GANDHI PEACE FESTIVAL - Global Peace and Social Justice

The 17th Annual GANDHI PEACE FESTIVAL Hamilton, ON, Canada

Mahatma Gandhi’s statue and Rajmohan Gandhi Photo source: www.rajmohangandhi.net

Towards a culture of nonviolence, peace and justice 2009 Theme: Swadeshi: Gandhi's Economics of Self Reliance Saturday, October 3, 2009 Sponsored by Centre for Peace Studies, McMaster University The India-Canada Society, Hamilton www.humanities.mcmaster.ca/gandhi

Suggested Donation

$5.00

Gandhi Peace Festival 2009 2 www.humanities.mcmaster.ca/gandhi

The 17th Annual Gandhi Peace Festival Saturday, October 3, 2009

A Word of Welcome ................................................................................................................................................................ 3 Mahatma Gandhi Peace Festival Sponsors ............................................................................................................................ 4 Message from Mayor Fred Eisenberger ................................................................................................................................. 5 Mahatma Gandhi Lectures on Nonviolence ............................................................................................................................ 6 The 12th Annual Mahatma Gandhi Lecture on Nonviolence .................................................................................................. 7 Themes of past Gandhi Peace Festivals ................................................................................................................................ 7 Globalization Crisis and Gandhian Salvation .......................................................................................................................... 8 Is “Swadeshi” Movement Relevant Today? .......................................................................................................................... 12 Gandhi's Swadeshi - The Economics of Permanence- by Satish Kumar ............................................................................. 13 Swadeshi in Colombia ........................................................................................................................................................... 14 Swadeshi, Self-Help Group and Mahila Shanti Sena ........................................................................................................... 16 Following Gandhi’s Doctrine of Self-Reliance (Swadeshi) in the 21st. Century* ................................................................... 19 Gandhi’s Swadeshi Movement:............................................................................................................................................. 23 11th Annual Gandhi Lecture: Understanding Gandhi Comprehensively .............................................................................. 25 Gandhi Katha in Canada ....................................................................................................................................................... 29 World Peace and Security: .................................................................................................................................................... 31 Local Students and Teachers make D.R.E.A.M.S. Come True ............................................................................................ 32 The Merchants of War ........................................................................................................................................................... 33 Gandhi Ji ............................................................................................................................................................................... 33 Canadian Department of Peace Initiative Hamilton Chapter (Annual Update) ..................................................................... 34 The Gandhi Peace Festival Community Service Award 2009 .............................................................................................. 35 PEACE, SOCIAL JUSTICE and COMMUNITY ORGANIZATIONS ..................................................................................... 36

Centre for Peace Studies ..................................................................................................................................................................... 36 Hamilton Culture of Peace Network ..................................................................................................................................................... 37 Canadian Centres for Teaching Peace................................................................................................................................................. 38 Peace Café ........................................................................................................................................................................................... 38 8th Annual Peace Education Conference ............................................................................................................................................. 38 Physicians for Global Survival .............................................................................................................................................................. 39 International Campaign to Abolish Nuclear Weapons .......................................................................................................................... 40 Project Ploughshares ........................................................................................................................................................................... 40 YMCA of Hamilton/Burlington/Brantford ............................................................................................................................................... 41 Peace Medal Breakfast ........................................................................................................................................................................ 41 The Children’s International Learning Centre (CILC) ........................................................................................................................... 42 Peace and Conflict Studies Society (PACSS) ...................................................................................................................................... 42 Amnesty International ........................................................................................................................................................................... 43 Environment Hamilton .......................................................................................................................................................................... 43 KAIROS: Canadian Ecumenical Justice Initiatives ............................................................................................................................... 44 The United Nations Association in Canada .......................................................................................................................................... 45 The Malhar Group Music Circle of Ontario ........................................................................................................................................... 45 Canadian Voice of Women for Peace (VOW) ....................................................................................................................................... 46 Act Locally – Local Events Information ................................................................................................................................................. 46 Community-based Interfaith, Peace and Cultural Groups .................................................................................................................... 47 The Anti-Violence Network ................................................................................................................................................................... 49 The India-Canada Society of Hamilton and Region .............................................................................................................................. 50 Hamilton Malayalee Samajam .............................................................................................................................................................. 51 Women for Women .............................................................................................................................................................................. 51

Friends of the Festival ........................................................................................................................................................... 52 2009 Gandhi Peace Festival Committees and Volunteers ................................................................................................... 53 Gandhi Prayer ....................................................................................................................................................................... 54 For more information please contact: Dr. Rama Shankar Singh Helena Collins Gandhi Peace Festival Committee Centre for Peace Studies, McMaster University E-mail: [email protected] E-mail: collinsh @McMaster.Ca Phone: 905-525-9140 Ext. 24378 Home: 905-304-2944 Phone: 905-525-9140 Ext. 23112

Website: www.humanities.mcmaster.ca/gandhi


A Word of Welcome

Dear Friends: We welcome you to the 17th Annual Gandhi Peace Festival. The purpose of the Mahatma Gandhi Peace Festival is: 1) To promote non-violence, peace and justice; 2) To provide an avenue for various peace and human rights organizations within the local community to

become collectively visible, and exchange dialogues and resources; 3) To build on local interest and dialogue in peace and human rights issues that develop around the world. The peace festival was started in 1993, a year before the celebration of the 125th anniversary of Gandhi's birthday and it has been held annually on a weekend closest to Gandhi's birthday (October 2). This annual event is co-sponsored by the India-Canada Society of Hamilton and the Centre for Peace Studies, McMaster University. The festival is twinned with the Annual Mahatma Gandhi Lectures on Non-violence sponsored by the Centre for Peace Studies. The lecture series was established by the India-Canada Society and endowed from public donations. The year 2009 marks the 100th Anniversary of the publication of Gandhi’s “Hind Swaraj (Home Rule)” and hence we chose “Swadeshi: Gandhi’s Economics of Self Reliance” as this year’s peace festival’s theme. Gandhi Festival Committee has organized a special panel discussion on “What does Gandhian self reliance mean here and now?” It was moderated by Professor (Emeritus) Graeme MacQueen, McMaster University and a number of speakers participated. MAC Peace Week (September 28-October 2) was celebrated at McMaster University by peace and human rights students’ organizations and a film night was organized to screen The Strangest Dream, a NFB documentary about the life of Joseph Rotblat, the history of nuclear weapons and efforts to abolish them. The Twelfth Annual Gandhi Lecture was delivered at McMaster University on Friday, October 2, 2009 by Rajmohan Gandhi, biographer and grandson of Gandhi. He spoke on “The Gandhi You May Not Know”. Rajmohan was also the keynote speaker at the peace festival (October 3) and on October 4 he participated in a special function held at the Hindu Samaj Temple to honour donors to the Gandhi Lectureship Fund. On behalf of the Gandhi Peace Festival Committee, we wish to thank the City of Hamilton, McMaster University, India-Canada Society and numerous other organizations, writers, poets, students and other individuals and peace groups in the city that make this festival a success. They contribute enormously for creating a culture of peace in Hamilton. The opinions expressed in this publication are those of the authors, and do not necessarily represent the views of Gandhi Peace Festival Committee. Khursheed Ahmed Rama Singh Editor, Gandhi Peace Booklet Chair, Gandhi Peace Festival [email protected] [email protected]


Mahatma Gandhi Peace Festival Sponsors

Centre for Peace Studies, McMaster University The India-Canada Society, Hamilton

Co-Sponsors

93.3 CFMU Amnesty International Antiviolence Network

Canadian Indo Caribbean Association Canadian Voice of Women for Peace

Canadian Department of Peace Initiative Children’s International Learning Centre

Council of Canadians Culture of Peace Network - Hamilton Dundas Independent Video Activists

Greenpeace Hamilton Action for Social Change

Hamilton Centre for Civic Inclusion (HCCI) Interfaith Development Education Association

Interfaith Council for Human Rights and Refugees

McMaster Students Union McMaster Peace and Conflict Studies Society

Peace Brigades International The Immigrant Culture and Art Association

The Mundialization Committee, City of Hamilton Ontario Public Interest Research Group (OPIRG) Physicians for Global Survival (Hamilton Chapter)

Poets for Peace Project Ploughshares - Hamilton Chapter

Settlement and Integration Services Organization (SISO)

Strengthening Hamilton’s Community UNICEF

United Nations Assoc. of Canada – Hamilton United Way

Unity Church and Retreat Centre World Federalists of Canada YMCA Hamilton/Burlington

YWCA of Hamilton/Burlington Black History Committee

Financial Supporters

The City of Hamilton Centre for Peace Studies, McMaster University

The India-Canada Society, Hamilton Hamilton Culture of Peace

Canadian Indo-Caribbean Association, Hamilton Hamilton Malayalee Samajan

McMaster Students Union McMaster Ontario Public Interest Research Group

Physicians for Global Survival Bryan Prince Bookseller

Westend Physiotherapy, Hamilton India Village Restaurant, Ancaster (905-304-1213)

Mississauga Vision Centre – Optometrists Population Health Research Institute (Hamilton General Hospital)


Message from Mayor Fred Eisenberger

Once again, another year has gone by as you celebrate the 17th Annual Mahatma Gandhi Peace Festival & Peace Walk. Your theme this year is “Swadeshi: Gandhi’s Economics of Self- Reliance.” Mahatma Gandhi’s ideas are timeless and I believe this theme comes at a very fitting time in our City’s and even Country’s history. As we go through difficult economic times, we are looking more and more into supporting our local businesses. The City Of Hamilton supports buying local - by purchasing goods and produce from our own communities we boost local businesses. I am happy to say that more and more consumers are becoming conscious of their purchasing decisions. Mahatma Gandhi may have lived in a different time and in a different place but our city, a multi-cultural city in its own right, has a link with him – as can be seen through this festival. We believe that people of diverse backgrounds make valuable contributions to our community. The greatest countries in the world are those that utilize new ideas and adapt them to their local situation. This makes for dynamism and progress in these communities. That is why we see immigration, not as a threat to our society but the benefit of being a dynamic and attractive modern City. Our immigration strategy reflects this. This year’s festival while promoting non-violence, peace and social justice, will also offer the unique opportunity to explore connections between peace and the economics of self reliance and sustainability. The United Nations' declared “International Day of Non-Violence” will also be commemorated. I would like to thank the organizers, participants and sponsors of the Gandhi Peace Festival for this wonderful booklet. Welcome to the 2009 Gandhi Peace festival. Sincerely,

Fred Eisenberger Mayor


Mahatma Gandhi Lectures on Nonviolence Centre for Peace Studies, McMaster University

The Mahatma Gandhi Lecture series was established at McMaster University under the direction of the Centre for Peace Studies, to make the value and strategies on non-violence widely known, and to develop the concept and practice of non-violence through intellectual analysis and criticism, dialogue, debate and experimentation. Each year a respected analyst or practitioner of non-violence, chosen by a subcommittee of the Centre for Peace Studies, is brought to McMaster to deliver one or more lectures or workshops on non-violence. The series is named after Gandhi to honour his role in the revitalization and development of non-violence. Gandhi brought together East and West, spirituality and practical politics, the ancient and the contemporary, and in so doing he helped rescue non-violence from sectarianism and irrelevance. Our aim is not to put Gandhi on a pedestal, but rather to take seriously the tradition for which he gave his life. The inaugural lecture was given by Ovide Mercredi in 1996. The Mahatma Gandhi lectures series was initiated by India-Canada Society of Hamilton and is funded through private donations. Our goal is to raise $150,000 to provide a sustained yearly income of $6,000 to adequately fund the Lecture series. We have already reached 60% of our target and need your support to bridge the gap. We urge you to make a tax-deductible donation to support this worthy cause. Past Gandhi Lectures:

1996 Ovide Mercredi, National Chief of the assembly of First Nations, Canada 1997 Dr. Gene Sharp, Director, The Albert Einstein Institution, Cambridge, Mass., USA 1998 Dr. Adam Curle, Founding Chair, Dept. of Peace Studies, Bradford University, UK 1999 Douglas Roche, OC, Senator, Ottawa, Canada 2000 Medha Patkar, Human Rights Activist and Social Worker, Mumbai, India 2001 Professor Fatima Meer, University of Natal, South Africa 2002 Dr. Lowitija O’Donoghue – Elder of Australian Aboriginal Nation 2003 Acharya Ramamurti – Social Activist, India 2005 Sulak Sivaraksa, Peace Activist, Thailand 2007 Satish Kumar, Ecologist/Activist, UK 2008 Narayan Desai, Gandhian Scholar, India Full text of these lectures has been published in previous issues of the Gandhi Peace Festival booklet. These are available on-line through the Gandhi website at McMaster University: www.humanities.mcmaster.ca/gandhi Donations to Gandhi Trust Fund are tax-deductible. Please make cheque payable to: McMaster University (Gandhi Trust Fund) and mail it along with your name, address and contact information to: McMaster University (Gandhi Trust Fund) Phone: 905-525-9140 x23112 The Centre for Peace Studies, McMaster University, TSH-313 E-Mail: [email protected] Hamilton, ON, Canada L8S 4M2

The organizers of the Gandhi Peace Festival wish to express their gratitude to all those who have contributed so generously over the years to the Mahatma Gandhi Trust Fund, in particular the following major donors: Dr. Suboth Jain, University of California, Davis Dr. Shobha and Ravi Wahi, Burlington Dr. McCormack Smyth, Senior Scholar, York University Dr. Rama Shankar and Mrs. Rekha Singh, Hamilton Mr. Devindar and Mrs. Uma Sud, Brampton Dr. Sri Gopal and Mrs. Shanti Mohanty, Hamilton Dr. Douglas and Mrs. Sheila Davies, Hamilton Mr. Subhash and Mrs. Jaya Dighe, Hamilton Dr. Naresh and Mrs. Meena Sinha Dr. Salim and Mrs. Waheeda Yusuf Mr. Kiran and Mrs. Rupa Jani Dr. Ashok and Mrs. Nirmala Dalvi Drs. Khursheed and Maroussia Ahmed


The 12th Annual Mahatma Gandhi Lecture on Nonviolence

Speaker: Rajmohan Gandhi

Topic: The Gandhi You May Not Know

Friday, October 2, 2009: 7:00-9:00 pm McMaster University Medical Centre, Room HSC-1A1

Professor Rajmohan Gandhi was born 1935, New Delhi, India and is a biographer and grandson of Mahatma Gandhi. His maternal grandfather is His maternal grandfather was C. Rajagopalachari Rajaji, the first Indian Governor General of independent India and one of the foremost fighters for Indian independence. Rajmohan's father was Devdas Gandhi, who was the Managing Editor of the Daily Hindustan Times and a political activist. Mr. Gandhi is a research professor at the Centre for Policy Studies in New Delhi, India. He has written widely on the Indian independence movement and its leaders, India-Pakistani relations, human rights and conflict resolution. He has held appointments as visiting professor in the United States and Japan and received honorary degrees from universities in Canada, Japan and the Kyrgyz Republic. Professor Gandhi also served as a member of the Rajya Sabha (the upper house of the Indian Parliament), and led the Indian government delegation to the U.N. Human Rights Commission in Geneva. Professor Gandhi's biography of his grandfathers, "The Good Boatman: A Portrait of Gandhi," of Mahatma Gandhi was published in 1995, and "Rajaji: A Life" of Chakravarti Rajagopalachari in 1997. Rajmohan Gandhi's scholarly record, however, extends beyond his lineage. His major publications includes a biography of Indian freedom fighter and statesman Sardar Vallabhbhai Patel, and "Eight Lives: A Study of the Hindu-Muslim Encounter." His latest work, "Revenge and Reconciliation: Understanding South Asian History," has just been published. His research interests include the history and current state of South Asia, Hindu-Muslim and India-Pakistan relations, and ethnic tensions and their resolution. Rajmohan Gandhi is married to Usha. They have two children, Supriya and Devadatta. Currently Mr. Rajmohan Gandhi is Research Professor at the Center for South Asian and Middle Eastern Studies, University of Illinois at Urbana-Champaign.

Themes of past Gandhi Peace Festivals 2009 Swadeshi: Gandhi's Economics of Self Reliance 2008 Living Gandhi and King Today 2007 Building SustainableCommunities 2006 First Nations Peacemakers: Building Inclusive Communities 2005 Breaking the CycleOf Violence: An Eye for An Eye Makes the Whole World Blind 2004 Creating True Security: Freedom from Fear 2003 Power to the People: The Agenda of the Peace Movement. 2002 Peace and Human Security 2001 The Problem of Racism 1993-2000 Towards A Culture of Peace, Nonviolence and Social Justice


Globalization Crisis and Gandhian Salvation

Atif Kubursi McMaster University

Dr. Atif Kubursi is emeritus professor of economics and also teaches in the Arts and Science Programme at McMaster University. Dr. Kubursi also taught economics at Purdue University in Indiana, USA, was senior academic visitor at Cambridge University, UK in 1974/75, and lectured and consulted at Harvard University between1989-1998. Dr. Kubursi also served as the Acting Executive Secretary, at the Undersecretary General level, of the United Nations Economic and Social Commission for Western Asia in 2006, 2007 and 2008. He is the recipient of the Canadian Centennial Medal. Economic Crisis: From Recessions to Depressions A sharp decline in stock market prices, millions of people defaulting on their loans and mortgages, bank failures, an avalanche of bankruptcies and millions of workers out of jobs are common descriptors of today’s events but they equally apply to the Great Depression that started in 1929.1 As the crisis has intensified and spread into the real economy, many commentators, historians and economists are asking whether history is repeating itself and the American economy is again falling into a major depression and dragging the rest of the world with it.2 We find ourselves squarely in the shadow of another global economic storm, swelling at an extraordinary (although, I argue, predictable) rate from its initial squalls in seemingly isolated, overheated, regional real estate markets in the United States, to its current brutal power, clobbering employment, wages, growth, commodity prices, savings and capital investment across all corners of the world with hurricane-force winds. The rising tide intended to lift all boats turned into a credit tsunami, capsizing many of them. In the midst of the economic and social debris of rising unemployment and contracting demand, the famous words that “the only thing we learn from history is that we never learn from history” are called to mind.3 A sober survey of the prevailing economic and political climate which culminated in the Great Depression is clearly in order, first, to understand how we find ourselves in the current predicament and second, to understand how we might emerge from it. There are clearly some disquieting parallels between the crash of 1929 and the economic woes which came to fruition starting in 2008, though its seeds were planted long before then. First, in both cases the economic collapse

1 Clive Webb. “Haunted by History” in http://www.guardian.co.uk/business/2008/oct/03/us.economy.bail.out 2 See, for example, Krugman, 2008, “The Return of Depression Economics and the Crisis of 2008.” 3 Attributed to George Bernard Shaw.

came under the night watch of a Republican president and after a period of political dominance of the Republican Party. The 1920s saw three successive Republican administrations: Warren G. Harding, Calvin Coolidge and Herbert Hoover. These three administrations shared a strong commitment to the ideas of Adam Smith and his Laissez Faire ideology, which, in its most extreme form, embraces a quasi-religious fervour for “letting the chips fall where they may” and a commensurate contempt towards disrupting or even influencing this process. All of these administrations espoused unbridled competition and encouraged growth through generous tax cuts primarily for the rich, low interest rates and a minimalist government with little or no regulation. Coolidge encapsulated the faith in markets and the private sector in his famous and much quoted observation: “The business of America is business.” A form of “social Darwinism” took hold, with the refusal to recognize the role of government in relieving individual suffering as its organizing principle. As the Great Depression gained momentum, Hoover took a similar stance on the economic front – just as a natural disaster was an act of God for Coolidge which must be allowed to run its course, so too was an economic disaster for Hoover. The disintegration of aggregate demand was allowed to spiral wildly out of control. The past three decades in the US have been dominated by Republicans or Republican-like policies. Surely Clinton’s 8 years in the White House and his economic policies can safely be considered as a continuation of the basic policies of Republicans. Indeed, from a monetary policy perspective, it could be argued that there was seamless continuity in the person of Federal Reserve Chairman Alan Greenspan - starting with Reagan, through Bush the First, through Clinton and on to Bush the Second. Although there is some debate as to the full extent of Greenspan’s support for the massive Bush tax cuts (given the nuanced statements for which Mr. Greenspan became famous), it is beyond dispute that Greenspan supported and facilitated efforts to de-regulate financial markets and to never engage in the regulation of new financial products in the first place. Similarly, while he coined the phrase “irrational


exuberance,” his overall philosophy to bubbles (whether dotcom, real estate, credit or otherwise) was that artificially bursting the bubble was a remedy carrying consequences for the patient as bad as those visited when the bubble explodes naturally and violently – another manifestation of the laissez faire philosophy. In summary and without going over well-trodden ground, successive Republican administrations and the Clinton administration have championed free markets, unfettered business, dismantling of regulation and oversight and tolerated if not encouraged and promoted financial excesses and Wall Street exuberances. The 1920s were the roaring 20s with escalating stock market prices fuelled by reckless speculation in an environment dominated by the interest of business and where regulation and oversight were dismantled or shelved. Similarly the 1990s were years of high economic growth and prosperity, unemployment dipped to the lowest levels ever recorded in US economic history falling below 2.8% under Clinton. Stock prices reached dizzying heights, regulations were shredded and oversight abandoned. One of the more notable milestones was the repeal of the Glass-Steagall Act signed by President Roosevelt in 1933, when the memories of speculation-fuelled banking collapses were fresh and vivid. Beginning in the 1990s, as new, complex financial structures and derivative products began to multiply at stunning rates, spurring growth in the number and size of hedge funds specialized to trade in such products, regulation simply did not keep pace and oversight was weak at best, and absent at worst. Indeed, in a 2005 letter to shareholders, Warren Buffett warned that the growing derivatives trade posed a “mega-catastrophic risk,” referring to these financial instruments as “financial weapons of mass destruction.” Just as in 1929 the government of the time failed to recognize the dangers ahead and the impending collapse of the economy. On the eve of the crisis in March 1929, Hoover boasted “I have no fears for the future of our country. It is bright with hope we shall soon be in sight of the day when, God willing, poverty will be banished from the nation.” Just seven months later the economy plunged into a major crisis that took 11 years to snap from. Financial crises are endemic to the capitalist system. Booms and busts characterize the history of capitalism. The historical record of financial slumps in the west in the past three decades is rich and continuous. The 1980s witnessed a number of financial crises starting with the Saving & Loans crisis which dragged into the 1990s, then the bankruptcy of a major bank (Continental Illinois), the Latin American debt crisis, and then black Monday on October 19, 1987 when stock prices on the New York Stock Exchange lost over 20% of their value in one day. The 1990s were no different with financial crises in Britain in 1992 (the Sterling Crisis), then Mexico in 1994 and 1996 and then the financial crisis of Southeast Asia in 1997, the Russian “rouble” crisis of 1998, and the crisis in Argentina

in the late 1990s and the early 2000, then the dot.com disaster in 2001, the collapse of Enron on December 2, 2002 and now the sub-prime debacle. It may be convenient to dismiss the new crisis as another blip in the financial markets. The seriousness, depth and uniqueness of the current crisis, however, suggest that this may not be the case. There are a few distinguishing features that make this crisis different from preceding difficulties and suggest that its impacts are going to be more profound and that its consequences may last a longer time than any of the previous minor crises in the 1980s and 1990s. There are also early indications that suggest that this crisis, unlike many others before it, may finally shake the present economic orthodoxy as it calls into question some of the fundamental tenets of neo-liberal economics about the respective roles of the state and markets in the economy. The Intellectual Infrastructure of Crisis: The Neo-liberal Paradigm The intellectual infrastructure condoning a free for all economy (Laissez Tout Faire) dates back to the late 18th century (1776) to Adam Smith’s publication of his book An Inquiry into the Nature and Causes of the Wealth of Nations. The old orthodoxy was cemented recently by the Chicago School under the leadership of Milton Friedman who was rewarded with a Nobel Prize for Economics in 1976. The basic tenet of this school is the superiority of markets in allocating rationally and efficiently scarce resources. Nobody knows better than the individual involved about his or her preferences and if left alone will seek to maximize his/her welfare which is synonymous with social welfare as the society is nothing but the sum total of individual maximizers. No other reallocation can supersede this individually determined distribution. It is at once a general equilibrium from which nobody has any incentive to move and a Pareto optimal allocation as any other reallocation scheme would result in lower utility for some but no higher for any other member of society. In this framework, government intervention is welfare reducing and should be avoided. Thatcher’s government in Britain and Reagan’s government in the US in the early 1980s accepted and promoted this philosophy. Reaganism became synonymous with monetarism and Friedman’s ideas. What was written on the skin of paper became under Reagan and Thatcher what was written on the skin of people. In fact the Bush Administration went even further espousing free markets and market driven policies as synonymous with American values. Laissez Faire became an imperial ideology, extending its reach far beyond purely economic realms, invading new intellectual territories, resembling in some ways an empire or a religion more than a philosophy. Neo-liberals were successful in convincing policy makers across the globe that controls and state intervention in capital markets serve to defend outdated economic policies and particularistic interests (Helleiner 1995). They


convinced policy makers that liberalization and deregulation of financial markets are superior to alternative policies because they allow savers and investors to pursue more efficient allocations of their resources that would lead to enhancing the efficiency of the financial intermediation process both domestically and internationally. Implicit in these arguments was the notion that frictions and transaction costs in financial intermediation were prima facie a bad thing. There is no debate about the fact that policy makers in the 1980s were disillusioned with the failure of Keynesian solutions to deal with the stagflation problem, but they did not have to reverse and abandon altogether the basic tenets of Keynesian macroeconomics. What perhaps hastened this trend towards neo-liberal arguments were the strong support neo-liberal ideas and policies received from financial firms and multinationals in this period, both of whom saw capital controls as a cumbersome interference in their increasingly internationally oriented activities (Goodman and Pauly 1993).4 The alliance of neo-liberal advocates with major corporate and financial interests played a key role in promoting and cementing financial liberalization and competitive deregulation in which western industrialized countries competed for financial flows and out did each other in seducing these flows their way by very generous and liberal dismantling of barriers and regulation (Goodman and Pauly 1993). In no small way, globalization is at the heart of the current crisis and is responsible for its far reaching and serious consequences. It is perhaps the second time in recent times that the world economies are contracting in tandem. Globalization has tied the fortunes of the world together whether through the nexus of global financial markets, or a common ideology of unbridled competition, free trade and deregulation or through the far reaching tentacles of TNCs. Today all economies of the world are on board the same sinking ship. This is the second time in 80 years that the world finds itself in one common situation. In the past when a crisis gripped Southeast Asia, the rest of the world was able to avoid the Asian Contagion. In many respects its fallout did not affect in any substantial way other economies. Far from it, this time the entire world is tied together. By the time Asian financial markets close, European markets open and by the time the latter are about to close North American markets are open. Any minor setback in Asia is magnified throughout the global financial system. The US dollar is traded daily to the tune of $1.5 trillion; each week over $50 trillion dollars cross international borders. In a world of instant capital mobility, there is little room to insulate domestic economies from global troubles. It is scarcely possible to imagine a crisis that illustrates this point more lucidly than the current crisis. National economies in Europe or the Middle East or Asia,

4 Jack Goodman and Louis Pauley. (1993). “The Obso-lescence of Capital Controls? Economic Management in the Age of Global Markets.” World politics. 46, PP. 50-82.

which appeared to be as far removed from local U.S. housing markets as one can be, have suffered major blows, transmitted by the US banking system to domestic banking systems and by declining US demand, translating into declining international demands.5 It is easy to forget that there was essentially no such thing as sub-prime mortgages in most jurisdictions outside the US. Trade is growing at twice the rate of output increase and investment is growing at three times the rate of increase in output. Competitors are no longer thousands of miles away but a fraction of a millisecond. Trade surpluses in China and Saudi Arabia are mirror images of deficits in the US. It is ironic that China today is financing a major part of the deficits in the US. It has no option. It can stop doing so and the US dollar would sink like a lead balloon taking with it all the gains that China made by exporting more than it imports. The US economy requires a daily injection of $3 billion dollars from the rest of the world to keep the exchange value of the US dollar from falling. The US external debt was over $13.7 trillion on September 30, 2008 and growing. It is almost as high as US GDP ($14.3 trillion estimated for 2008) for the same period.6 The lack of sustainability of the US economy and the huge internal and external debts, private and public have acted as an overhang on the international economy. The current financial crisis is in part a US crisis that migrated through to the rest of the world in much the same way the Great Depression that started in the US in 1929 migrated to the rest of the world. The Search for a New Vision or Resurrecting an Old Vision There is a new consensus emerging in progressive circles but surprisingly not broadly spread yet that the global free market paradigm is to blame for this crisis, that this paradigm is neither viable ecologically in the long term, nor adequate in the short term to meet people’s basic needs. There is a serious search for a new paradigm. The old one is mired in failed structural adjustments programs, uncontrolled Transnational Corporations (TNCs) destroying local values and identities by homogenizing the world into narrow Western materialistic and individualistic market values, massive poverty, increased inequality, disenfranchised people, brutal wars and savaged environment. Barbara Ward (1995) suggested that “people have to see with new eyes and understand with new minds before they turn to new ways of living.” We need to change our priorities, our relations to one another and to the environment. We need to jettison the culture of greed, rugged individualism, excessive and harmful competition, abject materialism and cold blooded rationality and replace them with “strong neighbourhood ethics and values”,

5 The Kuwaiti foreign minister on January 19, 2009 claimed that the Arab Gulf countries (GCC) lost 2.5 trillion US dollars in less than 4 months. 6 http://www.ustreas.gov/tic/debta608.html


communitarian instincts and pursuits, heavy doses of spiritualism, productive and fruitful cooperation, solidarity and reciprocity and we must avoid mindless and petty calculations where more is superior to less and where self interest trumps the pursuit of the common good. But we do not need new visions; some old but neglected ones are quite meaningful; all that is needed is reconsideration and resurrection. Such a new vision that Barbara Ward wants us to consider turns out to be already there, albeit in a rudimentary form. Gandhi has long argued for small self sufficient communities in contrast to large scale trade dependent development, for moral values and spiritual anchors for the economy, for sustainability and cooperation, reciprocity, contentment and nonmaterial wealth. Gandhi laid heavy emphasis on relating positively and sustainably to the environment within which the community is embedded, on the promotion of fruitful cooperation and solidarity, on abandoning mindless pursuit of material possessions, on meeting basic needs of members and on striving to reconnect and to tie consumption to local production. Gandhian Economics Vs. Neoclassical Economics Gandhian economics stand in marked contrast to the dominant economic paradigm developed by neoclassical economists and monetarists. The dominant principle underpinning the economistic neoclassical paradigm is a materialistic conception of man where moral values are dismissed as unscientific (normative) that clouds and muddles positivist analysis stripped from any moral values or convictions. Gandhi argues that “economics is untrue which ignores or disregards moral values. The extension of the law of non-violence in the domain of economics means nothing less than the introduction of moral values as a factor to be considered in regulating international commerce.” Dismissing moral values reduces economics to a ritual science of exploitation and violence. Neoclassists are exclusively concerned with efficiency. Considerations of equity interfere and reduce the core objective of the economy which is in their view the maximization of material growth and individual satisfaction where more is superior to less regardless whether this abundance is necessary, useful and at the expense of nonmaterial values. Gandhi is concerned about equity if not equality. Efficiency is valuable to the extent that it supports greater justice and equity. “My ideal is equal distribution, but so far as I can see, it is not to be realised. I therefore work for equitable distribution.” More is not superior to less unless it is a net addition to total wealth in which nature and the environment are major components. We need to be content, satisfied but not greedy. Accumulation for its own sake is thieving from others. There is a state of balance when we meet basic needs and preserve the environment for us and others

including future generations who cannot voice their interests and claims. Gandhi argues that “… we are thieves in a way. If we take anything that we do not need for my our immediate use, and keep it, we thieve it from somebody else. I venture to suggest that it is the fundamental law of Nature, without exception, that Nature produces enough for our wants from day to day, and if only everybody took enough for himself and nothing more, there would be no pauperism in this world, there would be no man dying of starvation in this world.” Possessions and accumulation beyond contentment and meeting needs is synonymous with promoting the poverty of others. If value is measured by possessions then amassing large possessions augment value. But if value includes nonmaterial goods and assets, then dispossession of material goods and assets could augment wealth and liberty. Non-material wealth could be more valuable than material wealth. In Gandhi’s words “It is open to the world … to laugh at my dispossessing myself of all property. For me the dispossessing has been a positive gain. I would like people to compete with me in my contentment. It is the richest treasure that I own. Hence it is perhaps right to say that though I preach poverty, I am a rich man!” Nature provides with abundance the basic needs of humans. It fails to provide for their avarice and greed. If we live within our means then we do not have scarcity and if there is no scarcity there are no economic problems and we do not need economists or their economics. Poverty and denial leads to moral degradation but beyond meeting basic needs it is moral license. “No one has ever suggested that grinding pauperism can lead to anything else than moral degradation. Every human being has a right to live and therefore to find the wherewithal to feed himself and where necessary to clothe and house himself. But for this very simple performance we need no assistance from economists or their laws.” Society is made of communities not individuals. Communities are predicated on collective cooperation to meet basic needs and provide for healthy and moral living. Cooperation not competition is what creates wealth and value. The poor contribute just as much and as meaningfully to wealth creation as the rich. The issue is not simply about facts but also about knowledge. The poor can be exploited materially and psychologically when they are denied recognition and esteem that derives from participation in the creation of wealth and value. Gandhi’s conception of the community as a collective working together in harmony is a rejection of the Marxian notion of class warfare. The poor and the rich are equal and their interests are mutual. Violence ad class warfare will not redeem people’s worth. Violence of any kind reduces wealth, value and humanity. “The rich cannot accumulate wealth without the co-operation of the poor in society. If this knowledge were to penetrate to and spread amongst


the poor, they would become strong and would learn how to free themselves by means of nonviolence.” The economistic paradigm is individualistic, materialistic, competitive, efficient, greedy, global, violent, rational,

adversarial and imperialistic. Gandhian economics in contrast is communitarian, spiritual, cooperative, equitable, content, local, non-violent, humanistic, harmonious and anti-imperialist.

Is “Swadeshi” Movement Relevant Today?

Subhash G. Dighe, BPT, MHA, MCPA, CHE

Subhash Dighe is a long time supporter of Gandhi Peace Festival. He has been active in a number of community organizations in Hamilton. He is a physiotherapist and runs a physiotherapy clinic in Hamilton.

Heeding the call for articles for upcoming Gandhi Peace Festival booklet I began gathering background information while vacationing at a resort in Collingwood, Ontario. I learned the origins of the “Khadi” movement from “My Experiments with Truth” or an Autobiography by M. K. Gandhi and other books (see references). The Google search produced tons of references in great detail. As I started to compose the article on “Swadeshi” for the Gandhi Peace Festival, and sat at the computer, the US President Barack Obama was delivering his Labour Day speech to the AFL/CIO members and the Nation in Cincinnati, Ohio on our TV. His passionate speech seemed to address not only USA but all peoples of our Earth. Gandhian philosophy of “Swadeshi” and looking out for our fellow Citizen thoughts were pouring out of Obama with Martin Luther King Junior’s fervour. I thought it fitting that what President Obama was proposing to undertake to improve the Economy, the Education sector and the Health Care sectors had strong “Swadeshi” basis (even though it was not mentioned as such). In keeping with President Obama’s theme I decided to explore the “Swadeshi” concept and its relevance today. Following two quotes from Bombay Museum, Mumbai - website describe origins of “Swadeshi” word and the Swadeshi principles developed by Gandhiji. Origins The word Swadeshi derives from Sanskrit and is a Sandhi or conjunction of two Sanskrit words. Swa means "self" or "own" and Desh means country, so Swadesh would be "own country", and Swadeshi, the adjectival form, would mean "of one's own country". The Opposite of Swadeshi in Sanskrit is Videshi or "not of one's country". Another Example of Sandhi or Conjunction in Sanskrit is Swaraj. Swa is Self (related to Latin reflexive root "su-") and Raj is "rule" (related to English "rich", Latin "rex", and German "Reich").

Principles Mahatma Gandhi described Swadeshi as "a call to the consumer to be aware of the violence he is causing by supporting those industries that result in poverty and harm to workers and to humans and other creatures." Gandhi believed that alienation and exploitation often occur when production and consumption are divorced from their social and cultural context, and that local enterprise is a way to avoid these problems. "Swadeshi is that spirit in us which requires us to serve our immediate neighbours before others, and to use things produced in our neighbourhood in preference to those more remote. So doing, we serve humanity to the best of our capacity. We cannot serve humanity by neglecting our neighbours". Personal Experiences Age four and half, living in Amritsar, Punjab at the time of Independence and Partition of India in August 1947, I have first hand witnessed the horrors – the burning, the looting and the riots and chaos. We barely escaped the horrors of Amritsar, taking what we could carry in our arms in a hired car to the train station. I distinctly remember, as our car crossed the gate of Khatra Ahluvaliha, a hand grenade had exploded ten meters behind us. Memory of this shock still wakes me up sixty two years later. When I was growing up in Baroda, Gujarat and from 1949 to 1966 in Bombay; the Gandhian principles and practices including the “Swadeshi” concepts were drilled into us at every stage in the school and community. We were taught to make the “Peloo” (the cotton sliver used to make the thread) use the “Takali” a small metal spinning tool to draw the thread from Peloo. We also learned to use the modified, foldable and portable Charkha – the spinning wheel that was the foundation of the Swadeshi movement.


As children growing up in late forties and fifties, we had no clue of the true meaning of swadeshi or its importance in securing India’s Independence. We did, however, enjoy making enough cotton thread and “Khadi” (hand made cotton material) to make a shirt and the “Gandhi Topi” (white cap named after Gandhiji). However, in retrospect, I do credit my austere upbringing with deep pride in self sufficiency and enjoying the heady times of Swaraj – our own country India, free and independent.

Canadian Life As a young professional, I moved to Canada in 1966 with my wife, who is also a professional. Canada’s economy was booming and we settled into comfortable lifestyle while helping our family back home financially. The free trade agreement between USA, Mexico and Canada saw gradual decline of manufacturing and research and development sectors in Canada. Cities like Hamilton, the manufacturing heartland of the country saw mass reduction of labour force at Stelco, Dofasco and steel related companies and closing down of companies like Proctor and Gamble. Essentially we have become a warehousing nation. The global recession since 2007 has worsened the situation further. I believe it is time to look at and employ the “Swadeshi” principles in our economy to get back on track. We must begin to use what we produce right here in Canada rather than rely on the cheap imported goods. We must look out for our neighbour. However small the

enterprise, we must create and stimulate all kinds of manufacturing right here in Canada. Did Gandhi fail? The references cited from Gandhi and Churchill book by Arthur Herman, suggests that the “Swadeshi” movement in practice was not successful. That even Gandhiji’s close associates did not support him after gaining independence for India. That notion of the “Charkha” (the spinning wheel) as the Indian national symbol to be represented on the India’s tri colour flag was rejected for Ashoka’s Dharma chakra. Yet, I believe, self sufficiency, “Swadeshi” and self rule – democracy, “Swaraj” are powerful and essential concepts needed for our survival today. Gandhiji did not invent them; he practiced and preached them. They are as useful today as when they were needed to topple the mighty British Empire. American initiative! It seems that US President Barack Obama understands this. He made it clear in his Labour Day address. He has appointed Ron Bloom as the Manufacturing Sector Czar to stimulate American manufacturing goods and services, to make America self sufficient in each and every way (the “Swadeshi” concept in action?). He reminded us about the fight one woman – Lilly Ledbetter put up to get equal pay for work of equal value, which resulted in his signing the “Lilly Ledbetter Fair Pay Restoration Act” on January 29, 2009. If one person can stand up for a principle that can help change a City. And if one City can stand up for a principle that can help change the State and if one State can stand up for a principle that can help change the Nation and the World. Lilly Ledbetter proved it. Mahatma Gandhi proved it. It is about time we embrace the “Swadeshi” concepts in earnest. References M. K. Gandhi, “My Experiments with Truth” or an Autobiography (pages 407-9). Dr. M. V. Nadkarni, “Hinduism – A Gandhian Perspective”, a 2006 Ane Books, India publication - showing the influence of Kautilya’s Atharvashastra (pp 384-6) had on Gandhi. Arthur Herman, “Gandhi and Churchill” (pp 136, 189, 265, 275, 278, & 571), Bantam 2008.

Gandhi's Swadeshi - The Economics of Permanence- by Satish Kumar Satish Kumar delivered the 10th Annual Mahatma Gandhi Lecture on Nonviolence in Hamilton in 2007. This full text of Gandhi's Swadeshi - The Economics of Permanence- by Satish Kumar was published in the 2007 Gandhi Festival Peace booklet, and is mentioned here for its relevence to this year’s Gandhi Peace Festival theme. The article can be found in the electrnoic version of the 2007 Gandhi Festival Peace booklet at: http://www.humanities.mcmaster.ca/gandhi/festival/gandhi-booklet-2007.pdf or at http://steveracz.com/joomla/content/view/34/1/


Swadeshi in Colombia

Paul R. Dekar Paul R. Dekar lives in Dundas. He has taught for 34 years, primarily at McMaster University, where he was one of the founders of Centre for Peace Studies and Memphis Theological Seminary, where he developed a curriculum for the study of the legacy of Martin Luther King, Jr. Currently, he serves as chairperson of the governing body of the North American chapter of Fellowship of Reconciliation, an interfaith organization that, since 1915, has carried on programs and educational projects concerned with domestic and international peace and justice, nonviolent alternatives to conflict, and the rights of conscience around the world. Paul's most recent book is Building a Culture of Peace

(Eugene: Pickwick, 2009). San José de Apartadó is a collective of villages near the Gulf of Urabá in the northwest of Colombia. In the 1960s and 70s, farmers settled in the region, participating in cooperative agricultural and communal living7. In March 1997, having suffered two massacres, several hundred persons declared themselves a Peace Community. With the support of the region’s Catholic Bishop, San José Peace Community members have pledged to remain neutral amidst a context of escalating violence and extrajudicial killings and to demand their right to justice and peace through these five basic commitments: 1. To farm in cooperative work groups 2. To denounce the injustice and impunity of armed actors

that commit extrajudicial killings8 3. Not to bear arms 4. Not to participate in armed conflict in direct or indirect

forms 5. Not to manipulate or give information to any of the

parties involved in armed conflict. For two weeks in August, 2009, I was part of a human rights delegation to Colombia organized by the Bogotá office of the Fellowship of Reconciliation. We learned about the Colombia context from national leaders and international agencies such as the United Nations High Commission for Human Rights and the United Nations High Commission for Refugees, representatives of which estimate over four million or about 10% of the country’s population is internally displaced. We also explored issues under discussion in North America including the Free

7 Background for this article consulted on line September 23, 2009 at the peace community’s website, http://www.cdpsanjose.org/ and http://www.forcolombia.org/node/12 http://www.yesmagazine.org/issues/liberate-your-space/people-taking-charge-6-colombia-peace-village. 8 Amnesty International and the Fellowship of Reconciliation, Assisting Units that Commit Extrajudicial Killings: A Call to Investigate U.S. Military Policy towards Colombia (2008).

Trade Agreement recently signed by Canada and the proposals related to locating United States bases in Colombia. Our group spent several days in the San José Peace Community, which has suffered terribly from political violence, mostly by paramilitary groups supported by the Colombian Army. Since its founding, the community has suffered over 160 deaths. On February 21, 2005, a Peace Community founder and seven others were brutally massacred, according to witnesses from the community, by army soldiers. Since that time, the presence of both military and paramilitary in the area has risen. A growing number of international peace and justice groups including the Fellowship of Reconciliation, Peace Brigades International, and Witness for Peace have joined small Colombian human rights and solidarity organizations in seeking expressions of conscience on the part of international actors when threats or attacks occur. For example, during the first seven months of 2005, more than US $70 million of United States military aid for Colombia was put on hold, as the State Department was not prepared to certify that Colombia met human rights conditions stipulated by United States laws. While the aid was eventually released days before Colombia’s president met with President Bush, this delay reflected growing concern by the State Department and human rights groups regarding cases reportedly involving direct violations by the Colombian Army. This growing attention, coupled with Inter-American Court measures passed in the year 2000, has led the Colombian government to give the appearance of taking steps to protect the lives and personal integrity of the Peace Community members. In a meeting with representatives of state security forces, delegation members received a booklet that explains efforts by the military to protect community members. We were asked to encourage victims to come forward for help9. 9 Instructivo Jurídico para Orientar el Comportamiento de las Tropes Frente a la ‘Comunidad de paz de San José de Aoartadó’


Peace community members are suspicious of such overtures. They honour their basic commitments not to cede to the threat of death, nor to collaborate with any party in the armed conflict in the area. As one person put it, “The truth is a beacon that guides us, enabling us to maintain our principles and hope that someday all these acts of terror will be brought to justice.” A victims’ rights representative informed our delegation that there have been over 60,000 state crimes registered since the 1960s (the number of unregistered must be much higher) – including the murder of 2,500 labour union organizers. A lawyer told us that denouncing crimes of the state carries a weightier jail sentence (6-10 years) than actually committing such crimes (5-8 years). Colombian intelligence forces conduct surveillance of anyone vaguely working around issues of peace or human rights, including the offices of the Fellowship of Reconciliation. Acts of terror against the Peace Community continue. In 2009 alone 67 indigenous persons have been killed and none of their killers arrested. On June 13, around 8 a.m., members of the army appeared in the village of La Union, where they destroyed the cocoa bean garden of two Peace Community members. They told another inhabitant that the community is a guerrilla community and that sooner or later they would be exterminated. On June 19th and 20th, a group of about 100 armed paramilitaries travelled through the villages of Rodozali, La Hoz, Mulatos, and La Esperanza dressed in khaki uniforms with insignia of the AUC [the acronym for a notorious paramilitary group known in English as United Self Defence Forces of Colombia]. They arrived at several houses, two belonging to the Peace Community in the villages of Mulatos and La Esperanza, saying they would be patrolling the area to maintain control. They said they were not killing people like before but only those they considered necessary to assassinate. They asked people to plant coca and collaborate with them, saying those who agreed would be provided with an ID card so the police and army would not bother them. Finally, they said that if the people complied, they could stay and work in the area but if not, they would have to leave or die. On July 2, around 6:30 p.m. in the village of La Esperanza, the army detained two members of the community, who were accompanied by repre-sentatives of an international organization. The soldiers accused them of being suspicious and behaving strangely. They replied that they belonged to the Peace Community and had been at meeting. The soldiers eventually let them leave. On July 3, around 6 a.m. in the village of Las Nieves, the same soldiers wrote the letters AUC on two houses. The Peace Community seeks self-sufficiency in food production and through organic farming of products (coffee, chocolate, small bananas, plantain) marketed through companies that practice fair trade. The community thus illustrates the principle of swadeshi, Gandhi’s successful economic strategy to remove the British Empire from power and improve economic conditions in India by

boycotting British products and emphasizing domestic-made products and production techniques. In 2004, Peace Community members supported a minga.10 A minga is a nonviolent response to oppression, respectful of the humanity of one's opponents, and also action against the oppression; it is a form of Andean, and especially indigenous, collective analysis and decision making. People have responded to violence from several sources. As one person explained, “We can not remain victims. We will be free through our collective action.” The 2004 minga put forward five key proposals: first, a rejection of Free Trade Agreements that serve the interests of elites, not the people, not Mother Earth; second, a rejection of terror; third, respect of treaties with indigenous peoples; fourth, a rejection of laws forced upon the people. Finally, the people called for grassroots movements in Colombia and around the world to come together to build a better world. In learning of the minga, a phrase ser para tener o tener para ser spoke to the delegation; namely: Are we born to possess or do we seek what we need in order to live? This recalled for me a passage in Deuteronomy 30, cited often in the anti-nuclear demonstrations of the 1980s, where Yahweh, offering a way of life or a way of death, calls upon people to choose the way of life. Perhaps those presently governing Colombia and the rich North, representing the powerful economic elites of the world, will come to see that their way is a way of death. Earth can not bear the greed of the few. It is amazing how committed Peace Community members and activists are. They carry on despite their circum-stances, aware that many of them may not witness change in their own lifetime. What can we do then to help counter impunity and guarantee the rights of all Colombian citizens? Those we met emphasized that our presence helps them to show the government that the world is watching. They also mentioned the need for mobilization. International citizens must continue to press the Colombian government to abide by international humanitarian law, and to disseminate victims’ stories to a wider audience. For their part, Colombian activists are already drawing strength in numbers. As one representative concluded, “Mobilizations bring people from darkness into light.” In words of the World Social Forum, another world is possible. I am not so naive to believe that the elites can come to such a perspective without nonviolent action, such as the courageous work of grassroots communities in Colombia. For me, and other delegation members, it is important not only to continue to create communities in solidarity with such Peace Communities, but also to explore ways to live more simply, aware that we must all participate in building a new and better world for all.

10 for a news report, http://www.theglobalreport.org/issues/297/worldnews.html


Swadeshi, Self-Help Group and Mahila Shanti Sena

Sri Gopal Mohanty

Sri Gopal Mohanty is a Professor Emeritus at McMaster University. He is a Founding Member of India Canada Society of Hamilton and Region and is associated with Gandhi Peace Festival and Mahila Shanti Sena(MSS) from the beginning. He is the Secretary of SEEDS and is involved in Odisha’s development projects.

Swadeshi During British rule of India the primary goal of independence movement was the political independence (Swaraj, self-rule) of the country. However, Mahatma Gandhi realized that it was inherently interlinked with economic independence (Swadeshi, made at home). It was also paramount for him to achieve freedom by non-violent means and at the same time to build a non-violent society. During independence movement economic independence implied economic self sufficiency - Swadeshi - particularly in the matter of cloth which was being imported from England. Yet Gandhi was not thinking of setting up more Indian mills since he was aware of the violence caused by large industries with labour saving devices leading to thousands losing jobs to be thrown and to die of hunger. He also realized that India’s population lived in villages and a pre-condition of a non-violent society was to provide jobs at the village level. Thus, Gandhi's vision of a free India was not a nation-state but a confederation of self-governing, self-reliant, self-employed people living in village communities, deriving their livelihood from the products of their homesteads. Therefore, the aim of swadeshi should be in his words, “Not mass production, but production by the masses." Also swadeshi was Gandhi's word for the practice of a way of life which created economic independence, and the pressure towards political independence which this practice created. For instance, on the need of cloth, each person was supposed to spin the yarn required to make their clothes and other fabric items using a manual spinning wheel, called a ‘charkha’. Self-sufficiency in clothing, through using local materials, local skills, and local labor was symbolic of a larger and collective struggle for freedom from British oppression. Another key point to note is Gandhi encouraged women to be part of swadeshi movement particularly in using spinning wheel because it would provide work for semi-starved and semi-employed women. There was however, another angle to consider Gandhi’s views on women. To him, the achievement of swaraj is not complete with only political freedom but must include the liberation of the suppressed and oppressed sections of the society. The status of women was inferior due to tradition and prejudice.

Gandhi inspired them to shed their sense of inferiority and rise to dignity and self-esteem. In the post independence era India tilted more towards the policy of centralized political and economic power and pursued a policy of economic growth based on advanced technology that has resulted in increased unemployment and has insignificant trickle down effect and as a consequence poor people who constitute a large segment of the population have not been able to receive due share of economic development. Today more than any other time, the essential concepts of Gandhian thoughts, namely decentralized self governing system, village level development and social transformation which are based on equity and distributive justice are of utmost relevance particularly in a democracy. Self-Help Groups (SHG) Gandhian swaraj implied formation of local self government known as Panchayati Raj. The devolution of power to local levels called Panchayats has been established by an Act of the Parliament. Panchayats have responsibilities to prepare and implement plans for economic development and social justice, and to levy and collect appropriate taxes, duties, tolls and fees. Most remarkable part of the Act is to have at least 33% reservation for women in Panchayats with a possibility of the present UPA Government increasing it to 50%. While swaraj has a well definite action plan, swadeshi concepts on the other hand have taken different forms, the most noteworthy being Self-Help Group (SHG) movement. A SHG is a village based financial intermediary usually composed of 10-20 women. Members make small regular saving contributions over a few months until there is enough capital in the group to begin lending. SHGs are formed by non-governmental organizations (NGOs), Government agencies or banks. Often SHGs are linked to banks for the delivery of micro-credit and for the management of the savings. In general, banks do not directly interact with the SHGs. Instead, NGOs get involved, help in forming groups and then empowering them to manage their own affairs. The members in a SHG borrow on terms and interest rates decided by the group themselves. In order to ensure proper use of credit and


timely payment, the SHG members use collective wisdom and peer pressure on the borrower. This model of microfinance is in contrast with most well-known Grameen model in Bangladesh in which microfinance institutions are centrally managed. The basic objective of a SHG is to provide credit facilities for the poor and needy people who seek small but urgent loans for consumption, production or otherwise. SHG concept has emerged because banks and other financial institutions fail to fulfill such needs due to restrictive institutional procedures. Being a micro-finance institution, a SHG sometimes is able to facilitate preparing its members to be micro-entrepreneurs and learning skills in money management. In this context, the Government of India has many projects to enable poor and disadvantaged women in villages and urban areas to have access to financial and social resources and thereby to empower them. Following swadeshi philosophy, members in SHGs have taken up small business ventures of endogenous products such as pickles, spices and rural food items or train and engage themselves in cottage industries. Yet, the main focus of SHGs is micro-finance even though in some cases they have helped women for income generation and boosted their self confidence. A great success story of micro-finance for poor and self-employed women workers is of Self Employed Women’s Association (SEWA) under the leadership of Ela Bhatt. Besides micro-financing, it is also seen that in some instances village and social development programmes have been initiated by SHGs. The members in a SHG may receive some training in financial and management skills but often face problems in utilizing micro-credit, their ability to manage funds, their capacity to take financial and marketing decisions and enhancement of leadership qualities. Moreover, the NGOs do not have necessary resources to constantly guide and monitor the SHGs. Because of these difficulties and inability to pay even the minimum interest, the poorest of the poor particularly the tribal women and those belonging to lower castes who are supposed to benefit from these micro-finance institutions are ironically left out from the SHG system. Moreover, the SHGs are not designed to address social issues like oppression of women nor do they emphasize on empowerment of women and their participation in democratic process such as panchayats. Mahila Shanti Sena (MSS) In a democratic institution the primary goal should be the representation and participation of the people with less emphasis on achieving immediate efficiency. It should also provide a voice for the oppressed section of the society. If efficiency is interpreted in a wider sense of building a wholesome community for its wellbeing, then a change in the nature of society is necessary in which due consideration of the nature and traditional role of women is of paramount interest. The empowerment of women as agents of change should be seen from these points of view

without losing sight of Gandhian principle of non-violence. Mahila Shanti Sena (MSS) – Women Peace Brigade - as conceptualized by Acharya Rammurty, a veteran Gandhain from Shrambharati, Bihar, India, is to prepare women as agents of social change through peaceful and nonviolent methods in their community building efforts. According to him: ...It (each village community) should be able to plan its total life in terms of economy, education, health and other things pertaining to local life. The village community needs an army of peace-workers, who will not fight among themselves but are willing to solve problems and resolve conflicts and disputes peacefully. In this task of neighbourhood-building, women are likely to be better than men. That is the rationale of Mahila Shanti Sena... ..Can we not use her(woman’s) creative talents to make society more human and enlightened? Needless to mention, both Gandhian swadeshi approach and SHG movement recognize and work towards the empowerment of women, but within the overall context of development and progress. While agreeing with this in spirit, MSS goes one step ahead by putting women at the centre of the developmental process. The fundamental difference from the other two is that MSS is based on the belief of looking at the world through women’s eyes how are human rights, peace and development defined from the perspective of their lives vis-à-vis their community. Also MSS is more holistic than SHG. The main activity of MSS is to train women in the area of peace, non-violence and participatory democracy and prepare them for community building by taking advantage of the Panchayati Raj system with reservation for women. The training is also a capacity building programme which improves the self-esteem and helps to bring out leadership quality so as to get women involved in various development projects including micro-financing and thus possibly avoiding the diffident and indifferent attitude towards SHGs that exists in some quarters. Odisha experience During 1999, when Odisha (previously known as Orissa) State of India was hit by super cyclone, SEEDS (Sustainable Economic and Educational Development Society)an NGO in the USA (www.seedsnet.org), and Unnayan, a Bhubaneswar based NGO, started several women SHGs. The main activity of a SHG was to create income generation opportunities for its members mostly by providing micro-credit and making indigenous products for sale. They were partially successful in their endeavour and yet the problem of product selection and marketing has remained a constant challenge. Once the MSS was introduced in 2002 by Acharya Rammurty, the incentive to augment MSS training in conjunction with SHGs formed by Unnayan in its operating area of Mayurbhanj District was very appealing. Just after 3 years of the first MSS training at Vaishali, Bihar, it initiated a training camp. Till today it


Gayatri (4th from left) sharing with Secretary of Unnayan about

her group’s activities

SHG members with their Banaraja chickens pose for a picture

has conducted two training camps, one training camp for trainers, several workshops and regular consultative meets in Mayurbhanj and Balasore Districts in North-Eastern part, two camps in Jagatsingpur District in the Central Eastern part and one in Anugul District in the Central part of the State. In addition, it organized a special workshop on “Culture of Peace and Women” in 2006 and a State level MSS Convention in 2008. Another NGO, BISWA held one training camp in Sambalpur District of Western Odisha in 2007. The MSS movement in Odisha has been financially supported by SEEDS, AID (Aid India’s Development) and Centre for Peace Studies, McMaster University. Evidently, there is a positive impact of the training among the MSS members many of whom being from SHGs, in bringing changed attitude on gender domination in the community, making members aware of social and political issues, gaining self-confidence, developing self reliance and believing in peaceful social order. It seems to open up the hidden energy of the members. There is also a collective synergy of members to take co-operative actions in local social issues in families and in the community. They volunteered in helping the recent flood affected victims in the region. As expected, some members are coming forward to be part of Panchayats. Even though the women are extremely marginalized and barely literate, they have been highly inspired. Nothing of this sort was ever noticed prior to MSS training. The success of integrating MSS with SHG suggests that other civil society organization may also successfully do the same.

Whereas bringing MSS concepts to SHG women who are already organized seems to be relatively natural, it appears the reverse process has some appeal as experienced by Unnayan in Majhi Sahi consisting of predominantly Scheduled Caste (Untouchables, in Gandhi’s language Harijans – God’s people) population. The residents of Majhi Sahi which is part Jhatiada village in Mayurbhanj District are living a marginalized existence socially and

economically. The men folk are addicted to country liquor and shirk household responsibilities. In this scenario, the women were reluctant to form a SHG. However, Gayatri Behera who was exposed to MSS along with some women took the leadership and motivated others in forming a SHG. The success as reported by Bhanu Panigrahi of Unnayan has been phenomenal in bringing both social and economic transformation in the community. According to Gayatri, they saved enough money so that they are no longer dependent on the local money lenders for basic needs such as emergency medical expenses, education for children and share cropping in summer. Getting some training from Unnayan on management and gender issues, they have been able to earn from group income generation activities and able to participate in domestic decision making process. A significant change is occurring in the attitude of the male members towards them. The members are becoming aware of value of education, good hygiene practices and basic healthcare. Due to the boost in their self-reliance and self esteem, it has become easier for them to interact with the village Panchayat. By individual contribution, they are proud to build a thatched hall for community activities. Above all, that her untouchable community is now accepted by the neighbours and at times their members are invited to solve problems in other villages is most fulfilling for her. Observing that the micro-finance institutions working through SHGs have not been able to reach the poorest of the poor; Ranu Mahanti, an active member of SEEDS has formed a unique Odisha based NGO, “Amara Biswas” – women helping women through nano-finance (a term coined by her, nano being smaller than micro). It is a financial institution, but unlike a micro-finance one it provides very small loans up to one thousand rupees (about Can $25) without interest. The NGO is a two-year old organization with 85% return rate within a year while some borrowers are taking more than a year to pay back. According to Ms. Mahanti, others are showing interest in this type of institution.


Following Gandhi’s Doctrine of Self-Reliance

(Swadeshi) in the 21st. Century*

Binoy Shanker Prasad, PhD [email protected]

Binoy Shanker Prasad is a member of the Gandhi Peace Festival Committee, Dr Prasad teaches Politics at Ryerson University and is a former president of India-Canada Society

"The Britisher is the top-dog and the Indian the under-dog in his own country… It can be said without fear of contradiction and without any exaggeration that he has risen upon the ruin of India's commerce and industry. The cottage industry of India had to perish in order that Lancashire might flourish. The Indian shipping had to perish so that British Shipping might flourish… What is equality of rights between a giant and a dwarf? Before one can think of equality between unequals, the dwarf must be raised to the height of the giant"

Gandhi in Young India, March 26, 1931 In the age of globalization, there are at least two dominant opinions competing to explain our socio-economic condition. According to one, our general prosperity has increased manifold, people have access to more resources and they have consistently bettered their life. The other view holds that the visible affluence around us is deceptive. The corporate world has been making enormous profit through concentration of capital, mergers and monopolies. This has impoverished people in both the global north and south. In Europe and America, the citizenry is still recovering from the financial collapse caused by unethical practices of gigantic private financial empires. In less affluent countries, more and more people are running away from their roots in rural areas and migrating to cities in search of amenities, education and jobs. If Gandhi was alive today writing his commentaries, how would he have responded? For Gandhi, a poor individual or a village was the lowest denominator. Any developmental activity, he declared, would have to weigh as to how it would affect them. For that reason, he emphasized the concept of Swadeshi which would make every individual in every village self-reliant. As Gandhi said, "My definition of Swadeshi is well known. I must not serve my distant neighbor at the expense of the nearest...Swadeshi is that spirit in us which restricts us to the use and service of our immediate surroundings to the exclusion of the more remote - I should use only things that are produced by my immediate neighbors..”

It is believed that Gandhi adopted this modus operandi also to weaken the hold of the British raj. That may be true, but he said he was willing to “serve those industries by making them efficient and complete where they might be found wanting.” That implies he was for industries as long as they served the purposes of 80% of the Indian population still living in villages. Gandhi had no objection to the use of foreign capital, or even to the employment of foreign talent, if it was not available in India, but it must be under Indian control and used in the interests of India. In a revealing paragraph he wrote:

"..the use of foreign capital or talent is one thing and dumping of foreign industrial concerns is totally another thing. I would prefer the development of the industries in question to be delayed by a few years in order to permit national capital and enterprise to group up and build such industries in future under the actual control, direction and management of Indians themselves."

Showing his support for a common villager and a tradesman alike, Gandhi asserted more forcefully: "It is sinful to eat American wheat and let my neighbor, the grain dealer, starve for want of customers. Similarly, it is sinful for me to wear the latest finery of Regent Street when I know that if I had but worn the things woven by the neighbouring spinners and weavers, that would have clothed me, and fed and clothed them." For Gandhi there was no distinction between economics and ethics. Economics that hurt the moral character of an individual or a nation was immoral and sinful. Now, close to 80 years after these words were written by Gandhi, many people of our generation believed in ‘withering away’ of the state boundaries. They are of the view that free trade has contributed to the world’s prosperity. They brand Gandhi’s ideas as ‘economic nationalism,’ archaic and unworkable. But, if we consider the point of Gandhi who would have anguished at the lopsided growth, impoverishment of rural areas, enslavement of people, and above all unsustainable strain on the environment, Swadeshi brought some meaning to us. It is learning to be disciplined, minimizing our luxury, comforts and wasteful expense. Exhorted Gandhi, "If we follow the Swadeshi doctrine, it would be


your duty and mine to find our neighbors who can supply our wants, and teach them to supply them where they do not know how to proceed, assuming that there are neighbours who are in want of healthy occupation. Then every village of India will almost be a self-supporting and self-contained unit, exchanging only such necessary commodities with other villages which are not locally producible.” “A votary of Swadeshi,” Gandhi said, “will carefully study his environment, and try to help his neighbors wherever possible by giving preference to local manufactures, even if they are of an inferior grade or dearer in price than things manufactured elsewhere." Again, the champions of globalization in our society so used to fast travel, communication and instant gratification do not take Gandhi’s ideas seriously. Quite honestly, in the Gandhian community too, many of us pay only lip service to his ideas. The time lag comes into the debate: In 1920’s and 30’s when Gandhi was propounding his doctrine of Swadeshi, the population of India was around 350 million; villages, their inhabitants were remote, and electricity had not reached them. The rural folks and slum dwellers were not exposed to the television screen bringing in the image of world’s affluence and glamour close to their bed where they could starve and fantasize at the same time. The phenomenon of development sends mixed signals. In Gandhi’s home state of Gujarat, and other states of India, villages after villages are annexed by the sprawling cities and corporations. Non Resident Indians (NRIs), with their foreign currencies, have converted vast chunks of fertile agricultural land into walled residential cities. The owners of the land -- one time farmers – received unexpectedly large amount of money for their land and materially modernized themselves with latest brands of cars. Much of their attitude, on the other hand, has not modernized or liberalized. To mention an example, barely 40 kms from New Delhi, the national capital, some prosperous farmers through their caste organization, panchayat, enforced medieval rules on their members especially women. The socio-economic scene appears to have changed drastically since the days of the Mahatma and it is not uniform. For instance, the villagers of Siwan, a district of Bihar, have become reasonably affluent because of large remittances they received from their kith and kin working in the Gulf. In contrast, scores of villages prone to periodic flood and draught in other parts of Bihar are devoid of young working people. They have migrated to cities all over India leaving behind unemployable ageing parents and young sisters or daughters. The scene is akin to parts of Africa where the agricultural land is not tilled for lack of young working people lost to AIDS. So, if Gandhi had toured the villages in India today, he would really have been surprised at the sight of such diversities. Similarly, the world economy today, with all its ostentations, has acquired new exploitative dimension and is based more on ‘hegemonistic paradigm of development.’

In this system, there are individuals and huge markets dictated by technology and big capital. A globalized economy of this nature will have to depend on cheap oil for manufacturing and transportation. According to Gandhian scholars, this is becoming more and more untenable for both environmental and political reasons and is particularly inapplicable to countries in the global South. In Congo, for example, gasoline is $12 per gallon and the average person makes $100 in one year. This makes any kind of oil-based manufacturing impossible for a local business. Enjoying a free ride, the contemporary global economy, therefore, has given rise to ‘a trinity of poverty, powerlessness and patriarchy.’ As a consequence, again, families, villages, neighborhood, ethnic communities, towns and even nations were on decline. There is no role for a poor, weak farmer, worker, dalit (the downtrodden) or for women. To combat this trend, the Gandhians suggest, we will have to work toward a political culture of ‘counter-hegemonistic globalization’ the concept of Swadeshi offers. The principle of Swadeshi pleads for a change in the basic mentality. That mentality will be in sharp contrast to the profit-making mentality of corporate organizations. Swadeshi movement would do a number of laudable things, such as, promote full employment; local production to meet local needs; humane working conditions and human rights; simple living and reduced consumption; work as a means of expression and fulfillment; work that is compatible with family; community and spiritual life; sufficient compensation; community input and empowerment; protection for small business; protection for the environment and local living conditions; many small-scale producers with a more equitable distribution of wealth; and pursuing happiness through meaningful production, intention, and community. To conclude, we will have to go back to the basics of Gandhi. We will have to make individuals and villages self-reliant and independent. The villages and small towns should be self-sufficient and in a position to absorb the migrant laborers who in their old age will go back to villages from cities. The villages must be equipped with enough amenities to provide basic health care to their people. In order to alleviate burden on metropolis that might crumble under their own weight, it is important to plan in ways that villagers must stay at home. Many scientists today believing in Swadeshi principles now confirm that the availability of internet connectivity, desktop manufacturing and small renewable energy power packs could make a decentralized high tech rural society. A normal, decent, environment friendly sustainable rural society can be set up with the help of energy efficient and high tech systems that would provide employment to the rural population. That too would conform with the Gandhian maxim of ‘simple living and high thinking.’ * This article combines web-based research and the views of the author.


World Swaraj is Needed Today

Shall Sinha

Dr. Shall Sinha is a scholar and an expert on the life and work of Mahatma Gandhi and presents Gandhian principles and practices of nonviolence by acting out as a living Gandhi (picture on right) at educational sessions around the world. He is also the author of four books including Words of Wisdom from Mahatma Gandhi.

Today we are experiencing Global Economic Meltdown. Thousands of experts are trying to take us out of this crisis. Trillions of dollars have been invested to stimulate the economy. A glimmer of hope appears visible but strong public scepticism is persisting. This article attempts to address the root cause and a possible cure.

Economy is measured by the sale of Products and/or Services. Almost all of these use machines, computers, transportation, communication systems etc. The life-blood of all this is ‘energy’. It takes energy to extract and transform the minerals into useful products and to bring them to the consumer. And it takes energy even to use the products.

Products and Services not only use available resources but also pollute the environment and cause health hazards. Machines, no doubt, are fast, accurate and free from boredom or tiredness, but require huge capital and demand quick and large profit. This encourages productions and sales in large volumes.

I read recently that about one million laptops are sold each month in US. Imagine the amount of extraction, processing, assembly, transportation and sales-force required to sell this volume, month after month after month, when only 20 years ago there was no laptop in existence. The same is true for the hundreds of thousands of products and services available in the market. For larger volumes you need larger markets. This is the genesis of Globalization.

Industrial civilization started in 1775, with the invention of the steam engine; coal was the prime source of energy, and we seemed to have unlimited resources, and enormous atmosphere and oceans - capable of absorbing all the exhausts and discharges from industries, transportation vehicles etc. The first barrels of oil were extracted in Pennsylvania in 1859 and oil was immediately recognized for its superiority - easier to extract, highly- concentrated energy and ease of transportation, storage and use. However, for the following 40 years it was used mainly for illumination. The first automobiles operated with steam engines or electricity. With the invention of diesel and gasoline engines oil became the prime source of energy for the automobiles. The backbone of all technological developments since the beginning of the 20th

century has been oil. The ‘economy’ grew exponentially and the resulting civilization got a new name, Modern Civilization. And oil became known as ‘the black gold’.

The Global population in 1775 was under one billion; today it is approximately 6.7 billions. In past 50 years, Technology boost tripled the global food production, but the global population also tripled. Despite the latest Technology, ‘the Global Food Production per capita’ has not increased in the past two decades!

The exponential ‘growth’ has consumed half of available resources and absorption capacities. The high-quality and easily-extractable minerals have been extracted. What’s left is inferior, harder to extract and expensive.

The countries of the world are categorized into ‘developed’, ‘developing’ and ‘under-developed’ on the basis of energy consumed per capita; and Standard of Living (SL) measured by ‘the amount of energy consumed per capita’. Though US has only 5% of the world’s population, it consumes 25% of the energy produced globally, its SL is slightly higher than 65. Canada’s SL is slightly higher than that of the US – mainly because of the colder climate. The SL of the European countries is approximately 10 and that of China, India, Mexico and Brazil are way down. The US and Canada are therefore considered to be the most developed countries in the world and everyone is trying to ‘catch up with them’. This ‘race’ has created the intense demand on the use of energy, especially oil.

The US economy started slowing down a year ago, with a serious drop in housing market. That led to near collapse of some major banks, automobile industry, travel industry and so on. The sub-prime mortgage was the alleged cause. But within a short time there was significant drop in the markets all over the world. I am not an economist, but I believe that the main cause was the price of oil, which rose from about $50./barrel to $147./barrel – a 300% increase – in 18 months, between January 2007 and July 2008. Businesses could not handle the steep rise because oil is their life-blood.

The era of cheap oil is over. It is not ‘cheap’ to extract oil from Tar Sands, from the Arctic or from 30,000 ft below the sea. Even when the recession has forced the Canadian National deficit of over $55 billion/year for the next two years, the price of oil is over $70./barrel!! When the


recession will officially end, the price of oil will jump over $100./barrel, causing intolerable growing pain for businesses. Since Modern Agriculture, Transportation, pharmaceuticals, construction and many other industries depend heavily on fossil fuel, their costs will rise proportionately. Globalization will collapse and we will have to depend on local productions and services. The oil producing countries will slowly and steadily decrease their net oil export. Under the ‘Proportional Energy Supply’ term of NAFTA, Canada is obliged to keep exporting oil to US even if import to Eastern Canada is reduced. But that situation is looming on the horizon and then public outcry will force the government to either withdraw from NAFTA face the same fight with the export Canadian oil as we are seeing today in Nigeria.

It is a myth that ‘Science and Technology can maintain perpetual Growth’. On the scale of the universe, Earth is like an Isolated Island. We have to work only with resources that are available on this Island. Yes, we have not explored everything that is available, and that Science and Technology help us to enhance exploration, but the cost of exploration increases as we go farther and farther or deeper and deeper. And when the ‘value’ of what we find exceeds the ‘cost’ of exploration, we would go no further. I believe that we have already reached that state.

So what is the solution?

Conservation of all available natural resources (including fresh water and clean air) must be our primary focus. Most experts are focusing on ‘efficiency’, such as ‘better mileage of new automobiles’. Unfortunately, for conservation, efficiency is not a solution but a trap. When one buys a car with better mileage, he starts going farther and farther to meet his regular tasks. If we increase the overall mileage of the automobiles by 10% and also increase the total number of automobiles on the road by 10% then we wouldn’t save any fuel. ‘Efficiency’ rarely succeeds in overall conservation. The more time-saving and labor-saving gadgets that people use, the less ‘free’ time they have for personal or family use!

A paradigm shift, such as Plan C, suggested by Community Solutions, is needed in our life-style. (see http://www.communitysolution.org/solutions.html, including the articles mentioned on that page. It shows the need and ways of reducing the total energy consumption of North Americans by nearly 90%!)

What the groups like Community Solutions are suggesting today, Gandhi had been advocating and practicing almost a century ago! He wrote about it, in November, 1909, in a booklet entitled Hind Swaraj!

Though the title of the booklet is Hind Swaraj, which means ‘Indian Independence’, it provides the prescription for ‘the true freedom of human beings and the respect of humanity’. Gandhi advocated that ‘economic slavery is far worse than political slavery’ and ‘economic slavery will always lead to political slavery’.

Hind Swaraj emphasizes simple and local-living (as opposed to modern global-living with the use of the latest technologies). Its philosophies have been repeatedly rejected by one and all (especially scientists, engineers, economists, businessmen and politicians) because of it harsh criticism of machinery. Gandhi did not hate machinery entirely. He said, ‘use the machine if you find it useful but shun it the moment you find it necessary otherwise soon it will entangle you in its web and enslave you’. But, like a child, we are enchanted by gismos, embrace them, crave for them sweat day and night to acquire them. Today we are so addicted, or so entangled in the web of technology, that we can’t do without it even if costs our life.

As mentioned earlier, the era of cheap oil is over. Within years the cost of everything – even the basic necessities like food, water and heating of homes – will shoot sky high. Like the legendary locust we enjoyed the summer and recklessly wasted the bounty around us, instead of saving them for the winter. And like the locust, we are destined to suffer and even die. There may still be time to wean ourselves, but every day lost would prove costly. We must immediately start developing local productions and services.

Community Solutions has provided some ideas, but for deeper understanding of the issue we must read Hind Swaraj and heed Gandhi’s advice. Hind Swaraj is needed Today more than it was ever needed.

Less than 10% of the technology that we use today existed 100 years ago. The writing on the wall – or the curse of technology - was so dim at that time that no one except Gandhi could see it. Gandhi wrote about it in Hind Swaraj, and despite continued ridicules, defended it all his life. Today that writing on the wall is so strong that countless groups, such as Greenpeace, Save the Planet, Blue Gold, GAIA Theory, Peak Oil Theory, Limits to Growth, Earth’s Carrying Capacity, David Suzuki Foundation etc., are seeing it and sounding alarms . Only those who are deliberately keeping their head buried deep in the sand are not noticing it. It is said that ‘Fore-warned is Fore-armed’. Gandhi started fore-warning us one hundred years ago, and numerous groups are actively doing it today - day and night. We can ignore all these warnings only at our own peril.


Gandhi’s Swadeshi Movement: Way to Freedom from Exploitation – Self Reliance

Tahir M. Qazi and Syeda Nuzhat Siddiqui

Dr. Qazi is neurophysiologist and a writer based in Williamsville, NY near Buffalo. Originally from Pakistan, he is a member of several cultural and intellectual groups in U.S. and Canada. His interests range from global peace to world poverty and social justice. He is a long time admirer of Gandhi and thinks that the Gandhian approach is more relevant today’s world than it was in the freedom struggle of India. Syeda Nuzhat Siddiqui is a Toronto based published poet, writer and peace educator. She is currently involved in research in the area of global peace paradigm and pedagogy. Her background is in sociology education and literature. She is the recipient of Urdu International Literary Peace Award from India.

Indian national scene of Mahatma Gandhi’s politics is part of history now but his mojo continues to inspire countless millions of individuals. His mojo survives because it has a promise. His ideas have been applied in practical politics at national and international levels at various times. With a saintly simplicity, an eloquent Gandhi puts his ideas together in a few words: Satyagraha, Sarvodaya, Swadeshi, and Swaraj – They represent firmness of truth, service to community, self reliance and freedom respectively. Collectively, these themes are an organic-whole for a society. Gandhi’s enduring contribution to sociopolitical thought remains his message of non-violence. However, one piece of his struggle for India was the movement known as Swadeshi. Literally, “Swa” means own and “Deshi” means country. The word Swadeshi would come close to “of one’s country”1. Practically, this movement was aimed at freeing India from exploitation by British industry and the way to do that was self reliance at the local level during India’s struggle for independence. Historically, the concept of Swadeshi appeared in Bengal in the early 20th century2. Gandhi championed “Swadeshi” as a technique and made it part of Indian national politics to shake up British dominance and their interests in the colonial India and to rescue the Indian poor. A consistent theme in Gandhi’s teachings is to integrate individual with society. Gandhi intuitively knew what has become clear from psychological research now that human infants need a society and a culture to reach their potentials. Therefore, Gandhi makes sure that the individual is rooted in the society. He firmly believes that individual freedom is only possible if freedom reigns over the whole society. He also realizes that freedom alone is just an abstraction. It needs a clear vision and concrete actions. Gandhi’s principles are meant to be a practical philosophy – a philosophy and an ideology that sparks off individuals for virtuous deeds. Gandhi’s four principles may sound independent of each other; in reality they complement each other and serve as a moral compass for individual and collective behavior.

Gandhi’s idea of self reliance, as part of politics during Indian national struggle, was rather limited in scope. Philosophically, however, it is valid even now when it is viewed as a vision for economic independence and freedom from economic exploitation. Towards this end, Gandhi – the master political activist analyzes the society at its very basic level. He correctly presupposes individual as the basic unit of society and identifies him or her as the ultimate protagonist of change. He teaches self reliance and wishes to weave this concept into the fabric of whole society. Individual ethics and their collective behaviors, he surmises, will spiral outward to unleash a new political dynamics, a new social reality, a new mindset and a cultural shift. A social change always requires a critical mass of individuals who take up new ethos and trigger a new movement. Nonetheless, it should not be forgotten that the idea of self-reliance is based on simplicity in living and doing away with exuberant life style that capitalism does so feverishly encourage. Capitalism tends to foster individuals’ impulse, sometimes at the expense of collective good. I believe it will be a good idea to see this vision of collective behavior in the light of a very telling question that Abraham Maslow, a psychologist, asked several decades ago. His question was simple but very fundamental, “How good a society does human nature permit and how good a human nature does society permit?” This question is valid even now. Human beings, of course, behave by their instinctual nature but they do have the capacity to react to circumstances by exhibiting either vile or good angels of their nature; as do individuals behave, so does the society move. Societies evolve or regress with changing tides of time. But the importance of ethical behavior never diminishes. An ethical behavior or lack of it is self evident at the global scene. The world is dichotomized into rich and poor. The gulf between rich and poor is widening. It is obvious that industrialization has replaced old agrarian modes and cultures, though large part of the world is still stuck in old


agrarian modes of production and its related culture. Natural calamities like famine and drought that afflict agrarian system do not affect the industrialized capitalist system and countries. It does not mean that a system based on capitalist logic has no vices. It has its own ills that come to surface in a cyclic pattern as economic depression, industrial drought and worker lay off, not to mention the human cost and hardship that is associated with loss of job when economies take a downturn. The rich-West has a lot of capacity to absorb economic depressions and endure hardships but it is one of the major causes of such problems too. The global spectrum beyond the rich-West is rather worrisome. The poor nations are torn by wars and overspending on armament purchased from rich industrialized countries. The poor countries are afflicted with relentless poverty, health care crises, lack of education and so forth. The ideals of freedom and self reliance are certainly a distant dream for them. Their fruitless struggles are not a misfortune. It is a systemic problem - The system in which those countries are operating or are forced to operate and the fast spinning wheel of industrialization and globalization is mercilessly crushing them. The humanity does not live in isolated villages anymore. Now, it lives in a global village whose fate is tied to each other. Any vision of freedom that is isolated has no meanings now. It has to be meaningful for the whole humanity. But much illusive freedom, in our times, is difficult to conceive without economic independence. Self-reliance paves the way for it. The Gandhian idea of self-reliance has to assume a new significance in the age of globalization. On a slightly different note, people view globalization as a large scale ease of communication, trade or cultural exchange and so forth. It is fine. The hard reality is that transnational corporations have become the face of globalization. Transnational Corporations are doing business across the borders and they would surely continue to do so. This is a social and economical reality of this age. It does not mean that the idea of globalization has no opponents. Of course, it does. Some of them wish to role back the stream of history completely and adopt primitive conditions of living and others wish to restrain transnational corporations. In any event, it is hard to imagine the tide of globalization receding. Regardless, the real issue is to make globalization and transnational corporations work for the poor as it is supposed to do for the rich. It poses an important question: How to do it?

At a global level, there is an urgent need for legal protection of individuals and societies. Placing legal limits on multinational corporations’ operations, workers rights and environmental protection, to name a few, is one of the ways to do it. There are several hurdles along the way but it has to happen to prevent exploitation of individuals and societies. And the rules have to be equitable whether corporations operate in a rich country or a poor one. It is important to force corporations to be socially responsible wherever they sell their goods. Somewhere we had forwarded the idea of profit-sharing at the point where products are finally consumed. This idea will make them responsible at the point of consumption and would make them think beyond instant interest of their share holders. Another significant problem for a large number of poor countries is “Odious Debt”. In many circumstances, poor countries are held economic hostage to the deeds of past corruptions, both home grown and international. Nobel laureate Joseph Stiglitz advocates for relief of odious debt that resulted from backroom deals. Moral basis for such debts are rather weak and need attention. We know that the operant vision of industrialism is exuberance without bounds. “Irrational exuberance”, to borrow a phrase from Mr. Allan Greenspan, is risky for individuals and perilous for societies in the long run. Even though it does not need any proof, let’s get a glimpse of it. In the US for instance, individual saving index is low, credit card debts have been mounting and credit card interest rates have been creeping up since 1964 when the caps on credit card interest rates were removed. Over the course of time, the size of corporations has been growing bigger and now the debate in the US is whether a big corporation or a financial institution could be allowed to collapse or not. How come it grew so big in the first place as to be able to threaten the fabric of a huge country such as the US? This is a different discussion but suffice to say, that while bad policies were being made, greed was allowed to run over ethics. Political economy without ethics becomes a monster. It brings us back to where we started off. Gandhi makes us think and work for harmony with nature. He confronts the dark angels of human nature without scolding them. And, he forces us to look inward to tame vile human instincts that if left alone would wreak havoc in the society. He virtually wants to bring down the wall that divides individual and society in an attempt to eradicate the Hobbes’ Leviathan. It is a tall order to get there but it is worth striving for.

1-2 http://en.wikipedia.org/wiki/Swadeshi (Accessed on Sept., 2009)


11th Annual Gandhi Lecture: Understanding Gandhi Comprehensively

Naryan Desai

Gandhian Scholar and Peace Activist from India

Thursday, October 2, 2008

Friends; I was asked a question just a few minutes before I entered this hall. And I promised him to begin my talk with that question. And the question was quite simple - it has been already asked before, even in this university. When did you first see Gandhi? And my answer is that Gandhi saw me before I did see him, because my mother had brought me from her mother's place when I was about a month old. And so I don't know when I first saw him, because I don't remember that. He certainly must remember me when he had seen me at that age. The topic for today's talk is 'Understanding Gandhi Comprehensively'. Usually understanding means something to do with the head, with the intellect. But if you want to understand Gandhi you have to understand him not only with the intellect but also from the emotional part of you, and from the acts that he gave from his life. And so my effort during this talk is going to be to try to share my experience and feeling of Gandhi. I'm going to share my Gandhi with you. Usually people naturally see him from different perspectives. And some people, like the previous speaker here Gene Sharp, will think of Gandhi mostly as a politician. But a person like Vincent Sheen, for example, or Reverend Hope would think of Gandhi as a saint. There are others who will think of Gandhi as a nation builder. He may be all this, but I think when we consider Gandhi we have to try to find out what is the common stream in all these different aspects of life that you see in his personality. To me, personally, for the first seven years or eight years of my life he was first and foremost a friend. My parents called him Bapu, which means father. But he was not my grandfather. There were others, millions of Indians who called him Mahatma - great soul. But, I didn't understand what the great soul would be. I had witnessed a person like Nehru our first prime minister showing a great respect to Mahatma. But, to me Mahatma was not even respectable to me. First and foremost he was a friend. A friend with whom I could swim in the river and splash water on his face. Although the difference between us two was fifty six years that difference completely evaporated when we faced each other. Sometimes when we are celebrating a festival he would come and whisper in my ear asking me a question, ‘What part are you going to give me in the play that you are going to act today?’ So he was a person with whom we

could play together, we could spin together. He was a person with whom we could quarrel without any uneasiness because I think that’s the best friend – one with whom we can very easily quarrel without any qualms. And I had all that during my first seven, eight years or even ten years. When I was eleven and a half I made a decision which proved to be quite important, which I didn't know it was such an important decision. I had all my primary education in Gandhi's ashram but when I was in the eleventh year my father sent me to a regular school. And I attended it for one day. That's the only education that I've had my only formal education – one day. That evening when I came back from the school I told my father I would not go to such a school again, and my father said, ‘The decision would be yours. Whatever you decide will be final. But why don't you consult Bapu, Gandhi, first?’ So I wrote a letter to him telling him that I had already made the decision but my father wanted me to consult you, so I am here writing this to you. And he sent a reply immediately. My father was my postman. He took my letter. He walked the five and a half miles to Sabarmati which was his daily job. There was no post office in the village where Gandhi lived, and that's why his secretary used to live in a town where there was a post office. And all the mail had to be carried by the secretary on his shoulder, and that day there was one more letter added to that bag and that was my letter. And Gandhi's reply was one of the shortest that he must have written. If you go to the library you can see the collected works of Mahatma Gandhi: it's about fifty thousand pages about thirty percent of the whole material is in the form of letters. And the letters mostly are very short because he had to write so many letters, but this must be one of the shortest. Because, it has the address, it says my dear Babla (that was my nickname), and blessings from Bapu, that's how he wrote to the children. And the content of the letter was ‘Bravo!’ That's all. So that decision changed the friend that was Gandhi to me, into a teacher and later on a task master. For the next ten years I had the opportunity to work with him almost through the whole day for ten years, going around the country, almost in every state. And as a taskmaster I found him to be very particular about two things which I think would be needed for you and me, not only for the Gandhians not only for those living in the Gandhi ashram: commitment to some value was one and efficiency in the kind of work that


you do. And I do find in the Indian society that these two things are dispersed. Wherever there's commitment, you don't find so much of efficiency. Where there's efficiency you don't find commitment. Gandhi insisted on both these things. This is part of his comprehensiveness that I'm trying to point out. There was a unique mixture of, for example, enthusiasm on one hand and patience on the other. The third stage in my life and this is just as an introduction, was my relationship with Gandhi after his death. It still continues to be a period, quite a long period, which guided me. So I began as a friend, and then worked with him trying to do his jobs; for example, collecting gum from tree to prepare envelopes for posting or collecting and to collect thorns to prepare pins for pinning the paper slip, or the letters that he wrote. Things like that. Beginning with that and typing his articles, drafting letters for him, all different sorts of things that would take place during the second stage of my relationship with Gandhi. But, when we did not have his physical presence and still wanted to do things what we thought he would have expected us to do, was perhaps the most creative part in my relationship with him. I find that there is a stream of unity in his different aspects of life. His spirituality, his socio-economic thought, his political activism. They all have something common. And the common factor is: his search for what he called Truth. He grew from Truth to Truth. And to me, coming from India, I could give you a metaphor of a mango tree. I would certainly invite you all to come to my place, especially in a month which you would not like to visit India: that's the summer. Quite hot, but we'll give you mango, mango, mango four times a day. The seeds and the roots represent his spiritual thoughts. What he done as constructive work or what contained his ideas about education, about economics, about social problems was the trunk in the mango tree, or maybe even branches of the mango tree. But the flowers and fruit were in his political movements. And very often Gandhi is known only as the political Gandhi - somebody who led a Satyagraha. Somebody who successfully lead struggle for social justice. And I think it's quite important. But all that came as the result of his search for Truth which began with himself first. His own relationship with himself that was the first stage. His relationship with his fellow man was the second stage and then the relationship with the large world. So it's all these were connected with each other. They had an organic relationship with each other. The spiritual part of Gandhi's life. I don't know whether it would be relevant here in this company or not but in India I think it would be very important to point out that to Gandhi spirituality had nothing to do with otherworldly affairs. To him spirituality was very much a question of this world itself. That which gave the feeling of being part of one another was the spirit. You are part of me - I am part of you. And we are all part of one another. This was the essence of his spirituality. It had nothing to do with world after death, for example. It had nothing to do with anything

ethereal. It was very much worldly. The first stage was it began with one's own self. He was very fond of using the term oceanic circles. The circles went on, you know, broadening the horizons. So from one's own self try to see whether I was feeling one with you. I was sharing my joys and sorrows with you. Then it comes to community and to other parts of the society, etc. And the other step was what was even then considered to be personal virtue - what we would consider to be personal virtues. Like, say, truth or nonviolence. For example, somebody is truthful - he never lies, or somebody is compassionate - she's very generous. That's all personal virtue. Gandhi turned these personal virtues into social values. Personal virtues turning into social values was the revolutionary path of Gandhi. He made them as the conditions for those who wanted to join Gandhi's ashram. In the earliest day he called them rules. Later on he corrected that word. He said, ‘No. Rules are not the right word for that.’ He would call them vows. A vow is a word which in India is a popular word. Vow is something which cannot be changed throughout the life. You can take a rule, make a rule for yourself, but then when it is not convenient, then you change it. But when you take a vow, it's for your whole life long. And so he said, ‘No. It's a vow.’ And what are the vows? Simple actually. There are eleven vows. And I don't think that I'm going to talk about all the eleven. But I'll classify them. Five of them are eternal, or five of them are vows which would apply universally. And I call these five vows to be the essentials of Gandhian thought. Gandhian thoughts are about so many things, but I distinguish between the essentials of Gandhian thought and the incidentals of Gandhian thought. Essential thoughts apply to all places and to all time. For example Truth. We can't say that Truth applies only to India, and not to Canada. Or we can't say nonviolence is for USA, and not for Pakistan. Truth and nonviolence are beyond time and space. But, spinning and weaving, for example, are very essential parts of Gandhian thought, but they may not apply to other situations, so I call them incidentals. So, five of these are essentials. Truth, nonviolence, non-possession, non-stealing, and brahmacharya or celibacy. Even among the others there are two which are auxilliary. They help with the other vows, for example, fearlessness is another vow. But, without fearlessness all the other ten vows cannot be practiced. So it's a auxiliary vow. And Gandhi thought that control of the palette was also another auxiliary vow, which helps in keeping control over your senses. Then there were four which I term as incidentals. Removal of untouchability, for example. Where there is no practice of untouchability as we have in India - although the constitution of India has made it illegal 60 years ago. But, still it was very much practiced in India, unfortunately. But, that doesn't apply to a country like this where untouchability is not practiced. But Gandhi had to think about it, because he lived in a country where untouchability was practiced. The thing which applies to every other place as well, but still it was perhaps more important for our


country was: dignity of labour. I think it applies to every other country as well, but still owing to our education system we have created a situation in the society where labour is not dignified. The more you are educated, the less you work with your hands. That is the equation that has been created. And so that was particular for the Indian situation. So there are other values like that, but the important thing was that these were not personal virtues. They were to be practiced by the society. In fact, Gandhi argued that: how can truth be practiced only as an individual? Even if you don't consider the definition of truth, as Gandhi did, in the larger sense. And his definition was thinking truly, speaking truly and acting truly. All the three should make the path. As you think, so you speak. As you speak, so you work. That was the definition of truth - simple definition of truth. Ultimately, he went on going deeper into the meaning of Truth. Keeping your mind open to understand the adversary was also part of the truth. Ultimately he came to perhaps the one statement which can be termed as philosophical in Gandhi's ideology. Gandhi has never thought willy nilly of philosophy. But this one sentence which can be described as a philosophical statement and that is, ‘Truth is God.’ Instead of saying, ‘God is Truth,’ he said, ‘Truth is God.’ That's the only philosophical statement that he made. What I was trying to say is if I go to the Himalayas and decide to live on fruits that I can get from trees, and I don't have to mix with any people, I don't communicate with anyone, the question of speaking the Truth does not arise. Only when we meet somebody, the question of speaking truth comes up. That means at least two persons are needed and two is the beginning of society. So it is a social value, not only a personal virtue. His trunk of economic and social and educative ideas are best, I think Gandhi would have termed it as, ‘Unto the last.’ Actually, he took that down from John Ruskin, but John Ruskin brought it in from the Bible. His economic ideas were: we have to begin with the bottom of the society. If you want to make a society strong, if you want to make a chain strong, the weakest link has to be strengthened first. You can't strengthen the strong link and make the chain strong. It will break. The weakest link has to change first. So he started with the last person in the society. That was one part of his idea, but he went on increasing many different programs for what he called ‘The Constructive Work.’ It began with three items, and ended up with eighteen and when he was writing about those eighteen he says, ‘This is not an exhaustive list, you can increase it further.’ But, I won't describe all those to you. I'll just say something about his idea of education as we are sitting in a university. And this whole educative program was massive education. Think of three hundred million people getting educated. And he began with that - that was the beginning number, and it increased so it had to be applied to a vast number of people. And for that he had to

think about a system. I hesitated in using the word ‘system,’ because to me Gandhi's idea of education is not only a system - it's a way of living. So that's why I hesitated to use the word system. But an education which would directly give with life educating for living. He suggested three medium for that. The three media was some kind of creative work, working with the society was another, and living with the nature was third. These were the three media of education that Gandhi suggested, but I think besides these three media there were also three values which are accepted by the education world throughout the world. But, to us they became more relevant, because even if we have these three media - if you have some kind of craft, some kind of working in a society, or if we observe nature what we need is, and Gandhi used the term, co-relation for it. Co-relating your life with your education, co-relating your subject of education with your craft, co-relating with how you are living and how the world is happening. I am reminded of an incident when Gandhi became our student. We were the teachers and he was our student. We used to supply cotton for him to spin. So he said, ‘You are making good sliver.’ It’s called sliver (pooni) - you card the cotton and you get good sliver from them. ‘You are making good sliver. Why won't you teach me?’ So one of us went to teach him and it was then that we found out what kind of student Gandhi could be. The teacher never expected a hundred questions about what he was learning. The Bhagavad Gita mentions three methods of learning – how can knowledge be acquired? Humility is the first, curiosity is the second, application is the third - these are the three methods. He said, ‘Please teach me. I don't know how to make good sliver.’ That was the humility coming from Gandhi - wanting to learn from young boys and girls. To learn how to make good sliver. And the second element of curiosity was expressed when he asked the questions, ‘What is the difference between the short staples of cotton and what is the long staple? How broad should be the stick with which you use? And what are the tools? What will be the cost of that? And, do different states use different types of cotton?’ So many different subjects connected with that, all connected together. And then we had to make them and apply them so all these three things together come to life. But, I called all these three methods of correlation as these outer techniques of education. But the inner techniques are love, freedom, self-expression. Without love, freedom and self-expression I don't think there would be any Gandhi education, even if you did apply all the other methods. There's no Gandhi education without the love, without the freedom, without the self-expression of the students. So based on that beginning from the last person in the society, using almost all aspects of life as part of his constructive program, we come to his third part which I've termed as his flowers and fruit, the political side. And the one word that he used for that was Satyagraha. And he had three synonyms for Satyagraha: truth-force, love-force, soul-force. And the common word was force. Everywhere


that was the common word. Until then nonviolence was supposed to be a passive thing. And what Gandhi tried to do was to turn it into a very active force. And that is why he called it a truth-force, love-force, soul-force. Truth-force meaning force of justice. Truth-force meaning trying to find out the force which is there in the argument, or in the thinking of your adversary. Very often the Satyagrahi thinks that he has all the truth in his pocket, and he has to insist on that. Gandhi would not accept that as Satyagraha. Gandhi was willing to learn truth from the other side every minute of his life whatever he found to be truth from his adversaries, he would like to learn. So learning truth from all around, especially your adversary was his other aspect of truth-force. Another thing which he used which was very new to Indian politics was willingness to withdraw. He surprised people by withdrawing a national movement when it was almost at its peak. In 1919 we have the non-cooperation movement which was a national movement. And there was violence in one small part of north India in a district called Gorakhpur, in Uttar Pradesh. Gandhi immediately said, ‘No, we are not good enough to practice nonviolent movement.’ And so he withdrew the movement. In fact, he was a task master in building institutions, but he was also a task master in breaking institutions or withdrawing institutions. For example, one of his last wishes was a fact which did not succeed, but he expressed a desire that the Indian National Congress had the objective of independence, political liberation. And since we had achieved political liberation, why not Congress now withdraw from political activities? But, he did not do it only to the Congress to many other organizations he did similarly I think it's very difficult for somebody who has built up an institution to withdraw from that. Not only to withdraw himself, but to withdraw the whole institution is very difficult and that can be done only by non-attachment and that I think was what Gandhi thought was the essence of Gita. Gita is the book which he loved and revered. And he thought selfless action was the essential teaching coming out of Gita. And selfless action regarding institutions which he had made, regarding movements which he had built, was essential to him. If he found fault with them he would eventually withdraw from them before that he would practice penance, he would fast. One of the things that he tried to do for himself, and which he succeeded in doing was introducing spirituality in politics. I don't know whether he would claim to have succeeded about that particular trait as a whole, that is what he was hoping to do. But he did that for himself. And his main means was his insistence on purity of means, and I think that was a new factor in Indian political life. If the means were not as the ends, he would not accept the results of that. He would put a stop to that. The means have to be as pure as your ends if you want peace. You can't get it through violence your means have to be in line with your ends. That was his way of introducing spirituality into politics.

His second definition of Satyagraha was love-force, which was very dynamic. Love that could be as tender as water. Water can wash your eyes - one of the most tender organs. But water can also cause tsunamis and break rocks. It would be as strong as that. And, love has to be tender and it has to be as strong as that. And that's why I called it dynamic. Another thing which I would like to point out if we consider Gandhi in his totality, was the meaning that he gave to suffering. I find whenever I go out in the West I find that usually the word suffering is taken in a very negative sense. When you think about suffering it's something to be dreaded. Gandhi turned suffering into a very positive force. I was a child of four when I remember the first time my father was going to go to jail. Well, my father went to jail even before I was born, but I remember the first time when my father was going to jail and I was about four years old. And they are taking him into the police van and the young children of the ashram were following him. And the children were saying, ‘We'll say good-bye to him.’ We could have just said good-bye. But, I would say, ‘Father! This time no less than two years of imprisonment.’ If your father was sentenced to two years in imprisonment, you were proud of it. If he does three months, oh, it was nothing you know? Some weren't proud if your father went to jail, but I was. You did suffer! It was not that I did not suffer when my father went for the seventh time in jail and he died. I did suffer, but the suffering was for the cause which urned it into a positive value. Because you believe that you and the adversary, even the man who practices in justice, have one thing in common: and that common thing is the soul, and suffering is the language of the soul. It conveys and communicates your feelings to the others. That is why suffering becomes positive in the Gandhian sense of the term. People are surprised by some of the methods that he used, and one of them is fasting. Fasting is another method of suffering, but here fasting is not only suffering. Some fasts will be purification, a fast may be penance. A fast may be a way of communicating your suffering to the other as well. The third word that he used for Satyagraha was soul-force - being part of one another. It meant that you were willing to suffer for others. And I think the ultimate example was in Gandhi's death, he died for the sins of others. And that is how he practiced his Satyagraha. Gandhi's Satyagraha was dying for himself. So to me, you have to think of Gandhi comprehensively. Not spirituality and constructive work and political activities as three different compartments in his life, but all connected with the idea of searching for Truth. A comprehensiveness which was between the seeker, the seeker of truth, the path, and the end. A straight line which was the seeker, the path, and the end. Thank You.


Gandhi Katha in Canada Rashmikant Vyas

Gandhi’s search for truth is chronicled by Gandhi’s personal secretary Shri Mahadev Desai. His son, Shri Narayan Desai is spreading Gandhi’s message of Satya through his creative narration of Gandhi Katha (storytelling through songs) based on numerous episodes of Ganhi and Mahadev’s authentic recordings by Smt Bhadraben Savai and Shri Narendra Shastri, the accompanying group of Shri Narayanbhai Desai at the Hindu Samaj Temple in Hamilton from 26 to 28th Sept., 2008 MAN OF GOD WE CALL, THE ONE WHO KNOWS THE SUFFERING OF OTHERS NEVER FEEL PROUD, EVEN IN HIS MIND, WHILE ERADICATING IT. Gandhian ambience was set in with above Bhajan of Gujarati Sant Narsi Mehta, beautifully sung by Smt Bhadraben Savai and Shri Narendra Shastri, the accompanying group of Shri Narayanbhai Desai. It was dearest to the Mahatma from his South Africa days where he set up his centre as Phoenix Ashram, since then it was sung at all his prayer meetings all over including Sabarmati and Sewagram Ashrams. It was at these two places Shri Narayan Desai has spent his 23 years witnessing Gandhi in his prime of activities political, social, educational and above all struggle for independence. Commonly a question, when you saw Gandhi first is invariably asked to the Speaker and his reply always is that that before I could see him , he saw me first when my mother brought me, a month old infant to Sabarmati Ashram as 'Babbla'. This synopsis covers those events which are not too well-known of Gandhi which makes Gandhi Katha interesting. This helps to get clear several misleading facts related to Gandhiji. This was the 66th Katha conducted by Shri Desai rendered in Hindi. Narration was interspersed with related Songs pertaining to the events and episodes. On an average 5 songs were sung in a day's session with an invitation to audience to join in chorus. Narration highlights Gandhiji's life under the following landmarks: Earlier time: Gandhi's early living in Kathiawad's-now Saurashtra (Gujarat) three towns, Porbandar, Rajkot and Wankaner, shaped his future life by Character building. Mavji Dave, a family elder advised him to take a Law career in England. It is where his Civic thinking developed to accept other persons' rights, opposite views, etc. At the same time he never fell a prey to submission and obedience so prevalent in those days. This developed into a mindset to challenge injustice and fight for freedom in the most civilian non violent way which became a base of his struggle for independence. He does not give credit to himself but to GOD by giving a title, NIRBAL KE BAL RAM (the strength of weak is God) in his autobiography describing turning away from the slippery path of western influence. By a very mention of word NIRBAL his projecting himself as a human with all weakness, is evident. His pursuit of vegetarianism was not by any convincing reason but to remain true to the promise

given to his mother. His conviction developed only when he joined Vegetarian Society of London of which he was selected as the youngest Secretary at the age of 24. South Africa: Gandhi lived in SA for more than 20 years starting with his legal career. He developed such a reputation amongst the legal profession including Judges that his arguments were always on the fundamentals of 'truth' of the matter. He used to lose the cases in lower courts while success rate was more in higher courts. He believed that building opinion based on GENERALISATION was the root cause of many Social evils. There were instances where he placed his self respect and right to freedom above everything else. This was evident when he preferred to leave the court room instead of removing his Indian head gear on Judge's order. According to him DOING INJUSTICE and TOLERATING INJUSTICE are two sides of the same coin. That can never be accepted. SATYAGRAHA had its birth here while fighting against several discriminatory legislations for the public. His Evolution from Family commitment, to Social, to uplifting of underdogs, catapulted him to the stature of a Leader unmatched; His public life began in SA. Famous Peter Moritzberg Station episode - where he was thrown out of the coach, is considered by him as the turning point in his life. Gandhi's wife Kasturba went to jail in SA in 1913 as a part of Satyagrha for Indian labourers (Girmitiya) and starved herself for 3 days to demand vegetarian food. When Gandhi learned about this, he called her JAGDAMBA synonym of a revered deity of Gujarat. Back in India There were several well-known freedom fighters active in the movement to gain Freedom for India. In the year 1919 he was accepted as Leader by all. The reason being his accessibility to all, his miraculous power of understanding others, HE PRACTICES WHAT HE PREACHES, faith of people in him. He had a powerful skill to know a person at one to one level. He had placed 3 brief slogans outside his working place: BE QUICK, BE BRIEF, BE GONE based on this confidence. Narayan Desai recollects, visitors who met Gandhiji hardly for a few minutes, expressing, Gandhi has fully understood them and he 'poured' himself into me. He was not known to be a good orator but he was a very good listener.


FREEDOM STRUGGLE - Policy of Divide and Rule of British: Indian National Congress was a party under which every nationalist leader contributed their support to fight for freedom with legitimate civilian means. Its first President was Christian followed by Muslim, Parsi and Hindu in that order. Mohammed Ali Jinnah was an active leader and a legal luminary worked as an assistant to great Nationalist Dadabhoy Naoroji. British were aware of this talented force of unity and discreetly worked to drive a wedge between Hindus and Muslims to prolong their rule. Simultaneously Muslim leaders' ambitions were rising and under Jinnah they wanted direct action to be launched including throwing away civilian non violent means to the winds. British showed them the carrot of demand for separate Electoral Rolls for Minorities. In this lay the seeds of partition of India. Two nations theory based on Hindus and Muslims states were found circulating among the leaders to the utter dismay of Gandhi who was even prepared to accept M. Jinnah as the Prime Minister of un-partitioned India. This was to avoid the bloodshed arising out of 'TRANSFER OF POPULATION on Hindu and Muslims basis which he imagined and predicted before accepting Independence. Gandhi's belief was based on the simple logic of co existence of different people in their home land and their right to live to gather whatever the way the nations are branded. M JInnah, it was noted by a foreign journalist, having admitted on his death bed, that the biggest blunder of his life was the 2 nation’s theory on sub continents' independence, advocated by him. Gandhi was kept in the dark and ignored by Leaders at this crucial stage since they knew that he would never consent this divide to gain Freedom of India. He would rather extend the struggle further to obtain undivided free India of his dreams. Congress Leaders on the other hand just released from the Ahmednagar Jail were too tired to continue with the struggle. Inevitable happened and the world saw the historical massacre of innocents on both sides. Aftermath of tragedies, post Independence is well analysed in a book TRIANGULAR FORCES OF INDEPENDENCE, authored by Ashok Mehta and Achyut Patwardhan. His political thinking is placed before the world in the answers he gave to a group of U.S. Senators in 1930: 1. How you face the emergent situation arising out of

your movement of Freedom? My faith in mindset of people of my country.

2. What is the most 'concerned ' matter for you? Lack of

compassion in intellectuals. 3. What is the most 'creative' experience of your life?

1893 experience at Peter Meritzberg station in SA. POST INDEPENDENCE: When India was celebrating Independence, Gandhi was busy dousing communal flares in Noakhali in East Pakistan and later on in Bihar

urging people of two diverse religions to develop ABHAY-fearlessness and follow Quran (He thoroughly studied it in 1923-24), respectively. When Shri Raj Gopalachari saw Gandhiji's work in Noakhali, he commended the task as CREATIVE NON VIOLENCE. He was a pained man till the evening of his killing (sixth attempt succeeded) by differences between Nehru and Sardar for the stability of India. How so ever painful for him, he had to sought the help of Lord Mountbatten, a British which was an irony of fate to bring the two together. Nehru-Sardar then got united over the corpse of Mahatma! That evening. GANDHIAN IDEALS: Jesus-Socrates and Gandhi had paid by their lives because they considered SINS OF THE SOCIETY AS THEIR OWN. Hindu Maha Sabha's stand of Rs. 55 crores paid to Pakistan on Gandhiji's insistence is not a fact since Indian Govt gazetted their decision before 30th Jan 1948. Gandhi had a premonition of his killing exactly a year ago as noted by Ms Manuben Gandhi exactly a year ago. He told her 'tell to the world from the top that I was not a deserving person to be called MAHATMA if I die lying on a bed. I would prefer to die by an assassin's weapon'. SELF EXAMINATION SELF SEARCH. He believed that adhering to TRUTH is very hard but it becomes acceptable when it is devoid of BITTERNESS. Two writers helped shaping his course of life, John Ruskin and Shrimad Rajchandra, a Jain Philosopher saint. He also believed in 3 moral forces in life under which all human activities may be guided, they are: TRUTH FORCE – decision of withdrawing action, viz. winding up of Congress after independence LOVE FORCE –Satyagraha, civil disobedience SOUL FORCE –fight for justice and rights Besides the above Gandhi framed 11 vows for developing purity in living and maintaining standards of morality. 5 of these are for universal guidance and 6 are framed for the inmates who chose to live with him in his Ashrams. 'HE RAM' Mahatma Gandhi had RAM to his heart always from the time when Rambha, the maid of the house in his childhood taught him to utter RAM- RAM whenever he fears treading in dark. He uttered HE RAM when he was attacked by estranged Arab - Amir Alam in South Africa. When he was hit by 3 bullets on 30th January, 1948, 3 letter word HE RAM was uttered by Gandhi while falling. At the end, Narayanbhai urged the audience not to clap or eulogise the narrator, simply leave in silence. It was a moment of weeping hearts with choking throats for all who truly identified themselves with Gandhian values with a promise within, to live with them.


World Peace and Security: A Fundamental to Human Existence

Abla Tsolu BA, MA

(First published in The Voice In Diaspora Aug. & Sep. 2009, Vol 2, No. 5 www.thevoiceindiaspora.com)

Abla Tsolu came to Hamilton from Ghana in 1999. She completed a BA. in Sociology at McMaster University and MA from Brandeis University in Sustainable International Development. Her thesis was on “Implementing the Disability Act of Ghana”. Abla works and lives in Hamilton. She also volunteers for the Hamilton Centre for Civic Inclusion and has written several articles for The Voice in Diaspora an immigrant newspaper in Hamilton. Her career goal is to empower youth, new immigrants, and persons with disabilities to achieve their dreams and develop their potential to the fullest.

Peace and security is seen to be one of the fundamentals of human existence just as healthcare, shelter, clean drinking water and education. Humanity for many decades has been plagued with painful and tragic events. We often question why genocide, dictatorship, war and terrorism, tribal/ethnic violence have sent deeper waves through our circles of existence. There has been a world cry for peace for as long as such catastrophes have existed. The purpose of this article is to expound on the definition for peace, the reason for the need for peace, and provide some recommendations on who is responsible for bringing about peace. Peace is defined as freedom from civil disturbance, a state of security or order within a community provided by law or a state of pact to end hostilities between those who have been at war (Merriam Webster, 2009). As populations continue to grow, there will be increased tensions on limited resources, increased inequalities will continue to drive man to compete, oppress and control others, and injustices against humanity will continue to persist. Will the dreams and desires of the international community for global peace ever be realized in our generation and the next generations to come? Who is really responsible for putting a stop to all the destructions from enmity between humans? The physical, emotional and mental damage from political and ethnic unrests have been underrated. For this reason, many of us living in the comforts of our peaceful societies tend to be even more out of touch with the realities beyond our borders. It is more harmful to be indifferent towards violations of human rights because ignoring the problem does not make it go away. “The world is not dangerous because of those who do harm but because of those who look at it without doing anything” (Albert Einstein). What you do not know comes to hurt you. Fighting for peace is more personal than you think. Sons and daughters, fathers and mothers, husbands and wives have lost their lives through wars/conflicts. Today, we continue to enjoy the peace so gracefully and generously provided by people brave enough to shed their blood. Tomorrow will be no different and it may be your loved ones who will have to give up their lives for future generations.

Peace will dwell within the boundaries of a country or a continent if it first resonates from within you and me. It is common to observe that people that are passionate about peace are the ones whose lives have been directly or indirectly affected by conflict. They are the ones who have the courage to point out the problem, they are open to share their painful experiences and thereby persuade others to provide solutions for people affected by conflict. Other influential individuals, international organizations and governments in their own capacity have also provided insurmountable resources to promote, protect, provide, and fulfill the rights of people affected by conflict around the globe. The fate of millions of people around the world depends on a greater effort to promote and ensure sustainable peace. What have you done in your own way to contribute towards this global effort? Are we consumed by our material possessions, our social status and our economic conditions so much that we have forgotten how valuable life is? Not until we become at peace with ourselves will we see peace elsewhere. As the saying goes, “fight the enemy within to fight the enemy without”. When we become firmly grounded in our identities, when we become content with what we have, when we willingly hold out the torch to each other out of selflessness and love, when we see the true value in humanity, then we will all rise up to defeat our enemies. We can only free ourselves to bring change to others when we let go and live for others. The key to world peace lies within us and this key is not within the United Nations, World Bank, IMF, Western countries or within a few individuals. We have abounding resources and yet our failure to identify the agencies that lies within us continues to enslave us to a rude awakening of violence. Not until we are able to identify the richness of our resources as possibilities for change, we will be ravaged by our proposed limitations. Freedom is the ability to make the right choices (Tsolu, 2009).

• Are we making the right choices every day? • Are we only thinking of ourselves? • Whom should we hold accountable? • What is the impact you have had in your own

capacity, wherever you are?


• DO NOT wait until ‘tomorrow’ because you may not live to see that day.

• How well have you used the opportunities around you to pave the way for others?

• Are you grateful for what you have or do you think it is your Right? (Tsolu, 2009)

If we truly believe that all humans are fundamentally equal, then it requires a global effort to bring an end to atrocities against humanity, and relinquish evil powers that rob many of their security. Pharr (2005) states that, “If we can understand that the Right uses divisiveness to destroy our vision of inclusion, then we can learn that our most effective work of resistance and liberation is to make connections, both politically and personally” http:// feminism.eserver.org/divisions-that-kill.txt. It is

therefore necessary that a cooperative effort is established within the international community, governments, civic society, the media and individuals in attaining peace. That everyone involved in this process come with a greater sense of responsibility, accountability and a great sense of imagination to solve a great problem. Therefore take this opportunity to get onto the wagon of the International Day for Peace to be that vehicle for change. References: Merriam Webster Dictionary (2009). Retrieved July 7th, 2009 from http://www. merriam-webster.com/ Pharr, S. (2005). Divisions that kill: The enemy without and within http://feminism.eserver.org/ divisions-that-kill.txt The Women's Project of Little Rock, Arkansas Tsolu, A. (March 31, 2009). The Road to Freedom. Unpublished.

Local Students and Teachers make D.R.E.A.M.S. Come True Brennan Kislinsky

Brennan Kislinsky is a Grade 12 year at Bishop Tonnos Catholic Secondary School in Hamilton. He is involved in the Peace and Development group at his school. As a participant in the Catholic Leadership Interdisciplinary Program, he has developed a passion for promoting peace and social justice inside, and outside of his community. The Dominican Republic Education And Medical Support (DREAMS) program, is a project in North America which organizes student groups from Canada and the United States to the

Dominican Republic town of San Jose de Ocoa, San Jose de Ocoa , to provide aid in educational, construction and medical services. Every year, hundreds of Canadians and Americans journey to small, remote mountain villages to provide aid to those who would not otherwise (or very rarely) receive help. The DREAMS concept was conceived by local high school teacher Paul Morrison in 1998 while teaching religion at St. Mary's Catholic Secondary School in Hamilton, Ontario, and a Canadian priest serving in the Dominican Republic, Father Lou Quinn. From that point on the trips to the Dominican Republic have been a popular volunteer experience for countless youths from North America. Most who go on this journey come back with stories on how the generosity and happiness of people with very few possessions made themselves realize that material wealth was not the only path to living well. Over the past eleven years, countless houses have been built and suitcases full of medical supplies have made their way down to Ocoa. A product of the DREAMS program became the Catholic Leadership Interdisciplinary Program (CLIP). This program is provided by the Hamilton Wentworth Catholic District School Board within Bishop Tonnos Catholic Secondary School. On top of going to the Dominican Republic CLIP is

a five credit semester long program where Grade 11 students take English, World Issues, Religion, Leadership, and an Interdisciplinary study to teach social justice, human rights, and cultural awareness. The Interdisciplinary, or IDP, is the most unique element of the program. At the beginning of the course, each student has a conference with the teachers (John Kalenchuk, Antioco Puddu, and Paul Morrison) on an issue that they feel needs to be addressed within the community. Students have worked on issues anywhere from informing students about the risks of joining the military to running a fair trade coffee centre within the school. This program has become so popular within the school that CLIP has be opened to Grade12 students as well as Grade 11's this year. The Grade 12 CLIP will include classes in English, Leadership, Philosophy, Religion, as well as the students' IDP. The DREAMS experience can be a life changing experience in a person's life. Some DREAMS students have become doctors so that they can serve people in places where doctors are very expensive or hard to come by. Others appreciate things we take for granted such as indoor plumbing and electricity. Many do simple things to remind them of the trip, such as finishing every last bit of food on their plate so that none goes to waste. It is in these simple acts of solidarity which keep these people going back to serve the Dominican people and the oppressed in our own community while encouraging more to join the ranks of “CLIPers” and DREAMS participants alike.


The Merchants of War Dr. Qais Ghanem*

The merchants of war have done it again! Indebting our children to line their pockets And sold us warheads to fire with rockets To guard the thrones of those who reign While children scavenge in rubbish filled slums And race with vermin for little crumbs Never to silence hunger nor pain For what does it matter if they drop dead? As long as mongers can sell their lead To wage endless war on every plain To crush the people who dare to resist And label dissenters all terrorists Until they yield their oil and propane But deserts will armor corrode and rust Ashes to ashes and dust to dust Twenty billion a year down the drain Yet mongers of war have much to gain Despair and anger course in my veins As I ask our leaders if they have any brains *Dr. Qais Ghanem is a physician, teacher, broadcaster, activist and poet. He is a graduate of the University of Edinburgh, was on the clinical faculty at McMaster University, and currently is on the faculty of the University of Ottawa. He is the creator and co-host of CHIN Radio Show "Dialogue with Diversity" in Ottawa. He is also an active member of Physicians for Global Survival.

Gandhi Ji Dr. Saroj D.Ram (Anand) How could that be a miracle of miracles to be ! that Gods in Heaven sent such as he to be champion of India’s liberty. This chosen of the Gods in flesh and blood did walk India’s plains in search of it’s Soul he found it in the lowly huts of the poor As they welcomed him to their door they knew a messiah when they saw one who was on march of freedom to be won with his message of TRUTH and Non-Violence He restored Indians’ self-confidence inspiring them to live as free men their right of justice and liberty to reclaim the Conscience of the world he became Gandhi, the Mahatma was his new name Bapu,or the father of the nation he became an Apostle of Peace and Non-Violence a Reformer, an epitome of Righteousness In those lowly huts, his Icon adorns their walls as a saviour who had knocked at their door the forgotten were not forgot, by this man of Peace and God! Dr . Saroj D.Ram is a retired physician who practiced anaesthesia as well as family counselling for many years. She is married to a surgeon, Dr. S.V.Anand. They reside in Georgetown, ON, where Dr. Ram runs a poetry group. She mainly writes about Gandhiji and his satyagragh.


Canadian Department of Peace Initiative Hamilton Chapter (Annual Update)

Our focus is on reviewing the overall CDPI concept, shifting from the more abstract, idealist view to some more substantive views on specific topics. With an eye to the question of how much the Department of Peace will cost taxpayers, we look for the development of a business plan type of statement. An “architecture” of the DoP is needed to go beyond the block diagram in our website and to take seriously Elizabeth May’s caution regarding the need to safeguard the purpose of the DoP so that it does not become something like the Department of the Environment’s situation of serving mainly to set acceptable limits of environmental degradation. Other peace-oriented organizations deserve our active interest and requests for cooperation, as at our semi-annual peace luncheons, hosted by Project Ploughshares. On several occasions a few of us have met with City Councilors and staff about the proposed Hamilton Peace Garden and an Interfaith Sculpture Garden. As before, the Gandhi Peace Festival program gives us a chance to say a few words about the DoP. Following his speech at last years Festival Dr. David Adams also

proposed a Hamilton Culture of Peace Commission at a meeting that included 9 City Councilors, and our ideas were officially referred to City Staff for follow-up. A few of us spoke with the Mayor, who was very interested and helpful. While a Federal Department remains our goal, we now propose an interim solution: 1) a Secretary of State (Junior Minister) for Peacebuilding

and Conflict Prevention in Foreign Affairs Canada for international matters;

2) a corresponding position within Citizenship or Justice for domestic matters;

3) the new positions can consolidate peace-related sections within those departments to come under the new positions;

4) adoption in principle, in each case, of the professionally trained Canadian Civilian Peace Service (CCPS) idea. CCPS working groups would be established in those departments and CCPS personnel could begin implementation.

The Hamilton Chapter hosted the pan-Canadian meeting of the CDPI, in April, and our focus for this year is: “better defining what a culture of peace is and how it would change Canadian society.”

http://www.departmentofpeace.ca/ Contacts: Dick Preston [email protected] Tel: 905-648-1598 Gail Rappolt [email protected] Office - 905-527-0470, Mobile - 905-546-7772, Fax - 905-527-5659


The Gandhi Peace Festival Community Service Award 2009

The Organizing Committee of Gandhi Peace festival is pleased to announce the 2009 Gandhi Peace Festival Community Service Award to

Robert Stewart

Bob, a Chartered Accountant and Certified Management Consultant by profession, grew up and was educated in Hamilton, Ontario attending Barton Secondary and McMaster University. He has held many senior management positions in business and government over the past 36 years. His passion for peace was ignited by his involvement in the Rotary

International convention that took place in Calgary in 1996. The message that he heard was “peace is the most worthwhile cause, and you should do something”. Since that time, Bob has founded the Canadian Centres for Teaching Peace, and leads the Canadian Culture of Peace Program. His peace website at www.peace.ca has been ranked number 1 by Google with over 50,000 visitors per month, and he has been referred to as “the foremost peace educator in Canada". Bob recognized, as do others, that the Culture of Peace Program is on the threshold of making a major impact in advancing peace, nationally and internationally, but is currently lacking direction and capacity. He has devoted himself to using his professional skills as a (general) manager, information manager and organizational builder to help advance this 'direction and capacity' by founding the Canadian Centres for Teaching Peace.. Since 2001, Bob initiated, and has co-hosted with the McMaster University Centre for Peace Studies, the Annual Peace Education Conference in Canada at McMaster. This year’s Conference is November 13 to 15 with the theme of

“Bringing Peace to Schools”. In 2007, Bob founded the Hamilton Centre for Teaching Peace and Peace Café, the first of a proposed network of Peace Cafés across Canada and around the world. His peace work in Hamilton included co-hosting two Symposiums for the Canadian Culture of Peace Program and gave impetus to the idea of a Culture of Peace Commission for the City of Hamilton being led by the Hamilton Culture of Peace Network. Bob’s family and 3 children have been a key influence on his decision to 'make a difference with his life' during the International Decade for Peace and Non-violence for the Children of the World. Bob initiated the Canadian Peace Initiative (“CPI”), which is based on the principle that peace starts at home, with ‘me’. CPI is a process to provide the venues, support and guidance to ‘Open Space to Open Minds and Hearts to Peace’. It is open, transparent, patient and committed, drawing people from all walks of life, freeing them from their stasis and mobilizing them. Understanding that everyone is a peace leader and peace educator, emphasis is placed on helping people to be more effective leaders and educators, drawing on their own potential and inner strengths, galvanizing, inspiring and energizing the peace movement. Peace education (raising social intelligence and building successful relationships) is our best investment and information our most important resource. As we take ownership of peace others will follow – because it will be uplifting and empowering, it will be infectious, and lead to sudden, massive, cultural change.

The Gandhi Peace Festival Community Service Award is given to an individual for making outstanding contribution to peace, nonviolence and living in harmony with the planet. Nominations for future awards can be sent via e-mail to Rama Singh <[email protected]>. Previous recipients of Gandhi Peace Festival Community Service Award include: 2007 Jack Santa Barbara 2008 Ray Cunnington


Peace, Social Justice and Cmmunity Organizations in Hamilton and Area

PEACE, SOCIAL JUSTICE and COMMUNITY ORGANIZATIONS

Centre for Peace Studies

www.humanities.mcmaster.ca/~peace/ Peace Studies is a discipline that seeks to understand war and peace, violence and non-violence, conflict and conflict transformation, and it looks for ways to promote human well-being through this understanding. Peace Studies is distinguished from other disciplines by its focus, its integration of approaches from varied disciplines, its explicit values and its engaged scholarship.

Focus: While many academic disciplines regard war and peace, violence and non-violence, conflict and conflict transformation as important aspects of human social life, Peace Studies is the only one that puts them at the centre of its study.

Integration: While Peace Studies is committed to drawing on the contributions of existing disciplines and disciplinary approaches, it insists on integrating these within its distinctive values and approaches.

Values: Peace Studies is one of a number of emerging disciplines that explicitly regards certain conditions as problematic and commits itself both to understanding and to changing these conditions. Just as Women's Studies regards male domination as problematic, and Environmental Studies regards some kinds of environmental destruction as problematic, Peace Studies regards war and certain kinds of violence as problematic. This does not mean one must be a pacifist to enter this discipline and it does not mean one must condemn all violence or every call to arms; but it does mean that Peace Studies as a discipline seeks the diminishment of war and large-scale violence and does not pretend to be neutral on the issue of whether these will dominate the human future.

Engagement: Peace Studies is an engaged discipline. This means that the student of Peace Studies will be encouraged to become engaged in practical action in society and to relate this action to what is learned in the classroom. Practical action is crucial to the student's learning (theory and practice are intricately related) and to the empowerment of the student as an agent of change.

The Centre for Peace Studies at McMaster University was established by the Board of Governors in 1989. In 1999 Peace Studies became part of the Faculty of Humanities, and in July 2000 the Office of Interdisciplinary Studies was created to provide administrative support and form a home base for students in the three interdisciplinary areas based in Humanities; Comparative Literature, Women's Studies and Peace Studies.

As well as offering academic programs, the Centre for Peace Studies annually sponsors the independently endowed Bertrand Russell Peace Lectures and Mahatma Gandhi Lectures on Non-violence. It has organized several international conferences including the recent second McMaster/Lancet conference on Peace through Health, initiated a number of scholarly publications, and undertaken international projects dealing with peace and justice. The centre has a wide range of international contacts, especially in Central America, Europe, India, Afghanistan and the Middle East.

Teaching and research at McMaster’s Centre for Peace Studies currently focuses on four main themes: Peace Through Health, Human Rights, Peace Education and Peace Activism/Advocacy

If you would like to find out more about the Centre's activities, please contact: Dr. Bonny Ibhawoh, Director Tel: 905-525-9140 ext. 24729 Centre for Peace Studies Fax: 905-570-1167 McMaster University, TSH-313 E-mail: [email protected] 1280 Main Street West, Hamilton, ON, Canada, L8S 4K1 Website: www.humanities.mcmaster.ca/~peace/



Hamilton Culture of Peace Network The Hamilton Culture of Peace Network is an active group that welcomes individuals and local groups willing to follow and promote the six principles of UNESCO’s Manifesto 2000 Respect all life; Reject Violence; Share with Others; Listen to Understand: Preserve the Planet; Rediscover Solidarity.

During the last ten years we have held public meetings, received a Millennium Medal, worked to promote the peace initiatives of other groups, and distributed copies of the Manifesto. As an offshoot of the United Nations Association in Canada (Hamilton Branch) we responded to the racial violence that erupted in Hamilton following the 9/11 terrorist attacks by proposing to City council a way to provide safety for those who felt vulnerable because of ethnic, racial, or religious differences. Obtaining funds from the Federal government we created The Citizen Protection Project, and worked with City Council and the Police for several years. During that time we also introduced Peace Dollars as a means of raising funds to support our own work and that of other groups. Each Peace Dollar has the text of Manifesto printed on its back. Since then Peace Dollars have helped to support the following charitable efforts: • The Gandhi Peace Festivals. • The Martin Luther King celebrations at Stewart

Memorial Church. • The Peace and Conflict Studies Student film festivals at

McMaster. • The annual McMaster Peace Education Conferences. • The ‘Citizen Protection Project’ for people harassed

because of ethnic, racial, or religious differences. • The annual Hiroshima/Nagasaki Observance, and

other events. As a result of last year’s National Symposium about future directions for the Culture of Peace, the Hamilton Culture of Peace Network is presently working actively with members of City Council, the Canadian Department of Peace Initiative, the Canadian Centres for Teaching Peace, the Peace Café at the SkyDragon Cooperative, and other social justice groups. For more details about working with the Hamilton Culture of Peace Network, or for information about Peace Dollars and ways to use them for your own group’s needs, please contact us at 905-628-4976 or by email at [email protected]. A short DVD about the Citizen Protection Project and Peace Dollars is available.

Manifesto 2000 for a culture of Peace and Non-violence

www.unesco.org/manifesto2000

Six Simple Rules for a better society, drafted by Nobel Peace Prize Laureates. 1. RESPECT ALL LIFE - Respect the life and dignity of

each human being without discrimination or prejudice. 2. REJECT VIOLENCE - Practice active non-violence,

rejecting violence in all its forms: physical, sexual, psychological, economical and social, in particular towards the most deprived and vulnerable such as children and adolescents.

3. SHARE WITH OTHERS - Share my time and material

resources in a spirit of generosity to put an end to exclusion, injustice and political and economic oppression.

4. LISTEN TO UNDERSTAND - Defend freedom of expression and cultural diversity, giving preference always to dialogue and listening without engaging in fanaticism, defamation and the rejection of others.

5. PRESERVE THE PLANET - Promote consumer

behaviour that is responsible and development practices that respect all forms of life and preserve the balance of nature on the planet.

6. REDISCOVER SOLIDARITY - Contribute to the

development of my community, with the full participation of women and respect for democratic principles, in order to create together new forms of solidarity.



Canadian Centres for Teaching Peace

Peace Café Our Peace Café library is open! Check our our online catalog at peacecafe.ca

27 King William Street Hamilton, ON, L8N 1A3, Tel: 905-523-0111

Café Hours: Mon-Wed: 10am-10pm, Thu-Sat: 10am-event close,

Sunday dependant on event

Peace Cafés are safe community spaces dedicated to developing a Culture of Peace at the community level through dialogue, conversation, workshops, and a library of peace resources along with wholesome food and drink options.

Currently there are three primary locations: the cities of Hamilton, Ontario, San Francisco, California, and the small town of Walkerton, Ontario. There are also numerous movements to develop peace cafés in other communities, such as Toronto, Calgary, Winnipeg, and Nelson.

In October we are launching our Workshop schedule, which will include such topics as Storytelling, Concepts of Peace and Conflict, Consensus Model Decision Making, and more. See www.peacecafe.ca, email [email protected] or call 905-523-0111 for more details!

8th Annual Peace Education Conference

On behalf of the Canadian Centres for Teaching Peace (CCTP) and the McMaster Centre for Peace Studies, we are pleased to announce this year’s 8th Annual Peace Education Conference in Canada focusing on the important theme of “bringing greater peace into our schools”. Within this context, we will also be exploring the role of “gender and sexuality” and “emotional, social and spiritual intelligence” in advancing our goals towards a universal culture of peace.

Continuing our tradition from past years, this conference will be an opportunity for those passionate about educating for peace to converge, connect and reflect upon our commitments to peace and justice in this world. The core conference, hosted at McMaster University, will begin in the evening on Thursday, November 12th and come to a close in the afternoon on Sunday, November 15th. Together, we will explore how we can infuse the mainstream school system with peace education and peaceful educators. Through engaging workshops, inspiring speakers and focused reflections, we will learn new ways of being and teaching that better serve ourselves and our fellow learners.

For more information, please visit: www.peace-education.ca or call 905-523-0111



Physicians for Global Survival We are physicians and colleagues (both health workers and others) who work together to be an informed and responsible voice for healing our planet. We collaborate with other health workers across the planet to bring information to people about the continuing threats posed by nuclear weapons; about the devastating effects on population health, and on the environment, of militarism, war and arms acquisitions; and about non-violent alternatives in conflict management. We conduct dialogues with decision makers in our national government and other bodies. We feel we played a significant role in bringing the issue of legality of nuclear weapons to the World Court, and in generating action on banning landmines, which culminated in the Ottawa Process. In Canada we have worked particularly to support our colleagues in the Indian and Pakistani communities in educating the public about the effects of nuclear bombs. We have published positions on aspects of violence in culture - media violence, war toys and hand-guns. We oppose low-level military flights over Innu territory in Labrador and have researched the health effects of these. We worked energetically on advocating changes to Canada's nuclear policy, and, with physicians from other countries, changes to NATO's nuclear policy. We worked to dissuade the Canadian Government from joining the US in the highly expensive and questionably effective 'Missile Defence' project and related weaponization of space. We are opposed to current wars in Iraq and Afghanistan.

We are part of the International Physicians for the Prevention of Nuclear War, which was awarded the Nobel Peace Prize in 1985. In Hamilton we have a very active group, often enlivened by students and by peace-oriented physicians visiting from other countries. We meet every second Wednesday night at a home near McMaster University and welcome new members. To contact PGS (Hamilton), call 905-979-9696 or send e-mail at: [email protected] Visit PGS website for current projects, background papers and links to related sites at: www.pgs.ca Hope for The Strangest Dream

We are living in a time when the clock of the Bulletin of Atomic Scientists is at five minutes to mid-night, but also when the idea of the strangest dream of putting an end to war has some hope of becoming reality. In the US we have a president who calls for abolition of nuclear weapons and hard-headed realists like Kissinger et al who echo the same message. In Canada, we have about three hundred Order of Ca nada recipients who are calling for the signing of a Nuclear Weapons Convention. PGS, as part of ICAN, (International Campaign to Abolish Nuclear Weapons) helped to gather those signatures and also brought Bruce Blair of Global Zero to Ottawa to spread the message of nuclear abolition.

Locally, we had a memorial lecture by Steven Starr in honour of Dr. Alan Phillips on the climatic effects of nuclear war. At Hiroshima/Nagasaki remembrances we have shown the film about Sir Joseph Rotblat, "The Strangest Dream" to remind our citizens of the work still to be done and to inspire them. An educational event in Montreal in September, a tour by Helen Caldicott to several centres in October, and "Zero Nuclear Weapons - A Forum" in Toronto in November should have similar effects. We, the Physicians for Global Survival, believe that the spirit of Gandhi persists in these efforts and ask you to join us at these events.

Our mission statement is: Because of our concern for global health, we are committed to: the abolition of nuclear weapons, the prevention of war, the promotion of nonviolent means of conflict resolution, and, social justice in a sustainable world



International Campaign to Abolish Nuclear Weapons

www.icanw.org Ignoring the message of Gandhi that violence only breeds violence has left the world to-day with the clock of the Bulletin of Atomic Scientists at five minutes to mid-night. The powerful peaceful protests and actions of Gandhi and King brought hope in their day, and bring still in ours, for non-violent solutions. Today many voices are calling for nuclear abolition and are heeding the words of warning of Hans Blix and even Henry Kissinger. ICAN, the Mayors for Peace Campaign, the Ten Steps of the Federation of American Scientists all demonstrate practical and urgent steps to achieve a world without nuclear weapons.

Sign the petition: www.icanw.org/take-action

ICAN is an international campaign to eliminate nuclear weapons organized by International Physicians for the Prevention of Nuclear War (www.ippnw.org)

Project Ploughshares Founded in 1976 as the ecumenical peace centre of The Canadian Council of Churches, Project Ploughshares works with churches and related organizations, as well as governments and

nongovernmental organizations, in Canada and internationally, to identify, develop, and advance approaches that build peace and prevent war, and promote the peaceful resolution of political conflict.

The policy research, analysis, dialogue, and public education programs promote: the elimination of nuclear weapons and other weapons of mass destruction; progressive reduction of the resort to military force in response to political and social conflict; controls on the supply of arms; and positive measures to build conditions of sustainable peace. Project Ploughshares Tel: (519) 888-6541 Fax: (519) 888-0018 57 Erb Street West, Waterloo ON N2L 6C2 www.ploughshares.ca The Hamilton Chapter of Project Ploughshares commemorates Hiroshima Nagasaki Peace Day each year with a solemn ceremony at Hamilton City Hall on August the 6th or 9th. This is a tradition well imbedded in the hearts of the citizens of Hamilton and surrounding cities. On Memorial Week, a Peace Concert is often held at one of the churches. An ANNUAL PEACE LUNCHEON will be hosted by our chapter early in the fall. Representatives from various peace and social justice groups will meet to share ideas and make connections. The Hamilton Ploughshares steering committee usually meets on the first Monday of each month at 10:00 am at 700 King Street West, the Chancery Office of the Diocese of Hamilton. You are all welcome to attend these meetings. For further information please contact: Leonor Sorger <[email protected]> 905-528-7988

ICAN Demands for a Nuclear Weapon Free World

• A Treaty to Eliminate the present 25,000 weapons • No New Weapons or upgrading of old • Threat Reduction: Off high alert & No First Use • Nuclear Free Defence Policy: dismantling of NATO

nuclear weapons; no nuclear armed vessels in Canadian ports

• No Fuel for Weapons: no export of uranium to nuclear weapons states or those not signatory to Nuclear Non-Proliferation Treaty



YMCA of Hamilton/Burlington/Brantford

Peace Medal Breakfast

Wednesday, November 25, 2009 at 7:30am Hamilton Convention Centre

Keynote Speaker:

Bilaal Rajan

Bilaal is a gift to children everywhere. Between the ages of four and twelve, he has changed the world with his passion, love and inspiration, but most of all - his action. He saw dire need and took action to create real solutions for children who had no hope. Who else would have believed that selling clementine's, cookies and hand-made decorative plates in his neighbourhood in Canada could have had such an impact on children in other countries? Who else would have believed that rallying young Canadians together to raise money for UNICEF would also spark major corporations to make generous donations of medicine, food and other aid? Who else would make personal pilgrimages to devastated areas on the other side of the globe to deliver a warm smile and encouragement to an orphan? And who is better qualified to write a book about making change? In his new book, "Making Change: Tips from an Underage Overachiever", Bilaal is now empowering his peers so they can make change too. To date, Bilaal has raised over $5 million for various causes and is the youngest Ambassador ever for UNICEF, worldwide. He has been granted many rewards for his tireless efforts these past eight years. Bilaal's ultimate goal is to inspire one million kids in the next three years to maximize their true potential and get involved in creating a better world, to have fun and to MAKE CHANGE NOW. There is only now, because tomorrow isn't here yet. Now, today, is when change starts. Bilaal Rajan knows, instinctively, what much of the world has yet to discover; that love brings the people of this planet together; that there is untapped abundance to be channeled where it is needed most. Children of the world can rejoice, knowing that Bilaal Rajan is here to honour and protect them. If a mere boy, barely 12 years of age can do all this, then what can YOU do that will multiply his results? Bilaal knew the secret. He wondered "why" but he asked himself and the world, "Why Not?" There is no acceptable answer to that question, because Bilaal has proven that anything is possible if we believe it and we take ACTION. For nomination and ticket order form please visit www.ymcahb.on.ca or call 908-681-1140.



The Children’s International Learning

Centre (CILC)

OUR MISSION: With international resources and input from community and global experts, we develop dynamic hands-on programmes which encourage attitudes of respect for all people and for our common environment. WHO WE ARE: The CILC was established on Oct. 24, 1970, as a volunteer project of UNICEF. In 1988 the Centre was incorporated as a not-for-profit organization with its own board of directors. The Centre is supported by admissions, memberships, donations, grants and volunteers. PROGRAMMES AVAILABLE: Festivals of Light (November 4, 2009 – January 29, 2010). Experience traditions celebrated in the community and around the world which use light in many forms. Observances such as: Christmas, Hannukkah, Diwali, Lunar New Year and many more. Highway to Healthy Street (working title) (April to August 2010. This programme touches on the impact – positive and negative – food can have on our bodies. We will also move forward in our understanding of the relationship between the foods we choose and the global environment. Orbit the Earth (January to October). A fun hands-on planetarium-like programme that enables participants to learn about the moon, planets and the stars. Emphasis on earth’s rare and special qualities which we need to nurture and preserve. The Global Playroom (January to October) A programme for ages 3-5. Through play acting children will begin to understand that people far and near share the same basic needs. OPEN TO: School classes, home schools, community groups, day camps, guiding and scouting units, adult groups and religious groups are welcome to book for a 2 hour programme. We also do FUN-educational birthday parties. The CILC sponsors the International Peace Choir. Their music reflects their mission to promote peace, love, respect, unity and understanding among people. For more information about the Centre, to book a 2 hour programme, order UNICEF products or are interested in volunteering please contact us: The Children’s International Learning Centre 189 King William St., (across from Theatre Aquarius), Hamilton, ON L8R 1A7 Tel: 905-529-8813 Fax: 905-529-8911 E-mail: [email protected] Visit: www.cilc.ca

Peace and Conflict Studies Society (PACSS) The Peace and Conflict Studies Society (PACSS) is a student peace group at McMaster University in Hamilton, Ontario, Canada. Our aims are to use discussion, events, and constructive action to promote a culture of peace both on campus and around the world. Our mission: Inspire, Inform, Incite… ...to use the power and appeal of film and

the stories they tell to promote reflection on issues of social justice and responsible change; Our intent is to present a selection of films that appeal to the diverse communities found at McMaster University and in the greater Hamilton area. Our plans for Projecting Peace by showing peace films on the campus are well under way (www.projectingpeace.ca) For further information visit www.pacss.ca or email [email protected]



Amnesty International

Group 1 (Hamilton) and Group 8 (McMaster University)

Amnesty International is a worldwide voluntary movement that works to prevent some of the gravest violations by governments and non-state actors of people’s fundamental human rights. The main focus of its campaigning is to free all prisoners of conscience - those who have been detained because of their beliefs, ethnic origin, sex, colour, or language, and have not used or advocated violence. Amnesty International also works to ensure fair and prompt trials for political prisoners, to end extrajudicial executions and disappearances, and to abolish the death penalty, torture, and other forms of cruel and inhumane treatment or punishment. The organization has received the Noble Peace Prize. Amnesty has always been very happy to co-sponsor the Peace Festival Amnesty Canada Website: www.amnesty.ca To get involved, please contact: Group 1 (Hamilton): Lead Contact: Jeanne Mayo E-mail: [email protected] Group 8 (McMaster): Co-Presidents: Avni Mehta & Jesleen Rana Email: [email protected]

Environment Hamilton

Environment Hamilton (EH) was incorporated as a not-for-profit organization in 2001 to help Hamiltonians to develop the knowledge and skills they need to protect and enhance the environment around them. The organization emerged out of the efforts of a small group of citizens from east Hamilton who launched an investigation to ensure the City of Hamilton's old Rennie Street Landfill was properly cleaned up.

Environment Hamilton has worked on dozens of projects and activities in collaboration with a variety of funders and many local partners to build a sustainable future for Hamilton. We also work alongside residents to deal with pressing environmental issues, making frequent use of the Environmental Bill of Rights and other legal tools. Environment Hamilton is led by executive director Lynda Lukasik and a volunteer board of eight directors, and each project has one or more full or part-time staff.

Our current projects include:

• Climate Change Champions • Eat Local • Passport to Hamilton • Trees Count

• Concession Street Walks • Kirkendall Walks • Transit North Hamilton • Greening Sacred Spaces Hamilton

• Energy Initiative For Faith Groups • Good Neighbour Campaign • Blue to Green Collar

Transformation How to reach us:

Web: www.environmenthamilton.org Phone: 905-549-0900 Email: [email protected] Address: 1130 Barton Street East, Suite 207, Hamilton ON, L8H 7P9



KAIROS: Canadian Ecumenical Justice Initiatives KAIROS is a faithful ecumenical response to the Biblical call to do justice. Our member churches and agencies include: The Anglican Church of Canada, Canadian Catholic Organization for Development and Peace, Canadian Conference of Catholic Bishops, Canadian Religious Conference, Christian Reformed Church in North America (Canada Corporation), Evangelical Lutheran Church in Canada, Mennonite Central Committee Canada, The Presbyterian Church in Canada, The Primate’s World Relief and Development Fund, Religious Society of Friends (Quakers), The United Church of Canada. KAIROS staff led a church leaders visit to the Tar Sands in May and hosted a National Gathering at the University of Waterloo in June. The gathering achieved the goal of the organizers that the attendees represent diversity on many levels. Please check out the KAIROS website for more details about the Tar Sands trip and the National Gathering. www.kairoscanada.org KYOTOPLUS CAMPAIGN In December of 2009, government representatives from countries all over the world will be meeting in Copenhagen to negotiate a climate change treaty to follow the Kyoto Protocol. In order to ensure that our government knows what expectations Canadians have for this treaty, a national broad-based petition campaign, “KYOTOplus”, has been created. This campaign has been endorsed by a coalition of 500 Canadian environmental, labour, indigenous, human rights and faith-based groups. KAIROS is coordinating church participation in this campaign. For more info go to www.kyotoplus.ca.

KAIROS has a brand new resource making the connections between global climate change and poverty, linked to the KyotoPlus petition for a new, effective international climate change treaty. While the environmental impact of climate change is obvious, the human cost often remains hidden. Climate change puts additional stress on the world’s poorest, who often depend on scarce ecological resources to survive. This resource details how an increase in extreme weather events and small changes in rainfall and temperature can lead to disease, famine and displacement. KAIROS calls churches and individuals to action on October 17, the International Day for the Eradication of Poverty, and October 24, the International Day of Climate Action. This resource also includes the KyotoPlus petition (KAIROS' main campaign action between now and December) and climate justice resources to incorporate into worship services on October 17. As a part of God’s creation, we must remember our connection to the environment and our individual and collective duty to live sustainably. To order a print copy of the resource, please contact Yunis Kariuki at [email protected] or download a copy from the KAIROS website. KAIROS REGIONAL EVENT A sub-regional event is being planned for Saturday, October 17th, 2009 at St. Paul’s Evangelical Lutheran Church 210 Silvercreek Parkway North, Guelph, ON. The program starts at 9:45 a.m. and will conclude at 2:15 p.m. Rev. Desmond Jagger Parsons, minister at Trinity United Church in Kitchener and former staff at KAIROS, will be speaking about how to engage our congregations and communities in social justice work. In addition there will be presentations about the KAIROS National Gathering and the new KAIROS action campaign plus small group sessions to further explore the theme of the keynote address. All are welcome. KAIROS: Canadian Ecumenical Justice Initiatives 310 Dupont Street, Toronto, ON M5R 1V9 1-877-403-8933 • www.kairoscanada.org HAMILTON/BURLINGTON KAIROS COMMITTEE Local contact: Joy Warner [email protected]



The United Nations Association in Canada

Canadians working for a better UN

Our Mission Statement: The United Nations Association in Canada builds bridges of knowledge and understanding that link all Canadians with the people and nations of the world. Through the United Nations system, we share in the quest for peace, human rights, equitable and sustainable development and the elimination of poverty. The United Nations Association in Canada (UNA - Canada) is a not- for- profit charitable organization that helps inform and educate Canadians concerning United Nations (UN) activities and programmes. UNA- Canada offers Canadians a unique window into the work of the UN, as well as a way to become engaged in the critical international issues that affect us all - human rights, poverty, sustainable development, peace, disarmament and many others. United Nations Association, Hamilton & District Bursary Award Fund The UNAC Hamilton Branch awards an annual Bursary with a value of $500 to a McMaster University graduate student (Master or PhD). The student may be in any department within the University, but the area of research must be an area of interest and importance to the United Nations. The application deadline is May 1 annually. Coordination of the bursary occurs via the Hamilton Community Foundation. Further information and application instructions in PDF format or Word format can be downloaded from their website. For further information contact: UNA-Canada – Hamilton, 25 Lynndale Drive, Dundas ON L9H 3L4 Tel: (866) 436-UNAC (8622) www.hamilton.unac.org [email protected]

The Malhar Group Music Circle of Ontario

Operating since 2001, the Malhar Group Music Circle of Ontario is a not-for-profit arts organization based in Hamilton and dedicated to the sole mission of presenting and promoting Indian classical music and musicians. The Malhar Group operates in Southern Ontario of Canada and holds musical events of excellent standards. The group is focused to create opportunity for all to listen to and to learn about this great musical heritage in its traditional forms. Activities include: Indian classical music festival (Springfest) every year in the month of May in Hamilton to celebrate South Asian Heritage Month in Ontario, Lecture-Demonstrations on Indian classical Instrumental music in Ontario schools which for the last two years have reached about 6500 school children in Hamilton school Boards, Informal Listening Sessions on specific themes, such as a Raga, to

educate highly motivated members and Community Outreach activities such as participating in Hamilton Mustard Festival and Asian Heritage Month 2009 in Oakville to attract a larger audience. For additional information, check the website: www.themalhargroup.org or call 905-627-7496.



Canadian Voice of Women for Peace (VOW)

Canadian Voice of Women for Peace (VOW) is a women’s grassroots, non-partisan, non-governmental organization (NGO) that works locally and internationally on the linkages of peace, social justice, human rights, and sustainable development issues. We maintain a focus on women’s full inclusion in decision-making related to peace and security at all levels, and advocate for the implementation of the unanimously adopted 2000 UN Security Council Resolution 1325, on Women, Peace and Security. Founded in 1960 in an effort to stop nuclear weapons testing, VOW also continues to advocate for the abolition of nuclear weapons and the peaceful settlement of conflict. We join with those who tirelessly struggle to create a lasting culture of peace. Pictured on the left are panels from our newest project, the VOW–coordinated peace exhibit, BUILDING PEACE MAKING HISTORY, 100 Years of Women's Peace-Building in Canada. This distinctive, five-panel, bilingual exhibit features an exquisite photo gallery of women's persistent struggles for peace, equality and justice across Canada and around the world spanning the last century. This rare opportunity is available to organizations, institutions and galleries on a pay-as-you-can basis. To showcase this PEACE EXHIBIT in your area or at your local event, please contact us at 416-603-6534 or Email: [email protected]. Ontario VOW Chapter activities include hosting peace related events in local communities; encouraging diplomatic and civil society dialogue and respect amongst all people; calling on governments to find peaceful solutions to violent conflict while working to end all war; helping to raise funds to assist women, girls, and communities in need around the globe, especially in areas ravaged by war and conflict; and working toward our unwavering vision of steady conversion of the pervasive culture of violence to a culture of peace. We welcome women who support our values and goals to join with us. Call VOW at 416-603-7915 to join or visit us online at VOWPEACE.ORG to donate. Internationally, VOW is one of the NGOs cited by UNESCO's standing committee in the working group report entitled "The Contribution of Women to the Culture of Peace". An accredited NGO to the United Nations, affiliated to the Department of Public Information (DPI) and the Economic and Social Council (ECOSOC), VOW has been influential in working with other NGOs at the United Nations in bringing about the historic UN Security Council Resolution 1325 on Women, Peace and Security. Currently, we are planning a VOW National Public Awareness Campaign to bring this crucial resolution to the forefront and to advocate for its systematic implementation. Please visit VOW online at VOWPEACE.ORG to find out more about SC Res. 1325 and other VOW peace, security and human rights initiatives. Together, as Canadians, we can draw on our unique strengths and wisdom to re-direct the world from its current path of failing globalist economic agreements and aggressive militarism to a world where social justice, participation, sustainability and peaceful negotiation provide hope for a secure and viable future. We welcome new members and donations. Contact VOW at 416-603-7915, Email: [email protected], or Visit Online: VOWPEACE.ORG

Act Locally – Local Events Information actlocally.info provides a place for environmental, peace, social justice, anti-racism groups and other community organizations in the Halton, Hamilton and Niagara regions of Southern Ontario to promote their activities and share information. Non-profit groups can post upcoming events directly to the website, and individuals can receive a list of these events every week by email. The website was initiated by the Western Lake Ontario Environmental Coalition and is now managed by the Hamilton Area Eco-Network. Find the details at: www.actlocally.info



Community-based Interfaith, Peace and Cultural Groups

Hamilton Quakers Hamilton Monthly Meeting of the Religious Society of Friends. Proclaiming a testimony of peace since its founding 355 years ago, the Quaker faith is one of the officially recognized "peace churches" in Canada. Meeting for Worship is every Sunday at 10:30 a.m. Children's Religious Education is provided most weeks -- call to confirm. Anyone who feels called by the Spirit to speak may offer ministry during this time of worship. All are welcome. Friends in Hamilton Meeting are involved in a wide variety of peace, social justice, and environmental activities. We invite you to join us. Hamilton Quaker Meeting, 7 Butty Place, Hamilton, ON, L8S 2R5. Phone: 905-523-8383. Website: www.hwcn.org/link/hmm, E-Mail: [email protected]

BAND (Burlington Association for Nuclear Disarmament) The Burlington Association for Nuclear Disarmament, (BAND), is a community organization established in 1983 to educate its members and the public on the dangers of nuclear weapons and to promote peace and disarmament. Although BAND is a small group (about 60 members) from a small city, our members believe strongly in the importance of raising public awareness at a community level. We follow the motto "think globally - act locally". Our local actions have been mostly educational by organizing public talks by prominent peace advocates such as Joseph Rotblat, Rob Green, Barrie Zwicker, Jim Loney and Rosalie Bertell. We also lobby the Canadian government in peace and disarmament issues through a letter-writing committee. BAND is a member of several regional, national, and international coalitions working for peace and nuclear disarmament including the November 16 Coalition and the Culture of Peace Coalition in the Hamilton; the Canadian Peace Alliance; and Abolition 2000. If you would like more information on BAND - or would like to become a member please contact us at [email protected] or at 905-632-4774.

IDEA Burlington (Interfaith Development Education Association) IDEA Burlington (established in 1985) is an association of people from many faiths. It strives, through study, spiritual reflection and resultant action, to empower us and others to promote peace and justice, locally and globally. For information, resources and speakers, or to connect with other organizations, call 905-521-0017, [email protected] Dundas Independent Video Activists (DIVA) DIVA has been documenting grassroots activism in our community since 1999. Recent releases include MOTHER'S DAY AT WESCAM, a look at the 2006 Mother's Day civil disobedience action at Burlington, Ontario war manufacturer Wescam, and a documentary series in progress on radical learning or "Un-Schooling". Other releases include Critical Mass: How You See it, War Games in the Park, Noam Chomsky on Anarchism, and contributing footage to Grass Through Concrete: A Film About Red Hill Valley. DIVA has also covered the annual Gandhi Lecture at McMaster in previous years, and is also available to record public events. For more information visit dundastards.blogspot.com. Contact DIVA through [email protected], Web: www.hwcn.org/link/hasc/DIVA.htm

Hamilton Action for Social Change Committed to social change through nonviolent direct action, Hamilton Action for Social Change is involved in activating and encouraging creative responses to the issues facing our communities. Box 19, 1280 Main Street West, Hamilton E-Mail: [email protected] Web:www.hwcn.org/link/hasc/DIVA.htm Sky Dragon Community Development Co-operative The Sky Dragon Community Development Cooperative is a grassroots non-profit organization committed to the goals of progressive social and environmental change. Sky Dragon operates a number of projects out of its Community Development Centre (CDC), located at 27 King William Street in downtown Hamilton. The CDC houses studio and meeting spaces for wellness and arts classes and includes an art gallery space. The Bread and Roses Café operates on the ground floor of the centre, and serves fair trade and locally grown organic food at affordable prices. Bread and Roses also hosts a packed series of evening events including teach-ins, open-mics, jams, drum circles and live music. Sky Dragon also publishes Mayday Magazine, a monthly print forum for progressive thought. For more information about Sky Dragon, the organization's mandate and how you can get involved, drop by the CDC; check out www.skydragon.org, email [email protected] or phone: 905-777-8102. Located at 27 King William Street, Hamilton.


Peace, Social Justice and Cmmunity Organizations in Hamilton and Area Hamilton Mundialization The Hamilton Mundialization Committee is a council mandated advisory committee which responsibility is to facilitate and support peace initiatives and the twinning relationships between Hamilton and its nine twin-cities around the world. Its purpose is to assist City Council in implementing its Mundialization resolution. The main functions are: To promote Hamilton as a "Mundialized City" dedicated to global awareness, international cooperation and world law. To further the work of the United Nations through publicity and education and to have the United Nations flag flown with the

Canadian flag from the City Hall at all times. To undertake twinning programs in international cooperation with like-minded municipalities around the world. To involve Hamilton citizens of different cultures, especially those from the countries of our twinned communities, to share in our

multi-cultural programs. The Hamilton Mundialization Committee welcomes any individual or organization to join its membership and, to participate in any of the mundialization programs and special events through out the year. Any inquiry may be forwarded to: The Hamilton Mundialization Committee, c/o The Corporate Services, 71 Main Street West, Hamilton, Ontario, L8P 4Y5, Tel: 905-541-3456, e-mail: [email protected], website: www.mundialization.ca Free the Children Free The Children at McMaster is part of the international Free The Children organization, the world's largest network of children helping children through education. At McMaster, the Free The Children club is devoted to raising money to build schools in Sierra Leone, and to raise awareness among McMaster students of the poverty and exploitation faced by children in other parts of the world. Though the club is still quite young, over the last few years, it has raised enough money to pay for its first school. For further information or to join the Free The Children e-mail list, please contact [email protected].

The Hamilton Interfaith Group

The Hamilton Interfaith Group comprises of individual members of many local faith groups including those identified with the Baha'i Faith, the Society of Friends (Quakers), Roman Catholicism, the United Church, Islam, Judaism, Native Spirituality, Buddhism, Sikhism, Hinduism, and others. We meet monthly and organize various events such as an annual Spring lecture, multifaith storytelling, and interfaith picnics. Our purpose is to promote increased understanding and respect among the different faith communities in Hamilton. All are welcome to join us. Contact Persons: Anne M. Pearson 905-628-6180 ([email protected]), Wasi Ahmad, 905-547-5834, Josephine D'Amico 905-385-5484. Roots & Shoots Roots & Shoots, founded in 1991, is an environmental and humanitarian education program and a global network of young people making a difference in their communities. It is a program created by the Jane Goodall Institute, based on the principle that knowledge leads to compassion, which inspires actions. Mac Roots & Shoots is a recently established and MSU recognized group at McMaster University. It has focused its efforts on disseminating information through student information days, participation in the Peace Day parade in Hamilton, and taking their message to the public through fundraising events and through partnering with other environmental groups, e.g., Field and Stream Rescue Team with their tree planting program. Contact: Shannon Trebilcock, E-Mail: [email protected], Web: www.geocities.com/macrootsandshoots/

Open Circle A diverse and consensus-based community for McMaster students where we value, respect, and learn from each other Creating forums to discuss life, spiritual and societal issues Linking McMaster students to volunteer together in weekly groups throughout Hamilton

www.OpenCircle.co.nr Contact: Sonika Kainth at sonikainth@hotmail,com or call 905-528-1221 ext. 4



Hamilton Eat Local In a Gandhian spirit, Hamilton Eat Local works to promote a sustainable food system in the City of Hamilton. Our objectives are to: • Create a more supportive environment for local farmers and urban growers; • Assist and encourage Hamiltonians to eat more locally produced food; • Improve food knowledge and skills in our community; and • Empower people to utilize neglected food sources. For more information on any of the projects: www.environmenthamilton.org/eatlocal E-Mail: [email protected]), Phone: 905-549-0900 The Ontario Public Interest Research Group (OPIRG) McMaster

OPIRG links research with action on a broad range of social justice and environmental issues, both locally and globally. Through research, proactive education, community networking and volunteer action groups OPIRG empowers individuals and groups to become active participants in the decisions which affect their lives. OPIRG's core values support anti-oppression, conflict resolution and consensus decision making. The energy and imagination of student and community volunteers is the driving force powering the work of OPIRG. Drop by the office and talk to one of our three permanent staff about how to get involved in one of the many exciting facets of OPIRG McMaster.

The Ontario Public Interest Research Group (OPIRG) McMaster McMaster University Student Centre Room 229 P.O. Box 1013, 1280 Main Street West, Hamilton ON, L8S 1C0 Phone: 905-525-9140 ext. 27289 Web: opirg.ca E-Mail: [email protected] Blog: opirgmcmaster.blogspot.com MACgreen MACgreen is a service of the McMaster Students Union (MSU) that links students, staff, faculty, and community members interested in promoting a culture of sustainability on and around campus. Sustainability implies that our activities are ecologically sound and socially just as well as economically viable. We provide ongoing educational campaigns and continually strive to bring awareness to our community on the benefits of being sustainable. Some of our popular events include but are certainly not limited to Cootes Clean Ups, Enviro Holidays, and Revolution Fashion Wear. We also provide resources to our community such as travel mugs, the lending of our reusable Dish Kit, and the selling of our Used But Not Bruised paper notebooks. New volunteers are always welcome and for more information please contact MACgreen at [email protected] - 905-525-9140 ext. 26628 - http://www.msumcmaster.ca/servicesandbusiness/macgreen/generalInfo/main.htm McMaster First Nations Student Association (MFNSA) McMaster First Nations Student Association is a group of informed people who strive to raise critical awareness of issues pertaining to the Indigenous peoples of North America. Not only that, but we strive to raise awareness of the greater political and economic spectrum that effectively displaces Indigenous people globally. Many of our events will be co-ordinated to be informative, thought provoking and enjoyable. We also: • Provide a peer support for students at McMaster • Liaise with Indigenous high school students and McMaster University • Promote and encourage post-secondary education with Indigenous students We are always looking for new members and encourage people from all backgrounds to come and participate. We are a community-oriented group, who enjoys learning just as much as we enjoy sharing information. We can be contacted at [email protected] or come to Hamilton Hall room 103. Tel: 905-525-9140 x27426

The Anti-Violence Network The AVN is a group of McMaster University students, staff and faculty who, since March 1997, have met to share concerns, offer support and coordinate efforts against violence on campus. Our Goal: The AVN strives to actively engage students, staff and faculty in working together to create a more peaceful campus. Our Focus: The AVN provides education and support on a number of issues, including racism, LGBTQ (lesbian, gay, bisexual, transgender and queer) diversity, human rights, ability and access diversity of religion, fostering respect, freedom of expression, non-violence, and other topics of concern. The AVN is also involved in supervised placements for students in related studies. New members to the Network are always welcome. Additional details will be posted on the AVN web-site at www.mcmaster.ca/avn. For further information, contact [email protected] or the Chaplaincy Office, 905-525-9140, Ext. 24127.



The India-Canada Society of Hamilton and Region

Founded in November 1973, the India-Canada Society is a secular non-profit organization devoted to upholding the rich social and cultural heritage of Indians of South Asian origin, contribute to the enrichment of Canadian life and culture and championing the social and cultural interests of the Indo-Canadian community. Activities The Society is currently engaged in a number of activities in the domains of social causes, community engagement and member mobilization. A sample of these activities is highlighted below. Engagement in universal social causes India-Canada Society has a rich history of engaging actively both in policy making as well as public education, to promote such universal causes such as cultural diversity, community harmony, human rights, and nonviolence. For example, the Society played an active part in the establishment of a human rights committee during the mid-seventies. This committee was the first of its kind in the country and it included representatives from the regional police, the church, community leaders and government. The committee's work and interest in the fight against racism generated significant civic awareness on the issue, eventually leading to the formation the Mayor's Race Relations Committee. Community engagement With an explicit intention to contribute to the variety of Canadian life and experience, the Society has actively sought to facilitate mainstream dialogue around the rich Indian philosophy and culture. Over the last twenty-five years for example, the Society has cooperatively hosted major national and international speakers and has helped celebrate the work and life of such pre-eminent Indian figures in arts, culture and philosophy as Gandhi, Tagore, Radhakrishnan, Vinoba Bhave, Ramanujan, Nehru, Aurobindo, Ravi Shankar, and Rukmini Devi Arundale. For this it has worked very closely with various departments at McMaster University (History, Music, Religion, Philosophy, Political Science, Women's Study, Peace Centre etc.). The Society continually strives to remain engaged in issues of specific interest to the Indo-Canadian community by undertaking and supporting initiatives such as creating workgroups that focus on the special needs of community women, and youths. More recently the Society is actively participating in a grassroots effort to shape provincial health policy aimed at seniors “aging at home.” Member mobilization The Society holds a number of events for its members. Among these are annual picnics, formal dinners and informal social get-togethers. It has also organized Indian language classes for children and cultural functions spanning music programs to major drama productions of such classics from Indian literature as "Meghadutam" (Cloud Messenger) written by Kalidasa. India Canada Society and the Gandhi Peace Festival India-Canada Society started the Annual Mahatma Gandhi Peace Festival in 1993, a year before Gandhi’s 125th birth anniversary. It is now a co-sponsor of the Festival with the Centre for Peace Studies, McMaster University. Over the years the Gandhi Peace Festival has grown to become a cultural icon of the city, drawing participants from various cultural backgrounds and walks of life. The Society feels privileged to be working together with many groups in the community to promote the culture of peace as a counterpoint to the culture of conflict. To further advance the causes of human rights, nonviolence, and peace, the India-Canada Society launched a fund-raising drive to establish a Gandhi Nonviolence Lectureship/ Chair at McMaster University. The Gandhi Lectureship was inaugurated in 1996. The Society homes to facilitate the establishment an Endowed Chair at the Centre for Peace studies to promote research and teaching on Nonviolence, Peace and Social Justice, specifically drawing from the philosophy and teachings of Gandhi. If you are interested in the work the Society is engaged in and would like to join as a member or volunteer, please contact us: Sourav Ray, President, 905-648-4496 Bhairavi Kumar, Vice President, 905-627-3038 Jay Parekh, Treasurer, Phone: 905-388-5791 E-mail: [email protected] Web: www.indiacanadasociety.org



Hamilton Malayalee Samajam A cultural, non profit Community Organization for the people of Kerala

For Hamilton Malayalees (People of Kerala – India, who speak the language Malayalam) it is once again festival time. We have just celebrated Kerala's most celebrated festival called THIRU ONAM. In Kerala it is the harvest festival and the most joyous season. People of Kerala showcase many forms of stage presentation unique to its cultural heritage. This year we have invited a local group of Professional Kerala drummers called “Chenda Adi performers” wearing authentic Kerala custumes who have mesmerized a crowd of over 500 guests. It was followed by the arrival of King Mahabali and his entourage, an imitation snake boat race, breathtaking classical dancers of all ages and style, highly acclaimed Villadichan Pattu were all presented on stage in our community centre at Woodburn Kerala Canadian Centre in the east mountain. This year's event was on Saturday August 30, 2008.The most celebrated part of this festival is the traditional 'Onam Sadhya' (Dinner) the elaborate meal served on banana leaf ; all authentically home-made by the chefs from our own community every year. HMS is always proud to be an active participant each year at the Mahatma Gandhi Peace Festival, which has become an icon of Hamilton's most celebrated all inclusive Festival of Peace. On this joyous occasion of the 16th Annual Mahatma Gandhi Peace Festival; HMS brings greetings from all Kerala people from Hamilton and Region to all participants and guests. Our organization genuinely appreciates the initiative taken by the India Canada Society of Hamilton and Region. The Peace Walk through the streets of Hamilton every year provides a particular inner feeling for all the peace lovers who participates in this wonderful annual event of our city. Congratulations to all the organizers. HMS believes that we all have to play an active role in ‘Giving back to the Community’ also. We participate in the 'Ride and Stride' event for the Canadian Cancer Society and raise sizable amount of money every year. At the community centre we have plenty of programs for the seniors, women and the youth. On the cultural front, HMS organizes the Malayalam School and Bharatha Natyam classical Indian dance classes. The major annual programs are Talent Show, Cancer Walk, Thattu Kada, Picnic, Onam Celebration, Christmas Dinner and New Year celebration. Once again, Congratulations to India-Canada Society and McMaster University Centre for Peace Studies for all your efforts to highlight the message of peace in our City. In a world of turmoil and unrest, we can be truly proud of setting an example. May the message of PEACE prevail in our hearts always. Jacob Joseph, Chairman, HMS Board of Directors: e-mail: [email protected] Binu Baby, President, HMS Executive Committee: e-mail: [email protected]

Women for Women Who are we? Women for Women of India, a Non-Profit, Non-Political Association of Women dedicated to promoting a good quality of life through community partnerships for women of diverse cultural, linguistic and religious backgrounds of Indian origin. Calendar of Events include: • Circles Of Support • Social Activities • Information Sessions Objectives • To create a forum for exchange of ideas, issues and

common concerns and resolve challenges and tensions encountered while living in Canadian Society.

• To create opportunities for socialization to address the isolation experienced by Canadian Indian Women.

Goals • To achieve full settlement and

integration into Canadian Society while maintaining the culture and heritage of India.

• To celebrate and showcase the leadership and contribution of Indian Women to Canadian Society.

• To work towards the recognition and establishment of culturally sensitive / appropriate programmes, services to support, counsel and mentor Women of Indian origin.

Meetings are held on the second Tuesday of each month. For futher information call 905-389-0017.


Friends of the Festival

The Gandhi Peace Festival Committee has launched a drive to establish an endowment fund in support of the Gandhi Peace Festival at the Centre of Peace Studies, McMaster University. The Gandhi Peace Festival was started in 1993, a year before the 125th anniversary of Gandhi’s birthday, and has been held annually in the City of Hamilton. To our knowledge, this is the first Gandhi Peace Festival of its kind and we would like to do everything possible to make it a permanent part of Hamilton’s cultural heritage. We encourage individuals as well as organizations to support it. Donations to Gandhi Peace Festival are tax-deductible. Cheques should be made out to: “McMaster University (Memo: Gandhi Peace Festival)” and mailed to: The Centre for Peace Studies For information please contact: McMaster University, TSH-313 905-525-9140 x24378 1280 Main Street West, [email protected] Hamilton, ON, L8S 4M2. www.humanities.mcmaster.ca/gandhi As a token of our appreciation, the names of all doors to Gandhi Peace Festival Fund, with their consent, will be listed in this booklet to serve as an encouragement to others.

WE THANK THE FOLLOWING FRIENDS OF THE FESTIVAL FOR THEIR CONRIBUTIONS Anthony and Philo Vayalumkal Ashok and Nirmala Dalvi Bhawani and Rama Pathak Binoy and Reeta Prasad Canadian Afro-Carobbean Assoc. Douglas and Sheila Davies Douglas Scott East Plains United Church Girija and V S Ananthanarayanan George and Leonor Sorger Hamilton Malayali Samajam Harish and Connie Jain Hirsch and Indra Rastogi Jay and Rekha Parekh Jose and Anita Kudiyate Kanwal Shankardass Khursheed and Maroussia Ahmed

Kiran and Rupa Jani Lakshman and Saras Das Mahendra and Jyoti Joshi Mani and Sujatha Subramanian Monolina and Saurav Ray Narendar Passi Naresh and Meena Sinha Naresh and Munmuni Singh Naresh and Saroj Agarwal Nawal and Veena Chopra Nidhi and Mukesh Jain Nikhil and Bharati Adhya O.P. Bhargava Om and Anjana Modi P.L. Kannappan Prakash and Sunita Abad Prem and Nisha Lal

Radhey and Rajni Gupta Raj and Swadesh Sood Rajat and Manju Bhaduri Rama Shankar and Rekha Singh Salim Yusuf Sanatan Mandir (Toronto) Satindar and Rita Varma Shobha and Ravi Wahi Sri Gopal and Shanti Mohanty Subhash and Jaya Dighe Sushil and Shashi Sharma T. Biswas Tilak and Krishna Mehan Uma Sud V.K. Sehgal Vishal and Shivani Sud

A Very Special Thank You to the DONORS

West End PhysioClinic, 10 Ewen Rd., Hamilton India Village Restaurant, Ancaster (905-304-1213)

Physicians for Global Survival (Hamilton Chapter) McMaster University Students Union Population Health Research Institute

The President’s Office, McMaster University


2009 Gandhi Peace Festival Committees and Volunteers Chair: Rama Shankar Singh Co-Chairs: Mark Vorobej and Anne Pearson

Festival Coordinator: Alexandria Kowalski Peace Studies Programme McMaster Booklet Editor: Khursheed Ahmed

Advisory Committee: Anne Pearson - Hamilton Interfaith Council Binoy Prasad - India-Canada Society

Bonny Ibhawoh – Director, Centre for Peace Studies Gary Warner (Emeritus) McMaster University George Sorger - Interfaith Council for Human Rights Graeme MacQueen (Emeritus) McMaster University Harish Jain - India Canada Society Helena Collins - Centre for Peace Studies Jahana Zeb- Hamilton Centre for Civic Inclusion Jay Parekh - India-Canada Society Jose Kudiyate - Hamilton Malayalee Samajam Joy Warner - Kairos, Voice of Women

Khursheed Ahmed - Physicians for Global Survival Leonor Sorger - Interfaith Council for Human Rights

/ Project Ploughshares Mahendra Joshi – Hindu Samaj Temple Mani Subramanian – Hindu Samaj Temple Mark Vorobej - Department of Philosophy Nikhil Adhya - India-Canada Society Ray Cunnington – Culture of Peace Richard Preston – Canadian Dept. of Peace Initiative Sourav Ray – President, India Canada Society Sri Gopal Mohanty - India Canada Society Subhash Dighe - Westend Physiotherapy

Organizing Committee:

Alexandria Kowalski (Coordinator)

Anne Pearson Ashish Pujari Ashok Kumar Bhairavi Kumar

Diana Apostolides Harish Jain Jay Parekh Kakoli Ghosh Khursheed Ahmed (Editor) George and Leonor Sorger

Mark Vorobej Nikhil Adhya Raj Sood Rama Singh (Chair) Sourav Ray Sri Gopal Mohanty

Panel Discussion on Swadeshi: What Does Gandhian Self Reliance Mean Here and Now? Moderator: Prof. Graeme MacQueen (Emeritus) McMaster University Publicity:

McMaster Student Union (MSU) Radio CFMU 93.3 The Silhouette (MSU Newspaper) The Hamilton Spectator Hamilton Radio 900 CHML, Y95.3 FM Bhajanawali Webcast (www.bhajanawali.com) CJMR 1320 AM (6:30 - 7:30 pm) CHML Radio - Hamilton Eye on Asia (TV) - (Phone 905-274-4000)

Sound System:

Jordan Abraham Studio J. (Phone: 905-522-7322)

Food: Provided by Friends of the Festival:

Prakash and Sunita Abad Nikhil and Bharati Adhya Ashok and Nirmala Dalvi Sri Gopal and Shanti Mohanty Rama and Rekha Singh

Food Supplied by: India Village Restaurant, Ancaster 905-304-1213

Photography:

Jacob Joseph, Images of India (905-527-7173) Subhash Dighe, (905-524-2365) Khursheed Ahmed

Volunteers: Each year dozens of people from the Community help us organize the Peace Festival. We are indebted to them for their services but due to lack of space we cannot list their names individually.


Gandhi Prayer

I GIVE YOU MY PEACE [hands open in Peace] I GIVE YOU MY LOVE [hands crossed across the heart] I GIVE YOU MY FRIENDSHIP [hands clasped together] I HEAR YOUR NEEDS [right hand cupped, moving away from ear] I SEE YOUR BEAUTY [hands moving outward from open eyes] I FEEL YOUR FEELINGS [hands in fists showing emotion, arms dropping] MY WISDOM COMES FROM A HIGHER SOURCE [one hand swooping up over the Back of the head to upper lip, one hand up front to lower lip, then Hands forming a prayer] I SALUTE THAT SOURCE IN YOU NAMASTE [Praying hands, bowing to others] MAY WE WORK TOGETHER [hands clasped]

(The poem will be read before the PEACE WALK)

Gandhi Prayer


Photos by Khursheed Ahmed

Memories of 2008 Gandhi Peace Festival

(Theme: Living Gandhi and King Today)


Photos by Khursheed Ahmed

The 17th Annual Gandhi Peace Festival

McMaster University, Downtown Centre 50 Main Street East, Hamilton, ON, Canada

2009 Theme:

Swadeshi: Gandhi's Economics of Self Reliance

Programme Saturday, October 3, 2009

10:00 - 10:30 am Refreshment, Information Tables, Music 10:30 - 11:00 am Entertainment: - Children’s Choir (CILC, Hamilton) - Raging Grannies 11:00 - 12:00 am Greetings - Dr. Bonny Ibhawoh, Director, Centre for Peace Studies - Dr.Sourav Ray, President India-Canada Society Welcome - Mayor Fred Eisenberger

Prayer - Chitra Mathur Keynote speaker - Prof. Rajmohan Gandhi Award for Community Service Canadian Department of Peace Initiative - Bert Wreford

Thanks and Announcements – Rama Singh A Peace Walk Gandhi Prayer - Margaret Harris 12:00 - 1:00 pm PEACE WALK 1:00 - 3:00 pm Free Hot Indian Lunch

Live band music

Documents

GANDHI PEACE FESTIVAL - Global Peace and Social Justice