Our Origin
The growing threat to our survival posed by the continuing proliferation of violence and hatred is of concern to people everywhere. Similarly, most would abhor the growing reliance on violence as the primary means of conflict resolution. Though these concerns are widespread, the feeling among individual citizens that they themselves can do nothing is almost equally widespread. Some of us, however, feel that effective citizen action is not only possible but morally required. Therefore, Citizens of Diphu organized a group called Diphu Citizens Peace Forum on 22nd October, 2005, to provide a vehicle for effective citizen action.

Our Identity
Diphu Citizens Peace Forum (DCPF) is an independent local group not aligned with any particular national, regional organization or religious body. The name of the organization reflects the need for individual and collective allegiance to the principles of peace and nonviolence. We welcome participation by all. As our name implies, we believe effective solutions to conflicts at all levels of society require a perspective that we are all in this together. The health and survival of any individual, community, or region are intimately tied to the health and survival of all.

Our Expectations
We expect DCPF will be active on two fronts: encouraging public understanding and discussion of issues and alternatives, and mobilizing public support for common well-being or public policies that we believe constructively deal with these issues. We feel, however, that the threat to survival posed by violence is personally relevant to all and we encourage, indeed we challenge, each of us to confront this threat personally and to determine what meaning it has in the conduct of our individual lives. In encouraging greater public understanding of and participation in issues and in all of our activities, we will be a public force for constructive change. In the face of death we choose life.

Our Mission
To build durable peace in the region

Our Vision
A unified society which has a vibrant culture of peace, which respects the human rights of all its members, and which promotes human development. 

Our Objectives
To restore human relations that were destroyed by the ethnic violence in the region in order to promote peaceful coexistence.

To reintegrate back into society people who have been touched by the tragic events of our region.

Our activities
Trainings and seminars about conflict resolution, Internally Displaced People, human rights, trauma healing, culture of peace and non-violence, peace and reconciliation.
 ·  Discussions and debates on key questions about peace and reconciliation.  
·  Education and sensitization about crucial problems, like poverty and illiteracy.
·  Networking with other NGO?s to promote collaboration in the region. 

Our Declaration
We have a simple message to the world from this movement for Peace.
We want to live and love and build a just and peaceful society.
We want for our children, as we want for ourselves, our lives at home, at work, and at play to be lives of joy and Peace.
We recognize that to build such a society demands dedication, hard work, and courage.
We recognize that there are many problems in our society which are a source of conflict and violence.
We recognize that every bullet fired and every exploding bomb make that work more difficult.
We reject the use of the bomb and the bullet and all the techniques of violence.
We dedicate ourselves to working with our neighbors, near and far, day in and day out, to build that peaceful society in which the tragedies we have known are a bad memory and a continuing warning.
Following the above declaration, DCPF has been initiating a series of discussion at various levels of the society. Different levels of society affected by the peace process are the following: National and regional organizations like the parties and associations. Economic organizations like the private sector enterprises and representatives. Communities like local councils, Schools, Cultural organizations and Community organizations. Personal lives: Families, friends Individuals.
Each of these levels offers an avenue for the peace process - together they represent many paths to peace. Growing points already exist at all these levels.
Despite continuing problems in the peace process and in some local areas we have discovered far more positive people, situations and processes than we expected, even at the peak of anger and hatred.
These are some of the "growing points" or seeds of peace we have found so far. They are based on personal discussions and observations. These situations are untypical of many stereotypes about life in the region. They probably represent only a small proportion of people, but their actions as catalysts or facilitators in the peace process are highly significant - pioneers of hope.
Individuals with courage to break taboos and offer help or make friendships with neighbors across recent divides have been functioning as a force to reckon with. Some of these had survived multiple traumas and bereavements and reached a point where they seemed immune to political or physical threat. Their cheerfulness, calmness and courage seem to be respected by both sides in their communities.
Families getting on with life, actively involved in community and cultural activities, supporting injured or traumatized relatives and friends are examples of sincerity and heroism.
Village communities exercising great restraint and retaining dignity when faced with threats are several. These people and initiatives seem to represent many potential growth points in community relations and the peace process.

DCPF
C/O Jirsong Asong
Diphu – 782460
Karbi Anglong, Assam

Assam Bleeds Again
The new year 2009 began with a string of explosions in Guwahati, killing six people and injuring more than 50 others. , terror revisited the city yesterday as a powerful explosiontook place in the Maligaon area of the city, leaving one dead and nine injured. The bomb, which exploded at the Shuttle Gate Market in front of the NF Railway headquarters in Maligaon at around 6:15 pm, was placed in a cycle parked between two cars. While the deceased has been identified as Dhiren Kakoti, the injured are Rajib Sharma, Bijay Bhuyan, Kalpana Bhuyan, Manoj Prasad, Ainul Khatun, Binod Sharma, Azaruddin Ahmed, Ratan Sharma and Sajjad Ali. The injured have been admitted to the nearby Railway Hospital and Sanjivani Hospital, while a few have been referred to the Gauhati Medical College and Hospital.
As usual the Asom Governor SC Mathur and Chief Minister Tarun Gogoi have condemned the blasts. The recent statement by Prime Minister Manmohan Singh that the Government would talk peace with only those groups who first lay down arms has angered several groups looking for ceasefire. It may be mentioned that there are several groups who are still operating with their weapons even with the ceasefire. Eg. NSCN-IM, NSCN-K, NDFB,UPDS and the DHD are some major insurgent groups in the region that are on a ceasefire with the Government and are engaged in talks, without actually laying down arms. Now, if the Government makes it mandatory for any group to first lay down arms before peace talk starts, it would amount to following a policy that is not uniform or one that is inconsistent.
Another point worth mentioning is that Guwahati is as an emerging hub of Northeast is seen by vested interested groups and individuals as a centre of communication and transportation. Most of the business houses of the Northeast are functioning from outside the region, the main offices are situated mostly outside the region, say in Kolkotta. It is for their interest to keep the region and Guwahati insecure.
And yet another point worth mentioning is the role of the very government machinery, the zero tolerance, fight terror with terror etc, are jargons fuelling more and more violence, peace cannot be achieved with gun. Adding the security forces alone will not be enough. There has to be sustained listening of the victims, who have died and are injured so that they will not be used by people and groups for violence. The emotional fury of the population needs to be addressed through sustained peace education at all possible levels. This is to be noted especially for children and youth whose minds are directed, changed and geared for revenge. NE has remained for years as an area of arms training for the security forces. In North Cachar Hills we are told that we have more security forces than the total population. 
Deaths occurring mostly of the young people are a serious concern, if this trend continues North East will become another Tripura where the tribals will be systematically killed and the people from Main land India and neighboring countries will occupy the region within few years. 
It is true that the so called disgruntled young people have taken up arms, some of their woes are not listened to, and there is structural inequality in our welfare system be it state or central government . There is clear policy direction from Delhi to keep NE a training ground for armed training. The intervention by several civil society groups has been looked with suspicion, and they were individually targeted for brokering peace, hence a political will and strong civil society voices are needed to live with violence without taking violence as a means or in other words to deal with terror not with terror but by sincerity and Non-Violence, it is not an impossible dream, Our Gandhiji did it and we can still do it if we want. 
Tom Mangattuthazhe
(Secretary,DCPF)

Struggle to Achieve Peace Boldly    

Fortunately, we have been blessed with such activist and philanthropists as Mahatma Gandhi and Mother Teresa, who have paved the road for the nonviolence and peace. Their work and example has inspired many to adopt new methods of protest and living. Mother Teresa once said, "There is a hidden poverty more pervasive than lack of money.  It is the poverty of the heart."  It is true because we live in a world where intense competition and jealousy governs our emotions as well as our life-styles.   

Nevertheless, we still struggle to achieve peace boldly and without conscience.  This incessant fight is with and for our ego, our greed for power. And when we do grasp that power, we tend to live in disdainful manners and induce others to submission. Although it seems immoral, it is instinctive for us to lead our lives this way.  Hitler, for example, misused his power to nearly annihilate an entire Jewish population.  Though we have learned from such mistakes, violence is nevertheless, ever present.  Truth and reality seems to exist only in our minds.   

If we can hold the power to control our minds to be open and free, not only will we become wise and prosperous, but we will be loved and respected by each other. Our future lies within the capacity to love one another and achieve peace through nonviolence.  We must realize that nonviolence is not something to be shunned and discredited as weak and "feminine".  In the long run, peace is the strongest and most unceasing power there is. We must also realize that there is much more to life if we can love and enjoy peacful nonviolent resolutions instead of ethnic Chauvinism shaming ourselves with bad attitude and negativity.   

When Mahatma Gandhi was asked about the road up the mountain of nonviolence he said, "I am but a poor struggling soul yearning to be wholly truthful and wholly nonviolent in thought, word and deed, but ever failing to reach the ideal which I know to be true.  It is a painful climb, but the pain of it is a positive pleasure to me.  Each step upward makes me feel stronger."  This is certainly an ideal to much relevant for our times.

Tom Mangattuthazhe

(General Secretary, DCPF)

 

Advocacy in Karbi Anglong and North Cachar Hills

What significance does advocacy have, what kind of role does advocacy play in you project (s)? How much time do you spend in advocacy work?
Advocacy: A Powerful tool for change
We believe that advocacy is a powerful tool of influence using persuasion, dialogue and reason to obtain change. It is a ministry of influence with and for the marginalized and is undertaken at the local, regional and national levels. It is not a quick-fix or a band-aid. It is rather a process that seeks to facilitate long-term and sustainable responses in our region. We have followed a three-point agenda for advocacy:
To challenge and respond to the root causes and consequences of human suffering eg.Bandh culture, ethnic violence, corruption.
To empower local communities and Churches to take responsibility
To address issues at local, regional and national levels through seminars, press statements, press conferences, and meetings.
Advocacy is integral to all our programs and we continue to challenge assumptions around issues and work to influence the government's and public institutions. We recognize that poverty, displacement, disease, violence etc marginalizes individuals and families and these marginalized sections of our society have to undergo untold sufferings.
Our Advocacy Context
In our society, we have to address the politics between ethnic groups, among different classes of society, and between civil society and political society. We have to address not only the questions of how to control our government, and our political leaders but also how to solve ethnic conflicts that have been kept under surface.
At the same time, we have to deal with the real situation, how to cope with conflicts. At the time where the economic crisis is still at the bottom we have to face conflicts created by the vested interested parties. Looting, vendetta killings, robbery and so on are our daily reality. Our feeling of safety has been lost and replaced by anxiety and fear of unseen enemies. As an activist, I do not know where my enemies are, I could be robbed, mugged or killed without knowing who did it.
The structural adjustment program (SAP), trade liberalization and debt has its impact too. Very few political and society leaders are aware of the other side of the coin, the impacts of SAP and trade liberalization on grassroots and small holder farmers, workers and small and medium enterprises.
Over the years we have developed a two pronged approach: advocacy inside and outside. Inside, we have to make sure that the issues that are mentioned above will not bring back the region into chaos, human right abuse and deep trouble. In this case, we have to make sure that the democratic mechanisms will work. We need to build trust among our people that democratic mechanisms can work and can prevent us from deteriorating into further chaos.
There is a need for all out campaign for democratization, especially at district level. More civic education is needed. Civic education programmes should accompany development projects, so that increasing welfare will result in civil society developing at village level. Similar arguments can be put forward for community organizing. Community organizing for cooperatives, for instance, should be developed further into community organizing for local governance watch. Therefore, the seeds for civil society could actually spread from income generating projects.
Advocacy outside India should be directed at the compliance of the Indian government to a universal democratic standard. We have to avoid the WB or the IMF or the WTO setting human rights, good governance and environmental standards to be followed by our government. Those organizations should follow universal standards that have been agreed within the UN body, or under multilateral agreements.
Our Methodology
We have been working in the formation and strengthening of People's Organisations like Self Help Groups,Peace committees, Pathar Parisalana Samitis (Farmers' Organisations) among rural communities. We realize that advocacy can play a significant role in bringing change in the community. One of the main focus in the projects involving SHGs and PPS is advocacy and lobbying.

Besides stressing on economic strengthening of the groups, many project activities aim towards developing skills of the groups in advocacy, especially in the field of linkage with Governments and financial institutions.

Encouraging SHGs, youth groups and PPS to solve social issues like alcoholism, violence, family health and education is also part of the activities undertaken by the organisation.

One of the strategies of our projects is involving People's Organisations to sufficiently strengthen them so that they avail of schemes under Government, financial and other institutions for rural development.

Our Strategy
Community and Social Advocacy
Political Advocacy
Civil Society Advocacy
Legal Advocacy
Media Advocacy
How do we advocate? How we have mobilized community leaders, government officials and government departments:
We use multiple advocacy tools. Some of them are, research papers, participation in various official meetings, lobby meetings and writing lobby letters, organise public seminars and use the media in a variety of ways to articulate social concerns. It also include;
· Phone Calls
· Katheang Asong Street theatre group (public demonstration using dance, drama, speeches and songs)
· Inviting officials to special occasions
· Using celebrities for functions and programmes ( eg. famous singers)
What were the results of our advocacy?
· Significant increases in people accessing and public utilities and programmes.
· Significant increases in youth and women accessing services.
· A network of groups and association in two districts of Assam.
· Endorsement of our programmes by local government.
Lessons we have learned from doing advocacy.
· It was important to build upon the strengths and not concentrate on the weaknesses of existing services.
· Our past achievements gave credibility to what we said.
· Advocacy strategies are often not recognised until they have been successful.
· Let the community members/society have more information about what you want to do and achieve.
· Involve key players in the area to be part of the Steering Committee, for example, District Education Officer.

In which areas / fields do you see a need for more advocacy work within your context (in your country)? What are the topics about? Are there any ideas of what should / could / has to be done? Where and how?

CAMPAIGN FOR PEACE FUL COEXISTENCE AND END TO ETHNIC VIOLENCE

We felt the important of civil society to build strategic alliances that will influence technocrats to get involved in the redress process. The civil society was engaged in a broad range of strategies as a long-term measure to address the root causes and consequences of conflict, and to promote a culture of peace among the population. These were done through;

Training of women, children and youth and providing skills in their understanding of how to use international and national human rights instruments in their advocacy work; analysing conflict, and being able to manage trauma, peace processes and conflict resolution, as a way of creating a critical mass advocates for peace building, and preparing them for engagement in formal peace negotiation processes.

CAMPAIGN FOR IMPLEMENTATION FOR IMPLEMENTATION OF GOVERNMENT PROGRAMMES

One of the vital areas of our advocacy work has been putting pressure on the local government to implement the government programmes for the benefit of the poor.

Pubic pressure was exerted through peoples forums to do away with the political and bureucratic influence in getting the programs sanctioned and the ensuing unethical practices involved within.

Drought prone development programme was implemented through peoples movement in the drought affected regions.

CAMPAIGN ON ENVIRONMENTAL AWARENESS
Our continuous dialogue and constant interaction created much awakening among the community who have come forward to solve their community problems linked with the problem of deforestation and Jhum cultivation (Shifting cultivation).

CAMPAIGN AND ACTION AGAINST ALCOHOLISM
The illegal brewing and the sale of the country liquor was curtailed through the influence of the youth and the women groups in several villages. These have been possible due to the existence of the grass roots forums and our street theatre groups. These actions increased their participation in social issues and the women's solidarity was built through the process. Further they challenged the monopoly of many vested groups who have been engaged in these illegal activities.

CAMPAIGN FOR ACTIVATION OF PRIMARY HEALTH CENTRES
One of the key objective of this campaign is to strengthen the government services and its reachability to the people. In the absence of the PHC and its non-functioning , the people are forced to rely on the private practitioners or depend on the untrained medical practitioners . The services which are meant to reach the people are not reaching them and forcing the people to entirely depend on unscrupulous medical practitioners. The village health nurses and anganwadi workers who are supposed to visit the villages are not visiting regularly. In its operational areas, its campaign led to changes in the form of revival of closed schools, improved school functioning with increased co-operation among the school teachers and villagers, increased action against erring school teachers, increased enrollment and reduced drop-outs. Further community monitoring of schools became institutionalised in many of the villagers.

With regard to what needs to be done to achieve bigger impacts from advocacy, the community should be motivated, People's Organisations to be strengthened and guided. For this to happen grassroot level activities like sensitizing the community and capacity building of rural community leaders need to be done. Besides this, networking between different People's Organisations needs to improve. We have promoted the formation of Federations in four clusters for maximizing the impact of advocacy.

Are there any organizations in your environment that engage to a greater extent with advocacy work? Is your organization part of a supra-regional network that works with a specific topic? If yes, in what kind of network and how does the work look like?

At the regional level (North East India), there are organizations that engage in advocacy work to greater extent. We are in fact linked with regional level networks like the North East Diocesan Social Forum (a network of Diocesan Social Service Societies) in the field of rural development and North East Regional Youth Commission (network of Diocesan Youth Organisations) for youth development.

The network is useful for information sharing, common capacity building programme for staff and management and developing common strategies in the field of development.

You as an organization, do you keep an eye on global discussions and developments?
Yes, the organization does keep an eye on global and national discussions and development. We are aware that the world is far from a romanticized village or "global citizen". These are concepts that no-one can relate to, other than via the images and language of advertising agencies. Globalization has its positive manifestations, such as the ability to instantly communicate with someone else from across the world. But globalization has a nastier side as well, which is a tendency to either centralize or delocate political decision making to an arena which excludes legitimate representation or the right to representation or participation of people affected by these decisions. In today's world, a decision affecting a local community in a developing country may very well be composed of an initiative in Washington, standards set in Brussels and money provided out of Tokyo. Growing numbers of people are governed by political regimes which are increasingly ineffective in establishing and realizing policy objectives in their own political space. The average person is left with diminishing political choice and is perhaps more aptly described as a global serf rather than a global citizen. To us Globalization is an economically driven process, which incorporates an increasing institutionalization of unequal relationships. It affects social, cultural and political patterns as we know them:
In the organization of industrial production, where increasingly powerful multinational corporations demand concessions of suppliers and governments and demand the so-called "flexibilisation" of labour.
Governments and parliaments in developing countries are becoming more sensitive towards parliaments in developed countries or to the Bretton Woods Institutions and the World Trade Organization (WTO) rather than to their own people.
Sustained expansion of the Bretton Woods Institutions and the WTO is taking place at the expense of the United Nations system.
Traditional cultures, languages and knowledge-systems are becoming increasingly dominant, while others are destroyed.
What kind of cooperation do you expect from the NGOs of the north and how could a concrete cooperation look like? What is important for you in this context?
In the light of the above discussions, we are trying to undo unequal relationships, individually and jointly. We d so in a practical sense - by providing capital, services, knowledge etc. where it otherwise would not be provided and by voicing opinions in national, international and local arenas. However, it is to be noted that we have not done much work in the national and international levels. For example, it cannot be expected that a grassroots social organization like ours in the hinterland of India will know all of the politically important people in Washington D.C., who will understand the protocol associated with contacting relevant decision makers, or will have the resources to bring pressure to bear in that political arena. The opposite is true as well. Organizations based in Washington, New York or Geneva may be intimately familiar with the way in which those arenas work and how decisions are made, but will not be able to understand the pace, the mechanisms or the reality of a local situation in our region. In this context we have the following suggestions.
Agenda setting and strategy building
The major issue which we need to engage is the question of agenda setting and strategy building. What are the substantive priorities, for whose benefit, these are some of the questions which need to be answered, pointing at the fact that agenda setting and strategy building is closely related to the management of risks. Tactics and strategies decided upon can have major consequences for all actors involved.
Allocation of available financial resources:
The need for financial resources varies from arena to arena. The availability of financial resources is a major factor contributing to the risk of lopsided relationships around the globe.
Information flow
Information is the most powerful tool. In social service delivery, information is critical to decision making. The ability to actually analyze, process or generate information is equally important.
Information frequency and format:
The frequency with which we relay information to one another is not only important in the context of the management of political responsibilities, but also in the effectiveness of the same campaign. Significant events can erupt at any given moment and can either positively or adversely affect any member of a campaign. Getting information out can help other partners in the campaign to be prepared and/or protected.
Articulating information into useful forms:
Information by itself is not enough to pursue effective advocacy. Often the available information needs interpretation in accordance with the political arena in which it is being articulated.
Tom Mangattuthazhe

Gandhiji: An International Hero  
 
'It was neither wealth nor power that made Gandhiji so famous. He became famous for the human qualities that he possessed. He always practiced what he taught. He did not do evil to any body; he did not even consider the evil doer as wicked. He wished him well and at all times. He looked upon all with love, and worked all through life to put an end to hatred and to spread peace and love.

Gandhi's philosophy and his ideologies of satya (truth) and ahimsa (non-violence) were influenced by the major religious traditions of his time: Bhagavad Gita and Hindu beliefs, the Jain religion and the Christian teachings were some of his key influences. The concept of ‘ahimsa’ (non-violence) has a long history in Indian religious thought and has had many revivals in Hindu, Buddhist and Jain contexts. Gandhi explains his philosophy and way of life in his autobiography ‘The Story of my Experiments with Truth’.

Gandhi’s method of Non-violence was not always producing quick results, but the results were more durable for having brought about peace. Non-violent resistance demands courage of a high order, the courage to resist injustice, to unite the utmost firmness with the utmost gentleness, to invite suffering but not to inflict it, to die but not to kill.

"It is my firm conviction," Gandhi affirmed, "that nothing enduring can be built upon violence." The rate of social change through the non-violent technique was not in fact likely to be much slower than that achieved by violent methods; it was definitely faster than that expected from the normal functioning of institutions which tended to fossilize and preserve the status quo. 

Far from distracting him from his role in public affairs, Gandhi’s religious quest gave him the stamina to play it more effectively. To him true religion was not merely the reading of scriptures, the dissection of ancient texts, or even the practice of cloistered virtue: it had to be lived in the challenging context of political and social life.

Tom Mangattuthazhe

(General Secretary, DCPF) 

SEMINAR ON PEACE AND DEVELOPMENT

Organised By

DCPF

Venue: Jirsong Asong

Diphu 

 

The seminar on Peace and Development on 30th January, 2007 drew nearly 40 participants including top police and civil officials from the government, scholars and students, professionals, journalists and non-government organizations for a full-day interaction which generated much local interest as well as commitments to develop more of such programs in Karbi Anglong to enable a process of bridge-building and healing. 

The seminar was held at the Jirsong Asong conference Hall, Diphu. The issues discussed and presented include a wide range of concerns and challenges before the region: Identity and Ethnicity; the region and its relationship with rest of the country; natural resources, environmental and economic challenges; the problems of governance and human rights issues.  The team which conducted these workshops is experienced and has a wide range of knowledge. They include Dr. L.R.Bishnoi, DIG (CR),Assam, Dr.Solomon Rongpi (Chairman,DCPF), Professor.Mausumi Chawdury and Professor.Bernard Rongphar(Government College Diphu), Mr.Sushanto Roy (Journalist and columnist), Rev.Lalramliana (Renowned social activist), Mr.Welborne Kro (Political activist) and Tom Mangattuthazhe. Other specialists from the region also participated in the programs including representatives from various government departments, civil society organizations and media. The presence of persons like AK.Bora the principal of Diphu Government college, Honen Kr Gogoi, the editor of Dainik Pratibedan, Joysing Tokbi, the president of Diphu Press Guild, Mr.S.E.K Raj, Director, SIB Diphu, and T.P.Hanse, the Editor of The Arleng Daily was special attraction to the seminar. 

The welcome note was delivered by Rev.Lalramliana the Joint Secretary of DCPF. He said that the purpose of the seminar was to stimulate dialogue and debate between policymakers, academics and practitioners to deepen understanding of the assumptions and complexities in peace building and development.

The theme of the seminar was introduced by Tom Mangattuthazhe, the secretary of DCPF. The paper entitled “Role of civil Society in Peace building and Development’ dealt with the following, What are the problems on the way to peace and What resources do we have?  What are the causes of these problems? What solutions are there? How can these be realised? What can every individual contribute.

The welcome address was followed by the lighting of the lamp by the dignitaries Dr. Bishnoy, IPS, DIG (CR) of Diphu and Professor Mousumi Choudhury of Diphu Govt. College and the chairman was Rev. Ramlamliana (Joint Secy. DCPF). During the presentation Dr. Bishnoy made a visual and oral presentation of major issues before the region such as illegal migration from Bangladesh, ethnic conflict, pressures on land and traditional systems, various armed movements, governance and peace processes as well as development. He highlighted some of the points for the existing conflict in North East which is also known as the land of “7 sisters”. He said that the existence of violence in North East is not mainly because of internal problems but also due to the location of region itself. He further said that in North East itself there are 30 insurgents groups as the neighboring countries are responsible for providing arms to North East. He also said that the North east is the hottest place for violence as history is often a source of conflict and used to justify the creations of many homelands (separate country).  The crime clock is fast and becoming furious in North East as young minds are being polluted with the daily happenings like murder, kidnap, rape, robbery etc. Thus he ended saying that there should be a global war against terrorism.  

The next presentation was given by Professor Mousumi, who said that the concept of peace and development are inter dependent and mutually reposing. She said that we cannot go on with the concept of peace as cultivating good will, but peace needs a redefinition in the present context, as based on the saying of John Burton “as a way of thinking and acting”.   She also said that another issue which needs useful insights is the ownership rights of the tribal land which is nibbled away by the immigrants, thus creating a volatile situation.  She further said that calling bandhs has become the favorite pastime of many groups especially of the underground militant outfits in Karbi Anglong thus robbing away the prospects of economic development. She said that bandhs are also responsible for bringing devastating effect on education and all round development of Karbi Anglong. She also highlighted that the people in Karbi Anglong have no sense of belonging, therefore there is no development. She said that if the civil organization don’t unite and simply blame the government, then there can be no peace in Karbi Anglong. She suggested that the Government should increase the employment opportunities in the rural areas and developed the agriculture in Karbi Anglong by taking into considerations the interest of all the people living this region.  In conclusion she said that by talking about peace more closely we will be in achieving it and that the people of Karbi Anglong once again may earnestly desire to have peace and development in this region. 

Mr. Sushanto Roy presented a much appreciated philosophical approach to the questions before the region and, in a broader context, that of India with special focus on agro related industries. 

The next presentation was given by Dr. Solomon Rongpi, Chairman of DCPF Diphu. In his presentation he said that violence and hate campaigns are never solutions to any problem. He further said that vengeance and justice is not necessarily the same thing as all the people deserve to be treated with equality, fairness, respect and dignity. He said that the causes of the recent outburst of violence in Karbi Anglong can be explained as a response to the economic, cultural and political subordination. He also said that social capital and civil society are significantly weaker in Karbi Anglong than the rest of the country as it is characterized by Bandh culture, lawlessness and endemic corruption. Considering on the causes of violence he also suggested the perspective for possible solutions which can be attained by developing a new strategy by combining the short term measures focusing on peace building and relief activities and stabilizing the security situation with a long term approach that redresses the political, cultural and economic root causes of the problem. He also said that each individual can do something to the society by working to create networks between different groups as people can be brought together as community through events such as meetings, demos, street theatre and other gatherings. He also said that active programmes of peace building that are sustainable are to be conducted everywhere. He concluded by encouraging everyone to go on working for peace inspite of difficulties at times, and we should keep dreaming the dream for justice in this world. Describing the work of DCPF he said that through small interventions and small technologies, major changes can and are being brought about in the region. 

Professor Bernard Rongphar talked of the need to look frankly at the instability plaguing the region and how this was a handicap for development. The next presentation was given by Professor Bernard Rongphar. He said that Karbi Anglong was once a peaceful land but due to long deprivation, it has resulted in bringing clashes among different tribes, thus making the once peaceful Karbi Anglong into a violent land. He said that the Civil Society can take the initiative in restoring peace in Karbi Anglong by working together with the authorities. He also said that peace can be attained if all the people are educated properly to respect each other and live in dignity in the society. He said that the Civil Society has to highlight the crucial points with the authorities to prevent unnecessary killings during the violence. He also said that we should not be part of conflict but we should be the part in bringing solution. 

The afternoon session was chaired by Dr.Bishnoy.  The participants were fully supportive of his views and encouraged by this, several of them shared some of their challenging experiences. 

Tom Mangattuthazhe made an impassioned intervention on the need to implement existing laws and observe human rights by all sides in conflict zones.  He said that the peace processes had the mandate of the people and that there was a change for the positive, especially among public representatives and civil society groups, with regard to the need for sustained peace and development.   

Questions from the floor after the presentations raised the problems of ethnic assertions and violence as well as the need to make the region feel more a part of the country.  This drew some debate and the issues were tackled frankly and openly. 

The workshop ended with a vote of thanks proposed by Dr.Solomon Rongpi, to the organizers, the resource persons, the chairs and participants. 

Recommendations:

• It was agreed that more such workshops – reaching out to the rest of the region would be extremely beneficial.  Participants from the seminar agreed to travel to other places, especially remote villages to share their views and experiences as part of this peace building process.
• The participants agreed to publish the papers for wider circulation and dissemination.
• The role of the media as a factor in peace and development was stressed. Te participants agreed to be media sensitive.
• In addition, the participants outlined a road map for seizing opportunities using the natural and social capital.
• The activities of DCPF was acknowledged and the participants agreed to support its ventures by making a personal pledge for peace and development as enlightened civil society members.

 

Tom Mangattuthazhe

Secretary, DCPF

Teachers and Peace

In today’s society children are exposed to a vast amount of violence, both in the media and in their own lives. It is said that on television alone, children will see over 8,000 murders and 100,000 other acts of violence by the time they finish school. So If we do not stand up for our children and teach them the skills to live peacefully who will? If we do not teach our children peace, someone else will teach them violence. 
 
 
The noble tasks of teachers  
• To create peaceful environments in our homes and schools where children can feel safe and loved.  
• To build community both in our neighborhoods and classrooms.  
• To encourage children to stand up for their rights and the rights of others.  
• To teach children responsibility for their actions and their world.

 
Peace education is the means to change the future from a culture of violence to a culture of nonviolence. One way to ensure that is to include peace education in our formal and non-formal educational programs in the form of human rights, democracy, nonviolence, conflict resolution and justice. 
 
The definition of peace should include cooperation, justice and reconciliation; peace between individuals, groups, peace which is achieved by nonviolent means and not by gun. 
 
Peace and conflict resolution are very important subjects for our children to learn and schools have a key responsibility in leading them towards new hope. Children reflect what they read in schoolbooks and mirror their teachers by observing their behavior and their ways of dealing with conflict. If teachers use physical punishment or prevent students from expressing themselves or giving their opinions, children will do the same with their friends or younger fellows. So the first target should be the classroom curriculum and teachers. Before we educate children we should educate ourselves, not only on how to deal with conflict after it happens, but also on how to avoid it at different levels: interpersonal, intra-personal, inter-community, intra-community, and regional. Most of these conflicts contain personal and cultural aspects that could be avoided if the educational system prepared students by teaching ethics, values, communication skills and how to respect other cultures and races. 
 
From my little experience in working with youth and children I have found that students and teachers are constantly living with interpersonal conflict, which makes them insecure to talk about it. If teachers use physical punishment, how can they tell children not to beat up fellow students?  
 
I think there is a great need to listen to each other and try to understand other people’s concerns. This can be done by informal meetings between teachers, students and parents, in organized workshops and in social activities. I have found that these meetings are very effective in changing the relation between students and teachers, and increase children’s positive behaviours. Meetings between parents, teachers and students together in open dialogue with mutual respect are the best way to impact the culture of peace in schools and thus in our region.

Our Key Messages

1. Violence and hate campaigns are never solutions to any problem.
2. Groups of people should not be judged by the actions of a few.
3. We can be strong because of our diversity. 
4. All people deserve to be treated with fairness, respect and dignity.
5. Vengeance and justice are not necessarily the same. 
6. History shows us that intolerance only causes harm.
7. We need to work for peace in our communities and villages.

 

Tips for Teachers

1. Model tolerance and compassion. Children take their emotional cues from the significant adults in their lives. Avoid making negative statements about any racial, ethnic, or religious group at these very tense and troubling times in our children’s lives.  Reach out to your neighbors and colleagues who might feel at risk right now because of their ethnicity.
2. Provide useful information. Accurate information about the people, events, reactions, and feelings is empowering. Use language that is developmentally appropriate for children. Make sure that all information is factually true.
3. Avoid stereotyping people or tribes.
4. Address the issue of blame factually. Use non-speculative terms.
5. Discuss how it would feel to be blamed unfairly by association.  Ask children if they have ever got in trouble for something a sibling or friend did and how they felt.  Would they like it if their entire class were punished for the actions of one student and if they think this would be fair?
6. Explore children’s fears. Even children who can describe what happened may not be able to express fears, questions, or describe assumptions or conclusions they may have made.  Use activities, role-playing, and discussions to explore their fears about the events and their feelings about various ethnic groups.
7. Emphasize positive, familiar images of diverse ethnic groups.  Identify people of diverse ethnicities that your children know and who have a positive place in their lives. These could be neighbors, friends, school personnel, health care professionals, members of their faith community, or local merchants.  Discuss the many characteristics, values, and experiences the children have in common with these people.
8. Undertake projects to help those in need with people from diverse backgrounds.  Helping others is part of the healing process.  Working with classmates or members of the community who come from different backgrounds not only enables children to feel that they are making a positive contribution, it also reinforces their sense of commonality with diverse people.
9. Learn about the diverse communities and faiths represented in your area.  Knowledge debunks myths about other people and can humanize other cultures.  In school, have children share information about their family or cultural customs to reinforce the notion that all people have special beliefs and rituals.
10. Read books with your children that address prejudice, tolerance, and hate.  There are many, many stories appropriate for varying age groups that can help children think about and define their feelings regarding these issues.  The school or local librarian can make recommendations. 

Inspirational Quotes on Peace

There is no trust more sacred than the one the world holds with children. There is no duty more important than ensuring that their rights are respected, that their welfare is protected, that their lives are free from fear and want and that they grow up in peace.  Kofi A. Annan, Secretary-General of the United Nations

Peace is not the product of a victory or a command. It has no finishing line, no final deadline, no fixed definition of achievement. Peace is a never-ending process, the work of many decisions. Oscar Arias

We have grasped the mystery of the atom and rejected the Sermon on the Mount. Ours is a world of nuclear giants and ethical infants. We know more about war than we know about peace, more about killing that we know about living. General Omar Bradley

Peace we want because there is another war to fight against poverty, disease and ignorance. Indira Gandhi                                                      

 

THE NEED FOR PEACE EDUCATION IN INDIA

A Paper submitted at Omeo Kumar Das Institute of Social Change and Development

Guwahati

26th to 27th February, 2008

=================== 
 
'Peace is possible for life at all stages and it is up to man to choose his 
destiny or to suffer from the horrors of war. Today mankind is at the cross- road where he has to choose with courage, determination and imagination.' Federico Mayor

“Our scientific power has outrun our spiritual power. We have guided missiles and misguided men.”   -Martin Luther King, Jr.

“Peace is not merely the absence of war but the presence of justice, of law, of order--in short, of government.” -Albert Einstein

The need for Peace Education

Is it really necessary to teach peace? Whole education is for peace. Isn't it already in the curriculum?' Are we giving adequate attention today to teach peace? Are our schools really interested in producing a peaceful young generation ?

Violence is emerging in an unprecedented manner in our country. Looking at different parts of our country any sensible person feels disheartened and even horrified to see the kind of violent acts being committed by human beings against humanity and nature. It is sad to realize that we live in an era of unprecedented violence in the forms of terrorism, war, crimes, injustice and oppression and exploitation amidst a seemingly outward development enjoyed by a few. The majority of our population lives in stark poverty, struggling for bare survival.

The saddest part of the story is that this state of disorder and confusion in the society is affecting our children. Children naturally absorb the spirit of violence in the atmosphere and will soon grow to be the next generation of perpetuators of violence. Therefore the need to nurture peace in the hearts of children is an imperative today. 
 
Historical note on Peace Education 
Every culture regards peace as a noble ideal to live and attain. However at the beginning of the 20th century through the guise of a scientific outlook to education, moral and human values including peace were slowly discouraged from school curricula, the whole education was viewed narrowly as teaching facts of various subjects. 
 
However, in spite of such materialistic views, humanists like Rousseau, Henry Thoreau, Tolstoy and Maria Montessori kept the sense of education alive. With the devastating effects of the First and Second World Wars there was a reawakening to the need of developing the humanistic side of education at least among a few educationists. In this context Maria Montessori's loud and tireless reiteration on the need for educating peace should be mentioned here with respect and appreciation. Today we are only rediscovering her vision of peace education which she tried to tell the world in the 1930s. For her peace is the guiding principle of man and nature. Any attempt to deviate from the principle will only bring about destruction. Like Rousseau, she believed that man is intrinsically pure by nature. The child's natural innocence has to be preserved from being sidetracked or spoilt by society.   

Why peace education

If violence begins in the minds of people, so should the foundation of peace be laid in the hearts of human beings. We need to start to build up counter forces against violence in our minds. This is to ensure that our attitudes are structured towards re-affirming the images of peace. This is a great responsibility for our educational system and poses a challenge for future curriculum development. Education plays an important role in the process of peace building because it reflects and transmits our societal values and norms from one generation to another.

Definition of Peace Education.

Peace education is more effective and meaningful when it is adopted according to the social and cultural context and the needs of a country, hence there is no universally accepted definition as such. It should be enriched by its cultural and spiritual values together with the universal human values. It should also be globally relevant. Peace education could be defined in many ways.

 
Peace education is skill building. It empowers children to live creative and nondestructive ways to settle conflict and to live in harmony with themselves, others, and their world. 
 
Peace education is a remedial measure to protect children from falling into the ways of violence in society. It aims at the total development of the child. It tries to inculcate higher human and social values in the mind of the child. In essence it attempts to develop a set of behavioural skills necessary for peaceful living and peace-building from which the whole of humanity will benefit.

In short, peace education can be defined as an educational response to the problem of human violence. It aims at protecting childrens minds from being imbued by violence in the society. It prepares them for building a peaceful world by empowering them with necessary knowledge, attitudes, and skills.  
 
The aims of peace education

Children do not, of course, come to school unaware of the world in which they live. Schools merely intervene in an ongoing educational process, that of childhood socialisation, by which children learn what is expected of their culture, class, and gender. It is also important to challenge openly some of the negative values that underpin our society, such as the tacit acceptance of violence, institutionalized fanaticism, ethnic conflicts, media violence, the stress on ever-continuing consumerism. Peace education can be based on a variety of assumptions:

1. Violence and violent conflicts are not conducive to human well-being. 
2. Violence and conflicts are not inevitable aspects of human nature. 
3. Peace, is an alternative way of being, behaving, and organizing life in the world.

Therefore, the aims of peace education is to develop the knowledge, attitudes, and skills which are needed in order to explore concepts of peace both as a state of being and as an active process; to enquire into the obstacles of peace and the causes of peacelessness, both in individuals, institutions, and societies; to resolve conflicts in ways that will lead toward a less violent and a more just world; to explore a range of different alternative futures, in particular ways of building a more just and sustainable world society. 
 

Peace Education Experiments in Karbi Anglong

Following the tradition of Mahatma Gandhi, Martin Luther King, Mother Teresa we have invited our children to consider nonviolence as a way of life. Am happy to say that we have found amazing results. How did we do that we offered presentations on peace heroes, led discussions and facilitated time for prayerful reflection and community building which also included creative participatory activities with integrated interfaith perspectives on local issues.  An evolving process of this peace education was the establishment of peace clubs in schools and villages and we have several of them.

Through applying peace education and creating a peace culture, I have observed that schools can have the following benefits (as in Karbi Anglong district of Assam)

• Develop a more humanistic management approach at schools, families and villages.
• Improve human relations between, teacher-student, teacher-teacher, student-student, parent-teacher etc.
• Help develop good attitudes in students and teachers as well, e.g. co-operation, mutual respect.
• Help healthy emotional development in students.
• Facilitate socialization through participation in interactive and co- operative learning activities
• Improve students' discipline and moral behaviour.

Methodology of our Intervention

The methodology of our intervention has been evolved from our experience and contact with several people. It is also the outcome of our collaboration with regional bodies like NERYC, NESRC, NEDSF and other conflict resolution experts. The methodology draws upon the creativity and imagination of young people, and teaches them the ethics of responsibility in this interdependent region. The methodology incorporates best practices from the fields of psychology, humanities, faith traditions, traditional conflict resolving mechanisms, conflict resolution method of multitrack diplomacy of peace building, while employing the power of the arts for self-expression, healing and communication.

Broadly speaking peace education in Karbi Anglong is undertaken from two major perspectives - Education about peace and Education for peace.

Education about peace deals with creating awareness about peace and the complexities of peace making. It is to empower people with information necessary for effecting change and building peace in the society. This was achieved through formal and informal education, including the media. The media play a significant role in sensitizing people on peace building.

Education for peace deals with teaching skills and creating new structures and attitudes that would facilitate peace making. Since the purpose of peace education is to mobilize the society to bring about conditions necessary for sustainable peace, our educational focus was reviewed by modifying existing structures such as the curriculum towards peace building.

 

Some of the important milestones of our intervention are give below.

Transforming Youth into Peace Leaders

The districts of Karbi Anglong and North Cachar Hills of Assam has been dominated by diverse problems related to violence for the last few years. However, it is a place of acceptance, coexistence and diversity.

The main objective of our program has been to prepare youth for mutual understanding and cooperation, so that they can help lead the communities to live side by side in an open society. It is a challenge because violence in the district continues to be the order of the day.

Building Relationship with Local Schools, Colleges, and Universities

We have been working to build and strengthen relationships with students at local colleges, schools and universities. These efforts have included volunteers, hosting meetings, and providing speakers and materials. We have made the cause of peace more visible and have more and more students coming through our doors and using our peace resources.

Support for internally displaced people 
 
As the result of conflicts we have thousands of internally displaced people and most of them are children and youth. Some of the basic services included help towards education, health, and income generation prorammes. The program will also assist internally displaced persons in integrating them into communities or facilitate their eventual return to their homes.  
 
Youth and Extremism 

Through our various youth associations and civil society organizations we are working with local activists, students, and the faith community to support the work of counter recruitment in the region. This is done to dispel myths about the realities of extremism and refute false information provided by recruiters. More is to be done in this regard, we hope to educate parents, schools, and young people about what options and alternatives exist. More broadly, we aim to change the overall culture of violence.

Cultural Exchange Programme

Teenagers and youth today are no strangers to conflict in many parts of the world, but there is a program that brings groups of teenagers from strife-torn corners of the world to get a different perspective on their problems. We had already three cultural exchange programmes in the year 2007.

Many of these students have never met or "heard from the other side" before the programme. The objective of the programme is simple, it allows children and youth to come together and meet to discuss their differences and to discover their similarities before "their fear, mistrust and prejudices have permanently shaped their vision.

Thanks to our peace team members, we have been closely following our efforts with limited resources.  I have been deeply impressed by the remarkable energy and commitment that is being put forth every day by our youth groups, civil society to resolve local and ethnic disputes.  

Network of Peace-Minded Individuals.

During the past we have broadened  more local, regional and national network comprising Organization's and like-minded persons. The network will support youth programs, share information regarding peace, health and youth issues and coordinate periodic events for the membership and targeted population. The goal is to promote peace and influence conflict resolution and prevention through ethnic solidarity. Many of our volunteers are already part of several youth groups and associations in the country. They are also participating in Youth Events Sponsored by Schools, Government Agencies & Non-Profit Organizations.

Training and Workshops

Peace team (a core team of peace educators) has tried to reach out to various organizations and institutions providing vocational training and relevant workshops. Areas covered include life skills, conflict resolution skills and so on.

Producing & Distributing Information.

We have tried our best to share information with the general public regarding healthy and effective means to resolve conflicts peacefully and maintain healthy habits. Information include radio broadcast messages on peace, ethnic solidarity. Articles, press releases and press conferences have been accepted regular practices of our peace work. Members of the peace team also distribute the information at local events and conferences relating to peace efforts and youth.

Recognition of peace Team from Karbi Anglong

International Recognition

The story of Bullu Terang has been published by an International team in the book. You can Inspire.  

Mr.Bullu Terang, Joseph Damzen, Borsali Teron, John Phangcho, Anil Ekka, and Sarah Phangchopi were awarded as outstanding International Peace activists at Bangalore,2007. 

National Recognition

Mr.John Phangcho has been awarded National youth award by ICYM for the year 2006 

Mr.Borsali Teron and Sarah Phangchopi were invited by Asoka Foundation, New Delhi to share their experience and expertise on peace building activities(2007). 

Regional Recognition 

10 youth were awarded with Youth award for their outstanding contribution on peace building activities for the year (2006). 

8 youth were awarded with Youth award for their outstanding contribution on peace building activities for the year (2007). 

A total of 1200 youths and children have taken life long commitment for Nonviolence and Peace. 

 

Peace is Possible in Karbi Anglong

To everyone we affirm that peace is possible. It needs to be implored from God as his gift, but it also needs to be built day by day with his help, through works of justice and love.

 
To be sure, the problems which make the path to peace difficult and often discouraging are many and complex, but peace is a need deeply rooted in the heart of every man and woman. The will to seek peace must not therefore be allowed to weaken. This seeking must be based on the awareness that humanity, however much marred by hatred, and violence, is a single family. This plan needs to be recognized and carried out through the search for harmonious relationships between individuals and peoples, in a culture where openness, the promotion of the human person, and respect for the world of nature are shared by all. 

In Karbi Anglong we have been sorely tried by an endless and horrifying sequence of conflicts and "ethnic cleansings" which have caused unspeakable suffering: thousands of victims, families are destroyed, an ocean of refugees, misery, hunger, disease, underdevelopment, and the loss of immense resources. At the root of so much suffering there lies a logic of supremacy fueled by the desire to dominate and exploit others, or totalitarian utopias, or crazed nationalisms.

The future bequeaths to us above all else a warning: violence is often the cause of further conflicts and violence because they fuel deep hatreds, create situations of injustice, and trample upon people's dignity and rights.

 
Violence does not resolve the problems for which they are fought and therefore, in addition to causing horrendous damage, they prove ultimately futile. Violence is a defeat for humanity. Only in peace and through peace can respect for human dignity and its inalienable rights be guaranteed.

 
We cannot of course foresee the future. But we can set forth one certain principle: there will be peace only to the extent that humanity as a whole rediscovers its fundamental calling to be one family, a family in which the dignity and rights of individuals-whatever their status, race, or religion-are accepted as prior and superior to any kind of difference or distinction. 

Tom Mangattuthazhe

 

A Paper submitted to IIT Guwahati on 14th November,2007 

Voices waiting to be heard from Karbi Anglong 

The Internally Displaced People of Karbi Anglong A Forgotten Group of people? 

 
The conflicts in Karbi Anglong has affected several parts of the district and has led to more than 317 deaths and widespread displacement. According to most estimates, 183,000 to 222,500 people, out of a population of approximately 850,000 lakhs, have been displaced.  
 
The National and State  governments have largely ignored its obligations to provide protection to the Internally Displaced Persons (IDPs).  Although the conflict displacement have been going on since 2002, the absence of programs aimed at providing assistance to the IDPs is lacking. The IDPs in Karbi Anglong have received less national and regional attention.  
 
Conflicts in Karbi Anglong – A Background Note 
The recent ethnic conflicts between Hmars and Dimasas, Karbis and Kukis, Karbis and Khasis, Karbis and Dimasas and the growing tensions between various other communities in Karbi Anglong calls for immediate measures of peace building. Some of the recent conflicts in the region are the following. 

 

The above conflicts in our region forced people to move out of their traditional habitats either to seek safety and basic needs for themselves and their families. In some instances, families moved to different destinations — some within Karbi Anglong and others to N.C.Hills and other parts of the region. It was not just an end of the isolation of these village communities, but also their fragmentation. What is important is that diversions from the normal traditional patterns were significant and unprecedented in numbers. Another aspect which is worth noting is that the conflict destroyed economic and agricultural activities in many parts. This made these village communities dependent on external support the way it was never the case before.  

Anatomy of the Conflict 
 
The ongoing conflict in Karbi Anglong is a result of a complex combination of social, economic, and political problems. The democracy made no difference in economic conditions of people nor did it bring about any real transformation in the political culture. Poverty, along with a weak government, and absence of efforts to address developmental issues and ethnic problems, resulted in a period of instability which led to the rise of the arms struggle. There are many such organizations who have launched a “people’s war; against the state.  

 

THE COST OF ETHNIC CONFLICT

Social Consequences

The social consequences of the clashes were enormous and cannot be easily quantified, especially the psycho-social ones. Most of the victims of these clashes were left homeless, landless, destitute, injured, dead, abused, to mention but a few of the atrocities resulting from the menace. The immediate and real consequence of the clashes was felt most at personal and family level. There was loss of security in the clash-prone areas as the civilians took the law into their own hands, targeting perceived enemies. As a result of insecurity, there was indiscriminate loss of human life. Many people sustained physical injuries and others were traumatized. 

Interruption of schooling/education

As a result of the clashes, thousands of school going children were displaced. Some dropped out due to the financial and socio-economic constraints attributed to the menace.

Both the students and teachers belonging to the `enemy' ethnic groups were forced to leave the district, transfer to other schools while others abandoned schooling and teaching respectively.

Battlefields were once the domain of militant/insurgent groups whose almost universal code of conduct was to protect civilians, especially women and children. Yet the exact opposite has become common. As a result, civilians make up more than 90 percent of casualties. Tragically, many of these are children. Children face a further threat from emotional and mental damage. Most of these Children suffer psychological trauma as a result of horrifying experiences.

Even those youngsters who did not witness violence or lose family members, suffer the disruption of their normal lives as schools close, friends disperse, and their homes come under fire. In the short-term, children may stop speaking and become emotionally withdrawn. Some are permanently changed. The results can be loss of trust, aggressive behavior and tendency towards revenge, which, in time, may manifest in another cycle of violence

The clashes prevented some of the graduates from continuing with higher education and training because of financial constraints. Apart from the pupils losing their text and exercise books and uniforms, they often went hungry and often fell sick because of food insecurity and poor living conditions.

Sickness

The grossly inadequate water supply and sanitation facilities, coupled with overcrowding, made these camps ideal conditions for major outbreaks of communicable diseases such as jaundice, typhoid, upper respiratory tract infections, diarrhea, chicken pox  and other related diseases.

There is no official estimate of the number of internally displaced persons. Most information is found in local newspapers, while objective research in terms of assessing the magnitude of conflict-induced displacement in the region is yet to be executed by governmental or non-governmental agencies.

Economic consequences of the clashes

The total economic impact of the clashes in the affected areas is literally unquantified and not easy to assess. There was gigantic waste of human and economic resources

In a state of insecurity agricultural activities were disrupted. In most cases, rice, maize, ginger and other crops were either destroyed or abandoned because of the widespread violence caused by the clashes. In most of these areas work on agricultural land stopped for a long time as farm workers stayed away for fear of being attacked by the `clashing enemies'.

There are other subsequent economic problems related to the clashes such as food insecurity, destruction of property, loss of livestock.

As a result of the clashes, thousands of families lost a lot of personal and household possessions as their houses, granaries, farms, shops and other premises went down in flames.  

The problem of the Displaced people in Karbi Anglong:

Different national and International laws are available to protect internally displaced people but the actual situation still remains a matter of serious concern. They are deprived of basic facilities. They are suffering from over work and lack of proper physical and social infrastructure. They are subjected to face social problems. They receive little attention, even when they fall sick. In fact, they receive no health care and work long hours.

Recently, together with our youth volunteers I had undertaken a study of the displaced people in the district of Karbi Anglong. The methodology of the study was using different techniques such as group interviews, Focus group discussions, individual interviews and consultation with community and youth leaders.

 
Humanitarian Conditions 
There has been an exponential increase in violations of human rights including arbitrary arrests, disappearances, torture and other serious human rights abuses. The elderly, women, children and poor villagers are often less able to flee, and they have ended up staying behind to face worsening poverty, food shortages, and harassment by sate and non state actors.  
 
Many young children have been forced to flee to semi-urban areas, unhygienic conditions and hostile environments. Government assistance to IDPs has been very limited. The government set up compensation and resettlement funds for victims of the conflict, Rs.1600 and few bundles of tins and the other scheme available to some of the villages were job card which gave them right to have 100 days of work in an year. Even these rural employment scheme has not gone to all the affected villages. Official data collection on displaced people is not available to mask the displacement problem. Authorities have not encouraged displaced people to come forward with their problems, and people remain reluctant to register as displaced persons for fear of retaliation or being suspected as rebel sympathizers. Moreover, government data has excluded people directly or indirectly affected by the actions and has also politicized compensation system. 

Observations 
We have found that the IDPs have been created from conflicts and violence. They remain exposed to grave security risks and human rights violations, and assistance often does not reach them because of insecurity, or lack of attention by national, regional  or international agencies.

New settlements for the internally displaced have been constructed in geographically remote, economically unviable and otherwise unsuitable locations, leading to isolation and segregation.

The internally displaced have not been consulted on decision-making processes with direct impact on their lives, for example, the location of new settlements built to house them.

Internally displaced people suffer from higher rates of poverty compared to the rest of the population and have consequently remained highly dependent on external help.

Poverty contributes to disproportionately high incidences of malaria, jaundice, anaemia, tuberculosis, malnutrition and mental health problems. Displaced people suffer disproportionately from unemployment and under-employment.

The rights of IDPS such as the right to food, the right to shelter and adequate living conditions, the right to health care, the right to life and personal integrity, the right to work and to an adequate wage, freedom of residence and movement, the right to family unity; the right to education, the right to legal personality, freedom of thought, association, expression, and assembly.

Escalation of violence have forced thousands of people flew from their homes. A number of them are rehabilitated but are confined to certain communities only the others are confined to a state they have adopted.

Voices waiting to be heard from Karbi Anglong

Those who spoke to us had fear in their eyes, their voices so soft that they could be barely heard --- such clear signs of the trauma they were experiencing. Their stories had much in common and underscored the desire to live in peace, support themselves and have their children go to school.

'We have no food, no clothing, no pots and pans to cook with,' said Omphu Diphusa of Dhansiri 'We are like cows out in the bush.'

 
A family from Manja told us "We do not want to be part of the conflict. We do not take sides.

Another displaced man from Manja who fled because of violence in 2005 told, “My mother is 69 years old, she was sick and I had no means to take her to the hospital”.

Another group of displaced families in Kheroni angrily reported, “Yes, money was given to us Rs.1600 to put up our home with few bundles of tins, we had to sell that to purchase rice”. We cannot afford for the education and medical care of our family members. The above voices of the displaced people are unheard in the district head quarters or Indian cities.  Wary of these lingering feelings church groups have done a lot by way of rehabilitating the children with educational facilities, houses for few and skill development trainings etc. But these efforts are just not enough. Humanitarian response mechanisms alone can’t fill the emotional psychological and material needs of those who have survived violence.

What are the roots of apathy towards this hapless population.

No major political party, be it in Assam state or at the national level, finds worthy  patronage or highlighting because they are too few in number to matter in winning elections. Small and unassertive ethnic communities who live below poverty level, are therefore abandoned to their listless destiny

 
Response from local authorities is sporadic, and largely dependent on the political will of officials in the receiving communities. In all cases, displaced people relied on the goodwill of extended families to provide housing and other basic services, a practice that extends vulnerability to already poor families.  
 
Recommendations for IDPs in Karbi Anglong 
 
The Government of India and the State government of Assam must recognize its legally mandated responsibility to displaced people beyond vote banks. The governments must facilitate the role of NGO’s and must invite greater participation from the government agencies in providing these services.

Support the rejuvenation of household economies, especially by strengthening the smallholder agricultural sector. Rehabilitate physical infrastructure of crucial importance for economic revival, such as roads, and communication systems.

Increase monitoring capacity and conduct routine evaluation visits to affected communities. 

Redouble efforts to ensure that all agencies responsible for providing services to IDPs work off of one, unified database and policy framework. 

Increase efforts to protect civilians from attacks and displacement caused by, armed groups by promoting peace building and confidence building measures. 

Investigate the lack of criminal proceedings and hold those who commit crimes against civilians accountable.  

Provide additional resources to departmental and authorities to strengthen their capacity to respond to the housing, health and education needs of displaced families.  

Prepare a database and prepare contingency plans to respond to displacement. Plans should include the creation of dignified temporary housing, identification of cultivable lands for displaced households, and increase the response capability of local providers of basic services.  

Create safety networks for particularly vulnerable displaced households such as women-headed households, orphans and the elderly, including sustained psychological services.

Specific Peace building Interventions

Many of our young people are tempted to use guns for their grievances but if we use we are bound to perish. Peace-building thus requires a process of nonviolent social change towards progress. Peace-keeping keeps relatively balanced parties apart, while peace-building brings unbalanced parties together. The various concepts such as interdependence, social justice, equality, equitable distribution, conflicts and conflict resolution, ethnicity, democracy, human rights, to mention a few, should form the agenda for our campaign programmes. The citizens should be taught the sources and causes of conflicts as well as the skills of conflict resolution and how to promote peace at all levels. All communities living in Karbi Anglong should know our aggressive and ambitious individuals who propagate violence, burning of houses etc. do not represent the interests of common people. They represent either their own vested interests or those of powerful socio-economic exploiters. Peace building programmes are an imperative in the region.How do we do that, some guidelines are given below

Conflict Transformation: 

1. Promote conflict transformation training and curriculum development and initiate it from already existing conflicting groups.
2. Promote training in trauma counseling and healing.
3. Promote training in dialogue skills.
4. Promote Training in media and healthy ethnic relations.

 

Peace building: 

1. Create or join in local ethnic youth associations and dialogue groups.
2. Create materials (journals, articles, books, video, etc.) to share personal stories of ethnic cooperation for peace building.
3. Participate in the creation and facilitation of spaces for leaders of institutions (government, religious, civil society, etc.) to engage more often and more effectively in dialogue promoting peace.
4. Training in advocacy campaigning (media, community-plan development, etc.)
5. Use our arts and cultures; promote through performance and media, dance, film, T-shirts, peace bracelets, etc.
6. Promote Sports for Peace
7. Support Peace building Campaign.
8. Share best practices through informal personal networks (family, friends, personal local religious community, etc.)
9. Improve curriculum in history to ensure fair representation of different perspectives.
10. Organize Youth Camp for both Youth Leaders and Grassroots.
11. Promote existing or creating new ethnic student groups in our educational institutions.
12. Promote public demonstrations of ethnic solidarity through community leaders appearing regularly to promote various issues of common concern for the common good.
13. Organize peace committees, peace clubs in educational institutions, villages and towns.
14. Monitor and improve media Publication.
15. Collect heroic stories and recognize individuals or communities through an award program.

 
 
 
 

Tom Mangattuthazhe

Secretary, DCPF

14th November, 2007

 

Statement of Regional Peace Conference at Diphu

We, the participants of the regional peace conference held at Diphu on 3rd May, 2006 address the following to all people in Northeast India, particularly, Assam, Nagaland and Meghalaya.  

We call for Solidarity Against Ethnic violence

We share the suffering of all those who are victims of ethnic violence and we express our sympathy and solidarity with them. We are greatly concerned by the fact that manifestations of intolerance are affecting hundreds of people and are spreading across new regions throughout the Northeast, breeding aggressive fanaticism and inter-ethnic rivlaries. Thousands of people are forced to leave their homes and become displaced persons simply because they have a different community or culture.  

We cannot remain indifferent to this danger. It is true that cultural differences have indeed been the cause of numerous conflicts. But history also teaches us that these conflicts were often followed by even longer periods of

collaboration between former enemies. We believe that mutual acceptance leads to peace.  

We call for Peace and Tolerance for a Dialogue of Cultures

It is true that we are different -- in colour, language, religion, life-style, customs and

values. But they are, at the same time, united by common problems, challenges, threats, dependence on nature and by a common aspiration for survival and for a better life. 

Violence and aggressive behaviour are not genetically programmed into human nature.

Violence and aggressiveness are neither a part of our evolutionary legacy nor of our genes. Basis of intolerance are to be found in poverty and ignorance, arrogance and fear. Prejudices, born of ignorance are the seeds of hostility and hatred. In the region today, respect becomes not only a virtue but a condition for the survival.  

Taking into consideration the above, we appeal to all people of goodwill to multiply and unite their efforts against the manifestations of intolerance and violence and toward a peaceful settlement of dissensions and conflicts through dialogue and discourse. Dialogue is not only a means of communication but is an expression of equality between partners, of the art of living together, by developing respect for common moral values. 

Being aware of our responsibility towards future generations, we must exclude violence and replace a culture of violence by a culture of peace. We appeal to representatives of public and religious life of all communities to use their authority and influence to strengthen the spirit of tolerance and mutual understanding between peoples so as to avoid hostility, to seek reconciliation and to defend the rights, dignity and life of each individual. 

We appeal to teachers and parents of all communities to those who are responsible for education and training of children and youth to inculcate in children and youth the spirit of openness and respect for other peoples, to foster the ideals of tolerance and the rejection of violence, as well as the ideals of altruism, compassion and solidarity for all those who suffer from poverty, disease and illiteracy. 

We appeal to journalists, to all those who work in mass media to affirm their personal

responsibility while covering the cultural and socio-political life of other peoples, to avoid manifestations of irreverence and intolerance towards ethnic groups and to refuse to cultivate violence, hatred and cruelty.  We appeal to the young people of all communities to strengthen mutual understanding and friendship with people of their age, to study the languages and cultures of other peoples, to value and respect -the diversity of cultures as the common heritage of humanity and to express solidarity against violence.

 

Who is our threat?

By

Tom Mangattuthazhe

(Joint Secretary, DCPF)

All this is our responsibility. Every child wasting away under his mother's powerless gaze. Every innocent citizen blown up by or crushed by revenge. We people in every stratum of society live in and are part of an ecosystem of terror. We know the lies propagated by the media, law enforcement and even our own governments. We know that the concepts of equality and fairness are actually only commodities distributed by the institutions of capital.

Karbi Anglong today is caught in a paroxysm of violent upheaval. In order to contain and lessen the chaotic spiral of carnage and bloodshed, we must make a commitment to peace. I'm not sure that there should be one set of expectations, however. All of us have a different view of the world, but I would like to put forward the following universal ideas as the rules of fair treatment that I personally would like to live by:

First, I cannot be free while my neighbor is wearing chains.

Second, I cannot know happiness while others are forced to live in despair.

Third, I cannot know health if diseases and famine thrive outside my door.

And last, but not least, I cannot expect to know peace if violence rides forward under my flag and with my consent.

I believe the institution of these simple statements would halt the rampant onslaught of the innocent people in whose numbers many of us are counted. Murdered and enslaved people and children, no matter what their color or gender or faith, suffer because of our failings.

How do we know that someone is our enemy? This is the first question we must answer. Who poses a threat to us? Who hates us to the degree that they are ready to do us harm? Who has contempt for our security and peace of mind? For many people, the answer is quick and easy. It's the secret group or radical who whips up the masses into a frenzy of hatred for one another.

I would push this definition even further, however. Not only are those who plot against us the enemy, but any assassin, any murderer is our enemy. We represent civilization and sophistication, while they stand for chaos. We cannot say that murder is wrong only within our borders or if committed against our citizens. He has to be because once we accept, condone or excuse the wrongful death of any human being, we have negated our own right to expect justice and respect.

Our enemies are the lawless dregs of a world gone half-mad. It doesn't matter if they feel in their hearts that the crimes they commit are somehow justified. It doesn't matter if they are exonerated by their peers or religious leaders or by the moral interpretation of some government official. Murder in our realm is wrong, and anyone committing this crime is The Enemy of mankind--no exceptions allowed.

The Enemy is the same to all people. He is not a soldier, a law unto himself, or, sadly, unknown among our own number. He lives here among us and over there with them. He is a man, or woman, who has denied the common morality accepted by people everywhere in the world. He is not just my enemy, but the Enemy of everyone, everywhere. If you accept this argument, then identifying those with whom we are allied is simple and straightforward: Our allies are those who do not accept murder, terror and assassination as valid political discourse.

Our enemies are all persons involved in causing the death of others--either actively or from a consciously passive posture--for political, nationalistic or economic ends. If Osama bin Laden ordered the deaths of the Americans in the tragedy of September 11, then he is The Enemy. Human life is sacred. The death of innocent children is not "collateral damage." The death of children is the murder of innocents. And if we commit these murders, then we are also the Enemy of civilization.

The entire population are our neighbors, our fellow human beings. It is paramount that we make peace with them if it is at all possible. And not peace on our terms, but a just and equitable peace.

The problems that we face today cannot be solved by superior strength alone. We must use our hearts if we want to face the hatred confronting us. And we must be able to look critically at our own actions and motivations if we want to understand our enemies. We must remember, the only true defense is peace.