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The 14th Annual GANDHI PEACE FESTIVAL

Towards a culture of nonviolence, peace and justice 2006 Theme: First Nations Peacemakers: Building Inclusive Communities Saturday, September 30, 2006 Sponsored by Centre for Peace Studies, McMaster University The India-Canada Society, Hamilton

www.humanities.mcmaster.ca/gandhi

Suggested Donation $2.00

Gandhi Peace Festival 2006 2 www.humanities.mcmaster.ca/gandhi

The 14th Annual Gandhi Peace Festival Saturday, September 30, 2006

A Word of Welcome.................................................................................................................................................................3 Mahatma Gandhi Peace Festival Sponsors ............................................................................................................................4 Mahatma Gandhi, the Missing Nobel Laureate .......................................................................................................................5 What is the Great Law of Peace?............................................................................................................................................9 Mahatma Gandhi Lectures on Nonviolence ..........................................................................................................................12 Building a Culture of Non-violence Sixty Years after Hiroshima ...........................................................................................13 War as a Preventable Disease..............................................................................................................................................15 The Challenge of Celebrating Gandhi: ..................................................................................................................................17 Nuclear Proliferation, Truth and Non-Violence: A Gandhian Perspective............................................................................19 Struggle Against Historic Odds..............................................................................................................................................20 Mahila Shanti Sena Movement in Orissa ..............................................................................................................................21 A Day in My Village ...............................................................................................................................................................24 Peace movement keeps working toward goal.......................................................................................................................25 When Shanti Speaks .............................................................................................................................................................26 Creating A Culture of Peace..................................................................................................................................................28 Fifth Anniversary of 9/15........................................................................................................................................................30 The Peace Tree.....................................................................................................................................................................31 Unity Walk..............................................................................................................................................................................32 Theatre of Liberation is Theatre for Peaceful Living .............................................................................................................33 Last Night I had the Strangest Dream ...................................................................................................................................34 Poetry for Peace....................................................................................................................................................................35 Writing for Peace Competition 2006......................................................................................................................................36 Gandhi Writing for Peace Competition 2005 - Winning Essay – Senior I .............................................................................37 PEACE, SOCIAL JUSTICE and COMMUNITY ORGANIZATIONS......................................................................................40

Hamilton Culture of Peace Network......................................................................................................................................................40 Centre for Peace Studies......................................................................................................................................................................41 Physicians for Global Survival ..............................................................................................................................................................42 Project Ploughshares............................................................................................................................................................................43 Conference on Peace Education ..........................................................................................................................................................44 2006 YMCA Peace Medal.....................................................................................................................................................................44 Amnesty International ...........................................................................................................................................................................45 Poets for Peace ....................................................................................................................................................................................45 KAIROS: Canadian Ecumenical Justice Initiative .................................................................................................................................46 Canadian Voice of Women for Peace (VOW).......................................................................................................................................47 Act Locally – Local Events Information .................................................................................................................................................47 The Children's International Learning Centre (CILC) ............................................................................................................................48 Peace Brigades International................................................................................................................................................................48 The United Nations Association in Canada...........................................................................................................................................49 Strengthening Hamilton’s Community...................................................................................................................................................49 Community-based Interfaith, Peace and Cultural Groups.....................................................................................................................50 McMaster-based Student Groups .........................................................................................................................................................54 The Anti-Violence Network ...................................................................................................................................................................56 The India-Canada Society of Hamilton and Region ..............................................................................................................................57 Hamilton Malayalee Samajam ..............................................................................................................................................................58 Immigrant Culture and Art Association .................................................................................................................................................58 Settlement and Integration Services Organization (SISO) ....................................................................................................................59

Friends of the Festival ...........................................................................................................................................................60 2006 Gandhi Peace Festival Committees and Volunteers....................................................................................................61 Pictures of 2005 Gandhi Peace Festival ...............................................................................................................................63 Programme............................................................................................................................................................................64 For more information please contact: Dr. Rama Shankar Singh Kim Squissato Gandhi Peace Festival Committee Centre for Peace Studies E-mail: [email protected] E-mail: [email protected] Phone: 905-525-9140 Ext. 24378 Home: 905-304-2944 Phone: 905-525-9140 Ext. 23112

Website: www.humanities.mcmaster.ca/gandhi/


A Word of Welcome

Dear Friends: We welcome you to the 14th Annual Gandhi Peace Festival. The purpose of the Mahatma Gandhi Peace Festival is: 1) To promote non-violence, peace and justice; 2) To provide an avenue for various peace and human rights organizations within the local community to

become collectively visible, and exchange dialogues and resources; 3) To build on local interest and dialogue in peace and human rights issues that develop around the world. The peace festival was started in 1993, a year before the celebration of the 125th anniversary of Gandhi's birthday and it has been held annually on a weekend closest to Gandhi's birth day (October 2). This annual event is co-sponsored by the India-Canada Society of Hamilton and the Centre for Peace Studies, McMaster University. The festival is twinned with the Annual Mahatma Gandhi Lectures on Non-violence sponsored by the Centre for Peace Studies. The lecture series was established by the India-Canada Society and endowed from public donations. On behalf of the Gandhi Peace Festival Committee, we wish to thank the City of Hamilton, McMaster University and numerous other organizations, writers, poets, students and other individuals and peace groups in the city that make this festival a success. They contribute enormously for creating a culture of peace of in Hamilton. The opinions expressed in these submissions are those of the authors, and do not necessarily the views of Gandhi Peace Festival Committee. Sincerely, Khursheed Ahmed Rama Singh Natalie Lazier and Andrea Valois Editor, Gandhi Peace Booklet Chair, Gandhi Peace Festival Coordinators, Gandhi Peace Festival 2006 [email protected] [email protected] [email protected] For more information please call: Gandhi Peace Festival Committee - 905-525-9140 Ext. 24378 or 905-304-2944 The India-Canada Society - 905-388-0079 Centre for Peace Studies - 905-525-9140 Ext. 23112, 24729

Mahatma Gandhi's life achievement stands unique in political history. He has invented a completely new and humane means for the liberation war of an oppressed country, and practised it with greatest energy and devotion. The moral influence he had on the conciously thinking human being of the entire civilized world will probably be much more lasting than it seems in our time with its overestimation of brutal violent forces. Because lasting will only be the work of such statesmen who wake up and strengthen the moral power of their people through their example and educational works. We may all be happy and grateful that destiny gifted us with such an enlightened contemporary, a role model for the generations to come.

- Albert Einstein


Mahatma Gandhi Peace Festival Sponsors

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

Co-Sponsors

93.3 CFMU Amnesty International Antiviolence Network

Canadian Commission for UNESCO Canadian Indo Caribbean Association Canadian Voice of Women for Peace

Children’s International Learning Centre Council of Canadians

Culture of Peace Network - Hamilton Dundas Independent Video Activists

Greenpeace Hamilton Action for Social Change

Interfaith Development Education Association Interfaith Council for Human Rights and

Refugees McMaster Students Union

McMaster Peace and Conflict Studies Society McMaster Indian Society

Peace Brigades International The Immigrant Culture and Art Association

The Mundialization Committee, City of Hamilton Ontario Public Interest Research Group (OPIRG)

Physicians for Global Survival – Hamilton Poets for Peace

Project Ploughshares - Hamilton Chapter Settlement and Integration

Services Organization (SISO) Strengthening Hamilton’s Community

UNICEF United Nations Assoc. of Canada – Hamilton

United Way Unity Church and Retreat Centre

World Federalists of Canada YMCA Hamilton/Burlington

YWCA of Hamilton

Financial Supporters

The City of Hamilton Centre for Peace Studies, McMaster University

The India-Canada Society, Hamilton Canadian Indo-Caribbean Association, Hamilton

Hamilton Malyayali Samajan McMaster Students Union

McMaster Ontario Public Interest Research Group Physicians for Global Survival

Bryan Prince Bookseller Westend Physiotherapy, Hamilton Phulkari Indian Cuisine, Hamilton

Mississauga Vision Centre - Optometrists Modi Heat Transfer Inc.

President, McMaster University


Mahatma Gandhi, the Missing Nobel Laureate

by Øyvind Tønnesson

Nobel e-Museum Peace Editor, 1998-2000 (Adapted from the Nobel Foundation website, nobelprize.org)

Mohandas Gandhi (1869-1948) has become the strongest symbol of non-violence in the 20th century. It is widely held – in retrospect – that the Indian national leader should have been the very man to be selected for the Nobel Peace Prize. He was nominated several times, but was never awarded the prize. Why?

These questions have been asked frequently: Was the horizon of the Norwegian Nobel Committee too narrow? Were the committee members unable to appreciate the struggle for freedom among non-European peoples?" Or were the Norwegian committee members perhaps afraid to make a prize award which might be detrimental to the relationship between their own country and Great Britain?

Gandhi was nominated in 1937, 1938, 1939, 1947 and, finally, a few days before he was murdered in January 1948. The omission has been publicly regretted by later members of the Nobel Committee; when the Dalai Lama was awarded the Peace Prize in 1989, the chairman of the committee said that this was "in part a tribute to the memory of Mahatma Gandhi". However, the committee has never commented on the speculations as to why Gandhi was not awarded the prize, and until recently the sources which might shed some light on the matter were unavailable.

Mahatma Gandhi – Who Was He? Mohandas Karamchand – known as Mahatma or "Great-Souled" – Gandhi was born in Porbandar, the capital of a small principality in what is today the state of Gujarat in Western India, where his father was prime minister. His mother was a profoundly religious Hindu. She and the rest of the Gandhi family belonged to a branch of Hinduism in which non-violence and tolerance between religious groups were considered very important. His family background has later been seen as a very important explanation of why Mohandas Gandhi was able to achieve the position he held in Indian society. In the second half of the 1880s, Mohandas went to London where he studied law. After having finished his studies, he first went back to India to work as a barrister, and then, in 1893, to Natal in South Africa, where he was employed by an Indian trading company.

In South Africa Gandhi worked to improve living conditions for the Indian minority. This work, which was especially directed against increasingly racist legislation, made him develop a strong Indian and religious commitment, and a will to self-sacrifice. With a great deal of success he introduced a method of non-violence in the Indian struggle for basic human rights. The method, satyagraha – "truth force" – was highly idealistic; without rejecting the rule of law as a principle, the Indians should

break those laws which were unreasonable or suppressive. Each individual would have to accept punishment for having violated the law. However, he should, calmly, yet with determination, reject the legitimacy of the law in question. This would, hopefully, make the adversaries – first the South African authorities, later the British in India – recognize the unlawfulness of their legislation.

The First Nomination for the Nobel Peace Prize Among those who strongly admired Gandhi were the members of a network of pro-Gandhi "Friends of India" associations which had been established in Europe and the USA in the early 1930s. The Friends of India represented different lines of thought. The religious among them admired Gandhi for his piety. Others, anti-militarists and political radicals, were sympathetic to his philosophy of non-violence and supported him as an opponent of imperialism.

In 1937 a member of the Norwegian Storting (Parliament), Ole Colbjørnsen (Labour Party), nominated Gandhi for that year's Nobel Peace Prize, and he was duly selected as one of thirteen candidates on the Norwegian Nobel Committee's short list. Colbjørnsen did not himself write the motivation for Gandhi’s nomination; it was written by leading women of the Norwegian branch of "Friends of India", and its wording was of course as positive as could be expected.

Gandhi had many critics in the international peace movement. The Nobel Committee adviser referred to these critics in maintaining that he was not consistently pacifist, that he should have known that some of his non-violent campaigns towards the British would degenerate into violence and terror. This was something that had happened during the first Non-Cooperation Campaign in 1920-1921, e.g. when a crowd in Chauri Chaura, the United Provinces, attacked a police station, killed many of the policemen and then set fire to the police station.

The name of the 1937 Nobel Peace Prize Laureate was to be Lord Cecil of Chelwood. We do not know whether the Norwegian Nobel Committee seriously considered awarding the Peace Prize to Gandhi that year, but it seems rather unlikely. Ole Colbjørnsen re-nominated him both in 1938 and in 1939, but ten years were to pass before Gandhi made the committee's short list again.

1947: Victory and Defeat


In 1947 the nominations of Gandhi came by telegram from India, via the Norwegian Foreign Office. The nominators were B.G. Kher, Prime Minister of Bombay, Govindh Bhallabh Panth, Premier of United Provinces, and Mavalankar, the President of the Indian Legislative Assembly. Their arguments in support of his candidacy were written in telegram style, like the one from Govind Bhallabh Panth: "Recommend for this year Nobel Prize Mahatma Gandhi architect of the Indian nation the greatest living exponent of the moral order and the most effective champion of world peace today." There were to be six names on the Nobel Committee's short list, Mohandas Gandhi was one of them.

The Nobel Committee's adviser, the historian Jens Arup Seip, wrote a new report which is primarily an account of Gandhi's role in Indian political history after 1937. "The following ten years," Seip wrote, "from 1937 up to 1947, led to the event which for Gandhi and his movement was at the same time the greatest victory and the worst defeat – India's independence and India's partition." The report describes how Gandhi acted in the three different, but mutually related conflicts which the Indian National Congress had to handle in the last decade before independence: the struggle between the Indians and the British; the question of India's participation in the Second World War; and, finally, the conflict between Hindu and Muslim communities. In all these matters, Gandhi had consistently followed his own principles of non-violence.

The Seip report was not critical towards Gandhi in the same way as the report written by Worm-Müller ten years earlier. It was rather favourable, yet not explicitly supportive. Seip also wrote briefly on the ongoing separation of India and the new Muslim state, Pakistan, and concluded – rather prematurely it would seem today: "It is generally considered, as expressed for example in The Times of 15 August 1947, that if 'the gigantic surgical operation' constituted by the partition of India, has not led to bloodshed of much larger dimensions, Gandhi's teachings, the efforts of his followers and his own presence, should get a substantial part of the credit."

Having read the report, the members of the Norwegian Nobel Committee must have felt rather updated on the last phase of the Indian struggle for independence. However, the Nobel Peace Prize had never been awarded for that sort of struggle. The committee members also had to consider the following issues: Should Gandhi be selected for being a symbol of non-violence, and what political effects could be expected if the Peace Prize was awarded to the most prominent Indian leader – relations between India and Pakistan were far from developing peacefully during the autumn of 1947?

From the diary of committee chairman Gunnar Jahn, we now know that when the members were to make their decision on October 30, 1947, two acting committee members, the Christian conservative Herman Smitt Ingebretsen and the Christian liberal Christian Oftedal spoke in favour of Gandhi. One year earlier, they had strongly favoured John Mott, the YMCA leader. It seems that they generally preferred candidates who could serve as moral and religious symbols in a world threatened by social

and ideological conflicts. However, in 1947 they were not able to convince the three other members. The Labour politician Martin Tranmæl was very reluctant to award the Prize to Gandhi in the midst of the Indian-Pakistani conflict, and former Foreign Minister Birger Braadland agreed with Tranmæl. Gandhi was, they thought, too strongly committed to one of the belligerents. In addition both Tranmæl and Jahn had learnt that, one month earlier, at a prayer-meeting, Gandhi had made a statement which indicated that he had given up his consistent rejection of war. Based on a telegram from Reuters, The Times, on September 27, 1947, under the headline "Mr. Gandhi on 'war' with Pakistan" reported:

"Mr. Gandhi told his prayer meeting to-night that, though he had always opposed all warfare, if there was no other way of securing justice from Pakistan and if Pakistan persistently refused to see its proved error and continued to minimize it, the Indian Union Government would have to go to war against it. No one wanted war, but he could never advise anyone to put up with injustice. If all Hindus were annihilated for a just cause he would not mind. If there was war, the Hindus in Pakistan could not be fifth columnists. If their loyalty lay not with Pakistan they should leave it. Similarly Muslims whose loyalty was with Pakistan should not stay in the Indian Union."

Gandhi had immediately stated that the report was correct, but incomplete. At the meeting he had added that he himself had not changed his mind and that "he had no place in a new order where they wanted an army, a navy, an air force and what not".

Both Jahn and Tranmæl knew that the first report had not been complete, but they had become very doubtful. Jahn in his diary quoted himself as saying: "While it is true that he (Gandhi) is the greatest

Gandhi saw "no place for him in a new order where they wanted an army, a navy, an air force and what not". In the picture, Gandhi's spiritual heir, Prime Minister Pandit Nehru, Defense Minister Sardar Baldev Singh, and the Commanders-in-Chief of the three Services, are inspecting a Guard of Honour at the Red Fort, Delhi, in August, 1948. Fifty years later, both India and Pakistan


personality among the nominees – plenty of good things could be said about him – we should remember that he is not only an apostle for peace; he is first and foremost a patriot. (...) Moreover, we have to bear in mind that Gandhi is not naive. He is an excellent jurist and a lawyer." It seems that the Committee Chairman suspected Gandhi's statement one month earlier to be a deliberate step to deter Pakistani aggression. Three of five members thus being against awarding the 1947 Prize to Gandhi, the Committee unanimously decided to award it to the Quakers.

1948: A Posthumous Award Considered Mahatma Gandhi was assassinated on 30 January 1948, two days before the closing date for that year's Nobel Peace Prize nominations. The Committee received six letters of nomination naming Gandhi; among the nominators were the Quakers and Emily Greene Balch, former Laureates. For the third time Gandhi came on the Committee's short list – this time the list only included three names – and Committee adviser Seip wrote a report on Gandhi's activities during the last five months of his life. He concluded that Gandhi, through his course of life, had put his profound mark on an ethical and political attitude which would prevail as a norm for a large number of people both inside and outside India: "In this respect Gandhi can only be compared to the founders of religions."

Nobody had ever been awarded the Nobel Peace Prize posthumously. But according to the statutes of the Nobel Foundation in force at that time, the Nobel Prizes could, under certain circumstances, be awarded posthumously. Thus it was possible to give Gandhi the prize. However, Gandhi did not belong to an organization, he left no property behind and no will; who should receive the Prize money? The Director of the Norwegian Nobel Institute, August Schou, asked another of the Committee's advisers, lawyer Ole Torleif Røed, to consider the practical consequences if the Committee were to award the Prize posthumously. Røed suggested a number of possible solutions for general application. Subsequently, he asked the Swedish prize-awarding institutions for their opinion. The answers were negative; posthumous awards, they thought, should not take place unless the laureate died after the Committee's decision had been made.

On November 18, 1948, the Norwegian Nobel Committee decided to make no award that year on the grounds that "there was no suitable living candidate". Chairman Gunnar Jahn wrote in his diary: "To me it seems beyond doubt that a posthumous award would be contrary to the intentions of the testator." According to the chairman, three of his colleagues agreed in the end, only Mr. Oftedal was in favour of a posthumous award to Gandhi.

Why Gandhi Was Never Awarded the Nobel Peace Prize? Up to 1960, the Nobel Peace Prize was awarded almost exclusively to Europeans and Americans. In retrospect, the horizon of the Norwegian Nobel Committee may seem too narrow. Gandhi was very different from earlier Laureates.

He was no real politician or proponent of international law, not primarily a humanitarian relief worker and not an organizer of international peace congresses. He would have belonged to a new breed of Laureates.

There is no hint in the archives that the Norwegian Nobel Committee ever took into consideration the possibility of an adverse British reaction to an award to Gandhi. Thus it seems that the hypothesis that the Committee's omission of Gandhi was due to its members’ not wanting to provoke British authorities, may be rejected.

In 1947 the conflict between India and Pakistan and Gandhi's prayer-meeting statement, which made people wonder whether he was about to abandon his consistent pacifism, seem to have been the primary reasons why he was not selected by the committee's majority. Unlike the situation today, there was no

tradition for the Norwegian Nobel Committee to try to use the Peace Prize as a stimulus for peaceful settlement of regional conflicts.

During the last months of his life, Gandhi worked

hard to end the violence between Hindus and Muslims which followed the partition of India. We know little about the Norwegian Nobel Committee's discussions on Gandhi's candidature in 1948 – other than the above quoted entry of November 18 in Gunnar Jahn's diary – but it seems clear that they seriously considered a posthumous award. When the committee, for formal reasons, ended up not making such an award, they decided to reserve the prize, and then, one year later, not to spend the prize money for 1948 at all. What many thought should have been Mahatma Gandhi's place on the list of Laureates was silently but respectfully left open.

The partition of India in 1947 led to a process which we today probably would describe as "ethnic cleansing". Hundreds of thousands of people were massacred and millions had to move; Muslims from India to Pakistan, Hindus in the opposite direction. Photo shows part of the crowds of refugees which poured into the city of New Delhi. © Scanpix


PEACE QUOTATIONS From Quotations & Aspirations, Compiled & Edited by Tammy Ruggles

(Available from Clear Light Books, www.clearlightbooks.com)

If there is to be peace in the world, There must be peace in the nations. If there is to be peace in the nations, There must be peace in the cities. If there is to be peace in the cities, There must be peace between neighbours. If there is to be peace between neighbours, There must be peace in the home. If there is to be peace in the home, There must be peace in the heart. Lao-tse, Chinese Philosopher, 6th Century BC

The Art of Peace is medicine for a sick world. There is evil and disorder in the world because people have forgotten that all things emanate from one source. Return to that source and leave behind all self-centered thoughts, petty desires, and anger. Those who are possessed by nothing possess everything. Morihei Ueshiba, Japanese martial arts expert and founder of Aikido

Compassion and love are not mere luxuries. As the source of both inner and external peace, they are fundamental to the continued survival of our species. The Dalai Lama, Tibetan Buddhist spiritual and temporal leader and winner of the Nobel Peace Prize

Shall I tell you what acts are better than fasting, charity and prayers? Making peace between enemies are such acts; For enmity and malice tear up the heavenly rewards by the roots. Prayer from the Islamic tradition

Peace is not the product of terror or fear. Peace is not the silence of cemeteries. Peace is not the silent result of violent repression. Peace is the generous, tranquil contribution of all to the good of all. Peace is dynamism. Peace is generosity. It is right and it is duty. Oscar Romero, Martyred Archbishop of El Salvador

Recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world. Preamble, Universal Declaration of Human Rights

You can’t separate peace from freedom because no one can be at peace unless he has his freedom Malcolm X, African-American Muslim leader

Earth provides enough to satisfy every man’s need, but not every man’s greed. Mahatma Gandhi

I have the audacity to believe that peoples everywhere can have three meals a day for their bodies, education and culture of their minds, and dignity, equality, and freedom for their spirits. I believe that what self-centered men have torn down, men other-centered can build up. I still believe that one day mankind will bow before the altars of God and be crowned triumphant over war and bloodshed, and nonviolent redemptive goodwill will proclaim the rule of the land. Martin Luther King, Jr. American clergyman, civil rights leader and Nobel Peace Prize winner

And so, to the end of history, murder shall breed murder, always in the name of right and honour and peace, until the gods are tired of blood and create a race that can understand. George Bernard Shaw, Irish playwright and essayist

Every gun that is made, every warship launched, every rocket fired signifies in the final sense, a theft from those who hunger and are not fed, those who are cold and are not clothed. This world in arms is not spending money alone. It is spending the sweat of its labourers, the genius of its scientists, the hopes of its children. This is not a way of life at all in any true sense. Under the clouds of war, it is humanity hanging on a cross of iron. Dwight D. Eisenhower, 34th president of the U.S.A.

Living out a witness to peace has to do with everyday choices about the work we do, the relationships we build, what part we take in politics, what we buy, how we raise our children. It is a matter of fostering relationships and structures—from personal to international—which are strong and healthy enough to contain conflict when it arises and allow its creative resolution. Mary Lou Leavitt, American Quaker writer and peace advocate

The best way to destroy an enemy is to make him a friend. Abraham Lincoln, 16th president of the United States

To love another person is to see the face of God. Victor Hugo, French writer


First Nations Peacemakers

What is the Great Law of Peace?

Adapted from Haudenosaunee Home Page sixnations.buffnet.net/Great_Law_of_Peace

The Great Law is the founding constitution of the Six Nations Iroquois Confederacy. It is an oral tradition, codified in a series of wampum belts now held by the Onondaga Nation. It defines the functions of the Grand Council and how the native nations can resolve disputes between themselves and maintain peace.

The Peace Maker travelled among the Iroquois for many years, spreading his message of peace, unity and the power of the good mind. Oral history says that it may have taken him forty some years to reach everyone. Born of a Huron woman who was still a virgin, the Peace Maker, grew rapidly and one day announced that he had to journey forth to deliver a message from the Creator. He selected a white stone canoe to carry him to the Iroquois as proof of the power of his message. But he was met with much skepticism and the men that he came across refused to listen to him. After Jikohnsaseh1 rejuvenated his spirit, he continued and was able to persuade fifty leaders to receive his message. He gathered them together and recited the passages of the Great Law of Peace. He assigned duties to each of the leaders. To honour the role of Jikohnsaseh, he selected women as the Clan Mothers, to lead the family clans and select the male chiefs.

Women were given the right to the chief's titles and the power to remove dissident chiefs. Jikohnsaseh, by hearing of her actions, taught him to respect women and honour their role. Women are the connection to the earth and have the responsibility for the future of the nation. Men will want to fight. Women know the true price of war and must encourage the chiefs to seek a peaceful resolution.

The Peace Maker then established clans among the Haudenosaunee2 as a way to unite the Five Nations and

1 Jikohnsaseh - Great Peace Mother was the last direct descendant of Sky-Woman. Because of her hereditary obligations, she lived with the Elders from the time she was small. Here, she learned the traditions and the customs of the people, but she also was raised in the ways of Peace. She was honoured and respected by many Nations, but her lineage fell among the Neutrals, or Hurons. She was recognized as a woman of great vision and wisdom. It became that no decision of major importance was made without her ratification. 2 Haudenosaunee, comprised of the traditional leadership of the Seneca, Cayuga, Onondaga, Oneida, Mohawk and Tuscarora Nations. Haudenosaunee means People Building a Long House. That Long House is a way of life where the many native nations live in peace under one common law.

as a form of social order. It is said that after he had assembled the leaders together around the Tree of Peace, he bestowed Chieftainship and clan affiliation on the fifty men who stood in a circle. He would assign clans based upon the order of animals that he saw that day. Some say that he sent each chief out into the woods and would report back on the first animal that they encountered, and that animal became their clan. A clan is a group of families that share a common female ancestry. Members of one clan are considered relatives and intermarriage in the same clan is forbidden. Clans are named after animals that have special assistance to the people - water (turtle, eel, beaver); land (bear, deer, wolf), sky (snipe, heron, hawk) Clanship identity is very


important to the Haudenosaunee. The Great Law is like a Great White Mat of Law upon

which the Chiefs sit as they deliberate on the affairs of the nations. Burning before the assembled chiefs is the council fire, called "the great light," that never dies as long as the people believe in the Great Law. The kindling the council fire, considered sacred in that it purifies the words of those assembled, obligates the Chiefs to speak the truth. Also holding a council only in the daylight is another cultural mechanism to assure clear thinking. Meeting held at night are considered inappropriate and meant for foster dissent.

The Chiefs were to use the power of their mind to reason, to figure out what was best for the welfare of the people. The three main principles of the Great Law of Peace are: Righteousness (Good News), Civil Authority (Power), and also Mind (Reason) and the welfare work." We are to view the chiefs like a circle of standing trees, supporting the Tree of Peace that grows in the middle. They help to keep it from falling over. With each Chief was to be a helper, to keep the Chief standing tall.

Take the word Gaihwiyo, which has been translated in this document to mean righteousness. Its meaning is more like a wholesome doctrine that is good to be heard, because it teaches ethical behaviour and communal values. But it also denotes the idea of justice, of being right because of the customs, manners, beliefs and ritualistic summations of the past experiences of the people. It is putting words into action.

The hardest part of the Great Law is to understand the meaning of the concept of peace. Peace is not simply the absence of war. In the Iroquoian mind, peace is a state of mind. Power, which can easily be thought of as military strength, but more appropriately, it means that one heart, one mind, one head, and one body allowed the Confederacy to remain united in the face of many enemies. Certainly, historians have painted a picture of the Iroquois as cruel expansionists. Iroquois fighting power was legendary. So the question arises: how can the Great Law promote peace if one of the conditions is to have power over weaker nations? Power can be the united strength of the Confederacy, standing together, negotiating together. Unity of action allowed the Iroquois to enjoy great success in dealing with the warring colonial powers.

But there is also a different kind of power in the Iroquoian universe. Each individual has a base spiritual power. As you go through life as Haudenosaunee, experience different things, learn more, comprehend more and tap into other forms of spiritual power, your own spirit grows as well. The old timers called it orenda. Everyone is thought to have it to some degree. It effects how we do things. Good minds have strong orenda. So the ultimate power of the Great Law rests in how well the individual person develops their sense of self, but develops that sense in regard to the well-being of the others, in the clan, in the village, in the nation and in the Confederacy of the Six Nations.

There have been several written versions of the Great Law, called Gawyehnehshehgowa. Today, no one version is preferred over the other and many traditional leaders

feel that none of the written versions have all of the known oral history included. In examining the written versions the following common elements of the story of the Great Law of Peace become evident:

1) The Birth and Growth of the Peacemaker A boy is born to the virgin daughter of a Huron woman. Ashamed and depressed, the grandmother tries to destroy the baby three times, until she is told in a dream that the boy is destined to bring forth a good message from the Creator. He grows rapidly and is honest, generous and peaceful. 2) The Journey to the Mohawks The Peacemaker leaves in a white stone canoe for the land of the Mohawks where he finds war, killing, destruction and cannibalism. He announces that he is there to deliver a message from the Creator that war must cease. 3) Jikonsahseh Accepts the Message The Mother of Nations takes in the weary Peacemaker and feeds him. He explains the principles of Peace, Righteousness and Power and the concept of the longhouse as a metaphor for the Great Law. She accepts the message, and in doing so, women are given priority in the League as Clan Mothers. 4) Ayenwatha Converts to Peace Looking into the smoke hole of a house, the Peacemaker sees a man carrying a human body to the cooking fire. About to eat the flesh, the man appears into the pot but sees the face of the Peacemaker and is magically transformed. The Peacemaker teaches him to bury the body and eat deer meat instead. The antlers of the deer will be symbols of authority. The former cannibal, Ayenwatha, accepts the message of peace. 5) Peacemaker proves himself to the Mohawks To prove his power, the Peacemaker sat in a tall tree that was chopped down into a deep ravine but emerged unharmed. The Mohawk chiefs accept the message. 6) The Confrontation with Tododaho An evil and deadly wizard of the Onondaga with a twisted body and snakes for hair, blocked the path to peace. Tododaho made it so that the chiefs could not gather, making the waterways tip over their canoes. 7) Ayenwatha's Daughters are killed A witch, Osinoh, transformed into an owl and killed the daughters, casting Ayenwatha into a deep depression. 8) Ayenwatha Leaves Onondaga He left his home at Onondaga and became lost in his sorrow. He "split the sky" heading southward. 9) Ayenwatha invents wampum Using either twigs, bird quills or shell beads, Ayenwatha makes strings of wampum that he hangs across a


suspended wooden pole in an attempt to sooth himself. 10) Ayenwatha institutes protocols He visits a Mohawk community and is given an honoured seat as a chief. He teaches them to make a signal fire at the edge of the clearing to announce the arrival of a peaceful visitor, how to make wampum, and how to use the wampum strings to deliver messages. He leaves to continue his search for consolation. 11) The Peacemaker Condoles Ayenwatha Using 8 of the 13 wampum strings made by Ayenwatha, the Peacemaker removes the pain and suffering of Ayenwatha and restores his mind so they can bring forth the message of the Creator. The Peacemaker decides that wampum will be used to carry that message. 12) Emissaries seek out Tododaho The Peacemaker sends transformed animals - crows, bears, deer - to locate Tododaho. 13) The Cayuga, Oneida and Seneca Join The two messengers visit the various nations as well as several visits with Tododaho. The other nations accepts the message. Tododaho still refuses. 14) Hai Hai - The Peace Hymn With the combined power of all the assembled leaders who had accepted the message, the two messengers lead a procession, singing a magic song to soothe Tododaho. The song thanked the League, the Great Peace, the Honoured Ancestors, the warriors, the women, and the families. Tododaho shouted his objection as the procession approached his encampment. 15) Tododaho is Transformed With all of the other chiefs assembled, the Peacemaker promised to give Tododaho a central position in the Confederacy and to make Onondaga the capital for the Grand Council. He finally accepted the message and the messengers combed the snakes from his hair, straightened his body and dressed him properly. Tododaho became a man of peace.

16) The Circle of Chiefs The messengers established the chieftainships as the protectors of peace. They were given instruction about what it takes to be a good chief. They announced the roll call of chiefs by nation and clan. The protocols for selecting chiefs, operating the council, and the role of the Clan Mothers was described. Warnings of the future were given. Deer antlers were placed on the heads of the chiefs, a wing fan to sweep dirt away from the council fire, and a pole to flick creatures away from the fire. The League was completed. 17) The Cultural Metaphors The Peacemaker established the symbols of the Great Law. The longhouse has five fireplaces but one family. Wampum will record the messages. The Tree of Peace was planted in the center of the circle of chiefs. An eagle was placed on top to watch out for enemies. The White Roots of Peace stretched out across the land. The weapons of war were buried under the Tree. A meal of beaver tail was shared. Five arrows were bound together. The council fire was kindled and the smoke pierced the sky. These are all symbols of power that comes from the unity of peace. 18) The Protection of the League Laws for adoption, emigration and rights of individuals and nations were established to allow those who seek peace to join. Warring nations would be given three warning they would be subdued. 19) The Condolence Ceremony The same procedure used on Ayenwatha will be used when a chief dies in order to console the mourners and reaffirm life. This Requickening Address will maintain the stability and mental health of the Chiefs and the Confederacy. 20) The Peacemaker Departs The message delivered and the Confederacy completed the Peacemaker leaves but announces that in a future time of strife he will return. He also asked that his name not be used except in special cases.

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HAUDENOSAUNEE – the Six Nations The people of the Six Nations, also known by the French term, Iroquois Confederacy, call themselves the Hau de no sau nee (ho dee noe sho nee) meaning People Building a Long House. Located in the northeastern region of North America, originally the Six Nations was five and included the Mohawks, Oneidas, Onondagas, Cayugas, and Senecas. The sixth nation, the Tuscaroras, migrated into Iroquois country in the early eighteenth century. Together these peoples comprise one of the oldest living participatory democracies on earth. Their story, and governance truly based on the consent of the governed, contains a great deal of life-promoting intelligence for those of us not familiar with this area of American history. The original North American representative democracy, fashioned by such central authors as Benjamin Franklin and Thomas Jefferson, drew much inspiration from this confederacy of nations.


The Tenth Annual Mahatma Gandhi Lecture on Non-violence

Satish Kumar

Health Sciences Centre, Rom HSC-1A1, McMaster University, 1200 Main Street West, Hamilton Reception to follow the lecture in the Ewart Angus Centre Foyer

Wednesday, April 18, 2007, 7:30 PM

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

The Mahatma Gandhi Lecture series was established at McMaster University under the direction of the Centre for Peace Studies, to make the value and strategies on non-violence widely known, and to develop the concept and practice of non-violence through intellectual analysis and criticism, dialogue, debate and experimentation. Each year a respected analyst or practitioner of non-violence, chosen by a subcommittee of the Centre for Peace Studies, is brought to McMaster to deliver one or more lectures or workshops on non-violence. The series is named after Gandhi to honour his role in the revitalization and development of non-violence. Gandhi brought together East and West, spirituality and practical politics, the ancient and the contemporary, and in so doing he helped rescue non-violence from sectarianism and irrelevance. Our aim is not to put Gandhi on a pedestal, but rather to take seriously the tradition for which he gave his life. The inaugural lecture was given by Ovide Mercredi in 1996. The Mahatma Gandhi lectures series was initiated by India-Canada Society of Hamilton and is funded through private donations. Our goal is to raise $100,000 to provide a sustained yearly income of $6,000 to adequately fund the Lecture series. We have already reached 80% of our target and need your support to bridge the gap. We urge you to make a tax-deductible donation to support this worthy cause. Past Gandhi Lectures:

1996 Ovide Mercredi, National Chief of the assembly of First Nations, Canada 1997 Dr. Gene Sharp, Director, The Albert Einstein Institution, Cambridge, Mass., USA 1998 Dr. Adam Curle, Founding Chair, Dept. of Peace Studies, Bradford University, UK 1999 Douglas Roche, OC, Senator, Ottawa, Canada 2000 Medha Patkar, Human Rights Activist and Social Worker, Mumbai, India 2001 Professor Fatima Meer, University of Natal, South Africa 2002 Dr. Lowitija O’Donoghue – Elder of Australian Aboriginal Nation 2003 Acharya Ramamurti – Shrambharati (NGO), Patna, India 2004 (There was no Gandhi lecture in 2004) 2005 Sulak Sivaraksa, Bangkok, Thailand

Full text of these lectures has been published in previous issues of the Gandhi Peace Festival booklet. These are available on-line through the Gandhi website at McMaster University: www.humanities.mcmaster.ca/gandhi Donations to Gandhi Trust Fund are tax-deductible. Please make cheque payable to: McMaster University (Gandhi Trust Fund) and mail it along with your name, address and contact information to: McMaster University (Gandhi Trust Fund) Phone: 905-525-9140 x23112 The Centre for Peace Studies, McMaster University, TSH-726 E-Mail: [email protected] Hamilton, ON, Canada L8S 4M2 Web: www.mcmaster.ca/peace/peace.html The organizers of the Gandhi Peace Festival wish to express their gratitude to all those who have contributed so generously over

the years to the Mahatma Gandhi Trust Fund, in particular the following major donors: Dr. Suboth Jain, University of California, Davis Dr. Shobha and Ravi Wahi, Burlington Dr. McCormack Smyth, Senior Scholar, York University Dr. Rama Shankar and Mrs. Rekha Singh, Hamilton Mr. Devindar and Mrs. Uma Sud, Brampton Dr. Sri Gopal and Shanti Mohanty, Hamilton Dr. Douglas and Mrs. Sheila Davies, Hamilton Mr. Subhash and Mrs. Jaya Dighe, Hamilton


Building a Culture of Non-violence Sixty Years after Hiroshima

Sulak Sivaraksa

The Gandhi Peace Lecture 2005 Sulak Sivaraksa, born 1933, is a prominent and outspoken Thai intellectual and social critic. He is a teacher, a scholar, a publisher, an activist, the founder of many organisations, and the author of more than a hundred books and monographs in both Thai and English.

Instead of quoting Gandhi, let me begin by quoting John Cobb, the leading American theologian, who started the Buddhist-Christian dialogue with Masao Abe over two decades ago. This is what Cobb wrote:

If our traditional religious communities are so alienated from the teachings of their founders that they cannot see that American imperialism in the service of global capitalism stands in sharp contradiction to all they have taught, their ability in the future to address any issue of public importance is radically compromised.

Actually, this may be a challenge of apocalyptic dimensions. If the United States proceeds as its leaders now desire, it will lead the world into ecological catastrophe. Since the United States has the military power to suppress all national military opposition, the only effective resistance will be moral, intellectual, and spiritual. To be effective this will, no doubt, have to express itself in nonviolent civil disobedience. If our traditional religious communities do not generate, or at least support, such opposition, it is doubtful that resistance can achieve sufficient strength to block the implementation of disastrous American policies. Many of us have come to realise that whatever that goes by the name of “western modernity”, often called “development” or “globalisation” is in fact neoimperialism - something that unjustly reaps the benefits away from the people. The Industrial Revolution spread the capitalist system through violence, conquests, ethnic cleansings, and slavery. Even within the hearth of the empire the poor are taken advantage of through various means. The more the few of the upper class exploit the many of the lower class, there is an increase in violence. This violence multiplies the more modern technology is introduced, the more powers are vested in multinationals, and the more superpowers lose their moral conscience.

Economic, social and political inequalities, not to mention the exploitation that come in various forms, form the roots of violence: Violence that is inflicted on those from a different class background, those believing in a different religious creed, and those practising different customs. These differences are linked to the unjust social structure, which, in turn, depends on the world economic order operating under the laissez-faire principle.

The stark differences existing in society results in one side enjoying privileges, making the other find various ways of opposition, even perhaps not through the normal means of justice, since the law serves the rich and powerful.

Once one side abuses the other, it is natural that the other would retaliate, hence exacerbating violence. This corresponds with a Buddhist saying that: “Bad deeds cannot be ended through retribution.” If such “bad deeds” as violence keep persisting in our world, then our economies would continue to produce arms, making the superpowers and their defence-related industries profit, at least in the short run. Eventually, such investments would yield no value to society but would only create losses.

How do we then find a way out of violence? The answer lies of course in the pursuit of non-violent means. That is, we need to swim against the mainstream currents of thought. We have to cease developing technology for weaponry. We have to set limits to modern technological developments. We have to make the existing free trade transparent and bounded.

From a Buddhist perspective, all suffering in this world are directly or indirectly linked to the three root causes of suffering, that is, greed, anger and delusion.

In our present-day world, greed is expressed through the creeds of capitalism and consumerism. People are coerced to believe in money and worldly sciences, which includes modern technology which will not let us time to search our true capabilities or the miracle of life. We should realise that the basis of western philosophy lies in René Descartes, whose dictum “cogito ergo sum” or “I think, therefore I am” has become immortal. We learned that Descartes is the Father of Modern Philosophy, but have we ever contemplated where the roots of individualism are? Individualism, expressed by oneself, is in fact a duality: If there exists a “one”, there also exists an “other”. This essence is contrary to the Buddhist principle of interdependence of all beings. In fact, we inter – are.

Today’s world has transformed Decartes’ “I think, therefore I am” to “I buy, therefore I am”, the essence of consumerism. The reason why we study is to be able to get a job and make money. Money for buying goods which are made to intoxicate us through the powers of advertising. It follows that if we lose the power to buy, we lose the purpose of ourselves.

Have we ever realised that we have been misguided by something that is the cause of violence? To achieve peace, Buddhism proposes “I breathe therefore I am.”

Our humanity is not about our thoughts. Thoughts may make us more intelligent, but they certainly do not make us good. Even without thinking, we might be good. But without breathing, we die.

We constantly breathe, without stopping. Yet we do


not seem to give any importance to breathing. Our first breaths come when we are conceived, and our last when our bodies are dead. With western education, however, we ignore the importance of breathing. We breathe in anger, hatred, stress, vengeance, greed, and delusion almost at all times.

Buddhists call the mindfulness of breathing ānāpānasati, we may want to try breathing in love instead of anger. We may be able to overcome the scourges of greed, anger and delusion through our conscious breathing.

Breathing meditation renders you intimately aware of a primal rhythm of your physical existence. Rather than imaginatively dissecting the body to examine it from without, one feels one’s way inside to explore it from within. Having found a stable posture in which the back is upright, bring the totality of attention to the physical sensation of the breath as it enters the nostrils, fills the lungs, pauses, contracts the lungs, is exhaled, pauses, and so on. Do not control the breath; just rest with calm curiosity in an awareness of the body breathing. If the breath is short and shallow, then notice it to be short and shallow. If it is long and deep, notice to be long and deep. There is no right or wrong way to breathe.

Breathing is a self-regulating motor function of the body. For the most part we draw and exhale breath as effortlessly as a plant turns toward the light of the sun. This natural process happens of its own accord. But as soon as one pays attention to it, its free flow tends to be inhibited by the grip of self-consciousness. Even though you try not to control the breath, the very act of paying attention to it seems to impose a degree of control. The trick is to learn how to remain fully aware of the breath without that awareness impeding its natural ebb and flow.

When we are conscious, we are able to understand the essence of mindfulness, which is the key to life. To understand life means more than knowing the sum of its mechanical parts, which is what we have been preached by materialistic science. At least we should come to realise that we should not be living our lives for our self-glorification, for climbing the social ladder—which is abound with injustices, but we should rather recognise that the downtrodden and exploited members of our society are no less important than us. We should also realise that we share a responsibility in protecting our natural environment, which is being incessantly destroyed. We should also learn how not to hate even those who are exploiting us, but we should instead overcome the unjust social structure which is full of violence.

The core teachings of Buddhism are the Four Noble Truths. If we do not confront suffering, we do not know the essence of suffering. Suffering that is both individual and social.

What we call globalisation or modern development does not have an understanding of the essence of suffering. One escapes from suffering using intoxicating means of consumerism and globalisation as the civilisation of the new generation. However, globalisation does not acknowledge the essence and meaning of life at all. Globalisation might be argued to improve the livelihood of

people, but in fact it denies the true path towards true happiness, which is peace.

From a Buddhist perspective, man can enjoy happiness when man has three levels of freedom (1) Freedom to have a decent livelihood, which needs material and natural environments. In other words, man should not be taken advantage of in the pursuit of a good life. His environment should not be destroyed so that it drifts away from its natural equilibrium. Man should also be aware of the dangers lurking in nature and hence adapt himself to such dangers. (2) Freedom to enjoy a good life with others. This means freedom from being exploited by fellow men, be it from the state, theft, or dangers from capitalism and consumerism. Both freedoms are factors which foster man to achieve (3) freedom of the mind, which is supreme happiness. Man would be content in living simply, be compassionate towards others and should safeguard the environment. From a theological perspective, man must be able to experience God.

Once man is able to be with God, or recognise the supreme Dharma, his ego would diminish and peace would consequently be an important basis of his life and his society.

In order to achieve peace in a society, contemporaries who already have the seeds of peace embedded in them need to analyse the structure of society in order to understand how greed, anger, and delusion are expressed. It is fortunate that this idea has widely spread lately, beginning from Schumacher’s writings on Buddhist Economics some 30 years ago to the works of the Venerable Bhikkhu Payuttō in Siam. There is even a school of political science which denounces violence i.e. that of Glenn Paige, which has considerably gained interests in various educational establishments.

With the Buddhist perspectives on greed and hatred, true understanding of delusion becomes even more important. At last, there are some in institutions of learning who are yearning for contemplative education, which is closely associated with study of morals. In doing so, society would return to normalcy and peace would be achieved, ultimately resulting in mindfulness to achieve the highest freedom – wisdom, the essence of peace.

I sincerely hope that what I have said would make you contemplate and perhaps would even make you act by challenging the status quo—the intellectual subservience to the West which people in other parts of the world have been naively following for too long. Perhaps you could achieve peace in society and in the world through achieving peace within yourselves. Perhaps you could spread your individual state of peace through a culture of awakening and non-violence, replacing the evil and violence existing in today’s societies.

We may be a small group of people. However, the British sociologist, Margaret Meade, put it beautifully: never doubt that a small group of thoughtful, dedicated citizens can change the world. Indeed, it’s the only thing that ever has. To put it stronger, let me end my talk by quoting Gandhi who said a small body of determined spirits fired by an unquenchable faith in their mission can alter the course of history.


War as a Preventable Disease

Hiroshima Day Commemoration Speech, Hamilton, August 6th, 2006 Dr. Mary-Wynne Ashford

Dr. Mary-Wynne Ashford is a physician, an educator and a dedicated peace activist of International fame. She was Co- President of International Physicians for Prevention of Nuclear War (IPPNW) and was also President of the Canadian affiliate of Physicians for Global Survival. Dr. Ashford has received many awards including the prestigious Gandhi Award from Simon Fraser University and the Thakore Foundation, the Governor General of Canada’s Medal on two occasions. Dr. Ashford has recently completed a book, Enough Blood Shed: 101 Solutions to Violence, Terror and War.

Auschwitz showed what man is capable of, and Hiroshima showed what is at stake. Viktor Frankl, psychiatrist who survived Auschwitz prison camp.

We know that we are living in a dangerous time – perhaps the most dangerous time since the Second World War -- as the Middle East explodes with savagery and vengeance. I have found it difficult to watch or even listen to the news because I feel sick to my stomach at the killing and terror unleashed again. I am appalled at the unprecedented callousness and cynicism of leaders refusing to act to protect civilians caught in the violence.

No one pretends any longer that they are trying not to target civilians. Suicide bombers kill and maim ordinary people in markets and buses. Aircraft and missiles target houses, apartment blocks, cars and UN headquarters. People fleeing the attacks are bombed on the highway. We must condemn the actions of Hezbollah, Hamas, Israelis and Palestinians. We must also condemn our own leaders who describe Israel’s massive attacks on Lebanon as a measured response.

Most distressing is the unremitting bombing of bridges and roads so that humanitarian aid cannot be delivered and people cannot escape. The bombing of Lebanon and Gaza by the Israelis, and the suicide bombings and rocket attacks by Hezbollah and Hamas are building a cauldron of hatred that is likely to spread throughout the world and last for decades. What has happened to civilized behaviour and humanity?

Nuclear Weapons Today we are gathered to remember the first atomic bombs dropped in 1945 on Hiroshima and Nagasaki, and to recommit ourselves to the pledge that such bombs will never be used again.

Nuclear war continues to be the greatest threat to public health in the world today. The nuclear bomb is the ultimate expression of leaders’ callous disregard for the lives of innocent people. As Arundhati Roy said “the nuclear bomb is the most anti-democratic, anti-human, outright evil thing that man has ever made…. This world of ours is four thousand, six hundred million years old. It could end in an afternoon.”

The attitude that accepts the suffering and deaths of thousands of innocent civilians in the Middle East is the same attitude that permitted the atomic bombs on Hiroshima and Nagasaki, and supports the continued

existence of nuclear weapons. The first atomic bomb, the equivalent of 15 tons of

TNT, was dropped by the US on Hiroshima Japan on August 6th, 1945, killing over 118,000 people within a year. Three days later, a 20 kiloton bomb was dropped on Nagasaki, killing over 73,000 people. The two bombs left over 150,000 people seriously injured, and many died years later from the effects of radiation.

The blast caused ground temperatures as high as 7,000 degrees Centigrade, and black rain containing radioactive fallout poured down for hours after the explosions. Many survivors suffered severe burns and required years of plastic surgery to repair the keloid scars caused by radiation. Many died years later of leukemia or other cancers.

The prevention of nuclear war requires the prevention of all wars because of the risks of escalation from a conventional war, accident or miscalculation, or terrorism. Although it is unlikely that terrorists would gain control of a nuclear bomb and the means to detonate it, the possible use of a dirty bomb that used conventional explosives to disperse radioactive materials is a real threat.

Wars in Lebanon, Iraq and Afghanistan are particularly worrisome because Israel is assumed to have about 200 nuclear weapons, and the US has threatened to use nuclear weapons or bunker buster bombs to destroy Iran’s nuclear facilities in order to prevent it from making nuclear weapons. Other countries in the Middle East may have other weapons of mass destruction.

The spread of hatred and terrorism is the inevitable result of the ongoing conflict there. Another very serious consequence is that international law and the United Nations have been undermined because Israel, Hamas and Hezbollah have all committed war crimes and crimes against humanity.

War as a Preventable Disease In spite of the nightmare that is folding in the Middle East, Physicians for Global Survival continues to regard war as a preventable disease.

In the mid 1950’s a professor of medicine at the University of Alberta contracted polio and became paraplegic only a few months before Jonas Salk tested the first polio vaccine. It was too late to spare the professor, whose legs were paralyzed, but the vaccine saved millions of lives when it became available. This analogy is similar


to the case of war, where we know many ways to prevent war but we also know that many people will die before we have a system to replace the current one of violence and domination by force.

In medicine we use a standard system to analyze disease, and doctors all over the world recognize the same paradigm. We describe the epidemiology, etiology or root causes, signs and symptoms, treatment, prevention and rehabilitation of each disease.

Epidemiology The epidemiology of a disease includes the number of cases today, and the number of deaths and injuries per year. When we analyze war using the medical paradigm we ask how many wars there are today, and how many people die and how many are injured each year.

In the 20th century between 110 and 180 million people were killed in battle. If we add the number who died of the aftermath of conflict, the total is close to 250 million deaths.(Leitenberg 2006) Probably twice as many were injured and suffered permanent handicaps both physical and mental. Many people die as a result of war but not in battle. Famines and blockades, destruction of civil infrastructure such as water treatment plants and sewage disposal plants, electric grids and highways used to transport food and medicines all contribute to the deaths from war. The contamination of the environment is another long-lasting cause of illness and death.

Etiology (root causes) When we study the causes of a disease we recognize the importance of factors that may not seem at first glance to be relevant. For example, if a patient presents in a doctor’s office with TB, the doctor knows that the cause is a mycobacterium, but the doctor must ask “why does this patient have TB, and why now?”

The answers may include the fact that the patient lives in poverty, in an overcrowded shelter, is poorly nourished, and is HIV positive and therefore susceptible to diseases like TB.

Then the doctor asks “why is this patient not on medications for his HIV and why is he having to live in a shelter?” The deeper social determinants of health must also be addressed if treatment is to be effective.

Similarly, in exploring the roots of war, we must look below the immediate trigger for armed conflict and ask what factors have contributed to the outbreak of armed violence now, and why armed conflict has characterized the Middle East and Africa for decades.

Some of the root causes that are relevant include the involvement of ruthless leaders on all sides of the conflict, and the huge profits that are available for contractors engaged in the destruction and the reconstruction of countries attacked. Many wars result from competition for resources such as oil, diamonds, gold, coltan (a mineral needed in cell phones) and land. Leaders exploit religious differences in order to build hatred and intolerance. Media glorification of war, violence, nationalism, fuels hatred and fear. In Rwanda, Radio Milles Collines was infamous for its calls to incite Hutus to

kill Tutsis. Injustice and exclusion play a major role in building anger and resistance.

The erosion of democracy in many countries is a factor that contributes to armed conflict. Democratic controls needed to prevent war include the free flow of information to an engaged public, elections uncorrupted by the influence of big money, and protection against voting fraud. Where these controls are corrupted, unscrupulous leaders are able to lead a country to war whether or not the population supports it.

Treatment The primary agents for preventing conflict and for stopping war once it has begun are the United Nations, international law, and civil society.

In the case of the war in Lebanon, there must be an immediate ceasefire and provision of humanitarian aid to all affected. The treatment also requires resolution of the longstanding Israeli/Palestinian conflict.

The US has an important role to play in this resolution, but to be successful the Americans must support solutions that provide for justice and security for all peoples in the area, not just the Israelis. IPPNW doctors from Israel and Palestine concluded that a just peace would include restoration of pre-1967 borders, removal of Israeli settlements in Palestinian areas, a form of shared governance of Jerusalem, and an end to violence by all people. Civil society must be involved in peacebuilding and rehabilitation. Human Security Report At the end of 2005, the Centre for Human Security at University of British Columbia released its report, War and Peace in the 21st Century. (Mack and Nielsen 2005) This report gives surprising evidence that overall, the world is succeeding in preventing armed conflict. We need to hold on to this evidence when we feel discouraged that we are not making progress.

The researchers found that between 1992 and 2003 genocides had dropped by 80%, wars in general were down by 40%. Since the overthrow of Ferdinand Marcos in the Philippines in 1986, 60 dictators have been toppled, all nonviolently except in Rumania. The report concluded that the world is becoming war averse, and the authors credited the UN, international law and the influence of civil society with bringing about this movement away from war.

The report notes that 67% of UN nation building missions have been successful. This is remarkable considering the small budget of the UN. According to the World Federation of United Nations Associations, the regular budget of the UN is some $1.3 billion per year -- less than the budget of Metropolitan Tokyo’s Fire Department ($1.8 billion).(2006) The $1.3 billion pays for UN activities, staff and basic infrastructure but not peacekeeping operations, which have a separate budget. The total for the entire UN system is about $12 billion per year. It is worth noting that in 2005 the US spent over $70 billion dollars on the war in Iraq alone.(2006)

Role of Civil Society


Our role as civil society today is to turn the world away from war again. The tools for our actions are: Advocacy

o Ceasefire and negotiations in Israeli/ Lebanon and Israeli/Palestinian conflicts

o Nuclear Weapons Free Zone in Middle East and make the Middle East a zone free of all weapons of mass destruction

o Support for international law and the UN o Resolution of Israeli/Palestinian conflict to provide

a just and sustainable peace Education

o Students o Public o Governments

Elections - support for genuine democracy everywhere o Free, fair, and representative of all citizens o “clean vote chain” from registration to campaign

financing, ballots, counting and reporting o non-interference by outside powers

Mahatma Gandhi left us many words of wisdom to guide us in these difficult times: You must be the change you want to see in the world.

Power is of two kinds. One is obtained by the fear of

punishment and the other by acts of love. Power based on love is a thousand times more effective and permanent that the one derived from fear of punishment.

If patience is worth anything, it must endure to the end of time. And a living faith will last in the midst of the blackest storm.

We don't need to proselytize either by our speech or by our writing. We can only do so really with our lives. Let our lives be open books for all to study.

Finally, Winston Churchill gave us some valuable

advice for this dark time: “Never give up. Never give up. Never, never, never give up.” References (2006). Cost of War, National Priorities Project. 2006.

www.nationalpriorities.org (2006). UN Facts, World Federation of United Nations Associations.

2006. www.wfuna.org Leitenberg, M. (2006). Deaths in Wars and Conflicts in the 20th Century,

Cornell University. www.cissm.umd.edu/papers/display.php?id=153 Mack, A. and Z. Nielsen, Eds. (2005). Human security report: war and

peace in the 21st Century. Vancouver BC, Oxford University Press: Human Security Centre, University of British Columbia. www.humansecurityreport.info

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The Challenge of Celebrating Gandhi: Will We Reject our Compliance with Injustice and do the Mahatma’s Legacy Proud?

An Invitation to Non-violent Resistance on November 20 War Manufacturer L-3 Wescam in Burlington

Matthew Behrens Matthew Behrens is a member of Homes not Bombs, Toronto Action for Social Change and the Campaign to Stop Secret Trials in Canada. He was The Gandhi Peace Festival Guest Speaker in 2004. What would Gandhi do? One can imagine the thoughts racing through the minds of those attending a Gandhi lecture in South Africa or India. Sure, many must have thought, sounds great. But, um, demonstrate? Arrests? Jail? Gandhi was very clear, however, that people would not be free until they cast off their fear and chose to be free.

Now imagine hundreds of people occupying the grounds of Burlington war manufacturer L-3 Wescam, preventing them from building components for some of the world’s deadliest weapons systems. Imagine police being forced to arrest and haul off those said hundreds of people.

Sounds like something Gandhi would do. On Monday, November 20, we have an opportunity to go with our heart and confront the war profiteering that goes on at L-3 Wescam with a public rally, street theatre, and non-violent civil disobedience. It doesn’t mean we all need to be arrested. But it does require us to think about how we would schedule our day at school or work in a manner

that allows us to take a bit of time off, to inconvenience ourselves, to make some small sacrifice in the interest of the peace in which we so firmly believe.

How can war keep happening? As we celebrate Gandhi’s birthday, it is a good opportunity to reflect on the manner in which we confront injustices in our daily lives. Among the most visible perhaps, is the daily diet of war we face in the media.

Each time we see the horrid images of war flashed across our TV screens – Iraq, Afghanistan, Lebanon – a common refrain seems to arise: how can this be happening?

We ask the question as if we have no role in the discussion: we are simply hapless observers incapable of having a say in whether anyone will be subject to such terror.

The question reflects how disconnected we have become from the effects of our own obedience to the dictates of a cruel economy, a culture of war, and the


“legal” structure that enforces both. How CAN these things be happening? The cry is one

of despair and powerlessness, and it reminds me of the question Leo Tolstoy first raised, echoed later by Mohandas Gandhi, when the Russian author asked how it was possible that a proud nation like India, populated by hundreds of millions, could be enslaved by mere thousands of British occupiers. Both Tolstoy and Gandhi agreed: it was not the British who kept people enslaved, but rather the people of India themselves.

Indeed, British provincial governor Sir Charles Innes understood the dynamic: “England can hold India only by consent,” he wrote. “We can’t rule it by the sword.”

How can the terror of war continue? It continues with our consent. It continues because the most challenging questions about the roots of war are not something we can address by signing a petition or sending a donation. Ultimately we need to explore questions about things that affect us personally: our careers, our comforts, our attachment to a system that rewards our silence, frowns upon polite disagreement, and punishes resistance. The extent to which the world is changed is often measured by the extent to which all of us undertake actions that involve disobedience to that system, often involving personal risk (which can be physical, psychological, economic, emotional).

Canadians live under a unique form of psychic colonialism, in which we cling to an illusion of freedom when there are no real choices within what is considered the “acceptable” framework of politics. We are colonized by consumerism, and we are colonized by myths that we robotically repeat despite the lack of empirical evidence to support them: Canada as peace-loving, Canada as open-minded and compassionate, Canada as a country of special “values,” Canada as the honest broker on the world stage.

The most dangerous myth Perhaps most dangerous is the myth that because something is technically “legal,” it is right, and therefore beneficial to the community. But who made these laws, and for what purpose? In a world where governments act as mere adjuncts to corporate power, it is ultimately the corporations that decide what is legal, with rubber stamp governments quietly facilitating that process. This logic allows “acceptable” levels of poison to be discharged into the air and water; it allows the “market” to produce SUVs instead of sustainable transportation; it allows governments to line the pockets of arms manufacturers with untold billions while the homeless freeze on our streets.

It also allows Burlington’s L-3 Wescam to make components for hideous weapons of war, from the targeting equipment on the Predator (used to shoot Hellfire missiles) to parts of the Low Cost Precision Kill scheme in Cobra attack helicopters. Wescam’s parent, L-3 Communications, trumpets itself as Canada’s #1 war manufacturer while branching out into other areas of terror, such as providing interrogation teams linked to torture of detainees in Iraq, and building equipment used to prevent

refugees from finding safety. And L-3 Wescam, like hundreds of other military firms

in Canada, gets away with it because most of us remain colonized with the thinking perpetrated by the colonizers: L-3 is a legally registered company, it owns private property, and any interference with its normal functions – providing the materiel for murder – will be met with adverse consequences.

“Get off the property,” we will likely be told on November 20, as we have been told numerous times over the past four years of campaigning there. Gail Lorimer of Burlington has led a weekly vigil at the entrance to the facility since 2002. Numerous gatherings have protested war production, and this past May, two days of rallies saw dozens of students, parents, and other community members rally for a dialogue with Wescam on peaceful transformation, a request that was met with police arresting nine people for trespassing. (Though convicted, the group were unrepentant at trial, and received no penalty from a clearly conflicted judge whose own assumptions had been deeply challenged).

Would Gandhi get off the property? “Get off the property.” The same dilemma faced abolitionists campaigning for an end to slavery, women battling for legal recognition and the right to vote, and “righteous gentiles” who harboured Jews from the Nazis. “Stay off the plantation and leave our property alone,” the slave owners would caution. A similar caution must have echoed in the alleyways of Nazi Germany: “Don’t take in Anne Frank and her family. Don’t you know it’s illegal?”

One can see Gandhi, were he with us on November 20, smiling at the police and saying, “There is a great evil in war. It is something which damages not only the victims of war, but the perpetrators and the profiteers too. It also damages those who know of this evil and do nothing to stop it. So I am refusing to leave.”

“With all respect, Mr. Gandhi, you have to leave the property, or we’ll charge you with trespassing,” would likely come the police officer’s reply.

“We have made our positions known to each other,” Gandhi might smile. “I will cause you no harm, but I will not cooperate with what I see as an unjust demand.”

L-3 Wescam will continue to provide the tools of murder unless the people of this community demand that the company transform into civilian production. Gandhi’s approach to such an issue recalls his idea that one must non-cooperate with injustice. If we pass by the factory and do or say nothing, we are allowing an injustice to flourish. If we only demonstrate where the police order us to demonstrate, we are cooperating with the company, and allowing them to function smoothly down a path that proves dangerous to the people of Afghanistan and Iraq. And so our call for civil disobedience raises the ante, and hopefully our next display of satyagraha, or soul force, forces Wescam executives to reconsider their refusal to dialogue.

Demonstrating, including civil disobedience – even for those who have done it for years – is not always an easy thing. Being exposed to the public and media, feeling


perhaps a bit embarrassed, dealing with verbal abuse, facing arrest, all of these things are not our idea of a picnic! But there is a positive side to all of this: there is a special bond one develops in a common cause that seeks to harm no one. One often feels in a campaign built on Gandhian principles of non-violence a unique sense of community and profound, caring friendship that helps one process those fears, transforming them into something liberating.

We appreciate how difficult it can be to interrupt our busy schedules, to miss a class or a shift at work. But we act on faith that the small sacrifices we make in our daily lives will translate into greater support and solidarity with those who are targeted by Wescam technology.

And so we invite you to participate in our mass gathering November 20 at L-3 Wescam by being a citizens weapons inspector, or part of an affinity group providing free inoculations against militarism (given that war is a preventable disease). Others will be dressed as detainees in orange jumpsuits to remind Wescam what torture looks

like. There is much to be done, and we need your creativity, compassion, and commitment to see it through.

Attending does not mean being arrested (though some will, in classic Gandhian fashion, force that issue). But it does mean that you are participating in a vital public witness, for which much preparation will be offered: a training session in non-violent direct action and creative protest on Saturday, November 4 (call 905-525-9140 ext. 26026 to register) and a terrific film night on groups confronting injustice using non-violence in the U.S. and at Wescam earlier this year, screening in Hamilton on Thursday, October 19 at McMaster’s Ewart Angus Centre (room 1A6), 7- 9 pm.

So on the occasion of Gandhi’s birthday, let’s all take a good look at our collective psychic colonization, confront our fears, and ponder the wisdom of Mahatma Gandhi: “Inaction in a time of conflict is inexcusable.”

For more information: 416-651-5800 www.homesnotbombs.ca, [email protected]

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Nuclear Proliferation, Truth and Non-Violence: A Gandhian Perspective

Binoy Shanker Prasad, PhD

Binoy Prasad teaches Politics at Ryerson University and is currently the President of

India Canada Society, a co-sponsor of the Gandhi Peace Festival 2006

The world of today is quite different from the world Mohandas Gandhi lived in. In many ways it is better and in many different ways it is much worse. During his time, most of the third world was under colonialism; today, globalization has created an integrated world village. However, Gandhi’s teachings on such issues as technology, truth and non-violence still stand out as a beacon of light. His views were eclectically derived from copious religious leaders, statesmen and philosophers before him.

Technology, he believed, was a welcome thing as long as it helped mitigate the pain and suffering of the people, not when it sought to ‘master’ them. Today, our unfettered dependence on technology has led to numerous problems including environmental depletion and health disasters. To take another example, scientists told us that nuclear technology, if wisely used, would help generate clean and less expensive energy. But, an inhuman and dishonest use of the same technology produced nuclear destruction, heralded us in an era of ‘balance of terror’, suitcase or dirty (terrorist) bomb. Referring to the perverted use of science and technology, Gandhi had observed in 1947: “I regard the employment of the atom bomb for the wholesale destruction of men, women, and children as the most diabolical use of science..(He) who invented the atom bomb has committed the gravest sin in the world of

science,” Today, in the 21st century, the planet earth is nearly

covered with a carpet of nuclear (bomb) arsenals. Leaving North America and Europe aside, from China and North Korea in the east to Israel in the west, weaponization of nuclear capabilities can destroy the world many times over. We do not seem to be horrified at this prospect, rather gloat over it. A number of responsible leaders in India, for example, exhibited pride at their nuclear contribution to ‘nation-building;’ whereas some elements in Pakistan called their nuclear bomb an ‘Islamic bomb’. The lesson of truth and non-violence seemed to be astonishingly lost in the debate. It does not take much intelligence to understand that any use of nuclear bomb in the Indian sub-continent would not respect geographical boundaries, kill people of both the countries and cause immeasurable destruction.

The Bomb, Gandhi said, “will not be destroyed by counter-bombs”. When Gandhi first learned of the atomic bombing of Hiroshima, he recalled having said to himself: “Unless now the world adopts non-violence, it will spell certain suicide.”

If countries, as well as human beings, were to follow the Gandhian path of truth and non-violence, the world would have been a better place today. Gandhi believed in non-violent resistance to war, death and


destruction. In that spirit, he would certainly have supported the idea of developing an institution (e.g., panchayat) charged with the role of an ombudsman or an observer-enforcer under the larger auspices of the United Nations. The International Atomic Energy Agency (IAEA) or the Nuclear Suppliers' Group (NSG) created as a result of the Non-Proliferation Treaty (NPT) could fulfill that role. But such an arbiter had to be absolutely truthful, impartial and fair. It’s a negation of truth, justice and fairness that the existing IAEA is perceived to be selectively active and constantly goaded by ‘the only remaining super power.’ As a result, the United States, with or without the help of the IAEA, has not been successful in stopping many countries including France, Germany and China from proliferating and acquiring nuclear weapons. The same prospect currently loomed in the case of Iran and North Korea.

Furthermore, we see the American president travelling to India (2006) to sell additional nuclear technology and military hardware. The agreement was termed as a broader ‘civil nuclear cooperation’. However, it is suspected that India might use new available technologies to make additional nuclear weapons. India has conducted nuclear tests and developed what experts believed to be 50 to 100 nuclear weapons. It has been said repeatedly that India was in the company of Israel and Pakistan to have refused to sign the nuclear Non-Proliferation Treaty (NPT). In the past, India turned down imposition of ‘nuclear apartheid’ for its own reasons; and now it doesn’t seem willing to open up all its nuclear facilities to international inspection. According to the stipulations of NPT, endorsed by 188 nations, countries receiving nuclear technology from other nations were obliged to allow such an inspection. The United States law also prohibited transfer of nuclear technology to a country that rejected full

international safeguards. Technology transfer to a non-NPT country that has conducted nuclear test explosions was also banned according to the U.S. law. But in order to strengthen relationship with a ‘new strategic partner,’ the U.S. law makers appeared to have waived all such restrictions. This is certainly not a climate of truth and fairness Gandhi would have endorsed. International relations conducted in a partial and unfair manner will produce dangerous results.

Deviating from the Gandhian path, and in our nationalistic fervour, we should be celebrating the prospect of India becoming a regional or a super power in the company of the United States. But we must take notice that in the summer of the same year (2006), the Bush Administration, in a $ 4.5 billion deal, sold 36 F16 fighter jets and many upgrades to Pakistan, a country considered as ‘a partner in the global war on terrorism’. A bemused Gandhi would have reminded both Indians and Pakistanis, or the Hindus and the Muslims (whom he called as his ‘two eyes’) that the F16 jets were not needed to fight terrorists or Jihadists.

It’s an irony that on his visit to India, President Bush -- who rushed his country unilaterally to a war based on flawed intelligence and whose misguided policy caused as many American death and injury as Osama bin-laden inspired terrorist attack five years ago -- laid wreath at the samadhi of Gandhi. But this should not be jeered at or protested against. Perhaps he would realize, as many cruel rulers did in the past, that “the only weapon that can save the world is non-violence. Hatred can be overcome only by love”. George Bush should learn Gandhi’s philosophy from his fellow American statesman Martin Luther King Jr. who once said he went to other countries as a tourist but to India as a pilgrim because that was the land of Gandhi, the epitome of truth and non-violence.

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Struggle Against Historic Odds

Tahir M. Qazi, MD Dr. Qazi is neurophysiologist and a writer based in Williamsville, NY near Buffalo. Originally from Pakistan, he is a member of several cultural and intellectual groups in U.S. and Canada. His interests range from global peace to world poverty and social justice. He is a long time admirer of Gandhi and thinks that the Gandhian approach is more relevant today’s world than it was in the freedom struggle of India.

Human consciousness that is shaped by historic forces is ridden with insecurity and violent competitiveness. With internalization of these characteristics it may seem natural to behave violently, both at individual and societal levels.

At present, the vision of individual happiness and collective peace seems to be a distant dream. This is particularly true of native populations whose view of life has been badly shaken over past two centuries or so. Natives have not been able to evolve a substitution compatible with a highly mechanized world that they

came to know with new inhabitants of their land. This has posed a difficult problem for them, to say the least. There is visible discordance between the Natives and mainstream. It is painfully true that the North American society continues to carry its affairs trampling over the first inhabitants of this land.

Nonetheless, I think there have been genuine attempts on both sides to reconcile albeit all failed. All of them expected compliance from the other side without feeling a deeper sense of obligation because they were not rooted in the earth, a concept that Natives holds so dearly. Earth


is not an intellectual concept for Natives; it symbolizes the life force of their free spirit.

An ocean breadth away in the land of subcontinent India, the issues of conflicting human interests and mutual incompatibility have been keenly studied by Mohandas Gandhi, who is known as Mahatma or the great soul; whose philosophy is rooted in Indian religious tradition and who is an inheritor of living recompense of nonviolence that dates at least to Mahavera and Buddha.

Contemporary value of Gandhian message is in empowerment of individual and society to meet ever important need for peace because we live in an era of technologically advanced civilization that is full of intellect at the expense of heart, unfortunately. This reality is evident from the fact that total amount of arm trade far exceeds many other commodities combined that have ever been traded on this planet. War industry is by far the most moneyed enterprise . This fact alone stands in stark contrast to not only what is the indigenous conception of life but it is contrary to any conception of humanity.

Differences and conflicts are a reality of life. I do not think an utopian world view of peace is sustainable but the current violent consciousness is not viable either. More the human species resort to violence more urgent becomes the need for discovering ways to live in peace.

In addition to physical violence, Gandhi’s definition of violence also includes tolerating exploitation, taking advantage and displaying extractive behaviours. He does not let such attitudes reign unchecked and he does not bow down to the forces of oppression. He offers resistance and teaches methods of resisting oppression but not with violence. According to him, violence is a product of consciousness, which is equally troubling regardless who harbours it, aggressor or victim.

Such is the situation that humanity faces today. Natives have faced this debacle for a long time. They have been deprived of spirit of living in harmony with the earth to mere survival, counting years. It leads them to what can be understood as a spiritual void. The resulting devastation can not be underestimated. However, there is something that native people and Mahatma Gandhi share to relive the freedom that is the most desired quality of human existence. Gandhi has reconstructed it to three simplified elements: Satyagraha, Sarvodaya and Swadeshi.

These words can be translated to encompass

firmness of truth, commitment to community and self reliance. I must emphasize that Satyagraha is the most discussed one and for good reasons because it speaks of the idea of truth as nonviolence. It goes beyond absence of war to a vision of peaceful living.

This is exactly the struggle of Natives also. It is a challenge that the First Nation people have come to face due to historic forces. In this struggle they have no choice but to be firm, self reliant and truthful to the traditional spirit of living in harmony with the earth that includes other humans also. The world view of First Nations has no place for extractive behaviour and violence whether directed against oneself or others.

The First Nation people are more than capable of meeting this challenge but they will have to invigorate their spirit and focus on education. They will have to commit to non-violence in practice and in spirit because the current situation is harming none but them. To do this, they will have to develop new organic ways with which they look at themselves and they will have to internalize the lost old value of life of harmony and peace.

In this struggle against historic odds, experiments have already been done with a non-violent political methodology by Gandhi in India and elsewhere. Previous experiences of struggle could certainly serve as a template but only if the First Nations are willing to revive the basic ingredients of Gandhian method that is very similar to their own tradition.

In the face of our ongoing civilizational experience with violence at individual, group and societal levels, the importance of method of non-violence is becoming ever more significant, for one thing has clearly come to the fore that violence does not solve any problems. It breeds even more violence, as the old adage puts it.

I am optimistic and confident that First Nations have an edge while trying to develop a vision for their future because it will have the benefit of their historic experience of enjoying freedom as well as suffering violence. I hope their vision for future will be based on peace and will become a reality in the larger world also where Gandhian method is being explored further to develop a new paradigm for a better world. There is much need for a paradigm that satisfies intellect and quenches existential thirst as well. But the most important point is that peace is not a theoretical conception only, it is a practical necessity of our civilization.

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Mahila Shanti Sena Movement in Orissa

Sri Gopal Mohanty

Professor Emritus, McMaster University

The year 2002 witnessed the emergence of Mahila Shanti Sena (MSS) at Vaishali, a historical site of importance in Indian heritage. Conceptualized by Acharya Ramamurti of Shrambharati, Bihar, India, an action plan leading to the

initiation of MSS at a Sabha (congregation), now known as Vaishali Sabha was formulated jointly with Dr. Rama Shankar Singh, McMaster University. The Sabha took place at the end of February, where at least 5000 women


from villages gathered to affirm a Declaration of starting a movement by women through formation of MSS for building a peaceful and just society. Simply said, the purpose of MSS is to engage women in a direct way as agents of social change, say by actively involving in village panchayats (the primary administrative units at the village level), for community services in a peaceful and nonviolent environment. In creating MSS, Acharya Ramamurti, being a veteran Gandhian, combined two Gandhian approaches, namely, forming Shanti Sena (Peace Brigade) in communities and uplifting women in the society.

I attended Vaishali Sabha as part of the team from McMaster University. My experience of Sabha was simply stunning. I was inspired by the concept and the MSS training programme, the spontaneous participation of a large number of women from villages particularly in Bihar which has the ugly reputation of remaining violent, and above all by the serene personality of Acharya Ramamurty and his power of eloquence.

Since 1993, I have been an active member of SEEDS (Sustainable Economic and Educational Development Society). Its aim is to promote educational and economic development for the very needy, particularly in the State of Orissa, India, so that the development is sustainable, nonviolent, democratic, equitable and that any project needs the participation of the beneficiaries. During 1999 super-cyclone disaster in Orissa, SEEDS worked in collaboration with Unnayan, a Bhubaneswar (Orissa) based NGO to provide livelihood in 30 affected villages by supplying water pumps on micro-credit basis and by forming Self-Help-Groups (SHG) among women to improve their income. Through the partnership, we developed a very positive and healthy relationship.

Starting from Bihar, Acharya Ramamurty desired to spread the MSS movement throughout the country and received an immediate response from several Northeastern States of India. With the help of Ravindra Uppadhyay, the MSS movement has flourished, particularly abating violence in the region (see the report elsewhere).

Acharya Ramamurti visited McMaster as a Mahatma Gandhi Nonviolence Lecturer in 2003. My interaction with him during the visit convinced me to take MSS movement to Orissa. I thought to myself that even though Orissa was

not a violent prone State, introduction of MSS in villages where Unnayan has instituted SHGs, should strengthen the women’s confidence and enhance their role in the communities. My proposal to Unnayan to initiate MSS training programme and organize a Sabha in Orissa was seriously considered. In order to gain a first hand experience on MSS and meet Acharya Ramamurti, Nivedita Scudder and Bhanu Panigrahi from Unnayan attended the International Seminar on MSS held in New Delhi in February 2005, which was co-sponsored by the Centre for Peace Studies. I was also a participant, again being part of McMaster team. It was decided here that Unnayan would certainly start the training programme and possibly organize a Sabha depending on the availability of fund. At this point there we could think of two sources of funding, Centre for Peace Studies, McMaster University guided by Rama Shankar Singh and SEEDS guided by me.

Unnayan prefers to entitle the entire MSS project as “Voicing the Voiceless”. It is almost a year back that the foundation of MSS was laid in Orissa by the start of the first training camp in Mayurbhanj District during August 27- 29, 2005. Under the motto, “Peace and Community Harmony in the Gandhian Way”, the camp was named after Malati Choudhury, a great woman freedom fighter and social worker from Orissa, in order to commemorate her centennial birth anniversary. It took place in Kakabandh village (a part of Unnayan’s operational area) for three days as prescribed by Shrambharati and was conducted by two Shrambharati’s facilitators to 54 participants including 12 male members. The training methodology is participatory and consists of sharing experience, group discussion, contextual examples, situational analysis, simulation games, lectures and question-answer period. The facilitators presented the concept, growth and structure of MSS and led the participants to the discussion on village panchayat governance system and role of women in it. In this context, the selection process of a leader and the desirable attributes such as courage, patience and self-confidence were discussed and elaborated by conducting practical exercises. At the end of training, each participant was given the choice to become a sainik (member) of MSS and those who wanted took an oath by reading MSS manifesto.

Subsequently in November, two research students from McMaster, Ashley and Kaya visited Mayurbhanj and interviewed some MSS members. At the same time, a workshop was arranged to disseminate MSS messages, which was attended by approximately 350 women.

Originally, my intention to spread MSS movement in Orissa was to select convenient locations where I could have known persons who are dedicated to the cause and found out the following persons:

Dr. Ratan Das and his wife Shanti Das, both lifelong Gandhians who attended Vaishali Sabha, Krishna Mohanty who is the daughter of Malati Choudhury and who attended Delhi International Seminar, Professor Bibhuti Bhusan Mohanty, an educator and Krishna


Mohanty’s husband, Dr. Dhanada Mishra who is the Director of Jagannath Institute of Technology and Management and an active volunteer of AID (Aid India Development), and Sudarsan Das who is very closely associated with Unnayan. Mayurbhanj where Unnayan is in operation is in the Northern Orissa. Unnayan is also in operation in Jagatsingpur District in the coastal part. Bibhuti Bhusan and Krishna Mohanty are located at Angul, the central part of Orissa. Ratan and Shanti Das are located in Rayagada District and Dhanada Mishra in Gajapati District, both districts from Southern Orissa. A Committee was formed with these persons along with Nivedita Scudder, Rashmi Mohanty and Bhanu Panigrahi from Unnayan (see the report on MSS by Rashmi Mohanty and Bhanu Panigrahi in the last year’s Festival issue).

We chose the next location to be Angul. It has a long

history on Gandhian movement and Acharya Ramamurti intended to visit it. Due to paucity of funds, no Sabha could be organized. However, it was decided to hold the Second Malati Choudhury Training Camp and a workshop on “ Culture of Peace and Women” to be attended by members of MSS from various States during February 1-5, 2006.

While the training procedure was repeated, the

workshop probed into such questions as leadership development, training, proper guidance and income generation. In addition, the members shared their own experiences, problems and challenges on issues like getting into panchayat system, dowry, fight against alcoholism and miscreants, dealing with male members and community harmony. Acharya Ramamurti’s participation was a great inspiration for everyone. Besides him, Rama Shankar Singh, Rabindra Upadhyaya, Shantimayee Mohanty (Canada) and Tulashi Munda who has been awarded “Padmashree” for her social work by the Government of India facilitated during the workshop. Ms. Munda who herself belongs to a tribal community highlighted the systematic problems confronted by the tribals.

To take advantage of Acharya’s presence in Orissa, Unnayan organized an interactive meeting between him and some eminent social workers, members of different NGOs, press and media on January 31. There he

reiterated his view that MSS could be used creatively to solve quite a few societal problems peacefully and harmoniously in order to bring social changes in today’s world.

By the words of mouth through the members, other women showed interest in MSS and on May 28 Unnayan organized another workshop for about 1200 women. This might be seen as a mini-Sabha. In the mean time, some women from Jagatsingpur SHGs who participated in Angul camp were so enthusiastic that they were eager to start a camp in their own vicinity. It was held during June 17-18 without the facilitators from Shrambharati but with its permission. Rashmi Mohanty and a few others conducted the training for 40 participants. Due to a similar enthusiasm, the leaders of MSS in Mayurbhanj have met on their own. Over the short span of one year, MSS members have handled issues on domestic violence, village conflict resolution, alcoholism, dowry torture and issue of Labour Card to ineligible persons.

Although conceptually, one would like to spread MSS over a large region in order to make it a real movement, it is logistically less effective from the limited resource point of view. At least that was how Unnayan felt after Angul experience. It preferred to concentrate in its own operative region, namely Mayurbhanj and its adjacent District Balasore, so as to manage and monitor the operation more efficiently and to speed up the momentum that has been gained so far in that region. Besides SEEDS, Unnayan’s new proposal has the luck of receiving a sympathetic support from a few Chapters of AID in the USA. At this point, Philadelphia Chapter of AID has already committed. It is expected to hear from others soon. For the Orissa MSS movement, we owe our gratitude to Centre for Peace Studies, SEEDS, AID for financial assistance and to Unnayan for implementation and execution.

When I note women walking a long distance to attend a meeting and yet going back to attend to their daily chores and women speaking on issues on a microphone who are otherwise inside the four walls of the family house, I feel very satisfied. At least that to me is a success. With MSS, they journey to a new world of hope.


A Day in My Village

Mothers, Madrasas, and Maulvis Rama Shankar Singh

Rama Singh is a professor of biology at McMaster University and the Chair, Gandhi Festival Planning Committee

During a recent trip to India, I had the chance to visit a new high school for girls in my village, Dhakwa. A trip to one's birthplace is always exciting but this was especially so as it was the first time that I would be seeing this new school, which I had helped to build. The school is named after Gandhi's wife - Kasturba.

For the building of a school, land donation is a prerequisite to obtain government approval, so my family and I offered our own land. The school is presently being run under a charitable foundation called "Mahatma Gandhi Foundation for Rural and Women's Development".

It is my long-term plan to raise funds for buildings and slowly convince the villagers, those who can pay, to help pay fees towards the salary of the teachers.

The village has two government-run elementary schools, but until now there has been no high school. In addition, there are two madrasas for Muslim boys and girls that provide religious education. The nearest high school is nearly three kilometres away.

Girls from the village rarely finish high school, as parents make them drop out due to safety concerns. Safety is a big issue in India currently. The primary motive for girls' education is marriage, not employability. There is a saying that these days even a high school graduate in India wants a bride with a university education!

The new high school opened last July (2005), and already has 150 students ranging from grades 1 to 9. Eight female students are already preparing to take their High School Board Exam this year.

The reason for the swell in the student population is due to the mass exodus of students from the two madrasas. As the madrasa students are exposed only to religious education, their mothers decided en masse to move their daughters to the new secular school. The village's population is half Muslim, but unlike the other schools in the village, Muslim students constitute the majority in the new school.

The new school had to face the crisis to quickly find capable teachers, especially for the upper grades. Unemployment among university graduates is rampant, especially in the rural areas, American job outsourcing notwithstanding. Given that it is only a year old, the new school is flourishing.

I arrived in the village one evening this past February and was to visit the school the next day. A large number of villagers gathered in the evening and gave me a detailed description of how the school was built against all odds - opposition from the neighbours, other elementary schools in the village, the nearby high school which is run by the

local member of the legislative assembly. (Neighbourhood rivalry is a thriving business in India.)

I was apprised with the details of the next day's arrangements. I had wanted to keep my visit simple, and unlike the visits from the politicians which are costly and turn the village life into a circus, I had requested that the school manager forego the big tent he was thinking of renting as well as the customary and rather excessive amount of flower garlands to which the Indian politicians have become accustomed. The gathering was mostly

made of parents, students and teachers and we all sat under the pleasant mild winter sun.

The day finally came. I was taken to the school and found curious students in school uniforms. Approximately 150 men, women, boys and girls stood in segregated groups. The Muslim women, most of whom live under strict purdah (social separation from men particularly in respect of elders) wore black burqua with only their eyes visible. Hindu women wore regular dress. The burqua-clad women stared at me. Children ran around in spite of the teacher's repeated request to for them to sit down, and the men were pushing each other to exchange greetings with me. Since I knew most of the men from the village, I invited them to sit down, and extended the same invitation to the burqua women.

I gave a brief talk about my initial dream of opening a girls' school in the village and about teachers and parental responsibility to make it a success. I made liberal use of cross-cultural school systems and of my experiences in Canada. I spoke about Hindu-Muslim unity, using the school as an example of a successful joint effort. We talked about the possibility of the school being used for adult education, community functions, for a place from which to arrange a regular doctor's visit from


the town, etc. It all sounded very good and, while I was careful not to make promises without their involvement, I was concerned about playing with their expectations. Why should they believe me? They had heard such promises from the politicians before.

The maulvis (religious Islamic teachers) were concerned about their madrasas now that the new school had poached their students. They had appealed to the Muslim families in the village to send at least one child per household to the madrasa to allow them both to stay open. I stressed the need for all children to go to school. I made the suggestion that religious schooling, if needed, should be arranged on Sundays. My suggestion must have made

sense because I have recently learned that both madrasas have closed.

Afterward, a few of the mothers in burqua slowly approached me and talked about the safety of their daughters. They pressed me to erect a school boundary, hire more watch women, get better furniture. Safety concerns are the single most hindrance in the education of girls in rural India, and many parents accompany them to the schools. I like to think that was the mothers' way of telling me they were very pleased with the new school.

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Peace movement keeps working toward goal

Ray Cunnington

Ray Cunnington is a retired educator, a Quaker and a peace activist in Hamilton. Ray is a member of Physicians for Global Survival, Project Ploughshares and the Hamilton Culture of Peace. This article first appeared in The Hamilton Spectator on Aug 8, 2006.

The triumphs of the peace movement seldom attract much notice in the media, but there is plenty of encouraging news in spite of the renewed fighting in the Middle East. Armed conflict has declined dramatically since the late 1970s.

Behind the scenes, world populations have been coming together to reconcile common problems through negotiation, regardless of barriers of geography, race, language, gender, class or religion.

This message of hope was a frequent theme in Vancouver recently, when approximately 5,000 delegates from 90 countries attended the first World Peace Forum called Cities and Communities: Working together to end war and build a peaceful, just and sustainable world.

By offering a dazzling choice of events spread over five days, the forum demonstrated how far civil society has come in developing creative new kinds of co-operation. Its culture of peace appeals strongly to those looking for alternative, more humane ways to behave. Peace thinking is relatively new, not yet widely accepted and often ridiculed, just as women were often ridiculed by men and institutions years ago. However, change is happening. On the world stage, millions of ordinary people, sharing insights from many disciplines, are becoming recognized as an emerging superpower.

In Vancouver there were prominent women, passionate young people, elected leaders (mayors, councillors, and parliamentarians), trade union and labour leaders, environmentalists, people of different faiths, teachers, academics, health professionals, scientists, movie makers, peace educators, peacekeepers, war veterans, representatives of First Nations, ethical business

leaders and hundreds of non-government organizations actively discussing peace-related issues.

Those discussions included that human survival is seriously threatened by the growth of national armies; that armaments divert resources away from human needs, such as housing, clean water, food and electricity; that nuclear weapons do not protect us; they threaten us. Money spent on war means less spent on education, health, and the reduction of poverty.

Military spending directly affects the ability of cities to deal with their needs and ever increasing populations. Many national and industrial policies are unsustainable. Quite apart from global warming, there simply are not enough resources on the planet for endless growth. Already there is concern about shortage of oil. In many

Some dates to note

• 150 years ago: Slavery was abolished. • 100 years ago: Women began to vote. • 60 years ago: Gandhi ended British rule in India. • 40 years ago: Blacks obtained civil rights in the U.S. • 15 years ago: Apartheid was abandoned in South

Africa. • Six years ago: UN resolution 1325 urged full and

equal participation of women. • One year ago: Same-sex marriage was legalized in

Canada. • Today: Smoking is being curtailed. • In future: War may be outlawed. Change is certain.


places, the scarcity of water is causing conflict. Participants were reminded that the military is the

world's biggest polluter. One F-16 fighter at full throttle burns 908 litres of fuel in one minute, or more fuel in a single hour than the average motorist uses in two years. Long after the fighting is ended, scattered land mines prevent much farmland from being safely tilled. Defoliants like Agent Orange have devastated many parts of Vietnam. Such deliberate spoilage is widely seen as unacceptable.

Since cities are prime targets for military destruction, the mayors of Hiroshima and Nagasaki, together with some 1,300 mayors from other countries, have banded together as Mayors for Peace to defend their citizens against possible nuclear strikes and the unimaginable loss of life.

They are pressing for more nuclear weapons-free zones and ultimately a complete elimination of nuclear weapons by 2020.

In the U.S. and Canada, there are growing calls for the creation of federal departments of peace. Hamilton's Mayor Larry Di Ianni is a member of Mayors for Peace.

Spurred on by the 1999 Hague Appeal for Peace, educators are working to introduce peace education into the classroom of every school and university in the world. At the forum, a striking example of international peace education was the Peace Boat, a cruise liner converted into a floating university, which takes young people from many countries on instructional tours of world trouble spots. Peace Boat is a Japanese initiative that has been operating for some 20 years. A second Peace Boat is soon to sail, sponsored by supporters in the U.S.

Hans Blix, a former United Nations weapons inspector, said the U.S. hasn't been successful in Iraq, either in finding weapons of mass destruction or in pushing for democracy.

He said it was a wake-up call, showing that military might has limits, that military action certainly hasn't been a way to fight terrorism.

Many presenters at the World Peace Forum demonstrated that great strides are being made in resolving conflicts. The Forum concluded that a world without war is achievable. It is the heritage our children deserve.

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When Shanti Speaks

Chronicles of a Women’s Peace Movement in India

Kaya Marisa Meadows

Ashley White and Kaya-Marisa Meadows won prestigious fellowships provided under the Canada Corps University Internship Program and travelled to India to conduct research with the Mahila Shanti Sena (Women's Peace Corps) peace organization in northeastern India. Kaya, a Political Science graduate, grew up in Kingston, Jamaica, and has traveled extensively around the world, including Europe, China, India, Thailand and Japan. She is interested in human rights issues, and particularly the effects of development policies on women's rights. These are is their reflections about MSS. The small boy stares up at me unwaveringly with curiosity brandished across the indentations of his brow. Despite the prodding of his delighted parents, he scantily searches his memory for any past encounter with a similar creature of such a foreign appearance as mine. I calmly stare back and I’m hit with the hidden truth in his eyes and their potential roots in divinity. The wind blows the trees above our heads and we both turn in its direction to the large moulded sculpture of Mahatma Gandhi’s profile at the far end of Gandhi Darshan, a 30-acre property used to exhibit artistic renditions of Gandhi’s life and principles and, subsequently my New Delhi residence for the past few days. With a mental nod, I understand the faint signal, and continue my way to the main gates. I weave my way across the street through sputtering tuk tuks, calls for

attention from passer-by, vendors cooking and tour buses full of chattering travelers. While my surroundings have become somewhat familiar, the bombardment of constant activity in New Delhi still pierces my shakily-constructed calm following weeks of preparations: traveler’s cheques, itineraries, the “gimme-a-visa-I’m-a researcher” speech and the “gimme-a-visa-I’m-not-a-researcher” speech followed by hugs of goodbye.

I brush off the barrier of fear and hurriedly enter the gates, anxious to return to a site of fleeting serenity in the city described to never sleep. I remove my shoes and pass a hunched elderly woman in front of a platter of lotus leaves holding orange marigold offerings. I ask her the price. “As you like” she quips, with a bob of the head from side to side and averted eyes, feigning nonchalance


yet always watchful. Offering in hand, I make my way through the entranceway, enjoying the smooth concrete under my feet, the soft music over the loudspeaker and the well manicured lawns of the site. The organized tranquility of Rajghat,-- the site where Gandhi’s remains were cremated following his assassination in 1948--, speaks volumes of the deep respect, reverence and love that is still offered in Bapu’s name. In the centre of the site stands a modest rectangular structure made of marble. Indian families mill around in silence. Women clutch their babies and offhandedly adjust their brightly coloured saris to cover their hair while their children playfully pull it back down. Schoolchildren walk across the grounds in perfect cues and foreigners curiously stand “just-so” around the site, observing the life around them and mentally churning their memories for all past knowledge of Gandhi’s non-violent place in the turmoiled legacy of our shared world.

As I get closer, I notice two men standing behind the barrier. One is dressed in all white. With a thrush broom in one hand, he stoops low; wobbling from left to right and sweeps away the offerings others have left behind. In contrast, the other fellow is dressed in black with darkened skin and a white turban. Without a word he turns to me and accepts my offering. He kneels and places it at the center of the alter, bowing his head and extending his hands, palms upward in an act of such complete submission that it takes my breath away. I am exuberant with this sight and swallow it as Gandhi’s blessing for the journey to follow.

It is these moments that make us travelers deliciously thrive. How to describe a backpacker’s heaven? To some, the idea is ludicrous; a cataclysmic breach of lucid dreaming where we have the audacity to pack up our bags, load up our backs with only necessities and trudge off on dusty roads and precarious scenarios. However, it always comes back to the moments; or rather, the capacity to breathe in a moment. The art of backpacking is the personal permission of our body, mind and spirit to allow a perfect unison to unfold where we are able to slow down, disconnect from the familiar, drink in the connectivity that surrounds us and allow an adventure to unfold beneath our feet.

The next day propelled my life into two months of constant activity, like a slingshot shooting me out of lethargic atrophy. The adventure I’m discussing here unfolded in the eyes of many women articulating with a new-found self-realization. In early November 2005, the Peace Studies Department at McMaster University, an Indian organization known as Shrambharati and the Canada Corps University Partnership Program made it possible for a colleague and I to travel to various Northeastern states in India for two months. We were given the privilege to observe the latest project of Shrambharati, the Mahila Shanti Sena. Otherwise known as the Woman’s Peace Brigade, the MSS came into existence in 2002 under the leadership of Acharya Ramamurti. This 94 year old Gandhian scholar is widely respected for having dedicated his life’s work to social projects which benefit the poor, particularly in Bihar, one of the most troubled states in India.

Along these dusty roads encased in greenery, bouncing along in old cars to the hum of a seemingly relentless schedule, tranquility could be found in the eyes of the welcoming women in each village. They marked our presence with songs of praise in foreign tongues and sweet cups of ginger chai while their children swayed in dance and their husbands accompanied with a tabla-inspired tune. Often this served as an affirmation of the Mahila Shanti Sena’s presence and its growing value to more than 65,000 women. We were regaled with tales of women and their blossoming knowledge of peace. Months before we had arrived, the MSS was holding a session, in which one of the social workers had noticed that a woman had not written a single word in her notebook during the last three days. Curious, he asked her, “And you? I have watched you and you have written nothing. What have you learned here if you haven’t had the need to write anything down?” In response, she looked up at him and replied in Hindhi, “Sir, I am an illiterate woman, but I am not uneducated. Because I am illiterate, I have had to listen to you far more intently than the other women here and I understand what you have been teaching to be this: To inspire change, I must first start with accepting peace in my own heart, I must then work to bring this peace to my husband’s heart and my children’s hearts in my family, next I must bring it to my village, then to the villages around my village and so on until peace has finally come. Only then will we see social change.” Her name was Shanti.

The Mahila Shanti Sena is an effort to focus on the issues of rural women and provide a supportive space for them to share, discuss and criticize their current status in

Indian society. It endeavours to teach women the use of peace as a powerful social weapon in the hope of inspiring social change. In his lifetime, Mahatma Gandhi recognized the role of both his mother and his wife, Kasturba, in teaching him the value of non-violence. In a continuation of this acknowledgement, the MSS encourages women to identify the peaceful nature that they have developed as a result of being daughters, sisters, mothers, wives, and caretakers. Through the MSS, women are identified and valued for their incredible, and often burdensome, workload and contribution to


society. As such, they are encouraged and provided the supportive means to fully realize their own potential. In a series of three to five day sessions, the MSS provides the space to discuss this identification of women as peace workers and the utilization of peace-building tools such as mediation techniques and rallies in response to various forms of discrimination. It organizes vocational training and promotes the formation of self-help groups as a

means of self-employment. In a 1992 Amendment to the Indian Constitution, women were given a reservation of one third of elected seats in all elected bodies. The sessions emphasize the need for women to participate in India’s Panchayati Raj democratic system and work to provide the tools necessary to overcome the challenges of this opportunity.

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Creating A Culture of Peace

Ashley White

Ashley, is a level IV Arts and Science and Economics student, who has been on the Dean's Honours List for several years. Earlier Last year she traveled to northwest India, as one of fourteen Ontario students, to learn about the health care, educational and municipal government systems of the Garhwal, an extremely isolated Himalayan region. This is her report on the recent trip to work with Mahila Shanti Sena in northern India.

I had always conceived of peace as simply the absence of war. My straightforward definition arose from my own daily reality; I had never before lived in a state of perpetual violence. I had never been afraid for my own personal security or that of my family. Peace was an entitlement secured by Canadians before me…through war. The irony of peace via violence did not come to my attention until about twelve months ago while speaking with a young social worker in a remote Northeast Indian community. I became uneasy when I heard a loud succession of explosions far too close for my comfort. “It’s just a practice bombing,” she explained through our translator, “the military is preparing for rebel attacks from the Bhutan border mountains”. The “rebels” she was speaking of were actually Indian members of the Bodo tribe whom, over the past half-century, had been engaged in violent struggles with the Indian government over the creation of an autonomous Bodo state. Military convoys routinely commandeered the feeble roads and there was a thick, silent tension surrounding the region that even an outsider could sense. Local officials and community members insisted that the past year had been peaceful and that, since striking an agreement with the central government, Bodo rebel groups had remained underground. From my perspective, this “practice” war is just as threatening as actual war and, for the first time, I did not feel safe- this was not my peace as I had come to understand it. It has since dawned on me that my own country and my own representatives are also engaged in a violent, overseas protective effort masquerading as a peace-keeping mission. The sole difference being that I cannot hear the practice bombing in my home or school whereas visible and obvious violence have become so assimilated into the daily reality of so many around the world that “my peace” is but a dream for them. We all must come to understand that peace can only be attained through peaceful action;

Peace borne from hostility has been proven to be temporary.

The young woman and I were speaking about her involvement with the Mahila Shanti Sena (Women’s Peace Brigade)(MSS). She had been a member for three years and in belonging to the MSS, she had developed the confidence to diffuse a family conflict using non-violent action and dialogue. The MSS had empowered her to use her voice in a place where it would have previously gone ignored. The MSS is a collective of rural women, organized into a three-tier structure at the village, block and district levels throughout the Northeast-Indian states of Bihar, Orissa, Arunachal Pradesh, Manipur and Assam. The MSS is closely affiliated with the McMaster Centre for Peace Studies which offers logistical and research support to the MSS founders and Indian staff. MSS members strive to empower and mobilize other women, included elected leaders, to take a larger, more assertive role in local governance and in neighbourhood


development. The organization has created a solid network of other non-governmental organizations from the region which has enabled them to reach and train more than 5000 women in empowerment and self-identity education, political structure and participation, conflict resolution, public speaking as well as finance and employment training. The MSS attempts to dissolve the barriers raised by caste- and sex-discrimination by fostering community-building amongst women thereby weakening the political power of local political elites. The MSS concept was originated by Indian scholar and Gandhian revolutionary Acharaya Ramamurti in 2002 after over fifty years of celebrated social work, peaceful political protest, teaching and development works. He conceived of the MSS as a way to build, “a peaceful neighbourhood and a harmonious life of the individual…possible only when there is total culture of peace — the state, society

must change — a new civil society should come into being — in this women play a leading role”.

After spending nearly three months shadowing the MSS organizers and members across Northeast India, I have come to hold a far more pertinent understanding of peace. Like Acharaya Ramamurti, I believe that each culture must epitomize peace- in its laws, policies, members and traditions. However, forces like the MSS are required because a top-down approach to peace is ineffective- it must originate at the lowest, grassroots level. The MSS maxim was most perfectly stated by another young woman from rural Bihar who became an elected political leader and social activist after joining the MSS, “Peace must begin in your heart, then it may spread to your family, your neighbourhood, your village, your country and then to the world”.

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1000 Peacewomen Across the Globe

http://www.1000peacewomen.org/

Millions of women are engaged daily in working for a better future. Without regard for their own safety, they are active on behalf of the community's well-being. They call for reconciliation, demand justice, and rebuild what has been destroyed. They transform conflicts. They fight against poverty and for human rights. They create alternative sources of income, and they strive for access to land and clean water. They educate and heal. They reintegrate HIV patients. They find solutions to a great many forms of violence and they condemn the genital mutilation of girls. In 2005, an historic nomination was made to the Nobel Peace Prize Committee. It was a collective nomination of 1000 women peacebuilders working in different fields for peace and social justice. They came from over 150 countries, and diverse backgrounds. The nomination to the Nobel Committee formed the heart of a campaign to make women’s peacebuilding work visible, recognized and supported. The Nobel Peace Prize was sadly not awarded to the 1000 PeaceWomen. However, by the end of 2005, each peacewomen nominee had been documented, and the collective body of knowledge was reaching the public through an international publication, documentary films, a global traveling exhibition and media coverage. Around the world, in all societies, women are victims of violence. Violence is used to silence, to control, to manipulate victims. From domestic violence statistics, it is now known that gender based violence has a high occurrence in rich and stable communities, as well as in countries experiencing violent conflict. In countries disturbed by armed conflict, women are often targeted for rape as a tool of war. In these circumstances peacewomen who stand up for justice and defend human rights are extremely precious but extremely vulnerable. There are many of our peacewomen who are being threatened because of their peacebuilding work. You can read about some of these women at the following website, and we encourage you to send them a message and write petitions to those responsible for their safety. http://www.1000peacewomen.org/


Fifth Anniversary of 9/15

The Hindu Samaj Temple of Hamilton was firebombed on September 15, 2001, which was registered as a hate crime. The temple has since been re-built with the generous support of the community and the government. This is the text of the speech given by Mr. Subhash G. Dighe, Vice President, Hindu Samaj of Hamilton & Region Temple on the fifth anniversary Observance and Historical Site designation Plaque unveiling at the Temple.

Honourable Minister Dr. Marie Bountrogianni, His worship Mayor Larry DiIanni, Chief of Police Brian Mullen, respected leaders of all faiths, Hindu Samaj of Hamilton and Region President- Mr. Ramanath Kamath, my Elders, Brothers and Sisters and Children; Ladies and Gentlemen:

Thank you for joining us on this solemn occasion to observe the fifth anniversary of the Hate Crime of 9/11 in New York, USA and the Retaliatory Hate Crime of 9/15 in which our Hindu Samaj Temple was destroyed in an act of arson. More significantly, we are gathered here at the site of “the Canadian Ground Zero” of 9/15 Hate Crime.

We are here as the all faiths united force; We have representation from all political parties and all levels of Governments; We welcome the Police Chief, our community groups, and devotees of the Hindu Samaj and concerned Citizens of our beloved City Hamilton and our precious country Canada. For it was a “Canadian Building; the Hindu Samaj Temple” that was destroyed in the Hate Crime of 9/15.

Hindu Scriptures teach us that: “Aham Brahmasi” – I am a particle of that Supreme Being. It also means that there is “Supreme Good” within us all.

Mahatma Gandhi while formulating his concepts of “Satyagraha – literally meaning ‘Clinging to truth,” realized that “We are all one under the skin, that there is no such thing as a win/loss confrontation because all our important interests are really the same, that consciously or not every single person wants unity and peace with every other.”

The only deity that was saved during the arson of 9/15 was a granite statue of Ganesh – the god of wisdom and prosperity and remover of obstacles. According to Professor John Arapura, Ganesha is the remover of all obstacles. The biggest obstacle we all face is ignorance. Root cause of hate crime is ignorance. Thus the saved Ganesha idol represents the most powerful symbol or relic of Hindu Samaj in our fight against hate crime in our community.

The Hamilton City Council in its wisdom has designated the Canadian Ground Zero of 9/15 Hate Crime, the Hindu Samaj of Hamilton and Region Temple, as A Historical Site. And we are here today to dedicate the plaque designating the temple grounds as the Historical Site.

Should this Historical Site designation conclude and bring a closure to the issues of Hate Crimes? No! We have much yet to do and much to accomplish. Now is the time to be serious in tackling the issue of ignorance. Now is the time to firm up solidarity and unity of all our faith groups. Now is the time to strengthen our law enforcement agencies and our police force efforts in combating Hate Crimes.

Now is the time to support and appropriately fund our social and volunteer agencies so that they can appropriately provide support and help for the victims of Hate Crimes and develop Hate Crimes Prevention strategies. Now is the time to pay particular attention to our Education Institutions – from Kindergarten to Colleges and Universities where darkness of ignorance can be overcome by the brightness of Education.

And finally; now is the time we actively looked at ourselves as individuals with our common good to offer to this land and to this world.

The Hindu Samaj of Hamilton and Region Temple is sincerely grateful and appreciates the miracle of support and donations from people from the all walks of life and all faiths and social station. Our mere thank you would never be sufficient. We are working hard to rebuild and complete our sacred temple. We have ways to go. We have a lot of spiritual and emotional healing to do. And we are positive that we can count on all to get this job done. The Historical Site designation plaque will keep on reminding us and next generations to come of this heinous Hate Crime. It will remind us of our duty to prevent such crimes and it will also remind us of the courage of people of all faiths to unite and together fight this crime and be vigilant always.

Like Dr. Martin Luther King Jr., I too have a dream. I have a dream that in near future we will eradicate Hate Crimes. I have a dream that people of all faiths will live in harmony and peace. I have a dream that with the bright light of education, love and goodwill the darkness of ignorance will vanish. I have a dream that there will never be another “Canadian Ground Zero”. To this end we stand ready to do our bidding. Thank you.

May I now request the Minister Honourable Dr. Marie Bountrogianni and His Worship Mayor Larry DiIanni to grace us with unveiling the Historical Site designation plaque?


The Peace Tree Khursheed Ahmed

The Peace Tree is a film produced by a Toronto filmmaker and educator, Mitra Sen (released in 2005). The theme of the film is to create understanding between different religious groups by experiencing each others’ cultural and religious festivities. Prior to making “The Peace Tree”, Mitra Sen had made another very successful film called “Just a Little Red Dot” which dealt with the issue of racism in the school and neighbourhood due to lack of dialogue between races. The Peace Tree has been a remarkable success and has won many international awards. The idea of building a tree to symbolize the diversity of cultures in the world using various religious symbols has gone beyond the film. Peace Tree has become an international movement, with schools, communities and neighbourhoods making their own peace trees to create understanding between cultures through focussed projects, celebration of diversity and the quest for peace amongst children and adults alike. The City of Toronto declared and celebrated “The Peace Tree Day” on June 1, 2006. It will be an annually. A group of educators, librarians and peace-activists are working to have a similar declaration in Hamilton. Anyone wish to help with this is invited to join the Peace Tree Working Group of Hamilton by calling Laura Lukasyk at the Hamilton Central Library, 905-546-3200 x7861. “Let us embrace the beauty of every culture and faith to create peace and hope on earth.” - Mitra Sen To learn more about The Peace Tree, check the website: http://www.sandalwoodproductions.com/peacetree/ Contact the Peace Tree Working Group of Hamilton by calling Laura Lukasyk at the Hamilton Central Library E-Mail: Laura Lukasik <[email protected]> Phone: 905-546-3200 x7861. Come and see “The Peace Tree” at the Children’s Peace Day on October 21, 2006 at 1:00 P.M. The Hamilton Central Library, 55 York Boulevard, Hamilton

ADMISSION FREE

The Peace Tree

Synopsis of the Film

Shazia, a 7 year old Muslim girl and Kylie, her Christian friend, dream of celebrating each others' festivals, Christmas and Eid. But when they share their dreams, they are met with resistance from their parents who express their concerns. The Peace Tree shares the voices of the children who try to enlighten their parents to the importance of sharing and celebrating diversity together. Through their struggles, they create a unique symbol – The Peace Tree. Produced by Sandalwood Productions Inc. in Association with Canadian Broadcasting Corporation Harmony Movement Available in DVD format. Length 50 minutes www.sandalwoodproductions.com/peacetree/


Unity Walk

Compiled by: Sri Gopal Mohanty, McMaster University

A group of people in Washington walk together as neighbours from many faiths and cultures. They gather in peace to demonstrate our unity, recalling the spirit of togetherness that grew out of 9/11. They commemorate this day because concern for each other's welfare is the shared hope of all of them.

Without any reference to 9/11, Gandhi Peace Festival Walk in Hamilton has the same unity of purpose and has continued for the last fourteen years.

Last year’s Unity Walk was summarized as follows: In a powerful statement reminiscent of Gandhi's walks, every church, synagogue, mosque, temple and gurdwara on Embassy Row opened their doors to each other for the first time, and people of all faiths came together for a Unity Walk last 9/11 - sending a dramatic message of unity to the world from Washington, DC.

This year the focus in Washington DC was to celebrate the centennial anniversary of Gandhi’s Nonviolence Movement which started in South Africa. The Unity Walk kicked off the festivities on September 9, with a panel dialogue and film screening of "Gandhi," the Academy Award winning film starring Ben Kingsley. Honouring the philosophy of "Satyagraha," it partnered with Independent World Media, the InterFaith Conference of Metropolitan Washington, How'Zdat Media and the Association of United Hindu-Jain Temples to hold this event. Kamran Elahian, co-founder of the Gandhi Project joined the Unity Walk panel dialogue and film screening of Gandhi, discussing his revolutionary use of the film, "Gandhi."

Kamran Elahian, Founder and Chairman of Global Catalyst Partners and the Global Catalyst Foundation, along with the Skoll Foundation, conceived the Gandhi Project to leverage the impact of this award winning film in a part of the world they care about deeply; the Project was

sponsored through both foundations. The goal of the Gandhi Project is to engender peaceful and positive social change through the application of Gandhi’s philosophy of personal and social empowerment. The project has been launched in partnership with Palestinian non-governmental and community based organizations in particular, youth organizations, teachers, peace activists, women’s groups and members of non-governmental

organizations through community screenings of the Arabic version of the film, Gandhi. The screenings catalyze discussion and debate on the messages the film brings to life. Screenings are followed by initiatives to advance economic self-reliance, development, and empowerment. The project has launched forums of discussion with grassroots communities and organizations about Gandhi’s philosophy of peaceful resistance and social change. The Gandhi Project also enacts Gandhi’s message of economic empowerment and self reliance by supporting community and economic development projects, such as micro-credit programs for women and training opportunities for youth in ICT to enter the high skilled labour market. Since its inception in April 2005, thousands of Palestinian youth, women and other community members have seen the film and discussed the different aspects of

Gandhi’s philosophy. On September 10, the walk, starting from Washington

Hebrew Congregation and passing through many religious institutions, ended at Gandhi Memorial (across Indian Embassy). The gathering was addressed by speakers, notable among them being Arun Gandhi (grandson of Mahatma Gandhi), Lodi Gyari (special envoy of Dalai Lama and Reverend Mpho Tutu (Tutu Institute of Prayer and Pilgrimage).

There was a Unity Walk in New York on Sept. 11.

You can find more on Unity Walk at http://www.911unitywalk.org/


The TLC project needs citizens

willing to cultivate a culture of peace locally which will

ripple forth globally

Theatre of Liberation is Theatre for Peaceful Living

Simon C. de Abreu Honours student in Mass communications, Theatre and Film at McMaster University

Theatre is powerful and theatre can be inspirational; however, theatre can also be oppressively pacifying in the ways it addresses the socio-economic times in which we live. Some of the best theatre is full of conflict, and in this way, good theatre strives to reflect “real” life situations that many of us can relate to. According to Boal, ‘Theatre is life and life is theatre”; or as Diamond says in A Joker’s Guide to Theatre of the Living. Headlines, “everything is essentially theatre and there is only one way off the corporal stage”. DEATH

The TLC Project – the Theatre of Liberation Community Project is a new project that aims to produce theatre that is relevant to the citizens of Hamilton and the diverse communities found within. It is not a commercial theatre production company and is therefore, not driven to produce exceedingly enormous amounts of money; if anything the group hopes that those citizens who are involved profit psycho-socially, not necessarily monetarily. The TLC Project group is dedicated to social justice for as many people as possible. We are a small group made up of “realistic artistic citizens” who strive to create a more peaceful, socially just tomorrow. We believe art matters and that theatre is an artistic force that can aid citizens in bringing about positive, non-violent social change in Hamilton. The theatre project is looking for new members of all ages and all walks of life.

The TLC Project is in need of citizens who are

dedicated to locally cultivating a culture of peace which will ripple forth to have socially just effects globally.

The Project aims to produce theatre that addresses local issues that are linked to greater geo-political and socio-economic issues of our time. The project

organizers in the past two years have been working to establish a firm foundation of support in Hamilton, which meant, garnering support from numerous citizens from diverse communities. The theatre group has garnered much needed financial and logistical support from places such as the Sky Dragon Centre and various people at McMaster University. The numerous supporters from these institutions have played a large part in getting the TLC Project up and running with the goal of achieving dramatic changes – literally and figuratively – that will benefit all Hamiltonians; especially the most marginalized and disempowered citizens of this fine city with its rich history of social justice activism.

Some political officials have given Hamilton their best;

and unfortunately, some of Hamilton’s political representatives’ efforts have not been good enough; so with the help of interested citizens, the TLC Project will work to help our political representatives foster democracy in Hamilton. The TLC Project will use ways that are theatrically tried, tested and proven to work in empowering citizens to achieve non-violent socially just change.

I traveled to Vancouver this summer to learn from David Diamond (co-founder of Headlines Theatre Co.) how can theatre be used in the most artistic way to create “true community based dialogue.” www.headlinestheatre.com David Diamond has successfully used participatory theatre to address some of the most challenging urban issues of the day, e.g. illegal drug use, gang violence, violence in schools, water privatization and first nations’ land reclamation. So, it is no surprise that I returned to Hamilton with a renewed sense of artistic purpose and I write this to all of you in the hopes that you will wish to take part:

The Theatre of Liberation Community project is a participatory theatre project whose artistic seeds were


planted by Augusto Boal and his “Theatre of the Oppressed.” The project is presently being creatively fuelled by the inspiring community work of David Diamond’s “Theatre for Living.” Now, in Hamilton the Theatre of Liberation needs citizens to get involved in an upcoming interactive forum theatre production process to begins this coming October at the Sky Dragon Centre (located at 27 King William St, Hamilton) http://www.skydragon.org. The forum theatre event will focus on local issues that need the attention of citizens’ and politicians alike. Theatre of Liberation is about empowerment and creating a safe space for citizens to share their stories about their lived experiences, in their communities.

Let us come together as artists in our own right; professionals or not and as community members, use Theatre of Liberation - a participatory forum theatre model dreamt into being right here in Hamilton - to tell our stories. We will then use those stories to investigate creative ways to address the social ills that plague us and our city. The TLC project needs citizens who are willing to work artistically for social justice in Hamilton. I know some may think that in these dark times it is doubtful our creative local actions can effect change municipally, provincially, nationally or globally; however, I believe history has shown that with the will for change and the great need for open communication between fellow citizens and our political representatives, we can make a difference.

Concerned citizens like you are, through theatre, are making a difference. It may be fun, however, it garners serious non-violent results; so give the TLC Project a chance and please get involved by attending the discussion/teach-in at 7:30pm on Monday, October 16th, 2006 at the Sky Dragon Centre (27 King William St, Hamilton) Thank you for your time and consideration. And for more information on the upcoming TLC Project - Theatre of Liberation Community Project – gathering please contact me at [email protected]

Last Night I had the Strangest Dream By Ed McCurdy*

One of the earliest peace songs written in the post World War II period Last night I had the strangest dream I'd ever dreamed before I dreamed the world had all agreed To put an end to war I dreamed I saw a mighty room Filled with women and men And the paper they were signing said They'd never fight again And when the paper was all signed And a million copies made They all joined hands and bowed their heads And grateful prayers were prayed And the people in the streets below Were dancing 'round and 'round While swords and guns and uniforms Were scattered on the ground Last night I had the strangest dream I'd never dreamed before I dreamed the world had all agreed To put an end to war. *Ed McCurdy (1919 - 2000) was a folk singer, songwriter, and television actor. Born to a farming family in Willow Hill, Pennsylvania, McCurdy left home at 18 to pursue a singing career. He moved to Nova Scotia and had a second career as a character actor on Canadian television.

PeacePeacePeacePeace Do you remember The First World War Or the Second World War? How many people died? But why? I ask why? Let's not make that error again! Let's care for the world! Peace in the world We cannot live without it! Do you see the golden key? Its name is PEACE, yes, it is! - Ivanka Karaivanova, 10 years, Bulgaria


Poetry for Peace

Saturday Morning With Sulak by James Deahl for Sulak Sivaraksa (Gandhi Festival Speaker 2005) As though by some cast spell, the pollution’s swept away and late summer dazzles, every blossom glowing with joy. Such freedom from the cares of struggle! We are released, or so it seems, like hornets seeking the sweetest of the windfall pears. Behind City Hall, Whitehern stands four-square in morning silence as if some stained glass artist caught it in a window full of light, a day without despair. Yet the new century begins where our old one died: wars surround the globe, the sweetest lies grace the lips of Presidents and Ministers of National Defence. Beyond the porch the canna drives its spearpoint through tight soil, every excessive lily bursting vivid against a flawless sky. Over the harbour herring gulls and black terns dive for fish; we listen while Mayor DiIanni speaks of peace. The secular world reels past the grandeur October brings. Steel haulers lumber east along Main Street; trees plump with migrating birds tower over all. You speak of breathing, of thinking with the body, not the intellect: ‘I breathe therefore I am.’ And we sit like would-be Buddhas inhaling, exhaling the long nature of our being. Begonias linger and lobelia bears its blue banner into autumn. So still, yet you live engaged, enraged with fierce, non-violent flames. Action without anger, the courage to cast aside all fear. We know the torture victim dies behind barbed-wire as we talk, the Member of Parliament helpless at our side. In this garden insect- hollowed trees still bear fruit, one branch flourishing with leaves abundant enough to nourish old roots. Canada¹s democracy, bourgeois and corrupt, crumbles daily, while your people grew ancient before mine began. The Enlightenment stands emptied out, poisoned by its Cartesian roots, no branch alive enough to produce edible fruit. Every flower knows its bee, every bee ecstatic to be alive and free. And you, my friend, stride free where summer lingers amid unfamiliar trees.

An End To False Monuments by Katherine L. Gordon

Marble cannot capture spirit, the flash of youth in lips that kiss eye that appraises and loves, shows a child moon-rise wonders. War makes monuments to vanished youth, remnants of running feet full hearts broken. Peace gives youth back to the world, no head-stones tripping lovers, time to build beauty in every corner. Brothers and sisters across the lands of Earth will soon transform cruelty to kindness, build monuments not of stone or steel, but of the human spirit.


The Gandhi Peace Festival Writing for Peace Competition 2006

(Deadline: October 13, 2006)

Purpose The high school "Write for Peace" contest is held in conjunction with the annual Gandhi Peace Festival. The aim of the Festival is to heighten awareness of non-violence, peace and social justice issues among youth and to increase the involvement of young people in the festival.

"Writing for Peace" Question

Grades 9 and 10:

Describe an organization in which you are actively involved. Is everyone welcome to join this group? Why or why not? Suggest ways in which your group could encourage greater diversity within its membership, and explain why this issue matters to you.

Grades 11 and 12:

At the beginning of the 21st century, what we can learn, from the traditional knowledge of First Nations peoples, about peacemaking and building inclusive communities?

Submission Type and Format Both creative writing (poetry and fiction) and essay submissions will be accepted. The required length of essay for grades 9 and 10 is 700-900 words, and 900-1100 words for grades 11 and 12. The length for the creative writing submissions should not exceed 1100 words.

In a cover letter students should include their name, grade, school name, home address, evening phone number, email address and the name and contact of a teacher or principal at their school.

The essays are to be submitted through a teacher, and that s/he must identify what s/he considers to be the top 5-10% of the submissions.

Teachers are requested to mail them to:

"Write for Peace" Office of Interdisciplinary Studies, Togo Salmon Hall, Room 724, McMaster University, 1280 Main Street West, Hamilton, Ontario, L8S 4M2

Submission Due Date Submissions are due by 12 PM on Friday, October 13, 2006

Eligibility Students must be currently enrolled in the same grade in which their submissions will be judged.

Judging and Prizes Students who submit top submissions will be awarded a Certificate of Recognition and a monetary award of $100.00. Top submissions will also be published in the following year's Gandhi Peace Festival Handbook.

Creative writing and essay submissions will be judged separately within their respective grade group (9/10 or 11/12). Students with top submissions will be contacted shortly after the due date. All contestants will be invited to participate in the annual Gandhi Peace Festival where the students with the top submissions will be recognized.


Gandhi Writing for Peace Competition 2005 - Winning Essay – Senior I

Building a Better World Vanja Gavranic - Grade 12, Glendale Secondary School

"One little person, giving all of her to peace, makes news. Many people, giving some of their time, can make history." -Peace Pilgrim.

The youth of today has the power to make history. The world is not peaceful, but it is not naive to say that it can be. For peace to happen, awareness of world issues has to be more widespread. Educating today's youth about the importance of peace and how it is achieved is the first step in ensuring that they will do their part to make peaceful decisions in the future. A single high school course will not achieve world peace, but it is a small stepping stone. Students will analyze historical and modern conflicts and try to reach peaceful solutions for them. They will be taught to understand all of the sides of an issue and to respect one another. They will learn to negotiate so that a fair settlement is reached. Students will leave the course with a better understanding of the world and the people in it and the importance of working together for a common goal.

History class does not present students with the opportunity to analyze all of the sides of an issue and to understand them. Students are merely presented with factual information such as timelines and biographies. As Shaw said, "history is lies". At the moment, it is taught with a bias. Canadian students are taught to be proud to be Canadians. Other students of other countries are taught in the same way. This causes conflict. The historical context in this course will be analyzed differently. Students will be presented with an issue, such as the First World War. They will not be expected to know any specific dates, but they will be tested on the causes of each problem that is studied, how it could have been prevented, the different beliefs that people used to examine the problem, and whether the problem could have been resolved in a better way. Students will be expected to suggest non-violent resolutions to problems like wars and be shown that violence did not resolve them; rather it created new ones (e.g. poverty). Students will study historical figures, like Mahatma Gandhi and Martin Luther King, who believed that and fought for peace using violence. Students will learn from these historical figures and will see that those who used violence likely felt trapped and weak and therefore used violence to make themselves a powerful threat. People are not violent for their own amusement, but simply because they can not find another way to be listened to. Those who used peace to fight for what they wanted usually were seen as naive. When they achieved success, then they were respected. Students will also observe the modem world and areas of the world that are on the brink of violence and suggest peaceful ways

to resolve modem problems. Solving problems is not as simple as it seems. The

mistake that people make in solving major problems is that they think with their minds first, and their hearts second. It must be done the other way around for an effective solution to be reached. People must first open their hearts and become sensitive to the needs of others before they make any decisions. Students should see that beliefs cannot be imposed, especially if someone is weakened as a result (e.g. a dictator can't be forced to have a democracy since he will lose his position as a world leader). That is one of the problems of today's world. Countries try to impose their beliefs on other countries because they believe the other countries are wrong in their beliefs, and on a smaller scale, leaders impose their beliefs on their citizens for the same reasons. Students are not expected to be in agreement for any of the issues, but they must be able to understand why everyone feels differently. They must analyze all of the different views that people have and be able to accept that nobody is ever right or wrong. They will have open discussions about the different conflicts that are going on in the world, and everyone will be expected to provide an opinion. It is very likely that the class will have varying opinions and students should be able to observe that if a class of thirty has so many varying opinions, then a world of people will definitely have a difficult time reaching an agreement. They have to be taught to respect those opinions, just as all humans need to do. They will study human nature in conflict (i.e. how humans react to difficult situations) so that they can learn to make better decisions.

Once an understanding between people is reached, then people must negotiate. This is the best way to achieve peace. Once a situation is broken down and analyzed, it can then be solved. Students will be taught how to solve problems effectively. Debates will be held and students will be asked to make a decision at the end of each debate, and they must work together until the problem is reduced as much as possible. They must be taught how to work together to reach a solution that they all agree with. They will then compare their solutions to what is being done or what has been done to resolve them in the real world. Hopefully they will be shown that working together peacefully, rather than against one another violently will always have a better result. With peace, all of the sides have something to gain because they are all listened to and they work together to achieve


a compromise, whereas with violence, one side is always weakened by the other.

The youth of today are the adults of the future who will be faced with many difficult decisions. They will always have to choose a path of violence and ignorance or one of tolerance and peace, and hopefully this course will teach them how to choose the right path. It should teach teenagers the importance of dealing with each

other in non violent ways in order to resolve conflicts. It should teach them to understand one another, and it should teach them about problems of the past and how they were resolved. It is very important for humans to know how to look at problems with understanding and without judgment so that they can be resolved more efficiently. As the philosopher Pogo said, "I have seen the enemy and it is us."

. " . - .

What is Peace? Patrick Angielczyk

Grade 12 Cardinal Newman Catholic Secondary School

What is peace? Can we define it in more than one word, or when we say the word "peace" do we automatically know exactly what someone is talking about. Peace cannot be taught to someone, but more to show peace. Children must learn this from birth as parents must set the example of peace in the household. Children live what they see, and when a child sees that their parents are always in some kind of domestic violence they will also live that way as they grow up to be parents one day.

If peace is to be taught in schools, it must start from the early stages of schooling. Whether it is pre-school or kindergarten, there must be certain programs that teach kids the right and wrongs of society. Peace is not only war, but peace can also be within racism. Teaching children not to hate one another is something that is currently not stressed within the school today. More programs should be developed so that children understand the meaning of one another.

Finding inner peace for some people may be difficult to do when they are at the stages of there teenage hood. Many people are too afraid to speak to people when they have a problem dealing with them or maybe another friend. This later relates to teens having stress, problems in school or ironically sometimes even suicide. Staff of schools should be taught to spot problems like this in their classrooms so that actions can be met immediately. Of course there are some students that will live "two lives", being a normal student in the class room and then go back to the torment at home or with friends.

Peace would be a very hard thing to teach a person already in there adult or even teenage years. It would be very difficult to teach a person peace because everyone's meaning of peace is different. One might say that peace means no war; others might say that peace is nothing more then caring for someone. Will we ever know the true meaning of peace? After September 11th is there really a

definition of peace? These are questions we must ask ourselves if we are going to teach about peace whether it be in the schools or in the community. Today's Society must learn on what peace really is, not just what it means.

School boards should increase the volunteer hours to more then 40 hours, by this schools would achieve more as in people not always have to do more for money. Money always will lead to problems, problems

Poverty by Patrick Angielczyk

No Shelter no home to go tonight

No loving parents that they kiss good night No money no food, no one to talk to

Only the ones that get left behind

We have so much, do we really need more Greed and hatred, Taking Control

Our search for hope, to help these nations What can we do to make poverty grow old

No one to turn to, all these children's

Facing all of realities problems Getting through to someone

A brother or sister when they have no one

We have so much, do we really need more Greed and hatred, Taking Control

Our search for hope, to help these nations What can we do to make poverty grow old


lead to war, and war leads to people always suffering. Teens need to understand that the world only doesn't revolve around money, but feelings, emotions, and understanding. Without these traits there cannot be peace. We must be taught how to find the true inner person within us, and not be self-fish and remember that there are other people in this world that need more than us. People in third world countries would give there lives for what we have, and we fight over the little things in life, where these people have nothing what so ever. We need to start living our lives in ways where other people count and it's not all just us.

It should be enforced that children's parents come in for interviews regularly not only for how the child is progressing but so that the parents are aware of what crowds there children are hanging out with, are they getting in trouble and how to isolate problems so that it doesn't get out of authorities hands. If problems are isolated at the beginning before they begin. Friends have a major impact on how peace can also be described.

Some may say that just hanging out with their friends and drinking may be peaceful, but others say that doing homework is there peace? Are these the true meanings of peace.

The programs that are introduced in high school, should be brought into the elementary schools sooner so that children have an understanding of what peace is, what is the good and bad, and how to respect one another. Get high school students to come in and take the time to talk to the younger children. If teens come around to the schools they will get more progress as where younger children do not relate to (or don't listen to) older people like there elders, teachers or parents when told~ Actions must be taken from the beginning to prevent violence occurring in the school systems today.

If everyone did a little bit this place called earth would be a better place. Peace can be found everywhere, whether its in a forest, or in a church, but do we really know the true meaning of peace.

.

A Revolution is Taking Place in India. Twenty-five hundred years ago

Vaishali gave the world the Great Law of Ahimsa

Now it gives us

The Mahila Shanti Sena (Women’s Peace Brigade)

Co-sopnsored by:

Centre for Peace Studies (McMaster University) and Shrambharati (NGO- Patna, India)

To learn more about it read MSS reports in this booklet and

visit:www.humanities.mcmaster.ca/gandhi

We Request Your Support- Please Get Involved.

Contact us: Centre for Peace Studies <peace@ mcmaster.ca> Acharya Ramamurti <[email protected]>

Rama Singh <[email protected]>


Peace, Social Justice and Community Organizations in Hamilton and Area

PEACE, SOCIAL JUSTICE and COMMUNITY ORGANIZATIONS ��

Hamilton Culture of Peace Network

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

Manifesto 2000 for a culture of Peace and Non-violence

www.unesco.org/manifesto2000 Six Simple Rules for a better society, drafted by Nobel Peace Prize Laureates. 1. RESPECT ALL LIFE - Respect the life and dignity of

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

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

3. SHARE WITH OTHERS - Share my time and material

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

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

5. PRESERVE THE PLANET - Promote consumer

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

6. REDISCOVER SOLIDARITY - Contribute to the

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

Our mission calls for us to work together and distribute the Manifesto. But how to do it without money? To help provide funds for this and other needs we introduced Peace Dollars in 2004. Each Peace Dollar has the text of Manifesto printed on its back, and is sold to raise money. Since then Peace Dollars have helped to support the following charitable efforts: • The Martin Luther King celebrations at Stewart

Memorial Church. • The Peace and Conflict Studies Student film

festival 2005 at McMaster. • The McMaster Peace Education Conference

2006. • The ‘Citizen Protection Project’, a local agency

providing Safe Havens for people harassed because of ethnic, racial, or religious differences.

• The Hiroshima/Nagasaki Observance. • The Gandhi Peace Festival. All faith and social justice groups are invited to help spread the U.N. Manifesto message by selling Peace Dollars. By doing so they can raise funds for their own purposes by purchasing them at half price. For more details about Peace Dollars and ways to use them for your own group’s needs, please contact us at: 905-628-4976 or by email at [email protected]. A short DVD explaining Safe Havens and Peace Dollars is available on request.



Centre for Peace Studies

www.humanities.mcmaster.ca/~peace/

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

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

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

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

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

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

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

If you would like to find out more about the Centre's activities, please contact

Dr. Mark Vorobej, Acting Director Tel: 905-525-9140 ext. 24729 Centre for Peace Studies Fax: 905-570-1167 McMaster University, TSH-726 E-mail: [email protected] 1280 Main Street West Website: www.humanities.mcmaster.ca/~peace/ Hamilton, ON, Canada, L8S 4K1



Physicians for Global Survival

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

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

Physicians for Global Survival, Hamilton Public Library and Children’s International Learning Centre present

Children’s Peace Day October 21, 2006 11:00 am to 4:00 pm

Activities include: Peace Crafts, Peace Stories, Peace films Decorate the Peace Tree with your own creations

Location:

Hamilton Central Library 55 York Boulevard, Hamilton

For Information or to help with the event: Call (905) 546-3200 x7861

Admission is Free, All Ages Welcome

Our mission statement is: Because of our concern for global health, we are committed to:

the abolition of nuclear weapons, the prevention of war, the promotion of nonviolent means of conflict resolution, and, social justice in a sustainable world

Peace Films to be screened: • Just a Little Red Dot • The Peace Tree • Lights for Gita • From Far Away • Roses Sing on New Snow



Project Ploughshares

Project Ploughshares is a Canadian disarmament organization sponsored by the Canadian Council of Churches. It works ecumenically to try to transform a world still threatened by small arms, bombs, land mines and weapons of mass destruction, into a world of enduring peace and security. Since its foundation in 1976, Project Ploughshares has promoted the concept of "Common Security": which states that security is the product of mutuality not competition; that peace must be nurtured rather than guarded; that stability requires the reduction of threat and elevation of trust; and that sustainability depends on participatory decision-making rather than on exclusion and control. The Hamilton Chapter of Project Ploughshares commemorates Hiroshima Nagasaki Peace Day each year with a solemn ceremony at Hamilton City Hall on August the 6th. This is a tradition well imbedded in the hearts of the citizens of Hamilton and surrounding cities. On Memorial Week, a Peace Concert is held at one of the churches. The Hamilton Ploughshares steering committee usually meets on the first Monday of each month at 10:00 am at its headquarters, 700 King Street West, the Chancery Office of the Diocese of Hamilton. You are all welcome to attend these meetings. For further information feel free to contact: Linda Nash 905-397-9735, Leonor Sorger 905-528-7988, Hans Kater 905-521-4818, or Paul Fayter 905-522-9900. Our National Office is: Project Ploughshares, Institute of peace and Conflict Studies, Conrad Greble College, Waterloo Ontario, Canada, N2L 3G6 Tel: (519) 888 6141; Fax (519) 885 0806. Website: www.ploughshares.ca

Coming Event..... The Hamilton Chapter of Project Ploughshares presents a fundraiser:

Peace ConcertPeace ConcertPeace ConcertPeace Concert Sunday, November 12, 2006, 3:00 – 4:30 pm FIRST PILGRIM UNITED CHURCH 200 Main Street East, Hamilton Featuring

““““One Voice” One Voice” One Voice” One Voice” ---- A multicultural group of musicians led by Sylvano Nkolongo """"Hen Party" Hen Party" Hen Party" Hen Party" ---- Five women with harmonizing voices and instruments Pauline Kajiura Pauline Kajiura Pauline Kajiura Pauline Kajiura ---- Singing & playing acoustic melodies of peace and justice

For tickets and information contact: Linda Nash 905 387-9735, Leonor Sorger 905 528-7988; Hans Kater 905-521-4818



Conference on Peace Education The Annual Conference on Peace Education in Canada provides opportunities for peace educators (from all walks of life) to collaborate, learn, exchange knowledge, and to inform the national strategy for peace education in Canada. Participants in past years have included teachers, researchers, parents, military, civil servants, non-governmental organizations (national and international), academics, artists, youth, and many others. The conference includes a mixture of workshops, presentations, key-note speakers, open discussions, and a trade fair. The conference is held annually at McMaster University, in Hamilton, Ontario, Canada. This year's conference theme is Violence Exposed: Exploring the Normalization of Violence and the Paths to Peace in Education. This theme seeks to ask the questions: Where do we learn to accept violence, and how may we redirect lessons that teach violence towards something more positive through education? For information check the conference website pec.pacss.ca or contact by e-mail [email protected]

2006 YMCA Peace Medal

The Annual YMCA Peace Medal is awarded in recognition of youth and adults who have made a significant contribution to fostering a culture of peace in the Hamilton/Burlington community.

Download the nomination form at http://www.ymcahb.on.ca/newsEvents.htm

Do you know a peacemaker in the community?

Deadline for Nominations is Friday, October 13, 2006.

2006 YMCA Peace Medal Breakfast Join us at the Annual YMCA Peace Medal Breakfast, as we honour those who have demonstrated their commitment to making our World a more peaceful and non-violent place.

Wednesday, November 22, 2006, 7:30 - 9:30 am. Hamilton Convention Centre, Hamilton ON

Keynote Speaker: Craig Kielburger

Craig is the founder of Free the Children and co-founder of Leaders Today. He is an accomplished child rights advocate and leadership specialist, an award-winning author and a popular speaker. He recently won the 2006 Worlds Children’s Prize (referred to as the “Children’s Nobel Prize”). He has received the Nelson Mandela Human Rights Award, the World Economic Forum GLT Award, the honorary Top 20 Under 20 Award, the Roosevelt Freedom Medal, the Governor General’s Medal of Meritorious Service and the State of the World Forum Award.

Ticket and Sponsorship Opportunities are available by contacting Susy Comegna at:

Phone: 905-681-1140 E-mail: [email protected] Fax: 905-681-8366

Web: www.ymcahb.on.ca/newsEvents.htm



Amnesty International

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

Amnesty International is a worldwide voluntary movement that works to prevent some of the gravest violations by governments and non-state actors of people’s fundamental human rights. The main focus of its campaigning is to free all prisoners of conscience - those who have been detained because of their beliefs, ethnic origin, sex, colour, or language, and have not used or advocated violence. Amnesty International also works to ensure fair and prompt trials for political prisoners, to end extrajudicial executions and disappearances, and to abolish the death penalty, torture, and other forms of cruel and inhumane treatment or punishment. The organization has received the Noble Peace Prize. Amnesty has always been very happy to co-sponsor the Peace Festival To get involved, please contact: Group 1 (Hamilton): Chair: George Sorger <[email protected]> and Co-chair Denise Petrovic Helen Beasley - 905-297-8089 E-Mail: [email protected] Amnesty Canada Website: www.amnesty.ca

Poets for Peace Poets for Peace was founded in Toronto by Abbe Edelson in 1983 during the cruise missile crisis. The group played an active role to try to get these missiles out of Canada. During the first war with Iraq, Poets for Peace was again active, this time trying to end Canadian involvement in that war. We also opposed the bombing of Yugoslavia, as well as the more recent invasion of Afghanistan, both of which involved the Canadian military. Poets for Peace demands that the Canadian government stop all military action in the Persian Gulf. We also demand that Canada leave NATO. Poets for Peace is an independent organization of poets and other writers who oppose war as a means of conducting international relations. Poets for Peace has always worked with other groups, such as the Sky Dragon Co-operative here in Hamilton and nationwide groups like Writers Against the War, to promote peace. We believe that writers should be active in the political arena to ensure that peace and disarmament are always on the agenda. We reject violence and regret that some anti war demonstrations have turned violent, or have contained violent elements. We refuse to take part in anti-war rallies that turn out to be pro-war. We are proud that our members have conducted themselves peacefully. Not only does Poets for Peace oppose acts of war, such as the sending of Canadian combat troops to Afghanistan, but we also encourage every member to work within his or her community to promote a culture of peace. We believe that the development of a culture of peace at home is the best way to oppose the pro-war mentality in the international area. We encourage our members to join other groups to work for peace within the larger community. Poets for Peace has members in Canada, the United States, and England. Contact: James Deahl (National Chairman) [email protected] 237 Prospect Street South, Hamilton, Ontario L8M 2Z6 Tel: 905-312-1779 Website: bellwalker.wordpress.com/



KAIROS: Canadian Ecumenical Justice Initiative STREAMS OF LIVING JUSTICE

KAIROS Ecumenical Water Campaign

A Year of Action and Another to Come - Water Campaign Extended Through 2007!

The Year In Review

More than 60 mass mobilizations took place across Canada on or around World Water Day, March 22. Organized by KAIROS, Development and Peace, the Council of Canadians and CUPE, these marches, film showings, forums, political meetings, and simple moments of public witness made public our call to protect water and ensure that everyone has equitable access to this essential element of life.

In other areas, 175 municipalities –and the Canadian Federation of Municipalities– have signed on to the "Water Declaration" written by Development and Peace. The Water Declaration asserts our shared belief that water is a sacred gift, a human right, and a collective responsibility that must not be commodified. Local groups and congregations have been taking action as well, sponsoring workshops, information sessions, and worship services to highlight the water campaign. The educational focus on bottled water has been an eye-opener for many people. As they learn about the issues behind the bottled water industry, they think about what they can do at a personal level to oppose the commodification of water. The Toronto Council of Development and Peace is selling reusable water bottles encouraging their members to "tap into" water. Youth delegates at BC Conference of the United Church are challenging all delegates at this year’s annual meeting to go bottle-free! And General Council of the United Church, which met this August, also encouraged the use of tap water by not providing bottled water on site.

WATER A HUMAN RIGHT? NOT IN CANADA!

Yet despite this volume of mail and activity, two previous years of sustained lobbying by Development and Peace, and years of action by the Council of Canadians, our government still will not declare water a human right and adjust its policies to ensure that all people have equitable access to this essential element of life. In this respect, Canada lags far behind a standard established by the United Nations in 2002, when the right to water was recognized as an implicit part of the Covenant on Economic, Social, and Cultural Rights. Canada is a signatory to the Covenant but has twice refused to recognize that it includes water as a human right.

NEW WATER CAMPAIGN FOCUS FOR 2006-07

Our government refuses to acknowledge the sacred gift of water in other ways as well, notably by providing political and financial support to corporations operating overseas that have a terrible impact on the environment and that refuse to consult with local populations about the impact that their activities will have on these communities’ natural sources of water. This is particularly true of industries such as mining – ventures in which Canadian corporations excel.

Clearly, there is much passion among Canadians for the protection and equitable sharing of water. Just as clearly, there is much work to be done with our government on this issue. That is why KAIROS will continue to campaign on water for another year. We will continue to look at our own personal responsibility for water and how best we can honour that responsibility, whether by living more cleanly, conserving more, or drinking less bottled water. We will, through meetings with MPs and sustained work at the municipal level, continue to assert government responsibility, and press for the recognition of water as a human right – and the policy changes that such recognition demands. But we will also, in our congregational campaign, examine corporate responsibility for protecting and sharing water, and call for mechanisms to hold corporations to account for their overuse and pollution of water.

KAIROS unites eleven churches and church agencies in faithful action for justice and peace. Contact us at:

KAIROS: Canadian Ecumenical Justice Initiatives 416-463-5312/1-877-403-8933 129 St. Clair Avenue West, Toronto ON M4V 1N5 www.kairoscanada.org Hamilton/Burlington KAIROS Committee: 905-521-0017 or [email protected]



Canadian Voice of Women for Peace (VOW) A network of women throughout Canada working to help build a world founded on peace and social justice for all.

We, as women, must draw on our unique strength and wisdom to help change the world from its current path of greed and aggressive confrontation to a path of social justice and peaceful negotiation. Our Purpose

• To provide a means for Canadian women to exercise responsibility for the family of humankind and unite in concern for the future of the world.

• To promote the mutual respect and cooperation among nations necessary for peaceful negotiations both within countries and between nations.

• To work towards an end of war or the threat of war as the decisive method of exercising power. To appeal to national and international leaders to cooperate in the alleviation of the causes of war by common action for the economic and social betterment of all.

VOW is one of the non-governmental organizations (NGO) cited by UNESCO's standing committee in the working group report entitled "the contribution of women to the culture of peace". An accredited NGO to the United Nations, affiliated to the Department of Public Information (DPI) and the Economic and Social Council (ECOSOC), VOW was the Canadian lead group for peace at the Fourth World Conference on Women in Beijing. Members have been active in follow-up activities, including writing the chapter, "Women and Peace" in Take Action for Equality; Development and Peace. Since its foundation in 1960, VOW has worked locally, nationally and internationally on issues related to peace, social justice, human rights and development, always seeking to promote a woman's and a feminist perspective. We welcome anyone who wishes to support finding ways to solve conflict, other than war. Some of out planned actions for next year include: • Sponsoring a forum at the St. Lawrence Centre, Toronto on November 2nd, 2006 on What Should Canada’s role in

Afghanistan be, in which we will have speakers from the Afghan community, the Canadian military, CIDA, those who want “troops out now”, and those who want the troops to remain , but under a different mandate.

• Holding 3 evenings, throughout the year with the theme of Women’s Rights • Assisting a young Japanese women, in Canada with the Never Again campaign with speaking dialogues • Developing a podcast to inform possible new members of the connections between our dependence on oil, and war. We would love to have a Hamilton VOW group! It is amazing what local small groups can accomplish! Canadian Voice of Women for Peace (VOW) 761 Queen St. W, Suite 203, Toronto, ON, M6J 1G1 Phone: 416-603-7915 Fax: Same - phone ahead, E-Mail; [email protected] Website: www.vowpeace.org

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



The Children's International Learning Centre (CILC)

OUR MISSION:

With international resources and input from the community and global experts, we develop dynamic hands-on programmes which encourage attitudes of respect for all people and for our common environment.

The CILC is a not-for-profit organization supported by admissions, memberships, donations, grants, and volunteers. Yearly we provide 5 programmes for people of all ages. The centre is open to: school classes, adult groups, community groups, religious groups, Guiding & Scouting groups, day camps and home schools.

Programmes available yearly: Festivals of Light (from November to late December), Orbit the Earth (available January - September), Global Playroom for ages 3-5 (available January - September), PLUS 2 new exciting programmes yearly. The CILC also sponsors The Children’s International Peace Choir which is active from September through June.

For more information about the centre or volunteering please contact us:

Ms. Lana Lowe, Executive Director Tel: 905-529-8813, Fax: 905-529-8911 The Children’s International Learning Centre Web: www.cilc.ca 189 King William St. (across from Theatre Aquarius), Hamilton, ON L8R 1A7

Peace Brigades International

Promoting nonviolence and protecting human rights since 1981, Peace Brigades International (PBI) is a non-governmental organization (NGO) which protects human rights and promotes nonviolent transformation of conflicts.

Inspired by Gandhi, PBI uses nonviolent action to help deter politically motivated violence and expand space for human rights and peace activism in areas of repression and civil conflict. When invited, we send teams of volunteers to provide protective accompaniment to human rights defenders, their organizations and others threatened by political violence. Perpetrators of human rights abuses usually do not want the world to witness their actions. The presence of our volunteers, backed by an international support network, helps to deter violence. In this way, PBI volunteers provide moral support and a "breathing space" so that local activists can continue to be protagonists of change and to work for social justice and human rights. Currently, PBI has volunteers protecting human rights activists in Colombia, Indonesia, Mexico, Nepal and Guatemala. PBI was nominated for the 2001 Nobel Peace Prize.

PBI volunteers and supporters around the world demonstrate that individuals working together can act boldly as peacekeepers even when governments cannot or will not. You can help in a variety of ways – please visit our website at www.pbicanada.org.

Peace Brigades International - Canada E-mail: [email protected] 145 Spruce Street, Ottawa, Ontario K1R 6P1 www.peacebrigades.org



The United Nations Association in Canada

Canadians working for a better UN

Our Mission Statement: The United Nations Association in Canada builds bridges of knowledge and understanding that link all Canadians with the people and nations of the world. Through the United Nations system, we share in the quest for peace, human rights, equitable and sustainable development and the elimination of poverty. The United Nations Association in Canada (UNA - Canada) is a not- for- profit charitable organization that helps inform and educate Canadians concerning United Nations (UN) activities and programmes. UNA- Canada offers Canadians a unique window into the work of the UN, as well as a way to become engaged in the critical international issues that affect us all - human rights, poverty, sustainable development, peace, disarmament and many others. United Nations Association, Hamilton & District Bursary Award Fund The United Nations Association of Hamilton and District commemorated its 50th Anniversary in 1995 by establishing a bursary currently valued at $500 (Cdn) for graduate students of McMaster University. The student may be in any program, and who are undertaking field training or volunteer work among other cultures in regions distant from McMaster University or regions difficult to access. See http://www.hcf.on.ca/pages/grants/educational/educational.html#4 for details. For further information contact: Brian Reid, President, Hamilton Branch, UNAC Tel: 519 393-6360 email: [email protected] website: www.unac.org

Strengthening Hamilton’s Community

"Strengthening Hamilton - Uniting Our Community"

SHCI was created in response to a number of disturbing incidents and a climate of fear and distrust that surfaced in some parts of the community in the aftermath of the September 11, 2001, attack on New York's World Trade Centre. As a result of concerns raised about these developments, Mayor Bob Wade convened a group of 70 concerned citizens and community

leaders representing many different sectors, constituencies and networks to form a Roundtable to discuss measures to improve understanding and promote more harmony in the community. This group, which now meets every three months, launched a community-wide initiative to enhance safety, acceptance and harmony among people of Hamilton. In creating the Strengthening Hamilton's Community Initiative, the Roundtable voiced a vision of promoting.

"A vibrant and harmonious community that values our racial, religious and cultural diversity; that fosters respect and encourages public dialogue; a community in which people are enabled to become active participants and contributors." LIUNA Station, Lower Concourse 360 James St. N., Hamilton, ON, L8L 1H5 Tel: (905) 667-7502, Fax: (905) 667-7477

E-mail: [email protected] Web: www.shci.hamilton.ca



Community-based Interfaith, Peace and Cultural Groups Hamilton Quakers Hamilton Monthly Meeting of the Religious Society of Friends. Proclaiming a testimony of peace since its founding 350 years ago, the Quaker faith is one of the officially recognized "peace churches" in Canada. Hamilton Quakers meet weekly at 11 a.m. Sunday for silent worship, gathering in the Light of God and of "that of God in everyone". Anyone who feels called by the Spirit to speak may offer ministry during this time of worship. All are welcome. Friends in Hamilton Meeting are involved in a wide variety of peace, social justice, and environmental activities. We invite you to join us. Hamilton Quaker Meeting, 7 Butty Place, Hamilton, ON, L8S 2R5. Telephone 905-523-8383. Website: www.hwcn.org/link/hmm, E-Mail: [email protected], Beverly Shepard <[email protected]> - Clerk of Hamilton Monthly Meeting

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

IDEA Burlington (Interfaith Development Education Association) IDEA Burlington (established in 1985) is an association of people from many faiths. It strives, through study, spiritual reflection and resultant action, to empower us and others to promote peace and justice, locally and globally. For information, resources and speakers, or to connect with other organizations, call 905-521-0017, [email protected].

The Hamilton Interfaith Group�The Hamilton Interfaith Group encompasses members of many faith groups including Baha’i, the Society of Friends (Quakers), the Roman Catholic Church, the United Church of Canada, Islam, Wicca, Native Spirituality, Sikhism, Hinduism, and others. Our purpose is to increase understanding and respect among the different faith communities and to share our understanding and celebration with the wider community of Hamilton. Contact Persons: Anne Pearson 905-628-6180, Wasi Ahmad, 905-547-5834, Josephine D’Amico 905-385-5484, Beverly Shepard 905-648-2853.

Unity Church and Retreat Centre Christ Church Unity is an interdenominational church promoting Practical Spirituality. Unity emphasizes the divine potential within all and teaches that through a practical understanding and application of spiritual principle, every person can realize and express his or her true Divine Nature.

Unity Retreat Centre is available for groups to rent to run their programs and retreats. It is located on a the edge of the escarpment surrounded by beautiful and peaceful gardens.

For more information, call our office at 905-389-1364 or email: [email protected] or visit our website at www.unityhamilton.com


Peace, Social Justice and Community Organizations in Hamilton and Area The Ontario Multifaith Council on Spiritual and Religious Care OMCSRC is a not-for-profit non-governmental organization representing the wide range of recognized faith groups in the province of Ontario. Contact: OMCSRC, Box 37037, Hamilton, ON, L8L 8E8, Tel: 905-522-0283, [email protected]

Friends of Red Hill Valley Friends of Red Hill Valley is a community organization with over 650 members. Our purpose is to protect and enhance the Red Hill Valley and educate people about it. We provide free public walks in the valley throughout the year. We also do our best to inform the general public about the valley and particularly about the effects of the proposed valley expressway. Red Hill Valley is the only remaining link between the Niagara Escarpment and the Lake Ontario shoreline. P.O. Box 61536, Hamilton, ON, L8T 5A1 Tel: 905-381-0240 Website: www.hwcn.org/link/forhv The Markland Group The Markland Group, a Canadian research organization, is composed of a number of professionals, academics and concerned citizens who share the belief that more attention needs to be given to the problem of ensuring compliance under multilateral disarmament treaties. Its members include persons with experience in diplomatic field, international lawyers, scientists, teachers, physicians, concerned citizens and parliamentarians. The Markland Group has produced a number of publications, and provides funding for graduate students and others interested in researching agreed topics in the area of compliance methodology. Contact: Douglas Scott, The Markland Group, 203-150 Wilson Street West, Ancaster, ON, L9G 4E7 Tel: 905-648-3306 Fax: 905-648-2563 The YMCA of Hamilton/Burlington International Development & Education The YMCA of Hamilton/Burlington is part of a worldwide movement of volunteers, staff, members and participants dedicated to the growth of all persons in spirit, mind and body. The Annual YMCA Peace Medal is awarded in recognition of youth and adults who have made a significant contribution to fostering a culture of peace in the Hamilton/Burlington community. Address: 79 James Street South, Hamilton, ON, L8P 2Z1, Phone: 905-529-7102 Web: www.ymcahb.on.ca/ The Hamilton YWCA The Hamilton YWCA is a voluntary women's organization providing high quality programs and services that respond to community needs, working actively for the development and improved status of women and for responsible social and economic changes that will achieve peace, justice, freedom and equality in Canada and around the world. Address: 75 MacNab Street South, Hamilton, ON, L8P 3C1. Phone: 905-522-9922, Web: www.ywcahamilton.org Canadian Catholic Organization for Development and Peace The Canadian Catholic Organization for Development and Peace, a democratic movement for international solidarity, supports partners in the Third World in pursuit of alternatives to unjust social, political and economical structures. It educates the Canadian population about the causes of impoverishment of people and mobilizes actions for change. In the struggle for human dignity, Development and Peace associates with social change groups in the North and South. It supports women in their search for social and economic justice. 420 - 10 St. Mary Street, Toronto, ON, M4Y 1P9 Tel: 1-800-494-1401, Hamilton contact: Paul Lemieux 905-528-0770 Website: www.devp.org


Peace, Social Justice and Community Organizations in Hamilton and Area Dundas Independent Video Activists Since 1999, DIVA has been countering the corporate media stranglehold by covering grassroots activism, documenting the little-known struggles that take place in our community. DIVA's most recent video MOTHER'S DAY AT WESCAM deals with the 2006 Mother's Day civil disobedience action at Burlington, Ontario war manufacturer Wescam. Other releases include Critical Mass: How You See it, War Games in the Park, and contributing footage to Grass Through Concrete: A Film About Red Hill Valley. For more information check out www.hwcn.org/link/hasc/DIVA.htm. Contact DIVA at [email protected] or call 905-627-2696. Sky Dragon Community Development Co-operative The Sky Dragon Community Development Cooperative is a grassroots nonprofit organization committed to the goals of progressive social and environmental change. Sky Dragon operates a number of projects out of its Community Development Centre (CDC), located at 27 King William Street in downtown Hamilton. The CDC houses studio and meeting spaces for wellness and arts classes and includes an art gallery space. The Bread and Roses Café operates on the ground floor of the centre, and serves fair trade and locally grown organic food at affordable prices. Bread and Roses also hosts a packed series of evening events including teach-ins, open-mics, jams, drum circles and live music. In October Cinema Liberte will open on the second floor of the CDC, providing a space for repertory film screenings, talks and other events. Sky Dragon also publishes Mayday Magazine, a monthly print forum for progressive thought. For more information about Sky Dragon, the organization's mandate and how you can get involved, drop by the CDC, check out www.skydragon.org, email [email protected] or phone: 905-777-8102. Sky Dragon is located at 27 King William Street, between James and Hughson Hamilton Mundialization The Hamilton Mundialization Committee is a council mandated advisory committee which responsibility is to facilitate and support peace initiatives and the twinning relationships between Hamilton and its nine twin-cities around the world. Its purpose is to assist City Council in implementing its Mundialization resolution. The main functions are: � To promote Hamilton as a "Mundialized City" dedicated to global awareness, international cooperation and world law. � To further the work of the United Nations through publicity and education and to have the United Nations flag flown

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

share in our multi-cultural programs. The Hamilton Mundialization Committee welcomes any individual or organization to join its membership and, to participate in any of the mundialization programs and special events through out the year. Any inquiry may be forwarded to: The Hamilton Mundialization Committee, c/o The Corporate Services, 71 Main Street West, Hamilton, Ontario, L8P 4Y5, Tel: 905-541-3456, email: [email protected], website: www.mundialization.ca Homes not Bombs Homes not Bombs is a nonviolent direct action network of people who use nonviolent direct action in an attempt to confront institutional and personal violence, seeking a transformative solution which results not in winners versus losers, but in a society which becomes more equal and loving, more just and compassionate. Our ongoing campaigns include an effort to end secret trial security certificates which have jailed people without charge or bail for as long as 8 years, and a campaign to end deportations to torture. Inspired by many figures known and unknown in the history of nonviolent struggle, we conduct nonviolence training workshops (one is scheduled for Hamilton on Saturday, Nov. 4), films on nonviolence (Camden 28 and Mothers Day at Wescam screen in Hamilton Oct. 19) and we are planning a legal rally and "mass trespass" Monday, November 20 at L-3 Wescam, part of the conglomerate that now promotes itself as the #1 military manufacturer in Canada. Please join our activities: call 905-627-2696 or email [email protected] for more info. www.homesnotbombs.ca



Hamilton Action for Social Change Committed to social change through nonviolent direct action, Hamilton Action for Social Change is involved in activating and encouraging creative responses to the issues facing our communities. HASC is part of the Province-wide Homes Not Bombs network (www.homesnotbombs.ca). Box 19, 1280 Main Street West, Hamilton ON L8S 1C0. E-Mail: [email protected] Web: www.hwcn.org/link/hasc

Volunteer Hamilton Since 1963, Volunteer Hamilton has recruited and referred potential volunteers to local organizations. With 125 member agencies, we involve and make a real difference in our communities and neighbourhoods. Have some spare time? Want to get involved in helping others? Here’s your chance to make a meaningful contribution. Get a listing of many different volunteer positions in Hamilton and their respective contacts at: 627 Main Street East, Suite 206, Hamilton, ON L8M 1J5, 905 523 4444, E-Mail: [email protected], Web: www.volunteerhamilton.on.ca/ Roots & Shoots Roots & Shoots, founded in 1991, is an environmental and humanitarian education program and a global network of young people making a difference in their communities. It is a program created by the Jane Goodall Institute, based on the principle that knowledge leads to compassion, which inspires actions. Mac Roots & Shoots is a recently established and MSU recognized group at McMaster University. It has focused its efforts on disseminating information through student information days, participation in the Peace Day parade in Hamilton, and taking their message to the public through fundraising events and through partnering with other environmental groups, e.g., Field and Stream Rescue Team with their tree planting program. Contact: Shannon Trebilcock at 905-648-4944, E-Mail: [email protected] Web: www.spaces.live.com/macrootsandshoots Hamilton Eat Local Project In a Gandhian spirit, the Hamilton Eat Local Project (HELP) works to promote a sustainable food system in the City of Hamilton. Our objectives are to:

• Create a more supportive environment for local farmers and urban growers; • Assist and encourage Hamiltonians to eat more locally produced food; • Improve food knowledge and skills in our community; and • Empower people to utilize neglected food sources.

For more information on any of the projects: www.environmenthamilton.org/eatlocal Email: eatlocal@ environmenthamilton.org Call our food hotline: 905-572-5967 The Malhar Group Music Circle of Ontario Established in 2001, the Malhar Group Music Circle of Ontario is a not-for-profit charitable arts organization dedicated to the sole mission of promoting Indian classical music and musicians. The Malhar Group operates in Southern Ontario of Canada and holds frequent musical events of excellent standards. The group is focused to create opportunity for all to listen to and to learn about this great musical heritage in its traditional forms. Activities include: House Concerts, Lecture-Demonstrations, Listening Sessions and Festivals. For additional information, check the website: www.themalhargroup.org



McMaster-based Student Groups The Ontario Public Interest Research Group (OPIRG) McMaster OPIRG aims to link research with action on a broad range of social justice and environmental issues, both locally and globally. Through research, proactive education, community networking and action, OPIRG empowers individuals and groups to become active participants in the decisions which affect their lives. OPIRG's core values support anti-oppression and consensus decision making. The energy and imagination of student and community volunteers is the driving force powering the work of OPIRG. The Ontario Public Interest Research Group (OPIRG) McMaster McMaster University Student Centre Room 229 P.O. Box 1013, 1280 Main Street West, Hamilton ON, L8S 1C0 Phone: 905-525-9140 ext. 27289 24 hour events line ext. 27090 Fax:905-523-0107 Web: www.opirg.org/mcmaster E-Mail: [email protected] Blog: opirgmcmaster.blogspot.com Peace and Conflict Studies Society (PACSS) The Peace and Conflict Studies Society (PACSS) is a student peace group at McMaster University in Hamilton, Ontario, Canada. Our aims are to use discussion, events, and constructive action to promote a culture of peace both on campus and around the world. Our mission: Inspire, Inform, Incite… ...to use the power and appeal of film and the stories they tell to promote reflection on issues of social justice and responsible change Our intent is to present a selection of films that appeal to the diverse communities found at McMaster University and in the greater Hamilton area. Our plans for Projecting Peace 2006 are well under way. For further information visit www.pacss.ca or email [email protected] War Child @ McMaster War Child Canada @ McMaster works in cooperation with War Child Canada (WCC) to help raise awareness and funds for WCC's international humanitarian projects. War Child Canada works closely with the music industry to generate awareness, support and advocacy for children's rights. War Child Canada at McMaster has been established with the hopes of implementing creative initiatives to educate McMaster and Hamilton students about the issues affecting children in war-torn countries. To find out more information about War Child Canada, please visit their website at www.warchild.ca Email: Shannon or Liliana at [email protected] McMaster Science for Peace/Pugwash Society McMaster Science for Peace/Pugwash (MSfP), a student run club at McMaster University, is dedicated to addressing and raising awareness about issues related to the use of scientific knowledge and its relation to world peace. Through our involvement in events such as the Gandhi Peace Festival in Hamilton and the McMaster Assemble for Peace, we have demonstrated that peaceful approach to conflict is feasible both in theory and practice. We also hold annual conferences on topics raised by the use and misuse of scientific knowledge and its impact on peace. Our purpose is:

• To provide an opportunity for students to become educated and to take action. • To raise awareness within the McMaster and Hamilton Community about the issues surrounding the use of science

and technology. • To encourage the outlook of global citizenship.

Website: www.msfp.tk e-mail: [email protected]


Peace, Social Justice and Community Organizations in Hamilton and Area Food Not Bombs, Hamilton Food Not Bombs, Hamilton, is one of 170 chapters across the globe, which helps to provide food to the hungry. FNB is based on three principles: food recycling, non-violence, and consensus decision-making. 1. Food Recycling: FNB collects food that would otherwise go to waste (day old bread, excess produce from markets) and transforms it into nutritious meals for the hungry. Only vegetarian food is served so that no one is excluded from enjoying a decent meal, even those who practice food taboos. 2. Non-violence: Food Not Bombs is committed to a vision of a society that is motivated by generosity and sufficiency, not greed and scarcity. Poverty is also violence. FNB serves food in a public place in order to demonstrate that our country should be using its resources to feed people instead of creating weapons of war. 3. Consensus Decision Making: Consensus is based on the belief that each person has some part of the truth while no one person has all of it. The consensus process insures that the will of the majority does not dismiss the values and beliefs of everyone else. The process of consensus enables us to make decisions through negotiation and reconciliation rather than overruling and censoring. For more information contact: [email protected] People Acting Compassionately Together (PACT) People Acting Compassionately Together (PACT) is a coalition of McMaster clubs, all of whom are interested in health, charity, peace and/or human rights. The purpose of PACT is to act as an advertising network to help associate clubs achieve their own goals, share their resources and skills to help each other and to help organize interclub events, primarily large-scale fundraisers, which bring together the members of several different clubs in a concerted effort. In the past, PACT has participated in projects to raise money for the Red Cross Disaster Relief Fund for the earthquakes in India and El Salvador in 2000, for Medecins Sans Frontieres for their work in Afghanistan in 2001 and to build a schoolhouse in Mulock Chand, India in 2002. James Tan, Jackie Kennedy, Sarah Lawson & Nathan Flis - [email protected] MACgreen MACgreen is a service of the McMaster Students Union (MSU) that links students, staff, faculty, and community members interested in promoting a culture of sustainability on and around campus. Sustainability implies that our activities are ecologically sound and socially just as well as economically viable. We provide ongoing training and supplies for Do-It-Yourself skills such as knitting, sewing, vermi-composting and bicycle repair. We give away travel mugs, lend out reusable dishes and sell Used But Not Bruised paper notebooks to help reduce waste. We run events to celebrate and enjoy our local environments including an opening potluck, Swap Spots, coffee houses, Cootes Clean Ups and our End of Year Environmental Gala where we award the important work being done at all levels of our community to move us towards sustainability. For more information or to get involved please Contact MACgreen - [email protected] - 905-525-9140 ext. 26628 - www.msu.mcmaster.ca/macgreen GLBTQ Centre The Gay, Lesbian, Bisexual, Transgender and Queer (GLBTQ) Centre is a service provided by the McMaster Students Union. The GLBTQ Centre's primary mandate is to act as a place where individuals can access resources, support and contacts pertinent to issues surrounding gender and sexual identities. It also operates as a safe space for individuals who may identity themselves as either/or Gay, Lesbian, Bisexual, Transgender, Queer, Asexual, Two-Spirited, Heterosexual, Questioning and other diverse sexual, gender and social identities. Contact information: [email protected] or phone at 905-525-9140 ext. 27397. McMaster First Nation Student Association (MFNSA) Purpose:

• To provide a peer support for Native students at McMaster • To act as a liaison between Native high school students and McMaster University • To promote and encourage post-secondary education • To improve the image of Native people at McMaster and increase awareness of Native issues • To provide extra-curricular social activities, resources, and alternative learning experiences for Native students

We welcome new members who are Native students at McMaster University and non-Native students who are interested in Indigenous Studies. Please come and visit us in Hamilton Hall, room 103/D. E-Mail: [email protected]



The Anti-Violence Network

October is the "Month Without Violence" The Anti-Violence Network - a group of McMaster students, staff and faculty who have been meeting since 1997 to share concerns, offer support and coordinate efforts against violence on campus - has designated October as the "Month Without Violence" 2006. Campus and community members are invited to attend the following events focused on issues of violence and non-violence, respect and building a culture of peace. Calendar of Events: October 2006 - A Month Without Violence Thursday, October 5th, 10:00 am - 2:00 pm, MUSC Marketplace: Non-Violence Awareness Fair, sponsored by the Campus Health Centre. For further information, contact Debra Earl, Extension 24841 or [email protected]. Tuesday, October 10th, 12:30 p.m., steps of Gilmour Hall: "Roses Among the Stones: A Commemorative Service to Promote Non-Violence", sponsored by the Anti-Violence Network. For further information, contact [email protected] or the Chaplaincy Office, 905-525-9140, Extension 24127. Thursday, October 12th, 4 pm - 6 pm, MUSC 224: "What's In A Word: Insult or Inclusion?" presented by Deidre Walton, Human Rights Educator, Human Rights and Equity Services. To register, please contact Elaine Hay at [email protected] or for more information, visit www.mcmaster.ca/hres. Tuesday, October 17th, 1:30 pm - 3:30 pm, MUSC 224, “Violence Against Women: Will It Ever End?" presented by Krista Warnke, Public Education Coordinator, Sexual Assault Centre (Hamilton and Area). For more information about the workshop, please contact [email protected]. Wednesday, October 18th, 3 pm - 5 pm, MUSC 224: Positive Space Orientation, presented by Jonade Naeem, Coordinator, GLBTQ Centre and Deidre Walton, Human Rights Educator, Human Rights and Equity Services. If you are interested in becoming a Positive Space Provider, please contact Elaine Hay at [email protected] to register for the workshop. For more information, visit www.mcmaster.ca/hres. Thursday, October 19th, 7:00 pm, Ewart Angus 1A6: "The Camden 28: How far would you go to stop a war?" - A Hamilton MOVIE Premiere sponsored by OPIRG McMaster. Free Admission. For more information, visit www.camden28.org. Also showing, "Mother's Day at Wescam" - a short, locally-produced video. Tuesday, October 24th, 4 pm - 6 pm, MUSC 230: Racism 101 presented by Deidre Walton, Human Rights Educator, Human Rights and Equity Services. To register, please contact Elaine Hay at [email protected] or for more information, visit www.mcmaster.ca/hres. Tuesday, October 24th, 7 pm - 9 pm, MUSC 318: "Consensus Decision-Making" workshop with facilitator, Jane Mulkewich, sponsored by OPIRG McMaster. This workshop will explore the democratic decision-making process that works to equalize power within groups and ensure that everyone's voice is considered. For more information, please contact [email protected] or 905-525-9140, ext. 26026. Tuesday, October 31st, 10 am - noon, MUSC 224: The "3Rs" Workshop - Rights, Responsibilities, Respect: Creating a Harassment-Free Environment", presented by Deidre Walton, Human Rights Educator, Human Rights and Equity Services. To register, please contact Elaine Hay at [email protected] or for more information, visit: www.mcmaster.ca/hres. Saturday, Nov. 4 - 10am to 4pm: "Nonviolence and Civil Disobedience" - a workshop with Matthew Behrens of Homes Not Bombs. Sponsored by OPIRG McMaster, this day long session will explore creative, nonviolent resistance and community building through action. Pre-registration is required for this popular workshop. To pre-register, please contact [email protected] or 905-525-9140 ext. 26026. The Anti-Violence Network includes interested individuals and representatives from over 20 organizations on the campus.


Peace, Social Justice and Community Organizations in Hamilton and Area The India-Canada Society of Hamilton and Region

Founded in November 1973, the Society is a secular and non-denominational organization primarily to preserve the social and cultural heritage of Indians of South Asian origins and to contribute to the enrichment of Canadian life and culture.

The India-Canada Society is most prominent in its continued emphasis, through public education, on promotion of universal causes such as cultural diversity, community harmony, human rights, nonviolence, and peace. The Society pioneered the establishment of a human rights committee during the mid-seventies. This committee was the first of its kind in the country and it included representatives from the regional police, the church, community leaders and government. The committee's work and interest in the fight against racism generated significant civic awareness on the issue, eventually leading to the formation the Mayor's Race Relations Committee.

To further advance the universal causes of human rights, nonviolence, and peace, the India-Canada Society launched a fund-raising drive to establish a Gandhi Nonviolence Lectureship/ Chair at McMaster University. The Gandhi Lectureship was inaugurated in 1996 by Ovide Mercredi, National Chief of the Assembly of First Nations. The ultimate goal is to establish an Endowed Chair at the Peace Centre to make available the teachings of Gandhi on Nonviolence, Peace and Social Justice to McMaster students.

India-Canada Society also started the Annual Mahatma Gandhi Peace Festival in 1993, a year before Gandhi’s 125th birth anniversary and is continuing the Festival now as a co-sponsor with the Centre for Peace Studies, McMaster University. A new feature of the Festival is the Annual Writing for Peace Contest for High School students. Over the years the Gandhi Peace Festival has grown to become a cultural part of the city. We are proud to be working together with many groups in the community to promote the culture of peace as a counterpoint to the culture of conflict.

With an explicit intention to contribute to the variety of Canadian life and experience, the Society has actively sought to facilitate mainstream dialogue around the rich Indian philosophy and culture. For this it has worked very closely with various departments at McMaster University (History, Music, Religion, Philosophy, Political Science, Women's Study, Peace Centre, and others). Over the last twenty-five years for example, the Society has cooperatively hosted major national and international speakers on Indian Philosophy and Culture and has helped celebrate the work and life of such figures as Gandhi, Tagore, Radhakrishnan, Vinoba Bhave, Ramanujan, Nehru, Aurobindo, Ravi Shankar, Rukmini Devi Arundale. Their life and work symbolize the essence of India and their philosophy has a universal appeal.

The India-Canada Society continues to be active at the grassroots level on multiple dimensions. Historically, it has participated in such community oriented festivals as Its Your Bag Day at Gage Park. On an educational front, it has held Indian language classes, as well as hosted lecture series on Indian culture and heritage at McMaster University. Its cultural activities include production of major dramas such as "Meghadutam" (Cloud Messenger) written by Kalidasa and "Abala", a drama on the perception of women in a male dominated society. On a more socio-cultural front it has been active in such initiatives as creating workgroups to focus on the special needs of women and youths, conducting community surveys to judge the needs of the older people, and putting together a networking committee for inter-organizational communication etc.

To continue this work, the Society invites volunteers and appeals for your support.

For information and membership contact: Web: www.indiacanadasociety.org

Binoy Prasad, President, 905-627-4084; E-Mail: [email protected] Nikhil Adhya, Treasurer, 905-388-0079; E-Mail: [email protected]



Hamilton Malayalee Samajam For Hamilton Malayalees (People of Kerala, India, who speaks the language Malayalam) it is once again festival time. We have just celebrated Kerala's festival of Onam. It's a harvest festival with plenty of colourful stage presentations like the return of the king Mahabali, an imitation snake boat race, breathtaking dancers of all ages and style. This year's event was held on September 2, 2006. The most celebrated part of this festival is the traditional 'Onam Sadhya' (dinner) the elaborate meal all authentically Kerala Style homemade by the chefs from our own community. HMS is proud to be a part of the Mahatma Gandhi Peace Festival, which has become an icon of Hamilton's most celebrated, all-inclusive Festival of Peace. On this joyous occasion of the 14th Annual Mahatma Gandhi Peace Festival, Hamilton Malayalee Samajam brings greetings to all participants, friends and benefactors. Hamilton Malayalee Samajam truly appreciate the initiative taken by the India-Canada Society of Hamilton and Region and McMaster University for organizing such a great event every year. The Peace Walk through the streets of Hamilton has instilled a particular inner feeling for all the peace lovers who participate in this wonderful event in our city. Once again congratulations on behalf of the Hamilton Malayalee Samajam. Our community centre is named "Woodburn Kerala Canadian Centre" as it is situated in the village of Woodburn in Glanbook in the City of Hamilton. Many volunteers and office bearers work very hard for the community at large. It's an all-inclusive school facility that we are fortunate to have with an auditorium and a stage and many classrooms for seminars or other uses. We would like the community to make use of this large facility for your events and celebrations. In addition to the various fundraising activities in order to meet all the financial needs of the community centre, we are doing our share of 'give back to the community'. We have participated in the 'Ride and Stride' event for the Canadian Cancer Society and raised sizable amount of money. We were awarded the 'Most Spirited Group' prize. On Thanksgiving Day, we brought a group of homeless, needy people to our community centre and treated them to a lovely turkey dinner. We had a large group of Malayalee students from McMaster to serve and entertain them. Our guests went back very happy. We repeated the same for Christmas at St. Matthew's Home. Our past president participated in the 60 KM breast cancer walk organized by the Princess Margaret Hospital and raised a substantial amount. At the community centre we have plenty of programs for the seniors, women and the youth. On the cultural front, Samajam organizes the Malayalam School and Bharatha Natyam classical dance classes . Both are well attended. The major annual programs are Talent Show, Cancer Walk, Thattu Kada, Picnic, Onam Celebration, Christmas Dinner and New Year celebration. For more information please contact any of the office bearers listed below. Once again congratulations to India Canada Society and McMaster University Peace Studies for all your efforts to highlight the message of peace in our City. In a world of turmoil and unrest, we can be truly proud of setting an example. May the message of Peace prevail in our hearts always. Jacob Joseph, Chairman, HMS Board of Directors, 905-628-2299, e-mail: [email protected] Thomas Sebastian, President, HMS, 905-385-7812, e-mail: [email protected] Rony Vadakken, Secretary, HMS, 905-318-8247, e-mail: [email protected]

Immigrant Culture and Art Association The Immigrant Culture and Art Association (ICAA) is a not-for-profit organization that introduces colourful culture and art from different parts of the world to the Canadian public. ICAA has established art schools at two locations in Hamilton and providing opportunities to the children and youth of immigrants and low-income families and involving them in productive, secure and safe activities through art education and cultural events through our scholarships program. ICAA is a visible partner in communities’ related discussion. ICAA is looking forward to be partnered with the Annual Mahatma Gandhi Peace Festival. We pledge to promote the peaceful and non-violent philosophy of Gandhi and work for the promotion of peace in our communities and the world at large. Contact Information: Website: www.immigrantart.org E-Mail: [email protected] Jahan Zeb, Program Coordinator Phone: 905-529-0181 Fax: 905-522-5424 Location: 51 Stuart Street, Hamilton, ON, L8L 1B5



Settlement and Integration Services Organization (SISO) Settlement and Integration Services Organization is a community based organization which exists to serve immigrant and refugee communities in Hamilton and advocates/asserts/supports the right of all people to fully participate in the social, economic and cultural life of society. SISO's mandate is to provide culturally sensitive, language appropriate, anti-racist programs and services to culturally and racially diverse immigrants and refugees communities; to remain responsive to the needs of communities; to advocate for equity and change; and to facilitate empowerment through improving access to knowledge and information. Linkages to Communities Ethno-racial communities have been SISO’s ultimate partners in serving newcomers and facilitating their integration into the community. Throughout its history the organization has always been actively engaged with community groups. SISO helps, facilitated and provides limited resources to many community groups to get organized around their common needs. On the other hand community groups have supported SISO by providing feedback and input to improve the organization’s programs and services. Ethic community Associations have played a significant role in building a social support system around newcomers to facilitate their integration into the society. In fact the success of Hamilton in the settlement of Government-Assisted Refugees has been as a result of these communities’ involvement. The Civic Centre This initiative is was developed to provide facilitation in the growth and active participation of the members of immigrant, refugee, and visible minority communities and to strengthen the integration process of such members of the Canadian Society. In addition, the initiative is going to develop sustainable, community based resources and expertise to fill gaps that currently exist in resolving and transforming conflict faced by recent and old-comers of Hamilton. Programs & Services Through its diversified services, Settlement and Integration Services Organization (SISO) is able to assist an important number of newcomers through the start-up process and to provide services and assistance conducting towards their integration in the community. SISO’s services are primarily directed towards immigrants and refugees, with specific consideration for newly arrived and longer term immigrants, women, youth and racial minority peoples. Visit the SISO website at http://www.siso-ham.org/ to find out more about SISO and how you can help. Contact information:

Settlement and Integration Service Organization 360 James Street North LIUNA Station-Lower Concourse Hamilton, ON L8L 1H5

Tel: 905-667-SISO (7476) Toll Free: 1-877-255-8136 Fax: 905-521-9216 Email: [email protected]


Friends of the Festival

The India-Canada Society has launched a drive to establish an endowment fund in support of the Gandhi Peace Festival at the Centre of Peace Studies, McMaster University. The Gandhi Peace Festival was started in 1993, a years before the 125th anniversary of Gandhi’s birthday, and has been held annually in the City of Hamilton. To our knowledge, this is the first Gandhi Peace Festival of its kind and we would like to do everything possible to make it a permanent part of Hamilton’s cultural heritage. We encourage individuals as well as organizations to support it. Donations to Gandhi Peace Festival are tax-deductible. Cheques should be made out to: “McMaster University (Gandhi Peace Festival)” and mailed to: The Centre for Peace Studies For information please contact: McMaster University, TSH-726 905-525-9140 x24378 1280 Main Street West, [email protected] Hamilton, ON, L8S 4M2. www.humanities.mcmaster.ca/gandhi As a token of our appreciation, the names of all doors to Gandhi Peace Festival Fund, with their consent, will be listed in this booklet to serve as an encouragement for others. ��

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

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

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

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DONORS West End PhysioClinic, 10 Ewen Rd., Hamilton 905-524-2365 Phulkari Indian Cuisine, 800 Queenston Road, Stoney Creek 905-664-1313 Physicians for Global Survival (Hamilton Chapter) 905-979-9696 McMaster University Students Union The President’s Office, McMaster University


2006 Gandhi Peace Festival Committees and Volunteers

Chair: Rama Shankar Singh Co-Chairs: Mark Vorobej (Writing for Peace Contest) Graeme MacQueen (Writing for Peace

Contest)

Coordinators: Natalie Lazier Andrea Valois Booklet Editors: Khursheed Ahmed Rama Shankar Singh

Advisory Committee:Binoy Prasad - President, India-Canada Society Mark Vorobej - Centre for Peace Studies Graeme MacQueen - Centre for Peace Studies Joanna Santa Barbara - Physicians for Global Survival Leonor Sorger - Interfaith Council for Human Rights George Sorger - Interfaith Council for Human Rights Nick Adhya – India-Canada Society

Anne Pearson - Hamilton Interfaith Council Joy Warner – Kairos, Voice of Women Gary Warner Khursheed Ahmed - Physicians for Global Survival Mani Subramanian - India-Canada Society Subhash Dighe - Westend Physiotherapy

Organizing Committee:

Rama Singh (chair) Andrea Valois Anne Pearson

Binoy Prasad Devashish Pujari Gary Warner

Joy Warner Khursheed Ahmed Leonor Sorger Mark Vorobej Natalie Lazier Nikhil Adhya

Raj Sood Sourav Ray Sri Gopal Mohanty

Subhash Dighe

Volunteers:

Prabhat and Neelam Tandon Shoba and Ravi Wahi Raj and Sudesh Sood Chitra and Yogesh Mathur Hara and Sumitra Padhi Hemant and Abha Gosain Jay and Rekha Parekh Liladhar and Pushpa Mishra Tilak Mehan Rita and Satindra Verma Nick and Bharati Adhya Sushil and Sashi Sharma Binoy and Reeta Prasad

Bhairavi and Bhagwati Gupta Karun and Nomita Singh Anuj Singh Ashok and Neema Dalvi Prakash and Sunita Abad Mahendra Joshi Rekha Singh Anjali Abad Elsa Ahmed Ranju Chakrabarti Simon Deabreu Terra Lightfoot Afton Eddy

Karen DeGroot Rory Schafer Nick Kellner Louise Fedyk Mita Parbhoo Marya Folinsbee Michelle McCaffrey Rob Porter Nadia Sabessar Bhagwat Verma Sabaah Choudhary Neelam Sanduja

Publicity:

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

Food:

Phulkari Indian Cuisine (905-664-1313) 800 Queenston Road, Stoney Creek

“Writing for Peace” Judges: Anne Pearson Margaret Newton Mark Vorobej Shannon Lane Tais Lintz Julie Fleming

Sound System:

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

Photography: Jacob Joseph, Images of India (905-628-2299) Subhash Dighe, (905-524-2365)

BBrryyaann PPrriinnccee BBooookksseelllleerr Address: 1060 King Street West, Hamilton, L8S 1L7

Phone: 905-528-4508 Fax: 905-528-1887 Toll Free: 1-800-867-0090 Hours: Mon-Wed: 9am To 6pm; Thurs & Fri: 9am To 9pm; Sat: 9am- 6pm, Sun: Closed. E-mail: [email protected] Web: www.princebooks.net/

~ Winner of the "Libris" Award - Best Independent Bookstore in Canada ~ Check our website for our Fall Reading Schedule

Pictures of 2005 Gandhi Peace Festival

Photos courtesy of Jacob Joseph

The 14th Annual Gandhi Peace Festival

Hamilton City Hall, 71 Main Street West, Hamilton, ON, Canada

2006 Theme: First Nations Peacemakers:

Building Inclusive Communities

Programme Saturday, September 30, 2006

Gathering at Hamilton City Hall 10:00 am (Refreshments and Music) Welcome and Introductions 10:45 am • Dr. Mark Vorobej, Director Centre for Peace Studies (Master of Ceremonies) • Dr. Binoy Prasad, President, India-Canada Society Prayers and Ganohonyoh (Thanksgiving address in Cayuga and 11:00 am translated in English) Guest Speaker:

� Wendy Hill (Clan Mother, Cayuga Nation, Bear Clan) 11:15 am "Ending the War Within" Peace Walk (around downtown Hamilton) Noon

Food, Music and Dance 1:00 pm - 3:00 pm • Live Performances

Pictures by Subhash Dighe

the 14th annual gandhi peace festival - … · mahila shanti sena movement in orissa ... mohandas...

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