FOCUS ASIAPACIFIC JUNE 2009 VOLUME 56 Focus Asia-Pacific Newsletter of the Asia-Pacific Human Rights Information Center (HURIGHTS OSAKA) June 2009 Vol. 56

Contents Editorial

Pandita Ramabai: Student, Seeker, and Visionary Leader A short discussion of the life and work of Important Persons Pandita Ramabai, an Indian woman social reformer in late 19th century India. Human societies are shaped by people who take leadership - Sonia Hazard roles or who promote ideas about change. These people Page 2 inspire others to take action or to think of ideas that facilitate Raden Ajeng Kartini: Indonesia’s Feminist change. Educator A short discussion of the life and work of Decades before human rights became a global language, Raden Ajeng Kartini, an Indonesian there were people who worked for societal change based on woman who was a pioneering feminist writer and activist in her country. ideas that we now consider as human rights. - HURIGHTS OSAKA Page 5 These people pioneered such ideas or led movements to realize them. They have been hailed as heroines/heroes. They B. R. Ambedkar: An Indefatigable Defender of Human Rights have been cited as icons, making them bigger than life figures A short discussion of the life and work of in history. Bhimrao Ramji Ambedkar on the Dalit issue in India. But before they were put on the pedestal, they lived lives that - Joseph Benjamin, Nagpur, India Page 8 portrayed their transformation into personalities that would influence their respective societies. Their personal histories Matsumoto Jiichiro – Peacenik? are important, probably equal in significance in some cases to A short discussion of the life of Jiichiro their public lives. Matsumoto and his role in the human rights and peace movements in Japan. - Ian Neary, University of Oxford, United Knowing these icons beyond their public images prevents the Kingdom temptation of projecting them as perfect human beings. The Page 11 more they are seen as ordinary mortals, the greater the Normalization of Aceh: Impossible Without chance that their ideas and actions will be recognized with Truth-telling, Part 2 critical yet appreciative perspective. This is the second part of the article published in FOCUS Asia-Pacific issue Their contribution to the betterment of human society being 55. - Amiruddin al Rahab, human rights already established, it is important to see them not simply analyst of ELSAM with a sense of awe but more importantly with a sense of Page 13 realism.

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Pandita Ramabai: Student, Seeker, and Visionary Leader *

Sonia Hazard

n a hot July weekend in prominent Sanskrit scholar who ten-years-old—when they were O1848, sixty-eight women directed an ashram, a residential married. Early marriage was the and forty-two men—all of them religious community and school norm for young Brahmin girls, A m e r i c a n o r E u r o p e a n — for boys. Defying social custom, and it was often considered convened in Seneca Falls, New he firmly believed that women, dishonorable for a woman to York, as delegates to the first like men, should also be continue her education once ever women’s rights convention. allowed an education—and wed. Baffling and angering Perhaps it is because of this accordingly took it upon himself Hindu traditionalists, Ramabai’s watershed event paired with to teach Ramabai and her father further went against the lingering colonialism that many mother. He was probably grain by refusing to arrange her Westerners consider women’s ostracized by his colleagues for marriage. liberation to be a uniquely his radical views on women’s Western initiative. education and soon after lost Th e Pa s s i o n a t e S o c i a l the ashram due to financial Reformer But when these early ripples reasons. from Seneca Falls were just Tragically, Ramabai’s mother, beginning to make waves in the The entire family—Ramabai, her father, and sister died from West, a beautiful baby girl father, mother, and two siblings starvation during the great named Ramabai was born over —then took off on foot and famine of 1874–76, leaving ten thousand miles away just traveled all over India. Her Ramabai and her older brother outside Karkal, India. Equipped parents eked out a modest living hungry and without help. The with courage, intelligence, and as Puranikas, wanderers who pair continued to wander India an unshakable Christian faith, recited and commented on the until reaching Calcutta in 1878. Ramabai would eventually Vedas and other sacred Hindu After stunning scholars with her become known as Pandita, or texts. True to their dedication to extraordinary knowledge of “ w i s e p e r s o n ,” a n d t h e education, Ramabai’s parents Sanskrit and ancient texts, the preeminent pioneer of women’s spent long hours teaching her 20-year-old Ramabai became an rights in India. during their travels. She proved instant celebrity in the city. She to be quite a precocious was honored with the title This remarkable woman, whose student. Soon, she had learned Pandita, meaning “wise person,” feminist commitment was 18,000 verses of the Bhagavata and heralded as a Saraswati, or rivaled only by her ardent Purana in their original Sanskrit “goddess of learning.” She soon conviction for Christ upon her by heart, in addition to excelling joined the ranks of Calcutta conversion at age 25, changed in astronomy, botany, and intelligentsia. the lives of countless girls and physiology. women. The Mukti Mission she In 1880, shortly after her f o u n d e d r e a ch e d I n d i a ’s Ramabai’s first-class education brother’s death, Ramabai neglected and abused child- was incredibly rare. She notes in transgressed social norms yet widows. her book, The High-Caste Hindu again by marrying a man of a Woman, that less than one- lower caste. Before long, she The Gifted Young Student quarter of one percent of Indian gave birth to a daughter named women at the time were able to Manorama. Her new baby gave Pandita Ramabai was born r e a d o r w r i t e . O f t h e s e h e r m u c h j o y , i f o n l y Ramabai Dongre on 23 April privileged few, many were ephemerally, for her husband 1858, to an intellectual Brahmin required to cease their studies at died of cholera before their family. Her father was a a young age—often at nine- or

2 FOCUS ASIAPACIFIC JUNE 2009 VOLUME 56 second anniversary. Now a Hindu faction that “Nothing doctrine espoused by Anglicans, widow, Ramabai was left to would induce me to embrace emphasizing the importance of raise Manorama on her own. Christianity.” the Bible above all. She explained, During this period of severe However, when her hosts turmoil in her personal life that encouraged Ramabai to read In this new Faith, there are her public life really began to the New Testament, she was some things which I cannot t h r i v e . Tr o u b l e d b y t h e deeply touched by the gospel take in, and I shall not feel immensity of suffering she had stories of Jesus ministering to myself bound to do so, until I witnessed during her travels and the oppressed. The way he know them, as far as my poor understanding will carry me. galvanized by the western t r e a t e d p e o p l e l i k e t h e But, I must ever continue to Indian social reform movement, Samaritan woman made a search Scriptures and never Ramabai soon established strong impression on her. Her stop until I find the lost piece herself as a champion of the feminism was freely reconciled of silver—either in this world oppressed—especially women. with this new faith; she started or the next. She published, lectured, and to realize that Christ could truly founded Arya Mahila Sabha in “transform and uplift the In 1886, the dean of the 1881, the very first Indian downtrodden women of India.” Woman’s Medical College of feminist organization. The group She wrote later, Pennsylvania invited Ramabai fervently crusaded for female to America for the graduation e d u c a t i o n a n d a h i g h e r One can feel that the teaching ceremony of one of her distant marriage age for girls. Ramabai of our Lord Jesus comes from cousins, Anandibai Joshee, who the All-Father, who loves not was called to speak before was the first Indian woman to one nation, not one class, or receive a degree in medicine. India’s Education Commission one caste, but bears in His in 1883, where she made an heart every creature of His Like her rise to success in impassioned case that “it is hand; it would be a blessed Calcutta a decade earlier, the evident that women, being one day for India, if her sons and 28-year-old became a sensation half of the people of this daughters could see that He is in Philadelphia. Through country, are oppressed and the revelation of the Father. invitations to speak at several cruelly treated by the other A m e r i c a n w o m e n ’ s half.” Ramabai and her daughter o r g a n i z a t i o n s , R a m a b a i Manorama were baptized by developed partnerships with The Silver Seeker the Sisters. feminist leaders like Frances Willard, Susan B. Anthony, and Stemming from an interest in As an Indian woman, Ramabai’s Harriet Tubman. With the help w o m e n ’s p u b l i c h e a l t h , new faith met some unique of Willard and her Women’s R a m a b a i l e f t I n d i a w i t h challenges. Despite accepting Christian Temperance Union, daughter Manorama in 1883 to the religion of Britain, she Ramabai published her second study medicine in England. She remained a die-hard Indian full-length book in 1887, The was supported by the Anglican patriot and considered herself a High-Caste Hindu Woman, the Community of St. Mary the cultural Hindu. This dual first Indian feminist manifesto. Virgin in Wantage. The Sisters identity prevented her from gave her a home and allowed completely fitting in with either The Founder of Mukti Hindus or Christians. Ramabai her to improve her English and Mission teach Sanskrit in return. Many was constantly living on the of her mostly Hindu followers boundaries—she was accused The High-Caste Hindu Woman were understandably suspicious by Hindus for deserting them, a l s o r e fl e c t s R a m a b a i ’s of such an arrangement. They while simultaneously bearing emerging commitment to d i d n ’ t t r u s t C h r i s t i a n the brunt of colonial British minister to India’s high-caste missionaries; in India, the cross racism and condescension. She child widows. The book delivers often represented colonialism, was further alienated by a heart-rending—yet culturally not liberation. Before Ramabai refusing to indiscriminately sensitive—feminist critique of left for England, she assured this accept all church dogma and the plight of these women and

3 FOCUS ASIAPACIFIC JUNE 2009 VOLUME 56 girls. While it is more complex It was in Kedgaon—in an justice, expressed so well in The t h a n c a n a d e q u a t e l y b e unusual place with unusual High-Caste Hindu Woman, addressed here, Ramabai circumstances—that Ramabai’s presents the issue, at its base Christian feminist vision In the name of humanity, in level, as such: when Brahmin became fully actualized in the the name of your sacred responsibilities as workers in women are married off as Mukti (Salvation) Mission. the cause of humanity, and, children, they usually live with Unlike the secular Sharada above all, in the most holy their husband’s family. If the Sadan, Mukti was overtly name of God, I summon husband dies young, the child Christian and ministered to all you…to bestow your help widow is often blamed for the in need of help, eventually quickly, regardless of nation, death and despised by the growing to house and educate caste, or creed. family, as prescribed by a over 2,000 girls and women. In particular interpretation of addition to high-caste child Hindu scriptures. In her book, widows, Mukti opened its doors R a m a b a i d o c u m e n t s t h e and provided services for those S o n i a H a z a r d i s a n widow’s plight in detail. who suffered from sexual abuse, undergraduate student at famine, and disability—of every Macalester College in St. Paul, The widow must wear a single caste. While presiding over the Minn., USA, where she is coarse garment, white, red, or flourishing Mission until her majoring in Religious Studies. brown. She must eat only one death in 1922, she continued to meal during the twenty-four For further information, please hours of a day. She must never write and lecture. Among other contact: Christians for Biblical take part in family feasts and achievements, she translated the Equality, 122 West Franklin Ave, jubilees, with others. She must entire Bible from its original Suite 218, Minneapolis, MN not show herself to people on Hebrew and Greek into her 55404-2451 USA; ph (612) auspicious occasions. A man native Marathi, and was 872-6898; fax (612) 872-6891; or woman thinks it unlucky to awarded the government’s e - m a i l : behold a widow’s face before Kaiser-e-Hind gold medal in [email protected]; seeing any other object in the 1919. morning. A man will postpone www.cbeinternational.org his journey if his path happens The Visionary Leader to be crossed by a widow… Pandita Ramabai was a strong Endnote Ramabai returned to India in leader with a clear vision. Her * This article first appeared in the 1889 with a renewed sense of lifelong refusal to conform to Autumn 2006 issue of Mutuality vision and generous financial patriarchal norms and resolute Magazine of the Christians for support from the newly-formed commitment to equality and Biblical Equality. American Ramabai Association. justice are truly inspirational. She soon opened the Sharada S h e c l e a r l y d e s e r v e s a Sadan, a secular residential prominent place as one of the school for high-caste child movement’s heroes. widows. Ramabai made a point to make both Hindu and Her voice rings just as truely Christian texts freely available, today as it did a century ago. although she conducted Bible While the situation for child study for those interested. The widows in India has greatly school operated for several improved, injustice, inequality, years, until the bubonic plague and the mistreatment of women epidemic of the late 1890s still abound all over the world. forced Ramabai and her Like Jesus, Ramabai still students to flee to the rural presents a challenge for village of Kedgaon. contemporary women and men. She entreats us to respond to her urgent clarion call for

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Raden Ajeng Kartini: Indonesia’s Feminist Educator

HURIGHTS OSAKA

aden Ajeng Kartini is hailed news, which was changed every heritage. He took his daughters Ras Indonesia’s first feminist. week by a local library.”4 In to meet the villagers during April 21, the day of her birth, is 1892, when she was twelve times of crisis and celebration.7 c e l e b ra t e d a s “ H a r i I b u years old, Kartini made friends Kartini” (Kartini Day). She is with the wife of the new Dutch She obtained a scholarship to s e e n a s t h e s y m b o l o f officer appointed as Assistant study in Holland, a desire she I n d o n e s i a n w o m e n ' s Resident of Jepara, Mevrouw worked to achieve for quite emancipation.1 O v i n k - S o e r . M e v r o u w some time, but family pressure was “highly cultured, had led her to ultimately reject it. Kartini was born on 21 April p u b l i s h e d a n u m b e r o f She did not want marry but she 1879, in a village called magazine articles," and later consented to be the fourth wife Mayong in the town of Jepara, wrote a book entitled Women’s of the Regent of Rembang, North Central Java to an Life in a (Javanese) Village. She Raden Adipati Joyodiningrat, a aristocrat family. She is the was also a fervent socialist and man twenty-five years her daughter of Raden Mas Adipati fervent feminist.5 One account s e n i o r. S h e d i e d o n 1 7 Aryo Sosroningrat, the Regent of says that the Dutch people who September 1904 after giving Jepara. She went to a primary supported her desire to be birth to a child a year after her school, along with her brothers, educated and to search for new marriage. She passed away at for the children of Dutch kind of education for herself the young age of twenty-five. planters and administrators. were proponents of the then Prior to her death, Kartini Other girls from aristocratic new colonial policy called founded a school for young families did not receive the “ E t h i c a l P o l i c y ” t h a t girls. same formal education she emphasized6 obtained.2 But under the old Kartini as a Feminist Javanese tradition of pingit, she increased education of the was kept in seclusion at home I n d o n e s i a n s , f u l l e r In 1903, Kartini obtained until marriage upon reaching participation by them in their permission to open in her own the age of twelve years. own local government as civil home in Rembang the first ever servants, efforts to raise the all-girls school, for daughters of Seclusion from twelve years of peasants’ standard of living Javanese officials. She created age until marriage did not stop t h r o u g h a g r i c u l t u r a l her own syllabus and system of i m p r o v e m e n t s a n d t h e Kartini from aspiring for further instruction. The school aimed at promotion of indigenous education. During her period of the “character development of handicrafts. seclusion she wrote letters to young women, while at the many friends abroad, read Her father, a Javanese official same time providing them with magazines and books, and serving the Dutch colonial practical vocational training and rebelled against the strong g o v e r n m e n t a s a l o c a l general education in art, 8 t r a d i t i o n o f g e n d e r administrative head on the literature and science.” It was 3 discrimination. Her father gave north coast of Java, introduced also a school that was both her books on Javanese culture her and her sisters to the reality Western and Indonesian. By to “balance her western of life for the people whom he 1904, the school had one 9 education and subscribed to a governed, to the world beyond hundred twenty students. L i t e r a r y B o x , a b o x o f the then Dutch East Indies, Kartini realized that the magazines, children's books, besides exploring the intricacies education she obtained that modern novels and foreign of their own rich cultural widened her choices in life

5 FOCUS ASIAPACIFIC JUNE 2009 VOLUME 56 should also be enjoyed as a Really, an important factor in of intellectual and spiritual right by all of her people. the uplifting of the population enlightenment they will in Influenced by Dutch feminists, will be the progress of the many different ways be of Kartini wrote passionately for Javanese woman! Therefore it assistance to their people and the improvement of education, should be the first task of the to their society. Government to raise the moral public health, economic awareness of the Javanese She also explained that the welfare, and traditional arts in woman, to educate her, to purpose of formal education is her country. instruct her, to make of her a not merely to learn the Dutch capable, wise mother and language. She argued She wrote in January 1903 a nurturer! memorandum about education that knowledge of the Dutch entitled Give The Javanese She further wrote about the language by itself does not Education! addressed to an need for the formal education of represent cultural refinement, official of the Dutch Ministry of the girls of the noble class: that being civilized consists of Justice.10 She emphasized the something more than simply need to educate the women for If the nobility knew that the s p e a k i n g D u t c h , o r the development of society. She Government desired that its superficially adopting Dutch daughters be more highly wrote: manners, and even less in cultured then, initially, it may wearing Dutch clothes. Who could deny that the not send its daughters from Knowledge of Dutch language woman has a great task to personal conviction, but it is the key which can unlock p e r f o r m i n t h e m o r a l would nevertheless send them the treasure houses of Western development of society? It is on their own volition. The civilization and knowledge; she, precisely she, who is the nobility must be encouraged one has to exert oneself to one to do this; she can in this direction. What does it appropriate some of that contribute much, if not most, matter with what motives their treasure for oneself. to ensure the improvement of daughters are sent to school? the moral standards of society. The issue is that they are sent She criticized the Javanese Nature herself has appointed to school! culture’s hierarchical nature, her to this task. As mother, she where younger siblings had to is the first educator; at her She pointed out that given the serve older ones and where knee the child first learns to resources and the Javanese norms dictated elaborate rituals feel, to think, to speak; and in population of twenty-seven of hierarchy. 12 m o s t c a s e s , t h i s i n i t i a l million, educational policy nurturing influences the rest of should first be directed to elite She also criticized the nobility its life. It is the hand of the women who could then open by writing thus: mother which first plants the schools for the rest of the germ of virtue or wickedness “masses.” 11 She wrote: To date more or less the only in the heart of the individual advantage has been to ensure where it usually remains for In the meantime provide law and order and the regular the rest of the person’s life. education, instruction, for the receipt of revenue. The State Not without reason is it said daughters of the nobility; the a n d t h e n o b i l i t y h a v e that a knowledge of right and civilizing influence has to flow benefited from this but what wrong is imbibed with a from here to the people; have the people themselves mother’s milk. But how can develop them into capable, gained? What benefit have the Javanese mothers now educate wise, fine mothers and they people had from their highly t h e i r c h i l d r e n i f t h e y w i l l v i g o r o u s l y s p r e a d revered nobles who the themselves are uneducated? enlightenment amongst the Government uses to rule T h e e d u c a t i o n a n d people. They will pass on their them? To date, nothing, or very development of the Javanese refinement and education to little; more likely they have people can never adequately t h e i r ch i l d r e n : t o t h e i r been disadvantaged on those a d v a n c e i f w o m e n a r e daughters, who in their turn occasions when the nobility excluded, if they are not given will become mothers; to their has abused its power, which is a role to play in this. sons who will be called upon still not a rare occurrence. to help safeguard the welfare xxx xxx xxx of the people. And as persons

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This must change, the nobility understanding of the longings http://bebeth009.blogspot.com/2 must earn the reverence of the of the hearts of the young 005/04/raden-ajeng-kartini-are-w people, be worthy of it, and Javanese. He allowed his e-really-free.html this will be of inestimable daughters to go to a foreign 4 Natih, op. cit. benefit to the people. school until they were twelve 5 Hilda Geertz, editor, Letters of a and then they had to return to Javanese Princess – Rada Adjeng Kartini wrote many letters that the cloistered home life, but Kartini (New York: W.W. Norton were later published in Holland among themselves there was a and Company, 1964), page 8. in 1911 in a book entitled freedom of communication 6 Ibid. Through Darkness into Light, and a closeness, which did not 7 and became a bestseller. It had exist in many of the Javanese Natih, op. cit. four editions until 1923.13 families of the day. 8 Geertz, op cit., page 23. 9 Jayawardena, op. cit., page 145. She also wrote about her own In present-day Indonesia, Hari 10 In Letters from Kartini: An Indo- Javanese society and the Ibu Kartini or Kartini Day is seen as an “important event in nesian Feminist 1900-1904, suffering of the rural poor, and translated by Joost Coté (Clayton, the practice of polygamy. the school calendar, often providing the setting in which Victoria: Monash Asia Institute, 1992). students can explore Indonesian Legacy 11 history, the roles of women in “Southeast Asian Politics, Non- society, families and the rich fiction, Javanese Education,” Overall, she wanted to alter the Women in World History, avail- c u l t u r a l d i v e r s i t y o f relations between Indonesians a b l e i n and the Dutch a decade before Indonesia….[and p]erhaps most www.chnm.gmu.edu/wwh/p/114 the flowering of the nationalist importantly, it is for educators .html s e e k i n g t o n u r t u r e t h e movement. Thus, the desire to 12 Southeast Asian Politics, Non- modernize her country and independence and self esteem fiction, Javanese Education, ibid. of children in their care.15 a c c e s s t h e l a n g u a g e o f 13 Geertz, op cit., page 23. knowledge could be interpreted Kartini lived a short life of 14 “Southeast Asian Politics, Non- as a “nationalist” move.14 twenty-five years and yet she fiction, Javanese Education,” op. cit. In her preface in the 1960s left a legacy that supported the 15 book Letters of a Javanese rights of Indonesian women in Natih, op. cit. P r i n c e s s , a collection of particular, and national identity Kartini's letters, Eleanor in general. In the context of the Roosevelt wrote: remaining many challenges facing Indonesian women I am delighted to gain the today, Kartini provides an insight which these letters inspiration to the continuing offer. One little remark in one effort to overcome them. of the letters is something I think we might all remember. Kartini says: “We feel that the kernel of all religion is good Endnotes

and beautiful. But, O ye 1 peoples, what have you made Susan J. Natih, “Kartini, her life The Jakarta Post of it?” Instead of drawing us and letters,” , 21 together, religion has often April 2005. forced us apart and even this 2 Kumari Jayawardena, Feminism young girl realized that it and Nationalism in the Third should be a unifying force. World (London and New Jersey: Zed Books Limited, 1994), page The girl who wrote these 141. letters happened to have a 3 Bebeth, “Raden Ajeng Kartini, Are father who, as she says, was We Really Free?,” Just About Any- liberal and had a tremendous t h i n g , 2 1 A p r i l 2 0 0 5 ,

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B. R. Ambedkar: An Indefatigable Defender of Human Rights

Joseph Benjamin

h i mrao Ramji Ambedkar 1913, with a condition that he Naicker 1879-1973) launched Bwas born as the fourteenth would serve the Baroda State massive struggles for the dignity child of Mahar parents, Ramji for ten years, he was chosen by of Dalits throughout India. and Bhimabai, on 14 April Maharaja of Baroda State for A m b e d k a r wa s t h e m o s t 1891 at Mhow, in present-day higher studies at Columbia towering figure among these State of Madhya Pradesh. The University in the USA. This was Dalit leaders. Mahars are considered low- followed with a trans-Atlantic c a s t e a n d t r e a t e d a s shift to the United Kingdom In 1917 he joined the Baroda untouchables (Dalits) by higher- where he studied at the State Service after returning caste Hindus. They are mainly University of London. While from his studies in the USA and f o u n d i n t h e S t a t e o f studying abroad, he mixed with the United Kingdom, as part of Maharashtra. students of various nationalities the terms of his scholarship and races, which was an eye- agreement. He worked in the The father and grandfather of opener for him. city of Baroda, the place of the Ambedkar served in the army ruling family of Gaikwad, which and were of well-to-do family. He joined the Union Cabinet of financed his studies abroad. He But the stigma of being Pandit Jawaharlal Nehru during worked as secretary in the members of Mahar community the 1946-1951 period. He defense office of the Maharaja caused their social oppression resigned on 27 September 1951 of Baroda State. in a caste-ridden society. to protest the deferment of the discussion in the parliament of However, despite his foreign Ambedkar had a bitter taste of the Hindu Code Bill supposedly education, he had to endure discriminatory treatment due his due to the coming 1952 insults while at work due to his caste at an early age. He and elections. Ambedkar saw the low caste origin. He was a his brother had to carry gunny Bill as a very important reform victim of the cruel dalit bags to sit on inside the of Hindu law, with reform discrimination. He suffered the classroom because they were proposals on marriage, divorce, ignominy of having document 1 not allowed to sit on classroom and monogamy. files hurled by peons at his face. chairs. They were denied drinking water facilities, and Despite failing health, he He suffered the humiliating excluded from games and plodded on with his advocacy experience of not being served mixing with other children. for the cause of the Dalits. He drinking water during official Even teachers would not check came to Nagpur in October functions. At the officer's club, their notebooks for fear of 1956 for his conversion to he had to sit in a corner and "pollution." Thus sowed the Buddhism and a couple of keep his distance from the other seeds of discontentment about m o n t h s t h e r e a f t e r o n 8 members belonging to higher the Hindu social system in the December 1956 breathed his castes. He also had difficulties life of Ambedkar. last. in finding a rented house, as he was not allotted government He did his early education in Ambedkar's Movement for bungalow. He stayed in an inn Satara in Maharashtra State and Human Rights owned by Parsis (members of then moved on to Bombay. In Zoroastrian religion). One 1912, he passed his B. A. During the last decade of the morning, as he was getting examination with distinction 19th century, many Indian ready to go to work, a dozen from the prestigious Elphinstone leaders born among the lower Parsis, all wielding sticks, College with the scholarship castes like Narayan Guru r u s h e d u p t o h i s r o o m and encouragement from the (1854-1928), Jotiba Phule screaming that he had polluted Maharaja of Baroda State. In (1827-1890), and Ramaswamy the inn and insisted on his

8 FOCUS ASIAPACIFIC JUNE 2009 VOLUME 56 immediate departure. He away this worthless Hindu such as Mook Nayak, Vahishkrit begged them to let him stay for identity.3 Bharat, and Equality Janta, a week longer since he hoped which he started for the to get his government bungalow Ambedkar was a great supporter protection of dalit rights. by t h e n . B u t t h e y w e r e of women's liberation. He obdurate. If they found him at blamed the verna system, which He also launched numerous the inn that evening, they said has not only subjugated Dalits m o v e m e n t s . O n e o f t h e God help him. After spending but also women. He questioned memorable struggles of the much of the day in a public Manu Smriti (Laws of Manu), D a l i t s wa s t h e Va i k k o m garden, Ambedkar, in utter the law book (Dharam-Shastra) Satyagraha in Travancore in 5 frustration and disgust, left for of Brahminic Hinduism and Maharashtra, which asserted Bombay by the 9 pm train. a t t r i b u t e d t o M a n u , t h e the right of the Dalits to worship l e g e n d a r y fi r s t m a n a n d in Hindu temples without These scorching incidents l a w g i v e r . M a n u S m r i t i h i n d ra n c e . A n o t h e r ve r y goaded Ambedkar to work for prescribed the Dharma of each significant movement was the protection of dalit rights and Hindu, stating the obligations Mahad March6 to assert the upliftment of the status of the attached to his or her social rights of Dalits to take water Dalits. In 1924, he started legal class and stage of life. It was from public watering places. p ra c t i c e i n B o m b ay a n d hostile to the interest of lower Ambedkar organized the Dalit founded the Bahishkrit Hitkarni caste people and women. It rally to assert their legal right to S a b h a ( D e p r e s s e d C l a s s prohibited re-marriage of take water from the Chowdar Institute) to uplift the Dalits. widows. He felt that Manu tank. The Chowdar tank of Henceforth, he started his Smriti was solely responsible for Mahad was made a public tank movement and took the cause the downfall of Hindu women. in 1869. In 1923, the Bombay of the Dalits. He roused the He encouraged the Dalits to Legislative Council passed a dalit consciousness to fight for embrace Buddhism to liberate resolution to the effect that the t h e e r a d i c a t i o n o f d a l i t their own selves from Hindu Dalits be allowed to use all d i s c r i m i n a t i o n ; t o c l a i m subjugation. Hence he fought public watering places. The equality of treatment, status and for the right to choose ones' Mahad Municipality passed a opportunity; to equally enjoy all f a i t h . A f t e r e m b r a c i n g resolution on 5 January 1927 to rights — civil, political, social Buddhism, Ambedkar said, the effect that the Municipality and economic — and respect “[U]nfortunately for me I was had no objection to allowing for the dignity of persons. He born a Hindu Untouchable... I the Dalits to use the tank. But was considered a crusader for solemnly assure you I will not the higher castes were hesitant the human rights of the Dalits in die as a Hindu.” He practiced in allowing the Dalits to use the India.2 what he advocated and became tank. Soon after this resolution a Buddhist in 1956. was passed a conference of the The Hindu religious belief that Dalits of the Colaba district was "All human beings are not born He also wrote about the French held for two days. Ambedkar equal" creates caste-based revolution ideas of fraternity, also convened a conference on discrimination against the Dalits liberty and equality. He thought 18-20 March 1927 on this that leads to various forms of that the French and Russian issue. On 20 March 1927, the violence against them including revolutions failed to realize all conference exhorted the Dalits public humiliation, torture, three ideas. He believed that to go to the Chowdar Tank and rape, beating and killing. they could not all be realized exercise their right to take water Reacting to the values of except through the way of the from it. The Hindus who had 4 Hinduism, Rabindranath Gore Buddha. exhorted them to be bold wrote, instantly realized that this was a Means and Ends for Struggle bombshell and immediately ran We do not value Hinduism, away. But the electrified Dalits we value human dignity… We He adopted various means to led by Ambedkar marched in a want equal rights in the safeguard dalit rights. Ambedkar procession through the main society. We will achieve them launched a movement against as far as possible while streets and for the first time dalit discrimination by creating drank the water from Chowdar remaining within the Hindu public opinion through his fold or if necessary by kicking tank. writings in several periodicals

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A n o t h e r t e m p l e e n t r y was a delegate at the Round For further information, please movement took place at the Table Conference in London, contact: Joseph Benjamin, PhD, Kalaram temple at Nasik in where he asked for separate Department of Political Science, Maharashtra State. On 13 electorate for the Dalits. It is not St. Francis de Sales’ College, October 1935, at a conference a surprise that subsequently S e m i n a r y H i l l s , N a g p u r, c o n v e n e d o n t h e i s s u e , Ambedkar saw to it that the M a h a r a s h t r a , I n d i a , p h Ambedkar recounted the welfare of the Scheduled Caste (91-712-2511354-) e-mail: experience of the depressed people were guaranteed in the [email protected] classes and the immense 1949 Constitution of India in sacrifices made by them to the form of reservation in secure minimum human rights legislative, employment and Endnotes under the aegis of Hinduism.7 educational fields. 1 Shyam Lal and K. S. Saxena, Ambedkar fought for the rights A m b e d k a r w a s a g r e a t editors, Ambedkar and Nation of workers and peasants. In the champion of the dalit cause B u i l d i n g ( D e l h i : R a w a t late 1920s and especially in the because he succeeded in Publication, 1998), page 254. 1930s when he had formed his turning the depressed class 2 Yogendra Makwana, “Ambedkar- Independent Labour Party, he movement into a revolutionary A c r u s a d e r,” i n Yo g e n d ra took up the cause of tenants movement throughout India. Makwana, editor, Ambedkar and (from both the dalit Mahars and Today India has witnessed the Social Justice (New Delhi: the caste Hindu Kunbis) in the oppressed classes walking on P u b l i c a t i o n D i v i s i o n , Konkan region of Maharashtra. the streets of cities and villages Government of India), 1992, With the support of radicals with confidence and poise, of page 68. then in the Congress Socialist course many despicable acts of 3 M. S. Gore, The Social Context of Party, the Independent Labour discrimination and violence a n I de o lo g y (D el hi : S age Party organized a huge march of against the dalits still occur. Yet Publication, 1993), pages 91-97. 20,000 peasants to Mumbai in the juggernaut of equality is 4 Vasant Moon, editor, Dr. 1 9 3 8 , t h e l a r g e s t p r e - rolling on remorselessly and Babasaheb Ambedkar Writings i n d e p e n d e n c e p e a s a n t forcefully. a n d S p e e c h e s , v o l u m e 3 mobilization in the region. In ( B o m b ay : G o v e r n m e n t o f the same year, Ambedkar joined Conclusion Maharashtra, 1987), page 462, w i t h t h e C o m m u n i s t s t o cited in Gail Omvedt, Ambedkar organize a strike of Mumbai Ambedkar is India's foremost As A Human Rights Leader, textile workers in protest against human rights activist during the available in www.ambedkar.org/ a bill about to be introduced by 2 0 t h c e n t u r y. H e i s a n gail/AmbedkarAs.htm the British Government to curve e m a n c i p a t o r , s c h o l a r , 5 Shyam Lal and K. S. Saxena, op. labor strikes.8 Ambedkar took extraordinary social reformer cit., page 255. the lead in condemning the bill and a true champion of human 6 Babasaheb Ambedkar, Writings 9 in the assembly and argued that rights. It can be said that he is and Speeches, Vol. 5 (Bombay: the right to strike was simply one of the highly regarded Government of Maharashtra, another name for the right to Indians whose emancipation 1990), pages 248-252. freedom of assembly. and empowering role for 7 A K Majunder and Bhanwar oppressed groups that cut Singh, editors, Ambedkar and British Raj and Protection against the gender divide has Social Justice (New Delhi: Radha for Dalits inspired subaltern groups all Publications, 1997), pages over the world. All should try to 159-165. The demand for safeguards and take inspiration from Dr. B. R. 8 Gail Omvedt, op. cit. protection of Scheduled Castes Ambedkar's life and work for 9 Dhananjay Keer, Ambedkar: Life (earlier called Depressed Class) the creation of a just and and Mission (Bombay: Popular gender-neutral world. has a long history dating to Publication, 1962). Montague-Chelmsford Reform of 1919 during the British Raj Joseph Benjamin, PhD, is the period. Ambedkar had been head of the Department of closely involved in the struggle Political Science, St. Francis de to give Scheduled Caste people S a l e s ’ C o l l e g e , N a g p u r, solid statutory safeguard. He Maharashtra, India.

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Matsumoto Jiichiro – Peacenik?

Ian Neary

a t s u m o t o J i i c h i r o our own efforts’. It was initially from politics by a purge order in M(1867-1966) was one of, if based in the Kansai region but 1949. Nevertheless he resumed not the, most important human when the leadership sought to his political career in 1953 and rights activist in Japan in the establish a branch in Kyushu it was re-elected three times, on twentieth century. His main was Matsumoto to whom they each occasion increasing his contribution to that movement turned for support. Soon after number of votes. was as leader of the Buraku the Kyushu Suiheisha was liberation movement. He was c r e a t e d M a t s u m o t o w a s Meanwhile in 1953 he visited born and brought up within a selected as chairman of the Beijing for the first time and on h o u s e h o l d i n a B u r a k u national organization and he his return was elected as community located to the east continued in that role until the chairman of the Japan China of Fukuoka and he retained movement was forced to Friendship Association (Nitchu links with that community disband in 1942. When the Kyokai) another role that he throughout his life. After movement was re-constructed continued to perform until his experiencing discrimination at in the post war era, known as death. All of this is relatively upper primary school he moved the Buraku Liberation League well known and documented in to continue his education first in (BLL) from 1955, he was its the various biographies and Kyoto and then Tokyo but unchallenged leader until his memoires about his life. returned to Fukuoka to attend death. In practically all of the However in this short article I t h e m e d i c a l p r i o r t o speeches that he made in the want to comment on another conscription. He was not post war period, whether in dimension of his activity that required for military service and Japan or overseas, he would talk has attracted rather less instead left Japan soon after his o f t h e n e e d t o o p p o s e attention: his involvement in the twenty-first birthday to spend d i s c r i m i n a t i o n a g a i n s t international peace movement. three years in north China. Burakumin within Japan and Returning from there in 1910 he seek to establish broad respect I n t e r n a t i o n a l P e a c e started to work in a building for human rights there and Movement business that had been set up across the world. by his brothers. This was turned His purge from politics in 1949 into a legal corporation in 1916 However this was not his only was said to be because of his and it was to grow into a major contribution to the development links with the wartime regime in construction company over the of progressive causes in Japan. the early 1940s but a more next decades generating profits In 1936 he was elected to the likely explanation is that it was that would support not only Japanese parliament where he because he was a prominent o r g a n i z e d o p p o s i t i o n t o continued to serve throughout and vociferous critic of the discrimination but also other the war years until 1945. His emperor and emperor system. causes of the socialist left. c o n s t r u c t i o n c o m p a n y In May 1952, about nine prospered through the war years months after the purge order A n t i - d i s c r i m i n a t i o n and into the occupation. He was lifted, he was invited to Movement was a founding member of the Beijing to attend a preparatory Japan Socialist Party (JSP) in meeting to organize the Asia Activists founded the Suiheisha November 1945 and following Pacific Peace conference. (National Leveler’s Association) his election in 1947 he became However the Ministry of Foreign to encourage the Burakumin to deputy speaker of the House of Affairs (MFA) refused to give overcome discrimination ‘by Councillors until his removal him a passport. Preparations

11 FOCUS ASIAPACIFIC JUNE 2009 VOLUME 56 continued in Japan to send and the need to promote movement’s conference. This representatives and a delegation friendship with China. probably explains the invitation of sixty was selected with that came in 1957 for him to Matsumoto as its leader. Once In 1954 Nehru and Zhou En-lai visit Australia to attend a again the MFA refused to allow announced their Five Principles National Conference for Peace h i m t o g o d e s p i t e h i m of Co-existence as Nehru led and to make a series of launching a legal appeal against India from a position of western speeches in various cities there their decision. He nevertheless oriented neutralism to one in support of the campaign s e n t a m e s s a g e t o t h e independent of both Cold War against nuclear weapons. After conference held in October blocs. The development of the spending a month in Australia 1952 which was broadcast by Non-Aligned Movement (NAM) he went on to New Zealand to radio back to Japan and he was was further consolidated at the talk at a number of meetings selected one of the eleven vice Bandung conference held in o r g a n i z e d by t h e p e a c e presidents of the Peace Liaison April 1955 that Matsumoto movement there. Just as he was Committee of the Asia Pacific attended as an observer. It is leaving he was interviewed for a region. In October 1952 Jean clear from the speeches he newspaper article. He took this Lafitte of the World Peace made at this time that he would opportunity to re-affirm his Council invited him to a have liked Japan to become an republicanism, ‘there is a conference in Vienna – another active member of the NAM prospect within our time of the event he was not allowed to even if, or perhaps precisely end of the Emperor system’, of attend. because, this would have meant his, and the Japanese people’s Japan would have had to break opposition to the development He was allowed to attend a its links with the USA. of nuclear weapons. He warns meeting of Asian socialists in about the current Prime Later, in June that year, Rangoon in January 1953 Minister, Kishi Nobusuke, who Matsumoto was a delegate at representing the Left Wing of was about to visit the country the World Assembly for Peace the Japan Socialist Party. After saying that, ‘He is not a suitable in Stockholm that heard this he went on to India, Europe leader to improve relations with speeches from leaders of the – meeting Jean Lafitte in Prague New Zealand and Australia.’ – and finally ending up in European peace movement Beijing at the end of February including Bertrand Russell and As it turned out this was the last 1953. In most of the countries Jean-Paul Sartre. He was a contribution he made to the he visited on this trip he member of a ‘sub-commission’ international peace movement contacted local representatives on Asia that welcomed the although he continued to give it of the peace movement. The news about ‘the growing efforts his support within Japan following year he visited China of the Japanese people to get becoming a member of the again, this time to attend the their country to conduct an Japan Peace Council in July fifth anniversary of the founding independent policy of peace 1959. By this point he was 73 of the People’s Republic of and re-establish relations with and suffering from high blood China and while he was there all countries.’ This should, they pressure. His doctors advised he met Jawaharlal Nehru, prime concluded ‘be held as a positive him against foreign travel. minister of India spending a contribution to peaceful Nevertheless he gave his full night at the theatre with him. coexistence.’ endorsement to the campaigns From there he went on to visit against the renewal of the Moscow, Helsinki and finally Japanese Peace Movement Security Treaty with the USA Stockholm where he was one of and the presence of US bases the four Japanese delegates at a In September 1955 Matsumoto on Japanese soil. meeting of the World Peace became a member of the Council. He made a speech Japanese committee of the Meanwhile the BLL in the there in which he talked of the movement to abolish nuclear 1950s had embarked on campaigns against nuclear weapons (Gensuibaku Kinshi campaigns against instances of weapons in Japan, protests Nihon Kyogikai) and in April the following year he spoke at the about Buraku discrimination (Continued on page 15)

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Normalization of Aceh: Impossible Without Truth-telling,* Part 2

Amiruddin al Rahab

ompromises in addressing (Helsinki MoU) and the Law Under this situation, how much Chuman rights violations No. 11 Year 2006 on Aceh n e g a t ive i m p a c t d i d t h e committed during the past Governance (UU PA) are forms militarization of Aceh during regime in Aceh are based on a of normative legal changes that the DOM era cause? Only by h o p e d - f o r “ n e w f u t u r e ” provide the basis for the understanding these negative perspective, rather than on the political authority in Aceh to impacts that the healing and the principle of accountability. encourage further normative rearrangement of political and Compromises are allowed as changes to achieve justice for cultural structures in Aceh can long as the human rights t h e A c e h n e s e . T h e be mapped out. Without violations victims are not left establishment of a Human understanding these negative out and human rights violations Rights Court and a Truth impacts, the rehabilitation are not justified. In human C o m m i s s i o n a r e i n i t i a l programs being carried out by rights terms, this is known as measures in the search for the provincial government (Badan transitional justice. sources of fear and sense of Pelaksana Harian Reintegrasi- insecurity, and also sources of Damai Aceh or BRA) become Ruti Teitel (2004) explains that normative basis for restoring artificial in the context of the transitional justice is basically a reputations and providing still remaining militarized social n o r m a t i v e c h a n g e t h a t reparation to the victims. structure of Aceh. rearranges the social system and the legal and political structures D e fi n i n g t h e T r u t h : Therefore, understanding the at the same time. Therefore, Understanding History truth about the human rights transitional justice should violations during the DOM era include constitutional change To understand the truth about means understanding how the (governing norms), legal the past human rights violations military regime worked in Aceh. sanctions, reparation for in Aceh, one has to analyze the It also means showing how the v i c t i m s , r e s t o r a t i o n o f situation of Aceh as a Military A c e h n e s e p e o p l e w e r e reputation, and reconstruction Operation District (daerah organized and shaped by the of history. The change in legal operasi militer or DOM). political system of the military norms aims to encourage During the DOM era, the regime. The change of the political or power management government of Aceh became an political system in Aceh by change. Old mechanisms are extension of the military virtue of the Helsinki MoU and usually being reformed to establishment. This turned the UU PA is aimed at reducing the achieve justice. Truth-telling as DOM regime into an institution negative impacts of the military a tool to achieve justice and to with dual character: political regime and creating possibilities show the responsibility of the and military. Its political for a new and demilitarized state (government) for violence character consisted of being an Acehnese society. that happened in the past is a institution under the control of form of this new mechanism. the Armed Forces of the Roles of Religious Leaders in Republic of Indonesia (ABRI) the Transition In the light of this theory, that made political decisions, transitional justice is not merely Major General Supiadin AS, the about meting out punishment to while in implementing these political decisions it assumed a Chief of the Aceh Military individuals found responsible Command (KODAM), asked the for the violence, but more on military character. ABRI was the main political force in Aceh ulamas to take an active role in finding and revealing the during the DOM era, and urging the children of the sources of fear, sense of human rights violations did not victims of conflict not to remain insecurity, and injustice. constitute mere abuses but the vengeful. Major General T h e 2 0 0 5 H e l s i n k i means by which to maintain the Supiadin AS asked the ulamas Memorandum of Understanding DOM regime itself. to use “religious activities such as Koran readings, religious

13 FOCUS ASIAPACIFIC JUNE 2009 VOLUME 56 l e c t u r e s a n d restore the social legitimacy of Based on these requirements, preaching” (Serambi Indonesia, the ulamas. truth means acknowledgment of 9 May 2007) to prevent all the bitter experiences faced vengeance from breeding. Truth and Justice by the victims through a clear a n d p r o v e n m e c h a n i s m . Unfortunately this appeal The Helsinki MoU (Chapter 2, Acknowledging the truth about retained the ulamas’ traditional Article 3) and UU PA (Chapter the victims’ experiences role during the conflict as 2 2 9 ) p r o v i d e f o r t h e becomes the foremost step political messengers of the establishment of a Truth and toward restoring the dignity of military. Politically, the political Reconciliation Commission to the victims and their families. m e s s e n g e r s a r e c a l l e d find out the truth about the collaborators, agents who violence of the past through the Another author suggests the always support government testimonies of affected people “survivors’ justice approach” policies. (Tim Kell, 1995) This and the gathering of other which focuses on reconciliation role was confirmed when the i n f o r m a t i o n . W i l l t h i s t o r e m o v e v e n g e a n c e . u l a m a s o r g a n i z e d t h e commission be able to bring out (Mahmood Mamdani, 2001) Indonesian Council of Ulamas t h e t r u t h a n d l e a d t o Reconciliation means those (MUI) in 1975, which was seen reconciliation among, and who survived the armed conflict “as a means of mobilizing j u s t i c e f o r, t h e p a r t i e s and violence strive to build M u s l i m s u p p o r t f o r t h e concerned? Will vengeance themselves up along with other government’s development among the aggrieved disappear? groups. The blame is not on individuals but on the system policies” or as described by the Martha Minow (1998) argues Religious Minister at that time, that opens the possibility for that vengeance melts away if the function of the ulamas was inhuman wrongdoings to occur. there is a process of “restoring “to translate government policy T h e k e y s t e p s a r e t h e dignity to victims” and not into a language that the ummah acknowledgment of all the merely by having “prosecutions ( M u s l i m c o m m u n i t y ) victims’ experiences and and amnesties.” Some steps are understands.” One author sees immediate changes to all needed such as the following: the MUI performing a security institutions that contributed to role in the 1980s by “assisting Commission of inquiry into the past violence. These steps t h e a r m y i n i t s the facts; opening access to are aimed at preventing the bad counterinsurgency campaign secret police files; removing experiences of the past from against Achenese rebels.” prior political and military happening again. officials and civil servants I n l a t e 1 9 9 0 s , t h e The problem of post-conflict from theirs post and from standardization of the village v e n g e a n c e i s i n d e e d a the rolls for public benefits; governance structure and the collective problem, not a publicizing the names of devolution of power down to problem of the individual. offenders and names of the village level resulted in the Violence in a conflict is a v i c t i m s ; s e c u r i n g loss of the social legitimacy of collective experience that reparations and apologies the ulamas. accumulates over time. There for victims; devising and s h o u l d b e n o s p a c e f o r In order for Major General m a k i n g a v a i l a b l e forgetting, rather a space for Supiadin’s appeal to become appropriate therapeutic remembering and transforming meaningful and productive, all services for any person the memory into something ulamas throughout Aceh should affected by the horrors, productive - a space for healing. transform themselves from their devising art and memorials Healing in the context of to mark what happened to traditional role as collaborators collective memory surely honor the victims and to to that of reformers. And to cannot be achieved through communicate the aspiration assume this latter role, the religious activities such as of “never again”; and ulamas have to keep distance Q u ra n r e a d i n g o r m o ra l a d v a n c i n g p u b l i c f r o m g ove r n m e n t p ow e r, p r e a c h i n g , b u t t h r o u g h educational programs to become guardians and agents of materialization of justice. Al- convey what happened and truth, and fight for the social, Quran provides a principle: “O to strengthen participatory economic, civil and political ye who believe! Be ye staunch democracy and human rights of the victims of past in Justice, witness for Allah, rights. violence. This will eventually e v e n t h o u g h a g a i n s t yourself” (QS al-Nisa 4:135).

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This principle should become and government; second, I N D O N E SI A ; p h (62 -2 1 ) the guide in healing the wounds provision of legitimacy to the 7972662, 79192564; fax of the victims to regain their growth of the anti-peace forces (62-21) 79192519; e-mail: dignity. that will manipulate the o f fi c e @ e l s a m . o r . i d , situation and agitate the people a dvo k a s i @ i n d o s a t . n e t . i d ; Conclusion towards violence. www.elsam.or.id The normalization of Aceh will Amiruddin al Rahab is a hit a dead end if truth-telling is Member of Aceh Working Endnote not done soon. Prolonging the Group, and Political and abnormal condition will only Human Rights Analyst of * This article was originally written give room for instability to ELSAM. b y t h e a u t h o r i n B a h a s a appear within each party Indonesia and translated into involved. The worst impacts of For further information, please English by Dhyta Catura. The first this prolonged abnormality are: contact: Institute for Policy part of this article appeared in the first, a crystallization of the R e s e a r c h a n d A d v o c a c y March 2009 issue of this apathy and skepticism of the (ELSAM), Jl. Siaga II No. 31, publication. Other endnotes people toward the new elites Pejaten Barat, Jakarta 12510, omitted due to space limitation.

(Continued from page 12) made to the Buraku liberation and abroad. It would have movement thanks to the undermined his credentials if he d i s c r i m i n a t i o n a g a i n s t extensive coverage of most had been too open about what Burakumin trying to link these a s p e c t s o f h i s l i f e i n he did in the war. What is protests to demands that the publications produced by the perhaps less easy to understand state accept its responsibility for BLL. There is however relatively is why in the twenty-first the poverty in which most little about his involvement in century there remains so little Buraku families lived. These the peace movement despite written about this period in his demands were backed by the that fact that he was a member life. Matsumoto was, like all of JSP but only in 1960 did the of several of the key committees us a complicated person, and government concede that they within Japan and seems to have one who lived in difficult and should investigate to see what played a relatively high profile confusing times. Would it not might be done. A report based r o l e i n i n t e r n a t i o n a l add to our understanding of on these investigations was conferences in the mid 1950s. I both the period and the person p u b l i s h e d i n 1 9 6 5 a n d wonder if there is more detailed if more light were shone on suggested that the state not only evidence about what he did those aspects of his life that intervene to improve the sleeping in the archives of the create difficulties for those of us physical environment of the Australian or Japanese peace who would praise him? Burakumin but also provide movement? assistance to enable them to Ian Neary is Professor in the develop their living and Another aspect of his life that Politics of Japan at Oxford education standards. While remains unexplored is the University and is completing a Matsumoto broadly welcomed period between 1942 and 1945 biography of Matsumoto Jiichiro the report’s recommendations when he continued to be active that will be published by he was worried that the as a politician and took part in Routledge by the end of 2009. improvement schemes might the government of wartime u n d e r m i n e t h e B u r a k u Japan both at the national and For further information, please communities’ self-reliance that local levels. He never talked contact: Professor Ian Neary, the Suiheisha had sought to about this time frankly or Nissan Institute, 27 Winchester encourage. t r a n s p a r e n t l y . T h i s i s Rd, Oxford OX2 6NA, e-mail understandable. He tried to re- [email protected] Two Concluding Questions invent himself in the 1950s as an advocate of peace and critic We know quite a lot about the of government both at home contribution that Matsumoto

15 HURIGHTS OSAKA Calendar

HURIGHTS OSAKA has published the 2009 edition of the annual publication Asia-Pacific Human Rights Review (in Japanese language). This edition has the theme “Cross-border Marriage from Women’s Human Rights Perspective,” focusing on marriages between men from Japan, Korea, and Taiwan with women from developing countries, including China, the Philippines and Vietnam. Academics researching the issues of cross-border marriage and migration, and NGO workers working on the rights of female migrants wrote the articles. The second part of the publication contains articles related to the recent developments in human rights activities in the Asia-Pacific region.

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HURIGHTS OSAKA, inspired by the Charter of the United Nations and the Universal Declaration of Hu- man Rights, formally opened in December 1994. lt has the following goals: 1) to promote human rights in the Asia- Pacific region; 2) to convey Asia-Pacific perspectives on human rights to the international community; 3) to ensure inclusion of human rights principles in Japanese international cooperative activi- ties; and 4) to raise human rights awareness among the people in Japan in meeting its growing interna- tionalization. In order to achieve these goals, HURIGHTS OSAKA has activities such as Information Han- dling, Research and Study, Education and Training, Publications, and Consultancy Services. FOCUS Asia-Pacific is designed to highlight significant issues and activities relating to human rights in the Asia-Pacific. Relevant information and articles can be sent to HURIGHTS OSAKA for inclusion in the next editions of the newsletter. FOCUS Asia-Pacific is edited by Osamu Shiraishi, Director of HURIGHTS OSAKA.

Sender: HURIGHTS OSAKA (Asia-Pacific Human Rights Information Center) 3F, piaNPO, 2-8-24 Chikko Minato-ku Osaka 552-0021 Japan Phone: (816)6577-3578 Fax: (816)6577-3583 E-mail: [email protected] Web site: http://www.hurights.or.jp HURIGHTS OSAKA