The 10th Annual GANDHI PEACE FESTIVAL

towards a culture of nonviolence, peace and justice 2002 Theme: Peace and Human Security

Saturday, September 28, 2002 Sponsored by Centre for Peace Studies, McMaster University The India-Canada Society, Hamilton

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The 10th Annual GANDHI PEACE FESTIVAL 2002 Theme: Peace and Human Security

Saturday, September 28, 2002

Gandhi Peace Book Editors: Khursheed Ahmed <ahmed@mcmaster.ca> Rama Singh <singh@mcmaster.ca>

Who was Mahatma Gandhi? .................................................................................................................... 2 Mahatma Gandhi Peace Festival Sponsors............................................................................................. 3 About the Gandhi Peace Festival............................................................................................................. 4 Some Quotes from Mahatma Gandhi ...................................................................................................... 5 Some Key Concepts in Gandhian Thought.............................................................................................. 6 Mahatma Gandhi Lectures on Nonviolence............................................................................................. 7 Gandhi: Today, Tomorrow and Everyday ................................................................................................ 8 Peace Heroes ......................................................................................................................................... 15 Peace through Participatory Democracy and Development.................................................................. 20 Human Diversity and Peace................................................................................................................... 22 Paece, Human Rights and Cultural Groups Hamilton Culture of Peace Network ....................................................................................................... 24 Centre for Peace Studies ....................................................................................................................... 25 McMaster Peace Fest............................................................................................................................. 26 Physicians for Global Survival - Canada............................................................................................... 27 Project Ploughshares.............................................................................................................................. 28 Peace Research Institute, Dundas......................................................................................................... 29 Amnesty International ............................................................................................................................. 29 The Children's International Learning Centre (CILC) ............................................................................ 30 United Nations Children’s Fund.............................................................................................................. 31 The United Nations Association in Canada ........................................................................................... 31 Community-based Interfaith, Peace and Cultural Groups ..................................................................... 32 McMaster-based Student Groups .......................................................................................................... 34 The India-Canada Society of Hamilton .................................................................................................. 36 Settlement and Integration Services Organization (SISO).................................................................... 37 The Gandhi Peace Festival High School Essay Competition................................................................ 38 Hamilton Community Foundation ........................................................................................................... 39 Committees and Volunteers ................................................................................................................... 41 Images from 2001 Gandhi Peace Walk ................................................................................................. 42 For more information please call: Dr. Rama Shankar Singh Mrs. Pat Young Gandhi Peace Festival Committee Centre for Peace Studies E-mail: singh@mcmaster.ca E-mail: youngpm@mcmaster.ca Phone: 905-525-9140 Ext. 24378 905-525-9140 Ext. 23112 Home: 905-525-4471

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Who was Mahatma Gandhi?

The history of the world includes only a few instances of men and women who have lived such dedicated lives that they have made an impact, which has gone on long after their death. Such a man was born in India on October 2, 1869. He was known as Mahatma Gandhi. He grew up in somewhat ordinary circumstances, was educated as a lawyer in India and in England, and moved as a young man to South Africa. There he learned at first hand about racial intolerance and oppression of common people. He returned to India, determined to do something to help his own people. His approach was not hatred and violence, but understanding and love. He lived among the poorest people, and taught them to help themselves. He tried especially to help the so-called “untouchables”, to improve their own lot and gain self-respect. He worked hard to win independence for India, which was achieved in 1947. Tragically, he was killed in 1948; shot by a young man who misunderstood what Gandhi was doing for India. But he taught his own people, and indeed the whole world, that the best way to solve disputes is not armed revolt, but patient striving for understanding and reconciliation. His life and tragic death stand before us a unique memorial to the cause of peace in the world. His full name was Mohandas Karamchand Gandhi, but he is popularly known as Mahatma (or the “Great Soul”) Gandhi. TODAY, GANDHI’S MESSAGE IS MORE IMPORTANT THAN EVER.

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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

Children’s International Learning Centre Council of Canadians

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

Settlement and Integration Services Organization (SISO)

The Mundialization Committee, City of Hamilton

Ontario Public Interest Research Group Peace Research Institute - Dundas

Physicians for Global Survival - Hamilton Project Ploughshares - Hamilton Chapter

UNICEF United Nations Assoc. of Canada – Hamilton

United Way Unity Church and Retreat Centre

Culture of Peace Network - Hamilton Voice of Women for Peace

World Federalists of Canada YMCA Hamilton/Burlington

Financial Supporters

The City of Hamilton Centre for Peace Studies, McMaster University

The India-Canada Society, Hamilton Hamilton Community Foundation Audcomp Computers, Hamilton

Canadian Indo-Caribbean Association, Hamilton McMaster Students Union

McMaster Ontario Public Interest Research Group Physicians for Global Survival

Westend Physiotherapy, Hamilton

Gandhi Peace Festival gratefully acknowledges the financial support of Hamilton Community Foundation for this booklet.

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About the Gandhi Peace Festival

The purpose of the Mahatma Gandhi Peace Festival is: 1) To promote nonviolence, 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). The peace festival 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 Nonviolence sponsored by the centre for peace studies. The lecture series was established by the India-Canada Society and endowed from public donations. The peace festival is supported by a large number of peace, human rights and cultural organizations from the local community. For more information please call: Gandhi Peace Festival Committee - 905-525-9140 Ext. 24378 or 905-525-4471 The India-Canada Society - 905-318-5266 Centre for Peace Studies - 905-525-9140 Ext. 24729, 23112

“Gandhi, the greatest political genius of our time, indicated the path to betaken. He gave proof of what sacrifices man is capable of once he has discovered the right path. His work on behalf of India's liberation is living testimony to the fact that man's will, sustained by an indomitable conviction, is more powerful than material forces that seem insurmountable”- Albert Einstein

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Some Quotes from Mahatma Gandhi

An eye for an eye makes the whole world blind. The first principle of nonviolent action is that of non-cooperation with everything humiliating. A nonviolent revolution is not a program of seizure of power. It is a program of transformation of relationships, ending in a peaceful transfer of power. One has to speak out and stand up for one's convictions. Inaction at a time of conflagration is inexcusable. Nonviolence will prevail--- whatever man may or may not do.... It will have its way and overcome all obstacles irrespective of the shortcoming of the instruments. Mankind has to get out of violence only through nonviolence. Hatred can be overcome only by love. Counter hatred only increases the surface as well as the depth of hatred. Nonviolent defence neither knows nor accepts defeat at any stage. Therefore a nation or a group, which has made nonviolence its final policy, cannot be subjected to slavery even by the atom bomb. Nonviolence is the noblest as well as the most effective way of defending one's rights. A 'satyagrahi' is one who is consecrated to nonviolent defence of the truth. I want the nonviolence of the weak [many] to become the nonviolence of the brave. It may be a dream, but I have to strive for its realization. Nonviolence in the sense of mere non-killing does not appear to be any improvement on the technique of violence. It means slow torture, and when slowness becomes ineffective we shall immediately revert to killing and to the atom bomb. Nonviolence is impossible without self-purification. If we remain nonviolent, hatred will die as everything does from disuse. Without the recognition of nonviolence on a national scale there is no such thing as a constitutional or democratic government. Peace will never come unless the great powers courageously dec ide to disarm themselves. Liberty and democracy become unholy when their hands are dyed red with innocent blood. To benefit by others' killing and delude oneself into the belief that one is being religious and nonviolent is self-deception. There can be degree in violence, not in nonviolence. The constant effort of the votary of nonviolence is to purge himself of hatred toward the so-called enemy. There is no such thing as shooting out of love. Two basic maxims for nonviolence: 1) Ahimsa is the supreme Law or Dharma, 2) There is no other Law or Dharma than Truth. A satyagrahi should fast only as a last resort when all other avenues of redress have been explored and have failed.

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Some Key Concepts in Gandhian Thought David Jefferess, Graduate Student, McMaster University

Truth – The search for Truth was the basis of all Gandhi’s actions. For Gandhi, Truth is often equated with “soul”, “spirit” or “god”. Gandhi sought to struggle against oppression without the use of violence because human beings are not capable of knowing the absolute truth. As a result, while one must act upon their understanding of Truth, they must recognize that Truth is relative; therefore, one cannot punish or inflict violence upon another. Such a conception of Truth as a quality of life and conduct requires that the means of social change be consistent with the desired ends. While one must seek Truth throughout their life, it is the act of seeking Truth, rather than the attainment of some absolute Truth, which is important. Ahimsa – Literally to abstain from himsa (or violence), ahimsa (commonly translated as non-violence) is an ancient Hindu precept, proclaimed by disciples of Vishnu, as well as by Buddha and by Mahavira, founder of Jainism. While a person’s commitment to practicing ahimsa involves the determination to avoid violence and to refrain from killing, for Gandhi, ahimsa is a much more positive and active concept. Gandhi writes: “I accept the interpretation of ahimsa, namely, that it is not merely a negative state of harmlessness but it is a positive state of love, of doing good even to the evil-doer.” Ahimsa was central to all aspects of Gandhi’s experiments with Truth, from his experiments with diet and communal living to the development of modes of resistance to oppression and exploitation. Satyagraha – Gandhi began his experiments with non-violent resistance to oppression and exploitation during his time in South Africa (1893-1914). Recognizing that negotiation and diplomacy would not alleviate government discrimination against Indian immigrants and indentured labourers in South Africa, Gandhi and others in the Indian community began to challenge discriminatory legislation through protest and acts of non-cooperation. While this form of struggle was initially described as “passive resistance”, Gandhi felt that this term was not accurate, for it suggested that this form of struggle was a “weapon of the weak”. To the contrary, Gandhi believed that committed nonviolent resistance required a form of courage and fearlessness that violence did not. Following a contest to find a name for this form of struggle, the term satyagraha (sat/satya/ truth, agraha/firmness) was chosen. Sometimes translated as “clinging to truth” or “non-violent civil disobedience”, satyagraha is described by Gandhi as a form of “soul-force” or “love-force” as opposed to the “brute-force” of the state or violent liberation movements. While the tactics of this form of struggle were by no means new – Gandhi drew upon Indian traditions of non-violent resistance, such as dharna, and hartal, and was influenced by writers such as the American Henry David Thoreau – satyagraha was not simply a collection of tactics to be used in place of violent resistance to oppression. Rather, satyagraha is a philosophy of struggle which is the antithesis of violence. For instance, rather than defeat the “enemy”, a satyagrahi seeks to convert the opponent and transform their behaviour by revealing injustice and error. One should seek the moral regeneration of the adversary, rather than their destruction. As a result, the willingness to suffer for a cause (rather than commit violence for it) is an important feature of satyagraha. Unlike military struggle, which requires a soldier to be physically strong, any person can be a satyagrahi. For Gandhi, rather than physical strength, a satyagrahi requires strength of will; Gandhi describes a satyagrahi as having to observe perfect chastity, adopt poverty, follow truth and cultivate fearlessness. A number of satyagraha campaigns were significant to the Indian independence movement, including the 1930 Salt Satyagraha. After a 241 kilometre walk to the seaside town of Dandi, the satyagrahis began making salt, an act prohibited by the British colonial government which held a monopoly on salt production. Thousands of Indians were arrested. Swaraj – Swaraj, or self-rule, was the common cause of the many various anti-colonial movements in India. In his 1910 book, Hind Swaraj (or, Indian Home Rule), Gandhi provides a severe critique of modern Western civilization and a vision of Indian swaraj. Gandhi was critical of individuals and movements which equated self-rule with the eviction of the British from India. He feared that Indian elites wished only to take the place of the British, maintaining the oppressive structures of the British Raj. He writes that many who claim to struggle for swaraj “want English rule without the Englishman. You want the tiger’s nature but not the tiger; that is to say, you would make India English, and when it becomes English, it will be called not Hindustan but Englistan. This is not the Swaraj that I want.” As much as Gandhi sought an end to British colonial rule, the Swaraj that he imagined required the transformation of Indian culture: “We have everywhere emphasized the necessity of carrying on the constructive activities as being the means of attaining Swaraj.” For Gandhi, true Swaraj entailed not just political independence, but Hindu/Muslim unity, the eradication of untouchability, a form of sustainable development based on self-sufficiency and a commitment to sarvadoyoa, or the welfare of all.

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Year 2002 Mahatma Gandhi Lecture

Lowitija O’Donoghue – Elder of Australian Aboriginal Nation will speak on Human Rights and Reconciliation in Australia in the 21st Century: An Unfinished Journey

Wenesday, October 23, 2002, 7:30 PM McMaster University Health Sciences Centre, Room 1A1

Everyone is welcome

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 nonviolence widely known, and to develop the concept and practice of nonviolence through intellectual analysis and criticism, dialogue, debate and experimentation. Each year a respected analyst or practitioner of nonviolence, chosen by a subcommittee of the Centre for Peace Studies, is brought to McMaster to deliver one or more lectures or workshops on nonviolence. The series is named after Gandhi to honour his role in the revitalization and development of nonviolence. Gandhi brought together East and West, spirituality and practical politics, the ancient and the contemporary, and in so doing he helped rescue nonviolence 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 Donations to Gandhi Trust Fund are tax-deductible. Please make cheque payable to McMaster University (Gandhi Fund) and mail it along with your name, address and contact information to: McMaster University (Gandhi Fund) Phone: 905-525-9140 x23112 The Centre for Peace Studies, McMaster University, TSH-726 E-Mail: peace@mcmaster.ca 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. McCormack Smyth, Senior Scholar, York University Devinder and Uma Sud, Computroniks Inc., Mississauga Dr. Douglas and Mrs. Sheila Davies, Hamilton Mr. Subhash and Mrs. Jaya Dighe, Hamilton

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Mahatma Gandhi Lecture 2001

GANDHI: TODAY, TOMORROW AND EVERYDAY

A critical evaluation of Neo-Liberalism and

Gandhi’s economic theory as an alternative Prof. Fatima Meer

Presented at McMaster University, Canada, 2 October 2001

Globalisation My title, Gandhi: Today, Tomorrow and Everyday underlines that Gandhi has a timeless relevance. He predicted in the second quarter of the twentieth century that industrial capitalism governing the world would leave humanity in a soulless mess. By the end of the century his prediction had been realised. We had suffered two World Wars and were, until very recently, trapped in the Cold War between capitalism and communism, waged by the two superpowers in Africa, South East Asia, the Middle East and the Caribbean, destroying the life sources of these regions - roads, bridges, soil, fields, forests, etc., and killing millions of people. Even as colonialism lost its functionality the money holders of the world had plotted an even more destructive economic system. The old capitalism had masqueraded as liberalism; the new masquerades as neo-liberalism and globalisation. Globalisation is the restructuring of colonisation with far more dire consequences. It is the conversion of the vast sector of the human race, living mostly in the so-called Third World, into a global market for exploitation by the neo-capitalists, in the main, the G8 Nations. The decolonised has been re-colonised, this

time round, not by "mother countries", but by "mother industries", a few multi-nationals whose sole interest is profit which it pursues licentiously with practically no restraints. After all, the earliest colonisers were trading companies, the Dutch East India and the British East India, not nation states, We are reverting to that situation. Whereas the first capitalism, or "liberalism", was constrained by governments, neo-liberalism or globalisation subsumes governments and indeed the whole of society. It exploits freely, without any restraints, neither of governments nor of any moral order. The International Monetary Fund and World Bank invented at the end of World War Two to rescue and revive European and Japanese Economies, today prey on "Third World" governments in particular and bend them to their economic policies that are anti-democracy, anti-poor, anti-humanity, focussed on securing giant corporations their monopolistic profits. George Soros, from within the capitalist rank, confirms this when he states; "The protection of the common interest used to be the task of the nation state. But the powers of the state have shrunk as global capital markets have expanded. When

Professor Fatima Meer, born and raised in Durban, was on the staff of the University of Natal from 1956 to 1988. She has held visiting professorships at a number of universities in South Africa, USA, India, Mauritius, the Caribbean, and Britain (11 universities including a fellowship at the London School of Economics). She was editor-in-chief of eighteen publications and she has written 21 books including: Portrait of Indian South Africans, Apprenticeship of a Mahatma, Race and Suicide in South Africa, Higher than Hope (the first authorized biography of Dr. Nelson Mandela - published in 13 languages); The South African Gandhi: The Speeches and Writings of M.K. Gandhi. She has also written docu-drama for television, and a full-length film, The Making of the Mahatma, based on her book “The Apprenticeship of a Mahatma”, has been produced jointly by India and South Africa. She is a founding member of the Institute for Black Research, a research organization to assist black South Africans, creating for them research, writing and support programmes of social reconstruction. She championed the cause of Human Rights, fought against the Apartheid, and led several protest marches for which she was arrested, jailed, and persecuted repeatedly by the Nationalist Government. She helped establish education trusts, scholarships, high schools and numerous literacy programmes in South Africa. She continues to be active in environmental issues, relief work and housing for flood victims.

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capital is free to move around it will avoid any state that seeks to impose taxes and regulations. Since capital is essential to the creation of social goals, governments must cater to its demands often to the detriments of social goals. This holds true for all governments, even the United States." [World Affairs, Vol.5, No.1, p.30, New Delhi, 110024, India] So capital governs, and the global capitalists lay down the policy to exploit and plunder the world regardless of the destruction to nature or humanity. Any government desiring foreign capital has to submit to this policy, which, like colonialism, is a one way traffic of resources plundered and transferred from the poor to the rich; from the south, from Africa, Asia and South America, to the North - Europe, the UK, the USA, Japan and Canada. It is, in turn, the sale of manufactured goods and machinery to the former colonies, the “Third World", at exorbitant prices, made more exorbitant by the devaluation of indigenous currencies. Globalisation is reduced to a single component, trade, with its global media that fashions the tastes of the world and manipulates the market. The main orchestrator and beneficiary of this process is the USA which enjoys 50% of the world market in many industries; controls more than half of the world business activity, and two-thirds of advertising and marketing services. Globalisation is essentially Americanisation. Soros informs us that "capitalism is very successful in creating wealth" and Felix Yurlov expands on this when he reports that the world's per capita income tripled in the last 50 years, that the world GDP grew ten fold - from $30 million to $30 billion. That revenue from the entertainment and book business grew "from $67 billion in 1970, to $200 billion in 1991, (the USA being the chief beneficiary and the biggest exporter, with fifty percent of the revenue of Hollywood coming from overseas). Cultural products move in a one-way stream, from the rich to the poor." Inequalities But all this wealth has not benefited the world because of its globalisation, that is, concentration among a few nations and the abject deprivation of the vast majority. The peoples of the world have never been as divided in their standards of living in the entire history of the human race as today. Globalisation has produced more inequality than ever before. The assets of the three richest countries in the world today are greater than the combined GNP of the 48 least-developed countries.

The rich countries enjoy 60% of the world's GNP but have only 15% of the world population. In 1960, 20% of the world's richest countries had 30 times the incomes of the poorest 20%; in 1997, 74 times. The gap between the world's richest and poorest countries has doubled in the last 50 years. It was 3:1 in 1820, 11:1 in 1913, 35:1 in 1950 and 72:1 in the nineties. World poverty is escalating, as is too unemployment with one third of the world's labour force being unemployed or underemployed. Added to this, the southern non-European countries are heavily indebted to the northern European, through loans their leaders were seduced into taking. While the initial capital on the loans have been paid several times over, the interest payment continues ad nauseam and international calls to cancel these unfair debts continue to be ignored, the USA being the main obstacle. In practically every case, there is pressure on the creditors to give priority to servicing their debts at the cost of such primary needs as education, health and welfare. Poverty is not the problem in the Third World alone, even within rich countries, the poor are getting poorer and the rich richer. In the USA the income of the poorest 20% has steadily declined since the 1970s while that of the rich 20% has increased by 15% and the top 1% percent by more than 100%. Mikhail Gorbachev sums up the present situation as a failure, once again, of world leaders to learn from the errors of the past. "We had indeed a truly big opportunity resulting from the ending of the Cold War and stopping the confrontation between the military blocs ... In my assessment we were not able to use these opportunities in a proper way, and I am using very mild wording here. Resources freed from fuelling the arms race could have been used against poverty, underdevelopment, and diseases in the vast regions of the world where the bulk of the world population is concentrated, " Globalisation continues we are told, because of its success at money making, but even this is not true. George Soros informs us that it is not the wealth-producing factory it is made out to be. He tells us: "Global financial markets are inherently unstable." So, apart from its enormous potential for plaguing the world with every conceivable misery, globalisation is not even the wealth-churning wizard

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it is made out to be. Human Rights Globalisation, far from promoting human rights, actually creates conditions for their violation. Soros states: "Free competition creates and reinforces inequalities both on the national and the international level and collective interests ranging from the preservation of peace to the protection of human rights and the environment receive shot shrift" . He correctly observes "capitalism and political freedom do not necessarily go hand in hand. Capitalism is very successful in creating wealth but it does not assure freedom, social justice and the rule of law, it is not designed to safeguard universal principles" and concludes, "While we can speak of the triumph of capitalism we cannot yet speak of the triumph of democracy. If we care about universal values such as freedom and democracy, we cannot leave them to the care of market forces." I choose to quote Soros because he is at the heart of globalisation. Nonetheless, he is concerned and asks, "How can the needs of a global society be reconciled with the sovereignty of states?" He correctly observes that the United Nations "is ill-suited to safeguard universal principles because it is subject to the whims of its members.” He proposes the international rule of law which, he states, could work with the help of civil society. "It may be true that States have no principles, but democratic States are responsive to the wishes of their citizens. If the citizens have principles, they can impose them on their governments. That is why we need the active engagement of civil society in support of international law." This is the Gandhian solution, Satyagraha, of civil society which is already manifesting itself in the campaigns against globalisation. This campaign is becoming internationalised as the poor, joined by the conscience-stricken members of the First World, unite to bring down parasitic globalisation through sheer soul force. Globalisation creates wealth, it does not distribute it. It hoards it, as power, to dominate and destroy those who stand in its path. Our evolution has become warped, we appear to be reverting to the beast. We are barely recognisable as the humans we were in pre-capitalist times. The USA dominates the global economic process; American foreign policy is committed to maintaining

that dominance, and has done so hitherto through violence. What is the difference between an attack by terrorists which leaves death and destruction, and an attack by a well-heeled, uniformed army which leaves death and destruction? Environmental Destruction The world's high consumers are also the world's high destroyers of our natural resources. They are responsible for our current environmental crisis, which, apart from the depletion of forests and pollution of rivers, impoverishment of soils through the dumping of pesticides and fertilisers (banned in the West), on the unsuspecting for huge profits, are threatening such calamities as ozone depletion and global warming which threaten to melt the ice caps and submerge coastal cities and cause massive displacements of populations on scales never known before. This in turn can result in new waves of racial, ethnic and political problems worse than anything we have yet experienced; all so that a few may profit The neo-liberals are so obsessed with immediate gains that they do not even care if they denude the universe and leave nothing, even for their own biological heirs. The USA is the most serious global polluter but it refuses to reduce its carbon emissions to the limits set by the Kyoto Protocol and has actually increased it in her greedy pursuit of capital and her determination to be the world's leader regardless of the fact that it is a Satanic leadership. Domination through Ideas Ultimately we are dominated through ideas and ideas emanating from the West have insinuated themselves into the rest of the world in the last one-and-a-half centuries, through colonisation, and now far more massively and intrusively through globalisation. We humans are not born with instincts, we respond to ideas and the ideas are constituted into material "realities". Like the architect who draws a plan and executes it into a Taj Mahal or the Empire State Building, so ideas are constituted into social, economic and religious institutions. We are susceptible to the ideas of those who have dominion over us. As colonised people we grew ashamed of our own ideas, ideas enunciated by our own seers and philosophers, we suppressed them, devalued them, short of throwing them into the refuse bin, and took on the ideas of our colonisers. In Africa we suppressed our traditional beliefs that linked us to our fellow-beings and to nature and

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God. We have become creatures of capitalism and communism. We accepted the notion that these "isms” define the truth of our existence. But basically we accepted them because they came from our dominators, the successful colonisers, the masters of the First World. We became focussed on the here and the now, on the material, the evidential. However, more convincing, more comforting, our own ideas, drawn from our own traditions, our own antiquities, we abandoned them for the foreign and European. We need to retrace our steps and recover our moral systems; we need to resurrect God whom they effectively killed yet again in the 1970's and recover Him/Her, so that our social systems are answerable to the Divine as they are intended to be, and not to vicissitudes of the market. Justifying Exploitation The exploiters, on their part, having killed God, have produced their own theodicies to sanctify their exploitation. The Protestant Ethic turned the Gospel upside down and the poor from being celebrated became damned, their poverty a sign of their damnation: the wealthy from being damned became saved, their wealth being a sign of their election to God's grace. The Darwinian thesis of the survival of the fittest, pits humans in a war of destructive competition in which only the best survive (the global gobblers being the best), and merit the fruits of the earth. The rest, the masses, the failures, the poor are the wretched of the earth deserving of their wretchedness. Both theories justify colonialism and colonial exploitation. They not only salve the conscience of the rich and the powerful, but legitimate their exploitation with “evidence” that they were "naturally" selected or “divinely” selected to dominate and appropriate the resources of the colonised which were wasted on them since they did not know how to use them. In both theodicies the poor are the refuse of the earth, unworthy and justifiably marginalised. Divisions These theories developed in the west divide humanity and in that division, breed inequality, violence, and the preying of the strong on the weak. Marx contributes his own divisive thesis, the irresolvable conflict between classes, between capital and labour, the dominance of the one depending on the elimination of the other. Not only do these theories divide people from each other, they also divide the person against him or herself. Capitalism has no use for the soul; it rips it out of the body and discards it as useless, as indeed it is to capitalism. Not being material, it is unexploitable!

The body consumes, and it can be manipulated to have an insatiable appetite. It will consume everything the neo-capitalists invent and put on the market. The body is the market. The multi-nationals clothe it, feed it, take it on holidays, inject it with drugs, clean it with ever new brands of soaps, toothpastes and shampoos and seduce it with scents and cosmetics; they tempt it with millions of ever changing newer products - the market is endless. Capitalism has no use for God either. The morality that comes with God and soul can only impede its progress, and introduce troublesome obstacles in the form of a conscience. Both God and soul are thus murdered and cleared out of its way. We tolerate the excesses of the immoral, inhuman, ruthlessly exploitative globalisation because we are bamboozled into believing that there is no alternative. I have had intellectuals arguing "this is the only way. You can’t fight it as if globalisation is a God-given natural truth like the law of gravity and we are inherently controlled by it." We submit to the tyranny of globalisation, despite the fact that we know better, being heirs to the God-inspired truths communicated to us through generations of Prophets. We accept the Adam Smith doctrine that the human is impelled by self-interest, and is naturally selfish and self-oriented, and society is the construct of selfish interests. We do so despite our theological teachings that the human being is fashioned in the image of God, that he pursues God and goodness. Marxism became very influential and popular in many of the colonies seeking liberation and so did Gandhism. Gandhi's Critique of Industrialism Gandhi is probably the first serious critique of industrialism, his critique being based on both moral and economic grounds. Gandhi's reaction against industrialisation, was basically on account of the inequalities it bred, and the unemployment it created He was anti-machine to the extent that it did not benefit all alike but rather resulted in a few exploiting the many and creating unemployment. Mechanical power, in his view, deprived man of his God-given means to livelihood. Mechanical power he emphasised is justified only if it does not result in unemployment. Gandhian economics demands full employment, contending that man lives by his labour and when his labour is taken away from him

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he does not live at all, materiality or spirituality. For Gandhi, the Supreme consideration is man - machine should not have ascendancy over him. 'It is beneath human dignity to lose ones individuality and become a mere cog in the machine, I want every individual to become a full-blooded, full developed member of society." Full employment, he believed, could only be achieved if "the means of production of elementary necessities of life remain in the control of the masses The disease of the masses," he said, "Is not want of money so much as it is want of work.” "Machinery has its place," he conceded, "but it must not be allowed to displace the necessary human labour. Men go on saving labour till thousands are without work and thrown on the open streets to die of starvation. I want to save time and labour, not for a fraction of mankind but, for all, I want the concentration of wealth, not in the hands of a few but in the hands of all." "Machinery, 1t he held, "merely helps a few to ride on the backs of mill ions." Self-Sufficiency Central to Gandhi's economics is self-sufficiency. He opposed industrialisation because he foresaw the excesses it would lead to, nibbling away at the soul of man and eventually leaving him soulless, without conscience or fellow feeding. He drew a parallel between urbanisation and where the city exploited the village, and colonisation, where the country lived on the resources of another. His remedy in both instances is self-sufficiency, not dependancy on foreign trade, or foreign investments. He saw real planning as the best utilisation of the whole manpower of India and the distribution of raw products of India in her numerous villages instead of sending them outside and re-buying finished articles at fabulous prices. He would thus be totally opposed to globalisation for it deprives people of self-sufficiency and independence and converts them into clients of the multi-nationals. Industrialisation was expected to enrich the world. The reverse has happened. Pre-industrial humanity enjoyed a greater sense of well being than post industrial. It is this fact that led Gandhi to view the rural area the village as the preserver of human values and thus the fulcrum of his society. He saw the village as the place of the Truth he sought. The problem of industrialism was its centralisation, of

machines in factories, of power in the boss. He supported decentralisation and small communities where relations were personal, and values kept alive by interpersonal contact and guidance. Gandhi saw India destroyed through industriali-sation. His sarvodaya was thus a confederation of small interdependent communities, each self-sufficient in itself and thus not beholden to the other. He saw the village as the anchor of democracy and the villager the ideal man. “Take away his chronic poverty and his illiteracy you have the finest specimen of what a cultured, cultivated free citizen should be." While this hankering after the rural is impractical, what Gandhism is promoting here is the small group, personalised living, so that the human can be rescued from the anonymity of mass society and be more in control of himself. His emphasis should be seen generally on the small manageable group rater than specifically on the villages. Gandhi is against the centralisation of power and saw that as resulting in domination and elimination of small collectives, small societies, small countries. Where western philosophers divide, Gandhi unites both on social and personal levels. He returns us to ourselves and to God. Where capitalism focuses on the material exploitable body, Gandhi focuses on the soul, the source of personal power. Where neo-liberals pursue unlimited profits, unrestrained by any rules (their definition of the freedom of the market and a free society), Gandhi places us securely in the embrace of God and therein lies our unity as a human race. We are born equal, children of the one and only God, equally entitled to all His resources. Gandhi's equality does not trespass on individuality. He states: "While we are born equal, meaning we have a right to equal opportunity, all have not the same capacity. It is in the nature of things impossible. Some will have ability to earn more, others less... I would allow a man of intellect to earn more, I would not cramp his talent, but the bulk of his greater earnings must be used for the good of the state. They would have their earnings only as trustees." The society he offers, Sarvodaya, is also rooted in divinity. He defines man (and woman) as "a special creation of God. Man is not a brute. His distinguishing characteristic is self-restraint. Man has reason, discrimination and free will. He uses his reason to worship God", which, in the Gandhian concept, "is to live in terms of the moral order, God's order."

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This is a distinctly different view of man from Adam Smith's self-centred, selfish man, whose sole purpose is to satiety his self-centred material needs. We have a choice between Gandhi's idea of ourselves and Adam Smith's. As ideas, they are completely comparable. Adam Smith's idea works for the rich and a powerful, Gandhi's strike an equilibrium between the rich and poor and place them on the same level in respect to human rights, for rights appertain to the inner soul; not to the outer trappings, the material body. True power resides in the soul as does too faith; two essential life principles which can never be found in the body. It is faith that relates the human to God and it is soul force that endows the apparently weak with power to overcome material tyranny. Satyagraha is soul force born of faith. Gandhi states: "The Divine powers within us are infinite. The aim of life is to serve God. The soul's natural progress is towards selflessness and purity. Man's ultimate aim is the realisation of God and all his activities, social, political, religious have to be guided by the ultimate vision of God. Serving others is part of this endeavour. The only way to find God, is to serve others. Man is not at peace with himself until he has become like unto God." Here is the strong imperative to bond with one’s fellow being, for the strong to help and raise the weak. God, Man and Trusteeship Starting out with a concept of human personality as divinely orientated, he spins a thesis of hope, hope in our capacity to change and be changed in our persons and in society. Conflicts are never irresolvable since we are all cut from the same cloth, differences can be resolved; we are all inherently good and naturally orientated to the same goal, God realisation, or treading a moral path. From this flows his economic theory. Since God's resources are never alienated from Him, no individual person can own them. The ownership remains with God and those who acquire riches merely hold them in trust for God, to be shared equitably by all humanity. This leads him to his economic system of trusteeship. Gandhi acknowledges private property but strictly in the context that it is a trust bequeathed by God, to be used for His purpose, and His purpose is that it is shared equally among all His people. Gandhi does not see an irrecoverable conflict between capital and labour. They can be made partners in the business they conduct in their different capacities.

"Trusteeship provides a means of transforming the present capitalist order of society into an egalitarian one. lt gives no quarter to capitalism, but gives the present owning class a chance of reforming itself; It is based on the faith that human nature is never beyond redemption. It does not recognise any right of private ownership except so far as it may be permitted by society for its own welfare." Addressing the mill-owners of Ahmedabad, he states: "What I expect of you is that you should hold all your riches as a trust to be used solely in the interest of those who sweat for you, and to whose industry and labour you owe all your position and prosperity. I want you to make your labourers co-partners of your wealth. If conflict between capital and labour is to be avoided, as I feel it can and must be, labour should have the same status and dignity as capital ... you must consider every labourer as equal with you and as your blood brother." [The Collected Works of Mahatma Gandhi, Navajivan Press] "It does not exclude legislation regulations of the ownership and use of wealth. Thus under state - regulated trusteeship an individual will not be free to hold or use his wealth for selfish satisfaction or in disregard of the interests of society." He recommends the fixing of both a minimum wage and a maximum income allowed to a person. "Earn your crores1 but understand that your wealth is not your's, it belongs to the people," he warns the wealthy. While conceding private enterprise he sets limits to the employer's portion. The rich man may take 5% or 10%, or 15% but not 85%. He would certainly revive these figures to accord to today's standards where astronomical amounts remain concentrated in a few hands. He saw the capitalist as dispensable but the worker was the core of society. This is in sharp contrast to globalisation which weakens the worker and makes him dispensable and replaceable with technological innovations and which strives to eliminate his bargaining power by getting rid of trade unions if possible. For Gandhi, machinery and technology have no right to exist if they invade the rights of workers.

1 crore = 10 million

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To workers, Gandhi said "I would ask you to regard yourselves as trustees for the nation for which you are labouring. A nation may do without its mill owners and without its capitalists but a nation can never do without its labour." "I am trusting those people who consider themselves as owners today to act as trustees, i.e. owners not in their own right, but owners in the right of those whom they have exploited." He suggests that a man earning R 100 should give R 50 to his worker but the very wealthy, should keep 1% and share the rest. "Trusteeship is his alternative to socialism which would do away with the privileged class. His solution is, the wealthy must outgrow their greed and sense of possession, for it is a false sense since in reality nothing belong to them; everything belongs to God.” Gandhi does not leave the constitution of his socialism (sarvodaya) to friendly persuasion. He calls in revolution - Satyagraha, by civil society and state control. “As for the present owners of wealth, they will have to make their choice between class war and voluntarily converting themselves into trustees of their possessions and to use their talent to increase wealth for the sake of the nation, and therefore without exploitation." "The rich cannot accumulate wealth without the co-operation of the poor. They (the poor) must free themselves from the crushing inequalities, what belongs to those with wealth belongs to the community." This is an exhortation to the poor to take action. “But if they fail, I believe we shall have to deprive them of their possessions through the state with the minimum exercise of violence. Every vested interest must be subjected to scrutiny and confiscation ordered where necessary with or without compensation as the case demanded." Our problem today is not a question of insufficient resources - we have enough resources. The problem is that these are appropriated by a few multi-national companies and their shareholders. Almost a century ago Gandhi said "there is enough for everyone's need, but not enough for everyone's greed." There are far more resources today than ever before in human history and despite the fact that there are far more people dependant on them than ever before, our capacity to produce more than out-strips our population growth. Our problem is not resources; our

problem is distribution of resources equitably, to service need and not greed. Unfortunately, the focus is on greed, and greed is insatiable. It would be a grave mistake to discuss Gandhi as esoteric, not of this world, impractical. This is the kind of propaganda on which those who reduce us to body and reject our soul, our conscience, our moral dimension, would have us believe. Gandhi, though involved with God, that is a divine moral law, is like God of this world. “Life for me is real as I believe it to be a spark of the Divine. The world is the playground of God and a reflection of His glory. God manifests Himself in innumerable forms in this universe, and every such manifestation commands my spontaneous reverence." God remains involved with the world and is not exclusively "other worldly", even as Gandhi is not exclusively "other worldly". Just as he is involved with God, God is involved with him and with the world in general. He is here, not there. "In this ocean of life, we are little drops. My doctrine means that I must identify myself with life, with everything that lives, that I must share the majesty of life in the presence of God. The sum total of this life is God." God is manifested in all His Creations, especially in man, God's highest creation. There is the stark reality of a violent world on the one hand, and Gandhi's offer of ahimsa - peace, love, non-violence. Do we have the courage to embrace God? Embrace ahimsa or will we remain victims of war and violence. We, as civil society, must harness our forces in Satyagraha and coerce our government when they stray from the course of human rights to return and re-commit themselves to those rights to justice, peace and the elimination of poverty. We must overcome the evils of globalisation. We cannot tolerate the division of our unique Mother Earth into three worlds, the polarization of her peoples between the rich and poor. Such polarization breeds violence, breeds war, breeds genocide, breeds terrorism. Islam did not inflict the twin tower terrorism - poverty, inequality, the arrogance and flagrant tyranny of the powerful over the weak, the rich over the poor, did. Look into your hearts, examine your souls for the cause.

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PEACE HEROES The world has produced many peace heroes from all walks of life, including several right here in Canada. Here are brief sketches of some of the people that inspire us to work for peace.

NELSON MANDELA (Adapted from an artcile by Jeff Trussell) Imagine growing up in a country where drinking out of the wrong water fountain might get you thrown into jail; where a man might have the very same job as his neighbour, but because of the colour of his skin get paid less in a year than the other man made in a week; where the government told you that your ancestors and their ways of living were wrong and savage and not even human. For Nelson Mandela, growing up in South Africa under the Apartheid system of government meant these things, and worse, were part of daily life.

But Nelson Mandela was a fighter. Instead of bowing down to this unjust system of government, he became a lifelong warrior in the battle to free South Africa. Starting out as a leader of an underground political movement called the African National Congress (ANC), Mr. Mandela played a part in many dramatic demonstrations against the white-ruled government. His career in the ANC was cut short in 1964 when he was sentenced to life in prison. The notorious Rivonia Trial, as his sentencing was called, is now seen as nothing more than a cruel ploy used by the white South African government to silence Nelson Mandela once and for all. But even while in prison, Mr. Mandela continued to be a beacon of hope for his people who carried on the struggle against Apartheid in his absence. In 1990, after 27 years of imprisonment, Nelson Mandela was freed. His release marked the beginning of the end for Apartheid. In less than five years after his release, Mr. Mandela was awarded the Nobel Peace prize and elected president of South Africa. Today, thanks to the self-sacrifice of Nelson Mandela, Apartheid has been outlawed. Everyone in South Africa now has an equal opportunity at home and one system of law. Nelson Mandela is one of the world's true freedom fighters, and his life and personal triumphs will be remembered long after the world has forgotten the evils of Apartheid. Nelson Mandela's book, Long Walk to Freedom tells the extraordinary story of his life, an epic of struggle, setback, renewed hope, and ultimate triumph. "I have walked that long road to freedom. I have tried not to falter; I have made missteps along the way. But I have discovered the secret that after climbing a great hill, one only finds that there are many more hills to climb. I have taken a moment here to rest, to steal a view of the glorious vista that surrounds me, to look back on the distance I have come. But I can rest only for a moment, for with freedom comes responsibilities, and I dare not linger, for my long walk is not yet ended."

AUNG SAN SUU KYI (Adapted from Arlene Gregorius, BBC) Like the South African leader Nelson Mandela before her, Aung San Suu Kyi, has come to be seen internationally as a symbol of heroic and peaceful resistance in the face of oppression. She was awarded the Nobel Prize for Peace in 1991, by which time she had been under house arrest for two out of what was to become six years. Suu Kyi is the daughter of the late Burmese nationalist leader, General Aung San, whose

resistance to British colonial rule culminated in Burma's independence in 1948. After attending school in the Burmese capital Rangoon, Aung San Suu Kyi lived in India, and then went to Britain for her University education. This is where she met and married her husband, Michael Aris, an Oxford University academic.

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Aung San Suu Kyi first came to prominence when she returned to Burma in August 1988, with her husband and their two sons remaining in Britain. She became the leader of a burgeoning pro-democracy movement in the aftermath of the brutal repression of a pro-democratic uprising earlier that summer. The movement quickly grew into a political party that went on to win an overwhelming majority 82% percent in national elections in 1990, by which time she had already been under house arrest for a year. The military regime, however, refused to relinquish power and stepped up intensified repression of her party, the National League for Democracy. Inspired by the non-violent campaigns of the American civil rights leader Martin Luther King, and India's Mahatma Gandhi, Aung San Suu Kyi organised rallies after her return to Burma, and travelled the country, calling for peaceful democratic reforms and free elections. She campaigned for change through dialogue. After her release from six years of house arrest in 1995, she defined what might actually produce the talks that she wants: ?? We think that the strength of our movement is really in the country itself. ?? It is in the will of the people and the great majority of people in Burma want democracy. ?? We as the National League for Democracy and as part of the forces for democracy, are always ready to work

together with the authorities to achieve national reconciliation and we would like to think that the strength of our good will and the very strong desire of the people for democracy will bring positive results.

Despite Suu Kyi's official release from house arrest, there are still de facto restrictions on her freedom to move and speak, and oppression of pro-democracy activism continues.

MARTIN LUTHER KING, Jr. (Adapted from Martin Luther King Papers Project, Stanford University) One of the most visible advocates of nonviolence and direct action as methods of social change, Martin Luther King, Jr. was born in Atlanta in 1929. King studied at Crozer Theological Seminary in Pennsylvania and Boston University, where he deepened his understanding of theological scholarship and explored Mahatma Gandhi's nonviolent strategy for social change. King accepted the pastorate at Dexter Avenue Baptist Church in Montgomery, Alabama. King received his Ph.D. in systematic theology in 1955.

In 1955, after civil rights activist Rosa Parks refus ed to comply with Montgomery's segregation policy on buses, black residents launched a bus boycott and elected King president of the newly-formed Montgomery Improvement Association. The boycott continued throughout 1956 and King gained national prominence for his role in the campaign. In 1956 the United States Supreme Court declared Alabama's segregation laws unconstitutional and Montgomery buses were desegregated. Seeking to build upon the success in Montgomery, King and other southern black ministers founded the Southern Christian Leadership Conference (SCLC) in 1957. In 1959, King toured India and further developed his understanding of Gandhian nonviolent strategies. In the spring of 1963, King and SCLC lead mass demonstrations in Birmingham, Alabama, where local white police officials were known for their violent opposition to integration. Clashes between unarmed black demonstrators and police armed with dogs and fire hoses generated newspaper headlines throughout the world. President Kennedy responded to the Birmingham protests by submitting broad civil rights legislation to Congress, which led to the passage of the Civil Rights Act of 1964. Subsequent mass demonstrations culminated in the March on Washington for Jobs and Freedom 1963, It was on the steps of the Lincoln Memorial that King delivered his famous "I Have a Dream" speech. King's renown continued to grow and he was the Nobel Peace Prize in 1964. However, along with the fame and accolades came conflict within the movement's leadership. In late 1967, King initiated a Poor People's Campaign designed to confront economic problems that had not been addressed by earlier civil rights reforms. The following year, while supporting striking sanitation workers in Memphis, King delivered his final address "I've Been to the Mountaintop." The next day, 4 April 1968, he was assassinated.

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OVIDE MERCREDI Ovide Mercredi, a lawyer by profession, first rose to national prominence during the Oka crisis, through his thoughtful interventions and careful negotiations in aid of a non-violent resolution of the Oka conflict. Mr. Mercredi served two terms (July 1991 - July 1997) as the National Chief of the Assembly of First Nations, the national political organization of the 630 First Nations in Canada, becom ing the longest serving National Chief. He earned a reputation as a skilled political activist committed to the Gandhian traditions of non-violence. In 1992, he led a team of about 60 First Nations representatives that resulted in the Charlottetown Accord which recognized a legal duty to honour the treaties

and aboriginal self-government as a distinct third order of government. In 1994, he became the first aboriginal person from Canada to lead an official delegation for a federal international human rights and democratic development institution, as an observer of human rights conditions in Chiapas, Mexico, on behalf of the International Centre for Human Rights and Democratic Development during the conflict in Chiapas. During his term, Ovide addressed the United Nations in both Geneva and New York. He has been honoured with several awards, including being nominated by the Mahatma Gandhi Foundation for World Peace for the Gandhi Prize, an annual award by the Government of India in recognition of the achievements of individuals who, in their efforts on behalf of disadvantaged people, best exemplify the principles of Gandhi. Quoting Mr. Mercredi, "My greatest personal achievement has been to become a participating student in traditional and spiritual knowledge and culture. Learning from traditional elders has been a true academic experience of another kind that has engaged me in a serious search for the meaning of life. To know yourself as an indigenous human being is a definite struggle in contemporary society but learning about your very own culture is one path towards achieving personal validation. For me, there are very few teachings that are as great as this wisdom passed down by our ancestors: 'All life is sacred'." "Aboriginal people reject the path to violence for many reasons," says Mercredi. "First and foremost, it is contrary to our traditions and teachings of our Elders. Second, in a racially mixed society such violence leads to greater racial strife because of reactionary racism… Violence is a negative force that leads to self-destruction and more aggression." Mr. Marcredi was the inaugral speaker of the Mahatma Gandhi Lectures on Nonviolence in 1996.

LESTER B. PEARSON Lester Pearson, a career diplomat who became a politician, received the 1957 Nobel Peace Prize for his Middle-East peace-keeping work.

Born near Toronto, Pearson served in the First World War and taught history at university before launching the diplomatic career which led him into politics. Soon after he assumed the leadership of the Liberal party in 1958, the party suffered one of its greatest electoral defeats. Pearson stayed on as opposition leader and led his party back to power in 1963.

He became fourteenth prime minister of Canada in 1963,when the Liberal party, whose leader he was, won the elections. During his term, the Canadian flag was adopted, the Canada Assistance Plan and Medicare were introduced, as well as the Canada Pension Plan. He is also responsible for the introduction of bilingualism and biculturalism in Canada. The New York Times of December 30, 1972 said of Pearson: "His skill as negotiator and mediator during and after World War II enabled Canada to play a world role out of proportion to its size and power. His contributions to launching of the United Nations and the Atlantic Alliance were creative and enduring. This phase of Mr. Pearson's public life was climaxed by his heroic part in defusing the Suez crisis of 1956 that might have exploded in World War III. He richly deserved the Nobel Peace Prize, awarded in 1957 for his initiative in establishing the U.N. Emergency Force in Gaza. Lester Pearson died in Ottawa in 1972 and was buried near Wakefield, Quebec, in the nearby Gatineau Hills.

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DR. SAMANTHA NUTT Dr. Samantha Nutt has dedicated her career to expanding the compassion and reach of medicine. Dr. Nutt received her degree in Medicine in 1994 from McMaster and her Master of Public Health from the London School of Hygiene and Tropical Medicine in 1995. Dr. Nutt is also certified by the College of Family Practice, is an International Women's Health Scholar, and holds the Fellowship in Community Medicine from the University of Toronto.

In 1998, Dr. Nutt founded the Canadian chapter of War Child and acts as its executive director. War Child is an international non-profit and non-governmental organization working closely with the music and entertainment industries to find creative ways of helping children traumatized by war and conflict. Dr. Nutt founded the International Health Fellowship Program at Sunnybrook and Women's College Hospital, University of Toronto, which provides training and education in international health and developmental issues. Dr. Nutt's international experience has included consultation and humanitarian efforts in Burundi, Liberia, Iraq, Somalia and the United Arab Emirates. She has conducted extensive reviews of the health of women and children in post-war Liberia for UNICEF and participated as a member of the Evaluation and Planning Team for Maternal and Child Health and Immunization in post-war Somalia. Dr. Nutt has also researched humanitarian and policy impacts on the health of Burundian women and children, researched the health and food needs of Iraqi civilians under economic sanctions, and designed and implemented a project on immunization services in Al Alin, United Arab Emirates. Several of Dr. Nutt’s papers and reports on the impact of war on the health of women and children in Africa and the Middle East have been published and are available through UNICEF, the Department of Humanitarian Affairs (United Nations), the Toronto Star and the London School of Hygiene and Tropical Medicine, or by contacting the War Child Canada office.

DR. URSULA FRANKLIN Dr. Franklin came to Canada in 1949 after completing her Ph.D. in experimental physics at the Technical University of Berlin. She has had a distinguished scientific and teaching career in her chosen field of metallurgy and ancient materials at the Ontario Research Foundation and then at the University of Toronto. More than 70 scholarly papers and major contributions to books and seminars attest to her scientific abilities, as do several honorary degrees and other recognitions. She is a Companion of the Order of Canada and a Fellow of the Royal Society of Canada.

She has also been one of the moving forces in the efforts to ensure peace, social justice and human rights in both this country and internationally. Her energy and intellect have kept her in the forefront of these critical global issues for years. To quote her nominator for this honour, "by her direct actions, in support of or in opposition to ideas and policies, she has changed the thinking, the assumptions, the direction of the lives of those who have welcomed her clarity, her honesty, her beautiful and often humorous use of language, her constant search for truth and her ability to share this search with others". One of the most fitting honours in recognition of Dr. Franklin's tireless commitment to peace has been the naming of an inner city Toronto high school as the Ursula Franklin Academy. This has been much more than a nominal honour. She has actively participated in the life of the school, and in particular in the establishment of a ground-breaking programme in cross-cultural understanding and conflict resolution. The school is a part of the Canadian Network of Innovative Schools (initiated by SchoolNet)- it also has significant international connections (ufa.tdsb.on.ca). UNA -Canada is delighted to be collaborating with the staff and students of the Academy, who will host the presentation ceremony.

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RYAN HRELJAC Ryan began his fundraising activities at the age of 6. He has worked with three organizations (WaterCan, Canadian Physicians for Aid and Relief, and Free the Children) to raise over $70,000 for clean water and school related projects in Africa. Ryan has spoken to more than 8,000 students in the past three years. He was selected as a finalist last fall in the 2000 YTV Achievement Awards (UNICEF Category).

Ryan appeared on a new one-hour television show called The Gathering Place, hosted by Graham Kerr, formerly The Galloping Gourmet. The taping of the show took place in Toronto on November 8, 1999. Ryan was a guest speaker in April of 2000 with the "Volunteering Through Time", a travelling exhibit sponsored by Volunteer Canada, which is making its way across Canada. This project celebrates both the history and future of Canadian volunteering and profiles the diverse make-up of Canada's 7.5 million volunteers. "Reader's Digest" (one journalist and one photographer) accompanied Ryan and his family on an African journey and plans to do a cover story on Ryan in their December issue (international). An independent producer and film crew also accompanied them on their trip to Uganda and are in the process of completing a one hour documentary on the fundraising work that Ryan has done since he began this work at the age of 6. Ryan has been featured in newspapers, in magazines (OWL, Macleans), on television and on the radio over the past few years. Most recently, he was featured for a second time in Macleans in the cover story entitled "Canadians Who Inspired the World" -Sept. 4th issue.

CRAIG KIELBURGER Craig first became a spokesperson for children's rights when he was 12 years old. Searching for the comics in the local paper, a front-page article caught his attention. He read about a young boy from Pakistan who was sold into bondage as a carpet weaver, escaped and was murdered for speaking out against child labor. Craig gathered a group of friends and founded the organization (Kids Can) Free the Children.

Craig has traveled to more than 40 countries visiting street and working children and speaking out in defense of children's rights. He frequently addresses busines s groups, government bodies, educators, unions and students around the world. He has advocated on behalf of children in meetings with political and religious leaders including Prime Ministers and Presidents, CEOs of major corporations, Pope John Paul II, the Dalai Lama, Queen Elizabeth II and the late Mother Teresa. Craig’s work has been featured on major television programs. Kids Can Free The Children has grown into an influential international children’s organization with hundreds of thousands of young people in more than 35 countries how has participated in its activities. Youth members of KCFTC have raised funds for the construction of more than 300 primary schools in the rural areas of developing nations, providing education every day to over 15,000 children. They have distributed approximately 100,000 school kits and in excess of 2.5 million dollars worth of medical supplies to needy families. KCFTC currently supports portable water projects, health clinics, alternative income cooperatives and primary schools in 21 developing nations. KCFTC’s advocacy campaigns have led Canada, Mexico and Italy to pass legislation in order to better protect sexually abused children. It has lobbied, in addition, corporations to adopt labels for child-labor free products. Kids Can Free The Children was selected in 2001 by the United Nations and The Office of the Special Representative for Children in Armed Conflict to be the lead NGO coordinating youth outreach for the decade of peace and non-violence towards children. In 1999, brothers Craig and Marc co-founded Leaders Today. Teams of trainers travel to schools, communities and religious groups to host academies designed to empower youth with the leadership, teamwork, effective communication and self-confidence skills needed to become active global citizens

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Peace through Participatory Democracy and Development: An Experiment in the Indian State of Bihar

Rama Shankar Singh, Department of Biology and the Centre for Peace Studies, McMaster University.

Imagine 10,000 people, mostly poor villagers from the northeastern Indian state of Bihar, gathering at a sacred Buddhist pilgrimage site and making the following declaration: "Today, on this full moon day of the month of Magh ( Magh Poornima ), Feb. 27, 2002, we, men and women from the seven present-day districts comprising the ancient republic of Vaishali, have gathered on the sacred 'Peace stupa' grounds on the banks of 'Abhisek Pushkarni, the ancient lake in Vaishali’. We come from East Champaran, West Champaran, Sitama rhi, Shivhar, Muzaffarpur, Samastipur, and Vaishali. Today our minds go back to the days, about three thousand yeas ago, when Vaishali was the capital of our Republic and we were its citizens. This place has been blessed by the sacred footprints of Lord Mahavira and Lord Buddha. It was in Champaran that in 1917, more than two thousand years after Buddha, Mahatma Gandhi launched his "satyagraha" against the Indigo-farming British rulers. It was the first 'satyagraha' of India. This place has seen Shri Vinoba Bhave's 'Land Gift Movement' and later the "Total Revolution" movement of Shri Jaya Prakash Narayan in 1974. Now, in our villages panchayatiraj has been established. We have gathered here to think, debate and decide on how our panchayats can develop those qualities that were present in ancient Vaishali Republic. Assembled in this Vaishali Sabha today we declare that : ??We will consider our panchayat as a small republic and

try to live together with love, respect and peace; ??We shall try that every household has dependable means

of livelihood. We will plan and implement ways to make sure that every man and woman has the means to earn an honest living and lead a life of honour;

??That we will resolve our problems and differences through personal dialogue, and other peaceful means.

We are especially blessed that participants from other parts of India and foreign countries, especially from Canada are present here as witness of this declaration. We pray to God that He may give us the strength and good-will to develop our panchayat with affection and co-operation as the strong foundation of democracy in India and that our basic unit i.e. the panchayat may develop as a shining example. In doing so we hope and believe that the Vaishali Sabha will become a movement, and its message may spread throughout the country so that a new age of peace and non-violence may begin".

Photo: Subhash Dighe Why did these people come together and why did they make this solemn declaration? Over the last fifty years the state of Bihar has seen several attempts at revolution, large and small, in the name of improving the social and economic conditions of the poor. Yet Bihar has steadily plunged deeper and deeper into economic misery. Now it is one of the poorest states in the nation. During 1969-70 Jaya Prakash Narayan (known simply as J. P.) -- a Marxist turned Gandhian -- led one of the most successful people's movements in Bihar. The movement ultimately led to the electoral defeat of Prime Minister Mrs. Indira Gandhi and the accession to power of a new Janata (People's) party in New Delhi. When the Janata party fell from power a few years later and J. P. died, Bihar fell silent. But J. P. had left behind some seasoned associates and activists. One of them, Acharya Ramamurti, had left his comfortable position as a university professor in 1954 and joined a Gandhian organization. He has spent the last fifty years serving the people of Bihar, particularly poor villagers and tribal people. He and his organization, Shrambharati, have run primary schools, health camps, women's peace-training, agricultural demonstrations, small-scale industrial workshops and other programs.

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In 2000 at a meeting between Acharya Ramamurti, now in his ninetieth year but still extremely active, and Professor Rama Shankar Singh of McMaster's Biology Department, the idea of a gathering at Vaishali was born. It was to be more than a conference: it was to be the beginning of a new social movement aimed at integrating village and district-level democracy with nonviolence and the rights of women. On February 24-27 of this year, this gathering took place - located at one of India's most important ancient centres of democracy and nonviolence. Called Vaishali Sabha (the Vaishali Assembly), the meeting consisted of three days of workshops and talks on peace, nonviolence and democracy. It was attended by about 250 invited Gandhians, academicians, social workers, politicians and journalists. On the last day of the meeting 10,000 elected members of village councils from seven districts near Vaishali gathered and made the above declaration. A majority of the participants in this large gathering were women, because of the large number of women elected to village councils (a recent amendment to the Indian Constitution now reserves one third of the seats in these councils for women) and because of the presence of a new and energetic Women's Shanti Sena (Peace Brigade) at the conference. The Vaishali Sabha was co-sponsored by Shrambharati and McMaster's Centre for Peace Studies. The McMaster delegation consisted of representatives of the Centre for Peace Studies (Rama Singh, Anne Pearson and Graeme MacQueen); members of the Hamilton community (Sri Gopal Mohanty, Subhash Dighe, Nikhil Adhya, Gail Clifford, and Rekha Singh); and members of the Gandhi Canadian Foundation for Peace in Edmonton (Bruce and Rhea Miller, Sushil and Mrs. Kalia, and Reva Joshee). The meeting was jointly funded by the UNICEF office in Patna (Bihar) and from donations received from the Hamilton community and the McMaster Centre for Peace Studies. Several McMaster delegates spoke at the Vaishali gathering. One memorable session was chaired jointly by Pearson and Joshee. Pearson holds a Ph.D. in Indian religion and lived in India for twelve years. Joshee teaches social and educational policy at OISE, the Ontario Institute for Studies in Education.

Pearson and Joshee opened up a dialogue with the Women's Peace Brigade, which had just completed training recently and was attending each session of the assembly. In India, it is still quite common for men to speak loudly about women's rights while neglecting to give the women in attendance a chance to speak. The women from the Shanti Sena responded with great passion and gratitude. This session was considered by many to have been the most successful in the entire gathering. In the two months since the Vaishali Sabha, while the world has been watching the communal violence taking place elsewhere in north India, no less than four women's peace rallies, inspired by the February gathering, have taken place in various districts of Bihar. On April 8, over 12,000 women participated in a peace rally at Sasaram of Rohtas district. More peace rallies are planned for the near future. Plans are being made to use selected Panchayats (groups of villages) for holding training camps for peace volunteers and women Shanti Sena. There is also the talk of creating a Vaishali Sabha Network and to bring out a Vaishali Sabha Newsletter regularly. Canada enjoys a reputation as a peace-making nation. But it is not only official diplomats and political leaders who can make peace. Immigrants to Canada from many parts of the world, and citizens with experience and expertise in peace-making, are in an ideal position to engage in international peace work. Vaishali Sabha is an example of what can be done.

Photo: Subhash Dighe

Human Diversity and Peace

Rama Singh, Professor, Department of Biology and Centre for Peace Studies, McMaster University

Beauty is in the eye of beholder- so the cliché goes. Except when it comes to roses. Roses are naturally beautiful. Everybody loves roses. We offer them to gods, shower them on our beloved, and use them as a peace offering after a fight with our spouse. Roses are no doubt beautiful but they do not possess any quality which is not surpassed by another flower. The sensuousness of their petals, the variety and the brilliance of their colour, and their intoxicating fragrance, all can be matched by one or another flower. So why do we love roses so much? We love roses because we have learned to love them. Our attraction to roses is a cultural phenomenon. We are taught to love roses. In South India, roses are not the most admired flower. It is jasmine which women use to adorn their hair. Other countries have their own favourite flowers. Roses are no match for Tennyson’s daffodils. Roses come in different varieties and colours and no two roses are the same - even of the same colour. While colour differences capture our fancy, genetic differences between same-colour roses can be larger than that between different -colour types. Every rose is unique and beautiful regardless of its genetic make up. Young lovers know the power of a single rose! Humans are like roses. They also come in different colours. No two humans are alike except identical twins who share 100% of their genes in common. Identical twins look similar at the time of their birth and of course parents try to keep them identical while dressing them the same, but developmental, physiological and environmental differences slowly accumulate, making them look different. We quickly learn to tell them apart. Even the slightest variation in various facial features can produce unlimited numbers of facial types. We are all genet ically unique. We all have the same genes, we differ only in the variation of these genes - called alleles, a product of mutation. A large proportion of our genes have several alternate forms (alleles) and human populations harbour lots of variation in these genes. This enormous diversity of genotypes comes from recombination between the two sets of the chromosomes contributed by the father and the mother. For example, with 10 alleles in each of say 1000 genes, the number of possible combination is 10 to the power 1000 - an astoun-ding number! This number is said to be larger than the

number of neutrons and protons in the visible universe. No wonder no two individuals are alike. Contrary to the claims by early anthropologists, most of the genetic variation in humans occurs within local populations and very little of it occurs between populations and between races. What this means is that contrary to our general perception, two individuals from the same local population may differ in many more genes than two individuals from different populations or races. General perceptions are not always to be trusted. The Harvard professor Richard Lewontin, using data on blood group genes, showed thirty years ago that 75 percent to 80 percent of the total genetic variat ion in the world’s human population is found within the local populations and of the remaining 20 percent to 25 percent, half occurs between different populations of the same race and half between different races. The Human Genome Project has produced the complete sequence of all our DNA and the results of genetic variation between individuals corroborate unequivocally what Lewontin showed thirty years ago: 99.9 percent of our genes have identical DNA sequence. This leaves only 0.01% to vary which means 1 nucleotide in every 1000 compared. This finding is based on the DNA sequence of five individuals - including male and female volunteers of white, African-American, Latino and Chinese origin. Thus the science of molecular biology has shown, once for all, that there is no biological basis for racial groupings. To non-geneticists, it may be hard to believe. The new findings are not hard to believe if you realize that, like the colour of roses, we become conditioned to notice the skin colour and a few other morphological features first, which make up only a tiny-tiny fraction of the total number of genes, and in so doing we develop a false sense of the reality of human diversity. This problem is further accentuated by the fact that human populations are divided into regional groups or units, on land masses isolated by geographic or physical (oceans and mountains) barriers or by religious and cultural practices. This has had the effect of converting what could have been a continuos variation in physical features, from north to south and east to west, into discontinous variation,

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producing groups of people who look more similar within groups and different between groups. Skin colour obviously plays the most prominent part in this division of humanity. It is now well known that skin colour differences are related to sunlight. Human skin has become lighter in the north to allow efficient synthesis of vitamin D, and darker in the South to protect us from the harmful effects of sunlight. The skin colour differences along with a few other features such as body width, height, and the shape of nostrils, are all genetic adaptations to climatic conditions which vary over the face of the globe. Such adaptations are common in plants and animals. It is good to see the pseudo-scientific basis of human racial groupings put to rest at the beginning of the new century. But it will not necessarily put racism to rest. Racists will use any pretense, no matter how small, to promote racist ideologies. Science and ideology are not supposed to mix. But there is no worse case of mixing science and ideology than the theory of racial types and its use in promoting racism. One might say the very foundation of science and culture has been racist. And humanity has dearly paid for this folly. Blacks and North American Natives were treated as if they belonged to separate species. Advocates of eugenics - “improving” the human population by selective breeding - used any observation of an unhealthy child from an interracial union as sign of genetic incompatibility between the races. Rare genetic conditions are no more common in interracial unions than within same race unions. Colonialism, slavery, and the Holocaust were all justified by pseudo-scientific evidence that certain groups are genet ically inferior to those who were said to be genetically destined to dominate. The theory of intelligence and meritocracy, immigration quota, and forced sterilization were also the result of the same ideology. The science of eugenics had the support of many prominent scientists, writers, intellectuals, not to mention politicians, who believed in the doctrine of racial types and inferiority of the coloured races. Bad ideologies just do not go away. They often change form and survive. Skin colour differences are not needed to promote hatred and prejudice. Religion, ethnicity, gender, global political agenda, and lifestyles all can form the basis of a new ideology which can promote group differences and hatred. Hutus massacred a million Tutsis in Rwanda but they are of the same colour; so are the Indians and the Pakistanis, and the Israelis and the Palestinians.

Prejudice, oppression, and racism feed on ignorance. Racism and hatred can not be legislated out - they can only be educated out. We need a major change in societal attitude toward human diversity. We need to teach our children the heritage and the value of human diversity. With globalization pulling world populations ever closer, human diversity, in its various forms, is going to become a serious issue. I believe that teaching human diversity and its value should become an integral part of secondary and high school curriculum. Racist remarks hurt both the body and the soul. Often the physical insults are easier to take than the racist remarks. The fam ous writer of the Hindu Epic, Ramayana, says that there is no insults like the insult based on the group (or caste) you belong to, for it insults your whole ancestral lineage, your culture and your very existence. In a famous Urdu poem, the poet tells the rose gardner to pluck the flowers gently so as not to shake the branches, for the fear that it will sink fear in the heart of the young buds and will keep them forever from blooming. The poet is, of course, talking to the romantics among us but the moral of the story can also relate to the problem of racism and our children. Children are like buds, unblossomed flowers. Racism, in schools or on the streets, can do a great deal of damage to them. Some children get emotionally scarred for life. Racist incidences reduce the worth of the country, the community and the society. It is our job to stop these abuses. Parental guidance to good behaviour alone is not going to be enough. Both, teachers and parents must get involved and face this challenge together. A few years ago I attended my son’s grade 8 graduation and I listened to school principal’s remarks to them. He said: “You are special - nobody thinks like you, talks like you, walks like you, or smiles like you. You are all unique”. It is our job to make every child feel proud of his or her uniqueness and self worth. Variation is the essence of life. It is variation that makes life possible. Human diversity is not something to tolerate; it is humankind’s most precious heritage. It has implications beyond schools. We must learn to value human diversity and promote it.

Hamilton Culture of Peace Network www.hwcn.org/link/cpd

The "International Decade for the Culture of Peace and Non-violence for the Children of the World": has been proclaimed by the United Nations for 2001-2010. The objective of the Decade is to create a global movement that unites and federates the actions already underway all around the world by individuals, groups, institutions and organizations for the various aspects of a Culture of Peace (justice, human rights, democracy, non-violence, solidarity, non discrimination, sustainable human development, etc). The Hamilton Culture of Peace Network was established in 2000 to promote "Manifesto 2000" - an appeal for individual commitment and action, drafted by a group of Nobel Laureates of the for Peace and Thich Nhat Hanh. We are a loose network of individuals representing a wide variety of sectors who meet three times a year in September, January and April to share ideas and action plans for creating a peaceful and sustainable culture in the Hamilton area. We believe that it is especially important to invite young people to participate. We need YOUR HELP. Come and share your proposals and ideas about what you can do during this Decade, either alone or with others, to contribute to the culture of peace and nonviolence. For information: Ray Cunnington at 905-523-0355 or Joy Warner 905-521-0017 Mailing Address: 52 North Oval, Hamilton, ON, L8S 3Y8 Fax: 905-521-6452 For local Culture of Peace Directory visit our web site: www.hwcn.org/link/cpd

Manifesto 2000 for a culture of Peace and Non-violence www.unesco.org/manifesto2000

Because the year 2000 must be a new beginning, an opportunity to transform - all together - the culture of

war and violence into a culture of peace and non-violence. Because this transformation demands the participation of each and every one of us, and must offer young

people and future generations the values that can inspire them to shape a world based on justice, solidarity, liberty, dignity, harmony and prosperity for all.

Because the culture of peace can underpin sustainable development, environmental protection and the well-being of each person.

Because I am aware of my share of responsibility for the future of humanity, in particular to the children of today and tomorrow.

I pledge in my daily life, in my family, my work, my community, my country and my region, to:

? Respect the life and dignity of each human being without discrimination or prejudice; ? Practise 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;

? Share my time and material resources in a spirit of generosity to put an end to exclusion, injustice and

political and economic oppression;

? Defend freedom of expression and cultural diversity, giving preference always to dialogue and listening without engaging in fanaticism, defamation and the rejection of others;

? Promote consumer behaviour that is responsible and development practices that respect all forms of

life and preserve the balance of nature on the planet; ? 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;

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Centre for Peace Studies Peace Studies is a discipline that seeks to understand war and peace, violence and non-violence, conflict and conflict transformation, and that 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 homebase for students in the three interdisciplinary areas based in Humanities, Comparative Literature, Women's Studies and Peace Studies. As well as offering academic courses, 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, initiated a number of scholarly publications, and has a wide range of international contacts, especially in Central America, Europe, India, and the Middle East. If you would like to find out more about the Centre's activities, please contact Dr. Gary Purdy, Director Tel: 905-525-9140 ext. 23112 Centre for Peace Studies Fax: 905-570-1167 McMaster University, TSH-726 E-mail: peace@mcmaster.ca 1280 Main Street West Website: www.humanities.mcmaster.ca/~peace/ Hamilton, ON, Canada, L8S 4K1

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McMaster Peace Fest

Celebrate Peace and Non-Violence… Explore McMaster Peace Initiatives Peace Artwork Exhibit Sept. 25-27 - McMaster Centre Marketplace Creation of Human Rights Banner All are welcome to help create a human rights banner to be displayed at the Gandhi Peace Fes tival Monday, Sept. 23, 8pm - KTH 118 Sponsors: SHADO, Gender Equity Committee, and Human Rights Committee Peace and Conflict Studies Society (PACSS) General Meeting - Refreshments Monday, Sept. 23, 6:30pm - TSH 719 Lounge Sponsor: PACCS, Contact: roffeymg@mcmaster.ca “A Force More Powerful” - A short video on Gandhi and the Peace Movement in India Tuesday, Sept. 24, 6:00-7:30pm - HSC 1A4 Sponsor: Student International Health Initiative - Contact: sihi@mcmaster.ca War Child Canada Documentary: “Musicians In The Warzone” Thursday, Sept. 26, 6pm, HSC-1M2 Sponsor: War Child at McMaster - Contact: lilydemiglio@hotmail.com Working for Peace through Health – Physicians for Global Survival: introduction for students Thursday, Sept. 26, 6 PM – HSC- 1M2 Sponsor: PGS. Contact: april.kam@learnlink.mcmaster.ca The Peace-A-Chord Coffeehouse Free Admission and Refreshments. Live performance Thursday, Sept. 26, 7:30pm - Wentworth Lounge Sponsor: World University Service Canada - wusc_mcmaster@lycos.com Video: “The Matthew Shepard Story” Monday, Sept. 30, 7:30 pm – HSC-1A6 Sponsor: GLBT - Contact: glbt@msu.mcmaster.ca "The Making of Mahatma” A film on Gandhi’s Life Wednesday, Oct. 2, 7:00 PM - HSC-1A1 Sponsor: McMaster Science for Peace / Pugwash Society. msfp@mcmaster.ca 10th Annual Gandhi Peace Festival Saturday, Sept. 28 – 10 am to 4 pm – Hamilton City Hall Peace Walk, Speakers, Entertainments, Food, and Fun.

Sponsored by: Centre for Peace Studies, McMaster University Peace Fest Coordinator: Jennifer King <kingjl@mcmaster.ca>

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Physicians for Global Survival - Canada

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 nonviolent 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. Currently we are working 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 US intentions to attack Iraq.

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 Dr. Khursheed Ahmed, 905-979-9696 or send e-mail at: ahmed@mcmaster.ca Visit PGS website for current projects, background papers and links to related sites at: www.pgs.ca

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

“I regard Gandhi as the only great figure of our age ... generations to come will scarce believe that such a one as this ever in flesh and blood walked upon the world” - Albert Einstein

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Project Ploughshares

Project Ploughshares is a Canada peace and justice organization sponsored by the Canadian Council of Churches. It works ecumenically to transform a world still threatened by weapons of mass destruction into a world of enduring peace and security. It is supported by national churches, various foundations, agencies and community groups, government grants and more than 10,000 individuals. Since its founding in 1976, Project Ploughshares has promoted the concept of "common security": 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 Ploughshares committee meets on the first Monday of each month at 10 AM at 700 King Street West, the Chancery Office of the Roman Catholic diocese of Hamilton. New members and visitors are always welcome. We sponsor workshops, concerts for peace, and the annual Hiroshima memorial service at the City Hall. For more information please contact: Leonor Sorger 905-528 7988, Paul Fayter 905-522-9900, or Linda Nash 905-627-9251/ 905 397-9735 or, contact the national office:

Project Ploughshares Institute of Peace and Conflict Studies, Conrad Grebel College Waterloo, Ontario, Canada N2L 3G6 Tel: (519) 888 6541, Fax: (519) 885 0806, Website: www.ploughshares.ca

Coming Event.....

The Hamilton Chapter of Project Ploughshares presents a fundraiser:

PEACE CONCERT

Sunday, November 17, 2002 at 3:00pm Christ's Church Cathedral

252 James Street North, Hamilton

For tickets and information call: Alison Meredith (905) 527-1316 x240, Paul Fayter 905-522-9900, or Leonor Sorger 905-528-7702 x253

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Peace Research Institute, Dundas The Peace Research Institute - Dundas (PRI-D) was established in 1976. It is a private non-profit organization devoted to international peace advocacy and research. The Institute has several ongoing initiatives, from collecting abstracts of peace literature, to research, education, and publishing books and journals. The institute's founding directors, Alan and Hanna Newcombe, began publishing the monthly Peace Research Abstracts Journal in the early 1960s. Their aim was to bring together peace-related research from the sciences, humanities and social sciences to provide a means by which scholars could refer to, and build upon, peace-related work in all disciplines from around the world. Recently, research has centred mainly on UN reform, but other projects such as research on the Oka Crisis and other projects have been carried out by students and volunteers under the direction of Dr. Hanna Newcombe. Hanna Newcombe co-edited a book with Eric Fawcett: United Nations Reform: Looking Ahead After Fifty Years, Dundurn Press, 1995. She edited the essay collection, Hopes and Fears: the Human Future, Science for Peace, 1993. Dr. Newcombe is the author of numerous journal articles and the book Design for a Better World, University Press of America, 1983. Dr. Newcombe has also presented several papers at recent conferences. International Collaboration: PRI-D has an ongoing project with Dr. Airat Aklaev and his colleagues at the Institute of Anthropology in Moscow. The project has resulted in the completion of four volumes of Interethnic Conflict and Political Change in the Former USSR. The volumes are bibliographies, chronologies and analyses of ethnic conflict in the former Soviet Union, and are produced under a grant from the United States Institute of Peace. PRI-D has been responsible for editing and publication of the four volumes published to date. Over the last three decades, great changes have taken place in the world. The Peace Research Institute - Dundas, however, still abides by its original goals: to conduct and publish peace research in the anticipation that the presentation of facts may drive out myth and lay the foundation for a new society and a new humanity. Peace Research Institute, Dundas Website: www.prid.on.ca 25 Dundana Avenue, E-mail: info@prid.on.ca Dundas, ON, Canada, L9H 4E5 Tel: 905-628-2356 / Fax: 905 628-1830

Amnesty International

Group 1 (Hamilton) 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 International recently held a national three day convention for Amnesty at McMaster University and it drew close to 400 people from all over the world. There was a heavy focus on Labour rights and union rights. Amnesty has always been very happy to co-sponsor the Peace Festival To get involved, please contact: Group 1 (Hamilton) : Kevin Shimmin - (416) 469-268 kshimmin@pathcom.com Group 8 (McMaster): Karen Foisy - 905-522-7107 foisykm@mcmaster.ca

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Canadian Voice of Women for Peace (VOW) 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. VOW's objectives are:

?? to unite women in concern for the future of the world; ?? to help promote the mutual respect and cooperation among nations necessary for peaceful negotiations

between world powers; ?? to protest war or the threat of war as the decisive method of exercising power; ?? to appeal to all national leaders to cooperate in the alleviation of the causes of war by common action for the

economic and social betterment of all; and ?? to provide a means for women to exercise responsibility for the family of humankind. 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. Canadian Voice of Women for Peace (VOW) 761 Queen St. W, Suite 203, Toronto, ON, M6J 1G1 Telephone: (416) 532-5697, Fax: (416) 603-7916 e-mail:vow@interlog.com / martha.goodings@sympatico.ca

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 school age children. The centre is open to: school classes, adult groups, community groups, Sunday schools, Beavers, Cubs, Scouts, Sparks, Brownies, Guides, Day camps and Home Schools. Programmes available yearly: Festivals of Light (from October to late December), Orbit the Earth (available January - September), Global Playroom for ages 2-6 (available January - September), PLUS 2 new exciting programmes yearly. The CILC also sponsors The Children’s International Peace Choir, which runs from September through June. For more information about the centre or volunteering please contact us: The Children’s International Learning Centre Tel: 905-529-8813, Fax: 905-529-8911 189 King William St. (across from Theatre Aquarius) e-mail: cilc1970@excite.com Hamilton, ON L8R 1A7

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United Nations Children’s Fund

Created in 1946 by the United Nations General Assembly, UNICEF, the United Nations Children’s Fund, works in co-operation with the governments and non-governmental organizations of over 150 developing countries to save and improve the lives of hundreds of millions of children through health-care, immunization, nutrition, education, clean water and sanitation, and emergency relief programmes. UNICEF works on behalf of children on the basis of need, without discrimination with regard to race, creed, nationality, status or political belief. Today, UNICEF serves children by advocating for the protection of their rights, by helping meet their basic needs for survival and by expanding their opportunities so that they can reach their full potent ial as human beings. UNICEF’s humanitarian work for children became so well-known and admired that in 1965 UNICEF was awarded the Nobel Peace Prize “for the promotion of brotherhood among nations”. UNICEF depends on voluntary financing from both governments and the private sector. In Ontario, UNICEF raises funds through card and gift sales, special events, emergency relief appeals, and Halloween programs like the famous orange UNICEF box campaign. UNICEF Canada also works to educate young and old about the rights and needs of children around the world. Visit our storefront location in Hamilton for an excellent selection of cards, gifts and educational materials. Our office and gift shop is located (across from Theatre Aquarius) at: 189 King William St., Phone: 905-529-3173 Hamilton, ON L8R 1A7 Fax: 905-529-6312 e-mail: kjose@unicef.ca Visit UNICEF’s web page at: www.unicef.ca

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 effect us all -- human rights, poverty, sustainable development, peace, disarmament and many others. For further information contact: Brian Reid, President, Hamilton Branch, UNCA Tel: 905-627-1990 E-Mail: 661901@ican.net Fax: 905-628-3646 website: www.unac.org

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Community-based Interfaith, Peace and Cultural Groups Hamilton Quakers Quakers are Christian in origin, but not all Quakers call themselves Christian. In our Meeting you will find many Friends who follow other paths; this is reflected in the vocal ministry. Anyone, young or old, male or female, newcomer, visitor, friend, or Friend, may speak at a Meeting for Worship. Address: 7 Butty Place, Hamilton, L8S 2R5. Phone: 905-523-8383. Web: www.hwcn.org/link/hmm

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 905-637-3110.

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 Churc h of Canada, Islam, Wicca, Native Spirituality and others. Contact Persons: Josephine D’Amico 905-385-5484, Walter Cooke 905-643-4038, Beverly Shepard 905-648-2853, Anne Pearson 905-628-6180, Joan De New 905-549-7956

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, P.O. Box 37037, Hamilton, ON, L8L 8E8, Tel: 905-648-6879, hamiltonbridge@netscape.net 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 nature, Children of God. Unity on the Mountain Retreat Centre is open all year round offering a selection of workshops and retreats. For more information, call our office at 905-389-1364 or visit our website at www.hwcn.org/link/unity

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. We follow the motto "think globally - act locally". BAND has initiated the Terry Tew Culture of Peace School Prize to encourage students to promote the culture of peace through the creation of artwork. Contact: Doug Brown <Doug.Brown@ec.gc.ca> or band@sympatico.ca 278 Linden Ave., Burlington, ON, L7L 2P5

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

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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. Contact: Jody Williams, E-Mail: Jody_Williams@ymca.ca, Co-ordinator of International Development and Education, 79 James Street South, Hamilton, ON, L8P 2Z1

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

Canadian Indo Caribbean Association The Canadian Indo Caribbean Association (CICA) was formed in 1990 to serve the Hamilton and surrounding areas. CICA is a non-profit association which brings together indivi duals and families of Indo-Caribbean origin and provides them with opportunities for social, cultural and religious expressions, enhances the education of members on their history and gives support to those new to Canada in the process of adaptation to the Canadian environment. The executive body meets on the first Friday of every month usually at the head office located at 53 Mountain Avenue South, Stoney Creek, Ontario, L8G 2V7. For further information and membership, please call Dr. Mahendra Deonarain, President, CICA, 905-662-9719.

Sky Dragon The Centre offers classes in Zen meditation, Qi Gong (Taoist breathing meditation), and Pa Kua (a Chinese internal martial art). Linking the diverse activities at Sky Dragon are their common commitment to physical, psychological, and spiritual cultivation. Through classes, events (such as this year's Gaia-Fest), and community meetings, the centre is continuing to support Hamilton's vital progressive/activist community, shaped by an Engaged Buddhist philosophy. Contact: Kevin MacKay, Sky Dragon Centre, 24 King St. East, Hamilton, ON, L8N 1A3 Tel: 905-777-8102, E-Mail: skydragon777@hotmail.com

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

Hamilton Mundialization Mundialization is one of the oldest municipal activities. The word is derived from the Latin word “mindus” meaning “world”. It is a symbolic act whereby City Council declares its city to be a “world city” interdependent with other “communities worldwide”. It is a concept of linking cities of different countries, with different ideologies and cultures, wit the idea that future peace and progress are dependent on cooperation, goodwill and understanding. The Hamilton Mundialization Committee arranges various politically non-partisan and non-sectarian activities, including twinning with other communities. Membership is open to individuals and organizations that subscribe to the Mundialization concept. The Hamilton Mundialization Committee, c/o Mayor’s Office, Hamilton City Hall, 71 Main St. West, Hamilton, ON, L8N 3T4 Phone: 905-546-2700

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McMaster-based Student Groups

The Ontario Public Interest Research Group (OPIRG) McMaster ??OPIRG McMaster is a student funded/student directed organization working on issues of

human rights, the environment and social justice. OPIRG’s motto is “linking research with action”.

??OPIRG organizes around issues of concern in working groups. Each working group is unique, but they all use consensus decision-making, non-violence, and anti-racist principles. OPIRG provides free training workshops each term to assist students with developing these skills.

??This year our working groups include Anti-Poverty, Animal Rights, Fair Trade, Latin America Solidarity, Drum Call, Recycle Cycles, Volunteer Action, and Waste Reduction.

??Check out the OPIRG resource library in our office in Hamilton Hall 210, with periodicals, books and videos for short-term loan by students and community members doing research, or for interest.

??Community memberships are available for $10/year. Full time McMaster undergrads pay a refundable levy of $5.91 for the year. Those who do not wish to support OPIRG can claim a refund during a three-week period after the drop and add cut -off.

??Get on the OPIRG events e-mail list by sending an e-mail request to opirg@mcmaster.ca ??Call our 24-hour events line at 905-525-9140 ext. 27090 or call the office at ext. 27289, or drop by to see in at

McMaster University Student Centre (MUSC) Room 229, 1280 Main Street W. Hamilton ON L8S 1C0. ??Website: www.opirg.org/mcmaster/

Peace and Conflict Studies Society (PACSS) of McMaster University PACSS is a student-run society that aims to bring together students interested in engaging issues of peace, development and human rights. PACSS has close affiliation with the Centre for Peace Studies and its faculty, Amnesty International, OPIRG, and the MSU Human Rights Committee. We welcome members from all backgrounds and areas of study. Annual events include a 'Meet the Profs' Wine & Cheese, undergraduate and graduate Academic Information Sessions, biweekly discussion groups on varying topics, fundraisers, guest speakers, movie nights, and an Undergraduate Symposium. We measure our strength through the diversity of our member students. If you would like to be involved in PACSS, please feel free to contact: Elvan Isikozlu, PACSS President isikoe@mcmaster.ca or pacss@msumail2.mcmaster.ca

Drum Call, OPIRG McMaster Drum Call is a new OPIRG group at McMaster that combines drumming and activism. People of all ages are welcome. Bring your hand drums, djembes, bongos, and shakers! Make a difference through drumming! Contact drum_song@hotmail.com

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: jvengris@hotmail.com, liliantu@hotmail.com , or hamilton_fnb@yahoo.com

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Hamilton Action for Social Change Building Community through Non-Violent Resistance. Join the experiment! Whether converting the James Street Armouries, or sitting-in against cruel "zero tolerance" welfare policies, supporting peace and equity through non-violent civil disobedience we try and put action back into social change. hasc@tao.ca 905-627-2696 905-528-5925 Box 19, 1280 Main Street West, Hamilton ON L8S 1C0

War Child at McMaster War Child at 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 our website at www.warchild.ca War Child at McMaster contact information: Lily DeMiglio <lilydemiglio@hotmail.com >

Monica Hau <haum@mcmaster.ca>

MacVeg - McMaster Vegetarian Society Formed in September 2000, the McMaster Vegetarian Society works to educate the campus community on the benefits of achieving a plant-based diet and support those already committed to a meat-free lifestyle. Our food choices are one of the most powerful ways we affect our fellow beings and therefore, as Gandhi’s teachings have suggested, we seek to minimize and eliminate the unnecessary suffering that we create in this world. Through organized speakers, workshops, an open and continuing dialogue, and the development of an accurate and relevant information archive, MacVeg seeks to build community at McMaster in the spirit of truthful, non-violent living. Contact: macveg@hotmail.com , Web: www.msu.mcmaster.ca/clubs/macveg.

McMaster Indian Society (M.I.S.) The McMaster Indian Society is a non-profit student organization that promotes cultural awareness and community involvement at McMaster University, and in the Hamilton area. We do a variety of events that cater to the needs of all South Asians. Some exciting events that are planned for this year include a Sports Tournament, the Western Culture Show at the University of Western Ontario, the Mac Culture Show, Charitable and Volunteer Opportunities, a number of Social Events and more. Trisha Murthy, Social Issues Coordinator, McMaster Indian Society.

McMaster University Student International Health Initiative McMaster's Student International Health Initiative (SIHI) is an organization of students whose goal it is to raise awareness of international health issues. We hope to inform ourselves and the community about pertinent events and topics, as well as somehow assist in developing solutions. Our efforts take the form of organizing a regular seminar series, fundraising and research initiatives, outreach and overseas projects, Peace Through Health and Women’s Issues initiatives, shipping medical resources and an annual conference. Please feel free to contact us at sihi@mcmaster.ca for more information.

“Gandhi was inevitable. I f humanity is to progress, Gandhi is inescapable. He lived, thought and acted, inspired by the vision of humanity evolving towards a world of peace and harmony. We may ignore Gandhi at our own risk "- Dr. Martin Luther King Jr.

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The India-Canada Society of Hamilton Founded in November 1973, the Society is a secular and non-denominational organization to preserve the East Indian heritage and to contribute to the enrichment of Canadian life and culture. The early enthusiasm of a recent immigrant community led to an outburst of cultural activities. The India-Canada Society has done everything a cultural organization aspires to do and more! Participation in community festivals, such as It's Your Bag Day at Gage park for which it won an award of excellence 1976, holding language classes, lecture series on Indian culture and heritage at McMaster university, 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, creation of sub-committees to serve the special needs of women and youths, community surveys to judge the needs of the older people, a networking committee for inter-organizational communication, and much more. But what has made the India-Canada Society to stand out is its continued emphasis, through public education, on promotion of universal causes such as cultural diversity, community harmony, human rights, nonvi olence, and peace. Many may not know that it was India-Canada Society who pioneered the establishment of a human rights committee during the mid-seventies. The committee was first of its kind in the country and it included representatives from the regional police, the church, community leaders and government. The committee's interest in the fight against racism evolved into the Mayor's Race Relations Committee. Over the last twenty-five years in cooperation with various departments at McMaster University (History, Music, Religion, Philosophy, Political Science, Women's Study, Peace Centre, and others) the Society has 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, Ravishankar. Their life and work symbolizes the essence of India and their philosophy has a universal appeal. With the aspiration to address broad national and international issues, the India-Canada Society launched a fund-raising drive to establish a Gandhi Nonviolence Lectureship/ Chair at McMaster university. The first event was a fund-raising dinner in August 1993 featuring Dr. Karan Singh as guest speaker. 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. The Society appeals for your support. Under the initiative of India-Canada Society, Dr. Kanwal Shankardass has started a "India-Canada Networking Committee (In-Can Network)" with a view to interlink, and share information among, all organizations from this region which are interested in Indian civilization and culture. The names of organizations presently in the network are as follows: Arya Samaj

Goan Association Hamilton Friends Circle (Gujarati) Hindu Samaj (Hamilton) India Voluntary Action Network Ismaili Association (Hamilton) Ismaili Association (Halton) Kashmiri Association Kerala Canadian Association

Hamilton Malayalee Samajam McMaster Indian Society Muslim Association Sagar Pare Sikh Sangat Sikh Society of Hamilton SPICMACAY McMaster Malayalee Students Association

For information and membership please call : Hemant Gosain - President, India-Canada Society, Phone: 905-318-5266

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Settlement and Integration Services Organization (SISO)

Settlement and Integration Services Organization is a community-based agency which exists to serve immigrant and refugee communities in the Hamilton-Wentworth area and advocates / asserts / supports the right of all people to fully participate in the social, economic, political and cultural life of society. Objectives ?? To provide services and promote programs essential to the settlement and integration (adaptation) of

immigrants and refugees. ?? To provide, promote, encourage and support culturally sensitive, linguistically appropriate, anti-racist

programs and services with special focus on the specific needs of visible minorities, refugees, women, seniors, and immigrants (both long term and short term).

?? To encourage improvement of and necessary change to existing policies, programs and services to more

adequately include diversity. ?? To develop an active volunteer network to complement the work of committees, to assist in the delivery and

evaluation of services and programs. ?? To support and encourage community ownership and self-empowerment by utilizing community-based

processes. ?? To identify and develop specific areas requiring further research and to conduct the research. ?? To represent the interest of and to advocate for the rights and entitlements of immigrants and refugees to all

levels of government, the public and the media. ?? To involve the children and youth of diverse racial and cultural immigrant communities. SISO's programs and services are funded by a variety of sources and funding comes with specific requirements about the immigration status of those who can be served. However, SISO's mandate is to serve anyone who is in need, regardless of their immigration category, so anyone should feel free to contact SISO and they will be served in the best way possible. Most services to clients of SISO are conducted free of charge. SISO’s Programs include: ?? Settlement Counselling ?? Employment Services, HOST Program ?? HOST Youth Program ?? Translation/Interpretation and LINC (Language Instruction for Newcomers to Canada) Contact Information:

360 James Street North Tel: 905-667-SISO Hamilton, ON, L8L 1H5 Toll Free: 1-877-255-8136 E-Mail: siso@siso-ham.org Fax: 905-521-9216 Web: www.siso-ham.org

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The Gandhi Peace Festival

High School Essay Competition

Purpose: This essay competition has been launched to mark the 10"' anniversary of the Annual Mahatma Gandhi Peace Festival. The aims of the peace festival are: 1. To promote nonviolence, peace and justice; 2. To provide an avenue for peace and human rights groups in the local community to become

collectively visible and to exchange information and resources; 3. To increase interest and dialogue, within the local community, on global issues of peace and

human rights. The high school essay competition is intended to heighten awareness of nonviolence, peace and justice issues among Hamilton youth and to increase their involvement in the Gandhi Peace Festival. Contestants: There will be two categories of contestants. The first includes grades 9 and 10, while the second includes grades 11, 12 and OAC. Essay Theme: Essays submitted must be related to the general theme of the Peace Festival: “Nonviolence, Peace and Justice”. Essay Format, Length and Submission Date: The essay should be 800-1000 words in length and should be submitted, as hard copy or in electronic form, to: Ms. Pat Young Phone: 905-525-9140, ext. 23112 Centre for Peace Studies E-mail: youngpm@mcmaster.ca TSH 726, McMaster University 1280 Main Street West, Hamilton, ON, L8S 4K1. The submission deadline is 12:00 noon on Monday, September 23, 2002. Contestants should include, in a cover letter, their name, home address, evening phone number, e-mail if available, grade, name of school, as well as the name of a teacher or school principal (with contact number or e-mail of the teacher or principal). Judging and Awards: A committee will be set up under the guidance of the Director of the Centre for Peace Studies at McMaster University to administer the contest and judge the competition. The three winners will be informed by September 25'h and will be invited to participate in the Gandhi Peace Festival celebrations at Hamilton City Hall on September 28, 2002. Winners will receive a certificate of recognition as well as a monetary award ($150, $100, $50 respectively for first, second and third place). At the discretion of the awards committee, selected essays may be published in The Hamilton Spectator and in the following year's Peace Festival Booklet. The names and schools of all contestants will be made public.

Hamilton Community Foundation

Since 1954, the Hamilton Community Foundation has been building on Hamilton's tradition of generosity and innovation. We strengthen our community for the benefit of all, now and for future generations by...

?? Fostering the growth of community philanthropy; ?? Building and prudently managing community endowments; ?? Providing exceptional services to donors; ?? Addressing needs through strategic grantmaking and organizational support; ?? Providing leadership on key community issues.

We invite you to browse our website and to discover YOUR Foundation... www.hcf.on.ca Hamilton Community Foundation Phone: 905-523-5600 110 King St. West - Suite 310 Fax: 905-523-0741 Hamilton Ontario L8P 4S6 - Canada E-Mail: information@hcf.on.ca

(The Gandhi Festival Organizing Committee gratefully acknoledges the financial support from Hamilton Community Foundation)

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. When invited, we send teams of volunteers into areas of repression and conflict. The volunteers accompany 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 volunteers backed by a support network helps to deter violence. In this way, we create space for local activists to work for social justice and human rights. Currently, PBI has volunteers protecting human rights activists in Colombia, Indonesia, and Mexico, as well as a project restarting in Guatemala and a joint project with other organizations in Chiapas, Mexico. 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 (see 'What You Can Do' links). The effectiveness of PBI volunteers depends directly on the support that we can draw on.

PBI was nominated for the 2001 Nobel Peace Prize Peace Brigades International – Canada Tel: (416) 324-9737 201-427 Bloor Street W., Toronto ON, M5S 1X7 Fax: (416) 324-9757 Web: www.peacebrigades.org

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2002 Gandhi Peace Festival Committees and Volunteers

Chair: Rama Shankar Singh Co-Chairs: Mark Vorobej (Guest Speakers)

Graeme Macqueen (Essay Contest)

Booklet Editor: Khursheed Ahmed

Coordinators: Niki Kanaroglou (Arts & Science) Alpna Munshi (Arts & Science Prog.) Jennifer King (Arts & Science Prog.) City Hall Arrangements: Mike Langille and Sheryl Merol-Orzel

Advisory Committee: Hemant Gosain - President, India-Canada Society Gary Purdy - Director, Centre for Peace Studies Graeme MacQueen - Centre for Peace Studies Harish Jain - Centre for Peace Studies David Jefferess - Centre for Peace Studies Joanna Santa Barbara - Physicians for Global Survival Hanna Newcombe - Peace Research Institute - Dundas Leonor Sorger - Interfaith Council for Human Rights Brian Reid - United Nations Association of Canada, Hamilton

Anne Pearson - Hamilton Interfaith Council Joy Warner - Voice of Women Gary Warner - Director, Arts & Science Programme Khursheed Ahmed - Physicians for Global Survival McCormack Smyth - Senior Scholar, York University Sheila Davies - Children’s International Learning Centre Carolann Fernandes - Hamilton Mundialization

Committee Mani Subramanian - India-Canada Society Subhash Dighe - Westend Physiotherapy

Organizing Committee: Rama Singh (chair) Nikhil Adhya Khursheed Ahmed

Niki Kanaroglou Alpna Munshi Jennifer King

Jay Parekh Gary Purdy David Jefferess

Volunteers:

?? Prabhat and Neelam Tandon ?? Shoba Wahi ?? Raj and Sudesh Sood ?? Paul and Renu Ahuja ?? Chitra and Yogesh Mathur ?? Hara and Sumitra Padhi ?? Hemant and Abha Gosain ?? Jay and Rekha Parekh ?? Liladhar and Pushpa Mishra ?? Rita and Satindra Verma ?? Nick and Bharati Adhya

?? Sushil Sharma ?? Ashok and Neema Dalvi ?? Prakash and Snita Abad ?? Mahendra Joshi ?? Rekha Singh ?? Ian Vaithilingan ?? Deborah Head ?? Bhawani Pathak ?? Naresh Singh ?? Tilak Mehan

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) Canadian Times of India and Sangam Newspapers (Phone: 416-490-0091) Eye on Asia (TV) - (Phone 905-274-4000)

Food: Taj Restaurant, Hamilton (905-573-0825) 96 Centennial Parkway North (Hamilton) Support for Food and Refreshment: Audcomp Computer, Hamilton Sound: Jordan Abraham Studio J. (Phone: 905-522-7322) Photography: Jacob Joseph, Images of India (Phone: 905-628-2299)

Images from 2001 Gandhi Peace Walk

The 10th Annual Gandhi Peace Festival

Saturday, September 28, 2002 2002 Theme: Peace and Human Security

Programme

Gathering at Hamilton City Hall 10:00 am (Refreshments and Music - live band and dance) Welcome and Introductions 11:00 am • Dr. Mark Vorobej, McMaster University (Master of Ceremonies) • Dr. Rama Singh, Chair, Gandhi Peace Festival Committee • Dr. Gary Purdy, Director, McMaster Centre for Peace Studies • Mr. Hemant Gosain, President, India-Canada Society Guest Speakers: 11:30 am • Mayor Robert Wade • Joy Warner, President, National Canadian Voice of Women for Peace Peace Walk (around downtown Hamilton) Noon Food, Music and Dance 1:00pm- 4:00pm • Live Performances September 25 – October 2: Peace Fest at McMaster: A Variety of Peace Related Events September 25-27: Peace Projects/Artwork Exhibit McMaster University Centre Wednesday, October 2, 2002, 7:00 PM Screening of a film on Gandhi’s Life in South Africa: “The Making of Mahatma” McMaster University Health Sciences Centre, Room HSC-1A1, Wenesday, October 23, 2002, 7:30 PM - Year 2002 Mahatma Gandhi Lecture Dr. Lowitija O’Donoghue – Elder of Australian Aboriginal Nation will speak on “Human Rights and Reconciliation in Australia in the 21st century: An Unfinished Journey” McMaster University, Health Sciences Centre, Room 1A1