Wednesday, May 7, 2008

Waqt Ka Takaza


waqt takaza karta raha hamesha,
Na pucha kya beet rahi hain bitane wale par

Na mulk raha na koi ab mohabbat zameen se
Ab koi nahi hota heran vatan se jane wale par

Dard jab kushak ho jaye behne ke baad
Tab koi roti uhalta hain, aansu bahane wale par

Arziya dijiye yah kijiye dharna tay shuda jagah pe
Ab sarkari farman jata hain, hatiyar uthane wale par

Na jane kisko mili azadi,mazdur puchta hain
Dhihadi ab bhi wahi ladi jati hain,khoon pasina bahane wale par

Hukumat ke julm ki intiha nahi to aur kya hain
Goli daag ji jati hain ab parcha lagane wale par

Thursday, April 3, 2008

Intafada



Jahan nanhi jane uthale pathar
Apna mustakbil bachane ke liye
Umar 14 ke bache uthale hatiyar
Apni ammi ki azmat bachane ke liye
Jahan tera mera ghar safar ho jaye
Jahan budhe mar jaye
Bacho ko khilane ke liye
Yakeen aam ho jaye,subah bhari maut par
Dafan shaam ho jaye ,har zinda faut par
Ab thiturti hain woh
Sardiyo main kafan silwane ke liye
Sarhade roz nayi banti hain
Nakon par maye bacho ko janamati hain
Woh likh rahe hain arziyon par arziyan
Apni pehchan batane ke liye
Mhuyado ke naam par daga di hain
Hamare numayndo ki zabane si di hain
Americi imarto main ho rahi bethke
Hamari sarkar magar unki,banwane ke liye
Kyo? puchne par goli dag di jati hain
Tay shuda goliyo se jo phele hi mar jaye
Unki zinda komo ko phir saza di jati hain
Hukmaran bhar rahe hain botiya
Neev main apni kothiya banwane ke liye
Ab unki aankho main bagawat dhekte hain
Intjamiya kar raha hain koshishe
Woh aag bhujane ke liye
Khali kartoos hi bhar diye jayenge
Jo aayega is Inqalab ko dabane ke liye
Long Live Revolution

Friday, March 28, 2008

Inqalab Zindabad



Woh chahte hain marrmat ho

Hum chahte hain ukhad jaye nizam sara

Woh chahte hain khamoshi rahe barqrar

Hum chahte hain bole awam sara

Woh chahte hain isi dhihadi par chale sab

Hum chahte hain soshan mukt ho kaam sara

Woh samjhoto se laad dene ki firaq main hain

Hum virodh main chahte hain chakka jaam sara

Woh do char alfazh likh kar kush hain

Hamara to baghawati hain pegam sara

Hum ladenge ''unki'' akhari sans tak

Ab chahe jo ho anjaam hamara

Tuesday, March 25, 2008

Hai to Kya?




Hukumat main hoga
Na sahi, na mile
woh bada afsar hain to kya,

Bhook se marte hain bachhe
khali peth uthate hain wazan apna
Is bade sehar main, aabad langar hai to kya,

Hum phir bhi boyenge beez isme
yeh zameen banzar hain to kya,

Pani hi sahi, ladhne ke liye
Is desh ki daal main, kankar hai to kya,

Arziyo dharno morcho ke baad
Ab gherav andar ghuskar hoga
Phir woh bade neta ka dhaftar hai to kya,

Jab zarrurat hogi to
Garam loha bhi uthaya jayega
Ab koi kisan,mazdoor,bunker hai to kya,

Karenge sangrash lagatar, jhuzenge
Haddiya jawab dede chahe
Ya phir saans chunkar hai to kya

Hum phir bhi boyenge beez isme
yeh zameen banzar hai to kya……

Unpacking Terrorism: Its Complex Dimensions and Impact


 Introduction

 When we think of terrorism, a barrage of images and scenes fills our minds - bombings, firearms, veiled faces, and large-scale tragedies such as the World Trade Center attack and plane hijackings. However, we often overlook many other aspects of this complex issue. Why is that? To explore this topic, we must first seek to define what we mean by patriotism and, subsequently, contemplate the future. Therefore, my initial question to you is, what exactly is the essence of patriotism, and how does it relate to terrorism?

 

Unveiling Terrorism's Many Faces

 In recent days, our nation has been marred by a series of bomb blasts, each more alarming than the last. Lives have been lost, and many individuals have been left injured. This raises a crucial query: Who are the perpetrators behind these acts, and why are they relentlessly spilling the blood of innocent people? What drives these recurring attacks on various public spaces, including markets, trains, buses, places of worship, courthouses, and most disturbingly, our Parliament? What is the true purpose behind these assaults? It is vital to determine whether these attacks have surged in response to Mr. Bush's declaration of the Global War on Terrorism following the fateful events of September 11, 2001, or if they predate this announcement. This issue extends beyond our borders and has created a climate of fear worldwide. Nevertheless, our focus is to discern between various forms of terrorism and to unequivocally condemn this phenomenon. We must declare that those behind these attacks are our enemies, posing a direct threat to our nation. We shall not shield them at any cost. These individuals shed innocent blood, force people into a state of fear, and seek to justify their ideologies, marking them as extremists. They do not align with any religion or nation; rather, they are adversaries of peace and justice.

 

The Unseen Terror: Displacement and Oppression

 However, this portrayal is deemed incomplete by some of my friends. In regions like Orissa, Rajasthan, Bihar, Maharashtra, Kashmir, Punjab, Chhattisgarh, West Bengal, and several other parts of the world, farmers, tribal communities, laborers, and ordinary citizens are forcibly displaced from their lands. They are met with bullets, loss of life, and destruction of their homes. Street gangs subject them to all forms of brutality, and these acts are orchestrated on behalf of vested interests, all while masquerading under the banner of development. It matters not who you are, your religious or caste background; as long as you pose a challenge to their version of development, you become a target. As Bush once declared, "those who are not with us are against us." So, is this not a form of terrorism? When the US government conducts strikes in Iraq or Afghanistan, causing the loss of millions of lives for personal gain, is this not terrorism? Notably, the same American government holds responsibility for the deaths of 600,000 Iraqi children during Clinton's tenure, owing to economic sanctions placed on the nation. Furthermore, Israel's prolonged occupation of Palestine and its acts of aggression over 60 years have been nothing short of oppression and brutality. The same holds true for Pakistan's Pervez Musharraf and the oppressive rule of Saudi Arabia. Is this not terrorism in disguise? Regardless of the label, it is worth pondering deeply.

 

Alternative Perspectives: Challenging the Label

An alternative perspective on this matter asserts that the term "terrorism" is employed by the ruling establishment to suppress voices of dissent that challenge its dominance and influence in a particular political or geographical realm. This has sparked a debate over the usage of the term and whether it should be eradicated altogether. My question remains the same: Why? For instance, Bhagat Singh and his companions operated a revolutionary terrorist organization, or inquilabi terrorists. Their intentions have been well-documented, yet the debate on their classification persists. So, we ask again: why? During the Russian Revolution, workers and peasants abandoned their tools in favor of arms, prompting the capitalist regime to label them terrorists. Malcolm X, an advocate for black freedom, met a similar fate as the American government deemed him a terrorist. In our recent conversation with Ahmed Maslanmani, a prominent figure in the struggle for Palestinian independence, he emphasized the need for all forms of revolution in light of the dire circumstances faced by the Palestinian people. Whether through arms or other means, the call for resistance is compelling. Is this not a form of terrorism? As author Leon Uris contends, "Terrorism is the war of the poor, and war is the terrorism of the rich."

 

Two Approaches to Understanding Terrorism

Noam Chomsky, in his work "International Terrorism: Image and Reality," presents two distinct approaches to the study of terrorism. The first approach is the literal one, in which terrorism is taken seriously, and its definition is closely examined. In this method, the focus is on identifying what constitutes terrorism, investigating notable examples, especially major instances, and exploring the causes and potential remedies. Conversely, the propagandistic approach adopts an entirely different perspective. It regards the concept of terrorism as a weapon exploited in the service of a particular system of power. This method begins with the assumption that terrorism is the responsibility of a designated enemy. Acts are labeled as "terrorist" only when they can be plausibly attributed to this pre-designated source; otherwise, they are dismissed, suppressed, or rebranded as "retaliation" or "self-defense." Notably, governments, particularly those in totalitarian states, often employ the propagandistic approach.

 

Shaping Perceptions: Propaganda and the "Global War on Terrorism"

Hence, a recurring question arises: Are we shaping our own perceptions, whether influenced by American capitalists, our government, or its military forces, to define what terrorism is? Noam Chomsky, in his book "Manufacturing Consent" (A Propaganda Model), delves into the inequalities of wealth and power, shedding light on how these dynamics affect media interests and choices. This model elucidates the mechanisms by which money and power can filter out news fit for publication, marginalize dissenting voices, and enable the government and dominant private interests to disseminate their messages to the public.

 

Prompting Critical Self-Reflection

This prompts us to consider whether the relentless narrative of the "global war on terrorism" is not an extension of the same propaganda tool. Amid constant attacks from all directions, we must reflect on whether our thoughts, freedoms, and very existence are under attack. Are we, as a people, being divided and pitted against one another? Is the unity and collective voice against imperialism being subtly undermined?

 

Demands for Justice and Transparency

To navigate this complex issue, we need to scrutinize our surroundings and pose critical questions. We must ascertain the nature of the terrorist threat to us, our nation, and its people. Simultaneously, we unequivocally denounce all attacks that have occurred and continue to occur against innocent people. We demand that those responsible face the full force of the law. The public must also be informed about the identities behind these attacks, dispelling any masks of anonymity.

 

Conclusion: Embracing Nuance and Justice

In conclusion, our understanding of terrorism must encompass its diverse manifestations and their impact on society. While unequivocal condemnation of violence that harms innocent lives is non-negotiable, we must also strive to address the root causes of these acts. Terrorism is a multifaceted issue that necessitates nuanced perspectives, acknowledging the suffering of marginalized communities and scrutinizing the motives behind the terrorism label. To champion peace and justice, we must engage in open and honest dialogue, critically examining the roots of terrorism, and working together to create a fairer, more equitable world for all.


Tuesday, July 17, 2007

The Dark Side of Faith: Religion's Role in Violence



Religion, a seemingly innocent word, can quickly ignite fierce debates, both externally and internally. It raises questions about why we invest so much in it, why we devote ourselves so fervently, and why we often exhibit unwavering faith, even to the point of extremism. This article delves into the complex relationship between religion and violence, exploring how belief systems, often grounded in an intangible higher power, have been exploited as a catalyst for heinous acts throughout history.

 

When discussing religion, the core question that arises is: Why do human beings, who possess the capacity for empathy and reason, sometimes engage in acts of cruelty that defy comprehension? To understand this, we need to examine the disturbing history of religion-funded mass murders and massacres. It is a history characterized by an unparalleled level of brutality that transcends the actions of animals or the destructive forces of nature.

 

Religion, often serving as a banner under which mass violence is perpetrated, benefits from a sponsorship that goes by the name of God. This sponsorship, although ethereal and unprovable, grants individuals a license to commit unspeakable acts against their fellow human beings, or anyone who stands in the way of their quest for power. What is even more alarming is the precision with which these acts are executed. There is now a calculated approach to harnessing this divine sponsorship for sinister purposes, complete with deadlines for every mass murder and premeditated plans for future atrocities.

 

One disconcerting aspect of religious violence is that it seldom carries regret or guilt. On the contrary, it can be a catalyst for further brutality. It confers a twisted sense of pride upon its perpetrators, a tattoo etched into their psyche, often hidden from plain view but always present. This element of pride is particularly insidious, as it perpetuates a cycle of violence that appears unbreakable.

 

While some argue that those who commit such atrocities have no true religion, the reality may be quite the opposite. Those who kill in the name of religion may be the ones who have wholeheartedly embraced its darkest aspects. The rest, those who do not engage in violence, may only hold a pending application form for faith, allowing the extremists to drive the narrative and actions.

 

The horrors of religious violence extend to even the most vulnerable members of society, including infants and innocent bystanders. It raises profound questions about the essence of our humanity and the depths to which belief, or the distortion of belief, can drive individuals.

 

In conclusion, religion, when wielded as a tool for violence, represents a disturbing facet of human history. It reveals the potential for cruelty within us, and it challenges us to critically examine the role of belief systems in driving us to commit acts that defy reason and compassion. The article underscores the urgent need for introspection, reformation, and dialogue to mitigate the destructive aspects of religious fervor and to emphasize the values of tolerance, empathy, and peace that many faiths hold dear.

 


Sunday, April 29, 2007

Empowering the Future: A New Role for Parents and Teachers





In today's rapidly evolving world, the concept of parenting and education has undergone a significant transformation. While conventional wisdom holds that children are their parents' responsibility, and teachers act as their guiding lights, it's essential to reevaluate the roles of parents and educators in shaping the future of our younger generations. Are parents truly fulfilling their responsibilities, and are teachers really guiding students in the right direction?

Traditionally, parents and teachers have been seen as mentors, offering guidance based on their own life experiences. However, it's time to question whether this approach hinders the potential of our youth. Both parents and teachers often unwittingly impose their own life paths and philosophies on the children they influence, inadvertently stifling the creativity and decision-making abilities of the young minds under their care.

A crucial shift in mindset is needed. Instead of enforcing a predetermined path, parents and teachers should serve as facilitators, enabling children to explore, discover, and chart their own courses in life. The aim is to nurture independent thinkers and decision-makers, encouraging them to explore various perspectives, ideas, and experiences.

The conventional approach of "Bhala Chahte hain" or "We want what's best for you" can be restricting. It's high time that we abandon this one-size-fits-all mentality and, instead, empower our children to think critically and independently. The role of parents and teachers should transition from being directors of a play to becoming facilitators of a journey.

Facilitating independence and self-discovery is no small task. It requires a shift in mindset for parents and teachers alike. Instead of making judgments and decisions for children, they should guide them in seeking and studying information for themselves. This approach allows children to become independent, develop the practice of collaboration, and build a strong sense of togetherness.

Education is not merely about acquiring knowledge from books and lectures; it's a journey enriched by personal experiences. Being a facilitator is challenging because it involves relinquishing control and encouraging children to become architects of their destinies. It is a necessary transition, one that will better prepare our youth for the ever-changing landscape of the 21st century.

Ultimately, the key to fostering innovation, creativity, and adaptability in the next generation lies in the hands of parents and teachers. Instead of projecting their own shadows onto the lives of their children and students, they should provide the support and guidance needed for these young minds to shine on their own. By embracing this shift, we can empower our children to seek knowledge, explore diverse ideas, and exhibit a broad range of behaviors, preparing them to excel in a world that demands adaptability and individuality.

In a world driven by innovation and diverse thinking, the role of parents and teachers as facilitators is not just a recommendation but a necessity. It is a shift that not only enhances the capabilities of our youth but also secures their ability to navigate the complex and ever-changing landscape of life.