Black Sunday: Protest march and meeting held to show solidarity with Christians and Minorities in Iraq and Syria

The Federation of Karnataka Christian and Catholic Associations (FKCCA), the Indian Christian Union (ICU), the United Christian Forum (UCF), the Bangalore diocese of the Jacobite Syrian Orthodox Church and several like minded churches including the CSI, Methodist and Pentecostal churches held a protest march and meeting yesterday at 2:00 P.M. to protest against the atrocities, violence and genocide against Christians and minorities in Iraq and Syria.


The protest march and meeting was attended by over 10,000 people from various walks of life. The march which started from St. Patrick’s Catholic Church at 2:00 P.M. ended at St. Joseph’s Indian School ground at 3 o clock. The meeting was presided over by the Catholic Arch bishop of the Bangalore diocese, Arch bishop Dr. Bernard Moras, and attended by the Jacobite Syrian Orthodox Church metropolitan of the Bangalore diocese, H.G. Pathros Mor Osthatheos, Sri Shanthaveera, Kolada Math Swamiji, Vicar General Msgr S. Jayanathan, CSI, Methodist and Baptist pastors, as well as Sikh representive Sri Doni, Muslim representative Mr. Agha Khan, former deputy chief minister and BJP leader Sri R. Ashok and Shanthinagar MLA and Congress leader Mr. N. A. Harris. Mr. Abraham T.J., President of FKCCA and ICU was present with a sea of priests, nuns, educators, lay leaders, church members, students and volunteers.




The speakers were unanimous in saying that no religion practises violence and what is now being seen is the misinterpretation of religion by certain elements in society. The Arch bishop Bernard Moras talked of the importance of expressing solidarity with those afflicted by human and natural calamities all over the world. This included floods in Kashmir over a week ago. He said that human beings and Christians have to come together to express a credible response to anything which is anti human and anti life. He explained the video of Pope Francis which was showed during the meeting and said how many more lives would it take for people to speak up. The Arch bishop ended by quoting Rev. Niemoller’s provocative poem saying
First they came for the Socialists, and I did not speak out—
Because I was not a Socialist.
Then they came for the Trade Unionists, and I did not speak out—
Because I was not a Trade Unionist.
Then they came for the Jews, and I did not speak out—
Because I was not a Jew.
Then they came for me—and there was no one left to speak for me.




Bishop H.G. Pathros Osthatheos sang a Syriac song, translated into Malayalam as well, which spoke of the prayer to God to shower grace and mercy upon his creation always and give good sense to the creation of God to act well. The bishop reiterated what other religious leaders spoke of and said that human beings are basically peace loving and the ecumenical get together to protest against the atrocities in Iraq and Syria showed that human beings care for each other. There are many regional and religious considerations which one has to take into consideration when thinking of the present crisis but above all we all have to come together for a strong response and call to peace. He informed the gathering that his church was in the direct line of conflict and that the Patriarch of the church was in talks with world leaders to bring an end to this horrendous conflict. The bishop hoped that everyone would follow the bidding of God and act according to the will of God instead of their own wills.


Sri Shantaveera Swamiji remembered the contribution of Christians in the field of education and service to the poor. He said that the Hindu way of life also calls for peace and Christians have offered so much to Hindus in India. Sri R. Ashok said that all religions are peaceful and anyone who said otherwise was not religious. Mr. N.A. Harris said that any Muslim who does not believe in Christ is not a Muslim and said that he is a public representative who tries to see everyone as human beings.


Sri Doni talked about the beatitudes and said that the message of Christ was so peaceful. He said that he was an Indian by birth, a Sikh by faith and a Christian by practise. Mr. Agha Khan stressed that he was a Muslim and a Josephite and was thankful for the contribution that his education made in his life. He urged the audience to not make the mistake of thinking that Islam is anti Christian. He talked about his own experiences in Iraq and said that the present crisis was a result of those who did not know what the Quran was all about. He then went on to promise that he was willing to give his life for the sake of others. Mr. Abraham T.J. reminded everyone that this was the time to be bold in responding against injustice in society instead of being spineless people. He repeated that silence is violence and it is time that Christians and minorities stood up and spoke instead of remaining silent saying that it is not their concern.


The meeting ended with a vote of thanks by Fr. Ronnie Prabhu who thanked the big gathering and wished that peace would replace violence in the world.







Pictures courtesy:
Benjamin Raphael

Daijiworld

Sujoy

Black Sunday: Public Protest Rally to be held tomorrow in Bangalore

The Federation of Karnataka Christian and Catholic Associations (FKCCA), the Indian Christian Union (ICU), the United Christian Forum (UCF), the Bangalore diocese of the Jacobite Syrian Orthodox Church and several like minded churches including the CSI, Methodist, Pentecostal and Orthodox will be holding a protest march and meeting to protest against the atrocities, violence and genocide against Christians and minorities in Iraq, Syria and Palestine. The protest rally will start tomorrow, Sunday, September 14, 2014 at St. Patrick's Church on Museum Road, Bangalore at 2:00 P.M.and culminate at the St. Joseph's Indian School ground, near Mallya Hospital, and opposite the Sree Kanteerava stadium, Bangalore. (Google maps can be seen here)

The public meeting at St. Joseph's Indian school ground will start at 3:00 P.M. Archbishop Dr. Bernard Moras of the Catholic Church, H.G. Bishop Pathros Osthatheos, Bishop of the Bangalore diocese of the Jacobite Syrian Orthodox Church, Mr. Abraham T.J., President of FKCCA and ICU and other bishops, priests and lay leaders will be present. Dharmaram seminary has produced a short video on the crisis in Iraq. It can be found here.

Following is a report of the meeting held on August 27, 2014 to plan the above meeting.

The Meeting coordinated on 27/08/2014 by Mr.Abraham T.J-President FKCCA & ICU, to discuss the genocide of Christians in Iraq, at the Palana Bhavan, in the vicinity of the Bangalore Archbishop’s House, which was benevolently provided by His Grace, Most.Rev.Dr.Bernard Moras, the Archbishop of Bangalore, had the following participants:- Fr.Jose Kumblolickal-Provincial, Missionaries of St.Francis de Sales (msfs), Sr.Alice P.T, fsi,-Superior, Franciscan Sisters of the Immaculate (fsi), Rev.Dr.D.Manohar Chandra Prasad (CSI), Sr.Lincy Cherian, scsc-Provincial, Sisters of Mercy of the Holy Cross, Fr.Thomas Kallukalam, cmi,-Carmelites of Mary Immaculate, cmi, Parish Priest, St.Thomas Florane Church, Rev.N.J.Samson,-Chairman & President, Karnataka Baptist Federation, Pastor. Rev. Robinson Paul Gen-Sec Bangalore City Pentecost, Fr.Jerry Kurian-Representing Bishop, H.G.Pathrose Orthathies, Jacobite Syrian Orthodox Church, Fr.Ronnie Prabhu-PRO of the Bangalore Arch dioceses, Sr.Rashmi, ccst,-Superior, St.Tresa’s Convent, Gadddelahalli, Fr.Peter D’Souza-Director Sumanahalli, Sr.Victoria William-Delegate Superior, Daughters of St.Mary of Providence (Guanellians) (dsmp), Sr.Mercy Abraham, rgs,-Superior, Good Shepherd Community, Fr.John Solomon-Parish Priest, Immaculate Conception Church, Fr.Thomaiar-Parish Priest, Holy Family Church R.M.Nagar, Fr.Alwyn Dias- Vicar Provincial, Capuchin Province of Karnataka, Rev.Alfred Sudarshan–CSI, Koramangala Church, Mr.Augustine Prashanth-CSI, Shaffer Memorial Church, Sr.Mable D’Silva-Superior, Sisters of St.Charles Borromeo (scb), Sr.Maxime, scs,-Superior, Satyaseva Catechist Sisters of the Families (scs), Sr.Rosa Ittira, rmi, -Superior, Relegious pf Mary Immaculate (rmi), Fr.Herald Christopher, msfs,-Principal, St.Francis De Sales P.U.College, Mr.D.William Pratap–CSI, Hudson Memorial Church, Sr.Adeena Mary, fih,-Superior, Franciscan Sisters of the Immaculate Heart of Mary (fih), Sr.Francis Xavier Mary Vedamuthu,sjl-Superior, Sisters of St.Joseph of Lyon (sjl), Sr.M.Jyotsna, ac, -Headmistress, St.Antony’s Kannada Higher Primary School, Sr. Jessilia Mendonsa O.Ss.S-Superior, Order of the Our Most Holy Saviour (Bridgettiness), Sr.Vimala Savarimuttu,fsp,-Superior, Daughters of St Paul (fsp), Rev.D.N.Samuel-Faith Tabernacle Ministries and also several priests and nuns representing the Sisters of St.Charles Borromeo (scb), St.Tresa’s Generalite, Gaddalahalli, the Society of Jesuits, Carmel Ministries, Order of Friars of Minor Capuchins (ofm cap) Sisters of Our Lady of the Missions (rndm), Sisters of St.Joseph of Cluny (sjc), Missionary Sisters of the Catholic Apostolate (Pallottine Missionary Sisters) (sac), Relegious pf Mary Immaculate (rmi), Sisters of Our Lady of the Missions (rndm), Prison Ministry, Sisters of St.Charles Borromeo (scb), Order of Disabled Carmelites (ocd), Sacred Heart Congregation for Women (kerala) (sh)
The deliberations got underway with the introduction of the subject by Abraham T.J, and the commencement prayer by Rev.Dr.D.Manohar Chandra Prasad of the CSI church, after which Fr.Jose Kumblolickal, Provincial Missionaries of St.Francis de Sales (msfs) spoke of the need to collectively take a stand immediately to demonstrate and let the world know that we the Christians in Bangalore are concerned about the happenings in Iraq against Christians, especially those Christians who have preferred to sacrifice their lives, instead of embracing Islam. Sr.Alice P.T, fsi, Superior of the Franciscan Sisters of the Immaculate (fsi), expressed solidarity and offered all the help of her community that would be required in this direction and also expressing pain about the way in which those people’s lives have been cut short for upholding the faith. Rev.Dr.D.Manohar Chandra Prasad (CSI) spoke of the need for the Christians the people of the Covenants to go into what is happening to the Palestinians in Israel also and that these holocausts were infectious and could spread into India also. Condemnation of any kind of violence and genocide was the need of the hour and we need to come together to express our disapproval of the same. Sr.Lincy Cherian, scsc Provincial of Sisters of Mercy of the Holy Cross, Holy Cross Provincialate, felt that there is a need for us to also remember the sufferings our brothers and sisters in Syria, Ukraine and so on, hence along with a protest against what is happening in Iraq against Christians we need to also send out our opinion of non-acceptance of violence. Further stated that any kind of a voice from Bangalore will be heard by the world, hence there was a need to invite the attention of world leaders, Human Rights forum and even the UNO. She also felt that along with this we need to physically demonstrate our anguish against the happenings in Iraq. Fr.Thomas Kallukalam, cmi, representing Carmelites of Mary Immaculate, cmi, Parish Priest of St.Thomas Florane Church felt that we need to firstly observe a day of prayer and fasting and secondly bring all denominations together and have a march or a rally to demonstrate that we are opposed to the inhuman genocide in Iraq and also else where. He felt the need to enlighten Christian’s at our parish and church level itself about the happenings in Iraq. Rev. N.J. Samson, Chairman & President, Karnataka Baptist Federation felt that it was easy for Samson to bring 400 foxes together but it was difficult to bring all Christians together and yet so many denominations have come together to discuss the action plan on Iraq. He suggested that everyone together as a Christian body and observe a day of prayer and also an action plan to chalk out the form of protest against the persecution in Iraq. Pastor. Rev. Robinson Pal, representing the Pentecostal Church felt that our protest in Bangalore, which has thousands of Churches and several Lakhs of Christians, some or most of whom have non-Christian names should let the entire Country know that we are not happy with what is happening in Iraq. Fr.Alwyn Dias- Vicar Provincial, Capuchin Province of Karnataka strongly felt “when we see violence our silence is also an equally condemnable violence and injustice against humanity, when we do not raise our voice against it”, and urged everyone to raise their voice or be ready to accept the blame that we are also a part of the violence by our silence. Fr.Jerry Kurian representing the Bishop, H.G.Pathros Osthathios of the Jacobite Syrian Orthodox Church, spoke about the need to understand the Israel and U.S. interference before coming to Iraq, and seeing Iraq, Syria and Palestine together. He felt that as per unofficial estimates One lakh 70 thousand people have been killed in Syria and the Indian media or the American media has not reported this because it is of no interest to them. Five percent of the population in Iraq consisted of Christians and now it is dwindling and this started in 2003 itself. He strongly felt that the problem in Iraq was caused by a “misunderstanding of Islam” and a misunderstanding of Christians in the Middle East as well. Those who propagate the holocaust were unaware of true Islam. Fr.Ronnie Prabhu-PRO of the Bangalore Arch dioceses, representing the Arch Bishop of Bangalore felt that we need to exercise the power of meditation and communicate vehemently, others may not listen yet there would be an effect on all of them when we communicate through protests and felt that there must be a reflection of the sufferings, the pain, the anguish and the brokenness of Christians in Iraq in every church and in every community, Fr.Herald Christopher, msfs,-Principal, St.Francis De Sales P.U.College, suggested the using of electronic media extensively and also suggested that Christians of all denominations should not only in Bangalore or Karnataka but all over India if possible observe a Sunday as a “BLACK SUNDAY”, by wearing black dress or a black badge or a black band to publicly express our resentment of the massacre of Christians in Iraq.
The meeting concluded with all those gathered there resolving firstly, that Christians of all denominations observe Friday the 12th of September as a day of ‘Fasting and Prayer’ for the suffering Christians in Iraq, all over Karnataka and if possible spread it across India also. Secondly, observe a ‘BLACK SUNDAY’ and also hold a public rally on Sunday the 14th of September in Bangalore, with the participation of all the denominations and finally to draw the attention of the State and the Central government, demanding them to condemn the genocide of Christians in Iraq.



Picture courtesy www.catholic.org

Making the church rape free

After a long struggle the symbol of hope for women has died down. We are told that India’s daughter wanted to live and continued to struggle, wanting to come back. Her brutal rape is a reminder of how brutal men in India are. However much we justify our institutions, frameworks, our legislators and our law enforcers, we have fallen short by many a mile. Many people in India sincerely prayed for the recovery of our daughter and sister. But nothing could stop the brutality of the rape, not even the best medical care. Where do we go from now?

I am a theological teacher (facilitator) and a church worker. My area of influence is theological seminaries, students, churches, church women, church men, girls, boys and children. I can’t help but wonder what my response to this highly despicable incident should be? After the strain and work of an academic term, after the joyful work of preaching and announcing Christ’s arrival to church members and the world, I am left drained. Not because of both the things I mentioned above, but because I haven’t been able to stop violence against women in the church and in society. I have been a failure amidst all the success I have enjoyed. And it is because of my silence, lack of pro-active involvement and status quo in the church and in seminaries that I feel this way. Every reluctance of standing for women has meant that I have been an accomplice in every rape.

What am I supposed to do? I am supposed to facilitate a thinking process in the minds of students from various parts of the country and various denominations. I am supposed to teach and practise a thinking process that women are not lesser than men, women have to be respected, women have feelings and the body of women belong to them. I am also supposed to preach and practise the same in church. But I am falling short time and again. Time and again women are not getting justice in church and I go along with the status quo. In all trueness I am not doing my job.

Every religion is supposed to be a protest, a movement asking for change. And yet we are far from it today. Can women wear what they want to in church without hearing a lewd comment in the back ground and being marked twisted? Can women speak in church without being labelled ‘forward’? Can women file a complaint against a church leader/s for harassment, misrepresentation, misuse of authority, humiliation, staring, sexual overtures, and misquoting of scripture? Can women expect the church to support them in the case of domestic violence, marriage related violence, violence at work, violence during public transport, violence at public spaces and violence from the law and authorities? If the answer is no, isn’t the church an accomplice to violence against women?

What am I going to accomplish by lighting a candle in church against the violence and brutal rape and murder of the 23 year old woman? Nothing much I suppose. There are several women in my own church who in all probability are exposed to violence in different places and the church remains silent to this. “Potte mole” (It is okay daughter, let it go daughter) is a constant reminder given to women to forgive and forget. Today has reminded us that we face a grim reality. Part of India has risen up against this. There are many others who have not got support and have been violated again and again. This is the time to fight for all women. No more potte mole. “Unaruvin and poruthuveen” (rise and fight) would be a better slogan for women and for those men and leaders including me who have some sense of guilt left in them.

Protest hard but protest real

It would be wrong to say that India is seeing unprecedented protests following the brutal violence and pain inflicted upon a 23 year old woman in Delhi. My negative statement is due to the protests that we have seen in the past few years in India. India has by and large protested over fuel hikes and hikes in the prices of essential commodities. Over the past couple of years we have seen protests over the Mumbai terror attack, corruption and now the protest to amend the laws with regard to rape.

What has come about from these protests? People have gone back to work and to their lives, waiting for another incident and another day to protest. To the credit of the Indian public, the propensity to come out on the street and offer solidarity for however short a period is commendable. But is it enough and will it bring about any change?

What is the real issue in the present brutal case before us? It is a clear violation of a girl's person hood, freedom, body and spirit. A group of men got together and thought they could do what they wanted in the darkness of the night. The cruelty and the subsequent consequence of the cruelty has brought people out into the streets. It is also a lack of awareness among law enforcement agencies about what constitutes the freedom of a woman and how far they should go to protect this freedom. The issue is also about clarity in laws, punishment based on these laws and additional laws to deter anyone from violating the freedom and body of another person. But the issue has turned into capital punishment and castration of culprits!

The problem with both of these solutions is that one, we are struggling with whether we should do away with capital punishment all together even in the rarest of rare cases and two, these solutions are patriarchal and male solutions.

Capital punishment once upon a time was seen as a deterrent just like nuclear weapons are still seen. But there is over whelming public opinion that this is the most inhuman thing one could do to another person. From a Christian point of view and a non-violent Indian point of view this goes against our very notion as a collective and as a nation. Capital punishment may also result in innocent people going to the gallows simply because the rich will get away with rape and violence and the poor will get raped twice over. If fear in itself would have instilled goodness in people, we would have all been saints. Fear will only instill a sense of deep hatred and criminal tendency which will lead to more fool proof crimes which will become more difficult to detect.

Such solutions go against the violated and the victim. Women through such revenge will be sucked in to the world of male dominated violence which in actuality women detest and oppose. What rather needs to be done is to bring women to the main stream. How many women represent us in parliament? How many women are in church committees? How many women are leaders who make legislations that will take our country forward? The answer would be negligible. In this context what capital punishment would do is to strenghthen the male dominated framework of decision making and violent mode of functioning. This will not deter rape but will keep the basic precents leading to rape intact.

Churches and other religious institutions have to claim their women. The framework of marrying off daughters, teaching them to cook, keeping them inside homes and having them as receptors of religious services has led to the detaching of women from homes and churches. This makes them second class citizens in their own back yard. What security can they expect when they are out in the night? The talk of women reclaiming their public spaces cannot be actualized unless we include home, work and religious spaces in the gamut of public space/sphere.

The street protest now is essential. People have to protest as without protesting they are not human beings. But protesting for capital punishment goes against everything woman. Equal representation for women in all aspects of life would be a better protest to die for. Equal representation in the household, in religious institutions, in property, in security, in articulation and implementation would bring about equal space for women in India. Once this comes into force women will make laws for themselves. All that we are doing now is strengthening the status quo.

Onam: The festival of hope (A sermon using John 20:11-20)

The tradition of Onam revolves around a story of the king Mahabali who was seen as a just king who ruled over Kerala. He was seen as a king who ensured a period when all people were seen as the same. For us this indeed will come as a surprise as to how it is possible to live in a period when people are seen as the same. India still cannot figure out a way where all women and men will be seen as equal. With our own problems of caste and gender, the story of Mahabali will definitely seem unlikely and therefore has the problem of being limited to a celebration where people of a state get together, arrange flowers, sing songs and eat a meal with close to twenty side dishes. But is it just a festival or is it much more than that?

The story of Mahabali when continued sees that the Gods became jealous of his popularity and the simple fact that he brought about the imminence of everyone being the same into the lives of people. This was supposed to be an after life reality. The Gods were indeed fuming because Mahabali was doing their job and doing a better job of it. It had to stop because this was upsetting the way they had intended society to be.

Of course one should also be aware that the said Gods were also the constructs of high caste religious priests. The story continues and the Gods send their representative Vamana to Mahabali. Vamana asks for three feet or foot of land. Mahabali perhaps undone by the small demeanour of Vamana or offering his usual hospitality readily agrees although there may have been an element of doubt in his mind about the intentions of Vamana. Vamana then assumes his real size with which he covers up all the space available with two of his foot steps. He then asks Mahabali where he will put his third step. Mahabali then offers his own head and he is pushed down into the earth by Vamana. Before being pushed down Mahabali asks for the opportunity to visit his people every year and he is granted this wish.

Onam is then the time that people in Kerala believe that Mahabali visits them and they want it to be a special time when there is a lot of sharing and coming together of families and communities. People belonging to all religions celebrate this as Mahabali is seen as a leader of all people. Food which is predominantly vegetarian has undergone certain changes and has got its own additions depending on the different communities celebrating Onam.

Mahabali can be seen on similar lines with Jesus because of the way Jesus positioned himself and how he was done away with by high priests because he started doing things which they thought were meant for God and were anyway disturbing their well established system. Mahabali and Jesus are similar because
1. Both Mahabali and Jesus were leaders who were passionate about equal rights and justice.
2. Both of them sacrificed their lives for the sake of their subjects.
3. Their commitment goes beyond the earthly life. Those who believed in their ideology, especially the poor and the oppressed were not left to fend for themselves. Their commitment to ensure justice leads them to extend their involvement beyond life as we see it here.
4. Both of them are done in by a conspiracy and although they agree to being sacrificed are actually murdered in cold blood.
5. Both Mahabali and Jesus offer hope as can be seen in the past, present and future.

Onam is a festival and also has characteristics of a festival. A festival brings forth happiness, celebration and above all, hope. Without hope, there is no life. In the read passage in John 20 Mary is filled with this hope and she waits with expectation to see the fulfilment of this hope. Hope is a right of the poor and the downtrodden. In this sense celebrations which do not include the poor are mainline, dominant and market based celebrations. But true festivals are people’s festivals which are a celebration of protest, dissent and non-conformity. The Onam festival goes beyond region and community. In Kerala it has become the festival of all people. But it is not just a festival of conformity to certain high caste traditions. The spirit of the King Bali also moves beyond the borders of Kerala. M.E. Sharp in his book “Reinventing revolution: New Social Movements and the Socialist Tradition in India says that Bali has been taken as the major symbol of the oppressed shudra-dalit peasantry in Phule’s interpretation of the Aryan-Brahman conquest. The hope filled slogan in Marathi is “Ida pida javo, Bali-ca rajya yeva” (let troubles and sorrows go and the kingdom of Bali come). This has great similarity to the expectation of the arrival of the kingdom of God. A slogan is very much important to provide hope for the people and the slogan of the getting back of power is indeed very powerful. Mahabali the Asura King or the king from a lower caste, who ruled justly and provided equal opportunities for his people, is unceremoniously done away with. His re-installation means the bringing back of a glorious era where the practise of untouchability, inequality and other social evils did not exist. It also gives power to the people. Just as protest is a right of the poor, hope is also the right of the poor.

Mary exercises this very hope which is her right as a woman. Her visit to the tomb before anyone else reflects the hope that she and not any other disciple had. There is a sense of dissonance in the passage. It is not the apostles who go first but Mary who goes first. Mary is then seen as going to tell Peter about what she sees. Here there is a legitimization of established orders within the church. But Mary offers the essential piece of information first. The story becomes more exciting because Mary then goes and expresses her hope in full by standing and crying outside the tomb. This is a cry of protest which she hopes will bring back the one who will let all sorrows to go.

India is now going through a period of uncertainty where FDI (Foreign Direct Investment) has been allowed in the aviation and retail sectors. More sectors will be added in the near future. There is huge protest against this. Some of it is political but mostly it is the public expression of the aspirations of people who want to decide their own futures. The protest against the Koodankulam nuclear project also reflects the same aspirations of the local populace. When state and central governments have closed their eyes to nuclear waste and the risks involved so that they can have electricity, the only choice for people of the land is to protest. Protest needs a figure to inspire. Mahabali is one such figure and the inspiration of Onam is to live in harmony with one’s brothers and sisters. Mary seeks this inspiration from Jesus.

Perhaps festivals like Onam should inspire us to seek freedom for the masses and to effectually improve the lives of people. Festivals should also become a more common and repetitive part of our lives. Without this we make the festival and its commemoration and meaning making a once a year event which has no more significance than eating variety of food, meeting people and buying consumer goods. The festival of Onam has to transcend this in theological colleges and society at large. It can be a time when we vow and strive for equal opportunities for all and reservation for those who have been thrust behind. It can also be a time when we try to do away with all the corruptions that have crept into society. This could be a time for cleansing. Festivals in churches are no different. Two major festivals in the church I belong to are the festival of St. George and the festival of St. Mary. Both are very special for the people of the church. But consumerism and the evils of structure and power have crept in and limited it to an event. In the midst of this, ordinary people still find meaning out of these festivals. Mary Magdalene tries to question while initiating the quest to finding Jesus. Here is a festival procession which tries to go beyond certain fixed constructs. Her short pilgrimage to find Jesus inspires Peter to conduct the same journey.

Onam as the festival of hope has huge potential and offers valuable lessons for all. In situations of conflict and lack of harmony, festivals like Onam remind us of a time when humans lived together as one and that this is the opportunity we should use to try and reconcile. Nothing is beyond reconciliation and one should put out one’s hand in a reconciliatory mood of accepting and respecting the other. Even in the hardest and most difficult of times hope stands as the reason to live on. Mahabali offers this hope through his presence with us in this worship today. Jesus lives inside us as an ever present hope that there is nothing which cannot be redeemed.

The festival of Onam then is a once a year festival of forgetting all differences and coming together. It is an opportunity to re-learn our commitment to stand for justice, peace and reconciliation. This is not just one community’s celebration attended by others. It is the celebration and commitment of all that we hope for a better today and tomorrow. Justice has no boundaries and regions. Festivals cannot be limited to one caste or region. Let us all come together to remember a time when all people were treated with respect. Let us all be inspired by a man who did not belong to a high caste but shook the entire establishment by following the simple and yet hard formulae of not favouring anyone. Let us learn from the woman who hoped and stood strong in her hope even when others were not sure. Let us be steadfast in our faith and love for Jesus, the son of the carpenter, who took a stand and stood for the poor, the outcasts and the different people in society. I wish you peace, justice and reconciliation. Onam greetings. Amen.

(Preached this in UTC for the Onam worship on October 3, 2012)

The role of media and religion in society in the midst of the ‘Christ the revolutionary’ debate.

The media in all its forms does have a very important role to play in society. As the fourth estate and as a gatekeeper it has to make sure that the people of the country get to hear the truth. Knowing the truth is the right of people and telling the truth is the responsibility of the media. Over the years the role of informing and educating people has given way to entertaining people and thus infotainment and edutainment are the rule of the day. As part of the news that should have news value some particular frameworks are being used. This includes writing news based on impact, timeliness, prominence, proximity, bizarreness, and conflict. Sadly, news is made to adhere to the above mentioned so that the audience can be attracted. The most unlikely then is created to attract the attention of the listener/viewer. Noam Chomsky brings out the government-media nexus as well and calls this "manufacturing consent."

Religious institutions also are founded and based on certain foundations which call for the liberation of the poor and the helpless and seek to work towards an egalitarian society. But one cannot help but question the lack of concern of religious institutions towards this cause and the shift towards the creation of conflict and enmity as a way in keeping their existence relevant and continual. In this sense two important institutions in society are taking more or less the same path.

The ‘Christ the revolutionary’ usage which should have not made much of a noise is now at the center of attraction of society in Kerala. For this the term ‘revolution’ has been misrepresented and made into something bizarre which Christians can/should never accept. What is wrong with the word revolution as such? Every religion has in some way or the other been formed with a revolution rather than an evolution. The creation of the controversy has brought about binaries of good and bad, religious and irreligious, sacred and profane, Christian and non-Christian and even UDF and LDF. (Political groupings in Kerala). This is the way media houses create news now but should religions follow suit? And should the word revolution and revolutionary be associated with one party only?

The initial push which has led to the creation of a religion and followers would have always been a protest against something which already prevailed. All established and powerful religions except primal religions were in some way or the other formed as a protest against a powerful dispensation. With religions being organized this original protest has been shifted out of the essence of religion. Those who talk about revolution and protest have now become an embarrassment to established religions.

Both media and religion have the responsibility to stand for the ordinary people of the land. This need not be given to one political party or grouping because this could lead to the poor being left in the dry. Those who are discriminated against need all the support they can get and all have the responsibility to pitch in. Christ in this sense belongs to the poor. The Sermon on the Mount in the gospel of St. Matthew talks of the poor, the meek and the persecuted. Jesus makes a clear remark in favour of them and calls them blessed!

The issue to be discussed is that Christ belongs to all who seek him and he makes a preferential option in favour of the poor. In this sense, revolution and protest also belong to all those who are discriminated against and who suffer injustice. It does not belong to one political party. It is time to go beyond old stereotypes and clichés and offer the truth to people. Only this truth will set us free.

From the municipality with love: A few loads of waste for new year

The town of Thiruvalla is sandwiched between the important towns of Chengannur and Changanachery. Its importance can be attributed to a high NRI population and a railway station which caters to small villages outside the railway corridor. The past two decades have seen enormous activity in terms of big apartments and new shopping malls. The mad rush was kick started by the gulf war and the fleeing workers of the oil rich state of Kuwait. Now people see Thiruvalla as a town which has all basic facilities and is conveniently placed.

The speedy construction and new buildings has also given rise to a serious problem which no one knows how to solve. The town is producing huge amounts of waste and the municipality does not know what to do with the piles coming up each day. The public stadium was seen in the eighties as the pride of the people, leading to the hosting of state level football matches and inter-state level cricket matches. But that image of the stadium changed with huge piles of waste being disposed all around the stadium. Early morning walkers and sports lovers were forced to retreat because of the unbearable stench of the waste.

This forced the authorities to shift the waste disposal to a private plot near the stadium and then to the area next to the private bus stand. All the while people have been protesting this haphazard outlook of the municipality whereby people are not able to wait for buses without covering their nose and getting nauseated. Every time some event comes up near the stadium the authorities shift gears to transport the waste to other areas. One such area is the vacant municipal plot next to the temporary KSRTC bus stand on the railway station YMCA road. Residents of the area were woken out of their sleep by the unbearable stench of the waste.

A similar attempt was prevented by the public a couple of years ago which may be the reason of the night attempt this time. The health official present had a few things to say. One, that this waste is produced by the people and therefore there is nothing wrong in disposing it in a residential/town area, two, don’t stop the authorities from doing their work (The official even took photos of the people present in a overt attempt to scare off those assembled.), three, disposing waste and putting mud on top is scientific and the municipality usually fills land with waste and this can then be made use of for the public. The public on the other hand had their version. One, the huge amount of waste is produced by hotels and other institutions. They then pay money for this to be disposed by the municipal workers. Two, mud is not put properly on top of the waste and this leads to crows and dogs scavenging the remains and spreading it all over. The sparsely covered waste will then start smelling and people start falling sick and the water table is polluted by the authorities themselves. Three, money changes hands over mud filling and dispensing of waste and there is an unholy alliance between the authorities and private players. Four, history has shown that the authorities have failed big time in waste managements and all they do is to pollute the soil and the air.

The options in front of the public are two. One, file a complaint with the municipal authorities and two, file a writ in the honourable High Court seeking stopping of the waste disposal in areas where people live. The municipal chairperson has already assured that the waste will not smell and that this is a one time affair. For some reason the public refuse to believe this.

As I sit writing New Year wishes to people, my mind simply won’t function the way I want it to. I can’t help drawing parallels with the municipal authorities and church authorities. Both are called to serve and both end up serving themselves and threatening the people of dire consequences if they show the courage to speak out. What is the common woman/man supposed to do? Approach the political leaders, approach the court or take to violence? As I think about my local experience I realise that this is what happens in my country as well. Why should 2012 be any different? All statistics show that corruption has increased, high handedness is the norm and the public are the least everywhere. The words public servant and service are a joke. Is something going to change? Will the people get what is rightfully theirs? Will we still bend our backs and tie our towels around our waste and say ‘yes, yes’ to our authorities or will we demand service? As a servant myself, will I be able to serve others rather than rule and boss over them in 2012? Let the small expectant sparks (if any) be the fireworks of 2012. Happy new year.

The politicizing of protest

Protest has always been associated with those in the margins, those who have no one to speak for them and those who have no one who cares. So much that the word itself has been an anathema for those in power. The simple usage of the word brings about a feeling of enmity and dissociation with what is constructed to be true and right. The word protest has not been in the media dictionary for a number of years simply because it would bring about uneasy and uncomfortable questions for those associated with power, including the various media. The revolution in the Arab world changed all that. The protest there was seen as beneficial to all involved in the quelling of protest till then. From then on the Indian media has also been fascinated with the word protest.

India’s revolution came in the form of Anna Hazare and his media savvy team. Protest in India is clubbed with fasting and non-violence. Both though have attained new meanings. What does fasting mean? No food, no liquids, no non-veg? What does non-violence mean? No manhandling, no physical touch, no destruction to public property? Even as fasting and non-violent protest has gained new meaning, there also has been a change in those who are associated with it. While till yesterday, the powerless protested and where beaten into submission, today the powerful protest and are treated as state guests and fed with public money. Protest has been taken over by the rich and the powerful and Narendra Modi’s fast is another example of that. He maintains that he fasted for the bright future of Gujarat and the good of India. There is no doubt that Modi is a good orator and his speech yesterday would even put seasoned orators and film actors to shame. But does that absolve him of the significant acts of omission and commission that happened during his tenure as chief minister of the state where communal violence led to the killing of many people and brought about a culture of fear in the minds of people?

Will protest and fasting wash away the sins of the powerful? Can these token protests change the skewed system and society that we are a part of? The Jesus of the gospels appears to be a simple man with a simple band of followers, who travelled and traversed, met people, offered them respect, dialogued with them, gave them hope and remained a simple man till his death on the cross. But hasn’t the church and the so called band of followers now hijacked Jesus and put on his clothes of protest and fasting? But does this make us Jesus? The grounding for Jesus to lead mass protest during his time was not that he was a powerful man but that he associated himself with the ordinary people and that gave him the mandate to protest. Protest is not for the powerful. Protest is for the ordinary people. It is their right. A few protests here and there which are held by those who have immense power at their disposal, cannot and will not be considered as true protest because it lacks the main ingredient of protest and that is the helplessness of the people who see protest as their only cross of hope. But we will have to identify true and false protest and make out the sheep in wolves skin. Till then this new found mass (media) hysteria for powerful instead of powerless protest will continue.

What is the programme Anna?

The national capital is brimming with large crowds and police personel. Lots of people from several parts of the country are congregating to Delhi to be part of the anti-corruption movement. A Jan Lokpal bill is still being sought even though the government has promised that this will be discussed in parliament. The crowd post April is still there but there are also voices of cynicism about what is happening.

What on earth is attracting people, even if it is only a cross section of people in India? Is it only the anti-corruption drive and the call asking for people to spill on to the streets that is bringing out people or is it that this has become an event and a programme which needs to be attended for several reasons? Why do people attend television talk shows and debates? Some will genuinely be interested to talk on the issues on offer, others will be there for the media exposure (part of the 15 minutes of fame) and a big number will be there for the event or the programme! Is the anti-corruption protest also something like this with thousands of people actually there to be a part of the programme?

Those who are there for the programme need not know the entire sequence of events and what are the deep rooted things which surround it. They are there for the atmosphere, the feeling and the identification with people who have something in common with them. The middle class and upper middle class will definitely be comfortable to be together and corruption is such a common affecting factor that it will in all regards bring in the numbers. This could be the reason why India has seen several protests over the years but they never had the numbers. Every state has had tribal protests, dalit protests, and women’s group’s protests which would hardly even get a passing glance from passers by. Does this mean that their concerns were not concerns and did not warrant even a glance? It rather means that the people did not identify with their problems because they did not see it as a problem. In many cases these passers by would have been the perpetrators of the problem. But corruption is different. The same people who did not bother to look when genuine protests were held have suddenly become very active protestors.

This is a programme which has the likelihood to succeed not because it is a ‘just’ protest but because it is a well staged protest. In countries like India it is strange that true protests are never taken seriously, whereas well directed, managed and staged protests will mostly succeed. In this way, this is not a protest but this is a celebration of how people can be mobilized using the media, social networking sites and other traditional media forms.

A well directed programme is like a well produced movie. One has to follow the crowd. No one will have the courage to say that the movie is not well made when those others we are in contact with will say it is excellent. The anti-corruption movement I fear is also such. We can either say that it is a super duper hit or we can risk being made out into un-patriotic, submissive, stupid and slavish people. Now who would want that? I always like off beat movies and in this case too I feel this is too mainline Bollywood style and therefore likely to be lapped up by the affordable masses.

Having a referendum for protest

Anna Hazare and his team, as the media term them, have been arrested. The government represented by a few ministers are into damage control mode to make sure that the situation does not go out of control. Anna is obviously much needed as an instrument for the media to keep things going. One man surrounded by dedicated followers is a time tested formula for success. The government cites rules and security as why this protest cannot take place in the capital of the country.

Country after country has gone back to the people to earn the right for change. Change from the top cannot be a representation of the mood and feelings of the people, be it the government position or the movement of a certain section of civil society. Many referendums have given the mandate to people representatives to go ahead with ground breaking reforms and changes.

Why not ask the people of India on what they feel about corruption in the country and what they would like to be done? This could include a variety of issues, including salaries of parliamentarians, the work they should do, how government offices should function, what action should be taken against corruption and so on. Elections should not just be to elect candidates but should also be for charting the future course of the country. Who should decide that? Some politician from the top exclusively or the people of this country for whom these policies are being charted out?

The present protest is confusing. How many are in favour and how many not? Is this what the people of this country want or is protest being imposed upon them, making it a word which the government detests and treats negatively? A referendum should of course involve seeking the opinion of each and every citizen and person in this country. The media which are quick to do opinion polls and exit polls come election time are not seeking to know the public mood in the country at this time. The public does not only include the affluent middle class, middle class and those who have access and the opportunity to travel to the national capital.

One should appreciate to an extend what is happening in Delhi. People are coming together for something. Is this right or wrong and are people practising selective protest needs to be looked at again? Is it too difficult to do a sampling of the opinions of the people across the country? If we are serious about democracy this should not be too difficult an exercise. 64 years after independence this is indeed a good thing to happen in India. But it is also something which should happen more often and for all community concerns and not just as part of small conspiracies and political equations

My vote is losing its sting

The beauty of a democracy is the power of the finger and ability of the mind to cast a vote in favour of what is deemed good. Protest movements in several Arab states have come about as a result of the absence of democratic practices and governance. The protests which have been helped by online mobilization have spread from one country to the other bringing fear to the minds of autocratic leaders from relative unknowns carrying their laptops through the country. The protests hit India in April in a different way with the Anna Hazare led movement against corruption in the country. Now Baba Ramdev is using the same mechanism in the name of bringing back illegally stashed away (black) money back to India. The difference in the protest movements is that India prides itself as a country which has a working democratic set up and a way for its citizens to show their displeasure with the political party in power. Are these two incidents stray happenings and do they mean nothing in the larger picture, has the media given undue importance to two individuals and the groups that support them, or has the citizen of India lost her/his most significant power of casting the all important vote in this jamboree of anti-corruption stake outs?

The various news channels are discussing whether a spiritual guru should indulge in politics, whether political parties are all corrupt and therefore not trust worthy, and whether Anna Hazare and Baba Ramdev are representatives of the people of India? But this can be left to the channels and the panellists. What worries me rather is that the ordinary citizen of India has been robbed of her/his importance in the scheme of things in this country. The ordinary citizens of this country have been given the all important power to vote every five years and determine the course that the country and the various states have to take. Every election shows that the voter is knowledgeable, determined and will vote out anyone who takes them and this country for granted.

But what do we see now? Our voted representatives are hurrying to the airport to see spiritual gurus and political parties are pledging their support to anyone who comes forward with an anti-corruption formula. What on earth is their job then? With fatter pay cheques (courtesy themselves), wide ranging facilities, interns researching facts and a parliament building to debate the best course of action, all they can do is run from airport to airport. One should not be swayed by my argument here. I am not saying that the government should not listen to its people. But what is obvious is that the government is now listening to a few people who may not represent the diversity of this country, and the democratic process which is supposed to be running like a well oiled machine is now in limbo.

Why do I then need my state assembly representative and my member of parliament to talk for me if Anna Hazare and Baba Ramdev are the ones who are calling the shots? Why did I have to go through the enormous exercise of voting and having my finger inked when those I voted for won’t represent me (us)? If we don’t trust our elected representatives, why are we wasting crores of rupees on this farce of an election? I do not wish to go deep into the intentions of Hazare and Ramdev but they are playing with the simple faith of the people of India just like other religious leaders. My vote is definitely losing its sting and I wonder what I can do about it.

Let us fast and protest against corruption this lent

There is just above two weeks remaining for the great lent to end. We have fasted, prayed, helped and grown spiritually. But have we really grown spiritually? Or are we fooling ourselves that we have? What really should lent and fasting lead to? Should it only lead to personal benefit or should it lead to a much larger social justice and equality in society? Anna Hazare has been fasting now for four days in Jantar Mantar in Delhi for more active involvement of civil society in the Jan Lokpal bill against corruption. Other people are joining the fast in many other parts of the country and they include people from all religions and walks of life in India.

The people who are joining the fast and more importantly joining Anna Hazare are children, women, people from the oppressed communities, and the middle class. In effect they are all people in India affected most by corruption. The UPA government in essence is not against such a bill but may be going safe on how much it should give to the people especially after the experience of the RTI bill which has been a big success and a weapon in the hands of the otherwise powerless Indian to hold the government accountable.

Anna Hazare is not asking for too much. How can a very important group for the bill which has to tackle corruption be constituted without any active participation of civil society? When the politicians themselves are under the scanner for scams and bribes how can they make this bill meaningful and who knows whether they won’t stall this bill for ever?

Different churches are also behind and are offering support for this movement as well. The media have been largely covering the unrest in various Arab countries including Yemen, Egypt, Bahrain and Libya. Huge protests by the people of these countries have led to great change. Egypt has been rid of its dictator Hosni Mubarak while Libya is fighting for change from Gadaffi. Little did we know that this unrest could reach India as well. Kashmir has always been a place where people protested against the government along with the North East but other states have been quiet. This fast by Anna Hazare has activated and brought alive the people of India in Jantar Mantar, different states in the North, South, East and West and even in the internet.

It would be appropriate at this point to take this fast very seriously. We are all thinking about the outcome of elections in different states and also preparing for passion week in various churches. This lent we could raise the bar a bit. We could make our fasting and make lent count for the millions in this country. As we congregate in different churches and places of worship we could bring about the feeling that we are fighting for something. This is not against one political party or a few individuals but against the very evil which resides in each and every one of us. This evil of corruption and nepotism should be rooted out of the country and also the church. But for that it should also be rooted out of each one of us.

This thus is a time when the whole country is observing lent. A great fast for a great thing. We are here going beyond religion, caste and social status. We are thus enacting the fast of Jesus to prepare him against the evil in society. If we have observed fasting and lent soberly till now, we have to observe fasting and lent with excitement and with the strength to protest. Thus it is indeed the time for being one with our brothers and sisters in India for the fight against corruption. If ever our lent needed to be counted, it is now.

The religiosity of an Indian Syrian Christian when faced with atrocity

The news of the massacre of Christians in Iraq still hits me hard. Several of my sisters and brothers being murdered in cold blood is not a pleasant sight or thought. My feelings go in the range of the Old Testament eye for an eye and tooth for a tooth only to subside with the different range of readings on love your neighbour also shining bright from within my holy scripture. I cannot settle down to one clear reaction though and my senses sweep the universe for an answer to this injustice on my people, even though I do not know them personally and my relationship with them is rooted to my historical and hierarchical connection with Antioch and the Syrians.

I felt a deep attachment to the protest organised by the Syrians in the U.N. in New York which members of the Malayali Syrian community also participated in. The world wide protest is not limited to the injustice in Iraq but also against a growing intolerance of fundamentalist Muslim groups all over the world. The hate speeches (sermons) delivered to young Muslims incite a growing flame of a jihad or war that has to be won at any cost. The Christian world and especially the Syrian Christian world are also reacting to this.

In India the Muslims comprise a larger group than the Christians but are not the majority group nevertheless. In Middle Eastern countries this is not the case, with a Christian minority existing among an overwhelming majority of Muslims belonging to different sects of Islam. This over riding presence in conflict zones even goes to the extent of ethnic and religious cleansing. The feeling there is therefore of survival and a day to day existence rather than arguing on a basis of equal terms.

Indian Syrian Christians including my church the Jacobite Syrian Orthodox church in India is at a position of advantage and has not suffered the enduring hardship of Syrian Christians in the Middle East starting from Turkey and extending to other places and ending in a systematic and concerted effort at wiping out an entire community. This story has been largely untold and the Syrian community in India has also not understood this historical context of our Syrian sisters and brothers in the Middle East. We have sought to be attached to the Syrian heritage but we have not had to endure the hardship that they have endured. Our hardships have been due to schisms which have divided us into various denominations, all laying claim to the same history and heritage.

The situation in India for the Syrian Christians has been different. Minority politics and political parties favouring Christians as a whole have meant that we have by and large not been put to such tests by the majority of this land. It is therefore a different experience for us. The Indian Muslim has struggled on two fronts. On the one hand they have had to prove their love to their country India and on the other hand they have had to prove their love and allegiance to their religion Islam. They have been called traitors from within and outside India. Their existence in India is therefore a difficult one and also one where they try to understand themselves. They have also suffered ethnic and religious cleansing battles by Hindu fundamentalist groups.

As an Indian Syrian Christian, what does one say to the atrocities against Christians in Iraq? A sizable population of Muslims in India will condemn the killings as much as we do. But the protests in the U.S. and Europe will have a totally different colour to it because of the support it will get from various groups. What has the Syrian Christian community in India done when children have been robbed of their childhood and education, women have been battered at home, dalits have been burnt alive, adivasis and tribals have been buried alive and branded as anti-state, and people with disabilities have been shunned into a corner? There have been occasional voices of protest but as a community we have not voiced our protest as we are still unaware of what happens in our own country.

Can this be a problem of illiteracy? It is unfortunately not possible to hide behind that argument as the community has a good literacy rate. The problem could then be a selective literacy which has been followed for decades by different Syrian churches in India. This selective literacy has also blinded our eyes to the sufferings of our Syrian sisters and brothers in Iraq and elsewhere. We therefore have to learn about our sisters and brothers everywhere, India included. It would be harsh and immature to jump at Muslims in India for what a certain sect of Muslims is doing in Iraq. But we also have to protest what a certain sect in Iraq is doing to Syrians there, as the right to live, the right to worship and the right to belong is intrinsic to one’s existence as a human being. We also have to join protests which are off line and online in different parts of the world to affirm the humanity of all. This is what we have been offered at the garden of Eden. And no one has the right to take it away.

Is St. Mary our model of protest?

‘Ettu nombu’ (eight day lent from Sep 1- 8) is being observed by the Jacobite Syrian Church and several other churches for several decades now. Even though it is not an official lent of the church, the people have adopted it and made it their own lent whereby they faithfully abstain from meat and milk products and meditate in the mornings and participate in Qurbana. The culmination is celebrated with ‘pachor’ (a sweet preparation made with rice on the 7th evening) on the 8th morning.

The lent is supposed to have started as a result of the faith of the people in the intercessory powers of Mother Mary. Such is the belief in St. Mary that the church has accepted the wishes of the people and by now almost all churches in Kerala and other parts of India and the diaspora observe the eight day lent.

But what is the eight day lent really? For me the lent is a mass protest against injustices in society. The magnificat (Luke 1:46-56) of St. Mary includes these words of protest when she says, “For God has been mindful of the humble state of God’s servant. From now on all generations will call me blessed, for the mighty one has done great things for me. Holy is God’s name. God’s mercy extends to those who fear God, from generation to generation. God has performed mighty deeds with his arm, God has scattered those who are proud in their inmost thoughts. God has brought down rulers from their thrones but has lifted up the humble. God has filled the hungry with good things but has sent the rich away empty.” What inspiring words?

In this regard the sainthood of Mary does not just come because she gave birth to Jesus but also because she held the beacon of protest in her womb and exclaimed so when she met Elizabeth. I wonder whether in the lent and celebration that follows, we as a church have forgotten that we are celebrating the birthday of the torch bearer of protest in our society? Every day during this eight day lent thus becomes not just a time to be quiet and submissive but a time to take stock of what needs to be done in our society and country. Our lent in that sense should be for thinking of how God turns the tables on the proud and the rich and will fill the hungry.

We are losing people and figures we can look up to during this era of corruption and injustice. But we also forget that some of these people are right before us, it is just that we have never chosen to see them that way. As we lose our energy to fight against all odds, this lent should remind us that St. Mary invites us to protest. She bore witness to the greatness that followed, but she also bore protest as her legitimate right of existence. Shouldn’t we then get all excited and energised during this ettu nombu (eight day lent)? It is indeed our mother and her life of protest that we celebrate.

D for idiocracy

A bill to make voting compulsory? Modi has outdone himself in the quest of bringing draconian laws onto an unsuspecting and susceptible public. Along with the countless oppositions, there are also voices of support, a prominent one being Lalu Prasad Yadav, who introduced the 'efficient' cattle class concept in the Indian Railways with an additional side berth which he said would bring in additional revenue, even if the people could barely fit in to the berth! But can anything be compulsory in a democracy? Yes, safeguarding of the public, based on existing laws and the good will of the people can be termed as something which is compulsory in a democracy. But in a state like Gujarat ruled by an autocrat like its chief minister Narendra Modi, who literally got away with the murder of hundreds of people in his state, the wind is blowing in the wrong direction again.

So, what could be the reason behind such a law, if it were to be passed and accepted across the board? The reason given is that this could lead to the restoring of a dead electoral system in which voting has come down drastically over the last many years. Urban areas have out done rural areas in showing disinterest and lack of motivation to get out of their houses and cast their votes. There have been discussions earlier on what could be done to reverse the trend and how to make the voter come to the polling booth and cast her/his vote. But should this be the way of getting the voter interested in politics or should we explore other ways?

Being a priest I can’t help but thinking of how religions and churches especially take and use the reality of democracy in their own settings. Dictats are given out to church members that they will be punished if they err from the official line and that they have to follow the rules laid down by the various churches down to the last letter (It is another matter whether anyone actually follows anything when it comes to rules in the church??!!). This in churches which are supposed to be public platforms where people can come to and express their hurt and dissent!

Dissent and protest in society is not a sign that things are going to come to an end and therefore the leadership has to crack the whip to prevent things from going out of hand. Dissent and protest rather are the legitimate rights of people who are otherwise not given a chance to express themselves. Jesus by being born in a manger and not a palace becomes part of this dissent and protest and this act is supported by the shepherds and the wise men. By making church attendance compulsory we take away the legitimate right of people to say they disagree. By making voting compulsory we again take away the legitimate right of people to protest against the system of politics and against the candidates who set themselves up. Just as raising ones voice is protest, staying quiet and not doing something is also protest.

Modi is working against this right of the people. He is stifling protest and taking away what little remains for the religious minorities in Gujarat. If he or any other politician is interested in increasing public participation during elections, then there are other ways to do it, starting from conscientization of people to the freedom of people to enter and be part of the electoral process. A leader is one who has to read the sentiments of her/his people, not someone who imposes sentiments onto them. This bill, if ever to be taken seriously has to be discussed, debated and left to the people of this country to decide on. Modi represents only one such group of people and not the people of Gujarat and the people of India!