Suffering of Native Indian Women in India under fanatic Hindus

Repeated news of rapes and naked parade of Native Indian continue in India even after 64 years of independence. This is most unfortunate development for democracy. This can be view from various aspects: a) Retaliation of Brahmanic society against the rise of native Indians so called Schedule Castes and tribes; b) poor status of women in general; c) consequence of Indianized democracy; and other social and religious development. In a report published in the Times of India on 3rd August 2011, page 13 "Dalit Girl set ablaze for resisting rape". A class XII student on Johri Village of Sitapur about 90 Km from Lucknow, Uttar Pradesh was attempted to be raped by two youths which she resist led to put her on fire. I can recall Manusmriti
"Uttaman Sevamanustu Jaghanyo Vadharhemati, Shulkan Dadyatsevaman: Samamichhetpita Yadi"
means if lower caste girl had sexual intercourse with upper caste male then she should not be punished. If upper caste girl had sexual intercourse with lower caste male then male should be killed (Manusmiriti 366).
"Sudra tu karyehansya Kritamkritamav Va, Dasyayaiv hi srashtosou Brahmasya swayambhuva (Manusmiriti 413) and "Na swamina Nisrashtopi Sudro Dasyadwimuchyate, Nisharganj hi Tatsya Kastasmatadpahati" (Manusmriti 414)
means Sudra (lower caste) servant should always serve Brahmin because Brahma (Creator) has created him for this work. Even Brahmin wish that Sudra should be released from his service he can not do so because it is his inherited god given work. According to Manusmriti 417 and 418, all property of sudra (lower caste) can be taken away by brahmin because sudra is not entitled for property and no property belongs to him/her.
This is what youths are learning from these rotten sacred scripts that how a Native girl can deny anything to them because she is their property and they can used it and no punishment can be given to them.
Many people will say, " now a days no body believes in Manusmriti or Ramayana or Mahabharata", but in reality they know themselves follow these principles. Everyday each native is suffering humiliation and psychological torture. There is no forum where statistics of torture on them and discrimination against them can be published. To prove that such discrimination exists in most advanced society in India I would like to reproduce another news report from the Times of India on 7th August 2011 on page 19 Delhi edition. Shobhan Saxena very nicely presented the agony and suffering of Medical Students and faculty belongs to Schedule Caste community in All India Institute of Medical Sciences, New Delhi, a premier medical institute situated in the heart of capital of India and few kilometer away from Parliament where everyday dozen of members of parliament and legislative visit for diagnosis and treatment their illness.

India needs to be reformed mentally, socially and spiritually. Physical and economical development would not help. Money never helps to change people rather it destroy empathy, love and relationship. Again people will not agree to me. But I can produce many examples where in spite of successful in business, politics and having gain huge material property they suffered and society continue to discriminate them. The AIIMS is best example for this. Present Government in Uttar Pradesh is another example. Mr. MK Gandhi (Mahatama Gandhi) was propagator of Verna vavastha (Caste System). Gandhi was promoted in each corner of India and abroad which helps in sustaining Caste system and Manuwad in the world. Out women and native Indian will continue to suffer till will reject sacred books, customs and people who support them.

This was posted by Dr Jugal Kishore

Director, Center for Inquiry, India in Delhi

Welcome news to all Humanists

I welcome the message from my friend Professor Barry Kosmin.

Innaiah Narisetti
The world’s first journal dedicated to the exploration of secularism and nonreligion will begin publication in January 2012. The new journal is a partnership of the Institute for the Study of Secularism in Society and Culture (ISSSC) at Trinity College in Hartford, Conn., and the Non-religion and Secularity Research Network (NSRN), an international and interdisciplinary network of researchers founded in 2008.

The journal will be co-edited by Ryan T. Cragun, Assistant Professor of Sociology at the University of Tampa, and Barry A. Kosmin, Research Professor of Public Policy & Law and director of the ISSSC at Trinity College. Lois Lee of NSRN and the University of Cambridge, England will be Associate Editor.

The scope of the international academic journal, to be called Secularism and Nonreligion, will be interdisciplinary. Its aim is to advance research regarding all of the various aspects of “the secular” across societies and cultures.

Articles, written in English, will be accepted from experts in the social science disciplines of psychology, sociology, political science, women’s studies, economics, geography, demography, anthropology, public health, public policy, law and religious studies. However, contributions also will be considered from researchers in the fields of history, neuroscience, computer science, biology, philosophy and medicine.

Articles published in the new journal will focus on the secular at one of three levels: the micro or individual level, the meso or institutional level, or the macro or national and international level. Submissions should explore all aspects of what it means to be secular at any of the above-cited levels, what the lives of nonreligious individuals are like, and the interaction between secularity, nonreligion and other aspects of the world. Articles will explore the ideology and philosophy of the secular, secularism, nonreligion and atheism.

Although Secularism and Nonreligion will adhere to a traditional blind, peer-review referee process, it will be an open-access journal, meaning all articles will be freely available and able to be downloaded on the journal’s Web site: http://www.secularismandnonreligion.org/.

The editors are now accepting submissions of academic articles and book reviews, with the first volume of the journal to be published in 2012. Additional information about how to submit papers and publication procedures can be found on the Web site.

Members of the journal’s international editorial board include Kada Akacem at the University of Algiers in Algeria; Andrew Singleton at Monash University in Australia; Nathalie Caron at the Universite de Paris-Est Creteil in France; Stacey Gutkowski at the King’s College, London in the UK; Stephen Bullivant at St. Mary’s University College, Twickenham in the UK; David Voas at the University of Manchester in the UK; Will Gervais at the University of British Columbia in Canada; and Guy Ben-Porat at Ben-Gurion University of the Negev in Israel.

The editorial board members from the United States are John Alcorn at Trinity College; Daniel Blackburn at Trinity College; Deborah Cragun at the University of South Florida; Joseph Hugh Hammer at Iowa State University; Karen Hwang Center for Atheist Research; Ariela Keysar at Trinity College; Juhem Navarro-Rivera at the University of Connecticut; Terry Parssinen at the University of Tampa; Frank Pasquale at the Institute for the Study of Secularism in Society and Culture; Darren Sherkat at Southern Illinois University; Donald Westbrook at Claremont Graduate University; David Wulff at Wheaton College; and Phil Zuckerman at Pitzer College.

For more information, contact Barry Kosmin at: barry.kosmin@trincoll.edu, or

Ryan Cragun at: ryantcragun@gmail.com

Iconoclast in India

Tripuraneni Ramamamba-Chalamaiah couple gave birth to  Ramaswami  on 15 th Jan 1887 in Angalur village, (Krishna district, Andhra , India ).  Ramaswamy  had his primary education in his native village and continued his middle school in Gudivada , a nearby town. Then he joined in 4^th form in Bandar (now called Machilipatam) the head quarters of Krishna district and cultural, literary center. RT was interested to learn Sanskrit language but the traditional Brahmin scholars refused to give him instruction since it was taboo for non-Brahmins to learn the holy Hindu language! The rebel in Ramaswamy had risen  with that.

But Ramaswamy  was adamant and learnt the Sanskrit language under the guidance of Asuri Kantaiah (district registrar).

Just as M.K.Gandhi married Kasturibai at the age of 11, just so Ramaswamy   married Nagamamba (daughter of Atluri Nagamma- Amaraiah) at the age of 11. In those days child marriages were not yet prohibited and legal acts were not yet enacted.

Ramaswamy  passed matriculation examination in 1910, at the age of 23. He wanted to study F.A  which was equivalent to intermediate. (F.A is (father) Fellow of arts) But he could not get through since he was engaged in sports and poetry writing. He went to Mumbai (called Bombay ) to study law but did not continue.

 During his school and intermediate studies Ramaswamy  had already produced literary pieces. One such writing was RANA PRATAP, a play about a ruler who inspired him. But the British rulers banned that script before it was printed. The other two writings of RT were KAREMPUDI KADANAM ( WAR IN KAREMPUDI), KONDAVEETI PATANAM ( fall of Kondaveedu kingdom). In 1912 he wrote KURUKSHETRA SANGRAMAM (battle at Kurukshetra near Delhi ). All this literary adventure was done during early education days. He also wrote poems entitled:  NAADU-NEDU ( Then and now) in which one poem was about Kamma caste to which he belonged. Later he discarded the caste prejudice and emerged as a secularist.

Law in Dublin , Ireland

Just at the beginning of first world war, Ramaswamy  went to Dublin , Ireland via England to study law. He started from India on September 18, 1914 and reached the destination by 23 November. While studying law he  continued his interest in literary writings and contributed articles to KRISHNA PATRIKA edited by Mutnuru Krishnarao in Bandar. His correspondence from Ireland indicated that  he had no belief in supernatural powers, superstitions and demons. He returned from Ireland after completing his law course by 1917 and reached India on 11 November 1917. During his stay in Ireland Ramaswamy  wrote one revolutionary play entitled; SAMBUKA VADHA ( Killing of Sambuka).

He practiced law in Bandar courts from 1917 onwards and  also actively participated in the non-Brahmin movement in Andhra. He attended couple of conferences and was an invited as speaker.

After  practicing law for four years in Bandar, Ramaswamy  was offered editorship of a journal RAITU. Pamulapati Krishnaiah and Jagarlamudi Kuppuswami choudary wished to establish that magazine. Ramaswamy  accepted the offer and moved to Tenali. But the magazine  never took off. However, Ramaswamy  remained in Tenali and  engaged in  practicing law .   He was also active in politics.  When major towns and cities were authorized by the British to have limited local rule , he became chairman of Tenali municipality. He served in that capacity for over a dozen years,  from 1925 to 1938.

A public debate was arranged in Kollur village, in Guntur district between Pushpagiri Sankara Peetham and social justice movement leaders. Ramaswamy  presided over it in 1924 which had become the eye opener to all the sane thinkers in Andhra.

During his tenure as chairman of the Tenali Municipality he abolished the sacrifice of animals in temples in Tenali.

He established Sutasram Ashram ( originally Sambukasramam) which has become  center  for poets, artists, and social reformers .

His first wife gave birth to the famous writer Tripuraneni Gopichand and Sarojini. She died on 15 Jan 1920. Then he married again, but  had no children. She also died and then he married third one who gave birth to the famous writer Gokulchand and Choudarani.

He was very active in social reform as well as in literary activities during the days when he was the municipal chairman of Tenali. In 1929 he  was honored in Gudivada, and taken in procession on an  elephant where he was given the title KAVIRAJU (king among poets) by Andhra Mahasabha, a literary forum.  Bezwada Ramachandra Reddi from Nellore presided over the function.  Along with Challapalli Zamindar  several other literary personalities and social activists attended the function .

TURNING POINT

He wrote VIVAHA VIDHI (marriage CEREMONY) EXPLAINING THE IMPORTANCE OF  MARRIAGE in Telugu during 1929. It used to be in Sanskrit  before.That revolutionized the community and several persons came forward to get married taking  oath  in Telugu which is an eye opener. The orthodox  who were using Sanskrit  which is greek and Latin to bride and bridegroom  were furious and called it blasphemy. Hitherto only Brahmins served as marriage priests where as Ramaswamy`s new approach     called  for social revolution enthused several  persons  from all castes to perform marriage using Telugu language  for marriage oaths.

During this period Arya Samaj, which considered all puranas and Vedic claims as  mere myths,   became widely recognized in Tenali region and Ramaswamy  also came under its influence.

Ramaswamy  contributed major writings entitled KHOONI (ASSASINATION). Sutapuranam,(Poetry in 4 parts); Kuppuswamy satakam, dhoorta maanava ( poems)

Towards the end of his life Ramaswamy  wrote a  revolutionary book reinterpreting the sacred Hindu text BHAGAVADGITA.

One notable feature of his plays and writings is to have a   lengthy preface which reminds us  of Bernard Shaw prefaces.

During early 1940 a meeting was arranged between M .N.Roy and Tripuraneni Ramaswamy in Tenali. They met and discussed their views on social reform,  concepts of secular humanism  in the presence of Tripuraneni Gopichand and Avula Gopalakrishna Murthy. But Ramaswamy did not survive long enough to follow it up since he died in 1943.

Similarly Ramaswamy in Andhra  and Ramaswami Periyar, leader of the Dravidian movement, simultaneously conducted social renaissance moments with mutual influence.

Ramaswamy   attended the  conferences organized by the movement in Tanjore, Ongole and other places.

Andhra at that time was in Madras state. Hence there were close contacts between Andhras and Tamils on cultural, political matters. A movement  to empower the non-brahmin caste members who were denied access to education for several centuries was very actively supported.  Justice party, a political party dominated by non-brahmins unlike the congress party which was supported by the traditional educated classes, ruled Madras state from 1922 to 1937. All those factors impacted on molding the views of Ramaswamy  on social reform and secular politics.

Ramaswamy  died at the age of 55 on 16 Jan 1943. By that time his impact was considerable in Andhra area.

THE WRITINGS that shook Telugu people

The first major impact of Ramaswamy  commenced with his stage play SAMBUKA VADHA(assassination of Rishi Sambuka ) that he

wrote between 1914-17.  The play which depicted assassination of a mythical sage whose actions defied the caste system and the classification of some people as untouchables, was enacted on stage.

The play roused the interest of the suppressed classes in the Hindu society.

The lengthy introduction to the play by Ramaswamy  is a logical analysis of the Hindu myths and the self aggrandizing views of the higher classes. He exposed the attitude of Brahmins towards non Brahmins in his lengthy preface.

Sambuka was a non Brahmin seer who went on penance for attaining a place in heaven. Non Brahmins were not supposed to do meditative penance(Tapas) to attain Moksha. If they do, the children in the kingdom would die. That was a popular myth. Hence non Brahmins were prohibited from Tapas. When Sambuka had undertaken Tapas , Seer Narada provoked the king and Vasista seer encouraged King Rama to kill Sambuka. Vasista quoted Smriti sayings about this and asked King Rama to kill Sambuka. Rama obeyed his Guru Vasista and cut the head of seer Sambuka with his sword.

Sacrificing humans was in vogue among Hindus during Ramayana period to propitiate gods.

Reactionary  writers like Viswanatha Satyanarayana, who staunchly supported the existing hierarchical caste system,  and his followers published plays, novels and other articles critical of Ramaswamy . They vigorously campaigned against the views of Ramaswamy as false and contrary to age tested traditions. However Ramaswamy  rebutted all their criticisms and published several articles with cogent arguments exposing the irrelevant and unsubstantiated statements of his critics.

Seer Vasista welcomed Seer Valmiki with tender cow meat. Killing calf was in vogue in Ashrams which Vasista followed. In those days Saivites were vegetarians and hence vaishnavas  depicted them as demons. In his detailed preface Ramaswamy  explained all the cunning things of Arya  seers in whose grip the kings were puppets .

 Ramaswamy   expressed his views  on the probable time when  Ramayana might have taken place.  He opined that it might have occurred around 2370 B.C but not 8 lakhs 60 thousand years  ago as mentioned under division of Yugas.

Ramaswamy   opined that Sugriva abetted Rama  to kill his brother Vali?  Ramaswamy  said that Rama is younger than Sita but that was not uncommon in those days.

Ramaswamy   accepted the  Aryan invasion theory proposed by western trained Indologists. According to him,,  following invasion of India , Aryans took the defeated people as slaves (dasya) and thus the so called sudra caste was created. Prior to Aryan invasion he assumed that there were only three divisions –Brahmins, kshtriyas and vaisyas.   

SUTA PURANA

(great eye opener)

Ramaswamy  wrote his magnum opus poetry entitled Sutapuranam in four parts. He adopted traditional literary style but the theme is novel and revolutionary. In his elaborate preface Ramaswamy  wrote  that the division of four yugas is nothing but concoction and falsehood.Puranas are   highly partial towards  hierarchical caste system. The nasty description of women in puranas was no way helpful for their upliftment,  according to him.

In Sutapurana  Ramaswamy  adopted social innovations and condemned people who worship  statues and decorate them with gold and expensive clothes while poor people suffer for want of basic needs. He  emphatically stressed   the need to tell truth.

He put all his doubts before seer Suta for answers. They are:

How can seven seas be poured with both hands?

Where are wings to mountains?

How is it possible for hills to give birth to humans?

How can mutual contradictory aspects in Puranas could be reconciled?

Why learning of  Sanskrit language is prohibited to sudras?

Is it true that learning Sanskrit will take sudras to hell?

The sons of Sagar made seven holes in earth and the water emerged out of those holes that became seven oceans.Can it be true?

How can river Ganges come from sky?

Why did Indra spoil the penance of people in all places?

How is it that people were tortured on the basis of Manu smriti(Code_

Suta  says that heaven is full of sex which is not a place   for decent persons.Then he questioned the propriety of prohibiting sudras from learning sastras.

When they create 10 heads to one person, how is it that they fail to provide 20 hands?

He opined that Srikrishna induced  Pandavas to fight against Kauravas in immoral way and got them defeated.

MURDER (KHOONI –PLAY)

Viswanatha  Satyanarayana published a play entitled Venaraju  in which he depicted the king as   cruel and immoral . To counter this and tell the story in proper order Ramaswamy  wrote with more authentic basis a play called Khooni ( Murder)

In that play Brahmins plotted to kill Venaraju  with the pretext that he canvassed Charvaka`s atheistic, hedonistic philosophy. What the puranas described as sinners, were actually good people  with philanthrophic outlook  and kindness.

BHAVAD GITA

(Great parody and critique)

Ramaswamy  published his last work under the title Bhagavad Gita. It is a  parody. He took the theme from War of Palnad area in Guntur district. He compared  war of Palnad  to Kurukshetra battle. Brahmanaidu as Krishna, Balachandrudu as Arjuna.Through out he maintained satire and criticized original Gita. Brahmanaidu says that  he was born as Krishna in Dwapara Yuga , created tensions between Kauravas and Pandavas so that they annihilate each other. Thus Brahmanaidu claims that he established Dharma.He gave this lecture to Balachandradu as moral teaching. According to Brahmanaidu all persons are one in creation and there are no specific morals to specific people. He denied that the four varnas are created by him. He claims that originally he created only three kinds of persons where as  Sudras were added later out of evil design. Then panchamas were added who are called fifth grade persons.Brahmanaidu says that there is no moral in the division of humans which is  deception only. He pleaded that people should know the truth through scientific method and questioning. He also claims that he emerged for the welfare of Telugu people. At every stage Ramaswamy  criticized Bhagavad Gita of Vyasa which encouraged caste divisions in the name of divinity and Karma.

SATAKAS( 100 poems)

Ramaswamy  published poems entitled  Sutaasram Geetaalu,In the poems : Are the Telugu people cowards?, Telugu Jodulu, Telugu Nayakulu, Pratapa Rudriyam, Sarangadhara, Naadu-Nedu, etc.Here he emphasized the need to tell truth and avoid falsehoods as written by Vedam Venkataraya Sastri .

Ramaswamy  officiated innumerable weddings where the bride and bridegroom take oath in Telugu.Thus he made the couple to understand what they are promising to each other and to the society. This has brought revolution in the field of Weddings. He also taught them to observe simplicity and avoid pomp, huge expenditure and torturous in marriage procedures.Several persons came forward to perform weddings in similar method where caste and creed was cut across. Ramaswami said that any adult person can officiate the weddings and need not confine to one caste .  

After the death of Ramaswamy  his literature became  popular.

His classical literary style may be difficult to follow to the present generation . Recently late Mr Ramakrishna of Mangalagiri put his Sutapuranam into chaste popular Telugu in two volumes.

Visalandhra publishers republished the writings of Ramaswamy.
Several writers  like Gorrepati Venkatasubbaiah, Kotha Satyanarayana published the biography of Ramaswamy. Mr Kilaru Surendra did ph.D on the works and life of Ramaswamy.

It is time to spread the message of Tripuraneni Ramaswamy so that future generations would march towards humanistic society.

Innaiah Narisetti

( the writer lives in USA.He is the author of several books in Telugu and English, translated eminent writers like Paul Kurtz, M.N.Roy, A .B .Shah, Richard Dawkins, Sam Harris, Christopher Hitchens, V R Narla, Sibnarayan ray, V B Karnik, Agehananda Bharati etc.His latest book: Foreced into faith was brought out by Prometheus books in USA.He can be contacted at: innaiahn@yahoo.com)

visit my website
http://innaiahn.tripod.com

Raju Narisetti videos and speeches

Raju Narisetti`s various speeches on different occasions, videos etc

http://videos.mitrasites.com/raju-narisetti.html

Raju Narisetti , managing editor of Washington post, previously worked in Wall Street Journal as managing editor of European edition, Dayton daily news, founded Mint , business daily from New Delhi

 

Myth and Reality of Mother Teresa

Myth and reality of Mother Teresa

All saints are manufactured by religious organizations. Mother Teresa is no exception.

Remember Bhopal tragedy? ( city in Madhya Pradesh state of India). It happened on 3^rd December 1984 in the early hours. 3,800 workers in Union carbides factory died in their sleep due to leakage of methyl  isocyanate gas. It was total shock to the civilized world.  At that juncture Mother Teresa flew from Kolkata city to Bhopal. She had not gone there to console  the families  of the victims but to plead that the management of Union Carbide be forgiven. That is Mother Teresa! The factory was closed and management paid compensation after 20 years.

             Sushan Sheilds who worked with Mother Teresa for 9 years  dealing with her accounts of donations  revealed that there  was $ 50 million in New York Bank .The amount was received by various donors. That amount was supposed to be spent for poor, destitute children in her charity homes. She never bothered about the ethics of donors.

      

       Robert Maxwell, the mega publisher who embezzled the employes funds to the tune of 450 million pounds, donated $ 1.25 million to Mother Teresa. And she was aware of  the facts about Robert Maxwell.

        The inhuman dictator of Haiti Jean Claude Duvalier  honored  Mother Teresa .She flew  all the way to Haiti to receive the honors. She praised him as kind person who helped poor people while the fact was that  he tortured Haitians. He fled the country in 1986 and returned in 2011.He was arrested . He tortured people and killed several persons during his regime. At that time Mother Teresa received honors! Jean Claude escaped from the country to return in 2011 and he was promptly arrested.

                  Mother Teresa received $ 1.25million from Charles Keating  in California, USA. He floated a company  called Keating Savings and Loans during 1980.He cheated the public to the tune of  $250 million .He was arrested  and imprisoned.  During his trial  Mother Teresa appealed  to the judge , requesting him to pardon Keating. Then Paul Turley, deputy attorney of Los Angeles   asked Mother Teresa to return the amount so that it could be distributed to the victims of Keating . Mother Teresa observed stoic silence !

         Mother Teresa visited the grave site of  Albanian dictator and nobody knew why she did that.

When  Indira Gandhi, the prime minister of India imposed  emergency during 1975 and suspended constitutional fundamental rights of citizens, Mother Teresa praised her saying that the people were happy, and the unemployment problem of India was solved! Later Mother Teresa received Bharat Ratna , the highest honor from government of India.

        Dr Robert Fox, editor of Lancet , medical science magazine from UK visited the charity homes of Mother Teresa in Kolkata, India during 1990s. He found that  volunteers without any medical knowledge attend sick patients and the treatment was hazardous. No medicines were administered to sick children in homes including analgesics. The syringes were not sterilized. He pointed out these things to Mother Teresa but she coolly replied that children need no medicines since prayers would cure them.

           During Bangla  Desh war with Pakistan in 1970s scores of women refugees flew to India. Among them several were rape victims. Mother Teresa opposed termination of pregnancies in the name of divine grace.

                   Walter Weber , after thorough research about the funds received by Mother Teresa published articles in Stern magazine in Germany in 1998. Germany alone donated $ 3 million annually to Mother Teresa charity homes. There was absolute secrecy about the donations received by Mother Teresa.

      In 1975 Indira Gandhi, prime minister of India  imposed draconian measures to suppress fundamental rights of the constitution and put several leaders in prison. Mother Teresa praised Indira Gandhi saying the prople were happy with that measure and employment was better.

Later Mother Teresa got Bharat Ratna, the highest honor in India, but it may not be related to her praise of Indira Gandhi.

         Robert Fox, editor of Lancet, medical journal from UK visited Kolkata and observed the homes of Mother Teresa. He found that syringes were not washed in hot water and even minimum medicines like analgesics were not administered to children when they fell sick. Volunteers without any medical knowledge administered medical aid to children. When he brought these things to the notice of Mother Teresa she coolly replied that Jesus will take care of them and prayer will cure their diseases.

Treatment to Mother Teresa

Mother Teresa was sick and had to be admitted several times into hospitals. Those are corporate nursing homes which were very expensive.

She was in Nanavati Hospital in Mumbai which is highly expensive.

Twice she suffered heart attacks and treated in hospitals. During 1989 she received cardiac pacemaker.

During 1996 she was in intensive care after suffering heart failure.

Earlier she suffered with pneumonia during 1991.She broke her color bone in 1997.

Catholics, Pope and Mother Teresa should be thankful to doctors and medical science for curing her  and discharged from corporate hospitals. Of course, she deserves such treat just as any other human being.

But Mother Teresa did not extend similar treatment nor facilities to children in her charity homes. There were advised to pray. When one patient in her charity homes was suffering and dying with cancer, Mother Teresa told him that Jesus must be kissing him. The patient immediately asked Mother Teresa to recommend to Jesus not to kiss him any more!

No body objected when Mother Teresa got corporate hospital treatements instead of prayers. But she did not realize that the lives of children are equally important, and no prayer would cure their disease.

               Sister Paulen in Germany refused to answer any questions about the money of Mother Teresa charities.

            Dhiru Shah of India  mentioned that Mother Teresa aimed to convert as many people as possible to Catholicism.

           Arup Chatterjee (Kolkatta)in his book “ The Final Verdict” narrated several facts with first hand experience and documented the evidence.

             Sunanda Datta Ray, reputed journalist published articles exposing the behavior of Mother Teresa.

             

             Christopher Hitchens in collaboration with Tariq Ali produced documentary evidence entitled: Hell`s angel.It was telecasted from channel 4 in UK ( Nov 8, 1994)

Christopher Hitchens published a book entitled: Missionary position , which has become eye opener .He wrote this book after visiting Mother Teresa`s charity homes and also after interviewing her.

    Of course on the other side Catholics worldwide and Pope , particulary promoted her activities .She received Templeton prize in 1973.

        Above all, Mother Teresa received Nobel Prize for peace in 1986.

Mother Teresa was born in 1910 in  Uskante, a small town in Macedonia. Her original  name was : Agnes Gonxa  Bojaxhiu.She joined in Sisters of Lorita and later came to India. Just as Hindu Sanyasis change their original name, just so catholic nuns change their original names. Mother Teresa emerged like that.

Drama after the death:

As usual catholic institution commenced to concoct miracles in the name of Mother Teresa so that she can be canonized as saint. Then big business starts. It is necessary to show two miracles for that purpose.

The story starts!

Monica Basra, a poor tribal woman in west Bengal was suffering from tuberclosis and a cyst was found in her womb. Dr Ranjan Mustafa of Belurghat hospital treated her and acute cyst disappeared after administering medicines for 9 months.She was poor lady and had 5 children. They could not raise them.Catholic nuns took that opportunity , offered her help and free education to her children.They also offered her some land. But she had to say that her disease was cured due to Mother Teresa. How? When Monica saw a hanging locket she found a picture of Mother Teresa in it. That cured her cancer disease. But doctors clarified that she had no cancer and she suffered with tuberclosis .The husband of Monica and the doctor who treated her gave interviews to New York Times correspondent where they told the truth. Later the catholic nuns started concocting stories. Surprisingly the medical records of Monica Basra disappeared from the hospital !

Yet, Pope determined to make her saint which they could not do. But to start with they beatified her and called blessed.  Of course, in due course , it is no wonder if they concote  another miracle and finally make her saint. That is the regular business of Catholic institution.

I met Mother Teresa in Hyderbad, India during 1975-76 and had brief interview. I did not find any intellectual spark or brilliant point to report in Andhra Jyothi daily ( for which I was bureau chief at that time and Narla Venkateswararao was the editor)

Christopher Hitchens was called to Vatican to give evidence and he promptly went and gave. It all went against Mother Teresa.

By Innaiah Narisetti

   References:

1. Mother Teresa: The Final Verdict

Aroup Chatterjee

2. The Missionary Position: Mother Teresa in Theory and Practice

Christopher Hitchens

3. Fox, Robin (1994). "Mother Theresa's care for the dying". The Lancet 344 (8925): 807

4.      "Less than Miraculous" by Christopher Hitchens, Free Inquiry 24(2), February/March 2004.

5. Mother Teresa: Where are her millions?", Stern 10 September 1998

 written by

Innaiah Narisetti

CHILDREN SHOULD BE RESCUED FROM RELIGIONS

CHILD ABUSE BY RELIGIONS

“Our children are our own. They are ours to thrash or kill, if we choose;
who are you to poke your nose in?”. Yes, millions of parents still feel
that way, in every part of the world. They justify harsh punishments
with dictums like “ you can train a plant but not a tree” or “spare
the rod and spoil the child”. Too many traditional religions encourage
parents to regard children as their property-or to believe that the more
children they have, the better.” “ A child has not only a mouth but also
two earning hands”. Where do sayings like these come from? Which
social institutions underlie much of the child abuse endemic to world
today, yet are scarcely ever accused by name? Religions, of course. It
is religions that inspire and perpetuate much of the abuse that afflicts
children around the globe.
Over the ages, religions have exploited the power of the bond
between parents and children, fashioning priestly infrastructures that
touch every aspect of life, enmeshing families ever deeper in allegiance.
In most cultures this entrapment begins at or soon after birth with
the naming of the baby. Parents feel it their duty to abide by religious
customs, traditions and rituals. This, in turn, assures a livelihood to the
priestly class.
Priests encourage parents to bring their children along when they
visit places of worship. Parents obey, often hoping that experiences in
the temple, church, mosque,or synagogue and Buddhist Centers will
help children develop faith in God and to practice ethical conduct.
Children are thus controlled right from birth, in all countries and in all
religions. Believing parents do not merely indoctrinate their children
on the virtues of their own religions. They warn their young against
embracing other religions, against embracing other religions, against
following their customs and beliefs. Thus are the seeds of hatred sown,
directly or indirectly, in impressionable minds.
Children are not born into religion; of necessity, they are born not
even knowing what religion is. Yet, the religion of their parents is
attributed to them. By the time they start talking then writing, they can
name their religions because it has been named for them. Thus steeped
in religion from childhood, most people find they cannot climb free
of religion later in life. Many find it impossible to shed this ingrained
religious influence, even if they blossom into scientists or technologists.
Education helps them carve out their careers, but they practice religion
as they always have. Before you believe in anything, science demands
that it be subjected to inquiry, analysis, and proof. If something cannot
be proven, it should not be blindly believed. But around the world,
the educated exempt religion from the scientific scrutiny they apply to
everything else. When religion and science conflict, most people follow
religion and give science a pass. Religion stands revealed as a barrier
to human development. They do not apply the scientific temperment
acquired in the course of their education to matters of religion.
Beholden to their faiths or mired in tradition, parents have too
often stood mute, helpless spectators to the religious abuse of children.
Examples include denial of health care to children, practices by several
Christian denominations, widespread sexual abuse of children by
Roman Catholic and other clergy, female genital mutilation as practiced
under Islam and some traditional African religions, cruel corporate
punishment under Sharia law, ostracism of low-caste children,
child marriage, and temple prostitution under Hinduism: and male
infant circumsision, originated by Judaism. If the civilized world is
sometimes outraged by such abuses, it has nonetheless kept quiet, afraid
to confront religon head-on, in. Individuals have dared to criticize
religions child abuse, only to be ignored or ostracized as “atheists”.
Fortunately, some light shimmers along this dark horizon.
PROCLAIMING CHILDREN`S RIGHTS
On November 20, 1989, The United Nations General Assembly
adopted the Convention on the Rights of the Child, proclaiming
elementary rights for children worldwide. One hundred ninety one
countries have so far adopted it. In many of them, so called Children~s
Charters have been established, building key provisons of the UN
Convention on the Rights of the Child into local law. Still, the so-called
Children~s Convention has not been ratified everywhere, Somalia,
wracked by civil war and without a stable government, has not done so.
Nor has the United States of America!
The Children~s Conventin covers all children below eighteen
years of age, recognizing legal rights whose respect is incumbent upon
parents, families, and governments. It forbids discrimination based on
case, color, creed, or gender in safeguarding children`s rights. Under
Convention, every girl and boy, irrespective of territorial boundaries,
enjoys freedom of expression and the right to access information.
Governments are to safeguard children`s religious freedom, their
freedom of thinking, and their right to mix with others. Child rearing
is recognized as the primary responsibility of parents, but governments
must extend a helping hand when needed. Children ar not to be treated
as the personal property of parents, and they are not to be abused.
Obviously Children`s Convention describes the way things should
be, not the way they are in most parts of the world. To its credit,
the United Nations has recognized that the Convention`s ideals are
often violated. The United Nations Children`s Fund (UNICEF) haS
LAUNCHED a movement to safeguard children from abuse- but this
movement is of limited effectiveness because it has tried to proceed
without blaming religion. Religions influence is strong, even at the
UN. For example, the Vatican has coopted UNICEF, convening a
recent conference at which religious leaders shed crocodile tears over
children`s plight but took no substantial action. Child abuse rooted in
religion was describted in sanitized language as a “cultural crisis”.
UN agencies have recognized that children are being used as bonded
labor, abused in wars, sexually assaulted, and more. They have striven
to rescue victims in some places. But they willnot identify religion
among the principal causes of abuse. Child abuse is impossible to resist
when the principal perpetrator cannot –must not-be named. We cannot
expect religions to condemn themselves. It is like handing our house
keys to a thief with a request to stand guard.
CHILDREN AND RELIGION: SOME IMMODEST PROPOSALS
Those who escaped from religion have contributed disproportionately
to progress and development in all ages. The urge to learn new things,
to study, to conduct research, and to live in tune with nature….all
of these things belong to a level above religion. When children are
inculcated in religion and compelled to adhere to it, this thwarts brain
development. It is crime to warn children that they will lose their sight
or fall ill if they refuse to worship god or raise unpalatable questions-
or if should be. Brains that should blossom with each passing year are
instead blunted. And the priests have no objection because a thinking
soul is a threat to every religion.
Religion should be taught on scientific lines in schools. Children
should learn about all religions, their own and others. They should be
taught that gods and demons, devils and apparitions, heaven and hell
are all human creations, and that the world`s scriptures are all human
works. They should learn that life is supreme and it should be respected.
Children should have the freedom to choose any religion or none once
they reach the age of maturity.
For their part, parents should realize that religion ought not to be
ascribed to children as a hereditary trait. Indeed, they should be kept at
a distance from religion , just as parents keep them away from politics,
obscenity, pornography and marriage. Taking children to temples ,
modifying their bodies ( whether temporarily or permanently) in
accord with ritual, encouraging blind worship, and terrorizing them
in the name of a deity are no longer unacceptable. Parents need to
appreciate and accept that children have inherent rights.
One hundred and ninety one countries have signed the Children`s
Convention and their parliaments have begun to adopt charters and
other legislation to implement it. But it has yet to be adopted by a
developed country like United States because of religious opposition.
Even parents hesitate to support to the Convention, for fear of losing
their grip on their children. Parents may have been brought up
entangled in a religious tradition. But they should not impose their
rituals, customs, habits and superstitions on their children as a forced
legacy. Now is the day to break with this unhealthy past.
Ultimately, human progress depends on the recognition that all
religions are ultimately opposed to human values. The very assertion
that we live for God is contrary to human values. Children should be
rescued from religion; only then they can be restored to humanity.
ARTICLE FROM FREE INQUIRY MAGAZINE
Written by Innaiah Narisetti

Brief history of Radical Humanist movement in Andhra Pradesh, India

The Radical Humanist movement in India under the guidance of phislopher-revolutionary M.N.Roy played vital role in bringing renaissance and rational thinking as well as secular outlook in public life.As part of it The andhra Pradesh state contributed its mite through innumerable study camps, secular marriages, conferences, literature.Humble attempt was made to trace the history of the movement which was published in
Radical Humanist monthly journal under the editorship of Ms Rekha Sarawat.The link to the site can be viewed at:
http://www.theradicalhumanist.com/index.php?option=com_radical&controller=article&Itemid=56&cid=324&task=single