Thursday, July 21, 2011

Stateless in the City

Stateless in the City













They ask him his name,
Where he comes from,
Why he ambles around
In the city, without purpose?

He asks the puissant river,
Why did she wash his home away,
His land, his identity,
The very sign of his roots?

He fears not the river anymore,
He bewails not his loss of land,
He hopes to redeem his fields;
But when he wriggles into the city,
He cringes to face the vigilantes’ grill.

Loss of lands has made him homeless,
He grapples with fate to find his papers,
Loss of land swipes his face,
Loss of language doesn’t manumit,
Because his tongue still quivers
To answer probing eyes,
On the streets of the big city.

The river pillaged his land,
Lands lost made him rummage
Through big cities for food,
But civilities in the city,
Made him an alien,
A stateless in his own realm.

………..................
Baharul Islam
Guwahati
12 July 2011
...........................

Note: The poem is about an internally displaced person from the riverbank areas of Assam state in India. He comes to a big city in search of work/food after he lost his land in erosion of Brahmaputra river. But, in the city he is suspected to a "Bangladeshi" - a migrant or worse an illegal intruder into India. An official report of the State Water Resource Department states 3,88,476 hectares of land was lost to river erosion between 1954 and 2002 in Assam, at an annual rate of 8,000 hectares.This has meant the displacement of 90,700 families living in 2,534 villages.

Saturday, July 9, 2011

Conflict Resolution through Interfaith Dialogue: Minorities Initiative in Learning and Partnership

Since 1999, I have worked in some major conflict affected countries: starting with Cambodia in 1999, Rwanda in 2000, Sierra Leone in 2005 to Sudan in 2006. In India, my home state and the whole Northeast India is reported to be the home to more than a handful extremist groups and its recent past is full of ethnic clashes. My life seems to be a journey through conflicts across continents. But the most shocking and heart bleeding experience for me was my landing in Rwanda as a young teacher deputed by India to help re-built its education sector. Since then, I have been working on conflict resolution, interfaith dialogue and multi-cultural understanding through this NGO - PFI Foundation. In 2007, I initiated a major reform program among Muslim religious institutions in Northeast India and this year in 2011, with support from The British High Commission at New Delhi, launched a flagship program on interfaith dialogue and conflict resolution called Minorities Initiative in Learning and Partnership (MILAP). Presently I am trying to revise the program in a global context and scale it up to reach other locations in Northeast India. As an Executive Director of my organization I supervise projects, organize interfaith and multi-cultural training workshops in order to reduce the ethnic tension between various ethnic and linguistics communities in Northeast India.

Conflict resolution at work
 
At times I find there are so many of us who are working in isolation for peace-building in India delinked from the latest global contexts. It seems that there is an overall lack of professional training/education on peace/conflict management among the lead actors of these organizations. Northeast region being away from the central India and also communication-wise an off-track remote place from mainland media coverage many incidents of low-scale ethnic conflicts go un-noticed and hidden from national/international attention.

Northeast India has witnessed a process of ‘globalization’ and ‘nationalization’ among diverse ethnic communities over the last few decades. But, it has also created conflicts of values and rejuvenated the formation of several layers of identities on the basis of languages, traditions, cultures and revivalist religious rituals. The region poorly connected to the Indian mainland by a small corridor and surrounded by many countries such as Bhutan, Myanmar, Bangladesh and China. It happens to be the setting for a multitude of conflicts that undermines the idea of India as a prosperous and functioning democracy. The region has seen a series of ethnic uprising like the Naga insurgence, started in the 1950s, is one of the oldest unresolved armed conflicts in the world.

According to an estimate “more than 70 different insurgent rebel groups” and 13 of the 32 “banned organization” on Government of India’s list are from Northeast. The immediate fallout of these conflicts has been catastrophic, mainly for women and children, leading to the death of thousands of people and rendering many others homeless. Unfortunately, it seems to have created a “culture” of conflict to which people have surrendered. However, amidst the widespread sense of helplessness, there is also an overwhelming desire and force to be free from such a situation of conflict which cripples the people from all sides. Conflicts, preceded or followed by lack of development, inconsistent ways of using armed forces as well as negotiations to resolve the crisis, have created a vicious cycle of backwardness in terms of economic, social and political development of the region. Use of terror from all sides has resulted in the rise to extra-judicial killings, ethnic cleansing and large scale massacres followed by massive internal displacement and abuse of human rights.

Against this backdrop, and to gain an alternative avenue to mitigate such conflicts at the grassroots level, an inter-faith and inter-cultural dialogue approach is being explored in the state of Assam. Involving the religious leaders, teachers, preachers and students of faith-based schools, the journey so far has been both challenging as well as encouraging. Out of 1200 faith-based schools, only 65 joined our efforts in 2007 at the first workshop but early this year we trained our first set of 75 “community peace ambassadors”. We are looking forward to scale up and expand the program to other communities and states in the region. At the end of the day, we want to see at least one inter-faith community leader in each community/village joining an active network. At the same time, to sustain the training program, and enrich it by regular action research we want to ‘mainstream’ it through education systems in the region. At a different level we would like to rope in more public and private sector corporations as our long-term partner in our ongoing projects.

When I started to talk about inter-faith dialogue as a way to reduce ‘conflicts’ in 2006, it was Greek to many. We have gained many friends since then. I am directing this program for some time now and I would like to stabilize it before it is adopted as an accepted channel of resolving grassroots conflicts. I am now exploring the various methods, approaches and techniques that are adopted elsewhere and synergize them with our efforts. I have, therefore committed myself to continue to facilitate this program till it is accepted and well enriched to sustain itself with support from communities, institutions and partner NGOs. Hence, I see myself in the role of a coordinator-facilitator for the whole process.

I feel that we need skills training in areas of sustainability strategies, partnership building across private and public actors  and an overall hands-on training in ‘professional NGO management’ that have become essential to any cost-effective organizational management practices in NGO sector today. At various steps, we needed to know how to create holistic sustainability initiatives through ‘partnerships’ that gains a buy-in from all stakeholders in a program. In a nutshell, we need: skills and techniques to recognize strategic challenges and identify appropriate strategies to address them, exposure to leading experts in the field as well as opportunity to network and study with peers from different but related backgrounds, bringing a deep and immediately relevant insight into NGO management.

Monday, June 20, 2011

Dilemma of a 'Syllheti' in India

Since I was born and brought up in Silchar (Cachar District in Assam), I have faced this identity crisis in my social life. My bullying schoolfellows who were "Cacharis" and often could not beat me in studies, would abuse me by shouting "Syllhetiya" at me. I could felt as if it was a derogatory remark. I used to go home and ask my Ma why those boys shouted me like that and who is a "Syllhetiya". She never gave me an answer rather told me that those boys were harassing me because I was good at studies. I realised much later in my life that I asked the question to a wrong person as my Ma was a "Cachari" (Laskar) herself !! Perhaps that cultural dilemma of belonging to a distinct linguistic group which automatically attracts some special responses still haunts me. Going to discuss this issue at an International Conference in Dhaka later this year. Barak Valley districts in Assam state in Northeast India is a classic example of a population which because of their geo-historical-political fate is facing a cultural dilemma which goes beyond borders. The three districts of Assam – Cachar, Karimganj and Hailakandi on Indo-Bangla border is home to around 4 million - majority of whom are Bengali speaking population. A case in point is the Karimganj district which was a part of Syllhet district before partition of India. Nihar Ranjan Roy, author of Bangalir Itihash says, "South Assam or Barak Valley is the extension of greater Meghna Valley of Bengal' in all the way from culture to geography. The Sub-division of Karimganj under the Sylhet District was created in 1878 with Karimganj town as its headquarters. The sub-division played an important role in the freedom movement. The famous Chargola exodus, one of the earliest organised labour movements of the country, had its origin in the Chargola valley tea-belt of Karimganj sub-division. At the time of partition of the country, in 1947, the district of Sylhet was transferred to East Pakistan barring three-and-half thana (Police Station) areas (Ratabari, Patherkandi, Badarpur and half of Karimganj thana) of the Karimganj sub-division. This truncated Karimganj sub-division was incorporated in the Cachar District of Assam as a full-fledged sub-division. This sub-division was upgraded to a district on the 1st of July, 1983, vide Govt. Notification no. GAG15/83/1 dated June 14, 1983. In the recent past, due to a ‘son of the soil’ agitation started by the Assamese speaking population of the mainland Assam, Bengali Language and Culture has become the Achilles’ Hill for the people living in Barak Valley. It’s a case of cultural links beyond geo-political borders. Post 1990s, there is a perceivable change in this direction towards greater cross-border cultural exchanges with a number of poets, journalists, and artists from Bangladesh visiting this part of India. It has been marked by some as the building a new sub-nationality that grows around language apart from ethnicity. Against this backdrop, "Syllhetis" from Assam (India) like me presents a case of a cultural conflict within. Submerged within other 'nationalities' and changing cultures, they long for a dormant desire to unite with a sub-nationality beyond borders, specially with reference to Syllhet district in Bangladesh. This utopian cultural aspirations is reflected in TV serials that are watched so fondly in the Barak Valley districts of Assam in Northeast India. Perhaps tracing the cultural roots of the people of Barak Valley, and the emergence of cross-border cultural sub-nationalism as a reality that neither a modern nation/state can avoid nor cultural communities should feel apologetic about it. At least, I am not ashamed of being a "Syllheti" any more !! ---------------------------- NEF Law College, G S Road, Guwahati 781005 (India) Tel: +91-94350-72356 / 98599-14100; Email: drbahar@gmail.com