Can I be a patriot without stand for national anthem?

The Wire reports on October 24, 2017 Supreme Court Judgement on playing the national anthem in theatres and says:

The bench of the Chief Justice Dipak Misra and Justices D.Y. Chandrachud and A.M. Khanwilkar displayed a remarkable sense of openness in listening to the criticism that its interim order, paving the way for coercive demonstration of patriotism in cinema halls, was an example of judicial legislation.

The series of events took place over the last couple of years seem to be a wandering ball game between the State and the highest judiciary authority, Supreme Court of India. However, it requires a closer look to understand a rising trend of state symbolism to ensure patriotism from its citizens.

Image courtesy: www.wikipedia.org/wiki/Jana_Gana_Mana

There are some pertinent questions arises out from the series of events happening around this. We hear about incidences of violence instigated in connection to “disrespecting national anthem” in cinema halls. We hear about the attacks by vanguards of patriotism in cinema halls for saving national anthem from “disrespect”. And this allows us to ponder on two aspects: one is what constitutes respect to national anthem and second is what are the indicators of patriotism.

The phrase “national anthem” appears in the main body of the Constitution of India only once, in Part IVA: Fundamental Duties. The other three mentions are made in Appendix in connection to Article 248, “Residuary powers of legislation” on “Prevention of activities”. The Constitution of India talks about National Anthem in Article 51A of Part IVA in the following words:

51A. It shall be the duty of every citizen of India— (a) to abide by the Constitution and respect its ideals and institutions, the National Flag and the National Anthem;

It is notable that this article was included in constitution and modified through 42nd and 86th amendment of the Constitution in the year 1976 and 2002 respectively. Rising symbolism associated with patriotic fetishism seems to be a global trend at recent time. Recent judgement appears to be an humaniser in this context.

Strong association of “respecting” national anthem comes from the articulation of Article 248 in appendix. That talks about that State can take legal actions for activities

(b) directed towards disclaiming, questioning or disrupting the sovereignty and territorial integrity of India or bringing about cession of a part of the territory of India or secession of a part of the territory of India from the Union or causing insult to the Indian National Flag, the Indian National Anthem and this Constitution,

Reading this two articles, it can be proposed that the later would have generated more awe than the former. And probably, we should situate our discussion by problematising the concern of national integrity, patriotism, and symbolism rather than discussing the state vigilance towards ensuring fundamental duty. If the later would be the case, we would not find the State as mute spectator towards the people plundering the country and violating the other fundamental duties. Sometimes, situation is so grave that following fundamental duties would cause demise of individuals.

When we hear patriotism in its present parlance, we see a sense of symbolic predominance. A culture of rituals. A culture that predominates in a decaying society living in despair. A society looking for a scapegoat to express its violence stemmed from her inability to progress.

It is important to dismantle such symbolic association that does lip service for the abstract idea of Nation while sacrificing its own people. There is a chance that real anti-national people like corrupts, murderers, rapists, goons, racists, communal fanatics, nepotists, conspirators, and consumerists will demonstrate ritualistic patriotism. And real patriots would be penalised.

There is a difference between patriotism and accepting subjugation of nation state by its oppressive machinery. Being concerned about the oppressive nature of State is an act of greater patriotism than become a part of that oppressive system. State must create environment of dialogue to ensure the interest of people guided by egalitarian ethos rather than promoting people to hide under a safeguard of ritualistic patriotism in order to be a part of the oppressive system. Establishing pro-people policies, increase of social security, finding ways to liberate from hegemonic socio-economic relation, ensuring safeguard of the fundamental rights based on socialist and egalitarian ethos would bring true social coherence and trust among its citizens. Who would care for the rituals then?

Understanding police brutality in India

Police brutality is neither a new phenomenon in India nor in the world. However, when we are becoming more and more connected through social media and becoming more and more vigilant in social conduct it is important to revisit the reality of Indian police system. World report 2013 expressed its concern that as a Democratic country, India failed to ensure her citizen’s human rights. In Karnataka about 60% of the human rights violations are committed by police itself (Click here).

N. Krishna Kumar in his PhD thesis Human Rights Violations in Police Custody narrated the tradition of human rights violation by Police in India. And these can be traced to colonial India. It is interesting that even after 65 years of independence we are not in any better situation.

My contention is, the trend and legacy of human rights violations by police in India is just a reflection of our social mind. We have maintained an oppressive caste system for centuries. We judge people primarily on the basis of their caste, creed, and social and economic status and not on their actual ability. We think poor people are poor because they do not have ability to work hard. We do not blame the rich for being rich. We forget that rich people are rich because there are poor people. We do not treat poor people as human. This attitude is evident in the Video link 1, 2, and 3.

Video link 0: Uploaded by India TV; Published on Oct 6, 2012

Video link 1: Uploaded by India TV; Published on Oct 22, 2013

Video link 2: Uploaded by Headlines Today; Published on April 18, 2013

Video link 3: Uploaded by Times Now; Published on September 12, 2012

We also nourish a criminal in us. That is why we like Bollywood movies on Encounter. We do not want to consider that ‘criminals’ are the social product. Therefore, we believe that killing ‘criminals’ will end the crime. Interestingly, by killing the ‘criminals’ we perpetuate the crime. And this becomes a never ending story. We have to learn to respect human dignity. Video link 4 shows how in the name of encounter police was turned into a group of ‘criminals.’

Video link 4: Uploaded by Preshit Deorukhkar; Published on August 14, 2007

At a systemic level the police system has been rotten in such a way that there is no mechanism to held police accountable to the common people. Video link 5 shows the dastan of a common people inside a police station.

Video link 5: Uploaded by P7News24x7; Published on October 9, 2013

The inhuman police oppression takes place in various forms. Its only manifestation is in the form of hatred, cruelty and brutality. Here it is important to understand that these polices  as well as the  oppressed people are some of us. We must have to consider ourselves as the part of this brutality and required to held ourselves responsible.

Video link 6: Uploaded by IndiaOceanDad; Published on May 21, 2012

Video link 7: Uploaded by India TV; Published on October 25, 2013

There are numerous people who do not like seeing boys and girls together. They make comments on girls and boys if they find them together. The police is also some one from us. Therefore, they find it a crime when they see a boy and a girl are together.

Video link 8: Uploaded by magnificentbihar; Published on June 7, 2009

We do not care about farmers. The large amount of land is transformed for non-agricultural use. We do not care whether our farmers are getting enough resources to produce crops and whether they are making profit. We do not care about the amount of electricity and water  we use for our comfort. At the same time we do not support the farmers demand. At the worst we oppose their demand.

Video link 9: Uploaded by united2india; Published on June 13, 2009

Finally it is time to search for Jinhe Naaz Hai Hind Par Woh Kahan Hai.

Video link 10: Uploaded by Times Now; Published on February 2, 2009

The reasons of such police behaviour need to be understood from a larger socio-political perspective. According to N. Krishna Kumar’s summary, there are following reasons for such police behaviour:

1. Sociological causes: ambivalent outlook of the society with respect to the use of third degree methods by the police.
2. Economic causes: meagre salary and inadequate living conditions.
3. Socio-political causes: rampant corruption in police service, unnecessary political interference in the crime investigation.
4. Professional dissatisfaction and challenge: work load of police personnel without any time limit and periodic holidays, unnecessary pressure from superior police officers and the general public for speedy detection causing great mental strain to the investigating officers, imperfect system of investigation and lack of public co-operation.
5. Faulty recruitment system: defective system of recruitment and training.

The following video uploaded by Human Rights Watch forces us to think. What we want to think depends on us.

Video link 11: Uploaded by HumanRightsWatch; Published on August 4, 2009

Interesting photos in Facebook on Valentine day

Photo 1: Most responsible and caring valentine day celebration

Photo 2: Most notorious hoax

Photo 3: Most innovative distortion of the meaning of valentine day

Photo 4: Most anthropocentric projection of the essence of valentine day

Photo 5: Most stereotypical and derogatory message

 

Hoax on Valentine day

In the last few years I have observed that a hoax is being circulated over internet, mobile and social media that on February 14, 2014 Bhagat Singh, Sukhdev and Rajguru was awarded capital punishment. The image is given below:

Interestingly, the information is false. Curious people can read the wiki page on Bhagat Singh (Click here). The month February as well 14 February are related to Bhagat Singh in following ways:

1. At the age of 14, he was among those in his village who welcomed protestors against the killing of a large number of unarmed people at Gurudwara Nankana Sahib on 20 February 1921.
2. After the rejection of the appeal to the Privy Council, Congress party president Madan Mohan Malviya filed a mercy appeal before Irwin on 14 February 1931.

Saraswati Puja: An unconstitutional practice

Believing in God, performing religious rituals are individual choice. In a secular country, like India, every one has right to practice their religion. However, no one should indulge in religious practices and instructions in a public funded institution. In this respect the Constitution of India prevents that state funded educational institutes to conduct religious practices and instructions and categorically mentions the following in Part III, Fundamental Rights:

“28. (1) No religious instruction shall be provided in any educational institution wholly maintained out of State funds.
…
(3) No person attending any educational institution recognised by the State or receiving aid out of State funds shall be required to take part in any religious instruction that may be imparted in such institution or to attend any religious worship that may be conducted in such institution or in any premises attached thereto unless such person or, if such person is a minor, his guardian has given his consent thereto.”

When I see, the celebration of Saraswati Puja in the completely state funded or government schools, colleges, and universities, I had to think again. I ask myself is it constitutional? My simple understanding from the reading of constitution tells me that the celebration of Sarawati Puja in state funded educational institutions are unconstitutional and this clearly violates the Article 28 (1) of the constitution of India.

When I say that celebration of Saraswati Puja in completely state funded institutions are unconstitutional, I do not want to say that stop celebration. I do not have the right to say so. What I want to mean is people can celebrate but not within the institutional premises. And no institution should encourage in any way to celebrate such programs.

Devastating flood in Uttarakhand: Where God has no control

The devastating flood in Uttarakhand [1, 2] reminds us, that, if we enter in the disaster prone area we will be engulfed.  No GOD can save us.  After the huge devastation of people and resources it is obvious that we will shed tears.  We will ask our government to take necessary steps.  We will ask government to take mitigating measures.

Photo Courtesy: BBC

But is it all?  Is it what a disaster teaches us?  Should we not be more reflective in our own collective action?  Or we will simply forget the incidences after a while.

We forgot the lessons learned from recent disasters like Tsunami (in December, 2004) that had hit on the east coast of Indian peninsula and Bihar flood in the river Koshi during 2008 [3, 4].  Usually mass tends to shift their interest from past to recent events and eventually forget the past events.  Probably, it is not right to say that people forget.  Point is, people tend to reduce their emotional attachment or commitment on a issue over a span of time.  The situation would be acceptable for mass or even it would be desirable for some classes of people.  But, it is not certainly desirable from a community of people who can act on the situation in a more meaningful way.

Courtesy: Red Alert Politics

The community would include any one who wants to be the part of transformation.  The situation like Uttarakhand flood would require serious investigation from multiple dimensions.  These devastating calamities should not be viewed as natural disaster.  There is another tendency to attribute similar disaster as the consequence of global warming.

Without going into the complex debate about the plausibility of global warming in such floods [5], we do understand that we human have multiplied the seriousness of the situation through our own action.

Consider the example of Uttarakhand flood itself.  Let us take the stock of activities we have conducted in this area that are directly or indirectly aggravated the intensity of devastation. We have changed the topography of the region by several ways [9]:

1. Infrastructure development like constructing hotels, resorts, roads, human settlement in the flood plain etc. to satisfy economic interest,

   

   Photo Courtesy: BBC

2. Large scale deforestation,
3. Construction of dams and embankments on and across the rivers, and
4. Sand and stone mining in rivers.

   

   Photo Courtesy: http://www.bubblews.com

Practically, there is no concern that has been reflected in the planning and implementation of so called “development” in the area.  Largely, the “development” is considered with economic growth of the locality as well as of the nation.  If the place is of religious interest, people start associating the transformation as an instrument to reach GOD.  Unfortunately, people tend to ignore that GOD is helpless to the natural forces similar to human.  GOD is a imaginary creation of human and therefore, GOD can not be more powerful than human in solving real world problem.

Probably, there is little point in discussing the relationship between the faith in existence of GOD and occurrence of natural disasters.  However, we must understand that what we will do to nature, we have to pay for our deeds.  Whether we believe in GOD or not, is immaterial.

Photo courtesy: IBN live

Photo Courtesy: Times of India

 

 

 

 

 

It is true that a large number of people’s livelihood depend on the religious tourism [6], and we can not simple ignore these aspects.  Finally, we must find optimum measures to plan our course of action.  We also need to redefine our understanding about natural disasters [7] and its complex interaction with human intervention.  Some times some disasters like flood would appear as natural disaster.  Unfortunately, the manifestation of these disasters are intricately related to the human intervention within its natural course.  Frequent floods in the major Indian rivers including the recent flood in Uttarakhand are prominent examples of such disaster.

Photo credit: http://www.teanews4u.blogspot.com

We can not simply witness the disasters and loss of resources including tens of thousands of human and other living beings.  There must be a pause of our detrimental acts in the nature.  One may ask what should we do now on urgent basis?  I would say we must talk to our central and state governments.  We must convey our concern that we do not have luxury to recur such incidences.  Government must stop all kinds of construction activities in the name of development, that will negatively interfere with the environment.  However, to initiate such a bold step Government must have support from the people.  So, called developmental model in India is asymmetric in nature and inherently exploitative.  Unfortunately, this developmental model has captured large number of people’s vision and prosperity.

“Developmental activities” in Uttarakhand may have captured the dream of large number of people, but on what cost.  More important question to be asked is, who pays for the cost?  In our existing developmental model, profit and cost is dis-proportionately distributed.  The person who makes the profit does not always pay the cost.

Let us take a simple example: the trend of dam construction over Himalayan rivers.  The electricity produced from the project is used up by Industry and people located far from the region.  The local environment is completely disturbed.  People of neighbouring area are displaced from their home land and exposed to the future disaster and altered topography.  The people who depend on the natural ecosystem of the rivers had to shift their means of livelihood and often had to engage in bonded labour job.  The amount of public money spent in the projects does not give same amount of public profit.  The services provided from these projects are accessible to a certain class of people.  However, the cost of the projects also comes from the people who do not have access to the services.  One such example would be the production of luxury items.

We can elaborate on other examples too.  Let us consider that the electricity produced from a dam on Himalayan river is used by a private car manufacturing company.  Everyone does not have purchasing power of car.  Although, the investment of the project comes from the public fund.  We can similarly consider examples of industry that produces medicines, fertilizers etc.

Photo Courtesy: AHRC

Photo Courtesy: http://www.forbes.com

 

 

 

 

 

Therefore, any meaningful step in this area must be minimally radical.  It requires redefining our economy, our expectation and vision for the individual as well as society.  Government must act boldly to combat and mitigate such disasters. But are we prepare to discard existing economic and developmental model?  Are we ready to say no to market driven economy based on neo-liberal agenda which has posited every individual as a democratic consumerist with false consciousness about the collective interest?

Due to localised and asynchronous nature of disaster, people do not find enough emotional support to form and develop a collective consciousness to work at systemic level or initiate changes at individual level.  Further, our action does not directly manifest in the disaster, however, it manifests in a different way.  As a consequence, in a certain way it masks the agents responsible for it.  If we do not have enough introspection we will not find ourselves guilty in the entire process and do not feel any need to change our action.  And this false satisfaction prevent us to make any meaningful change in our action.

I hope, we will soon realise that we must change and urge government to act meaningfully.

References

1. www.wikipedia.org/wiki/2013_North_India_floods
2. www.bbc.co.uk/news/world-asia-india-23058651
3. www.wikipedia.org/wiki/2004_earthquake
4. www.wikipedia.org/wiki/Floods_in_Bihar
5. www.redalertpolitics.com/2013/05/30/climate-warnings-growing-shriller-as-global-warming-theories-fall-apart/
6. www.thehindu.com/opinion/lead/the-untold-story-from-uttarakhand/article4847166.ece
7. www.wikipedia.org/wiki/Natural_disaster
8. www.bubblews.com/news/699736-why-the-uttarakhand-tragedy-happened
9. www.indianexponent.com/35034/short-sighted-unscientific-development-behind-uttarakhands-man-made-disaster.html
10. Selfless soldiers, shameless netas

Open letter to PM, Bangladesh: Release three arrested bloggers

Government of Bangladesh arrested four “atheist” bloggers. They are accused of defaming religion and hurting the sentiments of religious people. Some of the links of the news posts are given below:

1. www.dailystar.com.lb

2. www.globalpost.com

3. www.tazakhobor.com

4. www.tribune.com.pk

5. www.rappler.com

6. www.ibnlive.in.com

7. 3 Atheist Bloggers arrested from Dhaka

I have written an open letter (see below) addressing the Prime Minister of Bangladesh to release the arrested bloggers and uphold the right to freedom of expression.

If you want to raise your voice, please sign the petition:

www.change.org/en-IN/petitions/the-prime-minister-bangladesh-release-the-three-arrested-bloggers

To,

The Prime Minister,

Government of the People’s Republic of Bangladesh

Subject: Release the four bloggers arrested on April 1 and 2, 2013

Dear Madam,

I have been closely watching the recent happenings in Bangladesh. I have seen how people assembled to express their frustration towards the government and expressed their desire to establish a secular country. Shahbag movement restored the hope in the continent’s youth about their capability and potential towards a progressive change.

I am also aware of the repercussions of Shahbag movement. In this context, arresting the three bloggers (Source: http://www.globalpost.com ; http://www.dailystar.com.lb) disappointed our aspirations and expectations from your government.

I believe that freedom of expression is of paramount importance for any democratic society. I also believe that religious fundamentalism is a kind of curse to our civilisation. I strongly believe that religious fundamentalism should be separated from the State ideology. State should run only on secular principles.

Today freedom of speech, or the freedom of expression, is recognized in international and regional human rights law. The right is enshrined in Article 19 of the International Covenant on Civil and Political Rights, Article 10 of the European Convention on Human Rights, Article 13 of the American Convention on Human Rights and Article 9 of the African Charter on Human and Peoples’ Rights.

I urge you to uphold the right to free expression for every citizen of Bangladesh, and allow secular ideas to flourish. I request Government of Bangladesh, lead by you, to release the three arrested bloggers and restore the faith in your just governance.

I request you to set example before humanity that you care about people’s democratic values.

Thanking you.

With best regards,

Saurav Shome

Update on April 8, 2013

Just now, I have sent the petition as email. The copy is given below:
*********************
To,
The Prime Minister,
Government of the People’s Republic of Bangladesh,
Dhaka, Bangladesh

Dear Madam,

I am Saurav Shome, representing signatories from 21 countries. In response to recent arrest to the four bloggers by Government of Bangladesh, I have launched a petition on change.org. In this petition we have urged you to release the four arrested bloggers and uphold the right to freedom of expression in Bangladesh.

Total 171 people from 21 countries signed this petition. I am attaching the *.pdf files of the petition with signatures as well as the comments made by the signatories with this email.

I hope you will respond to our request and restore our faith on your governance.

Thanking you.

With best regards,

Saurav Shome
*************
N. B.
1. If you would like to give feedback please drop me an email at shomesaurav[at]gmail.com
2. I have not yet closed the petition. Therefore, people are welcome to continue the signing.

Shahbag and emerging questions …

When I hear about Shahbag and the mass movement guided by Bangladeshi youth, I feel proud of Bangladesh. I had only heard about Bangladesh from my father, grandparents, and those older relatives who took refugee on the Indian soil after the partition of British India (1947) and the formation of independent Bangladesh (1971). I have heard about the brutality faced by my family members. I witnessed evidences of brutality among people.

I am a citizen of India, but I knew Bangladesh through the television media. I watched debate competition programs on the Bangladesh television and was inspired a lot from it. In my history book, I found frequent references to Bangladesh. I can in some way associate with those. I am not sure how authentic my association is. I do find a common history of India, Pakistan, and Bangladesh. We share our rich heritage as a common heritage.

Unfortunately, we have given priority to religious identity over historical identity at some point of our subcontinent’s history. We have lost much more than we have gained. And what we have gained came for a huge loss.

I have witnessed the anti-corruption crusade in India and the youth involvement in mass movement. “We Indians do not want corruption”. I have seen the youths’ anger in support of the victim of Delhi gang rape incidence and in demanding capital punishment for the accused. I have also witnessed peoples’ enthusiasm at hanging “Afzal Guru” and “Ajmal Kasab”.

After all that when I reflect on the situation, I ask myself, what I have gained from this. When a detrimental biotechnology law is passed in the Indian parliament; a new nuclear agreement is signed between other nuclear-power countries; the Foreign Direct Investment Law is passed happily; in the name of development, people are displaced and exploited; justice is practically denied to the common people, where does our collective voice stand. Do we have a voice on these issues?

To raise a voice these issues, you need serious engagement, dedication, and you need to be a part of the struggle. Moreover, you need to have a consistent political and philosophical position on the issues. When I see people are raising their voices and asking for ensuring justice by demanding death penalty to the convicted individuals, I see people’s eagerness to demand justice. I also feel proud when I see people want non-religious political parties. I find some secular viewpoints amongst the people.

But is it sufficient? Is it satisfactory? Or is it even desirable? A mass prepared to kill an individual by putting pressure on judiciary. Is it constitutional? Even if it is constitutional, what would be the consequences in future? Will it not transform into another Talibanism? Good intentions with wrong means may make the means overpowering in the course of time.

We know what happened during the French Revolution. Are we ready to sacrifice people at a similar juncture in history, when we do hope of a Napoleonic era (not literal) in Bangladesh as a culmination of the Shahbag movement?

We should not be happy with “something is better than nothing”. This something would do worst than doing nothing if they are not informed by consistent democratic and egalitarian dreams of participating citizens.

The state of misery of common people will not be affected by judicial killing of religious fundamentalist. Similarly, we should be careful whether we are creating nationalist fundamentalists. Divorcing politics from religious fundamentalism is not enough. We have to understand why people adhere to religious fundamentalism in the historical and social contexts. Political ideology is shaped by several factors and reflects the social reality. The present situation is a case of political hegemony and its answer lies in how the country’s citizens are prepared to emerge as critical citizens and if they are committed to ensure social justice and equality.

Adequate system of education should provide an opportunity to students to express their views and take part in the social deliberations. University and college students should be required to acquaint with sociology and philosophy. Youth should demand quality education in colleges and universities. They should set examples by raising academic standards of the respective institutes. Their academic proficiency must be nourished and constructed from reality and validated by reflective activism.

The developmental model to ensure social justice in countries like India and Bangladesh cannot be similar to the consumerist capitalist economic model. We have to define a developmental model which will capture the vision and the reality of every citizen of the country, in congruence with the democratic and egalitarian ethos. Therefore, it is the responsibility of not only the political parties, but every individual to define and refine their roles and responsibility in the society for a better future.

A binary approach in revolution and towards the system would lead to create similar power relationships and eventually end up with the same oppressive situation. Shahbag shows enthusiasm and willingness to demand justice from judiciary. Shahbag re-affirmed the peoples’ power. Shahbag proved that people are rising in this subcontinent. At the same time it poses questions about its own motive and goal. Did Shahbag succeed by awarding capital punishments to the victims? Is it a failure or a success for Bangladesh as a democratic country? By doing this, is Bangladesh moving towards becoming an egalitarian state?

Finally, are Shahbag participants willing to sustain their movement for a just society and start practising a sustainable livelihood? Will the next Shahbag echo M. K. Gandhi’s famous statement “An eye for an eye makes the whole world blind”?

Acknowledgement: Thank you Geetanjali Date for editing this version of the write up.

Updating Shahbag

There several platforms where you can access information on Shahbag movement in Bangladesh. I am providing some of them.

Wiki page http://en.wikipedia.org/wiki/2013_Shahbag_protests

There are some blog posts on Shahbag movement:

Blog 1 http://mukto-mona.com/wordpress/

Blog 2 http://mukto-mona.com/bangla_blog/

Media reports:

1. http://zeenews.india.com/exclusive/shahbag-uprising-india-should-stand-by-true-friend-sheikh-hasina_6092.html

2. http://www.dnaindia.com/analysis/column_shahbag-story-of-two-hangings-differences-in-their-dynamics_1803256

3. http://www.guardian.co.uk/world/2013/feb/13/shahbag-protest-bangladesh-quader-mollah

4. http://www.indianexpress.com/news/tahrir-to-shahbag/1079050/

5. http://www.dw.de/protesters-want-more-than-death-sentences/a-16623308

Video clip 1

Video clip 2

Video clip 3

Video clip 4

Jana Gana Mana – Best anthem: A hoax

I have received a post in Facebook like the picture attached below:

When I searched in the INTERNET, I found some sources talking about the post as hoax. I am listing some sources which would help us to understand this hoax better.

1. ‘India anthem’ email false: UNESCO

2. UNESCO declared Indian National Anthem as Best in the World! – Facts Analysis

3. UNESCO home page

I hope this information will help you.