View the Deleted United Nations Report on Israeli Apartheid

Below are links to the ‘disappeared’, ‘deleted’ and ‘taken down’ United Nations report on Israeli apartheid. The report titled ‘Israeli Practices towards the Palestinian People and the Question of Apartheid’ was removed from the website of U.N.’s Economic and Social Commission for West Asia (UNESCWA) at the end of last week ‘following pressure from the U.N. Secretary General.’ As well, Rima Khalaf, the head of UNESCWA, resigned ‘after she was asked to withdraw a report her agency published earlier this week that stated Israel is an “apartheid regime.” (mondoweiss.net/2017/03/resigns-refusing-apartheid)

Electronic Intifada has made it available, check it out below
electronicintifada.net

The 75-page report states in the beginning:

‘This report concludes that Israel has established an apartheid regime that
dominates the Palestinian people as a whole. Aware of the seriousness
of this allegation, the authors of the report conclude that available evidence
establishes beyond a reasonable doubt that Israel is guilty of policies and
practices that constitute the crime of apartheid as legally defined in
instruments of international law.

‘The analysis in this report rests on the same body of international human rights
law and principles that reject anti-Semitism and other racially discriminatory
ideologies, including: the Charter of the United Nations (1945), the Universal
Declaration of Human Rights (1948), and the International Convention on the
Elimination of All Forms of Racial Discrimination (1965). The report relies for its
definition of apartheid primarily on article II of the International Convention on the
Suppression and Punishment of the Crime of Apartheid (1973, hereinafter the
Apartheid Convention):

The term “the crime of apartheid”, which shall include similar policies and practices of
racial segregation and discrimination as practiced in southern Africa, shall apply to…
inhuman acts committed for the purpose of establishing and maintaining domination by
one racial group of persons over any other racial group of persons and systematically
oppressing them.

‘Although the term “apartheid” was originally associated with the specific instance
of South Africa, it now represents a species of crime against humanity under
customary international law and the Rome Statute of the International Criminal
Court, according to which:

“The crime of apartheid” means inhumane acts… committed in the context of an
institutionalized regime of systematic oppression and domination by one racial group
over any other racial group or groups and committed with the intention of maintaining
that regime.

‘Against that background, this report reflects the expert consensus that the
prohibition of apartheid is universally applicable and was not rendered moot by
the collapse of apartheid in South Africa and South West Africa (Namibia).’

It is outrageous that the report was removed and that the Honorable Rima Khalaf had to resign. Freedom of expression? International Law? Human rights? Integrity of research? Not if it doesn’t suit Israeli Power Holders in the United States.

Photo from: scribd.com

Fauzia
gandholi.wordpress.com

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Recognize Sikh Community As Integral Part of Pakistani Society – Add Sikhism to the Current Headcount Form

Ramesh Singh Arora, MPA, Punjab Assembly, Lahore (Photo: Pakistan Today)

It is a scandal that Pakistan’s Sikh community does not feature in the country’s Headcount happening now after a gap of 19 years. In the section of religion, the forms offer Islam, Christianity, Hinduism, Qadianiat, scheduled caste, and ‘others’. This has prompted the Sikh community to launch protests in different parts of the country, and one of the leaders who is the ‘first and only Sikh lawmaker in the Punjab Assembly since the partition,’ Ramesh Singh Arora spoke on a point of order in the Punjab Assembly on Monday, and said that he feels his community is being ‘marginalised’, and he asked that the federal and provincial governments redress this issue immediately as the country’s 6th Headcount was already underway.

According to Arora, there may be about 25,000 Sikhs in Pakistan, but the actual number can not be ascertained if the current Headcount does not provide a clear option.

This oversight on part of Pakistan government, that Arora attributes to bureaucracy, may be another reflection of the prejudice that exists against minorities within this self-entitled ‘Muslim’ government that chose to use religion as one of the coercive weapons to control the population.

Not only that Sikhism was founded in areas now in Pakistan, but the Sikh community represents the richness and continuity of Punjabi culture through literature, language, architecture and songs, and it reminds us that there once was a secular and humane Punjabi Sikh Empire in Indian Subcontinent that at its peak in the 19th century ‘extended from the Khyber Pass in the west to western Tibet in the east, and from Mithankot in the south to Kashmir in the north’, and that it was ‘the last major region of the subcontinent to be conquered by the British’. (en.wikipedia.org/wiki/Sikh_Empire)

Pakistan and Punjab governments must add Sikhism to the provided list of religions, because it’s not just about the numbers; omitting Sikhism from the list of religions from the forms for national census, also omits and makes invisible the historical and the ongoing peaceful and constructive role played by Sikh community in the development of Pakistani society.

Fauzia
gandholi.wordpress.com

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A Tribute to Poet Gurcharan Rampuri

Gurcharan Rampuri is a Vancouver based Punjabi writer who has published over thirteen collections of poems, won over twenty literary awards from India, Canada, Denmark and USA; and his poetry books have been translated in Urdu, English and Hindi. He was one of the five poets in the ‘Anthology of Modern Punjabi Poetry‘ published in Russian from Moscow in 1957, and his poems were featured in Green Snow, an anthology of Asian poets in Canada. The Circle of Illusion: Poems by Gurcharan Rampuri (2011, translated by Amritjit Singh & Judy Ray), is Rampuri’s latest publication.

Born in Rampur in the Indian Panjab, Rampuri began writing in 1944, and he had published three collections of poems (Kirnan Da Ahlanan 1963, Qaul Qarar 1960, Kamkan Di Khushbo 1953) before coming to Canada in 1964.

Rampuri settled in Vancouver, and in the next two decades played a crucial role in encouraging Punjabi literary groups, programs and events. In 1972, he published Anhee Gali and Kanchni, two books in one volume. His other titles include Qatalgah (1985), Agnaar (1993), Aj Ton Aaranbh Tak (2001) and Dohavali (2004). Two CDs of his poems titled Nadi Naad were released in 2005.

Among his many awards are: Punjabi Sahit Academy, Chandigarh, India in 1982; Life Achievement Award for Outstanding Contribution to Punjabi Language, Literature and Culture from Vancouver’s Punjabi Lekhak Manch in 2007, and Harjit Kaur Sidhu Memorial Achievement Award for Contribution to Punjabi Literature in 2009.

More is here
punjabikalma.com/user/gurcharnrampuri
Contact Rampuri
gurcharan@shaw.ca

Photo by Amarjit Chandan

The history of Punjabi language and literature is incomplete without Gurcharan Rampuri; Uddari is honored to have him on our Punjabi Writers page.

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Nigar Ahmad – A Great Punjabi Woman

nigar-ahmad1Nigar Ahmad (1945 – 2017)

Nigar Ahmad, an educationist and a woman’s rights activist, was one of the founding members of Women Action Forum (WAF) established in the 1980s to fight General Ziaul Haq’s Islamicization policies that attacked women’s status in Pakistan. Later, Nigar founded Aurat Foundation and served as its Executive Director for many years.

Her contributions to the enhancement of the status of women include mobilizing women candidates to run for local government during the 1993 and 1997 general elections, organizing networks of citizens’ action committees in 70 districts to provide support to women; organizing national conferences and radio programs to inform peasant women on health and agricultural issues. ‘She was a consultant to the United Nations Development Programme (UNDP) in 1991 on the gender impact of a watershed management project in Azad Kashmir. She presented a case study to the Asian Development Bank on a pilot on credit for rural women, and, as a consultant to the United Nations Development Fund For Women, has been involved in a rural credit and gender sensitization training program of UNDP staff. Nigar has also been involved with the National Commission on the Status of Women, and the South Asian Partnership. She was a coauthor for the report on Women’s Development Programs for Pakistan’s Eighth Five-Year Plan.’ (wikipeacewomen.org)

Nigar was awarded the Mohtarma Fatima Jinnah Life Time Achievement Award in 2010 for her work for the empowerment of women. She was one of the 1000 women proposed for the Nobel Peace Prize in 2005, and a nominee from Pakistan of the Global Sisterhood Network.

Nigar was suffering from Parkinson’s disease. She was admitted to a hospital in Lahore for chest pain where she passed away on February 24, 2017. She was the daughter of Mian Riaz Uddin Ahmad, a prominent civil servant in the Punjab.

nigar-ahmad-2

This is what Nigar had to say for George Bush, i wonder what she would have said for Donald Trump.

Fauzia Rafique
gandholi.wordpress.com
frafique@gmail.com

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Dhahan Youth Prize in Creative Writing in BC High Schools – Launching Surrey Feb 28/2017

Dhahan Logo in all scripts

Uddari welcomes the launch of Dhahan Youth Prize, a province-wide creative writing contest where EIGHT British Columbia students of Punjabi will be awarded a CDN$500 prize, four in each of intermediate and advanced language skill levels.

Tuesday, February 28, 2017
10:45 am (SHARP)
LA Matheson Secondary School
9484 122 Street, Surrey

The contest is open to all secondary school students of British Columbia who are studying Punjabi in grade 11 or 12.
The writing submitted must be in both Punjabi and English.
Submissions will be accepted from March 1st to May 31st, 2017.
The awards will be given out at the Dhahan Prize Awards ceremony at the end of October 2017.

Coast Capital Savings is the presenting sponsor for the new Youth Prize, and L.A. Matheson Secondary is a supporting partner with Founder Barj S. Dhahan.

Punjabi is the 2nd most spoken language in British Columbia. This youth initiative will be recognized along with the Dhahan Prize for Punjabi Literature.

For more information about Dhahan Prize visit
dhahanprize.com
facebook.com/DhahanPrize

Contact: Carolyn Treger
Dhahan Prize
604-831-6831
admin@dhahanprize.com
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Saraiki Poet Rifat Abbas refuses the Pride of Punjab Award for Punjabi Poetry

rifat-abbas

All admiration and support to poet/educator Rifat Abbas for taking this action in favour of his mother language at this year’s International Mother Language Day.

“I’ve no moral ground to accept the award; I refuse it due to three main reasons: being a poet, being a Seraiki nationalist and being a neighbor of small nations struggling against the suppression of Punjab,” said Mr Abbas. Explaining the reasons, he said that being a poet he had not rendered any service for the promotion of Punjabi language but his all services were for the promotion of Seraiki language.
dawn.com/news/1316216/seraiki-poet-turns-down-punjab-award

As a Punjabi writer, i much appreciate his insistence on the three points he has mentioned: that he is a Saraiki language poet who doesn’t like to be packaged as a Punjabi poet; that he is also a Saraiki nationalist demanding independent rights and resources for Saraiki speaking people; and, that the harsh oppression of Balochis and Sindhis being carried out by the Punjabi power-holders can not be ignored.

It is my experience that Pakistan’s Punjabi writers, mainly based in Lahore, hold the few resources available for mother languages in the Punjab, and their bigoted attitude does not allow them to listen to people like Rifat Abbas who for many years are saying that Saraiki is not Punjabi and that it is a distinct language with it’s own culture and geographic location. It’s understandable that Pakistan’s federal and provincial state structures would have a negative view of this position but why is it that Punjabi writers feel offended by it? Perhaps some vested interests and literary hegemonies are preventing us from supporting another writer’s stand for his mother language.

As Punjabis, who are we to judge if a language is a dialect of Punjabi when the representatives and speakers of that language are saying that it’s not? Because not only that Saraiki is not Punjabi but it also does have it’s own culture (a Punjabi, for example, will greet another Punjabi in a different way than a Seraiki will greet another Seraiki) and land. If we don’t acknowledge it, we are putting forward the same colonial concepts and aspirations that make us complicit now on the suppression being carried out by Pakistan’s Punjabi-led state structures against Balochis, Sindhis and Pashtuns- like we were complicit against Bengalis in the 60s and the 70s.

Uddari fully supports Rifat Abbas and other friends in Saraiki wasaib for their ongoing struggle to get recognition and rights for their language and culture.

Fauzia Rafique
gandholi.wordpress.com

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