Monthly Archives: July 2021

This piece is a response to the article Ethiopia: Victory for the Oromo will come from winning hearts and minds, not terrorising people that was written by Nagesso Dube.

Nagesso a staunch supporter of the current Ethiopian government claims that theOromoLiberation Army (OLAs) operations are terrorising communities (which we will discuss in more detail later).

I was one of the pioneers in introducing nonviolence to the Qeerroo movement and leading its successful nonviolence campaign that ousted the TPLF, he says. Without suggesting it directly to support his attempts at providing an objective analysis, by positioning himself as an advocate of peace, and with his proximity to the government, Nagesso is effectively describing the methodology of the governing Prosperity Party (led PM Abiy Ahmed) as one focused on winning minds and hearts, not terrorising people.

But Nagesso supports a party that has incited and led campaigns of mass arrest, extrajudicial killings, political repression and genocidal rampages in many regions of Ethiopia. I am not sure how these tactics win hearts and minds; in fact, they sound a lot like the characteristics of terrorism.

The ranks of the OLA are not filling up today because of the TPLF, they are filling up because Oromia is a war zone under the administration of the Prosperity Party.

In the first paragraph of the articled that was published on 18 June, Negasso says: The terrorism of theOromoLiberation Army (OLA) is not advancingOromointerests. Nonviolence succeeds more often than violence in securing political power. Its adherents are sometimes killed and hurt. But the number of casualties is less than those in war, and the political gains from nonviolence tend to be more durable.

Nagesso has unequivocally equated the operations of the OLA to terrorism. The definition of the word terrorism is the unlawful use of violence and intimidation, especially against civilians, in the pursuit of political aims.

Armed struggle against a nation or state is not, by default, considered terrorism under international law, even if the given nation or state that the struggle is taken up against, labels the said armed operation as terrorist activity. So, the fact that the OLA engages in an armed struggle cannot, in and of itself, constitute them as a terrorist organisation.

And as Nagessa says, Jaal Marroo denied committing atrocities against civilians in a 29 March 2021 interview titled Is Ethiopia hurtling towards all-out ethnic conflict? What Negesso leaves out here is that in that interview, as well as a number of press statements, the OLA has made it clear that they are ready and willing to accept independent investigations into all the accusations made against the organisation.

If the OLA were indeed committing the war crimes that Nagesso and others claim that they are, why would they invite on numerous occasions fact-finding missions to affirm these allegations? It is also worth noting that the Ethiopian government has not demonstrated an interest in having independent investigations conducted in Oromia.

Rather than a focus on an independent investigation as the only way to corroborate or falsify both the OLAs and GVTs claims, Nagesso appointed himself the authority over objective truth and dissemination of correct information regarding the OLAs operations, saying: My aim is to expose unlawful killings of unarmed civilians who are not police, soldiers, or militia.

An independent investigation is also critical because the OLA has, on more than one occasion, accused the Ethiopian government of staging attacks on civilians, particularly against the minority Amhara group in Oromia, to discredit the OLAs operations and delegitimize their cause in the eyes of the local and international community.

In the context of such serious accusations, Nagesso, especially considering his proximity to the government, cannot be considered a source of unbiased or credible information. Nagesso says: OLA does apparently target civilian government employees to instill fear in the public. Their intent is evidently to weaken the government by dismantling its structure.

What Negasso does is point to the intrinsic values and codes of conduct of the people, as the cause of this infatuation with arms, rather than identify why armed resistances have permeated every chapter of Ethiopias existence.

The last sentence is spot on and a classical approach of any armed guerrilla movement. However, Negessos analysis that the targeting of government employees is to instill fear in the public is not accurate. As a determining force in the political future of Oromia, it is important that the local and international community are not misled in their attempts to understand the mission, code of conduct and operations of the OLA.

Government employees at kebele levels have, now and in the past, been responsible for the torture, execution and arrest ofOromopeople living in their region.

Nagesso claims that Liban Halake, a kebele chairman from Borana zone Dhas woreda, Gorile kebele was assassinated by OLA and that the OLA killed Mr. Waaqgaarii Qajeelaa, the head of transportation for West Wollega zone, along with five other government officials. The OLA have not officially claimed responsibility for these killings, but assuming that they have, what was the role of these individuals in the war that the OLA are fighting?

Under Abiys regime, Waaqgarii worked as the leader of the security branch in Western Wallaga, an area where all government security apparatus are engaged in daily arrests, killings and torture of civilians. At the time of his assassination, Waaqgaarii was travelling with armed security forces. Liban Halake was widely known for his participation in hunting down OLA supporters and soldiers in the Borana area and for his ruthlessness when he detained them.

The principle of distinction in international humanitarian law requires that warring parties make a distinction between military and civilian targets. The state officials that the OLA targets are direct facilitators of the war crimes that the Ethiopian government commits against theOromopeople. If OLA was responsible for these two assassinations, then they cannot be considered to be individuals disengaged from the war that the OLA is fighting.

Nagesso also claims that the OLA violates the fundamental principles and laws of Gadaa and Safuu (moral and ethical order) as enshrined in gadaa commandments that anOromodoesnt kill anotherOromo. This principle stands, but in this context, it doesnt exist in isolation from the other tenants of Safuu and Gadaa.

It is also important to closely deconstruct the political make-up of the OLA andOromoLiberation Front (OLF) that Nagesso has offered in his piece because it is inaccurate.

Ever since the cogs of Ethiopias conquest project began turning,Oromoindividuals have accepted to participate in the oppression of their people in gruesome and barbaric ways. This has created one of the most complicated dynamics in theOromoliberation struggle.

In this context, there are two laws of Safuu that intersect with the law prohibiting anOromoto kill anotherOromo, which in turn, creates the moral ground for OLAs operations. According to the law of Gumaa, if injustice is perpetrated upon you, you must outline the terms upon which that injustice must be rectified, be it involving financial or other compensation. Gumaan yo hin baane, or, if the price for the injustice has not been honored, the law states the one harmed has the right to administer their own justice.

The second law is Mirga Itisa, the right to self-defense. In a context whereOromoindividuals are at the helm of the violence against theOromomass, and in a historical context where not a single, fruitful effort to administer transformative justice has been achieved or Gumaa paid, we cannot consider the law of not killing anOromoin isolation, in a war context.

It is also key to note the grading system that the OLA uses when applying IHL of distinction toOromopeople. If a person is engaged in activities that support the OLAs opponent but they are doing it out of fear for their life/under coercion and/or are doing so to provide for or protect their families, they are not considered a target.

It is only in the case where an Oromo is engaged in supporting the government out of the desire to attain wealth, power, notoriety or, just enjoy oppressing others, that they are considered a target. Nagesso also makes a probing analysis of the celebration and normalisation of violence in Ethiopian political life, and I share his analysis; never has power changed hands in Ethiopia without violence.

Even the recent pseudo elections led by the Prosperity Party were held against the backdrop of conflicts across the country, including targeted arrests and killings to silence dissidents who were opposing and disrupting preparations for the sham vote.

It is important that the local and international community are not misled in their attempts to understand the mission, code of conduct and operations of the OLA.

But what Negasso does is essentially point to the intrinsic values and codes of conduct of the people, as the cause of this infatuation with arms, rather than identify why armed resistances have permeated every chapter of Ethiopias existence.

I cant speak for any other people in Ethiopia because I am not acquainted with their indigenous world views and value systems, but I know that there is nothing that theOromomoral code of Safuu and its instituting system of the Gadaa values more than peace.

For example, even if theOromoare warring with you for a decade, if the enemy party proposes peace talks and theOromoaccept, bound by Safuu, they cannot arrive at the negotiating venue armed, despite the risks of ambush.

During the expansion of Menelik II to Oromia, Meneliks efforts to defeat Abishe Gerba (ruler of Horo Guduru, Wallaga) were challenged by another expansionist, Tekla Haimanot of Gojam. With a cavalry of 400, Tekla knew he would not be able to beat Abishe in war, so offered a peace deal, which Abishe was bound to accept by Safuu and entered the place of negotiation in Gojam, unarmed and without his horse. The cavalry was massacred, their horses mutilated and Abishe captured and killed in a gruesome way.

It was not Abishes belief that there was no danger in attending such an arrangement unarmed that left him vulnerable, but his commitment to the tenets of Safuu or ethics. Moreover, using song and geerarsa (a form of poetry) to remember martyrs and celebrate victories in war is an age-old tradition; but this a lot to do with the fact that theOromoare a people who have, until recently, relied solely on oral transmission to collect and preserve memory.

A love for violence is not intrinsic to theOromoworldview, but the reality of armed resistance has found its way into representation via cultural expressions like song and poetry, because of the century-long continuum upon which theOromohave been fighting the Ethiopian empire and because all aspects of life, be it birth, friendship or war, are expressed and commemorated through song, poetry and proverbs.

There is also something to be said about how the human temperament responds to experiences that naturally evoke feelings of despair and loss. Giving up relationships, ones aspirations for life, and more to join an armed struggle, has the potential to cause feelings of hopelessness; so people actively find ways to inject joy and hope into those conditions, to empower and dignify one another as shaper of their fates, and not merely as subjects of it.

Under the subheading justifying violence, Negasso states that OLA leaders justify their violence by citing the Ethiopian government human rights violations such as extrajudicial killings and arbitrary detentions of civilians during its military operations against OLA.

Subsequently, he states: The TPLF intentionally stoked or fabricated ethnic tensions and fear as a strategy for control. Now, through exaggeration of genuine grievances or cherry-picking facts, other contenders for power have borrowed the same trick for their own aggrandisement.

The ranks of the OLA are not filling up today because of the TPLF, they are filling up because Oromia is a war zone under the administration of the Prosperity Party.

Negassos attempt at using the TPLFs previous domination of the central government as a scapegoat for the fact that the OLA are responding to systemic and enduring state violence that is being directly perpetuated by the current Ethiopian government is sloppy.

It is also important to closely deconstruct the political make-up of the OLA andOromoLiberation Front (OLF) that Nagesso has offered in his piece because it is inaccurate.

The OLA is not an offshoot of the much older OLF. It is the institution that, until very recently, served as the military wing of the OLF. In fact,Oromos organised themselves for armed resistance before deciding to formally instate the OLF as a political and military front. Even though it was not called the OLA, the armed movement of the OLF, technically, came first.

Nagesso conclusively states that the OLA rejected the peace agreement, whilst in the previous paragraph, tries to make a distinction between the OLA and those that were disarmed.

They were the same unit. Some disarmed, and some did not, but they were not two different organised groups. Those that didnt disarm did not do so because they were skeptical, and rightfully so; as only months after the so-called peace deal, those that disarmed, and new members, began flocking back to OLA grounds after witnessing that the peace deal was a sham. Nagesso also states that it is an open secret that OLA acts as the armed wing of the OLF, further befuddling his already convoluted points.

The OLA was the armed wing of the OLF; that was not a secret. The OLA has not attempted to reform its political identity to separate it from the OLF at a public level; but they are not collaborators in armed struggle as they once were, that is certain.

Both the OLA and OLF still struggle for theOromonations right to determine its destiny. The OLA do this via armed struggle not because they love war, but because they see no room for a peaceful political resolution. On the other hand, the OLF have decided to struggle via a peaceful political process.

Nagessos article, which is an attempt to frame the OLA as a terrorist organisation, is full of disinformation, half-truths as well as uninformed and deliberately confusing arguments.

As a determining force in the political future of Oromia, it is important that the local and international community are not misled in their attempts to understand the mission, code of conduct and operations of the OLA.

See the rest here:

Ethiopia: The Oromo Liberation Army is not a terrorist organisation - The Africa Report

At noon on Saturday, I will be leading a march on Parliament Hill along with Timmins-James Bay MP Charlie Angus and Indigenous elders. We will be marching to call on the government and in particular, Attorney General David Lametti and Prime Minister Justin Trudeau to take the steps necessary to appoint an independent special prosecutor, with International Criminal Court observers, to investigate the crimes against Indigenous peoples through the residential school system.

Almost 20,000 Canadians have emailed Lametti demanding action, but so far, the Liberal government is stubbornly refusing to do the right thing. Its clear that we need to take to the streets if the First Peoples of these lands are going to see truth and justice from the federal institutions.

How can there be reconciliation without truth? How can there be reconciliation without justice?

This is not ancient history. The last residential school closed less than 30 years ago. People like Father Johannes Rivoire who was charged in 1998 with sex crimes against children dating back to the 1960s, but was never brought to trial are still alive.

And who knows how many of those who preyed on Indigenous children in those schools are still out there? The system, which was a partnership between church and state, continues to protect these pedophiles. No one cared enough when this abuse was taking place, and the inaction today shows that the system, and the people upholding it, are fine with our suffering and death.

This system was committed to annihilating Indigenous peoples. This was genocide.

When a genocide happens, shouldnt the perpetrators be brought to justice? Its not as though we dont have the evidence. The federal government has the names of many alleged abusers on file, but it is burying the evidence and protecting perpetrators. The Liberal government is also shamefully refusing to use its clear power to compel the Catholic Church to release its records. Canadians are and should be outraged by this government coverup. We are hitting the streets of Ottawa to tell the federal government that this must stop today.

The violence and abuse of the residential school system is still ripping through communities in my riding and across the country. Everyone I know in Nunavut has been affected in some way by the cycles of trauma that began when the federal government, through its partnership with the church, stole children from their families and put them into day schools, sanatoriums, and residential schools.

Canada is a country that was built on the oppression and displacement of Indigenous peoples. Like prime ministers before him, Justin Trudeau is refusing to do whats needed to bring us the truth and justice that we clearly deserve. Instead of action, we get excuses. Lametti acts like there is nothing he can do. Trudeau says hes supportive of a criminal investigation, but that he doesnt have the power to act.

I want to set the record straight: these are excuses. The federal government has the power to set up this investigation. According to the Director of Public Prosecutions Act, the attorney general can recommend and refer the appointment of a special prosecutor to the director of public prosecutions. The issue is a lack of political will, not a lack of political authority.

Despite the endless excuses and evasions from the federal government, the reality is that it has the power to fulfil our demands. Indigenous people continue to die every day as a result of intergenerational trauma. The federal government refuses to do whats needed to create the healing we need.

Its hard for me to explain how fed up we are with the prime ministers pretty words. Legal experts and Indigenous nations agree it is time for action.

More and more Canadians are waking up to reality and seeing through a government that uses pretty words to mask more colonial inaction. Thats why were marching in Ottawa this weekend.

Throughout my time as a member of Parliament, people from across Canada have contacted me and asked how they can take action to fight for justice for the First Peoples of these lands. This is how. Now is the time to act. If you can make it, I expect to see you there. Join us on Parliament Hill on Saturday and show the prime minister that he cant ignore us anymore.

Join us on Parliament Hill on Saturday. If you cant, please send an email demanding an independent special prosecutor. Lets show the prime minister that he cant ignore us anymore.

Mumilaaq Qaqqaq is the member of Parliament for Nunavut.

See the article here:

Crimes have been committed against Canadas Indigenous people. Justin Trudeau has no excuse for not bringing the perpetrators to justice - Toronto Star

Haitis History and Future: Revolution, Repression, Resistance, and Ultimate Victory

Mauranaka Brick, an ethical philosopher, author, two PhD, professor and chairman of the African State University Long Beach School of African Studies, was born on July 14, 1941 in Maryland. Dr. Karenga is a nationally and internationally recognized activist who has been a major figure in black intellectual and political culture since the 1960s, especially in black research and social movements such as the Black Power Movement, the Black Arts Movement and the Million. Has played a role. Man March where he wrote the mission statement.

Haitis history and culture, characterized by the extraordinary expressions of revolutionary struggle and victory, suffering and oppression, are always the legitimate and relentless resistance of the people and the fundamental refusal to their defeat. The Haitian nation was born in a revolutionary struggle and achieved that the enslaved people did nothing back and forth. It defeated slaves and other military and political forces who tried to prevent and deny the liberation of the state, stimulate and support the liberation struggle in Latin America, sign the liberation of Africa and humans, and against all possibilities. Taught the possibilities and achievements. But Haitis enemies, the African community of the world, and human freedom never allow it, and since its birth it has worked to divide it, conquer it, and reverse its beneficial and lasting achievements. rice field. In a nutshell, their efforts were aimed at making it irrelevant, except for imperial exploitation, defamation, and disdain for conversation.

The recent assassination of Jovenel Moise, the president of choice and support by the United States, has attracted the attention of the United States and the world. But who went to Haiti with a little care and concern before this? With the consent and cooperation of this U.S.-backed president and cohort by gangsters and thugs, to relieve or eliminate the deep, lasting, unjustified suffering of the mercilessly murdered and slaughtered Haitians. Someone who is shocked or upset to help. Like their predecessors?

And fighting Haitian Americans to maintain the Temporary Protection (TPS) of immigrant Haitians, prevent them from returning to dangerous and deadly states, and win the legitimate asylum they were seeking here. Who was it? Similarly, who, along with Latina / males and others, came out to protect and rescue them and their children from camps on the US-Mexico border? And who protested the brutal occupation of the United States, France and Canada and the commitment and practice of the core group of ambassadors to the domination, deprivation and deterioration of the Haitian people? So, whether Americans like it or are aware of it, the U.S. government is deeply involved in the past and present events of the killings and turmoil, turmoil and suffering imposed on the Haitians. ..

Obviously, the Haitians have rejected the political violence that accompanies the presidents murder and therefore seek justice. But they have killed them as recently as the day he died, including corruption, gang governments, drug trafficking, political and civilian institutional internals, political killings, office seizures and occupational Corruption. They want for all, everyday people, journalists, community leaders and organizers, teachers, lawyers, and corrupt gangster government opponents who were mercilessly killed and often killed in groups. Comprehensive justice.

It is all known anonymously victims, adults and children, killed, kidnapped, tortured, raped, infected with cholera, sold and enslaved in homes, farms, and factories anywhere, anywhere. It is a claim and demand for justice to a person. Because there is no true justice in simply seeking justice for the rich, powerful and prominent, ignoring and denying justice for the poor, the weak and the vulnerable. Haitis future and hope must be in its own hands and determined by the people. The Commission for Finding Solutions in Haiti affirms the revolutionary and dignity that Haiti shows itself, and promises the unified practices and struggles needed to advance and improve the path of improving life. It is to build consensus for a shared path forward and upward by all political and civil society groups working on a free, self-determining, justice and people-focused society. Is correctly sought.

Haiti people should stop intervening in their countries and occupiers, the United States, France and Canada to end their occupation under the guise of manipulative puppets, oppressive policies, elite support and protection. Asked the world. The throne petitioner, destroyed by Moises crime, called for intervention in the United States, but people pleaded that this would protect them and the other elites from each other and prevent the purpose of liberation and the efforts of the people. I know its not too much. It seeks support for the issue of becoming their patron, their claim to the legitimacy and authority that was there for Moise. They, of course, have no honor among thieves, no security among assassins, and the waves of killings they organized, sponsored, and / or assisted blow them away and swallow them. Im afraid.

There is a constant call among the Haitians we grew up in the 1960s. Let the masses decide! Let them determine their future, their destiny and their daily lives. And they cannot do that by the presence of foreigners who support dolls, oppress people, and rob people of their lives, livelihoods, resources, and future. Obviously, the United States has no moral right or legal basis to return to occupy Haiti, and has a stupid and barbaric history of existence in Haiti. He has been disqualified for the invasion and occupation of Haiti, the overthrow of a democratically elected president, the economic collapse, the support of a series of dictators, and the inhumane and unfair treatment of Haiti immigrants.

The United Nations is second to none than the imperialists who sent it as a surrogate mother after the United States defeated democratically elected President Jean-Bertrand Aristide under the Bush administration in 2004. In fact, the United Nations has a terrifying history of sexual characteristics in Haiti. It caused predation and assault, an epidemic of cholera that killed thousands, which did not accept real responsibility or just give back, but ruthlessly suppressed people for the benefit of the occupiers and the elite.

To build true democracy in Haiti, that democracy must be considered, built and maintained by the Haiti people themselves as self-conscious agents of their lives and liberation. This is the Commissions central purpose, concern and commitment to finding a solution in Haiti. Reorganized societies determine how others can help, but Haitians, in a final analysis, restore, renew and expand the promises and possibilities of the first revolution of 1804. We have to make a second revolution in order to do so. Governing criminals and crimes on the government and on the streets, conducting free and fair elections, rebuilding governments and civil society, establishing fair order and ensuring peoples safety. Also, such a fair and free society will ensure the justice of people at all levels. It provides basic essentials for food, housing, medical care and education. It will put an end to capital flight. Its the billions of people sent abroad to be stored, invested, and washed.And Haitians may want to consider re-raising the demand for compensation from France and even the United States.

The rise, reconstruction and recovery of Haiti will be difficult, dangerous and tough, but their history and revolution, resistance and resilience are evidence of their ultimate and inevitable victory. Taking advantage of this revolutionary history, the liberation leader Boukman urges us to listen to the voice of freedom that speaks in our hearts, and the Haitians rekindle with a powerful victory. Stand in positive and unbreakable solidarity while struggling for. And it enhances the light of human freedom in their country and the world.

Dr. Mauranaka Rengar, Professor and Chairman of Afrikaners, California State University Long Beach. Secretary General of the African American Cultural Center (USA).Creator of KwanzaaAnd the author Kwanzaa: Family, Community and Cultural Festival When Struggle Essay: Position and Analysis, http://www.AfricanAmericanCulturalCenter-LA.org; http://www.OfficialKwanzaaWebsite.org; http://www.MaulanaKarenga.org..

The History and Future of Haiti: Revolution, Repression, Resistance and Eventual Victory Los Angeles Sentinel | Los Angeles Sentinel Source link The History and Future of Haiti: Revolution, Repression, Resistance and Eventual Victory Los Angeles Sentinel | Los Angeles Sentinel

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The History and Future of Haiti: Revolution, Repression, Resistance and Eventual Victory - Los Angeles Sentinel | Los Angeles Sentinel - California...

Lord we stand before you as people consecrated to You, to carry out your mission of JUSTICE, PEACE and MERCY. We are aware of the situation and the environment that we are living in. We notice the fetters of Injustice, Oppression, Discrimination, and Corruption that plaque our society. We recognize in our calling the urge to respond to the unjust structures, with the fire of your love blazing in our hearts to establish your kingdom here on Earth. And so Lord, I pledge this day that I will keep my eyes open and see the injustice around me, keep my ears open and hear the cries of those who are oppressed, keep my heart open and feel compassion for people who are victims of all kinds of evil and reach out my hand to those in need. Lord, let me not be afraid to defend the weak because of the anger of the strong, nor afraid to shield the poor because of the anger of the rich. Give me the courage to defend the defenseless, to be the voice of the voiceless and to hunger and thirst for justice while teaching people to respect the rights and dignity of every human person A PLEDGE taken during the above programme.

Mangaluru: On Monday, 5 July 2021 Fr Stan Swamy, who is known for his work for the underprivileged and downtrodden, died in a Mumbai hospital. Father Stan Swamy made Jharkhand home, fought for voiceless. He fought for Tribal Rights, and for that he was arrested by a team of National Intelligence Agency (NIA) from his residence in Ranchi-Jharkhand in connection with the probe into the 2018 violence in Maharashtras Koregaon-Bhima village, and also for other Human Rights Activists who are being harassed and tortured for their role in seeking justice for Dalits, Adivasis, Minorities, unorganized labourers, Fisher folk, distress migrants, Dalit Christians, among others. Fr Stan was unnecessarily arrested by the NIA. alleging that he was involved in the Koregaon-Bhima Village case. But Fr Stan denied such allegations made on him regarding the Koregaon-Bhima Village case, because according to him, he has never been to that village. So, why did NIA officials arrest a 83-year-old Jesuit priest who was doing yeomen service fighting for the rights of Tribal/adivasis in Jharkhand.

Fr Stan Swamy lived a life of service to the poor and oppressed. He paid for his commitment. Those who wanted him out of the way will be happy though crocodile tears may be shed. It is a mystery that can be solved only if the government wishes to establish the truth. At the moment, its minions are sticking to their guns. Their experts, they say, have given their opinion and they will not consider contrary views of extra-territorial experts who they do not recognize.

Yes, Fr Stan dedicated his life working for tribal rights. The 84-year-old Jesuit priest was kept in jail for more than eight months and denied bail sought on medical grounds. The Union Govt should be answerable for absolute apathy and non-provision of timely medical services, leading to his death. Fr Stan lives in our struggles and memories. His death is the result of murder by the state. Lets hold the NIA and the central government wholly responsible and strongly condemn their role in Stans death. May His Soul Rest In Peace!

In response to the call given by President, Jesuit conference of India, Rev. Fr Stany DSouza S J, Conference of Religious India (CRI-Mangaluru Unit) and St. Aloysius Institutions, Mangaluru jointly organized a Panel Discussion on Understanding Stan Swamy: The role of the church in the struggle for justice and peace to mark NATIONAL JUSTICE DAY on 28th July 2021 at St. Aloysius High School auditorium. The audience was predominantly of religious nuns and priests, who gathered to support Late Fr Stan Swamy and his legacy in his struggle for justice and peace.

Following a prayer invoking Gods blessings by Br Ovin Rodrigues joined by four Scholastic of Asha Kiran Scholastic Centre, and Gospel reading by Fr Roshan Pinto SJ, Fr Melwin Pinto SJ, the Rector of St Aloysius Institutions in his welcome address said, The Catholic Church of India on 28 July is observing as National Justice Day, a day to remember and pray for all those who cry out for justice and we, as a society, have an obligation to ensure justice to all. The Catholic Church will pay its respectful homage to the Late Fr Stan Swamy,a true prophet of justice and a martyr for human freedom and dignity, who lived and died defending the legitimate rights of the marginalized people of Jharkhand.

We salute Fr Stan for his commitment to human rights and dignity, who was passionate about fighting for Justice, Social AnalysisRebelRadical. But no doubt, totally committed. Fr Stan was unjustly incarcerated, all because he had become a headache. Reaction of the Church and Catholics..Priest.. Martyr.. Saint.. reduced to a statue with a dumb box in front of him. What he did..should not be forgotten his values, radical commitment. His cause. In this diocese, fear is what we are complacent. Religion is limited to devotions..Charity. Issues come up. No one sticks their necks out to sa-We stand for Justice through peaceful means. What are the justice issues before us..Can we identify them? How can we be the Church in the modern world? What is our Role? All this is and more will be discussed during this programme today, where we will also take a pledge to fight for justice and peace added Rector.

Panel discussion on the Theme was expertly dealt with by Dr. Rita Noronha , Rev. Fr Joachim Fernandes, and Sr Jeswina A.C which was efficiently moderated by Rev. Fr Praveen Martis S J, Principal of St Aloysius College, Mangaluru. Following the speeches by three speakers, a few relevant queries were posed by a few members from the audience. Rev Dr Peter Paul Saldanha-the Bishop of Mangalore Diocese in his concluding remarks said, Fr Stan was a devoted Cathoic, a Jesuit Priest, a social analyst who stood by what he proclaimed, and whose main aim was to fight for justice and peace. He sat with tribals for hours . He had harmonized two factors- Love and Justice. He worked diligently for justice and charity. As Catholics we need to follow through Gospel scriptures.

The Bishop further said, Like Dr Rita Noronha mentioned, we need to start institutions which teach the values and meaning of Justice.The joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ. Indeed, nothing genuinely human fails to raise an echo in their hearts. Our main fear is that if we raise our voice, we will be noted, and put into trouble. Minority should not be a complex today. Fr Stan was a Blend of both justice and love and without love, Justice is violence and without justice, love is sentimental. Quoting Saint Mother Theresa he said She awakened the dead conscience of the country. Bishop also said we must focus on human education rather than being result oriented. We should ask the educationists Whether Your Heart is BIG as Your Head- Charity begins at home! added Bishop.

A pledge was taken by all present. Sr Jacintha D Souza, President CRI Mangaluru unit, proposed vote of thanks Rev. Fr Gerald Furtado S J, the Vice President of CRI and Headmaster of St Aloysius High School, Mangaluru compered the programme.

FOLLOWING ARE THE SPEECHES BY THE THREE SPEAKERS DURING PANEL DISCUSSIONS ON THE ABOVE TOPIC :

DR RITA NORONHA :

Lessons learnt from being Fr Stans student at the Indian Social Institute, Benagalur & from his work.

1. A mind ( heart) filled with concern for those who suffer social discrimination / injustice and commitment to Work among them at high cost to one sell. A life of sacrifice, humility, reflection & non violence & other values that uphold the dignity of every human person are seen in Fr. Stanslife

2. Deeper knowledge of our constitution, relevant laws of the land and international Human Rights instruments is an essential basis of work..

DR RITA NORONHA

3. Deeper understanding of Philosophies ( ingenious & global), Theologies which integrate the essence of spirituality of all religions inclusiveness of that of Tribes. Critical theories are essential for grounding praxis among the socially excluded by understanding the various facets and the process of social exclusion.

4 Painstaking research has to be done to unearth facts about the realities of those who suffer multiple forms of social exclusion, dehumanization and persecution.

5 Facilitating critical consciousness involves action centered praxis among those who suffer injustice and requires highly Committed persons .

6 To begin with we need to apply the praxis to one self, ones institutions inclusive of ones culture of social discrimination / exclusion. My conclusion in the need of the hour is to internalize the prophetic message of Fr Stan, a true follower of a radical nonviolent Jesus ( who went through torturous, humiliating, / dehumanising crucifiction to uphold the dignity of the human person and the need for personal and collective striving among the homo ( Men + women), Sapiens ( wise ) towards a more humane, just , peaceful & sustainable selves and societies on planet earth .

About Speaker : Dr Rita Noronha is a former professor at Roshni Nilaya of School of Social Work, Mangaluru and a Social Worker/Activist.

Fr JOACHIM FERNANDES :

The passing of 84 year old Father Stan Swamy marks the lowest point in the functioning of several institutions of the state, which seemed to be more keen on keeping in jail the life-long crusader for the rights of tribal people than helping his cause or upholding the rule of lawas stated in Frontline July 30,2021-the Indian National Magazine in its front cover page with the photo and title MURDER BY OTHER MEANS.

The Golden rule (treat others as you would have them treat you) is recognized in many cultures as a norm of the good life. The commandment of love in the Old Testament is even more forceful: you shall love your neighbour as yourself (Lev 19:18). Jesus intensifies the commandment of mutual love and makes it more specific by attaching it to himself and the sacrifice of his life: this is my commandment, that you love one another as I have loved you (Jn 15:12). This love is oriented toward community and the individual in equal measure: everyone matters, as a unique, unrepeatable person loved by God and through love everyone relies on others. Divine love is the beginning of a civilization of love (Pope Paul VI and John Paul II), to which all human beings can contribute.

What is the Christian way of living together in the present day circumstances?

If power is central, then societies are structured according to the principle of Might is right. That of course, is not Christian; life together in society then becomes a battle for self-preservation. If work is held up as the pinnacle of meaning in societal coexistence, then people soon feel that they are harnessed to a meaningless machine and enslaved. Nor does God want us to take luck or comfort as our highest good. Life would then resemble a lottery that often favors those who cheat; we would follow our instincts and drives and impose all sorts of constraints on ourselves in order to prevent the worst from happening.

Catholic social doctrine says: Gods master plan for human coexistence is social charity. When we live in the sight of a personal God who willed us and has some purpose for us, then we are children of a common father, brothers and sisters to one another. Then gratitude, meaning, and responsibility determine our individual and common life. A culture of mutual respect comes about. Then trust, consolation, and joy in life make sense. Social charity overcomes the spirit of impersonality, creates emotional cohesion in society, and makes possible a social consciousness that even transcends denominational boundaries.

Society without love? Love-caritas will always prove necessary, even in the most just society. There is no ordering of the State so just that it can eliminate the need for a service of love. Whoever wants to eliminate love is preparing to eliminate man as such. There will always be suffering which cries out for consolation and help. There will always be loneliness. There will always be situations of material need where help in the form of concrete love of neighbours is indispensable. The State which would provide everything, absorbing everything into itself, would ultimately become a mere bureaucracy incapable of guaranteeing the very thing which the suffering person every person-needs namely, loving personal concern. Pope Benedict XVI, Encyclical Deus Caritas est. (2005) 28B

Love begins today. Today somebody is suffering, today somebody is in the street, today somebody is hungry. Our work is for today, yesterday has gone, tomorrow has not yet come. We have only today to make Jesus known, loved, served, fed, clothed, and sheltered. Do not wait for tomorrow. Tomorrow we will not have them if we do not feed them today. St Teresa of Calcutta; and Christians remain people of hope even amidst recurrent disappointments. said Al Kresta, broadcaster, journalist and author.

About Speaker : Fr Joachim Fernandes is the former Parish Priest of Kelarai Church, and presently is a professor at St Josephs Seminary, Mangaluiru

SR JESWINA A.C. :

We have gathered here to understand and share our views and opinions on the topic: Understanding Stan Swamy: The role of the church in the struggle with justice and peace and discussing our own responsibilities to be the champions of the injustices prevailing in our society and strive to bring about peace in our country.

The church shares several responsibilities through its teachings and doctrines in ensuring that there is peace and justice in the world. The basic ecclesial community has been part of the struggle for social justice and liberation from the beginning. Peace and justice are very important to promote human development at all levels of societal life. In most societies, religion forms the foundation of peace and justice. Just as major factors are needed for development and sustainability, justice and peace are essential fundamentals in the quest for a harmonious living and for a prosperous society. As Prophet Isaiah says, Peace is the work for justice and justice is the cause of peace (Isaiah 32:17).

SR JESWINA A.C.

The church since its inception has been an advocate for peace through justice. It has done this through promotion of social justice which refers to Gods original invention for human society: a world where basic needs are met, people flourish and peace reigns. St John Paul II described justice as the foundation of solidarity. Justice and peace are important concepts and virtues for the advances of all societies. Hence, the church is called upon to participate in the renewal of society so that all especially the weak and vulnerable can enjoy Gods gifts of equality and peace.

This involves identifying the root cause of what keeps people poor, violent, hungry and powerless. In this context I would like to speak on Fr Stan Swamy who lived and worked to uphold the cause of the adivasis, dalits, the powerless and the marginalized till his death. Most of us present here hardly knew or heard about Fr Stan. After his arrest, all the social media highlighted about his life and work. We know that people from all walks of life spoke in volumes of his exceptional commitment to the most marginalized and vulnerable people. Therefore, today all of us know who and what Stan Swamy is.

To be the voice of the voiceless was Stan Swamys prophetic mission. He identified himself with Adivasi people and their struggle for a life of dignity. He noticed all the social inequalities and injustices that are ultimately connected with human development. His struggle was for justice for the poor, and for an inclusive India in which all people are equal. In all these instances, Stan insisted on non-violence when many victims of injustice were demanding a violent reaction. Ironically, he was accused by the state of being a Naxalite, and died a martyr for the cause of justice for tribal communities. Our God is the God of justice and peace. According to the Bible Shalom or peace and justice imply freedom from fear, injustice, disorder and any form of oppression in the family, society, nation and the world at large. Righteousness and justice are both sides of the same coin. God is righteous because he is just and vice versa. There cannot be true peace without justice.

Oscar Romero, the archbishop of El Salvador, now declared a saint, who became a voice of justice for the poor, courageously spoke out against violations of human rights of the most vulnerable people and defended the principles of protecting lives, promoting human dignity and opposing all forms of violence. Likewise Stan Swamy fought for the rights of the adivasis, dalits and the marginalized. He was with them in their struggles, worked for their well being and stood by them even in their imprisonment till he sacrificed his own life for their cause.

The similarities between the death of Bishop Oscar Romero and Fr Stan Swamy are painfully striking; both were murdered: Bishop Romero fell to the bullets by a right-wing death squad, backed by government and leftist rebels; whereas 84 years old Stan was a victim of a calculated cold-blooded institutionalized murder because he subscribed to and promoted the idea of an India in which the excluded and exploited had their rightful place.

In the Gospel of Luke we read the mission of Jesus announced in his first public proclamation (Luke 4:18-19). The Spirit of the Lord is on me, because he has anointed me to preach the good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lords favour. These words of Jesus are a message of justice for the poor and the oppressed. Wherever poverty and riches exist side-by-side, there is lack of justice, fidelity and peace. The will and rule of God, who has created enough for all, is being thwarted. The concept of justice as portrayed by Jesus involves a positive response to the needs of the poor and the oppressed even though the poverty and oppression may be sanctioned by law. This justice goes beyond national judicial systems. Ultimately, it finds its parameters in the heart of God.

In Fr Stan we see the same humane and compassionate face of God. He was a gentle, fearless warrior for Adivasis rights, brave to face his opponents, resolute in his mission and determined to stand with the oppressed. He supported the cause of the exploited and subjugated indigenous; and marginalized people. He stood for the land right of those whose land was being snatched away. His quiet, daring courage is revealed very powerfully in the video he recorded just two days before his arrest. What is happening to me is not something unique happening to me alone, he said.

It is a broader process that is taking place all over the country. We are all aware how prominent intellectuals, lawyers, writers, poets, activists, students, leaders, are all put into jail because they have expressed their dissent or raised questions about the ruling powers of India. We are part of the process. In a way I am happy to be part of this process. I am not a silent spectator, but part of the game, and ready to pay the price whatever be it. The price he ultimately paid was his heroic death. The words of prophet Isaiah: Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widows cause: are augmented in the life and works of Stan Swamy.

What defined Stan Swamy was not just this indomitable fearlessness, but his uncompromising outrage with injustice. Until the end, what shone through this man was an exemplary humanity and the deepest compassion. In his letters to his Jesuit colleague from Taloja central jail, rather than dwelling on his own sufferings, he spoke with grief about the plight of his fellow prisoners.

Though NIA leveled charges against a frail 84 year old man yet his indomitable strength even in the prison was an outstanding testimony of his moral conviction and a commitment to truth and to the powerless. Social activist Harsh Mander called Stans death a tragedy for the nation. Devoted to selfless defence of Adivasi rights. Gentle, brave, even from prison he grieved not for himself but injustice to poor prisoners. A cruel state jailed him to silence his voice; the judiciary did nothing to secure his freedom. A tragedy for the nation, he said. It is time that the human rights activists and all people of good will, including the media, came together to demand an inclusive India in which all people are equal. Together, they should demand a legal system that holds people who perpetrate such injustice in the name of the law responsible for their actions. That would be a good way of paying tribute to Fr Stan Swamy.

We will still sing in chorus, that a caged bird can still sing wrote Stan from the Prison. Even the life in the prison did not imprison his spirit so also his death is not an end to his fight for the cause of the indigenous to protect their land and culture. The equality he claimed for the tribal, Dalits, and marginalized and for whose cause he laid down his life should inspire all of us to come together and fight against the prevalent injustices. This would be the fitting tribute to Stan Swami.

In own city, in and around Mangalore we too could identify some of the injustices that are prevalent in small and big ways: the unorganized labour sector, child labour, human trafficking, plight of the fishermen, displaced people whose fertile, agricultural land is taken over by the industrialists and the government, abuse of the environment and garbage management systems turning into disasters. We need not just one prophet like Stan but many like minded people to come together and deliberate on these issues that threaten our very existence and fight for peace and justice.

About Speaker :

Sr. Dr. M. Jeswina A.C., presently at St Marys Convent, Mangaluru is the Former Principal, St Agnes College, and Associate Professor, Department of English,St. Agnes College (Autonomous). Her Achievements during the tenure as the Principal of St Agnes College : Status of COLLEGE OF EXCELLENCE from the University Grants Commission; A+ Grade CGPA 3.65 out of 4 in Cycle 4 by NAAC; STAR COLLEGE STATUS by the Ministry of Science & Technology, Department of Biotechnology, Government of India for the outstanding progress made by the College in the field of Science and Technology; A number of awards for NSS Unit from the State and the University: the college, NSS Officer and the students; and Celebrated the Centenary of the College in 2020

She has a Ph.D. from the University of Calicut, Kerala; M.Phil, from the University of Calicut, Kerala; PGDTE (Post Graduation Diploma in the Teaching of English from Central Institute of English and Foreign Languages; PGCTE ((Postgraduate Certificate in the Teaching of English from Central Institute of English and Foreign Languages; M.A., B.A. from the University of Mysore. She has 28 years of Teaching experience at St. Agnes College. Books written/Publications by her are- Value Education Syllabus for PUC and Degree Classes; Life of St. Agnes; The Covenant of Love Catechism Book for the II Degree students. Besides, she teaches Spoken English and Phonetics to students, teachers, sisters, seminarians and other Officials.

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Understanding Fr Stan Swamy: The Role of the Church in the Struggle with Justice & Peace - Mangalorean.com