Some thoughts on talks

By KRISHNA P UPADHYAYA

Many see discussions and divergent views expressed by political parties are detrimental to confidence building for Nepal’s long awaited peaceful settlement of conflict. Though the viewpoint is apparently against the political parties, their very basis of understanding is same that of the political parties—that something has been worked out behind the curtain before the ceasefire became public. Therefore, they seem to suggest, let the plan be implemented.

Political parties, whatsoever is their motive behind it, seem to suggest the inclusiveness, openness, and commitment for democracy, the bottom line being the protecting what were achieved during the 1990 democratic movement. One can blame mainstream political parties being ‘reactive’ rather than ‘proactive’ for the political solution to the Maoist insurgency, nonetheless, their reaction this time already initiated political debate clearly pointing out to the political destiny of the country. Reactions to the reactions of political parties were the series of statements from the palace and the Maoists. They basically hinted that their commitments to the ‘1990 achievements’. The chain of reactions from different political players point out the ‘way forward’, (agragami kadam). Each may have their own interpretations and visions of these, but they are worth listening again. People should be informed of these ‘visions’ and they will benefit out of political debates.

The point here is to note that the political debate and ‘demands’ by different political actors, including the Maoists, were not destructive. Do not we sense empty battlefields, control of extortions, and unprecedented discussions between political forces and interest groups and the Maoists? These are all a dialogue in the making.

Probably, we, as a nation, need more debates and clarifications from all different actors. The clarifications and debate might be required what the Nepali Congress means by ‘way forward’, what new elements would be added to the already achieved democratic system, what the Maoists mean by protecting the 1990 achievements and ‘way forward’ and what the UML and its allies mean by the same. One might still argue, those have been clarified, but they need to be further hammered out to arrive at the conclusive list of items.

Further down the line: where are the people in the dialogue, both in terms of their representations in person, views and interests? Will the dialogue address the issues of people, whose cause both the Maoists and other mainstream political parties claim to be taking up? Whether issues of Dalits, women and other disadvantaged groups will be taken up? How quickly can we make our system of governance inclusive addressing these issues? What are the social, economic, and educational backup for people needed for such inclusiveness? The recent activities of the Maoists in Dang on Dalit issues, and recent statements of both NC and CPN-UML renew their commitments to these causes. Is not it possible to agree with what has been stated?

Those holding view that discussions may hamper the process can now very clearly see that these similar views came about only because still people were allowed to express their views and they could exert pressure to each other. However, one could also see the weight of their argument in relation to the divergent views of political parties regarding the mechanism of dialogue. This is again a tricky area of giving legitimacy to the dialogue itself. There are proposals from political parties in place. Nonetheless, they relate to the different stages of conflict resolution of this scale: The Maoists’ demand for a round-table meeting, the Nepali Congress’s reinstitution of parliament, and the UML’s all-party government.

Everybody, I included, have personal views. However, rather than expressing personal views, it would be logical to ask if the proposals contradict and negate each other, or one leads to another, or all needs to be taken care to solve the problem of insurgency. Do all these should contribute to ‘democracy’ and ‘capitalist form of democracy’, the term Maoists seem to cherish at this point of time.

The nation must start pondering over whether they are static institutions proposed for political identities of different political players or they have some intrinsic political principles. All the proposals claim to be democratic: the Nepali Congress points out to the absence of legitimate and representative bodies to give legitimacy to the dialogue process, UML holds the formation of all party government with similar reasons, and the Maoists probably see the people’s representatives elected to the ‘Constitution Assembly’ to initiate drafting process. But the discussion of all these at a go seems to be something like putting the cart before the horse!

All the players can agree in the beginning, what would be the political and people’s issues that should find expression and place in the Supreme Law. Probably, that would lead to the discussion how this can be achieved through amendments, Constitution Assembly or something else. This would certainly lead to a point for discussion whether we, as a nation again, are opting for an end or means to an end. Dialogue may lead to a situation where various actors feel meeting the very objectives of the proposed institutional mechanisms to solve political stalemate and therefore may feel giving in the means for end (such institutions). But one need to emphasize that the heart of these proposals seems to be the ‘principle of democracy’ and giving legitimacy to the system of governance. If the King, the Congress and the communists agree to this, where is the problem to start with the lowest ladder of the proposal and proceed to higher ones? These can be made legitimate and representative avenues to initiate dialogue process accommodating all players and, that, in turn, might shorten the process itself and makes democracy all inclusive and ‘a way forward’—a process of democratisation of Nepali society. We cannot afford to be late!

Our responsibility

By VINOD ADHIKARI

All parents wish for a good, healthy life of their children. They wish that their child to be a good person, who studies well, and be the best of all the rest in the world. Of course, there are billions of people in this world, who imagine how it would be when every single parent wants them to be the best, best in every sphere. None of us would be less competitive, and that would really lead us to something, something good about the society we live in.

After a child is born, happiness mounts within the family. Each family member talks about the well being of the new born child, and makes a wish. Each of them says this and that about the child. After a daughter was born, I remember how my father wanted her to become a good economist, how my mother wished her granddaughter to be a good housewife, how my wife wanted her to study commerce and be a good business person. Likewise, my brother wanted her to become a doctor, and I wanted her to become a computer engineer. Every one of us had a wish, but I knew for sure, not all of us would be successful in convincing my daughter, because she won’t be able to pursue her career as we wish. I know the reason why my father wanted his granddaughter be an economist and why my brother wanted her to become a doctor, that’s because my father is an economist, and my brother a doctor.

Although I wouldn’t force my daughter to pursue her career in the area, I will assure her that she has the full right to be whatever she wants. So there is nothing we can do but wish her all the best. I remember my school days, how my father almost everyday talked about economics and wanted me to go for it, and my brother used to argue with him for making me to join the science stream. I couldn’t turn down my father’s choice. For all that my parents have done for me this far, how I could insist them, when I know for sure no parent would ever even imagine something not good for the child.

A man’s life is based on his past, and the society he is brought up in. The surrounding and the environment are the basic factors that shall guide a person to an unpredictable future. This future of his could be a very bright one, or disastrous. A society where a child is nourished and brought up is created by no divine, but by ourselves where every individual has his or her own perception. These perceptions differ according to individuals’ ability, their ability to conceive and perceive things. If perceptions did not differ among the individuals, then the life of a human being wouldn’t be as tough as we think. Simply leaving a child in their respective societies would be sufficient because he would be able to develop his intelligence, according to that society which is almost perfect. But this is only an exceptional case, or ideal. But the question arises, "Do all the societies in our world stand equally well, competitive enough to tackle every problem that arises in between them?" Of course not, which is why we see different individuals with different traits and interests.

Every individual born in this world has the full right to guide his way according to his wants, so the best solution for those who visualise a bright future for their wards is to leave them on their own, or at least not goad them into pursuing the interest of their parents. It is us, who are responsible to develop the society that we make up. And it is that society which makes each of us. So if a bright life is to be seen, then make no mistake, develop you and that would develop the society that has you and those who are new to the society. These new ones would be as you plan. You make them cunning, or you make them smart, it’s all up to you.

Essence of leadership

By CHANDRA THAPA

Prosperity, growth, wealth, health and quality are not only the dreams of every individual but is also the vision of every nation. When we hear or read the names such as the United Kingdom" and the United States of America", the thing that immediately strikes us is a very prosperous and powerful nation. But the question is: Did it become affluent and prosperous on its own. Definitely not. There were visions to contemplate the future. But vision alone does not bear fruits unless it is substantiated by catalyst to accelerate the content of the vision into reality by concrete actions. This so-called catalyst is leadership. Leadership is that quality which can materialise potential. To name a few the world has admired for their invaluable contribution are Nelson Mandela, Winston Churchill, Mahatma Gandhi, VP Koirala, Margaret Thatcher, and so on. These personalities had immense talent to influence and support others to work enthusiastically towards achieving the desired objectives. The key elements, which describe the substantiality of a leader, are influence, voluntary effort and goal achievement. An effective and efficient leader is someone without whom the nation or an organisation plunges into confusion and chaos. The absence of an effective leader makes a nation/organization just like a traveler with no destination. Thus a leader is one who has an in-depth insight of the resources and uses them to their potential for the fulfillment of the desired objective. Just as a good leader can lead to prosperity, a bad leader can jeopardize the entire resources amassing catastrophes and miseries.

The Sony Corporation of Japan has not only made its presence in every nook and corner of the world with its high value and innovative products, but it has also propagated the commitment of the Japanese people for achieving excellence in every field. The company was established in 1946 by an electronic enthusiast and a highly research oriented person Mr Akio Morita. He not only helped make Sony the world leader in electronics but he is also considered one of the greatest personalities who helped recover Japan after World War II. He was greatly impressed touched by a statement which he heard when he was in the university and the statement was "If USA can build atomic bomb then Japan is too far behind in every field". This indoctrinated the determination to do something fruitful for his people and began the journey of research, innovation and development of electronic products which the world had never seen before. This petty but a determination with conviction has created an empire which presently employees more than 130,000 people and is an emblem of Japanese pride.

Similarly, Mr Yun Jung Yong, CEO of Samsung Electronics, is another classic example of leadership who sensed the crises round the corner when this electronic giant was in jeopardy and re-engineered the entire organization with his bold decisions to make it one of the leaders in the electronic which now competes with the world’s largest electronic giant Sony Corporation. Mr Yong joined the company in 1966 . When the East Asian economic crisis mutilated the region, Samsung underwent some drastic restructuring in 1997 and pulled the organization out of the trap of an economic calamity.

Another example of leadership where a petty idea has been converted into a big empire is that of Bill Gates. He dropped himself from the Harvard University and kept cruising the path of developing microcomputer software. Today, he is most probably the richest person in world and an insignia of national pride of USA.

In the social and political arena, Mr Kofi Annan is not a new name. The Nobel laureate is a symbol of unity and an exceptional altruist in this antagonistic and parting world. Anan with his leadership has redefined political unity in the global arena and is striving to build a coalition world government to resolve the ever increasing differences.

One good thing that has emerged from the study of leaders is that good leadership is synonymous with good service. The connection between good leadership and good service is undeniable. Good leadership is always based on the principle of "Welfare". Leaders prove themselves leaders in true sense by doing good for others. Yes, among all other attributes, service motive has been one of the greatest manifestations of leadership. Leaders with their actions become role models. Such role models enlighten the path of hundreds and thousands who take these leaders as their mentors. The society accepts them as leaders and models their action. Every innovation, invention and discovery is not self substantiated and it’s the coup of the people that has made everything possible. The enthusiastic efforts and thus the fruitful results of human beings—be they super computers, human clones or internet—were guided by action with vision. Everything in the world that we enjoy today is the result of the action taken by human beings, and thus to attain success we have to depend on people and the people depend on leaders. There is direct relationship between good leaders and the prosperity of the nation. History clearly shows that nations producing energetic, courageous, responsible and committed leaders have emerged as the wealthiest of the nations.

Good leaders are symbol of integrity and unity. They assume a responsibility for keeping us together. They take leadership as a responsibility, not as a position, and use authority—be it absolute or delegated—wisely and not abusively. Their actions are not guided by ego rather than by ethical actions, and most importantly, they positively influence the future of individual, society and the nation as a whole.

Our country (Nepal) is in acute need of such leaders who can craft the nation’s fate. We hauntingly lack such visionary leaders in every field (business, politics, education, etc). Without good leadership, we simply cannot generate the fruit of our hard work. We need people like Jawaharlal Nehru, Roosevelt, and Nelson Mandela whose sole motive of attaining leadership was to serve the community as a whole. We need result oriented leaders whose actions speak louder than words and who can stand tall against all the odds to steer the nation in the path of economic prosperity.

Dance of Shiva

ANIL PANICKER

Hara Hara Mahadeva Shiva-Shambhu Kashi Vishvanatha Ganga

(Hara is the Great God, Shiva called Shambhu, Lord of the World,

residing at Kashi on the Ganges!)

Today is Mahashivaratri. According to Hindu mythology, of the seven days in a week, one day has been set aside in honour of Lord Shiva. But there is another very special day, once every year when the flood gates of devotion are thrown wide open and the devout celebrate it as Mahashivaratri or the Great Festival of Shiva. This festival, invariably falls every year on the fourteenth day of the dark fortnight of the lunar month of Phagun. This year that day happens to be the first of March.

The day is day of worship. Each Shiv bhakta (devotee) on this day pays obeisance to Lord Shiva who is expected to relieve us from the vicious cycle of birth, death and re-birth.

I remember two of the very popular ways of worshipping Lord Shiva daily:

Here is the first one. Oh, Lord Shiva, the jewel of my Self, the Shiva residing in the Lotus of my heart. I bathe Him with the water of my pure mind brought from the river of faith and devotion. I worship Him with the fragrant flowers of Samadhi-all this so that I may not be born again in this world."

The other prayer for the supreme worship of the Lord goes: "O Shiva! you are my Self. My mind is Parvati. My Pranas are your servants. My body is your house. My actions in this world are your worship. My sleep is Samadhi. My walk is circumambulation of you. My speech is your prayer. Thus do I offer all that I am to you.

There are many incidents told about the greatness of this day. Once a hunter in a jungle after searching all over was quite tired and could not get any animal. In the nightfall a tiger started chasing him. To escape from that he climbed a tree. That was a Bilva tree. The tiger sat under the tree waiting for him to come down. The hunter who sat on a branch of the tree was quite tense and didn’t want to sleep. He was plucking the leaves and putting down as he was not able to be idle. Below the tree there was a Shiva lingam. The whole night went on like this. God was pleased with the upavasa (hunger) and the Pooja the hunter and the tiger did even without knowledge. He is the peak of the grace. He gave the hunter and the tiger moksha.

In a Shiva temple on a Mahashivarathri day the lamp kept in the altar was very dim. That time a mouse, which came for its prey, touched the flame. Due to the heat it moved its head immediately. In the process it kindled the lamp and the altar was illuminated well. Lord Shiva, pleased by this deed made the mouse Mahabali, the renowned Asura king.

There are many incidents like this told in our Puraanas. If we do the vrata with pure devotion and love there can be no doubt about getting the Grace of the Almighty.

During last year’s Mahashivaratri festival Indian newspapers and magazines carried prominently a colour picture of a naked sadhu with his entire body smeared in ash. He was standing with his legs apart, and tied to his penis were huge stones. I do not know much about the sadhu’s spiritualism to pass a comment, but the sadhu indeed must have been showered with a lot of money that day.

Sadhus throng the ashrams and roads. Some have erected little hits of sticks and leaves by the roadsides. The climax takes place at midnight when the sadhus take their bath and assemble to offer praise to the Lord Shiva. It is the end of winter and still cool but they endure all in the ecstasy of naked submission to the Absolute as Shiva.

The great concord of saints is not without its spectacles. Some of the sadhus have taken vows never for a period of so many years to lie or sit on the ground, even to sleep. They stand with their arms resting on a flat piece of wood fixed on a pole, and this becomes their only support to rest or sleep. By the side of the road, a tall sadhu leans against a tree eating fruit. He is completely naked and his only possession, a trishul (Trident) as high as himself, rests against one shoulder.

This year too days preceding Mahashivaratri, a vast multitude of sadhus have wound their way to the sacred spot. They can be seen crowded all over the city in Shiva temples and ashrams all over. In India it is a common sight to see a sea of such sadhus, dancing, shouting and moving together, stark naked in a sea of humanity.

For this sadhu and countless others of his ilk, Mahashivaratri provides them with the ideal stage to display their phallic skills and garner loads and loads of praise and hard cash.

Only the non-believer and the foolish will make fun of them. These men of the Naga sect are the very epitomes of Nivritti Marga or Path of Renunciation which they have chosen. Thsey hold nudity in very high regard. And to show how high their regard is, they are not shy of shedding their inhibitions and dropping their last teenie weenie bit of clothing.

When they drop the curtain and let the microcosm become the macrocosm, the real curtain rises on Mahashiratri.

Man and management

ATMA SHRESTHA

While speaking on the recently concluded Annual General Meeting of Management Association of Nepal (MAN), Dr Badri Prasad Shrestha, the Finance Minister appreciated this acronym as the best choice for this management organisation in the sense that management in today’s context is basically meant for managing man. People are always at the heart of the management process and the success of any management effort mostly relies on the effective management of people. In light of the fact that Nepalese organisations are very poor in man management dimension, this interpretation makes a good sense and that prods MAN to make more efforts in this particular aspect for the greater success of Nepalese organisations.

In today’s knowledge economy, man is the most important organisational resource without which one cannot imagine of running an organisation. But more important is to have a good human resource management practice to ensure full utilisation of knowledge and potential of employees for the organisational success. But, Nepalese organisations, mostly public enterprises lack such practice that has resulted in huge economic cost to the nation. As per Dr. Shrestha, Nepalese public enterprises are in a colossal amount of debt of 162 billion that constitutes about 36 per cent of the total debt of the country. It means we are incurring a loss of Rs 22.2 million every day in terms of opportunity cost calculated at five per cent per annum. All this has given a valid reason to the government for privatising the loss making public enterprises of the country.

Man management which is now popularly known as human resource management has assumed strategic significance for the success of any organisation. The competitive advantage of an organization lies mostly on the knowledge and skills of its human resource. Other organisational resources like technology, capital and materials are easily available in the market. Hence, it’s a real challenge for the organisation to find people with right aptitude and brain power as they are in short supply in the world. Peter Drucker, a celebrated management guru has made prognosis that 21st century will be owned by those who will have control over human knowledge. The concept of knowledge management is therefore gaining increasing significance in today’s organizations.

Hiring competent and knowledgeable people is not enough to gain competitive edge. However, it’s a stark reality that Nepalese organisations have created and nurtured such a work environment where competent and knowledgeable people fail miserably and their mediocre colleagues thrive. When a fresh graduate with high ambition and drive joins an organisation, s/he will suddenly find bad smell inside that force him/her to make early exit, which is evident from the high turnover amongst this category of employees. Why Nepalese organizations smell bad? Obvious, it’s due to lack of good management systems and practices, especially in terms of people management. The old guards want the new chaps to simply acquiesce and any argument and logics are construed as an insult and flouting the order. This situation causes resentment and undercurrent among the employees that if not handled properly can go out of hand sooner or later.

Recognizing the growing conflict both at organisational and national level, MAN had this year chosen the theme of ‘Managing Emerging Conflict’. Dr. Naryan Manandhar, a labor management expert had presented the paper giving a conceptual and theoretical underpinning of conflict management, mostly from the perspective of labor management. While it was a nice and insightful presentation, it’s again a sad fact that Nepalese organisations have not understood the importance of labour relations which may be evident from the boiling temperature of conflict in most of the Nepalese organisations. And more negative part of it is that conflicts are suppressed by the management using power. It’s true that with society getting increasingly progressive and democratised, people expect more from their organisations in terms of authority and freedom at the workplace.

But, the ground reality is that Nepalese management still perceives the employees as the cog of a machine. Any efforts on the part of the employees to organise are thwarted and even if there is any organised voice, the union leaders face frequent harassments and humiliations. There are certain instances where employees have been suspended and even fired without much valid reason. The perceived threat that is, if employees will join hand, it will dilute the authority of management working in most of the Nepalese organisations. This is misplaced perception that is rooted in our feudal attitude that sees the workers as slaves rather than the important part of the organisation. This is the very reason why there is a strong feeling of ‘we and they’ amongst the workers and this is one of the major sources of industrial conflicts. If we are to improve the labour relations in a true sense, management must change their feudal attitude and must involve their employees in the decision-making process so as to engender in them a sense of belongingness and commitment towards their job. The recently released World Bank report on ‘Unions and Collective Bargaining: Economic Effects in a Global Environment’ has also stressed on the need for government, employer and employees to work closely to achieve growth and better distribution of income.

At a time when human knowledge and intelligence is getting increasingly a critical success factor for all kinds of organisations, every organisation aiming for lasting success and survival in 21st century compete in the labour market for right knowledge and skills. Even more important factor that determines the success of an organisation is to create and nurture a truly motivating and congenial work environment where people can flow their creative juice. Man management dimension has therefore assumed strategic importance in every organisation and in this particular light, the interpretation of MAN by Dr. Shrestha and his emphasis on an effective man management makes a good sense. And, it’s good that MAN seems to be conscious in this particular aspect given the theme it had chosen for this year as ‘Managing Emerging Conflicts’ that has basically focused on one of the most important dimensions of people management: labour-management.

The world of lahures

A modern bungalow, cellphone, luxurious car, a handsome bank balance, and all that accompanied by a small happy family is what these Lahures aspire for. And most of them have got that. But behind these material possessions and grandeur, immense suffering is hidden which is not visible to everyone. They spent the better part of their life serving in foreign army and put their life at stake to achieve such status. "Now is the time to enjoy," they say. They are not thrifty.

Madan Kumar Banem, 43 of Nakhipot, Lalitpur is different from an average Lahures. Anyone seeing his lifestyle would at first mistake him as a Rana or someone from the royal family. Banem was born in a remote village of Panchthar in eastern Nepal. His development graph soared when he joined the British Army and served for nine years. Everyone calls his bungalow at Lalitpur, a palace. His house has a spacious compound with a garden. "There is a palace at Kathmandu so I have made one in Lalitpur. The design is my own," he says. Six years ago he had spent Rs 6.5 million in interior decoration. There is a swimming pool and in the living room there’s a special dias surrounded by brass chains where he receives his son’s salute. It must be an influence of his career as an armyman. Recently Banem has bought a new Tata Indica car.

The lifestyle of Lahures, especially of those in Kathmandu, has changed a lot in recent years. They have been seen more influenced by the Ranas, Shahs and the Newars of Kathmandu. Tulsi Subba and Gyan Subba are other two lahures in Lalitpur who have built European styled bungalows. Many of their friends come just to see their bungalows.

"While in Dharan I had a simple house but now I have money so I have built this modern bungalow," says Subba.

Generally lahures have been seen influenced by three cultures—the first their own ethnic, then Hindu and the third the European culture. Though their daily life seems like that of a European they have not lost their ethnic culture.

Tulsi plays basketball in her compound. Her living room is decorated with paintings. Her daughter does the paintings. "We have enough money. My daughters are getting better education and we have every new gadget needed for a comfortable living," says Tulsi.

Gyan Chamling is another retired British army personnel who entered the valley two decades ago. Now his all children are studying abroad. And he is proud of them because education will make them successful in today’s competitive world.

Major Deu Kumar Rai now 66 served in the British army for 35 years. In 35 years, he fought several wars. He even served the queen for one year as her ADC. Before joining the British army, life was very hard in his village in Bhojpur, but now he has a palatial house in Ekantakuna and lives a luxurious life. "As you sow so will reap," says Rai.

Unlike the lahures in Kathmandu, those in Dharan, Pokhara, Kathmandu, Butwal and Jhapa have been seen active in politics. One of them is the forty-six year old, Bhim Gurung, a retired British army. He joined politics soon after his retirement in 1995. Seeing his down to earth behaviour the people of Birtamod, Jhapa elected him as Ward Chairman. "While in the army we worked under strict discipline. We will become successful if we follow that everywhere," says Gurung.

Aitahang Fendua is another lahure who brought the digital recording technology for the first time in Nepal. After his retirement from the Singapore police, he has been taking music classes for children of foreigners at his own Jupiter music centre, Jawalkhel. Fendua is a fourth Dan in martial arts and participated in the South East Asia Champion.

Most of today’s Lahures were born in remote Nepal and after becoming financially well off, the trend among them is that they migrate to developed cities. But sixty-year-old captain Ekram Gurung who has been staying in Kathmandu for a long time is thinking of returning to his ancestral village in Syangja. He found his fortune in Brunei. After trying several businesses he had ended up in a micro credit business. His son studies computer engineering in Perth, Australia.

When job opportunities in Nepal are scarce, especially now when the whole economy is at its lowest ebb there is no other option for the Nepali youths than to go abroad. They toil all their life, putting life at stake and bring home some money. And this is the money on which Nepal’s economy is based upon. The remittance from these Lahures from the Middle East to the Far East, according to a recent study was worth Rs 77 billion.

These lahures’ big houses and lavish living have become a matter of inspiration for more youths to go abroad. This is the season of British army recruitment. In Pokhara more than 2,000 youths are contesting for 200 seats in the British army. With a 35 kg weight on their back they run a long uphill race for a secure future.

(Inputs from Pradip Myangbo)

The battle for the soul of Islam

STANLEY A WEISS

Since Osama bin Laden appeared on the world stage spewing his hate-filled, medieval brand of Islam, Western commentators have asked: Where are the Muslim moderates? Newsweek magazine’s Fareed Zakaria wrote that the "cowardice of moderates" to speak up was one of "the most troubling realities of the Muslim world today."

Western critics should look closer. From Africa to Southeast Asia, a battle is raging for the soul of Islam. Progressive Muslim clerics, intellectuals, journalists and activists are bravely taking on the fundamentalists and risking their lives in the process. They are the best hope for saving the world’s fastest-growing religion from the grip of religious totalitarianism.

In Indonesia, the world’s most populous Muslim nation, Ulil Abshar-Abdalla, 35, is fed up with the fundamentalists. A leader of the moderate Nahdlatul Ulama, Indonesia’s largest Muslim organization with 30 million members, Ulil founded the Liberal Islam Network to counter what he calls the tyranny of extremists and their literal reading of the Koran.

His recent call for a "revitalization" of Islam, including separation of mosque and state, outraged hard-line clerics, who accused him of blasphemy, for which the punishment is death. Ulil is unbowed. "We don’t want the public to believe that they cannot challenge the radicals’ claim to know what’s right and wrong," he says. "If we don’t criticize them, their fundamentalism is likely to stifle differing opinions."

While the world has focused on the Iranian academic Hashem Aghajari, sentenced to death for advocating an "Islamic Protestantism," another critic of the Tehran theocracy inspires democracy activists from behind bars. Ali Afshari, 28, a leader of the 1999 student protests that shook Iran, has spent much of the last three years in prison for saying that the country’s supreme leader, Ayatollah Ali Khamenei, should be subject to the Iranian constitution, not the other way around.

Despite what he called "tremendous psychological and physical pressures" during 328 days of solitary confinement, Afshari used a brief release from prison last year to condemn the regime again. He remains defiant. "I’m prepared to pay even a heavier price for defending the rule of law and democratic reforms." In Afghanistan, Dr. Sima Samar proves that "Muslim feminist" is not an oxymoron. Under the Taliban, the physician defied death threats by operating secret clinics and schools for women. Last year President George W. Bush honored her as Afghanistan’s first minister for women’s affairs, a position she reluctantly resigned last summer after death threats from conservative clerics.

Now head of Afghanistan’s human rights commission, Samar, 46, requires 24-hour bodyguards but says she is "willing to die" to show that "Islam does not teach lack of respect for women." In Saudi Arabia, where the ruling family long ago formed a partnership with the puritanical Wahhabi clerics, the journalist Jamal Khashoggi is questioning the "fanaticism" of the kingdom’s ultraconservative mores. "We need serious change of the religious establishment," he has said. "We need to develop our system more to be part of the free world."

Of a nation that largely refuses to acknowledge that 15 of the 19 Sept. 11 hijackers were Saudi, Khashoggi laments, "We are not even trying to guarantee it will not happen again by studying its roots and causes."

In Pakistan, home to 40,000 religious schools, or madrassas, the physicist Pervez Hoodbhoy rails against the "subversion of science" by a "religious orthodoxy" that rejects modernity and stifles intellectual curiosity. Hoodbhoy has spent three decades advocating a secular humanism grounded in reason and logic. Although harassed by radicals and threatened with death, he continues to call for a return to the Islamic tradition that encouraged scientific inquiry and freedom of thought.

And there is Sari Nusseibeh. An outspoken voice for coexistence between Palestinians and Israelis, the 53-year-old philosophy professor at East Jerusalem’s Al Quds University has been jailed by Israel and beaten by Palestinian militants. As the chief Palestinian representative in Jerusalem, he condemned suicide attacks against Israeli civilians as "morally unjustified" and "totally unacceptable." Fired by Yasser Arafat last month, Nusseibeh continues to implore his fellow Palestinians that nonviolent resistance is the only "path to sanity."

The British statesman and philosopher Edmund Burke observed that, "All that is necessary for the triumph of evil is for good men to do nothing." The world is indebted to these and countless other brave Muslim men and women who refuse to do nothing. They are courageously standing up to the barbarians who would hijack their religion of peace.

(The writer is founder and chairman of Business Executives for National Security, a nonpartisan organization based in Washington. This is a personal comment).

International Herald Tribune