238,672 items / 2,006,321 views
all day
tissues
she sells
through her
mesmerizing
eyes her life
her travails
she tells
no all is
not well
unborn baby
in her womb
from heaven
will fall into
earthly hell
instead
of tissues
her baby
doomed
tears
a cry
to quell
wonder
god on my
karma
a misfortune
befell
the stink
of life
deathly
smell
the honking
the traffic
the chaos
cacophonous
shrieks yells
among hand
clapping hijras
a rustic village
belle pretty
coy a heroine
of my street
bloggers novel
i captured
her restless
angst her
half buried
dreams
re echoing
from a shell
i did not buy
her tissues
i clicked her
picture
poetically
bid her
farewell
her future
i saw
but could
not foretell
to marc akemann
for his time and comment
i wish him well
a beggar poet
an evolutionary
reckless rebel
Sunday, July 29, 2012
The Tissue Selling Girl Turner Road
Why Nerjis Asif Shakir Will Not Be Part of Regressive Camera Club Culture
Why Nerjis Asif Shakir Will Not Be Part of Regressive Camera Club Culture, a photo by firoze shakir photographerno1 on Flickr.
A message sent to a fellow photographer ,..as forward to Wishes for World Photography Day Aug 19
Promoting photography is good but what disheartens me is nothing has changed the same lighting the same slavish following the old masters and a few pseudo old new masters whose world has disappeared and a new brave world highly digitalized more , enervating takes its place , new approach, new perspectives greater use of poetry as a imaginative tool and we at camera club level have no desire to be part of this change and these are my personal views , see one camera club newsletters the images are the same , the lighting the same and than I wonder are we really photographers are mere copycats wanting to remain cowardly backwards ..regressive in time warp and time lapse..
And I hope all this changes one day .. it has I have made my grand daughters both one year old and 4 year old Canon EOS 60D users to see the world as it exists .. without adding or subtracting from the restless angst of the poetry of life.. they shoot and unlearn photography.
Jis Ki Rago’n Mein Aatish-E-Badr-O-Hunain Hai Us Soorma Ka Isme Girami Hussain Hai. . .
Jis Ki Rago’n Mein Aatish-E-Badr-O-Hunain Hai Us Soorma Ka Isme Girami Hussain Hai. . ., a photo by firoze shakir photographerno1 on Flickr.
238,672 items / 2,006,258 views
Tareekh De Rahi Hai
Tareekh De Rahi Hai Ye Awaaz Dum Ba Dum
Dasht-E-Sabat-O-Azm Hai Dast-E-Bala-O-Gham
Sabr-E-Maseeh Wa Jura?at Suqraat Ki Qasam
Is Rah Main Hai Sirf Ek Insaan Ka Qadam
Jis Ki Rago?n Mein Aatish-E-Badr-O-Hunain Hai
Us Soorma Ka Isme Girami ?HUSSAIN? Hai
I Have Not Kept My 8 Fast Today Serious Health Issues
I Have Not Kept My 8 Fast Today Serious Health Issues, a photo by firoze shakir photographerno1 on Flickr.
238,672 items / 2,006,129 views
From the time I began fasting come what may I never skipped my fast , even if I was travelling I kept my fast .. so in many years it is the first time I am not fasting and it is a serious issue.
Yesterday I was having problems passing urine so I called up my friend Dr Parmar he said I take a routine urine check, which I instantly did the report showed traces of blood in my urine , I went for a scan that could not be done as my bladder was empty .. so after I completed my 7 fast I took the medicines prescribed by Dr Parmar , and all night I had pain in my kidneys .
I was awake all night and on the suggestion of my wife I decided to skip my 8 fast I have been drinking a lot of water something I did minimally when I began my fast ot after I broke my fast.
And so I shall go for a scan tomorrow and see what God has in store for me..
My bad karma has come home to roost.
And this was the picture I had posted of my first fast of Ramzan 2012...Main Panjitani Hoon.
जय जय महाराष्ट्र माझा, गर्जा महाराष्ट्र माझा
जय जय महाराष्ट्र माझा, गर्जा महाराष्ट्र माझा
रेवा वरदा, कृष्ण कोयना, भद्रा गोदावरी
एकपणाचे भरती पाणी मातीच्या घागरी
भीमथडीच्या तट्टांना या यमुनेचे पाणी पाजा
जय जय महाराष्ट्र माझा ...
भीती न आम्हा तुझी मुळी ही गडगडणार्या नभा
अस्मानाच्या सुलतानीला जवाब देती जीभा
सह्याद्रीचा सिंह गर्जतो, शिवशंभू राजा
दरीदरीतून नाद गुंजला महाराष्ट्र माझा
काळ्या छातीवरी कोरली अभिमानाची लेणी
पोलादी मनगटे खेळती खेळ जीवघेणी
दारिद्र्याच्या उन्हात शिजला, निढ़ळाच्या घामाने भिजला
देशगौरवासाठी झिजला
दिल्लीचेही तख्त राखितो, महाराष्ट्र माझा
Om Namah Shiva
en.wikipedia.org/wiki/Om_Namah_Shivaya
Aum Namah Shivaya (Sanskrit Aum Namaḥ Śivāya ॐ नमः शिवाय) is a popular mantra in Hinduism and particularly in Shaivism. Its translation is "adoration (namas) to Śiva", preceded by the mystical syllable "Aum".
It is also called Panchakshara, the "five-syllable" mantra (viz., excluding the Aum). It is part of the Shri Rudram Chamakam, a Hindu prayer taken from the Black Yajurveda, and thus predates the use of Shiva as a proper name, in the original context being an address to Rudra (the later Shiva), where śiva retains its original meaning as an adjective meaning "auspicious, benign, friendly", a euphemistic epithet of Rudra.
Nagendraharaya Trilochanaya
Bhasmangaragaya Maheshvaraya
Nityaya Shuddhaya Digambaraya
Tasmai Nakaraya Namah Shivaya .. 1
Mandakini salila chandana charchitaya
Nandishvara pramathanatha Maheshvaraya
Mandarapushpa bahupushhpa supujitaya
Tasmai Makaraya Namah Shivaya .. 2
Shivaya Gauri vadanabjavrunda
Suryaya Dakshadhvara Nashakaya
Shrinilakanthaya Vrushhadhvajaya
Tasmai Shikaraya Namah Shivaya .. 3
Vasishhtha kumbhodbhava gautamarya
Munindra devarchita shekharaya .
Chandrarkavaishvanara lochanaya
Tasmai Vakaraya Namah Shivaya .. 4
Yakshasvarupaya Jatadharaya
Pinakahastaya Sanatanaya
Divyaya Devaya Digambaraya
Tasmai Yakaraya Namah Shivaya .. 5
The lyrics or text of Shiva Panchakshari Mantra Strotra in Hindi or Sanskrit script below
नागेन्द्रहराया त्रिलोचनाय
भास्मंगारागाया महेश्वराय
नित्याय शुद्धाय दिगम्बराय
तस्मै नकाराय नमः शिवाय .. १
मन्दाकिनी सलिला चंदना चर्चिताय
नंदिश्वारा प्रमाथानाथा महेश्वराय
मंदारापुश्पा बहुपुश्ह्पा सुपुजिताया
तस्मै मकाराय नमः शिवाय .. २
शिवाय गौरी वादानाब्जवृन्दा
सूर्याय दक्शाध्वारा नशाकाया
श्रीनिलाकंथाया व्रुश्ढ़वाजय
तस्मै शिकाराय नमः शिवाय .. ३
वसिष्ठ कुम्भोद्भावा गौतामार्य
मुनीन्द्र देवार्चिता शेखाराया .
चन्द्रर्कावैश्वनारा लोचानाया
तस्मै वकाराय नमः शिवाय .. ४
यक्शास्वरुपाया जताधाराया
पिनाकहस्ताया सनातनाय
दिव्याय देवाय दिगम्बराय
तस्मै यकाराय नमः शिवाय .. ५
Meaning of The Shiva Panchakshari Mantra Strotra
Salutations to Shiva, who wears the king of snakes as a garland, the
three-eyed god, whose body is smeared with ashes, the great lord, the
eternal and pure one, who wears the directions as his garment, and who
is represented by the syllable ``na ''
I bow to Shiva, who has been worshiped with water from the Ganga
(Mandakini) and anointed with sandalwood paste, the lord of Nandi, the
lord of the host of goblins and ghosts, the great lord, who is worshiped
with Mandara and many other kinds of flowers, and who is represented by
the syllable ``ma. ''
Salutations to Shiva, who is all-auspiciousness, who is the sun that
causes the lotus face of Gauri (Parvati) to blossom, who is the
destroyer of the yajna of Daksha, whose throat is blue (Nilakantha),
whose flag bears the emblem of the bull, and who is represented by the
syllable ``shi. ''
Vasishhtha, Agastya, Gautama, and other venerable sages, and Indra and
other gods have worshipped the head of (Shiva's linga). I bow to that
Shiva whose three eyes are the moon, sun and fire, and who is
represented by the syllable ``va. ''
salutations to Shiva, who bears the form of a Yaksha, who has matted
hair on his head, who bears the Pinaka bow in his hand, the primeval
lord, the brilliant god, who is digambara (naked), and who is
represented by the syllable ``ya. ''
[edit]Interpretation in modern Shaivaism
The meaning of the Namaḥ Śivāya mantra was explained by Satguru Sivaya Subramuniyaswami:
Namaḥ Śivāya is the most holy name of God Śiva, recorded at the very center of the Vedas and elaborated in the Śaiva Agamas.
Na is the Lord's concealing grace, Ma is the world, Śi stands for Śiva, Va is His revealing grace, Ya is the soul. The five elements, too, are embodied in this ancient formula for invocation. Na is earth, Ma is water, Śi is fire, Vā is air, and Ya is ether, or Ākāśa. Many are its meanings.
Namaḥ Śivaya has such power, the mere intonation of these syllables reaps its own reward in salvaging the soul from bondage of the treacherous instinctive mind and the steel bands of a perfected externalized intellect. Namaḥ Śivāya quells the instinct, cuts through the steel bands and turns this intellect within and on itself, to face itself and see its ignorance. Sages declare that mantra is life, that mantra is action, that mantra is love and that the repetition of mantra, japa, bursts forth wisdom from within.
The holy Natchintanai proclaims, "Namaḥ Śivāya is in truth both Āgama and Veda. Namah Śivāya represents all mantras and tantras. Namaḥ Śivaya is our souls, our bodies and possessions. Namaḥ Śivāya has become our sure protection."
—Satguru Sivaya Subramuniyaswami[citation needed]
The book "The Ancient Power of Sanskrit Mantra and Ceremony: Volume I" by Thomas Ashley-Farrand defines Om Namah Shivaya as:
"This mantra has no direct translation. The sounds relate directly to the principles which govern each of the first five chakras on the spine...Earth, water, fire, air, ether. Notice that this does not refer to the chakras themselves which have a different set of seed sounds, but rather, the principles which govern those chakras in their place. A very rough, non-literal translation could be something like, 'Om and salutations to that which I am capable of becoming.' This mantra will start one out on the path of subtle development of spiritual attainments. It is the beginning on the path of Siddha Yoga, or the Yoga of Perfection of the Divine Vehicle."
"Na" refers to the Gross Body (annamayakosa), "Ma" refers to the Pranic Body (pranamayakosa), "Shi" or "Chi" refers to the Mental Body (manonmayakosa), "Va" refers to the Intellectual Body (vignanamayakosa) and "Ya" refers to the Blissful Body (ananda
Ruins to Ruins
The hour of departure has arrived, and we go our ways: I to die, and you to live. Which is better, God only knows.
Socrates
Foundation of Death
To fear love is to fear life, and those who fear life are already three parts dead.
Bertrand Russel
Far Pavillions
No bastard ever won a war by dying for his country. He won it by making the other poor dumb bastard die for his country.
Gen George S Patton Jr
A Muslim Woman Begs
what is her story
I really dont know
that she is Muslim woman
she begs through
this picture I show
she and her child
a destiny they tow
her hijab
her protection
part of her
shadow
her enduring faith
she wont forgo
had she
been given a proper
education
learnt some skill
it would have reduced the blow
quid pro quo
but early marriage
part of our tradition
adds to their woe
some build mosques
some build madarsas
some build bunglows
muslim women
on street s nowhere to go
muslim poor women
the underprivilged
chattel human cargo
this is truth that hurts
but part of her portfolio
her womanhood cursed
as an unborn embryo
borrowed todays
mortaged tomorrows
life laid low
as a mother
motherhood
against a tidal flow
living dead
soon to be buried below
empty talks
empty hope
eternal emptiness
that they will bestow
they who
with sectarian rhetorics
sectarian violence
seeds of hatredness sow
dividing Islam
God alone knows
power politics
all a big show
the Muslim woman is
what a Muslim woman was
since a long time ago
at the end of the tunnel
there is some light
although..
it is to our muslim
women our life
our religions life
we owe
Outside mosques , on Fridays, near Dargahs, you see the truth, at someplaces like Haji Ali , there is beggar mafia at work but overall the sights are horrendously painful..what really hurts , is the Idd Namaz , the starched clothes , the fragrance of attar, close at hand breaching all human kindness , in tattered clothes, burka clad women .. with empty palms..yes they celebrate Idd too who beg…
April 29th, 2007
Allah Ho Akbar - Be Humane
marry have children
divorce
marry again
divorce
marry have children
marry again
some throw them on
the road
marry again
and again
poor muslim women
a chattel who
enslaved will never complain
backed by a male domain
male dominted muslim ethos
masculine profit masculine gain
poor muslim women and children
as they beg on the streets
and show their pain
the best of their childhood
womanhood , motherhood
down the drain
hopes aspirations
drowned sorrow
scriptured silence
on their souls remain
the mullah
regressive
muslim society has a lot
to explain
a fatwa to end this
discrimination
a jihad against
ignorance
an end to
muslims killing muslims
an Islamic world peaceful and plain
from empty radical rhetorics
petro-dollar powered
must refrain
allah ho akbar
cybernetic sectarian hate
the guilt of a generation
wont sustain
be kind
be human
be tolerant
live like ali
die like hussain
dont succumb to yazidiyat
be humane
its better to live
a day like a lion
than 100 years
manacled to
a chain.
Who Is Anna Hazare ?
en.wikipedia.org/wiki/Anna_Hazare
From Wikipedia, the free encyclopedia
Kisan Bapat Baburao Hazare (Marathi: किसन बापट बाबुराव हजारे) (born 15 January 1940), popularly known as Anna Hazare (Marathi: अण्णा हजारे), is an Indian social activist who is especially recognized for his contribution to the development of Ralegan Siddhi, a village in Parner taluka of Ahmednagar district, Maharashtra, India and his efforts for establishing it as a model village, for which he was awarded the Padma Bhushan by the Government of India in 1992.
On 5 April 2011, Hazare started a 'fast unto death' to exert pressure on the Government of India to enact a strong anti-corruption act as envisaged in the Jan Lokpal Bill, a law that will establish a Lokpal (ombudsman) that will have the power to deal with corruption in public offices. The fast led to nation wide protests in support of Hazare. The fast ended on 9 April 2011. All of his demands of the movement are agreed by the Government of India and Government issued a gazette notification on formation of a joint committee headed by senior minister Pranab Mukherjee to draft an effective Lokpal Bill.[
Anna Hazare was born on 15 January 1940 in a small village, Bhingar, near Ahmednagar city in India. Anna's father Baburao Hazare worked as an unskilled labourer in Ayurveda Ashram Pharmacy. Anna's grandfather was in the army and was posted at Bhingar when Anna was born. He died in 1945 but Anna's father continued to stay at Bhingar. In 1952 Anna's father resigned from his job and returned to his own village, Ralegan Siddhi. At that time Anna had completed his education upto 4th standard and had six younger siblings. It was with great difficulty that Anna's father could make two ends meet. Anna's aunt (father's sister) took Anna to Mumbai. She was childless and she offered to look after him and his education.
Anna studied upto the 7th standard in Mumbai. He took up a job after the 7th standard in consideration of the economic situation back home. Anna's father at Ralegan had to work as a daily wage labourer and found it difficult to sustain his family. He was slipping deeper and deeper into debt. He had to sell off one part of his land and mortgage the other. Anna started selling flowers at Dadar in order to make his living. But Anna's working at somebody's shop for Indian Rupee symbol.svg 40 a month was not enough. After gaining some experience, he started his own shop and even brought two of his brothers to Mumbai. Gradually Anna's income went up to Indian Rupee symbol.svg 700 to Indian Rupee symbol.svg 800 per month.
In a couple of years Anna fell into bad company and started wasting his time and money on vices. He also started getting involved in brawls and fights, especially when he found some simple person being harassed by goondas. He became irregular in sending money to his family. The word went around in Ralegan that he had become a bad character himself. In one such fight, Anna bashed up a person rather badly. Fearing arrest, he avoided coming to his regular work and residence for some time. During this period (in April 1960) he appeared in Army recruitment interviews and was selected to join the Indian Army.[3][4]
In the Indian Army
Anna Hazare started his career as a driver in the Indian Army. He spent his spare time reading the books of Swami Vivekananda, Mahatma Gandhi and Acharya Vinoba Bhave that inspired him to become a social worker and activist.[4] During the Indo-Pakistani War of 1965, he was the only survivor in a border exchange of fire, while driving a truck.[5] During the mid-1970s he was again involved in a road accident while driving.[6]
In Ralegan Siddhi
The dream of India as a strong nation will not be realised without self-reliant,
self-sufficient villages, this can be achieved only through social commitment
& involvement of the common man." - Anna Hazare
“
”
annahazare.org
After voluntary retirement from the army, Hazare came to Ralegan Siddhi village in 1975. Initially, he organized the youth of the village into an organization named the Tarun Mandal (Youth Association). He also helped to form the Pani Puravatha Mandals (Water Supply Associations) to ensure proper distribution of water.[7]
Uprooting alcoholism
As the next step towards social and economic change, Anna Hazare and the youth group decided to take up the issue of Alcoholism. It was very clear that there could be no progress and happiness in the village unless the curse of alcoholism was completely removed from their lives. At a meeting conducted in the temple, the villagers resolved to close down the liquor dens and ban the drinking of alcohol in the village. Since these resolutions were made in the temple, they became in a sense religious commitments. Over thirty liquor brewing units were closed by their owners voluntarily. Those who did not succumb to social pressure were forced to close down their businesses, when the youth group smashed up their liquor dens. The owners could not complain as their business was illegal.[8]
Though the closure of liquor brewing reduced alcoholism in Ralegan Siddhi, some villagers continued to drink. They obtained their liquor from neighboring villages. The villagers decided that those men would be given three warnings, after which they would be physically punished. Twelve men who were found in a drunken state even after initial warnings were tied to a pole with help from the youth group and flogged. Anna Hazare says, “Doesn’t a mother administer bitter medicines to a sick child when she knows that the medicine can cure her child? The child may not like the medicine, but the mother does it only because she cares for the child. The alcoholics were punished so that their families would not be destroyed.”[citation needed]
Anna Hazare appealed to the government of Maharashtra to bring in a law whereby prohibition would come into force in a village if 25% of the women in the village demanded it. In July 2009, the state government issued a government resolution amending the Bombay Prohibition Act, 1949. As per the amendments, if at least 25% of women voters demand liquor prohibition through a written application to the state excise department, voting should be conducted through a secret ballot. If 50% of the voters vote against the sale of liquor prohibition should be imposed in the village and the sale of liquor should be stopped. Similar action can be taken at the ward level in municipal areas. Thereafter, another circular was issued, making it mandatory to get the sanction of gram the sabha for issuing new permits for sale of liquor. In some instances, when women agitated against the sale of liquor, cases were filed against them. Anna took up the issue again and in August 2009 the government issued another circular that sought withdrawal of cases against women who sought prohibition of liquor in their villages.[9]
Along with the removal of alcohol from the village, it was decided to ban the sale of tobacco, cigarettes and beedies. In order to implement this resolution, the youth group performed a unique "Holi" twenty two years ago. The festival of Holi is celebrated as symbolic burning of evil. The youth group brought all the tobacco, cigarettes and beedies from the shops in the village and burnt them in ‘Holi’ fire. From that day, no tobacco, cigarettes, or beedies are sold in any shop at Ralegan Siddhi. Today there is not a single shop in Ralegaon Siddhi selling cigarettes or bidis. [10][11][12]
The Watershed Development programme
Anna Hazare realized that the only way to increase agricultural production in a sustainable manner was to build a better irrigation system. Taking into account the geographical location of Ralegan , located in the foothills, Anna Hazare persuaded villagers to construct a watershed embankment to stop water and allow it to percolate and increase the ground water level. He motivated the residents of the village into shramdan (voluntary labour) to build canals, small-scale check-dams and percolation tanks in the nearby hills for watershed development; efforts that solved the problem of scarcity of water in the village that also made irrigation possible.[4][6] The first embankment that was built using volunteer efforts developed a leak and had to be reconstructed this time with government funding.
Hazare also took steps to stop the second big problem, soil erosion. In order to conserve soil and water by checking the run off, contour trenches and gully plugs were constructed along the hill slopes. Grass, shrubs and about 3 lakh ( 300,000) trees were planted along the hillside and the village. This process was supplemented by afforestation, nullah bunds, underground check dams and cemented bandhras at strategic locations. The Watershed Development programme became a huge success and helped increase the fortunes of many farmers as they now had a reliable source of water. Ralegan has also experimented with drip and bi-valve irrigation in a big way. Papaya, lemon and chillies have been planted on a plot of 80 acres (320,000 m2) entirely irrigated by the drip irrigation system. Cultivation of water-intensive crops like sugar cane was banned. Crops such as pulses, oilseeds and certain cash crops with low water requirements were grown. The farmers started growing high yield varieties of crop and the cropping pattern of the village also changed. He has helped farmers of more than 70 villages in drought-prone regions in the state of Maharashtra since 1975.[13]
The Government of India plans to start a training centre here to understand and implement Hazare's watershed development model in other villages in the country.[14]
Milk production
As a secondary occupation, milk production was promoted in Ralegan Siddhi. Purchase of new cattle and improvement of the existing breed with the help of artificial insemination and timely guidance and assistance by the veterinary doctor has resulted in an improvement in the cattle stock. The milk production has also increased. Crossbred cows are replacing the local ones which give a low milk yield. The number of milk cattle has also been growing, which resulted in growth from one hundred liters (before 1975) to Around 2500 litres per day which is sent to a co-operative dairy (Malganga Dairy) in Ahmednagar. Some milk is also given to Balwadi (kindergarten) children & neighboring village under the child nutrition program sponsored by the Zilla Parishad.[15]
From the surplus generated, the milk society bought a mini-truck and a thresher. Besides transporting milk to Ahmednagar, the mini-truck is also used for taking vegetables and other produce directly to the market, thus eliminating intermediate agents. The thresher is rented out to the farmers during the harvesting season.[citation needed]
Education
In 1932 Ralegan Siddhi got its first formal school, a single class room primary school. In 1962, the villagers added more classrooms through community volunteer efforts. By 1971 out of an estimated population of 1209, only 30.43% were literate (72 women and 290 men). Boys moved to the nearby towns of Shirur and Parner to pursue higher education, but due to socioeconomic conditions, girls could not do the same and were limited to primary education. Anna Hazare along with the youth of Ralegan siddhi worked to increase literacy rates and education levels. In 1976 they started a pre school for the primary school and a high school in 1979. The villagers started taking active interest in the village school and formed the Sant Yadav Baba Shikshan Prasarak Mandal (Charitable trust), which was registered in 1979.[16] The trust decided to take over the function of the village school which was in a bad state due to government neglect and also lack of interest on behalf of teachers who were moonlighting.
The trust obtained a government grant of 4 lakhs (400,000 rupees) for the school building using the National rural education program (NREP). A new school building was built in the next 2 months with volunteer efforts and the money obtained via the grant. A new hostel was also constructed to house 200 students from poorer sections of society. After the opening of the school in the village, a girl from Ralegan Siddhi became the first female in the village to complete her SSC in 1982.[10] Since then the school has been instrumental in bringing in many of changes to the village. This school has a hostel for 150 boarders. Traditional farming practices are tought in this school in addition to the government curriculum.[6]
Removal of untouchability
The social barriers that existed due to the caste system have been broken down by Ralegan Siddhi villagers and people of all castes come together to celebrate social events. The people of Ralegan have largely succeeded in eradicating social discrimination on the basis of caste. The dalits have been integrated into the social and economic life of the village. The villagers have built houses for the Harijans and Dalits, and helped to repay their loans to free them from their indebtedness.[16]
Collective marriages
Most rural poor get into a debt-trap as they have to incur heavy expenses at the time of marriage of their son or daughter. It is an undesirable practice but has almost become a social obligation in India. Ralegan's people have started celebrating marriages collectively. The feast is held together where the expenses are further reduced by the Tarun Mandal taking the responsibility for cooking and serving the food. The vessels, the Loudspeaker system, the mandap and the decorations have also been bought by the Tarun Mandal members belonging to the oppressed castes. From 1976 to 1986, 424 marriages have been held under this system.[16]
Gram Sabha
The Gram sabha is an important forum for collective decision making in the villages in India. If villagers are involved in the planning and decision making process, they are more open to any changes taking place in the village. Anna campaigned between 1998 and 2006 for amending the Gram Sabha Act, so that the people (meaning the the villagers) have a say in the development works in their village. While the state government refused to bend to his demand, it had to give in due to public pressure. As per the amendments, seeking sanction of the gram sabha (collective of villagers, and not just the few elected representatives in the gram panchayat) for expenditure on development works in the village, is mandatory. In case of expenditure without the sanction of the gram sabha, 20% of gram sabha members can lodge a complaint to the chief executive officer of the zilla parishad with their signatures. The chief executive officer is required to visit the village and conduct an inquiry within 30 days and submit the report to the divisional commissioner, who has powers to remove the sarpanch or deputy sarpanch and dismiss the gram sevak involved. Anna was not satisfied, as the amended Act did not include "the right to recall a sarpanch". He insisted that this should be included and the state government relented.[9]
In Ralegan Siddhi, the Gram Sabha meetings are held periodically to discuss issues relating to the welfare of the village. Projects like Watershed development activities are undertaken only after they are discussed in the Gram Sabha. All decisions like Nasbandi, Nasabandi(bans on alcohol), Kurhadbandi (bans on tree felling), Charai bandi(bans on grazing), and Shramdan were taken in the Gram Sabha. Decisions are taken in a simple majority consensus. In case of a difference of opinion the majority consensus becomes acceptable. The decision of the Gram Sabha is accepted as final.
In addition to panchayat, there are several registered societies that take care of various projects and activities of the village. Each society presents its annual report and statement of accounts in the Gram Sabha every year. The Sant Yadavbaba Shikshan Prasarak Mandali monitors the educational activities. The Vivid karyakari society gives assistance and provides guidance to farmers regarding fertilizers, seeds, organic farming, financial assistance, etc. Sri Sant Yadavbaba Doodh Utpadhak Sahakari sansta gives guidance regarding the dairy business. Seven Co-operative irrigation society provides water to the farmers from cooperative wells. Mahila Sarvage Utkarsh Mandal attends the welfare needs of the women.
Anti-corruption protests in Maharashtra
In 1991, Hazare launched the Bhrashtachar Virodhi Jan Aandolan (BVJA) (People's Movement against Corruption), a popular movement to fight against corruption[17] in Ralegan Siddhi. In the same year he protested against the collusion between 40 forest officials and the timber merchants, which resulted in transfer and suspension of these officials.[18]
In May 1997, Hazare protested against the alleged malpractices in the purchase of powerlooms by the Vasantrao Naik Bhathya Vimukt Jamati Vikas Manch and the Mahatma Phule Magasvargiya Vikas Mandal. These institutions were directly under the charge of then Maharashtra Social Welfare minister Babanrao Gholap of the Shiv Sena, since their managing committees were dissolved after the Shiv Sena-BJP government came to power in the state in 1995. Hazare also raised the issue of alleged massive land purchase by Gholap's wife Shashikala in Nashik between April to September 1996. He forwarded the available documentary evidences in support of his allegations to then Maharashtra Governor P. C. Alexander.[19] On 4 November 1997, Gholap filed a defamation suit against Hazare for accusing him of corruption. He was initially arrested in April 1998 and was released on a personal bond of Rs 5,000.[20] On 9 September 1998, Anna Hazare was imprisoned in the Yerawada Jail after being sentenced to simple imprisonment for three months by the Mumbai Metropolitan Court.[5][21] The sentencing came as a huge shock at that time to all social activists. Leaders of all political parties except the BJP and the Shiv Sena came in support of him [22][23] Later due to public protests, the Government of Maharashtra ordered his release from the jail.[24]
In 2003, the corruption charges were raised by Hazare against 4 ministers of the Congress-NCP government belonging to the NCP.[25] He started his 'fast unto death' on 9 August 2003. He ended his fast on 17 August 2003 after then chief minister Sushil Kumar Shinde formed a one man commission, headed by the retired justice P. B. Sawant to probe his charges.[26] The P. B. Sawant commission report, submitted on 23 February 2005, indicted Suresh Jain, Nawab Malik and Padmasinh Patil. The report exonerated Vijaykumar Gavit.[27][28] Suresh Jain and Nawab Malik resigned from the cabinet in March 2005.[29]
Right to Information movement
In the early 2000s, Anna Hazare led a movement in Maharashtra state, which forced the Government of Maharashtra to repeal the earlier weak act and pass a stronger Maharashtra Right to Information Act. Law professor Alasdair Scott Roberts mentions,
“ The state of Maharashtra - home to one of the world's largest cities, Mumbai, adopted a Right to Information Act in 2003, prodded by the hunger strike of prominent activist, Anna Hazare. ("All corruption can end only if there is freedom of information," said Hazare, who resumed his strike in February 2004 to push for better enforcement of the Act).[30] ”
This Act was later considered as the base document for the Right to Information Act 2005 (RTI), enacted by the Union Government. It also ensured that the President of India assented to this new Act.[31]
On 5 April 2011, Anna Hazare initiated a movement for passing a stronger anti-corruption Lokpal (ombudsman) bill in the Indian Parliament. As a part of this movement, N. Santosh Hegde, a former justice of the Supreme Court of India and Lokayukta of Karnataka, Prashant Bhushan, a senior lawyer in the Supreme Court along with the members of the India Against Corruption movement drafted an alternate bill, named as the Jan Lokpal Bill (People's Ombudsman Bill) with more stringent provisions and wider power to the Lokpal (Ombudsman).[32] Hazare began a fast unto death from 5 April 2011 at Jantar Mantar in Delhi, to press for the demand to form a joint committee of the representatives of the Government and the civil society to draft a new bill with stronger penal actions and more independence to the Lokpal and Lokayuktas (Ombudsmen in the states), after his demand was rejected by the Prime Minister of India Manmohan Singh [33] Before commencing his 'fast unto death' he stated, "I will fast until Jan Lokpal Bill is passed".[34]
The movement attracted attention very quickly through various media. It has been reported that thousands of people joined to support Hazare's effort. Almost 150 people reportedly joined Hazare in his fast.[35] He said that he would not allow any politician to sit with him in this movement. Politicians like Uma Bharti and Om Prakash Chautala were shooed away by protesters when they came to visit the site where the protest was taking place.[36] A number of social activists including Medha Patkar, Arvind Kejriwal and former IPS officer Kiran Bedi, Jayaprakash Narayan of the Lok Satta have lent their support to Hazare's hunger strike and anti-corruption campaign. This movement has also been joined by many people providing their support in Internet social media such as twitter and facebook. In addition to spiritual leaders Sri Sri Ravi Shankar, Swami Ramdev, Swami Agnivesh and former Indian cricketer Kapil Dev,[37] many celebrities showed their public support through micro-blogging site Twitter.[38] As a result of this movement, on 6 April 2011 Sharad Pawar resigned from the group of ministers formed for reviewing the draft Lokpal bill 2010.[39]
Wikinews has related news: Indian activist begins "fast-unto-death" hunger strike to end corruption
The movement gathered significant support from India's youth visible through the local support and on social networking sites like Facebook and Twitter.[40] There have also been protests in Bangalore, Mumbai, Chennai, Ahmedabad, Guwahati, Shillong, Aizawl among other cities of India.[41]
On 8 April 2011, the Government of India accepted all demands of the movement. On 9 April 2011 it issued a notification in the Gazette of India on formation of a joint committee. It accepted the formula that there be a politician chairman and an activist, non-politician Co-Chairman. According to the notification, Pranab Mukherjee will be the Chairman of the draft committee while Shanti Bhushan will be the co-chairman. “The Joint Drafting Committee shall consist of five nominee ministers of the Government of India and five nominees of the civil society. The five nominee Ministers of the Government of India are Pranab Mukherjee, Union Minister of Finance, P. Chidambaram, Union Minister of Home Affairs, M. Veerappa Moily, Union Minister of Law and Justice, Kapil Sibal, Union Minister of Human Resource and Development and Minister of Communication and Information Technology and Salman Khursheed, Union Minister of Water Resources and Minister of Minority Affairs. The five nominees of the civil society are Anna Hazare, N. Santosh Hegde, Shanti Bhushan Senior Advocate, Prashant Bhushan, Advocate and Arvind Kejriwal.[42][43]
On the morning of 9 April 2011 Anna Hazare ended his 97-hour hunger strike by first offering water to some of his supporters who had gone on a hunger strike in his support. The social activist then broke his fast by consuming some water. He addressed the people and set a deadline of 15 August 2011 to pass the Lokpal Bill in the Indian Parliament.
“ Real fight begins now. We have a lot of struggle ahead of us in drafting the new legislation, We have shown the world in just five days that we are united for the cause of the nation. The youth power in this movement is a sign of hope.[44] ”
Anna Hazare also said that if the bill was not passed, then he will call a mass nation-wide agitation.[45][44] He called his movement as "second struggle for independence" and he will continue the fight.[46]
Yazid the Accursed
it was not the thirst
but the treatment
of the ladies of Karbala
the snatching
of Zainabs chaddar
that was worst
Abbas saw it all
his head on a spear
helpless
tears that fell on the dust
all this havoc
on the house of the Holy Prophet
by the monster
yazid the accursed
may his ashes in the fires of Hell
be immersed
i decided i was not fit enough to be a slave
238,672 items / 2,005,852 views
for what
was not
part of
my destiny
i shall not
mourn
i shall
not crave
fuck discipline
fuck racial profiling
i dont need it
in my grave
here lies in
freedom a beggar
poet let it be engraved
doomed deleted
a thought erased
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Shah-e-Mardan Sher-e-Yazdan Quwat-e-Parwardigar Lafata Ila Ali La Saif Ila Zulfiqar , originally uploaded by firoze shakir photographerno1 ....
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Dargah of Hazrat Syed Ali Mira Datar Unava Gujrat , a photo by firoze shakir photographerno1 on Flickr. HAZRAT SYED ALI MIRA DATAR'S G...
