IMPHAL, Oct 28 – The mortal remains of Naga girl Ramchanphy Hongray (19) who was raped and murdered in Delhi on October 24 last, was brought back here and a funeral service was held at her Green Land residence in Ukhrul district headquarters, 80 km north east of here on Wednesday.
According to family members, Ramchanphy Hongray, daughter of Ramyo Hongray of Green Land Ukhrul, went to Delhi to visit her elder sister who works there since four months back and since she was new at the place stayed most of the time indoor while her elder sister went to work.
Pushpa Kumar Sinha (30), a PhD student of IIT who was also staying in the same apartment as a tenant, took full advantage of her staying alone and on October 24, he entered the victim’s room and reportedly raped her before murdering her.
However, when he was listed as one of the suspects, he surrendered himself to the Vasant Vihar police station at Munirka and confessed his crime.
Thursday, October 29, 2009
Wednesday, October 28, 2009
B’desh-NE for better economic relations
SHILLONG, Oct 27: Entrepreneurs from Bangladesh and India are looking to the existing trade avenues in both countries to further the Northeast India trade links with Bangladesh. Many of those who took part in the interactive session organized by the Indian Chamber of Commerce (ICC) in Shillong were unanimous on the need to exploit the existing markets and to further up the economic ties between the two countries.
Harping on Bangladesh markets for Meghalaya products and the advantages, the president of India-Bangladesh Chamber of Commerce and Industry (IBCCI), Anisul Haq today, said: “This potential needs to be exploited for our mutual economic benefits.”
Mentioning about the horticultural products and power as the new markets that Bangladesh can offer, the IBCCI president, however, felt that a transparent government policy and frequent people-to-people contacts can turn this aspiration into a reality. The IBCCI president also offered the booming textile products of Bangladesh as one of the items to India’s Northeast.
President of the India Bangladesh Chamber of Commerce and Industry (IBCCI), Abdul Matlub Ahmad said let today’s interactive session to have a road map for India’s Northeast trade links with Bangladesh have a new beginning for mutual benefits. “We have an age-old socio-economic ties and its revival is imperative from whichever point that we wanted to start”, stated Ahmad. The Indian side represented by the Frontier Chamber of Commerce, the Meghalaya Chamber of Commerce, Meghalaya Deputy Chief Minister and top government officials endorsed the Bangladeshi views. Meghalaya Deputy Chief Minister BM Lanong spoke about better economic ties between the Northeast and Bangladesh for mutual benefits, but it was State Chief Secretary Ranjan Chatterjee’s statement about the reopening of border haats (markets) as a possible turning point to the quest for mutual economic benefits. Chatterjee said, “It will be better to transform these border markets in special economic zones in and around 20 km radius of the international borders”.
Earlier, a delegation of the Indian Chamber of Commerce, Federation of Bangladesh Chamber of Commerce and Industries (FBCCI) and the Indo-Bangla Chamber of Commerce led by the President of FBCCI, Annisul Hud, today met the Meghalaya Chief Minister, Dr DD Lapang in his office chamber to discuss the improvement of trade relations between Bangladesh and India through Meghalaya.
The meeting was also attended by Deputy Chief Minister BM Lanong, Forest and Environment Minister RC Laloo, GAD Minister Prestone Tynsong, Chief Secretary Ranjan Chatterjee and Commissioner and Secretary, Industries, A Som.
The meeting discussed the issues of improvement of trade ties between India and Bangladesh via Meghalaya and exploring investment opportunities in different sectors in the State.
Harping on Bangladesh markets for Meghalaya products and the advantages, the president of India-Bangladesh Chamber of Commerce and Industry (IBCCI), Anisul Haq today, said: “This potential needs to be exploited for our mutual economic benefits.”
Mentioning about the horticultural products and power as the new markets that Bangladesh can offer, the IBCCI president, however, felt that a transparent government policy and frequent people-to-people contacts can turn this aspiration into a reality. The IBCCI president also offered the booming textile products of Bangladesh as one of the items to India’s Northeast.
President of the India Bangladesh Chamber of Commerce and Industry (IBCCI), Abdul Matlub Ahmad said let today’s interactive session to have a road map for India’s Northeast trade links with Bangladesh have a new beginning for mutual benefits. “We have an age-old socio-economic ties and its revival is imperative from whichever point that we wanted to start”, stated Ahmad. The Indian side represented by the Frontier Chamber of Commerce, the Meghalaya Chamber of Commerce, Meghalaya Deputy Chief Minister and top government officials endorsed the Bangladeshi views. Meghalaya Deputy Chief Minister BM Lanong spoke about better economic ties between the Northeast and Bangladesh for mutual benefits, but it was State Chief Secretary Ranjan Chatterjee’s statement about the reopening of border haats (markets) as a possible turning point to the quest for mutual economic benefits. Chatterjee said, “It will be better to transform these border markets in special economic zones in and around 20 km radius of the international borders”.
Earlier, a delegation of the Indian Chamber of Commerce, Federation of Bangladesh Chamber of Commerce and Industries (FBCCI) and the Indo-Bangla Chamber of Commerce led by the President of FBCCI, Annisul Hud, today met the Meghalaya Chief Minister, Dr DD Lapang in his office chamber to discuss the improvement of trade relations between Bangladesh and India through Meghalaya.
The meeting was also attended by Deputy Chief Minister BM Lanong, Forest and Environment Minister RC Laloo, GAD Minister Prestone Tynsong, Chief Secretary Ranjan Chatterjee and Commissioner and Secretary, Industries, A Som.
The meeting discussed the issues of improvement of trade ties between India and Bangladesh via Meghalaya and exploring investment opportunities in different sectors in the State.
Hafijur Raman passes away
MANGALDAI, Oct 27: Darrang Additional Deputy Commissioner Hafijur Rahman is no more. An officer of high integrity, devotion and commitment yet very simple in his lifestyle Hafijur Rahman left for the heavenly abode in a private nursing home here on the afternoon of Monday leaving behind his aged mother, wife, three grown-up daughters, two brothers and a good number of relatives and well wishers. He was suffering from diabetes and was shifted to the nursing home as he confronted with a stroke. He was planning for the kidney transplant surgery in a hospital outside the State and was scheduled to leave on October 31. The sudden demise of this well-known administrative officer has created a sense of deep shock, pain and grief not only among his family friends or relatives, but people from different walks of life made a beeline to his residence at Ward No. 2 of Mangaldai town immediately on receipt of the news of his sudden demise. Darrang Deputy Commissioner Dhruba Hazarika, Superintendent of Police Imdadul Hussain Bora and all the officers and employees of the DC’s office also rushed to his home to offer their last respect. The janaja of this reputed administrative officer was performed in his native village at Bordoulguri this morning in presence of a large number of mourners including Darrang Deputy Commissioner Dhruba Hazarika, former Legislator Basanta Das. The Darrang Police also offered their last respect to the departed soul.
Tuesday, October 27, 2009
One arrested on charge of rape and murder of Northeast girl
NEW DELHI, Oct 26: Delhi Chief Minister Sheila Dikshit has assured former Arunachal Pradesh MP Kiren Rijiju of taking all measures for the protection of Northeast students in the national capital. The last two consecutive days, two girls from the region were allegedly molested and raped, and one them was murdered.
A Naga girl (19) from Manipur was reportedly raped and murdered in Delhi on October 24. Dikshit is for a CBI inquiry into the case and immediate action to stop such racial attack on the people from the Northeast living in Delhi.
According to the North East Support Centre & Helpline, Ramchanphy Hongrei from Manipur was found charred in her rented house in Murnika. The people of the Northeast living in the area claim that she was raped and murdered.
The police arrested a suspect — Papal Kumar Singh (30), a Ph.D candidate from IIT, New Delhi. He will be produced before Patiala court tomorrow.
A 22-year-old girl from Arunachal Pradesh was molested by a group of schoolboys in the New Friends Colony on October 22. In another accident, another girl from Manipur was molested by a man in Naraina on the night of October 15 while she was on her way back home from work.
The North East Support Centre and Helpline has submitted a memorandum to the Delhi Chief Minister demanding a high-level inquiry into the October 24 incident and take up immediate steps to ensure safety to the students from the Northeast in Delhi.
A Naga girl (19) from Manipur was reportedly raped and murdered in Delhi on October 24. Dikshit is for a CBI inquiry into the case and immediate action to stop such racial attack on the people from the Northeast living in Delhi.
According to the North East Support Centre & Helpline, Ramchanphy Hongrei from Manipur was found charred in her rented house in Murnika. The people of the Northeast living in the area claim that she was raped and murdered.
The police arrested a suspect — Papal Kumar Singh (30), a Ph.D candidate from IIT, New Delhi. He will be produced before Patiala court tomorrow.
A 22-year-old girl from Arunachal Pradesh was molested by a group of schoolboys in the New Friends Colony on October 22. In another accident, another girl from Manipur was molested by a man in Naraina on the night of October 15 while she was on her way back home from work.
The North East Support Centre and Helpline has submitted a memorandum to the Delhi Chief Minister demanding a high-level inquiry into the October 24 incident and take up immediate steps to ensure safety to the students from the Northeast in Delhi.
Monday, October 26, 2009
The Four Waves of Muslim Immigration to America
The concept of the Muslim in America is perceived to be a relatively new phenomena. The idea of the bearded man or the hijab-wearing woman prostrating en mass in a mosque to Allah (swt), instead of singing a hymn to Jesus in a church, is an image that has seemingly only really crept into the collective conscious of the American mind after September 11, 2001.
The Muslim in America has been juxtaposed over the silhouette of the 'Other'. That vague being whose existence is a threat to your existence. The one who societies all over the world need when they wake up to their reality. For some, it is the 'White Man', for others it's the 'corporations', or the 'capitalists', or the 'West'. Sometimes the juxtaposed figure is more clear and specific; the 'Jews', the 'Americans', the 'Iranians', etc. In America, it seems for now the target is the Muslims. I would think this stems from the events of September 11, and the greater realization that the threat of violence from a foreign entity leaves no one immune, followed, hopefully, by an equal realization, if not greater that everyone has some blood on their hands.
If having awoken to such a reality that one, warm September morning, one must understand that the image that has been painted of the Muslim in America is nothing like the image that has been blown up and muralized by the Glenn Becks and Anne Coulters of the world.
There is a face behind that beard and behind that hijab that is shrouded in the American immigrant experience, not unlike the Irsh or Italians. And just like the Irish and Italians, Muslims have been landing on the shores of the United States for over a century.
In fact, the number of Muslims in America has risen dramatically in the last half-century through immigration, procreation, and conversion. Of the 3.6 million who call America their home, about two-thirds of the total are immigrants from countries where the majority of the population is Muslim. The vast majority of the rest are converts.
This increasing presence of Muslims, as well as the accompanying awareness of their existence by the American media, media pundits, and other television and radio personalities, it is only fair to observe the origins of their arrival.
As such, I've compiled the 4 waves of immigration responsible for bringing Muslims to the shores of Ellis Island and beyond.
First Wave - Pre-World Wars (1875 to 1908)
Muslims from the Middle East began to migrate to the United States in approximately 1875. The first wave came primarily from what was known as Syria, which was later divided into modern Syria, Lebanon, Jordan, and Palestine. Most of the arrivals were labourers, uneducated, unskilled, and from peasant backgrounds. Motivated by success stories brought back from Lebanese Christians who had preceded them, they expected to achieve a degree of financial prosperity and then return to their native countries. Lacking proficiency in English, many became peddlers. Others found employment in factories and mines, or became grocers and shopkeepers. Their willingness to work hard often brought not only capital but improved social status and living conditions. Many who had intended temporary stay soon knew they would not leave. Those who did return to their homelands encouraged others to venture forth for a similar experience.
Second Wave - Post World Wars (1909 to 1946)
Historic events periodically interrupted this flow of immigration and changed its character. The First World War ended the first major wave; the second, which peaked in the 1930s, was brought to a halt by World War II. During much of this time, immigration laws were blatantly discriminatory. Some hopeful immigrants were blatantly turned back at Ellis Island, and in many cases, Middle Easterners found it difficult to obtain citizenship. At one point, they were denied citizenship because of officials, using the criteria of colour and shape of nose could not determine which race they belonged to. Restrictive laws limited the number of who were allowed to enter, with preference given to relatives of earlier immigrants.
Third Wave - Post-War (1947 to mid-1960s)
The Third Wave of immigration, which took place between 1947 and the mid-1960s, effected changing circumstances in Muslim countries. Many who left their homes during this period did so to escape political oppression. Unlike the earlier immigrants, they were often well-educated and from influential families. The largest group consisted of Palestinians displaced by Israel, but there were many from other lands, such as Egyptians whose property had been nationalized by Gamel Abdul Nasser; Iraqi's fleeing their country after the 1958 revolution; Syrians of position who had been excluded from government participation; and East European Muslims from countries like Yugoslavia, Albania, and the Soviet Union, escaping from communist rule.
Fourth Wave - (mid-1960s to present)
The Fourth Wave, which began in 1967 and continues to the present, consists mainly of those who are educated, fluid in English, and Westernized. They came from a wide variety of countries, including many beyond the Middle East. These Muslims have not come to make a fortune and return home, but to settle, to participate in American affluence, and to obtain higher education and advanced technical training for specialized work opportunities. Many are also seeking freedom from what they see as oppressive ideologies in their places of origin. There are of course some exceptions such as displaced refugees from war-torn countries like Palestine, Iraq, etc.
Muslim immigrants have adapted their religious practices to the requirements of American society in varying ways. The earlier immigrants tended to settle with fellow Muslims, if possible with those of similar ethnic backgrounds, but were generally too busy with economic survival to make much attempt to promote Islam on a community level. This factor, plus their relatively small numbers and the fact that many of them saw their American residence as only temporary, inhibited the establishment of Islamic organizations. But as the number of permanent immigrants increased, so did the awareness that the practitioners of their faith could only be maintained by the initiation of new, native-born generations into the fold. Those who intended to stay, thus began gradually to develop the organizations and institutions required to preserve the faith.
Conversions gradually became a normative experience for the Muslim communities in America. Remnants of which we see in the effluence of Islam among Black Americans.
So while the media, its pundits, and the general population continue to see visuals of American Muslims, the idea of the Muslim-American itself is over 100 years old, and representative of an experience as American as any other.
At its present rate, by the year 2015, Islam will be the second-largest religion in the United States. And as wars continue to wage in their homelands, it's only natural that many more Muslims will immigrate. So rather than stigmatize and stereotype Muslims as monolithic and as an entity objectified as the 'Other', it would be much easier and much more progressive to accept and celebrate the diversity that Muslims bring to the American experience and have been bringing for generations.
References:
A Century of Islam in America by Syed Dr. Yvonne Y. Haddad
Hamdard Islamicus Vol. XXI No. 4. 1997.
The Muslim in America has been juxtaposed over the silhouette of the 'Other'. That vague being whose existence is a threat to your existence. The one who societies all over the world need when they wake up to their reality. For some, it is the 'White Man', for others it's the 'corporations', or the 'capitalists', or the 'West'. Sometimes the juxtaposed figure is more clear and specific; the 'Jews', the 'Americans', the 'Iranians', etc. In America, it seems for now the target is the Muslims. I would think this stems from the events of September 11, and the greater realization that the threat of violence from a foreign entity leaves no one immune, followed, hopefully, by an equal realization, if not greater that everyone has some blood on their hands.
If having awoken to such a reality that one, warm September morning, one must understand that the image that has been painted of the Muslim in America is nothing like the image that has been blown up and muralized by the Glenn Becks and Anne Coulters of the world.
There is a face behind that beard and behind that hijab that is shrouded in the American immigrant experience, not unlike the Irsh or Italians. And just like the Irish and Italians, Muslims have been landing on the shores of the United States for over a century.
In fact, the number of Muslims in America has risen dramatically in the last half-century through immigration, procreation, and conversion. Of the 3.6 million who call America their home, about two-thirds of the total are immigrants from countries where the majority of the population is Muslim. The vast majority of the rest are converts.
This increasing presence of Muslims, as well as the accompanying awareness of their existence by the American media, media pundits, and other television and radio personalities, it is only fair to observe the origins of their arrival.
As such, I've compiled the 4 waves of immigration responsible for bringing Muslims to the shores of Ellis Island and beyond.
First Wave - Pre-World Wars (1875 to 1908)
Muslims from the Middle East began to migrate to the United States in approximately 1875. The first wave came primarily from what was known as Syria, which was later divided into modern Syria, Lebanon, Jordan, and Palestine. Most of the arrivals were labourers, uneducated, unskilled, and from peasant backgrounds. Motivated by success stories brought back from Lebanese Christians who had preceded them, they expected to achieve a degree of financial prosperity and then return to their native countries. Lacking proficiency in English, many became peddlers. Others found employment in factories and mines, or became grocers and shopkeepers. Their willingness to work hard often brought not only capital but improved social status and living conditions. Many who had intended temporary stay soon knew they would not leave. Those who did return to their homelands encouraged others to venture forth for a similar experience.
Second Wave - Post World Wars (1909 to 1946)
Historic events periodically interrupted this flow of immigration and changed its character. The First World War ended the first major wave; the second, which peaked in the 1930s, was brought to a halt by World War II. During much of this time, immigration laws were blatantly discriminatory. Some hopeful immigrants were blatantly turned back at Ellis Island, and in many cases, Middle Easterners found it difficult to obtain citizenship. At one point, they were denied citizenship because of officials, using the criteria of colour and shape of nose could not determine which race they belonged to. Restrictive laws limited the number of who were allowed to enter, with preference given to relatives of earlier immigrants.
Third Wave - Post-War (1947 to mid-1960s)
The Third Wave of immigration, which took place between 1947 and the mid-1960s, effected changing circumstances in Muslim countries. Many who left their homes during this period did so to escape political oppression. Unlike the earlier immigrants, they were often well-educated and from influential families. The largest group consisted of Palestinians displaced by Israel, but there were many from other lands, such as Egyptians whose property had been nationalized by Gamel Abdul Nasser; Iraqi's fleeing their country after the 1958 revolution; Syrians of position who had been excluded from government participation; and East European Muslims from countries like Yugoslavia, Albania, and the Soviet Union, escaping from communist rule.
Fourth Wave - (mid-1960s to present)
The Fourth Wave, which began in 1967 and continues to the present, consists mainly of those who are educated, fluid in English, and Westernized. They came from a wide variety of countries, including many beyond the Middle East. These Muslims have not come to make a fortune and return home, but to settle, to participate in American affluence, and to obtain higher education and advanced technical training for specialized work opportunities. Many are also seeking freedom from what they see as oppressive ideologies in their places of origin. There are of course some exceptions such as displaced refugees from war-torn countries like Palestine, Iraq, etc.
Muslim immigrants have adapted their religious practices to the requirements of American society in varying ways. The earlier immigrants tended to settle with fellow Muslims, if possible with those of similar ethnic backgrounds, but were generally too busy with economic survival to make much attempt to promote Islam on a community level. This factor, plus their relatively small numbers and the fact that many of them saw their American residence as only temporary, inhibited the establishment of Islamic organizations. But as the number of permanent immigrants increased, so did the awareness that the practitioners of their faith could only be maintained by the initiation of new, native-born generations into the fold. Those who intended to stay, thus began gradually to develop the organizations and institutions required to preserve the faith.
Conversions gradually became a normative experience for the Muslim communities in America. Remnants of which we see in the effluence of Islam among Black Americans.
So while the media, its pundits, and the general population continue to see visuals of American Muslims, the idea of the Muslim-American itself is over 100 years old, and representative of an experience as American as any other.
At its present rate, by the year 2015, Islam will be the second-largest religion in the United States. And as wars continue to wage in their homelands, it's only natural that many more Muslims will immigrate. So rather than stigmatize and stereotype Muslims as monolithic and as an entity objectified as the 'Other', it would be much easier and much more progressive to accept and celebrate the diversity that Muslims bring to the American experience and have been bringing for generations.
References:
A Century of Islam in America by Syed Dr. Yvonne Y. Haddad
Hamdard Islamicus Vol. XXI No. 4. 1997.
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