User:Paki.tv
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hi, this is notes for paki.tv
recent changes to Afghanistan pages: http://en.wikipedia.org/w/index.php?title=Special:Contributions&target=172.200.186.73
need to have standardised translation/transliteration of page names. eg we prefer Hezbi Wahdat to Hizb-e-Wahdat and Shiah not Shi'a
- to cross reference with english translation
- to cross reference with urdu and fars (persian) pages
see university of openess http://uo.dczn.net http://uo.theps.net
Contents |
[edit] note on G M Syed
An article for Syed Saeen already exists at G. M. Syed. That article is far more detailed to this one, and therefore this one G M Syed should be deleted
[edit] Jonathan Fiifii'i
Situation: Analysis-situ Situlogy
Paulo Freire in Pedagogy of the Oppressed, uses ‘situation’, coded-situation and Alvaro Viera Pinto’s ‘limit-situation’ (Consciencia e realidade nacional (rio de Janeiro 1960).
Solomon
Ref: A Socio-political Pressure Group: A Study of the Moro Movement of Guadalcanal, Tarcisius K. Tara
[edit] Maasina Ruru
Active 1944 to 1952
Started on Malaita and later spread to Santa Isabel, Guadalcanal and San Cristobal (Makira) and the islands to the east. Its ideas did not find many supporters in the Western islands of Chouseul, Vella La Vella, New Georgia groups.
Where the movment was successful, new villages and communities were formed, eg in 1946 – 47, new villages at Maniwiriwiri and Arohane on Makira were formed by Maasina Ruru. These villages were different from the older forms of family villages, in that they were larger communities of peoples from different families brought together in unity with the principles of the movement… similar to in the later Moro movement.
The villages were organised under District Chiefs, Passions and village councils. Taxes were collected and a fund for the legal defence of the movement was created in all MR areas. This brought them into direct conflict with the Protectorate Government, as MR people were encouraged not to pay taxes to the government, but to contribute to MR organisation instead.
…
The 9 Alaha (leaders) of the movement were arrested on Malaita an taken to Honiara on Guadalcanal. Here there influence only grew. They were put to work and were the builders of the original city of Honiara, which then became the capital of SI.
After some while in captivity, they were removed to a separate island prison.. ???check locations!!!!
On Guadalcanal, Maasina Ruru ideas were embraced firstly by thje people of Marau Sound. The Marau people , who speak Are Are language were recent migrants from the Are Are districts of Malaita, living on the cluster of islands, and adjacent villages on the mainland, at the eastern tip of Guadalcanal.
In 1953, the Malaita Native Council was formed. However, in other parts of the Solomon Islands there was resistence to the formation of such councils by the Maasina Ruru movement. In Guadalcanal for instance, Marau people and Maasina Ruru members from villages on the Weather Coast, around 20 miles to the west in the Veuru Moli subdistrict, lead by Labina and Ludovic Lui, from Longu and Telise subdistricts, ( Tasi Mate= dead sea= north side, Tasi Mauri = active sea=south side, ie weather coast/ south side of the island) to resist the formation of the Guadalcanal Council by the Colonial administration.
A formal request was made jointly by Marau and Veuru Moli peoples for the protectorate officials in April 1954 to form an independent couns=cil and In 1954 the Marau Hauba Council was formed in east Guadalcanal . However the council was very short-lived and was officially disbanded on 1st February 1958.
Influences
Maasina Ruru has been credited with influencing the later Moro Movement which was similar in outlook and organisational structure. When the Marau Hauba Council was disbanded in Guadalcanal, many of the concerns and characteristics were carried on into the Moro Movement, especially in the Veuru Moli area. Positions such as “Duties” and “clerks” are found in both movements. Both emphasised payment of taxes or contributions from members; the establishment of large villages, planned social services such as schools and farms; a recognition of “custom”; and for customs to be codified, recorded and written down. Both have an expectation of cargo, stocks and material wealth.
The name Maasina is also used in the Maasina Malaita Forum ??? of Isatabu/ Guadalcanal today.
[edit] Moro Movement
The aim of the moro movement has been described as “Sai lima horohoro tuali” – “Putting lands together in living as before”. A national movement for social economomic and political improvement using co-operatives economic enterprises in combination with a regard for custom and tradition in order to synthesise a new social order.
the Marau-Hauba Council on Guadalcanal, became destabilised in 1956, while a ‘back to custom’ movement was gaining strength, centred in the south east coastal areas and on the villages in the Suta area – on the northern side of the interior mountains. At Makaruka and Veuru Moli, Pelise Moro started to mobilise people around stories of original creaton and a return to the use of name Isatabu instead of Guadalcanal. However as the movement rose, the Marau-Hauba council was replaced by the Guadalcanal Council.
Pelise Moro
Was born in Makaruka village, ISatabu (Guadalcanal), ut much of his childhood was spent in his mothers village in Suhu, east of Makaruka. According to Dominic Alebua, Moro’s ancestors come from Nabua village, in the inland Areata area, in Talise. He is the descendent of a woman taken to Makaruka as a Checka (slave). After his mothers brother died, Moro inherited their land. Moros father Tavoruka was a ‘Bigman’ in Makaruka who held hereditary ritual powers to calm seas, make torrential rain abate and promote the fertility of the yams and taro. Moro learned these skills and inherited them when his father died in 1961. He was baptisd a Roman Catholic by Fr. Jean Boudard but did not attend missionary school and is illiterate. In 1962 he married a girl from an inland village. They had 2 children – a son and a daughter.
Vision and Power
In 1956 Moro and some men from Komuvaolu, Makaraku, Bokasughu and Nagho went to Korasaghulu reef to stop men from Wanderer bay and the Weather Coast from fishing for trocus shells, as the Moli peoples had claimed ownership of this reef. Upon his return Moro became very ill while at Lauvi Point, where he fell while chasing the Chacha (The Eagle). Moro fell into a deep coma and was even presumed dead. However he recovered consciousness after a few days although he did not fully recover for many months. Moro has also said that during this time he was somewhat mentally ill. After he had recovered, however, Moro had aquired the ability to know who had stolen anything, who performed sorcery, and who was guilty of possessing ‘Vele’ or ‘Piro’. It was at this time also that he began to recount the story of the origin of Guadalcanal. Moro has said that during his illness he had a visit:
“I saw a bird but it was a man. At first it was a bird, it came out of some swirling dust like that behind a truck on the roads of Honiara. The bird changed into a man who spoke and instructed. You must do the things I tell you. Everything in this land and sea belongs to you. You must ignore all those who scoff or tell you not to do it. The things you should start is an association (Kampani, pidgin English for company) to make money All the things that are yours should be used, ot allowed to stand unused or to be exploited by others. Your people own it and control it.”
After his recovery, Moro began telling of his vision and large numbers came to hear it. The stories and visions were written down by members of the movement. David Valusa is one of the main recorders and translators of the movement. He recorded Moro’s stories and they are kept at Makaruka, at the headquarters of the Moro Custom Company.
The most important document is the creation story of Guadalcanal, “The story of what our ancestor in the beginning of the island Isatabu.” About how Ironggali created the island of Isatabu (Guadalcanal). Ironggali is a spirit or god which lives in the air. When it came to the water it was called Isobotua – ie ‘sitting on water’ or ‘floating leg’. Isobotua created the island and the life upon it: first 2 dos Laula (m) and Lauili (f) and then 2 humans: Kaputua and his sister Lavegauna. This text goes on to give the establishment of the four main descent groups or tribes of Qaravu, Manukiki, Koinahao and Lasi.
Another document is the “Custom Company Makaruka and History of the Island Isatabu and its Paramount Chiefs.” This document claims Moro as the paramount Chief in the line of Tuimauri, giving him absolute right to the land of Guadalacanal 9Isatabu) as granted by the creator and original ancestoral chief Ironggali. The importance of economic transactions and boundaries (district borders) are given value and the document repudiates waste and the concept of Public Land. This was against the Protectorate Government which which declared land not occupied by the people as waste and public land.
Areas:
Moro as paramount chief had responsibility over the District Chiefs. In 1965, Davnport records 8 districts and their councils: Veuru Moli, Babuli of Makaruka, Longgu district, Ngelea of Purepure and Okimo of Uma, Talise disricts, Manu of Ngalitahaverona, Koleuladistrict, Revele and Seve of Valechomara, Suta district, Sakelua and Rupo and Lau district, Manevacha of Vironggono. These districts were the ground support and area of the Moro movement.
Organisation
Since some of the prominent leaders of the Moro Movement were also leaders in Maasina Ruru and there are organisational similarities. Joseph Qoraiga and Ludovic Lui of Nagho who had ‘duties’in Maasina Ruru, later becae ‘village leaders’ (Taovia ni Vera) in MM. In the village areas there are men designated as ‘duties’. They act as messangers, collectors and general adis and contacts to Moro. They are sometimes refered to as a Passion ( a pidgin work meaning way of doing things) apart from their jobs as duties they are also responsible for ensuring trhe village rules and norms are adheresd to . A Passion has under himacontingent of ladies called ‘Daki Nonoro’ whose work is to look after visitors.
Another similarity between the 2 movements is the organisation of followers or members into large communal villages. Before this people lived in small villages comprising family members and close relatives. In these viallages there is a Luma – a guest house to accommodate visitors. There is also a Tabu House set aside for meetings and ceremonies such as healing rituals. The biggest tabu House is the Custom House at Makaruka which is the HQ of the movement. This house stored valuables such as shell money baskets, traditional artefacts and other objects of significance in the history of Isatabu.
The Collection and the Census
Sums of money were collected from followers at the orders of Moro, through the ‘census’. One shilling was called for to aid the cause. In addition to the census contribution, a ‘collection’ was also instituted. This is one pund from each adult male and 10 shillings from each adult female.Another contribution was in shell currency which is kept at the House of Antiquities at Makaruka.
The movements financial worth in 1990 was estimated at between 20 – 30 thousand SI Dollars, including the value of the shell money. There has never been any attempt to use of bank this money though. It is owned by Moro who does not use it either. Aluvial gold is also given free by followers to Moro.
With some of the money collected, some relatively large scale commercial endeavors were begun, including stores at Makaruka, a piggery, a plantation, a school and even a taxi in in Honiara. Most of these ventures have collapsed.
The panning of alluvial gold was also encouraged activity for members of the movement. This brought them into direct conflict with the large mining companies. However, most of the land owners where the mining companies operate in Central Guadalcanal, are also Moro Movement members and so are benefiting from the mining.
Social and cultural activities
The movements supporters gathered in large numbers at Makaruka for meetings of the entire group or for feasts. During these feasts, most but not all whould wear traditional dress: fibre skirt for women and tree bark or ‘Kabilato’ for men.
Other activities include the collection of traditional artefacts and ‘sacred stones’ to be kept at the House of Antiquities. Traditional artefacts include carvings, traditional tools such as stone axes and weapons. The collection of ‘sacred stones’ was very frenetic during the 1970s. The stones were brought from the Offering Alters of ‘Peo of the different clans of the movement. The Peo signify the ownershipo of the land by the clan who owns a peo in the area. They were collected in the HoA. These activities were opposed by the Roman Catholic Church in the area who said that the stones were associated with spirits of ancestors and were being worshipped. While Sio Bubuli claimed that the stones were kept as souvenirs or mementoes just like the Church keeps objects such as the Eucharist. Ben Magore who looked after the House in the 1980s 90s stated that the stones are being kept until Moro releases the stones’ stories and histories. This future time will depend upon Moro and the members of the movement.
The movement, like Maasina Ruru also had factions of cargo cult behaviour. In 1965, Diki Valerago and Pada Valebaibai in the Suta area went to Koleula and told people to await cargo from America. Sio Bubuli, Moro and others were against this activity.
Recent developments
After the 1977 general elections, David Valusa of the MM was elected into the National Parliament. It was a bigger achievement of the movement and great boost when Valusa lead the country into independence. On July 7 1978. In Honiara, the Movement were invited to put on a cultural show at eh independence ceremonies.
After independence, Valusa was an important figure in the movement but when Ezekiel Alebua from the anti-moro area of Avuavu was victorious in the 1980 election. From 1980 – 84, Alebua gained favour in the movement by helping Moro m villages, for example water supply to Makaruka and Komuvaolu, and a Copra Buying Point at Haimarao inc Longgu and Nago villages. Provincial Fisheries were improved at Marau. In 86 when EA was elected PM. Gaena alu Movement
In September 1985, Chief Moro and his supporters celebrated 3 decades of the movement at Turarana, by taking a new name. The celebrations were attended by many guests including government officials, the British High Commissioner Mr. Stansfield and his wife.
The new name is defined differently by different people. Some refer to the Octopus with 8 hands, others the 8 rays of the sun. Most people still use Moro Movement.
[edit] Anujman Mazareen Punjab (AMP)
Landless Tenants Movement
Anjuman Mazaerene Punjab,
The Tenants Association of Punjab.
The AMP movement represents around 100,000 peasants in the Punjab area of Pakistan, who work and live on Pakistan government and military owned land, managed by the Punjab Seed Corporation.
The peasants have been working he land since 1900, under the British Raj government, mostly under a crop share agreemtnt. This agreement continued to independence.
In 19.. the military and the government of Pakistan imposed a cash rent on the farm land, which the peasants tried to resist.
There has been a dispute between the military who own the land and the peasants which ha lead to the military attacking, imprisoning and killing various members of AMP.
The Chairman Younis Iqbal and others were arrested in 2001. At the time of their arrest another faction was brought forward, supported by the Peoples Rights Movement.
