Once upon a time, a monk takes in a wounded beggar and cares for him. The beggar only gets more and more annoyed until one day he bursts out in anger.
'I cannot stand your face, leave me. I hate you because I see that whatever you do, you are not doing for me, that you do not love me, but just want to save yourselves through me. Take me back to the street; it was easier for me there than here accepting your services'

The laws? First he robbed everybody, took all the earth, and all rights away from men took them for himself - killed all those who were against him, and then wrote laws forbidding to rob and to kill. He should have written those laws sooner.

The present situation of our relationship with Power is that of the monk and the beggar. Your piousness seems eager to service us, to take care of our sufferings. Even more, you have yourself invited us twice to register our grievances before you - the monk that listens to the beggar? In your letter, you tell us that 'alleviating the sufferings and difficulties of our people is your noble cause' and that everyone on this earth should agree with such a noble cause. And in that you claim the world, you make the world in your image, seeking your salvation in this world you become the god of our world, seeking your Paradise through us here and now.

Alas! This earth is not made alike Paradise.

In Paradise, everyone would be unaware of words such as suffering and grievance. In Paradise, everyone would love each other. Most importantly, dissent would not have any place in Paradise. In Paradise, dissent is considered an unforgivable sin and its punishment is nothing less than permanent exile from Paradise. Paradise Lost - a place permanently far away.

Yet what you need to know is that dissent is seeded in the most dangerous human quality - the will to experiencing and knowing.

We, the beggars, the so-called 'affected people', are those who are suffering. This very experience and knowledge of our sufferings would be reason alone to permanently exile us from your Paradise. We are thus relegated to the status of beggars and should have made an appeal to your court for 'alleviating our sufferings and difficulties'. And you seek salvation.
Alas! There are some beggars who do not pay due honour to your monk(ey)'s piousness.

These beggars are ones who are very much annoyed and claim that whatever you do you are not doing for them. They first make judgment about your commitment and then decide to accept your alms - a very unusual and rare trait among the beggars biradri. Their problem is that they know and recognize - they know the story of their becoming.

They exclaim: Are not you those who robbed us? Are not you the same people who rendered us to this wretched state of begging? Now we can remember all that is the past. Our memory is now fully retrieved. We can now clearly see it was you who came and told us about the Law. You said, 'the law permits you to forcibly snatch away our ancestral lands and destroy our houses, crops and trees'. The law sanctions you simply to do everything you want to do'. We knew not of such Law and such method.

To our surprise, your law author(is)ed and capable of damming and diverting Rowed-Kohee. We trembled. Our forefathers would often recite that whenever Rowed-Kohee was diverted, catastrophe followed. You thought us ignorant and considered our knowledges myths, superstitions and rendered it worthless. You talked about your science and satellite imageries. You then brought strange and unimaginable machines that sliced our land into countless pieces with unbelievable speed, swallowing everything, and building high walls before the way of Rowed-Kohee. The catastrophe though delayed was always already imminent. And then it finally fell upon us. Rowed-Kohee thundered in anger and rushed down to destroy everything in her way. Lands, houses, crops, roads, everything.

And in this destruction you seek your salvation. This is not the first time you are talking of 'alleviating our sufferings and difficulties and addressing our grievances'. You made false promises about compensation and resettlement. You invited us to your stakeholders' dialogue We never knew then what the stake-holder was but it passed.

Now, you want us to appeal in your court. You are again talking about the law. How can we trust you and your laws?

We see you are doing it not for us. Like the monk, the sole purpose of your polite talk and tender behavior is your own salvation. You want to save yourself and your Masters through us. But a true salvation starts from the confession. A confession of the truth. A confession of committing sins and crimes. A true confession will then follow the love that is only capable to build trust between you and us.