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

Benedict XVI:Natural Law Is Base of Democracy

Benedict XVI: Natural Law Is Base of Democracy

Ignoring It Is a Crisis for Human Civilization

The Pope expressed his views on democracy, when receiving in audience the members of the International Theological Commission, who had just completed their annual plenary meeting, held in the Vatican this week under the presidency of Cardinal William Levada.

Pope Benedict XVI says:

“Natural law must be the foundation of democracy, so that those in power are not giving the chance to determine what is good or evil.”

"The problem that arises is not, then, the search for good but the search for power, or rather the balance of power."

"True rationality is not guaranteed by the consensus of the many, but only by the openness of human reason to the reason of the Creator and by listening together to this Source of our rationality."

"When fundamental essentials are at stake: human dignity, human life, the institution of the family and the equity of the social order -- in other words the fundamental rights of man -- no law made by men and women can subvert the norm written by the Creator in man's heart without society itself being dramatically struck ... at its very core.”

". . . natural law is a true guarantee for everyone to live freely and with respect for their dignity, protected from all ideological manipulation and from all arbitrary abuses of the powerful.”

"No one can disregard this appeal. If by reason of a tragic clouding of the collective conscience, skepticism and ethical relativism managed to annul the fundamental principles of natural moral law, the very democratic order itself would be profoundly undermined at its foundations."

"Against such clouding -- which is a crisis for human, even more than for Christian, civilization -- the consciences of all men and women of good will must be mobilized, both laypeople and followers of religions other than Christianity, so that together they may make an effective commitment to creating ... the conditions necessary for a full awareness of the inalienable value of natural moral law.”

"The advance of individuals and of society along the path of true progress depends upon respect for natural moral law, in conformity with right reason, which is participation in the eternal reason of God."

-- Feed from www.zenit.org (edited)

Salwa Judum: War among Tribals

Salwa Judum: War among Tribals

…..She had been picked up while accompanying her brother on a bicycle, her brother was shot dead in front of her and she was first gang raped by the CRPF near roadside and then sent to local thana where she was held and gang raped for another ten days…..1,857 houses burnt by Salwa Judum...... More than 50,000 Adivasis have been displaced….. At least 10 security personnel, including 6 special police officers (SPOs), were killed in a Naxalite attack ….

Salawa Judum is anti-insurgent movement against Naxalites, which is said to be initiated by local tribals of Dantewara Distirict of Chattisgarh. The government and people called it a spontaneous peoples’ uprising against Naxalites. The government of Chattisgarh and the organizers of this movement, in their local Gond language, attribute the meaning of ‘peace mission’ to the title Salwa Judum. However one should know that an accurate translation of Salawa Judum is ‘purification hunt’.

It is interesting and important to know critically and analyze, why should there be an anti-naxal movement and what was the origin, how does Salwa Judum function - its organization, methodology and activities, who brought war among tribals?

Why Salwa Judum?

In 1980s, the Naxalites who were the ultra-left wing armed group, made inroads into Bastar region from neighbouring Andhra Pradesh. Then Madhya Pradesh government had little semblance of presence in the Bastar region. The plight of the dispossessed and exploited Adivasis provided the classical situation for starting a communist revolution. The Naxalites took over the tasks meant to be done by the State and provided protection to the Adivasis against exploitation by the corrupt officials, police, forest department officials, timber mafia, money-lenders etc. It was not difficult for the Adivasis to relate to the ideology of the Naxalites. Some tribals in the Naxalite affected areas do not necessarily share the ideology of the Naxalites. But dispossession, deprivation and exploitation against them provided the classical situation for the ultra-leftist uprising. The Naxalites gradually increased their influence day by day. At present, at least nine out of 16 districts of Chattisgarh i.e. Kanker, Dantewada, Bastar, Surguja, Balrampur, Rajnandgaon, Koriya, Kawardha and Jashpur are affected by low intensity armed conflict with the Naxalites. Now, “Red Corridor”, a 100,000 square kilometer tract of mineral rich land which is infiltrated by the Naxalites, is bereft of ‘development’, for government is not able to allot the land of tribals in this region to any industrial corporations.

Origin of Salwa Judum

During the summer of 2005 there were reports of ‘spontaneous’ ‘self-initiated movement against Maoists, known as Salwa Judum. Though the exact origin of Salwa Judum still remains unclear, according to one theory, it seems to have taken its origin around Kutur in Dantewara district of Chattisgarh, in order to combat Naxalites, where naxalites are not strong. It was understood, the movement was led by a section of local elite, contractors and traders and timber-mafia. Soon it came under the leadership of Mahendra Karma, a Congress MLA and leader of opposition in the state assembly.

June 2005 onwards meetings were held in different villages to mobilize people against Naxalites. Local tribals were forcefully mobilsed by security personnel and activists of Salwa Judum through the acts of arson. Mahendra Karma MLA, and K.R. Pisda, District Collector attended most of their meetings. They denied excesses committed by Salwa Judum.

The Operation is one of State sponsorship. There was an evidence of video in which the police do speak of ‘Operation Salwa Judum’. There were invitations and advertisements of Salwa Judum in local Adivasi paper, which were said to be issued by Sodi Deva. However, investigations revealed that a person by that name never existed and it was discovered that the press releases were emanating from the office of the Inspector General of Police in Jagadalpur.

There was also an official document – the work proposal for the peoples’ movement against Naxallites drawn up by the Collector of Dantewara – which manifests the design of Salwa Judum Operation. It also throws light on its leadership, funding, tasks to be conducted. In line with this the first task was to identify friendly villages. Salwa Judum activists are granted impunity to operate outside the law of the land with assurance of full protection.

This movement is mainly to oust Naxalites from the region, and bring the region under the control of government, in the process they make tribals weak in their existence. To fight Naxalites the government had recruited 13000 police men since three years, which is much higher than any state, to fight a meager number of Naxlites. Besides there are three thousand others who are specially trained in jungle warfare.

Organization

There are five levels of hierarchy in the leadership. a.) Top Political Leadership: Mahendra Karma MLA(Congress Party) and the BJP backs the Political Leadership of Salwa Judum. b.) Camp Leaders: These are followers of Mahendra Karma, like Bhushan Kushwaha, Ajay Singh, Madhukar and others are non-tribal immigrants from UP, who work as contractors and traders. They have criminal records. Salwa Judum camps are under their supervision. c.) Special Police Officers (SPOs): These are mostly tribal youth, minor boys and girls. The Government has appointed them as Special Police Officers. Government recruited 500 such SPOs. These are paid Rs.1500 per month. These are the actual fighting forces against Naxalites. Many are aware of neither their job nor dangers that are in store for them. They merely joined under the lure of getting a ‘government job’. These SPOs have no uniform, carry no official identification. These are repeatedly told that they are enlisted in the service of nation to ‘get rid of the Naxalite menace’. But they are not trained in weapons and they are armed with only bows and arrows, obsolete World War II vintage rifles. So, during the attacks with Naxalites, these are more vulnerable to death. d.) Sangham members: These are surrendered Naxalites, are used as informers and to accompany during patrolling. e.) Ordinary triblas: Many of these are forcibly brought to Salwa Judum camps. These are taken to loot and burn the villages and become vulnerable to retaliatory action by Naxlites and the tribals, whose houses were burnt and relations are killed.

Violence and Terror

The only modus operandi of Salwa Judum is violence and terror. The Salwa Judum indulged in massive amount of violence, which includes killing the tribals, burning and looting their houses and raping women. Arson is used as practical strategy to coerce people to join Salwa Judum. So far 500 villages and 3000 houses were burnt. Estimates of those killed by Salwa Judum and security personnel are between 750 and 1000. Maoists have released a list of 31 women who were allegedly gang raped and severely brutalized by police, security forces and Salwa Judum. And there are many unreported incidents of violence. Civil Administration of Dantewarah District almost fell in to the hands of Salwa Judum.

Tribals Divided

Tribals siding between Salwa Judum and Naxalites, got them themselves divided. As per official figures, out of 1153 villages 644 amounting to 56%, are involved with Salwa Judum. The creation of Salwa Judum and the use of tribals to fight against Naxalites and those tribals supporting Naxalites, gave way for retaliatory action by Naxalites killing Salwa Judum cadre, who are mostly also tribals. This cycle of mutual retribution and revenge accelerated the division and war among triblas. In this fight between Salwa Judum(the government, political leaders, traders, timber mafia, industrialists) and Naxalites, the real victims are tribals, for they are fighting among themselves and killing each other for no reason of their own. In this chaotic ambience, existence became dangerous in their own land. So, many fled to neighboring Andhra Pradesh, where their existence became illegal. Others were forced to the camps conducted by Salwa Judum, which were like typical hamlets far from the fabric of tribal culture. Most of these camps face shortage of food and other basic amenities and are unhygienic, prone to epidemic diseases. As for official records there are 45,958 residents in 27 camps. These tribals have no touch with their lands. These are used only to attack Naxlaites. It’s unethical for the Chattisgarh Government to use tribals to combat Naxalites.

Media(o)cracy

The Indian mainstream media is either completely silent of this conspicuous unrest or biased in support of Salwa Judum through their fragmented reporting. Just recently Indian Express published the Interview of Chief Minister of Chattisgarh on the success of Salwa Judum. The local media is fully under the supervision of Salwa Judum.

Consequences

As this situation persists tribals in the region would wither away, in the sense they get displaced. Some may stay in the region, but their existence will not be of tribal in nature. Naxalites also would weaken as they may be left with no supporters. So government’s dream of control over the region which is very rich in iron ore, coal, gold and diamond reserves, would be realized. Now, government can indulge in ‘development’ of the region. Now, government can create SEZ and distribute to MNC’s and big industrial houses of India, of course always corruption involved in it. The Government has already allotted 5000 sq Kilometers of land to De Beers and other six international companies who are working on diamond reserves of the region. Dr. Raman Singh, the Chief Minister of the state thinks that the ‘development’ would create 50.000 job opportunities, wel, surely for the non-tribals by ousting tribals of the region. The ‘developmental’ cacophony of the region would end up only in looting the region and making the tribals landless. SO, WHAT CAN BE DONE???

- b.j.shailendra

Faqs: Declaration on the rights of Indigenous People

"There is no greater service that the United Nations could do today for its friends and partners in the indigenous community than to adopt the Declaration during the current Assembly session. The Declaration is, fundamentally, about respect for the rights of indigenous peoples. Let us make this respect manifest." (UN Under-Secretary-General for Economic and Social Affairs Sha Zukang, on the occasion of International Day of the World’s Indigenous People, August 2007.)

WHAT IS THE DECLARATION ON THE RIGHTS OF INDIGENOUS PEOPLES?
The Declaration is a comprehensive statement addressing the rights of indigenous peoples. It was drafted and formally debated for over twenty years prior to being adopted on 29 June 2006 during the inaugural session of the Human Rights Council. The document emphasizes the rights of indigenous peoples to maintain and strengthen their own institutions, cultures and traditions and to pursue their development in keeping with their own needs and aspirations. Other U.N. bodies address indigenous rights through Conventions such as the International Labour Organization’s Convention No.169 and the Convention on Biological Diversity (Article 8j).

WHAT RIGHTS ARE ENSURED BY THE DECLARATION?
The Declaration addresses both individual and collective rights, cultural rights and identity, rights to education, health, employment, language, and others. The text says indigenous peoples have the right to fully enjoy as a collective or as individuals, all human rights and fundamental freedoms as recognized in the Charter of the United Nations, the Universal Declaration of Human Rights and international human rights law. Indigenous peoples and individuals are free and equal to all other peoples and individuals and have the right to be free from any kind of
discrimination, in the exercise of their rights, in particular that based on their indigenous origin or identity. Indigenous peoples have the right to self-determination. By that right they can freely determine their political status and pursue their economic, social and cultural development. They have the right to maintain and strengthen their distinct political, legal, economic, social and cultural institutions, while retaining their rights to participate fully, if they choose to, in the political, economic, social and cultural life of the state.

HOW WAS THE DECLARATION ADOPTED?
The Declaration was adopted by the Human Rights Council on 29 June 2006 by a vote of 30 in favour, 2 against and 12 abstentions. It is expected that the Declaration will be submitted for adoption by the UN General Assembly at its 61st Session.

WHY HAS THE DECLARATION TAKEN OVER TWO DECADES TO MOVE FORWARD?
The process has moved slowly but a fruitful dialogue has been established among states and indigenous peoples over the years. Issues of human rights, lands and resources have been the subject of intense debates.


In 1982 the United Nations Economic and Social Council (ECOSOC) established the Working Group on Indigenous Populations (WGIP) to develop human rights standards that would protect indigenous peoples. The Working Group was established as a result of a study by Special Rapporteur José R. Martinez Cobo on the problem of discrimination faced by indigenous peoples.

In 1985, the Working Group began preparing the draft Declaration on the Rights of Indigenous Peoples.

In 1993, the Working Group agreed on a final text for the draft Declaration and submitted it to the Sub-Commission on the Prevention of Discrimination and Protection of Minorities, which approved it in 1994. The draft was subsequently sent to the then U.N. Commission on Human Rights, which established the Working Group on the draft Declaration on the Rights of Indigenous Peoples.

The 2005 World Summit and the 2006 Fifth Session of the United Nations Permanent Forum on Indigenous Issues (UNPFII) called for the adoption of the Declaration as soon as possible.

Finally, the Human Rights Council that succeeded the Commission on Human Rights, adopted the Declaration in June 2006.

HIGHLIGHTS OF THE DECLARATION

Seventeen of the forty-five articles of the Declaration deal with indigenous culture and how to protect and promote it, by respecting the direct input of indigenous peoples in decision-making, and allowing for resources, such as those for education in indigenous languages and other areas.

The Declaration confirms the right of indigenous peoples to self-determination and recognizes subsistence rights and rights to lands, territories and resources.

The Declaration recognizes that indigenous peoples deprived of their means of subsistence and development are entitled to just and fair redress.

Essentially, the Declaration outlaws discrimination against indigenous peoples, promotes their full and effective participation in all matters that concern them, as well as their right to remain distinct and to pursue their own visions of economic and social development.

WHAT IS THE SIGNIFICANCE OF THE DECLARATION?
Many of the rights in the Declaration require new approaches to global issues, such as development, decentralization and multicultural democracy. Countries will need to pursue participatory approaches in their interactions with indigenous peoples that will require meaningful consultations and the building of partnerships with indigenous peoples.

IS THE DECLARATION LEGALLY BINDING?
UN Declarations are generally not legally binding; however, they represent the dynamic development of international legal norms and reflect the commitment of states to move in certain directions, abiding by certain principles. This is the case for the Declaration on the Rights of Indigenous Peoples as well. The Declaration is expected to have a major effect on the rights of indigenous peoples worldwide. If adopted, it will establish an important standard for the treatment of indigenous peoples and will undoubtedly be a significant tool towards eliminating human rights violations against the over 370 million indigenous people worldwide and assist them in combating discrimination and marginalization.

For more information on the Declaration:
For interviews with UN officials and indigenous leaders, please contact: Renata Sivacolundhu, Department of Public Information, tel: 212-963-2932, e-mail: mediainfo@un.org
For Secretariat of the UN Permanent Forum of Indigenous Issues, please contact: Mirian Masaquiza,
Secretariat of UNPFII, tel: 917-367-6006, e-mail: IndigenousPermanentForum@un.org

- http://www.un.org/esa/socdev/unpfii/documents/FAQsindigenousdeclaration.pdf

Indigenous Rights Outlined by UN

Campaign groups say native tribes are under more pressure than everThe United Nations General Assembly has adopted a non-binding declaration on the rights of indigenous peoples after 22 years of debate.

The document proposes protections for the human rights of native peoples, and for their land and resources.

It passed despite opposition from Australia, Canada, New Zealand and the United States. They said it was incompatible with their own laws.

There are estimated to be up to 370 million indigenous people in the world. They include the Innu tribe in Canada, the Bushmen of Botswana and Australia's Aborigines.

Campaigners say they are under greater pressure than ever, as developers, loggers, farmers and mineral extractors move in on their land.

'Important symbol'
The Declaration on the Rights of Indigenous Peoples calls on countries to give more control to tribal peoples over the land and resources they traditionally possessed, and to return confiscated territory, or pay compensation.

The General Assembly passed it, with 143 countries voting in favour and 11 abstaining. Four nations - Australia, Canada, New Zealand and the United States - each with large indigenous populations, voted against.

Australia said it could not allow tribes' customary law to be given precedence over national law.
"There should only be one law for all Australians and we should not enshrine in law practices that are not acceptable in the modern world," said Indigenous Affairs Minister Mal Brough.
A leader of a group representing Canada's native communities criticised his government's decision to oppose the declaration.

"We're very disappointed... It's about the human rights of indigenous peoples throughout the world. It's an important symbol," said Phil Fontaine, leader of the Assembly of First Nations.
'Need for balance'

Campaign group Survival International says Canada's Innu tribe, who live in the frozen Labrador-Quebec peninsula, are struggling to maintain their traditional lifestyle as the government allows mining concessions, hydro-electric power schemes, and roads on their land.
The Canadian government said it supported the "spirit" of the declaration, but could not support it because it "contains provisions that are fundamentally incompatible with Canada's constitutional framework."

"It also does not recognise Canada's need to balance indigenous rights to lands and resources with the rights of others," a joint statement from the Canadian ministries of Indian and Foreign Affairs said.
Canada has 1.3 million indigenous people, among a total population of 32.7 million

- http://news.bbc.co.uk/2/hi/in_depth/6993776.stm