“Hinduism always used violence as creed. For Hinduism, for Hindu dharma, resolving of a conflict is only by killing. There is no other discourse. Debate is not there. You have to kill the enemy. Whereas Buddha believed in discourse and resolving the conflict. So in a system where you have the two streams of thought, debate and discourse, human rights and anti-human rights, even the left has to take that historical tradition and examine its potential and use it for its propaganda systems. It is in this context that I have been saying that there is no use if you simply borrow concepts from the West. Christianity has a different ethic; it was an ethic of sacrifice. Christ's crucifixion is a symbol of sacrifice, it is not a killing symbol. The lamb is a productive symbol.”

"The State of Dalit Mobilization : An Interview with Kancha Ilaiah" in Ghadar Vol. 1, No. 3 (26 November 1997).

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Kancha Ilaiah21

Indian scholar, activist and writer 1952

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“Hinduism is a religion of violence. All Hindu gods killed their enemies and became heroic images. This is the only religion in the world where the killer becomes god. Whom did they kill? From Brahma to Krishna, those who were killed were Dalitbahujans. Now these images and the stories and narratives and everything is out there in the civil society. Now, because of this, the consciousness of worshipping the killer or worshipping violence did not give any space for human rights. So my question is the human rights discourse must start with an anti-warrior position.”

Kancha Ilaiah (1952) Indian scholar, activist and writer

"The State of Dalit Mobilization : An Interview with Kancha Ilaiah" in Ghadar Vol. 1, No. 3 (26 November 1997) http://www.proxsa.org/resources/ghadar/v1n2/ilaiah.html.

“Hinduism is a religion of violence. All. Now, because of this, the consciousness of worshipping the killer or worshipping violence did not give any space for human rights. So my question is the human rights discourse must start with an anti-warrior position.”

Kancha Ilaiah (1952) Indian scholar, activist and writer

"The State of Dalit Mobilization : An Interview with Kancha Ilaiah" in Ghadar Vol. 1, No. 3 (26 November 1997) http://www.proxsa.org/resources/ghadar/v1n2/ilaiah.html.

“If you think about it, being digital is Italian. It's underground, provocative, interactive. It has humor, discourse, and debate. It has a kind of liveliness to it.”

Nicholas Negroponte (1943) American computer scientist

Being Nicholas, The Wired Interview by Thomas A. Bass http://archives.obs-us.com/obs/english/books/nn/bd1101bn.htm

“The Western societies have had hundreds of years of reformation behind them. Islam has never had its reformation, and that is part of the problem. If you look back to the 16th and 17th centuries when men were killing one another in the name of religion throughout Europe, that's where we're at more or less, historically speaking, in terms of the level of debate and discourse. The Quran is considered an untouchable text, not a historical document. … This is the literal word of God, and it is very dangerous to play with that in the Middle East today.”

Kanan Makiya (1949) American orientalist

"Faith and Doubt at Ground Zero" http://www.pbs.org/wgbh/pages/frontline/shows/faith/interviews/makiya.html, PBS Frontline (2002)

“The world has only a limited time to change its custom of resolving conflicts violently.”

James W. Prescott (1930) American psychologist

"Body Pleasure and the Origins of Violence" (1975)
Context: The world has only a limited time to change its custom of resolving conflicts violently. It is uncertain... how many future generations it will take to transform out psychobiology of violence into one of peace.

“Like the major US- and European-based human rights organisations (Human Rights Watch, Amnesty International) and following the line taken up by white western women's organisations and publications, the Gay International was to reserve a special place for the Muslim countries in its discourse as well as its advocacy. The orientalist impulse … continues to guide all branches of the human rights community.”

Joseph Massad (1963) Associate Professor of Arab Studies

Ibid., p. 161.
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“Humanity takes a long time to understand its relation to its structures of discourse and sociability. People have usually mistaken the forms of inquiry and discourse, exchange and community, to which they are accustomed for flawed approximations to the true face of reason or society. More often than not, they have cast this prejudice aside only to replace it with a more modest, halfhearted reformulation of the same belief.”

Roberto Mangabeira Unger (1947) Brazilian philosopher and politician

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“There are several methods of conflict resolution. First, there's the market mechanism -- let the highest bidder be the one who owns and decides how the land will be used. Then, there's government fiat, where the government dictates who gets to use the land for what purpose. Gifts might be the way where an owner arbitrarily chooses a recipient. Finally, violence is a way to resolve the question of who has the use rights to the coastline -- let people get weapons and physically fight it out. At this juncture, some might piously say, "Violence is no way to resolve conflict!"”

Walter E. Williams (1936) American economist, commentator, and academic

The heck it isn't. The decision of who had the right to use most of the Earth's surface was settled through violence (wars). Who has the right to the income I earn is partially settled through the threats of violence. In fact, violence is such an effective means of resolving conflict that most governments want a monopoly on its use.
1970s, Economics for the Citizen (1978)

“You have a right to discourse with your counsel, but you must do it in such a manner as the jury may not hear.”

John Pratt (1657–1725) English judge and politician

16 How. St. Tr. 177.
Layer's Case (1722)

“As soon as we cease to believe in such an engineer and in a discourse which breaks with the received historical discourse, and as soon as we admit that every finite discourse is bound by a certain bricolage and that the engineer and the scientist are also species of bricoleurs, then the very idea of bricolage is menaced and the difference in which it took on its meaning breaks down.”

Jacques Derrida book Writing and Difference

"Structure, Sign, and Play in the Discourse of the Human Sciences," Writing and Difference, tr. w/ intro & notes by Alan Bass. The University of Chicago Press. Chicago, 1978. p. 285

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