Global context challenges are plenty and there should be Afro – Asian networking of Jesuits to empower marginalised and oppressed." -Fr. Amal Kulandaisamy S.J, Rector of Loyola College, Chennai.

"Fr. Adolfo Castillian, a spaniard belongs to Castillian. Two years ago he was in Delhi, attending a seminar on “Identity of Asain Jesuits”. He was President of Asian Provincials. He very much helped the Japanese Bishops conference with documents regarding Rome projects. He had good realtions with local church heirarchy."

"He is reflective like Fr. Arrupe. and theologically influenced. With his Asian roots, there can be wider openings in China. Secularisation in Europe and America and low vocations may have to be dealt." - Fr. Gispert – Sauch S J, Professor (Emiritus), Vidyajyoti.

“Good visionary and known for leadership qualities. He always challenges people to wake up to the new realities. His background in theology helps in discernment and faith. We must do more than what we do. We must handle all dimensions of human life. Asian reality calls us to respond to challenges of today and tomorrow with an apt vision and direction. Universal challenges need to be faced with local interests and context. The present trends of the world are consumerism, technological dependency, secularisation... but our stand is always to discern to bring people together with greater interaction for the well being of the world. Interaction between Jesuits of developed countries and developing countries should be continued at greater scale. Liberative and Holistic approach is important in our works.” - Fr. Arokiasamy Soosai S J, Professor (Emiritus), Vidyajyoti

“Very good choice in the person of Adolf Nicholas. Though he is a Spaniard, with his long association with Asian, we can correctly say he has an Asian heart to understand various cultures. As he knows the problems of Asia as an insider, he is emotionally involved with Asian reality.”

“Modern world as it is evolving now, leaves us with a lots of challenges like imperialistic globalisation, which is responsible for conflict, leaving the world in a self centred and techno-centric life, where the opportunity for some becomes the deprivation for many, basically becoming a world, void of neighbours. We have to address these problems by evangelisation of globalisation, that is bringing Kingdom values of Jesus in to the self centred global phenomena, and effecting change to bring the globalisation to the benefit of everybody. We can achieve this through the Intervention of Holy Spirit and in partenership with many collaborators.” - Fr.John Chathanatt S. J, Principal, Vidyajyoti.

"Society at this juncture should respond to problem of AIDS in Africa and extreme differences between rich and poor, technological revolution and its dehumanising phase, to address to those who dont believe in christ and to address the dropping down of standards in the Society of Jesus." - Sch. Ceaser S.J, Studying theology at Vidayajyoti.

He is an excellent human being. basically a theologian, progressive in his outlook with his background of West and East. I wish him to be the combination of both Arrupe and Kolvenbach being Extrovert and reticent. The problem of globalisation, secularisation, low vocations, religious fundamentalism should be addressed. - Fr. Francis Gonsalves S J, Professor, Vidyajyoti

"He is spirit inspired choice and a gift for us. Being aware of the cultural pluralism and down to earth issues of today, with a blend of the East and the west, he would lead the Jesuits to rediscover our apostolic aggressivity, inspire us to be integrated persons with others in these changing times, to guide us to serve the church and accompny us in lovijg the humanity and all forms of life in the Jesus way." - Sch. Joseph Puthenkulam S J, Studying theology at Vidyajyoti.

“We should continue to think with the church. Society needs to find its foundation of mission of Christ under the directive of Pope. So, he has to find ways and means of coordinating the society's work in accordance with popes direction. Should find ways of bringing the element spiritual dimension in a more tangible way in all its activities. All programs to be in tune with God's work and kingdom of God.” - Fr. John Joseph S. J, Registrar and Spiritual Director, Vidyajyoti.

“He is very cordial, he is a man who looks forward, especially open to respond to different cultures of Asia. He is also a man to bring Church in concrete terms with Asian realities. Grounded in theology and Christian tradition, who can understand and appreciate the Asian culture. Social and Dialogue ministries may take precedence. Openness to other cultures involving collaborative ventures with other cultures and religions in all our works.” - Fr. Leonard Fernando S. J, Professor, Vidyajyoti.

“He is a man of Dialogue, with his exchanges with Buddhism, and cultural vibrance with east. He having expericed the povert of Asia, cultural and religious divergence , I expect him to draw on some directive in our ministry.of dialogue.” - Fr. Victor Edwin S J, Secretary, Secretariat for Dialogue (JSD).

"The dawn of 21^st century is disturbed by violence of various forms; namely religious fanaticism, economic disparities- rich becoming richer and the poor becoming poorer- even the little lands that give them sustenance are snatched away to create Special Economic Zones to accommodate MNCs. Declaration of wars and intrusion of the mighty armed nations into oil rich and other poor nations with vested interests, like in Iraq and Afghan resulted in massacre of lakhs of civilians including Children. Technological revolutions generating huge quantities of e-waste , topsy-turvy the climate pattern; all these forms of violence exhibit a bleak future for human dignity and welfare."

"I dream of environment friendly citizens of the world who would envision an eco and a human friendly development to give its due importance to human dignity. I wish Fr. General gives much attention to environmental refugees created due to various human activities degrading the mother earth." - Sch. Xavier Savari, Studying Theology at Vidya Jyoti.

"Society has passed the baton to a very experienced person indeed! Therefore our expectations from him are also quite high. Society has innumerable apostolates so he must be a man in touch with the ground realities of the world and should become a torch bearer to the whole Catholic Church. He is not only a leader of 19000 Jesuits in the Society of Jesus but also a leader of 1/3 of the total population in the world, particularly to 1+ billion Catholics in the world. In this changing time he has to find answerers to the following spheres of human life where people struggle to find meaning:

- Peoples' Alienation from spiritual and moral life
- An answer for AIDS ravaged Africa
- protecting the rights of the unborn (abortion)
- Euthanasia
- Terrorism
- Bridge the gap between warring countries
- Third country resettlement for the refugees
- Must be a visionary and must be able to find answers for tomorrow's problems today" - Sch. Johnson Padiyara S J, Studying Theology at Vidyajyoti

Gathering on Islam Christian Brotherhood

A session of reflection on 'Interfaith Dialogue between Islam and Christainty' was organised by The Islamic Studies Association at 5.30 pm in St. Xaviers School, Delhi. This was in response to an open letter titled 'A Common Word between Us and You' was written by 138 Muslim leaders addressed to His Holiness Pope Benedict XVI and other Christian leaders. The Muslim leaders emphasised in the letter ' Love of God and Love of Neighbour'. His Holiness was particularly impressed by the attention given to the twofold commandment to love God and one's Neighbour. This reflection was organised to help the ISA to formulate the response to the Letter.

During the session Dr. Pushpa Anbu S.V.D, Secretary of Islamic Studies Association presented the synopsis of the letter signifying its contents in the emerging global as well as Indian context That Muslims and Christians make up the half of the world population. Without peace between these two groups, there cannot be peace in the in the world. The basis for peace and understanding already exists in the in the principles of both faiths- love for One God and love for the neighbour- Quoting from the Quran, He is God, the One!/ God the self-sufficient Besought of all! (Al – Ikhlas, 112: 1-2), So invoke the name of thy Lord and devote thy self to him with a complete devotion. (Al – Muzzammil, 73: 8). Quoting the Prophet Muhammad on love for the neighbour “None of you has faith until you love for your neighbour what you love for yourself.” On the Christian side Jesus said in the New Testament, “'Hear O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, with all your soul, with all your mind and with all your strength'. This is the first commandment. And the second, like it, is this, ' You shall love your neighbour as yourself.' There is no other commandment greater than these.” God Calling for the unity of Muslims, Christians, (Jews) “ O People of Scripture! Come to a common word between us and you, that we shall worship none but God, and that we shall ascribe no parner unto Him, and that none of us shall take others for lords beside God. And if they turn away, then they say: Bear witness that we are they who have surrendered unto Him” (Aal 'Imran 3: 64) – Thus in obedience to Holy Quran Muslims invite Christians to come togather on the basis of what is common to both: Two commandments of Love.

Later, Dr. Paul Jackson S.J, President of Islamic Studies Association addressed the gathering on the elements of conformity and conflict between Islam and Christianity. With regard to conformity he once again he highlighted the two commandments of love. Stressing on the need to reconcile on conflict is that We Christians regard Jesus as Son of God, While our Muslim brethren regard as Prophet. Then Fr. Gisbert – Sauch S.J had read out the draft on 'Christian Response from Indian Setting” which was prepared by ISA. The draft acknowledges the appreciation for the initiative taken by Muslim Brethren as 'a beautiful gift'. Further it mentions that this letter encourages us to seek in our common faith in One God the inspiration to come together for mutual understanding and friendship and to be at the service of peace and of people in need. It takes note of the prominence given to the Hebrew Old Testament and the Greek New Testament, there by including Jews also, Which expresses the inclusivist attitude of Muslims and continues to say “Our common belief in God the Creator and Sustainer enables us to feel related to one another at the very deepest level of our being. We are aware of our observable differences in beliefs and practices, but consider them as challenges rather than as obstacles to mutual appreciation. Belief in One God is surely a great foundation for our shared religious experience. It enables us to realise that we are not alone in our cosmos, and find in this belief the strongest basis for the protection of our liberty. By surrendering to the one Transcendent yet loving God we affirm that we cannot surrender our freedom to any created reality”. Finally assuring the support it mentions “Our common belief in God the Creator and Sustainer enables us to feel related to one another at the very deepest level of our being. We are aware of our observable differences in beliefs and practices, but consider them as challenges rather than as obstacles to mutual appreciation. Belief in One God is surely a great foundation for our shared religious experience. It enables us to realise that we are not alone in our cosmos, and find in this belief the strongest basis for the protection of our liberty. By surrendering to the one Transcendent yet loving God we affirm that we cannot surrender our freedom to any created reality. Such love will impel us to collaborate with one another in promoting constructive changes leading to the welfare and improvement of diverse communities and individuals so as to build a truly inclusive Indian society. Concrete projects to strengthen mutual understanding, appreciation and cooperation will have to be worked out the the level of specific places and institutions. Mutual visits to one another on the important festivals of the year may be a beginning of friendlier relations available to most peoples. Educational and other institutions will surely be able to undertake other projects at various levels of society.”

Then many suggestions were proposed by the participants, namely, this message of brotherhood between Islam and Christianity should be disseminated by using wide communication mould, apart from scholarly efforts, there should be popular grass root level measures, so, the response may be translated in Urdu, the message of brotherhood may be communicated in all the catholic Educational Institution, networking with other groups which work for the same task, Indian Social Institute, Delhi may take initiative to contact all Imams in Delhi, were a few of the suggestions. It is a point of interest to be aware of Islamic Jesus in Nader Talebzadeh's Iranian movie, 'Jesus, the Spirit of God,' as an Islamic answer to Western productions like Mel Gibson's 2004 blockbuster 'The Passion of the Christ'.

There were about 80 participants. The Reflection was locally organised by Fr. Victor Edwin. S.J, Jesuit Secretary for Dialogue

The Islamic Studies Association (ISA) is composed of Catholics interested in a serious study of Islam and in establishing cordial contacts with their Muslim neighbours. It was founded at a meeting convened by the Secretary of the CBCI Commission for Dialogue and Ecumenism in Agra, March 1979.

New Jesuit Superior- General to be Elected on 19th

Fr. Peter Hans Kolvenbach Superior General of Society of Jesus resigned on 14.1.08. He continues to be acting General till the new General is elected. New General to be elected on 19th of this month. GC 35 is already in session with 225 delegates, of which 43 are from South Asian Assistancy, to elect the new General. The process of election is already on. The election itself is preceded by four days of "information gathering," called "murmuratio." Each member of the Congregation is allowed to ask any other member of the congregation about any particular member of the Society who might be an apt Superior General. There cannot be lobbying, in whatsoever manner. No Jesuit may seek the position for himself or for anyone else. All delegates may seek information about this or that Jesuit. This “murmaratio” is only among the delegates of the congregation. At the end of these four days of conversation among the members of the Congregation, a Jesuit is chosen to speak to the members of the Congregation about their duty to elect a new Superior General.

Then a secret ballot in writing is taken, collected and counted. Many rounds of voting is conducted until someone receives a simple majority vote and is elected the new Superior General. Commenting on the election process of General, famous Jesuit Indologist, Prof. Gispert-Sauch said “Process of election is one of spiritual search as it involves intense prayer and fasting.”

The qualities that are sought in General are that he should be closely united with God our Lord and intimate with him in prayer and all his actions, be a person whose example in the practice of all virtues is a help to the other members of the Society, he ought to be endowed with great understanding and judgment, who can undertake enterprises and carry them to successful completion, one with physical energies to fulfill his office, and finally he ought to have extrinsic endowments such as reputation, high esteem and whatever else aids toward prestige with those within and without the Society. Sharing on the expectations of the new General, veteran theologian, Prof (Emiritus), Samuel Rayan S. J said “Somebody who can guide and inspire and fulfill its vocation in todays and tomorrows context of crisis and scientific revolution in the world”. Sch. Johnson S.J of Calcutta Province expects the new General to be a man with vision, not for just this century, but coming century to lead the Society and the church, as present socio political world is full of conflicts like fundamentalism, terrorism, poverty, globalization etc. Stressing on the intercultural background Prof. Gispert-Sauch S.J said “he should be a man with intercultural background, who is loyal to the traditions of Church and Society and who can understand the modern world’s cultural trends.”

b.j. shailendra s.j

Beginning of a New Dawn

AYCM convention at Ranchi

Ranchi: AYCM (Adivasi Yuva Chethana Manch) conducted a tribal youth convention at St. Xavier's college, Ranchi (Jharkhand) from 27th - 30th December. About 750 students, both tribal and non-tribal students from various states of India. This four day convention was inaugurated by Prof. Victor Tigga, Vice – Chancellor of Siddhu Kanhu Murmu University, Dumka. On the occasion he gave a call for unity of tribal youth to strengthen and to create a fearless and clean tribal society through a non political movement. Inaugural Mass was celebrated by Rt. Rev. Telesphore Toppo, Cardinal and Bishop of Ranchi. He stressed the need for the better solidarity saying “participation of Christ with us, should drive us to participate with each other”.

The theme of the convention was “Beginning of a New Dawn – Adivasi Conscientization for Unity and Solidarity”. All the four days participants were addressed and appealed by eminent pesonalities like Mr. Benjamin Lakra, Auditor general, Kolkota, Frs. Alex Ekka s.j, James Toppo sj, Beni Ekka sj, Mr. Ratnakar Bhengra, Advocate, Ranchi High Court and other local social activists on various topics namely 'Golden History of Indigenous, 'Adivasi is my Identity', 'Adivasi Culture – Our Pride and Heritage', 'V and VI Schedule of Indian Constitution, Impact of Globalisation on Adivasis etc... There was a spirit of revolution when it was turn of the students to voice out their minds in the panel discussions.

The convention ended with a rally on the roads of Ranchi, which disseminated the seriousness of the issues of indigenous shouting. Mr. Bandhu Tirkey, Minister of Education and Human Resources, Jharkand State addressed the participants at the end of the rally. He wanted the tribal youth to be sensitive by going back to their villages and develop after their education.

AYCM is part of AICUF(All India Catholic University Federation) was formed in 1994 to be a platform for voice of tribals. It is the first convention since the beginning of AYCM. Speaking on the objectives of AYCM Mr. Vinay Prakash Ekka, convenor of AYCM said “To come out from the culture of silence, voice out and fight for the preservation of Adivasi culture and identity”.

The Convention was locally organised by Rev. Fr. Walter Ekka s.j, AICUF State Advisor for Jharkand. Fr. Fulgence Ekka is the AYCM Coordinator.

B.J. Shailendra s.j