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Archive for October, 2013

The Secret Life of Swami Muktananda

 

 

 

 

The Secret Life of Swami Muktananda

 

by William Rodarmor

Illustrated by Matthew Wuerker

“There is no deity superior to the Guru, no gain better than the Guru’s grace … no state higher than meditation on the Guru.” -Muktananda

images-59ON THE American consciousness circuit, Baba Muktananda was known as the “guru’s guru,” one of the most respected meditation masters ever to come out of India. Respected, that is, until now.

When Baba Ram Dass introduced him to the U.S. in 1970. Muktananda was still largely unknown. Thanks to Muktananda’s spiritual power, his Siddha meditation movement quickly took root in the fertile soil of the American growth movement. By the time he died of heart failure in October 1982, Muktananda’s followers had built him 31 ashrams, or meditation centers, around the world. When crowds saw Muktananda step from a black limousine to a waiting Lear jet, it was clear that the diminutive, orange-robed Indian was an American-style success.

At various times, Jerry Brown, Werner Erhard, John Denver, Marsha Mason; James Taylor, Carry Simon, astronaut Edgar Mitchell, and Meg Christian have all been interested in Muktananda’s movement. The media coordinator at the large Oakland, California, ashram is former Black Panther leader Erika Huggins.

Baba Muktananda said he was a Siddha, the representative of a centuries-old Hindu lineage. According to his official biography, he wandered across India as a young man, going from teacher to teacher, living the chaste, austere life of a monk. In Ganeshpuri, near Bombay, he became the disciple of Nityananda, a Siddha guru of awesome yogic powers. After years of meditation, Muktananda experienced enlightenment. When Nityananda died in 1960, Muktananda said the guru passed the Siddha mantle to him on his deathbed, though some of Nityananda’s followers in India dispute the claim. When Muktananda himself died, a sympathetic press still saw him as a spiritual Mr. Clean, and his two successors, a brother-sister team of swamis, continue to draw thousands of people searching for higher consciousness.

To most of his followers, Muktananda was a great master. But to others, he was a man unable to live up to the high principles of his own teachings. “When we first approach a Guru,” Muktananda wrote, “we should carefully examine his qualities and his actions. He should have conquered desire and anger and banished infatuation from his heart.” For many, that was a warning that was understood too late.

Some of Muktananda’s most important former followers now charge that the guru repeatedly violated his vow of chastity, made millions of dollars from his followers’ labors: and allowed guns and violence in his ashrams. The accusations have been denied by the swamis who took over his movement after the master died.

In the course of preparing this story, I talked with 25 present and former devotees; most of the interviews are on tape. Some people would only talk to me if promised anonymity, and some are bitter at what they feel was Muktananda’s betrayal of their trust. All agree that Muktananda was a man of unusual power. They differ over the ways he used it.

“I don’t have sex for the same reason you do: because it feels so good.” -Muktananda

IN HIS teachings Muktananda put a lot of emphasis on sex – most of it negative. Curbing the sex drive released the kundalini energy that led to enlightenment, he said. The swami himself claimed to be completely celibate.

Members of the guru’s inner circle, however, say Muktananda regularly had sex with his female devotees. Michael Dinga, an Oakland contractor who was head of construction for the ashram and a trustee of the foundation, said the guru’s sexual exploits were common knowledge in the ashram. “It was supposed to be Muktananda’s big secret,” said Dinga, “but since many of the girls were in their early to middle teens, it was hard to keep it secret.”

A young woman I am calling “Mary” said the guru seduced her at the main American ashram at South Fallsburg, New York, in 1981. Mary was in her early twenties at the time. Muktananda was 73.

At South Fallsburg, Muktananda used to stand behind a curtain in the evening, watching the girls coming back to the dormitory. He asked Mary to come to his bedroom several times, and gave her gifts of money and jewelry. Finally, she did. When he then told her to undress, she was shocked, but she obeyed.

“He had a special area which I assume he used for his sexual affairs. It was similar to a gynecologist’s table, but without the stirrups.” (To his later chagrin, Michael Dinga realized he had built the table himself.) “He didn’t have an erection,” Mary said, “but he inserted about as much as he could. He was standing up, and his eyes were rolled up to the ceiling. He looked as if he was in some sort of ecstasy.” When the session was over, Muktananda ordered the girl to come back the next day, and added, “Don’t wear underwear.”

On the first night, Muktananda had tried to convince Mary she was being initiated into tantric yoga – the yoga of sex. The next night, he didn’t bother. “It was like ‘Okay, you’re here, take off your clothes. get on the table and let’s do it.’ Just very straight, hard, cold sex.”

Mary told two people about what had happened to her. Neither was exactly surprised.

Michael’s wife Chandra was disturbed. Chandra was probably the most important American in the movement. As head of food services, she saw Muktananda daily, and knew what was going on. “Whoever was in his kitchen was in some way molested,” she said. A girl I’ll call “Nina” used to work for Chandra. One day, the guru remarked to her in Hindi, “Sex with Nina is very good.” Nina’s mother was later made a swami.

Chandra said she had rationalized the guru’s having sex in the past, but was dismayed to learn it had happened to her young friend Mary. Aware of Muktananda’s power over people who were devoted to him, she saw it as a form of rape.

The other person Mary confided in was Malti, Muktananda’s longtime translator.

Mary said Malti wasn’t surprised when she told her about being seduced by the aged guru. “She told me people had been coming to her with this for years and years,” Mary said. “She was caught in the middle.” Malti and her brother, who have taken the names Chidvilasananda and Nityananda, are the movement’s new leaders.

Another of Muktananda’s victims was a woman I’ll call “Jennifer.” She says Muktananda raped her at the main Indian ashram at Ganeshpuri in the spring of 1978. He ordered Jennifer to come to his bedroom late one night, and told her to take her clothes off. “I was in shock,” she said, “but over the years, I had learned you never say no to anything that he asked you to do….”

Muktananda had intercourse with Jennifer for an hour, she said, and was quite proud of the fact. “He kept saying, ‘Sixty minutes,’” she said. “He claimed he was using the real Indian positions, not the westernized ones used in America.” While he had sex, the guru felt like conversing, but Jennifer found she couldn’t say a word. “The main thing he wanted to know was how old I was when I first got my period. I answered something, and he said, ‘That’s good, you’re a pure girl.’” Devastated by the event, Jennifer made plans to leave the ashram as soon as possible, but Muktananda continued to be interested in her. “He used to watch me getting undressed through the keyhole,” she said. She would open the door and see the guru outside “I became rather scared of him, because he kept coming to my room at night.”

Both women said the Ganeshpuri ashram was arranged to suit Muktananda’s convenience.

“He had a secret passageway from his house to the young girls’ dormitory,” Mary said. “Whoever he was carrying on with, he had switched to that dorm.” The guru often visited the girls’ dormitory while they were undressing. “He would come up anytime he wanted to” Jennifer said, “and we would just giggle. In the early days, I never thought of him as having sexual desires. He was the guru…” Mary knew otherwise: she talked with at least eight other young girls who had sex with Muktananda. “I knew that he had girls marching in and out of his bedroom all night long,” she said.

While his followers were renovating a Miami hotel in 1979, Muktananda slept on the women’s floor, and ordered that the youngest be put in the rooms closest to his, and the older ones down the hall.

“You always knew who he was carrying on with,” said Chandra. “They came down the next day with a new gold bracelet or a new pair of earrings.” Around the ashram, said Mary, people knew that “anyone who had jewelry was going to his room a lot.”

For a time, Muktananda’s followers found ways to rationalize his behavior. He wasn’t really penetrating his victims, they said. Or he wasn’t ejaculating – an important distinction to some, since retaining the semen was supposed to be a way of conserving the kundalini energy.

Ultimately, Chandra felt it didn’t make any difference. “If you’re going to be celibate, and you’re going to preach celibacy, you don’t put it in halfway, and then pull it out. You live what you preach…”

After years of repressing their growing doubts about Muktananda, Michael and Chandra finally drew the line when they learned he was molesting a 13-year-old girl. She had been entrusted to the ashram by her parents, and was being cared for by Muktananda’s laundress and chauffeur. The laundress “told me Baba was doing things to her,” said Chandra. “I think he was probing around in her.” The laundress suggested it was only “Baba’s way of loving her,” but Chandra was appalled.

Charges of sex against Muktananda continued. In 1981, one of Muktananda’s swamis, Stan Trout, wrote an open letter accusing his guru of molesting Little girls on the pretext of checking their virginity. The letter caused a stir, but word didn’t go beyond the ashram. In a “Memo from Baba,” Muktananda merely answered that “devotees should know the truth by their own experience, not by the letters that they receive… You should be happy that I’m still alive and healthy and that they haven’t tried to hang me.”

“Wretched is he who cannot observe discipline and restraint even in an ashram.” -Muktananda

I N THE first of his eight years with Muktananda, Yale dropout Richard Grimes said he was “in a funny kind of grace period, where you’re so involved with the beginning of inner Life that you don’t really notice what is going on.” But then he started seeing things that didn’t jibe with his idea of a meditation retreat.

“Muktananda had a ferocious temper,” said Grimes, “and would scream or yell at someone for no seeming reason.” He saw the guru beating people on many occasions. “In India, if peasants were caught stealing a coconut from his ashram, Muktananda would often beat them,” Grimes said. The people in the ashram thought it was a great honor to be beaten by the guru. No one asked the peasants’ opinion.

Muktananda’s ubiquitous valet, Noni Patel, was a regular target of his master’s wrath. While on tour in Denver, Noni came down to the kitchen to be treated for a strange wound in his side. “At first, he wouldn’t say how he had gotten it,” Grimes’ wife Lotte recalled. “Later it came out that Baba had stabbed him with a fork.”

When ex-devotees talked about strong-arm tactics against devotees, the names of two people close to Muktananda kept coming up. One was David Lynn, known as Sripati, an ex-Marine Vietnam vet. The other was Joe Don Looney, an ex-football player with a reputation for troublemaking on the five NFL teams he played for, and a criminal record. They were known as the “enforcers”; Muktananda used them to keep people in line.

On the guru’s orders, Sripati once picked a public fight with then-swami Stan Trout at the South Fallsburg ashram. He came down from Boston, where Muktananda was staying, and punched Trout to the ground without provocation. Long-time devotee Abed Simli saw the attack, but figured Sripati had just flipped out. Michael Dinga knew otherwise. Muktananda had phoned him the morning before the beating, and told him Trout’s ego was getting too big, and that he was sending Sripati to set him straight. Dinga, a big man, was instructed not to interfere.

In India, Dinga and a man called Peter Polivka witnessed Muktananda’s valet Noni Patel give a particularly brutal beating to a young follower: A German boy in his twenties, whom Dinga described as “obviously in a disturbed state” had started flailing around during a meditation intensive. The German was hauled outside, put under a cold shower, stripped naked, and laid out on a concrete slab behind the ashram. Dinga said the German just sat in a full lotus position, and tried to steel himself against what happened next.

Noni Patel took a rubber hose, a foot-and-a-half long, and beat and questioned the boy for thirty minutes while a large black man called Hanuman held him. “They were full-strength blows,” said Dinga, “and they raised horrible welts on the boy’s body.”

There exists a long tradition in the East of masters beating their students. Tibetan and Zen Buddhist stories are full of sharp blows that stop the students rational minds long enough for them to become enlightened. Couldn’t that have been what Muktananda was doing?

“It could be seen that way,” said Richard Grimes. “For years we thought that every discrepancy was because he lived outside the laws of morality He could do anything he wanted. That in itself is the biggest danger of having a perfect master lead any kind of group – there’s no safeguard.”

Chandra Dinga said that as Muktananda’s power grew, he ignored normal standards of behavior. “He felt he was above and beyond the law,” she said. “It went from roughing people up who didn’t do what he wanted, to eventually, at the end, having firearms.”

Though the ashrams were meditation centers, a surprising number of people in them had guns. Chandra saw Noni’s gun, Muktananda’s successor Subash’s gun, and the shotgun Muktananda kept in his bedroom. Others saw guns in the hands of “enforcer” Sripati and ashram manager Yogi Ram. The manager of the Indian ashram showed Richard Grimes a pistol that had been smuggled into India for his use. One devotee opened a paper bag in an ashram vehicle in Santa Monica, and found ammunition in it.

A woman who ran the ashram bakery for many years said she knew some people had guns, but that it never bothered her. The Santa Monica ashram, for example, was in a very rough neighborhood, she said, and the guns were strictly for protection.

“In an ashram, one should not fritter one’s precious time in a precious place on eating and drinking, sleeping, gossiping and talking idly.” -Muktananda

BY ALL accounts, devotees in the ashrams worked hard under trying conditions. In India, they were isolated from their culture. Even in the American ashrams, close friendships were frowned on, and Muktananda strongly discouraged devotees from visiting their families. A woman I’m calling “Sally” used to get up for work at 3:30 a.m. She said her day was spent in work, chanting, meditation, and silence. “Some days, you couldn’t talk to anyone all day long. I would get very lonely.” Recorded chants were often played over loudspeakers. Even a woman who is still close to the movement admitted that “the long hours were a drag.”

Though he was Muktananda’s right-hand man for construction, Michael Dinga worked “under incredible schedules with ridiculous budgets,” putting in the same hours as his crew. In the six-and-a-half years he was with the ashram, he said he had a total of two weeks off.

As time went on, Dinga came to be bothered by what he saw as exploitation: “I saw the way people were manipulated, how they would work in all sincerity and all devotion [with] no idea that they were being laughed at and taken advantage of.”

“Even a penny coming as a gift should be regarded as belonging to God and religion.” -Muktananda

MUKTANANDA’S movement was both a spiritual fraud and a financial success. Once Siddha meditation caught on, said Chandra Dinga, “money poured into the ashram.” Particularly lucrative were the two-day “meditation intensives” given by Muktananda, and now by his successors. Today, an intensive led by the two new gurus costs $200. (Money orders or cashier’s checks only, please. No credit cards or personal checks.) An intensive given in Oakland in May 1983 drew 1200 participants, and people had to be turned away. At $200 a head, Chidvilasananda and Nityananda’s labors earned the ashram nearly a quarter of a million dollars in a single weekend.

There was always a lot of secrecy around ashram affairs, Lotte Grimes remarked. During Muktananda’s lifetime, that secrecy applied to money matters with a vengeance.

The number of people who came to intensives, for example, was a secret even from the devotees. Simple multiplication would tell anyone how much money was coming in. And when Richard Grimes set up a restaurant at the Oakland ashram, he said Muktananda “had a fit” when he found out that Grimes had been keeping his own records of the take.

Food services head Chandra Dinga said the restaurants in the various ashrams were always big money-makers, where devotees worked long hours for free. On tour during the summer, she said, they would feed over a thousand people, and bring in three thousand dollars in cash a day. Sally said that a breakfast that sold for two dollars actually cost the ashram about three cents.

Donations further fattened the coffers. if somebody important was coming to the ashram, Chandra’s job was to try and get them to give a feast and to make a large donation. $1500 to $3000 was considered appropriate. “There was just a constant flow of money into his pockets,” said Chandra, “it let him get whatever he wanted to get, and let him buy people.”

Muktananda himself was said to have been very attached to money. “For years, he catered only to those who were wealthy,” said Richard Grimes. “He spent all the time outside of his public performances seeing privately anyone who had a lot of money.”

A parade of Mercedes-Benzes used to drive up to the Ganeshpuri ashram with rich visitors, said Grimes. In Oakland, Lotte Grimes saw Malti order a list drawn up of everybody in the ashram who had money, to arrange private interviews with Muktananda, by his orders.

Devotees, on the other hand, had to get by on small stipends, if they got anything. Chandra Dinga, despite her status as head of food services, never got more than $100 a month. Devotees with less prestige were completely dependent on the guru’s generosity. Sally once cried for two days when she broke her glasses, knowing she would have to beg Muktananda for another pair.

How much money did Muktananda amass from his efforts? Even the officers of the foundation that ostensibly ran Muktananda’s affairs never knew for sure.

Michael Dinga was a foundation trustee, and used to cosign for deposits to the ashram’s Swiss bank accounts, but the amounts on the papers were always left blank. In 1977, however, he got a hint. Ron Friedland, the president of the foundation, told Dinga that Muktananda had 1.3 million dollars in Switzerland. Three years later, Muktananda told Chandra it was more like five million. “And then he laughed, and said, ‘There’s more than that.’”

A woman called Amma, who was Muktananda’s companion for more than twenty years, told the Dingas that all the accounts were in the names of Muktananda’s eventual successors, Chidvilasananda and Nityananda.

Michael and Chandra Dinga finally quit the ashram in December 1980. They had served Muktananda for a combined total of sixteen-and-a-half years, and had risen to positions of real importance. Both knew exactly how the ashram operated.

Together, they went to Muktananda to tell him why they wanted to leave. The guru wasn’t pleased. To get the Dingas to stay, Muktananda called on everything he thought would stir them. He offered them a car, a house, and money. When that failed, he started to weep. “You’re my blood, my family,” he said. Then Muktananda abruptly changed tack. “You’ve come on an inauspicious day,” he said. “I can’t give you my blessing.” Next morning, he called Chandra on the public intercom and said she could leave immediately.

After they left, the Dingas say they were denounced by the guru, and their lives threatened.

“Muktananda claimed he had thrown us out because Chandra was a whore” said Dinga, “that she was having sex with the young boys who worked in the restaurant. Later he said I had a harem. In other words, he was accusing us of all the things he was doing himself.” Muktananda also claimed that none of the buildings Michael had built were any good. When one of Michael’s crew stood up for him, he was threatened physically.

Leaving all their friends behind in the ashram, the Dingas moved to the San Francisco area, but Muktananda’s enmity followed them. Their doorbell and telephone started ringing at odd hours, and Michael saw the “enforcers” running away from their door one night. A cruel hoax was played on Chandra. Someone followed her when she took her cat to the vet, then phoned the vet’s office with a message that her husband had been in a bad accident. Chandra waited frantically at Berkeley’s Alta Bates Hospital for three quarters of an hour, only to learn that Michael was at work, unhurt.

Death threats started to reach the Dingas toward the end of April 1981, six months after they had left the ashram. On May 7, Sripati and Joe Don Looney visited Lotte Grimes at her job in Emeryville with a frightening piece of information: “Tell Chandra this is a message from Baba: Chandra only has two months to live.” Another ex-follower said he got a similar message: If the Dingas didn’t keep quiet, acid would be thrown in Chandra’s face; Michael would be castrated.

The Grimeses and the Dingas reported the threats to the police. The Dingas hired a lawyer.

The threats stopped soon after Berkeley police officer Clarick Brown called on the Oakland ashram, but Chandra was badly frightened. Some ex-followers still are.

Michael and Chandra’s departure sparked a small exodus from the ashram. Some of the ex-followers began to meet and compare notes on their experiences in the ashram. “We were amazed and rejuvenated,” said Richard Grimes. “We got more energy from learning he was a con man than we ever did thinking he was a real person.”

Just the same, the devotees who left the ashram are still dealing with the damage done to their lives. Michael and Chandra’s marriage broke up, as did Sally’s. Michael is only now coming out of a period of depression and emptiness. Richard and Lotte Grimes are bitter at having wasted years of their lives in the ashram. Stan Trout still considers Muktananda a great yogi, but a tragically flawed man.

Chandra Dinga has taken years to come to terms with her experience with Muktananda; “Your whole frame of reference becomes askew,” she said. “What you would normally think to be right or wrong no longer has any place. The underlying premise is that everything the guru does is for your own good. The guru does no wrong. When I finally realized that everything he did was not for our own good, I had to leave.”

Muktananda’s two successors were at the Oakland ashram in May end I asked Swami Chidvilasananda about the accusations against her guru.

To her knowledge, did Muktananda have sex with women in the ashram? “Not as far as I saw,” she said carefully. What about the charge that Muktananda had sex with young girls? “Those girls never came to us,” Chidvilasananda said. “And we never saw it, we only heard it when Chandra talked to everybody else.”

Chidvilasananda also denied that there was a bank account in Switzerland. When asked about the ashram’s finances, she said that all income was put back into facilities. “We are a break-even proposition,” the new leader said.

As for the alleged beatings, she said that Americans had their own ways of doing things. She said, “You can’t blame the guru, because the guru doesn’t teach that.”

Why then, I asked, do the other ex-devotees I talked with support the Dingas in their charges?

Chidvilasananda replied, “I’m very glad they gave you a very nice story to cover themselves up and I want to tell you I don’t want to get into this story because I know their story, too, and I do not want to say anything about it.” When I said, “You have a chance to tell us whether or not you think these are accurate charges, falsehoods, or delusions,” Malti’s answer was: “I’m not going to probe into people’s minds and try to find out what the truth is.”

Two swamis and a number of present followers also said the charges were not true. Others say they simply don’t believe them.

On the subject of money, foundation chief Ed Oliver conceded in an October 1, l983, interview with the Los Angeles Times that there is a Swiss account with 1.5 million dollars in it. And when I repeated Swami Chidvilasananda’s denials about women complaining to her, Mary, the woman who says the guru seduced her in South Fallsburg, said, “Well, that’s an out-and-out lie.”

“The sins committed at any other place are destroyed at a holy centre, but those committed at a holy centre stick tenaciously – it is difficult to wash them away.” -Muktananda

THIS IS a story of serious accusations made against a spiritual leader who is still prayed to and revered by thousands. Even his detractors say Muktananda gave them a great deal in the beginning. “He put out a force field around him,” said Michael Dinga. “You could palpably feel the force coming off him. It gave me the feeling I had latched onto something that would answer my questions.” Former devotees say Muktananda’s eyes had a kind of light; when they first met the guru, he radiated love and benevolence. He also had a way of making his devotees feel special.

“I think he liked me so much because I wasn’t taken by all the visions and the sounds,” said Chandra, “that I understood that having an experience of God was something much more substantial and more ordinary.” Chandra still feels that spirituality is the most important thing in her life. She says the gradual unfolding of the dark side of her guru’s personality chipped away at her love and respect. “When you have a loved one you never dream that he might hurt you. At the end, I was devastated.” Yet despite the unsavory conclusion to her ten years with the swami, Chandra still notes, “if I had it to do over again, I still wouldn’t trade the experience for anything in the world.”

In a way, the sex, the violence, and the corruption aren’t the real point. Muktananda’s personal shortcomings were bad enough, explained Michael Dinga, but “the worst of it was that he wasn’t who he said he was.”

A person can make spiritual progress under a corrupt master, just as placebos can actually make you feel better. But how far can a person really grow spiritually under a master who doesn’t himself live the truth? There was a tremendous split between what Muktananda preached and what he did, and his hypocrisy only made it worse. His successors are now in a dilemma: If they admit their guru’s sins, Chidvilasananda and Nityananda lose their god-figure, and weaken their claim to a lineage of perfect masters. But if they don’t, people who come to them looking for truth are courting disappointment.

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‘Drone strikes killed more civilians than publicly acknowledged’ – UN investigator

‘Drone strikes killed more civilians than publicly acknowledged’ – UN investigator

Published time: October 18, 2013 12:50 
Edited time: October 20, 2013 19:35

 
 
Pakistani protesters belonging to United Citizen Action march behind a burning US flag during a protest in Multan on September 30, 2013, against the US drone attacks in Pakistani tribal areas (AFP Photo / S.S Mirza)

Pakistani protesters belonging to United Citizen Action march behind a burning US flag during a protest in Multan on September 30, 2013, against the US drone attacks in Pakistani tribal areas (AFP Photo / S.S Mirza)

A UN report accuses the United States of downplaying the number of civilians killed in anti-terrorist drone operations, while failing to assist in the investigation by releasing its own figures.

With the increased use of remotely piloted aircraft in military operations in a number of countries, the nagging question of civilian “collateral damage” as a consequence of these deadly technologies is a growing concern for the United Nations and human right groups.

In Afghanistan, for example, the number of aerial drone strikes surged from 294 in 2011 to 447 during the first 11 months of 2012, according to data released by the US Air Force in November 2012, UN Special Rapporteur Ben Emmerson noted in his interim report.

Pakistan officials confirmed that out of 2,200 deaths “at least 400 civilians had been killed as a result of remotely piloted aircraft strikes and a further 200 individuals were regarded as probable non-combatants.”

Although the first missile test-fired from a drone occurred in February 2001, it wasn’t until the end of 2012 that the UN Assistance Mission in Afghanistan (UNAMA) released data showing that 16 civilians had been killed and 5 injured due to drone strikes during the course of the year.

In its latest published figures, covering the first six months of 2013, UNAMA documented 15 civilian deaths and 7 injuries in seven separate attacks by drone aircraft.

Emmerson’s 24-page document, which is due to be presented to the UN General Assembly next Friday, mentions a report by a US military advisor that contradicted official US claims that drone attacks were responsible for fewer civilian deaths compared with other aerial platforms, for example, fighter jets.

He pointed to research by Larry Lewis, a research scientist at the Center for Naval Analyses, who examined aerial strikes in Afghanistan from mid-2010 to mid-2011. With the help of classified military data, Lewis found that the missile strikes conducted by drones were “10 times more deadly to Afghan civilians” than those performed by fighter jets, according to a report by The Guardian newspaper.

 

Northrop Grumman / Chad Slattery / Handout via Reuters

Northrop Grumman / Chad Slattery / Handout via Reuters

 

Lots of targets, little transparency 

The United States and the United Kingdom have been reluctant to hand over information regarding drone strikes of any sort, including those that result in civilian deaths. For example, on February 21, 2010, 23 civilians were killed and 12 wounded in a Predator strike in southern Afghanistan’s Uruzgan province.

The US military released partially declassified information on the incident, suggesting “administrative and disciplinary sanctions” against the crew for providing misleading “situational information” as well as “a predisposition to engage in kinetic activity (the release of a missile).”

Emmerson said the US, which has attracted a lot of scorn in Afghanistan over the drone attacks, had created “an almost insurmountable obstacle to transparency.”

“The Special Rapporteur does not accept that considerations of national security justify withholding statistical and basic methodological data of this kind,” Emmerson wrote in the report.

The United Kingdom, which also figured into the report, has officially admitted to one civilian casualty incident, in which four civilians were killed and two civilians injured in a remotely piloted aircraft strike by the Royal Air Force in Afghanistan on March 25, 2011.

However, that figure remains open to speculation given that the United Kingdom’s ‘Reaper’ drone has flown more than 46,000 hours in Afghanistan, averaging three sorties per day, with a total of 405 weapons discharged. 

Pakistan hunting ground 

Emmerson also reported that Pakistan’s Ministry of Foreign Affairs provided him with statistics on drone strikes in the Federally Administered Tribal Areas of Pakistan, where the US military has targeted members of Al-Qaeda since 2004.

The government noted the difficulties in determining the exact number of civilian deaths due to particular“topographical and institutional obstacles” of the Tribal Areas, including the tradition of immediately burying the bodies of the dead. So the figures are likely to be an underestimate.

The highest amount of civilian casualties, Emmerson noted, came when the CIA dramatically increased drone attacks in Pakistan between 2008 and 2010. Following intense criticism from Islamabad, however, drone strikes in Pakistan have steadily declined and “the number of civilian deaths has dropped dramatically.”

 

Pakistani schoolgirls walk along a path after school in Mingora, a town in Swat valley (AFP Photo / A Majeed)

Pakistani schoolgirls walk along a path after school in Mingora, a town in Swat valley (AFP Photo / A Majeed)

 

In September, the Bureau of Investigative Journalism (TBIJ), a non-profit organization launched a project,“Naming the Dead,” to record properly the names and numbers of people who are killed by US drone airstrikes in Pakistan. 

Civilian fatalities attributed to US drone strikes have occurred beyond the borders of Afghanistan and Pakistan, including in Yemen, where the figure is 12-58, according to Emmerson. Statistics are not yet available from Iraq or the Nato operation in Libya in 2011. 

Who’s a target? 

Meanwhile, with America’s arch-enemy Al-Qaeda looking increasingly fractured, especially with the death of its terror mastermind, Osama bin Laden, the question as to who now qualifies as a legitimate target of US strikes is becoming more pertinent. More importantly, perhaps, are the limitations that the United States and other countries must recognize as the battle against ‘terrorism’ goes global.

The International Committee of the Red Cross (ICRC) has noted the absence of a clear international consensus on the issue, Emmerson noted. But one thing that is generally accepted, however, is that“international humanitarian law does not permit the targeting of persons directly participating in hostilities who are located in non-belligerent States, given that, otherwise, the whole world is potentially a battlefield,” the report emphasized.

In Washington, the report got a lukewarm reception with White House spokesperson Laura Magnuson saying, “We are aware that this report has been released and are reviewing it carefully.”

She noted that at the National Defense University on May 23, “[T]he President spoke at length about the policy and legal rationale for how the United States takes action against Al-Qaeda and its associated forces. As the President emphasized, the use of lethal force, including from remotely piloted aircraft, commands the highest level of attention and care.”

The Special Rapporteur intends to submit a final report on the subject of robotic aircraft in counter-terrorism operations to the Human Rights Council in 2014. 

 Reference

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THE GREAT INDIAN AIR FORCE : What IAF thought were Pakistani drones turned out to be migratory birds

What IAF thought were Pakistani drones turned out to be migratory birds

INDIA TODAY ONLINE  NEW DELHI, OCTOBER 20, 2013 | UPDATED 08:31 IST
 
 
 

 

Migratory birds
As the birds’ profile matched that of Unmanned Aerial Vehicles (UAV), Air Force jets persisted with the recci, including surveillance of the local airspace in the area.

Security concerns of the Indian Air Force across the Pakistan border met an unexpected but not-so-pleasant surprise this year. After radar signals indicated that unmanned aircraft were heading toward the Indian territory, the Air Force carried out sorties along the Gujarat border for several weeks this year. 

But the sorties proved futile as the signal would disappear after fighter jets from Jamnagar  would take off, only to reappear once the jets left the area, reported The Sunday Express.

 

Aug 2013:Army reports UFO sightings in Ladakh, again 

After this aerial exercise continued for weeks, IAF flight controllers finally traced the intruders: Large flocks of migratory birds heading for water bodies in Gujarat, flying at high speeds with the help of strong tail winds.

The force, however, was not clear about the species of migratory birds.

A report on the incidents reveals that between December’12 and February’13, radars placed them as “slow-moving tracks of variable heights of 4 to 6 km and variable speed from 100 to 250 kmph”.

As the birds’ profile matched that of Unmanned Aerial Vehicles (UAV), Air Force jets persisted with the recci, including surveillance of the local airspace in the area, the report says.  

The source of signals was traced to birds when the Air Force contacted the Nalsarovar and Thol bird sanctuaries and authorities said the possible route and flight profile of the tracks matched those of birds migrating to Gujarat.

UFO or Chinese lanterns? ISRO team to visit Leh to solve mystery of flying objects

Now, the IAF will trace migratory patterns and the months in which birds cross over from across the border, the reports adds.

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PM (The Cowardly Lion) failed to categorically tell Obama to stop drone strikes: Mazari

 

 

 

 

 

 

 

 

 

 

THE COWARDLY LION

NAWAZ SHARIF

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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PM failed to categorically tell Obama to stop drone strikes: Mazari

 
 
 
 
 
 
 
 
 
 
 
 
 

shireen-mazari
 

ISLAMABAD – PTI Central Information Secretary Shireen Mazari on Thursday said it was unfortunate that Prime Minister Nawaz Sharif failed to categorically tell US President Barack Obama that drone strikes must stop.

“Instead all the prime minister could muster before Obama was to ‘urge’ him to halt these illegal strikes which are now being seen as possible war crimes,” she said.

Mazari said the recent Amnesty International report had pointed to the illegal nature of these strikes and stated they could constitute war crimes.

She said Pakistan’s political parties had given a consensual mandate to the federal government, just as they had done to the previous government, to stop the drone strikes. “But neither the previous government nor the present one is prepared to act resolutely to stop these unlawful drone attacks despite their accepted illegality under international law and their brazen violation of Pakistan’s sovereignty.”

 

– See more at: http://www.pakistantoday.com.pk/2013/10/24/news/national/pm-failed-to-categorically-tell-obama-to-stop-drone-strikes-mazari/#sthash.TipljAXH.dpuf

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Imran Khan Most Famous Asian of 2012: Beats Malala Yousafzai, Myanmar Leader Aung San Suu Kyi & The Indian Film Actor Aamir Khan

Imran Khan Most Famous Asian of 2012

 
PTI Chief Imran Khan Most Famous Asian of 2012.

Asia Society Poll: Imran Khan – Asia’s Person of the Year

Published: January 25, 2013
 
 
 

 

 

The final tally revealed that Imran had more than 11,000 votes, 88 per cent of the total. PHOTO: AFP/FILE

LAHORE: Imran Khan, the chairman of the Pakistan Tehreek-e-Insaf, swept the online Asia’s Person of the Year 2012 reader poll conducted by the Asia Society.

According to the final results, Imran Khan whizzed past everyone else by securing 87.78% of the online votes, Pakistani child activist Malala Yousafzai secured 3.29%, Myanmar leader Aung San Suu Kyi 1.98% and the Indian film actor Aamir Khan 1.81%.

The final tally revealed that Imran had more than 11,000 votes, 88 per cent of the total. According to a press release, the Asia Society is a nonpartisan, non-profit institution with its headquarters in New York. It was founded in 1956 by John D Rockefeller III.

It is the leading educational organisation dedicated to promoting mutual understanding and strengthening partnerships among people, leaders and institutions of Asia and the United States.

Published in The Express Tribune, January 25th, 2013.

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