फारवर्ड प्रेस, अक्टूबर, 2013 (बहुजन...
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फारवर्ड प्रेस का अक्टूबर, 2013 अंक, बहुजन परंपरा विशेषांक इस अंक में आप पाएंगे : 1. बहुजन के जाति नायक : ब्रदी नारायण 2. लोरिक : राजपूत सामंतों को चुनौती देने वाला नायक : अमरेंद्र यादव 3. परम पराक्रमी राजा सलहेस : अभिनव मल्लिक 4. रावण की पूजा : ब्राह्मणवादी मिथकों पर प्रहार : राजेश मंचल 5. रावण के पूर्वज ब्राह्मण भी थे और असुर भी : अमलेश प्रसाद 6. भालदेव-बलीराजा की स्मृति में उत्सव 7. राजा महिषासुर का डॉ. लाल रत्नाकर द्वारा बनाय गया चित्र 8. महिषासुर : ब्राह्मणवादी संस्कृति के प्रतिकार का बढता कारवां : अरूण कुमार 9. अक्टूबर में इतिहास को जीता है नागपुर : राजीव सुमन/ संजीव चंदन व अन्य लेखThe first special issue of the series came out in October 2011, in which the much talked-about article ‘’Whom are the Bahujans workshipping?” was published. Subsequently, special numbers on the same theme were published in October 2012, 2013 and 2014. All of them were well-received. There are many Bahujan-Shraman traditions in the country which have been overwhelmed by Hindu myths and festivals. In this special number, we will try to juxtapose those elements of folk tradition that encapsulate the values of equality, democracy and fraternity against the dominant Brahmin / Dwij traditions, festivals and myths. We invite reports, articles and stories on festivals and celebrations based on non-Brahmanical myths and beliefs for publication in this special number. Articles on re-rendition of popular Brahmanical myths, relevance and importance of events associated with Bahujan heroes, folk traditions, songs and festivals are also welcome.Email : [email protected]TRANSCRIPT
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First Fully English-Hindi Magazine
NEW
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No.
10
OCTOBER 2013 ¥€UÅUêÕÚ
UP : Reservation Mahapanchayat
©žæÚUÂýÎðàæ : ¥æÚUÿæ‡æ ×ãæ´¿æØÌ
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Nagpur Relives History in October¥€UÅUêÕÚU ×ð §çÌãæâ ·¤ô ÁèÌæ ãñ Ùæ»ÂéÚU
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RENAISSANCEOF BAHUJANTRADITIONSÕãéÁÙ ÂÚU´ÂÚUæ¥ô´·¤æ ÂéÙÁæü»ÚU‡æ
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Odisha Students toResearch on Tribalsand Fishermen
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âæ×æçÁ·¤ ‹ØæØ ·¤æâÎðàæ ÎðÙð ×ð âȤÜÚUãè ×ãæ¿æØÌ
Ashish Yadav willtake to Space
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Mahishasur: Growing Resistance to Brahmanical culture
ÜôçÚU·¤ Ñ ÚUæÁÂêÌ âæ×Ìô ·¤æð ¿éÙõÌè ÎðÙð ßæÜæ ÙæØ·¤
Lorik: Hero who challenged Rajputfeudal lords
BAHUJAN TRADITIONS
Mahapanchayatsends out messageof social justice
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WORSHIPPING RAVAN : SNUBBINGBRAHMANICAL MYTHOLOGY
"BJP and Muslims have comecloser” – Mehbubali Bava Sahib
§ÁèçÙØçÚU» Âýßðàæ ÂÚUèÿææ Ñ ¥ôÕèâè©�×èÎßæÚUô Ùð ÜãÚUæØæ ÂÚU¿×
PAGE 20
9
Engineering entrance: OBC students prove their mettle
ÕãéÁÙ ÂÚ´UÂÚUæ°´
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ÂÚU× ÂÚUæ·ý¤×è ÚUæÁæ âÜãðâ
Raja Salhes:The gallant hero
ÕãéÁÙ ·Ô¤ ÁæçÌ ÙæØ·¤Caste heroes of Bahujan
Vol. V
Dr Silvia FernandesChair, Aspire Prakashan Pvt. Ltd.
Prabhu GuptaraPatron and Chief Advisor
Satyaveer ChakrapaniDirector and Advisor
Ivan KostkaEditor-in-Chief
Pramod RanjanManaging Editor
Amrish HerdeniaAssistant Editor (English)
Pankaj ChaudharyAssistant Editor (Hindi)
CONTRIBUTING EDITORS Abhay Kumar Dubey (New Delhi)Prabhu Guptara (Europe)Dilip Mandal (New Delhi)Vishal Mangalwadi (UK) Gail Omvedt (Maharashtra) Thom Wolf (New Delhi)
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OCTOBER 2013No. 10 Bilingual
In my October 2010 editorial I had conclud-
ed, “Sometimes ‘forward thinking’ involves
looking into the rear-view mirror of history
and wisdom.” In keeping with FORWARDPress’ mandate to revisit our true history
while being faithful in writing the first drafts
of history (as in the FP Sept. 2013 Cover
Story), this issue focuses on Bahujan
traditions. Modern anthropology acknowl-
edges that under and behind the so-called
Sanskritic ‘great traditions’ are the ‘little
traditions’ – the belittled Bahujan traditions
which are the indigenous cultures of India.
Our Cover Story by the renowned anthropologist Prof. Badri
Narayan scans the historic horizons for Dalitbahujan heroes who today
are helping in the development of new emancipatory cultural forms that
subvert the brahmanical ‘great traditions’ and, in fact, challenge even
the modern brahmanical ‘history of India’. What follows is a whole
special section on Bahujan traditions from various parts of the country:
Lorik, the hero several parts of North India like to claim as their own
regional protector of the common folk; the traditions of a heroic
Ravan in Punjab; the folk culture that has grown around the
historically beloved Maithili Raja Sahles in the Terai areas of Nepal
and in north-eastern Bihar; the Bhaldeo-Baliraja celebrations
in Khandhesh, Maharashtra.
Ever since FP’s October 2011 Cover Story on Durga and Mahishasur,
a discourse, debate and a movement to commemorate a Mahishasur
Martyrdom Day has begun and continues to spread. Arun Kumar gives
us an update on the latest developments. Much more research needs to
be done on the various ‘little traditions’ around Mahishasur across the
country before the lost cultural ground can be reclaimed and tables
turned against the mythological brahmanical tide that has all but
drowned the indigenous truth-based traditions. Only brahmanical
sophistry can turn the historical truth into ‘legends’ and ‘myths’ while
claiming the most fantastic and even immoral myths as ‘pure truth’.
The ultimate case in point is the so-called Vaman-Baliraja great tradi-
tion. The ‘little traditions’ across India agree that Baliraja or Mahabali
was a great and good king of the majority indigenous population; that
he was tricked into losing his vast kingdom to the dwarf Vaman or
Baman; and that the return of the righteous king is awaited for the liber-
ation of his oppressed subjects. Anthropological and ethnographic
researches need to be carried out across the country to piece together the
common thread and to eventually overturn the dominant metanarrative
which has literally demonized Baliraja and his subjects.
Elsewhere in this issue, our Roving Correspondent Sanjiv Chandan
ably assisted by the research of Rajiv Suman, has contributed a survey
of the historical ideological crosscurrents that intersect every October in
Nagpur, at the very geographical heart of India: starting with Gandhi
jayanti in nearby Sevagram Ashram, followed by the mass commemora-
tion of Ambedkar’s conversion to Buddhism on Vijayadashmi, the very
day observed by the RSS as Shakti Puja Day when they perform
symbolic worship of weapons.
One last area for research and discourse is contrasting the two
mahatmas – Phule and Gandhi. FP launched the debate with
Braj Ranjan Mani’s sharp critique in October 2010. Who will take
that debate forward?
Until next month … Truthfully,
ORWARDT H I N K I N GF
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FORWARD PressFEATUREP H O T O
While the Uttar Pradeshgovernment tried its best to sabotagethe Reservation Mahapanchayat held at Allahabad on 17September, the North Indian media did everything possible tosuppress the news of the event ( detailed report, turn to page36). The media groups did not give the press statements of pro-reservationists the importance they deserved and deliberatelyunder-reported the number of people attending the event. Thetruth, of course, was otherwise. Despite the ‘repression’ of boththe government and the media, around ten thousand personsgathered at the meet. Accompanying pictures show the angerand enthusiasm of the audience .
§ÜæãæÕæÎ ×ð »Ì v| çâÌÕÚU ·¤ô ¥æØôçÁÌ ¥æÚUÿæ‡æ ×ãæ¿æØÌ·¤ô ©žæÚU ÂýÎðàæ âÚU·¤æÚU Ùð ãè ÚUô·¤Ùð ·¤è ·¤ôçàæàæ Ùãè ·¤è ÕçË·¤©žæUÚU ÖæÚUÌèØ ×èçÇØæ Ùð Öè §âð ÎÕæÙð ×ð ·¤ô§ü ·¤âÚU Ùãè ÀôÇè(çßSÌëÌ çÚUÂôÅUü ÂðÁ x{ ÂÚU Îð¹ð)Ð ×èçÇØæ âSÍæÙô Ùð Ù çâȤü¥æÚUÿæ‡æ â×Íü·¤ô ·Ô¤ Âýðâ ÕØæÙô ·¤ô ©ç¿Ì ×ãˆß Ùãè çÎØæÕçË·¤ ¥æØôÁÙ ×ð ©×Çè ÖèÇ ·¤ô Öè ·¤× ·¤ÚU·Ô¤ çιæÙð ·¤æÂýØæâ ç·¤ØæÐ ÁæçãÚU ãñ, â‘¿æ§ü §â·Ô¤ çßÂÚUèÌ ÍèÐ âÚU·¤æÚU ¥õÚU×èçÇØæ ·Ô¤ Î×Ù ·Ô¤ ÕæßÁêΠֻܻ Îâ ãÁæÚU Üô» ×ãæ¿æØÌ×ð Âãé¿ðÐ ¥æØôÁÙ ·Ô¤ ÎõÚUæÙ ©Ù·Ô¤ ¥æR¤ôàæ ¥õÚU ©ˆâæã ÕØæÙ·¤ÚUÌè ÌSßèæÚUð Øãæ ÂýSÌéÌ ãñÐ
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FORWARD PressPAGE 3D A L I TBAHUJAN
Dr Shivjat gets BestTeacher AwardÇæò. çàæßÁæÌ ·¤ô ŸæðcÆçàæÿæ·¤ ·¤æ ¥ßæÇü CHANDIGARH: Dr Shivjaat Singh, a teacher in Govt PG college,Narnaul (Haryana) was conferred with the Best Teacher Award byGovernor Jagannath Pahadia at a function at Teacher’s Day (5September). Born on 30 March 1960 in an SC family at villageKhampura, tehsil Narnaul, Dr Singh has been writing for variousliterary and ideological publications. -Dheeraj Saini
NEW DELHI: The Bharatiya Janata Party SC front held a dharna atJantar-Mantar on 23 August. Addressing the protestors, the nation-al president of the front Sanjay Paswan demanded that the posts inreserved quota lying vacant since long be filled up immediately,that the income limit for scholarship schemes for the SCs be doneaway with and that the recommendations of Sachhar Committeeand Rangnath Mishra Commission be rejected forthwith.
-Ashok Chaudhary
¿´Çè»É Ñ ÚUæÁ·¤èØ SÙæÌ·¤æðžæÚUU ×ãæçßlæÜØ, ÙæÚUÙõÜ (ãçÚUØæ‡ææ) ×ð·¤æØüÚUÌ Çæò. çàæßÁæÌ çâ´ã ·¤ô ÚUæ’ØÂæÜ Á»‹ÙæÍ ÂãæçǸØæ Ùð çàæÿæ·¤ çÎßâ(z çâÌ´ÕÚU) ÂÚU ¥æØôçÁÌ â×æÚUôã ×ð ÒŸæðcÆ çàæÿæ·¤ â�×æÙÓ ÂýÎæÙ ç·¤ØæÐÌèâ ×æ¿ü,v~{® ·¤ô »æ´ß ¹æ×ÂéÚUæ, ÌãâèÜ, ÙæÚUÙõÜ, ·Ô¤ °·¤ ¥Ùéâêç¿ÌÁæçÌ ÂçÚUßæÚU ×ð Á‹×ð Çæò. çâ´ã çßçÖ‹Ù âæçãçˆØ·¤-ßñ¿æçÚU·¤ Âç˜æ·¤æ¥ô´ ×ðÜð¹Ù Öè ·¤ÚUÌð ÚUãð ãñÐ -ÏèÚUÁ âñÙè
Ù§ü çÎËÜè Ñ ÖæÚUÌèØ ÁÙÌæ ÂæÅUèü ·Ô¤ ¥Ùéâêç¿Ì ÁæçÌ ×ô¿æü Ùð Á´ÌÚU-×´ÌÚU ÂÚU»Ì÷ wx ¥»SÌ ·¤ô ÏÚUÙæ ·¤æ ¥æØôÁÙ ç·¤ØæÐ §â ÎõÚUæÙ ×æð¿æü ·Ô¤ ÚUæCýUèØ¥ŠØÿæ â´ÁØ ÂæâßæÙ Ùð âÚU·¤æÚUè Ùõ·¤çÚUØô´ ×ð ¥Ùéâêç¿Ì ÁæçÌ ·Ô¤ çÜ° ßáæðZâð çÚUQ¤ ÂÇð ¥æÚUçÿæÌ ÂÎô´ ·¤ô ÖÚUÙð, §â ß»ü ·¤ô ç×ÜÙð ßæÜè âÚU·¤æÚUèÀæ˜æßëçžæ ×ð Üæ»ê ¥æØ âè×æ ÌéÚUÌ ¹ˆ× ·¤ÚUÙð ÌÍæ â“æÚU ·¤×ðÅUè ß ÚU»ÙæÍçןææ ·¤×ðÅUè ·¤è çâȤæçÚUàæô´ ·¤ô ¹æçÚUÁ ·¤ÚUÙð ·¤è ×æ´» ·¤èÐ -¥àæô·¤ ¿õÏÚUè
PATNA: The problems confronting the Muslims today werediscussed at a seminar organized at a local hotel here on 14September. The subject of the seminar was Current PoliticalScenario and Muslims. Former Bihar minister Jamshed Ashraf wasthe keynote speaker. The participants in the seminar laid stress onthe fact that unless the community was united, it cannot hope togain political power. On this occasion, Irshad-ul-Haq, editor ofNaukarshahi.in, Shairaz Anwar of Farooqui Tanzeem and SAShaad of Dainik Jagran were among those present. -Birendra
ÂÅUÙæ Ñ ÂÅUÙæ ·Ô¤ °·¤ SÍæÙèØ ãôÅUÜ ×ð´ ×éâÜ×æÙô´ ·¤è â×SØæ¥ô´ ÂÚUçß¿æÚU-çß×àæü ·Ô¤ çÜ° vy çâÌ´ÕÚU ·¤ô âðç×ÙæÚU ·¤æ ¥æØôÁÙ ç·¤Øæ»ØæÐ çßáØ Íæ-ßÌü×æÙ ÚUæÁÙèçÌ·¤ ÂçÚUçSÍçÌ ¥õÚU ×éâÜ×æÙÐ âðç×ÙæÚU·¤è ¥»éßæ§ü çÕãæÚU ·Ô¤ Âêßü ×´˜æè Á×àæðÎ ¥àæÚUȤ Ùð ·¤èÐ â´»ôDè ×ð´ßQ¤æ¥ô´ Ùð §â ÕæÌ ÂÚU ÕÜ çÎØæ ç·¤ ÚUæÁÙèçÌ·¤ àæçQ¤ ·Ô¤ çÜ° °·¤ÌæÁM¤ÚUè ãñÐ §â ×õ·Ô¤ ÂÚU Ùõ·¤ÚUàææãèÇæòÅU§Ù ·Ô¤ â´Âæη¤ §ÚUàææÎ-©Ü-ã·¤, ȤæM¤·¤è Ì´Áè× ·Ô¤ àæðÚUæÁ ¥ÙßÚU, ÎñçÙ·¤ Áæ»ÚU‡æ ·Ô¤ °â° àææÎâ×ðÌ ¥Ùð·¤ Üô» àææç×Ü ãé°Ð -ÕèÚUð´Îý
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OCTOBER 2013 |10
FORWARD PressSTORYC O V E R
T ¥æÕãéÁÙ ·Ô¤ ÁæçÌ ÙæØ·¤Caste heroes of Bahujan
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Á ÎçÜÌô ·Ô¤ ÚæÁÙèçÌ·¤ çß×àæü ·¤æ ¥æÏæÚU, ©Ù·¤èSßØ ·¤è âS·¤ëçÌ, çÁâ×ð ©Ù·Ô¤ ÁæçÌ ÙæØ·¤ ¥õÚU §ÙÙæØ·¤ô âð ÁéÇè âæ×êçã·¤ S×ëçÌØæ àææç×Ü ãñ, ÕÙ »ØæãñÐ Øð ÙæØ·¤ ¥õÚU ©Ù·Ô¤ ¥æâÂæâ ÕéÙð »° ç×Í·¤,ÎçÜÌô ·¤è °·¤ Ù§ü ÎæâÌæÖæß-×é€Ì âS·¤ëçÌ ·Ô¤çß·¤æâ ·¤è çÎàææ ×ð °·¤ ·¤Î× ãñÐ Øã Ù§ü âS·¤ëçÌ,©â Õýæ±×‡æßæÎè âçãÌæ ·¤è çßÜô× ãñ, Áô ©‹ã𠪤¿èÁæçÌØô mæÚUæ Sßè·¤ëÌ Âýæ¿èÙ »ýÍô ·Ô¤ ãßæÜð âð ÚUôÁ-ÕÚUôÁ ¥Â×æçÙÌ ·¤ÚUÌè ãñÐ
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BADRI NARAYAN
he political discourse of the Dalits today is based ontheir own culture comprising caste heroes and thecollective memories around them. These heroes andtheir myths are helping them to develop a newemancipatory cultural form that subverts the brahmanical code and is a dissent against the constanthumiliation faced by them in their everyday livessanctioned by the ancient texts of the upper caste’s.
Searching for heroes who could give voice to theiridentity assertion and using them for winning politicalpower is undoubtedly a radical and emancipatory stepin the political transformation of culture.
The Gihar caste, which is an artisan communitywhose caste-based profession is carving statues fromstone, is linking itself with Maharana Pratap Singh andPrithviraj Chauhan (two famous Rajput kings of the medieval period) in its caste history.
Another example of lower castes associating with up-per caste heroes can be seen in the case of Khatiks, animportant Dalit caste whose members are spread wide-ly across UP. Khatik settlements, called khatikana can befound in almost every city, town and village of thisregion. Khatiks are also called Mewafarosh althoughthey now prefer to be known as Sonkar since it soundsmore respectable. To keep up with the demands of thepresent socio-economic condition the urban Khatikshave tried to search for their caste heroes in their oraltraditions. After intensive research into the origin of thecaste, they have succeeded in associating themselveswith Mahatma Durbalnath and Sant Kirorimal, two up-per-caste saints mentioned in Hindu religious texts.
Yatindra Sonkar of Kanpur, among the few educatedpersons in his, community has created his caste geneal-ogy with a great deal of hard labour and research. He hasalso penned plays, and written stories and novelsaround this caste genealogy to popularise it among thegrassroot Khatiks. This has given the caste members anew feeling of respectability and identity and they havestarted celebrating the anniversaries of these heroes as
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occasions to enhance their caste glory. The Bhangi caste is one that lies in the bottommost rung of the
lower castes in the Hindu caste hierarchy. They are known byvarious names in different states, for example in Punjab they areknown as Chuhra while in UP, Bihar and Rajasthan, they are knownas Bhangi, Mehtar, Jharmali, Halalkhor, Raut, Hela, Dom, Domar,Basor, and so on.
In Punjab the Chuhras who have adopted Sikhism are known asMazhabi Sikhs and Rangretas. The UP Bhangis have startedassociating themselves with Valmiki, the writer of Ramayana, whichis highly revered by the upper castes, in their oral tradition. They havestarted calling themselves Valmikis and celebrate the anniversary ofthe author on a date that they have themselves decided.
The Pasis too, besides linking themselves with Parashuram, havediscovered and invented a number of caste heroes of the medievalperiod, who they claim, played momentous roles in the history of thenation and in the freedom movement. These caste heroes are beingused to elevate their caste pride and caste glory in the region to whichthey belonged. The story of Bijli Maharaj is very popular among the Pasis of Lucknow, Bahraich, Barabanki, Jaunpur and Allahabad.Suhaldev Pasi is another Pasi character popular in Bahraich. Thelegend of Daldev Maharaj is popularly narrated among the Pasis livingin Raebareli, Jaunpur and Allahabad. The story of Baaledeen iscirculated in Kaushambhi and Allahabad, while Beera Pasi’s story iscommon in Pratapgarh, Sultanpur and Allahabad. In the area of Oudhone has the popular story of Daldev Pasi and his brothers Baldev andKakoran who is believed to have belonged to Rae Barellie district.
For the Chamar community, the fact that Sant Ravi Das belongedto their caste is a matter of great pride. Sant Ravi Das is one of the mostpopular leaders of the Bhakti period who is considered the icon of allDalit castes. The Chamars, however, claim him to be a hero of theirown caste. Although this caste is at the bottommost rung of the castehierarchy, it is the most politically enlightened one since its caste
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OCTOBER 2013 |12
FORWARD PressSTORYC O V E R
members also associate themselves with Ambedkar who was aMahar belonging to Maharashtra, which is similar to theChamars of UP. Other heroes with whom they associate areSant Kabir and Gautam Buddha.
Dhanuk is another small untouchable marginalizedcommunity, which, in order to consolidate its caste identity, ex-plored its oral traditions to search for a hero with whom it couldassociate itself. The Dhanuks found such a hero in Pannadhai,who was a maid in the palace of Maharaja Rana Sangha of Chit-tor and looked after Kunwar Uday Singh the heir to the throne.According to this legend, Pannadhai sacrificed the life of heronly son Chandan to save Uday Singh and thus protected thekingdom of Chittor from passing into the hands of its enemies.Pannadhai has now become the caste hero of the entirecommunity which is mainly concentrated in Kanpur, Etawah,Farukhabad, Mainpuri, Eta, and Ferozabad. Pannadhai’s memory is commemorated by organising celebrations andother activities annually
Other genres from which Dalit communities extract their heroes are folklores. These are often love stories withglorification of the protagonists’ socio-cultural role in history.The hero of one such story is Sobhnayaka Banjara who is thecentral character of a popular story of the Banjara caste in northBihar and the area bordering Nepal. The Banjaras of Gonda andBahraich of UP also regard Sobhnayaka as their hero. In thislove story set in the medieval period, the hero goes to distantplaces for business with other members of the community. Heachieves success in spite of encountering many obstacles onthe way and also overcomes opposition and hurdles to unitewith his lover.
Similarly, we find the story of Dina–Bhadri among the Musa-har caste in the Mithila region of Bihar. This story revolvesaround the social struggles of two brave brothers, Dina andBhadri, who foiled many an attack of the upper-caste militias inthe medieval period. Other heroes from folklore who theMushahars claim as their originators are Deosi and Savari. Eachof them is popular in different regions. In the region adjoiningPipri and Mirzapur of UP, the Musahars are said to be a branchof the Kol tribe known as Cheru and claim to be descendants ofthe legendary character Deosi. In Gaya and Magadh region ofBihar, the myth of Savari connects the Mushahars with anancient and almost forgotten people known as Savari or Seori.These three myths and the caste heroes associated with themare popularly circulated as ballads and legends.
Three other popular folk ballads of Bihar with whom the Du-sadh caste associate itself are Reshma–Chuharmal, Sahleshand Kunwar Vijaymal. The Dusadhs sing songs and commemo-rate the memory of their heroes through fairs and festivals.They have iconised these heroes by installing statues and form-ing socio-political organizations around these icons in Biharand UP.
Among the caste heroes of the various Dalit communities,
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only some have the potential of being converted into symbols ofidentity construction. And these have become icons of the Dalitcommunity as a whole. These heroes are now integralconstituents for elevating the glory and self-esteem of thecommunity. Apart from caste and cultural icons, the Dalits ofUP also explored the national movement for heroes and still usethese heroes in their ongoing efforts of political mobilizations.
In the Dalit oral traditions, elite nationalist heroes such asKunwar Singh, Tatya Tope and Nana Saheb do not figure. Thepeople who figure are Chetram Jatav, Ballu Mehtar, BankeChamar, Vira Pasi, Jhalkaribai, Udadevi, her husband MakkaPasi, Avantibai Lodhi, Mahaviridevi, Matadin Bhangi andUdaiya Chamar, who were martyrs born in the lower strata of In-dian society. The Dalits claim that Udadevi and her husbandMakka Pasi are the only married couple in the world history tohave laid down their lives for their country during the 1857Revolt at Sikanderabagh in Lucknow. The Dalits contend thatnot just the Pasis but the entire country should feel proud oftheir contribution to the making of independent India. Theyalso claim that the first person to inspire the revolt against theBritish in 1857 was Matadin Bhangi, who instigated the first rev-olutionary of the elite nationalist narrative Mangal Pandey, torevolt against the British in the Barrackpore Cantonment.Stories about these heroes are circulated, folk songs composed,statues erected, and festivals and fairs organized tocommemorate their memories.
These heroes have become part of the folk tradition of theregion to which they belong. For example, the story of UdaiyaChamar is popular in the Aligarh region. In the regionadjoining Muzaffarnagar the Dalit hero who is a part of theoral tradition is Mahaviridevi. Jhalkaribai is popular in theBundelkhand and central UP region. Virangana (ChivalrousLady) Udadevi’s myth is popular in the central region of UP,while in the region adjoining Madhya Pradesh, i.e.,Baghelkhand of UP, Bundelkhand of UP and MP, theChitrakoot region of UP and MP and in the territorial region ofAllahabad that touches Madhya Pradesh, the myth ofAvantibai Lodhi has emerged as a popular folk story amongthe marginalized and Dalit communities.
Among all these heroes in the oral narratives of the 1857 War ofIndependence, BSP, with its aim of building up the image ofMayawati, is projecting a few women heroes like Jhalkaribai,Udadevi, Mahaviridevi, Avantibai Lodhi as heroes of the entirecommunity. During its rule in UP, statues of these heroes wereerected at various places in UP. A statue of Jhalkaribai has evenbeen installed in front of the fort of Rani Laxmibai in Jhansi. Fairsand festivals are organized and caste organizations have beenformed under their names.
The Nishads while narrating the history of their glory narratethe story of Eklavya, a character in the famous epic Mahabhara-ta. Another mythical hero of the Nishads is Kalu Dheewar. Theybelieve that Kalu Dheewar was the guru of the great rishi Narad
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OCTOBER 2013 |14
FORWARD PressSTORYC O V E R
Muni. Narad was a Brahmin while Kalu Dheewarwas a Mallah. His father was Kaundav and motherwas Shyamadevi. The Nishads narrate that LordVishnu ordered Narad to go to the earth and choosea human being as his guru. Narad asked how hecould select a human being as his guru when all thehumans living on the earth were the devotees of thegods. Lord Vishnu then told him to approach thefirst human being whom he met on earth. That per-son happened to be the fisherman Kalu Dheewar,who was throwing his net on the water of the Gangato catch fish. Following the instructions of LordVishnu, Narad was forced to accept Kalu Dheewaras his guru, but he was sceptical about how muchhe would learn from his guru. He relayed his doubtsto Lord Vishnu, who told him that it was his duty toacquire wisdom from his guru, otherwise he wouldbe reborn 84 times as other mortals. On hearingthis, Narad came back to the earth and acceptedKalu Dheewar as his guru. That is why the Nishadsproudly claim that the guru of the earth is aBrahmin but the guru of the Brahmins is a Nishad.
The contribution of the Nishad community to thedevelopment of other religions is another matter ofpride for them. The myth of Himmat Rai Dheewar,who laid down his life for the Sikh religion, isrecounted in glowing terms to highlight the chivalryand valour of members of their community.
Three other heroes who have helped indeveloping the mythology of Nishads are AvantibaiLodh, Rani Rasmani and Phoolan Devi. The story ofthe caste glory and the glorious heroes and legendsof the Nishads are mostly picked up from the textslike Nishad Vanshavali composed by Shri DeviPrasad, an Arya Samajist, that was published in1907 during the colonial period.
While creating a homogeneous history and iden-tity it is evident that a caste is fractured andfragmented in terms of political locations and themobilisations associated with them. In spite of this,the power of myths and caste histories is obvious inthe struggle for political representation of variousmarginalized Dalit communities who are graduallyaspiring to develop themselves as a socially,politically and economically powerful group. Thebattle around history and myth is not only a part ofthe newly emerging popular culture but alsoseriously involved in the power game and electoral politics.
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Dr Badri Narayan is a social historian and cultural anthropologistand currently Professor at the G.B. Pant SS Institute, Allahabad
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AMARENDRA YADAV
wo streams have been consistently visible in the NorthIndian society. On one hand, arguments were crafted tolegitimize the divine rights of the dominant section; onthe other, the deprived sections vehemently challengedthese rights, both physically as well as intellectually. Tokeep the other sections of the society under its thumb,the dominant classes not only quoted Vedic scripturesbut also used brute, naked force. The deprived sectionsalso witnessed the rise of several heroes who, throughtheir valour and their intimate knowledge of the art ofwaging wars, offered a stiff resistance to the physical
ÜôçÚU·¤ Ñ ÚUæÁÂêÌ âæ×´Ìô´·¤æð ¿éÙõÌè ÎðÙð ßæÜæ ÙæØ·¤
LORIK: Hero who challengedRajput feudal lords
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This statue of Lorik was installed by former RJD leaderDadan Pehalwan in his ministerial bungalow at hispersonal expense. Now, BJP leader Prem Kumaroccupies the bungalow and the statue lies uncared for
ÜôçÚU·¤ ·¤è Øã ×êçÌü ÚUæcÅþèØ ÁÙÌæ ÎÜ ·Ô¤ Ì户¤æçÜ·¤ ÙðÌæÎÎÙ ÂãÜßæÙ Ùð çÙÁè ÌõÚU ÂÚU ¥ÂÙð âÚU·¤æÚUè Õ´»Üð ×ðÕÙßæØè ÍèÐ ¥Õ Øã Õ´»æÜæ ÖæÚUÌèØ ÁÙÌæ ÂæÅUèü ·Ô¤ ÙðÌæÂýð×·¤é×æÚU ·Ô¤ Âæâ ãñÐ ×êçÌü ©âè Õ´»Üð ×ð ©ÂðçÿæÌ ÂǸè ãñ
Lorik Maniyar’s‘Gehvar’ in Hardivillage of Supauldistrict of Bihar
çÕãæÚU ·Ô¤ âéÂõÜ çÁÜæ ·Ô¤ ãÚUÎè »æß×ð ÜôçÚU·¤ ×ç‡æØæÚU ·Ô¤ »ãßÚU (°·¤Âý·¤æÚU ·¤æ ÕãéÁÙ ©ÂæâÙæ SÍÜ)×ð SÍæçÂÌ ÂýçÌ×æ
Statue in Lorik Maniyar’s ‘Gahvar’ (a kind of place ofworship) at Hardi village in Supaul district of Bihar çÕãæÚU ·Ô¤ âéÂõÜ çÁÜæ ·Ô¤ ãÚUÎè »æß ×ð ÜôçÚU·¤ ×ç‡æØæÚU ·¤æ »ãßÚU
OCTOBER 2013 |16
FORWARD PressTRADITIONBAHUJAN
assaults of the elite sections. Their disciples and admirers wove their sto-ries of valour into folklore and also wrote about them in their books.Lorik was one such hero, whose saga of bravery is known as Lorikayan(probably named so to rhyme with Ramayan).
Many different versions of Lorikayan are available. Even Lorik’s placeof birth is disputed. Some say it was Gaura village in Mirzapur districtwhile others insists at Hardi in Balia district (both in Uttar Pradesh).However, officially, the UP government believes that Lorik was born inBalia and the government is working on erecting his statue in the dis-trict. His father was Kua Pehalwan and mother was Khulani. KuaPehalwan enjoyed great respect not only in his community but also inthe entire area.
On the basis of the punarnava, a historical novel by Dr Hazari PrasadDwivedi, Lorik is taken to be a contemporary of Samudragupta (AD335–380) by Dr Bhola Shankar Vyas. Dr. Arjun Das Kesri insists that Loriklived sometime in the tenth century. On the other hand, Dr Ram KumarVerma contends in his book Hindi Sahitya Ka Aalochanatmak Itihas(Critical appreciation of the history of Hindi literature) that Lorik was acontemporary of Raja Bhoj (1010–1053).
Lorik ruled over a wide area, extending from Bengal to Punjab andNepal. Lorikayan refers to several marriages of Lorik. The first marriagewas with Manjari of Agori village and a son named Bhaurik was born.The second marriage was with Chanma and she gave birth to a soncalled Chanreta. The third wife was Hardigarh’s sorceress JamuniBaniyain, who gave birth to Lorik’s third son Bosarakh. This Panwarapoetic work also refers to Lorik’s brother Sanwaru. Lorikayan describesSabaur’s birth, Lorik’s incarnation, Manjari’s birth, marriage of Lorik withManjari, his battles with King Maulagat and Nimalia, marriage of Savruand Satia, Lorik’s battle with Jhimli, marriage of Chaneniya with Shivharand Lorik-Baintha Chamar battle, love affair of Lorik with Chanma andhis departure to Hardigah, Lorik’s battles with Raiya Rannpal andMahipat, stay of Lorik and Chanma at Hardigarh, battle between Lorikand Gajbhimla, attack on Neurpur, Lorik-Hareba-Bareba war, Savru’sdeath in the battle with Kol, Lorik’s arrival at Boha Bathan, attack onPiprigarah, Lorik’s battle with Devasia, Lorik’s death and Bhorik takingover the leadership.
Dr Laxmi Prasad Shrivastawa, in his well-researched bookYaduvanshiya Lokdev Lorik argues that Lorik’s Hardigarh and the area ofhis exploits was the present Hardisthan in Saharsa district of Bihar. DrParshuram Chaturvedi, in his book Lorikayan: Ek Adhyayan writes onpage 56 that “Hardi is not in Uttar Pradesh but somewhere in Bihar. Butdifferent Lorikayans give different versions of Hardigarh and theLorikayan singers of every region have composed their songs presumingthat the Hardisthan is “in their region.”
In all the versions of Lorikayan, besides Hardi, several other names ofpersons and places including Mahichandra Sahu, Raja Mahbair,Neurpur, Nauhatta, Ganjeripur (Gauripur), Khera river, Rahua,Chandrayan and Maina villages, Bairaghat, Tilabe river, Bairagacchi,Mahberia, etc., find mention. Researches by linguists and archaeologistshave made it clear that five km south of Supaul in Bihar lies a placecalled Hardi. In his research paper ‘Lorikayan’, which was published inAryavarta newspaper of Patna in 2011, Dr Laxmi Prasad Shrivastawa says
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that the shape and size of bricks found in Bairaghat are same asthose excavated from land adjoining the Hardi High School onthe west side. It may be mentioned here that the Railways haveput up a board at the Supaul Railway Station which says, “Five kmeast from here lies the Hardi Durgasthan, a historical place con-nected with Bhagwati Durga and valiant hero Lorik.”
Be that as it may, Lorik’s tale is the story of battle against theatrocities of Rajput Kshatriyas. Former Bihar Minister DadanSingh Yadav, who established Lorik as a social symbol rather thanas a character of stories and poetry says, “In Bhojpuri, Lorikayanis sung as a love story of Lorik-Chanda. Manjari is a lass ofYadukul, who is eyed by the Maulagat, the Rajput king of Agori. Toprotect Manjari, Lorik wages a battle against the king andemerges victorious.”
According to Indian archaeologist Vasudevsharan Agarwal,“Chandayan is the first romantic poem of India, written two hun-dred years before Malik Mohammed Jayasi and is based on thestory of Lorik-Chanda. Its language is Avadhi and it has been writ-ten in ‘Dohas’ and ‘Chaupayis’. The writer of Chandayan isMauladaud, a 14th-century poet, contemporary of FirozshahTuglaq. This is mentioned in ‘Tawareekh-e-Firozshahi’.” In hisarticle on the saga of Lorik in the February 1956 and June 1958issues of Bhojpuri magazine, Kapilmuni Shrivastawa has men-tioned that Hiria-Jhiria, the famous sorceress of Bengal had alsofallen in love with Lorik and was dedicated to him.
Lorikayan has been penned by an unknown people’s poet andrelates the story of a valiant hero of the Ahir caste. Subsequently,it was translated into various dialects. Lorik is the only member oftheir caste, besides Krishna, whom the Abheer (Ahir) caste treatslike a god and revere his memory through verse. But the scholarsof the high-born, genteel class treated this story with contempt.Since Lorik had shattered the pride of the aristocratic class, so theelite class must not have liked hearing the story of Lorik.
In sharp contrast, the Ahirs enjoy singing Lorik’s tale even nowand the text is treated the same respect as Ramayana. The mem-bers of this caste worship Lorik in ‘Chank Puja’. This puja does notneed a Brahmin. This puja is known by different names in differ-ent areas for example Lorikayan, Basanwan, Bakhtaur, RajaSahlesh, Dina-Bhadri, Natuva Dayal, Rah Baba, Karikh Baba andSoha Baba. The heroes and heroines of the tales based on thesestories invariably belong to one of the Shudra castes and seem tobe revolting against the trap laid by the gods and goddesses of theAryans. Besides the Ahirs living in Bengal, Bihar, Jharkhand, UttarPradesh, Madhya Pradesh, Chhatisgarh, Odisa, Andhra Pradesh,Tamil Nadu, Maharashtra, Gujarat, Goa, Delhi, Punjab, Haryanaand Rajasthan, the story is also popular among the Ahirs living inYugoslavia, Czechoslovakia, Mauritius, Fiji, Guyana, Nepaland Holland. They see Lorik as a protector of the commonman, who fought against the contemporary unequal socialbuild created by the Aryans.
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FORWARD PressTRADITIONBAHUJAN
R ÚUæABHINAV MALLICK
aja Salhes was born in the fifth or sixth centuryin an unknown village in Morang (now Nepal)region of the kingdom of Mithila. According tohistorian Brijkishore Verma ‘Manipadam’, Salh-es is a regionalised version of Shailesh, which,in Hindi, means the king of the mountains. Hebelonged to the Dusadh caste. Those whocould do ‘dusadhya’ (difficult to accomplish)jobs were called Dusadh.
According to a popular legend, from hischildhood, Raja Salhes displayed signs ofextraordinary brilliance. He had love andrespect for people of all castes. But because ofthe compulsions imposed by brahmanicaledicts, he had to work as a darban (gate-keeper) at the palace of Raja Bhimsen ofPakaria (Munger). When Salhes’s valour and hisdeep knowledge came into the notice of theking, he appointed Sahles as his personal body-
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RAJA SALHES:The gallant hero
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guard. Bhimsen held a duel between Salhes and Chauharmal, who toocame from the Dusadh caste. In this contest, Raja Sahles emergedvictor. And that made Chauharmal jealous of him.
Another popular legend says that after Raja Janak, it was during Salh-es’s rule that Mithila progressed. It is a historical fact that after RajaJanak, Mithila was ruled by Vajjisangh, Licchavi, Nand, Sunga, Kant,Gupta and Vardhan rulers in the fifth and sixth centuries AD but theirregimes were not marked by any major achievement by Mithila. RajaSalhes chose Mahisautha-Sirha (Nepal) as the capital of Mithila. The ruins of an ancient fort can still be seen there. Rajeshwar Jha, whospecializes in analyzing the contents of folk songs says, “Raja Salhes wasa handsome and strong man with an impeccable character. He used toprotect his subjects by touring his kingdom on horse back. He also usedto hunt. The Sarivan, which was the hunting ground of Sahles, is locatedin the Babu Barhi block of Madhubani district. By successfully repellingthe numerous attacks of Tibetans against his kingdom from the east, heproved that he was rightly described as Shailesh (King of mountains).”
In the Tarai area of Nepal and in north-eastern Bihar, fairs tocommemorate the memory Raja Sahles are held in all Dalitsettlements on the full-moon day of the month of Ashwina (Sep. - Oct.). On this occasion, a dance-drama titled ‘Raja Salhes’,which is called Nach in the regional parlance, is presented by thetroupe of local folk singers. The nach, which relates the story of RajaSahles’s life, is staged on other festivals too.
According to the ‘Bhagait’ (priest) of Laxman Paswan Karnapur,when the freshly harvested crop is brought to the granary, a smallportion is set aside in the name of Raja Sahles and it is given to somepoor person. According to social worker Bheemshankar Prasad, RajaSahles was a scholar of all the four Vedas but the Brahmins never gaverecognition to him and his scholarship. They were not ready to toleratethat a member of the Dusadh caste should be admired and shouldattain fame.
Statues of Raja Sahles, riding on a horse, holding a sword in one hand,can be seen at Brahmsthan, generally established at one end of thevillage. But now almost all Dalit inhabitations have a temple of RajaSahles. According to Shibu Paswan, who is a chowkidar at the Supaulpolice station in village Mariya, “Now, even members of the uppercastes have started viewing Raja Sahles as a guide of humanity and avaliant king.” But the real challenge is to project him as a carrierof the spirit of anti-Brahmanism and to prevent this Dalit hero’sco-option by the brahmanical forces.
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BY SUCCESSFULLY REPELLING THE NUMEROUS ATTACKS & SAVEDTIBETANS AGAINST HIS KINGDOM FROM THE EAST, HE PROVED THAT HE WAS RIGHTLY DESCRIBED AS SHAILESH (KING OF MOUNTAINS)”
Abhinav Mallick is a senior correspondent of FORWARD Press based at Supaul in Bihar
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OCTOBER 2013 |20
FORWARD PressTRADITIONBAHUJAN
I âRAJESH MANCHAL
t seems legends too have a life of their own. That iswhy, even after remaining buried for hundreds ofyears under the weight of history, if and when theyget a conducive atmosphere, they spring back to life.The legends and myths which the dominant castes ofIndia created to strengthen their religious and socialhold on society are today being challenged by theDalit-Bahujans. In October, Mahishasur’s murdererDurga and Ravan’s killer Ram will be worshipped allover the country. At the same time, many Dalit-OBCorganizations, by declaring Ravan and Mahishasur astheir ancestors, have begun putting spanner in thewheels of brahmanical traditions. In South India,brahmanical traditions have been facing thechallenge from Bahujans for quite some time now.
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Worshipping Ravan :Snubbing BrahmanicalMythology
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In North India, the Punjab seems to have taken the lead in this respect.In the Ludhiana district of the Punjab, Arun Siddhu, a religious leaderand the chief of Bharatiya Dalit Sena (Indian Dalit Army) has beenopposing the burning of the effigy of Ravan for several years now. Hesays, “There is no religious ground for burning the effigy of MahatmaRavan. This is done only to terrorize Ravan’s descendants so that theycan never even think of regaining their lost status and power. There arehundreds of versions of Ramayan in the country but none says thatRavan’s effigy should be consigned to flames. On the other hand,Ramayan says that when Ravan was on death bed, Ram told Vibhishanthat there was no greater scholar than Ravana on the earth at that timeand that his last rites should be performed with full honour.” Siddhu’sDalit Sena believes that Mahatma Ravan is their great ancestor. Onevery Dusshera, they observe the martyrdom day of Ravan and pay tributes to him.
Another similar organization is Mahatma Ravan Youth Federation,the activities of which have now spread to many districts of thePunjab. Ravi Bali, who runs the organization says, “We are thedescendants of the great scholar and emperor Ravan, who sacrificedhis life to protect the honour of his community. The members of ourorganization try to tread on the footsteps of Ravan. We have branchesin all districts of the Punjab. Our key objective is to expunge themisconceptions about Mahatma Ravan from the hearts and minds ofthe people. Our organization stoutly opposes the Dusshera fairs andwe urge our members not to visit them. On Dusshera day, we paytributes to Ravan.”
The chief of Mahatma Ravan Kranti Sena, another fast-growingorganization in the Punjab, says, “Our objective is to bring Ravan Raj inIndia. In Ram Rajya, women had no place. Mothers and daughters wereforced to literally dance at the tune of male members. In the name of‘Agni Parkisha’, women were burnt alive and they were thrown out oftheir homes for no fault of theirs. In contrast, Maharaja Ravan gave duerespect to women in his kingdom and he chose to lose his kingship forprotecting the honour and respect of his sister. We are proud to be thedescendants of Mahatma Ravan. We worship him.”
Charanjit ‘Hans’, the chairman of Kapurthala’s Ravan Sena echoesthe same sentiments. He also insists that Mahatma Ravan is hisancestor. “We have formed the Sena so that the youth of Dalit familiesbecome valiant, idealistic and scholarly like Maharaja Ravan.” Theworkers of the organization worship Mahatma Ravan on Dusshera day,wearing black arm-bands. It is a day of mourning for them. On that day,there is no celebration in the homes of the activists of the organizationand no auspicious work is done. Darshan Ratna Ravan, who heads theAdi Dharma Samaj of the Punjab also believes in the ideals of MahatmaRavan. This organization has spread its wings outside Punjab also and iturges the Dalit-Bahujans to oppose Dusshera celebrations. There aremany other such organizations which are building their ownmythology with heroes like Ravan, Mahishasur and Banasur.And this mythology is gaining currency.
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Abhinav Mallick is a senior correspondent of FORWARD Press based at Supaul in Bihar
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OCTOBER 2013 |22
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AMLESH PRASAD
ccording to Hindu religious scriptures, Shiva had christened theten-headed-one as Ravan. Here’s his concise genealogy. Father:Rishi Pulatsya (Brahmin). Grandfather: Brahma. Mother: Demonqueen Kaikasi. Maternal Grandfather: Demon king Sumali. Great
maternal grandfather: Demon king Sukesh. Wife: Mandodari. Father-in-law:Demon King Maiya. Mother-in-law: Apsara (nymph) Hema. Brothers-in-law:Mayavi and Dudumbhi. Son: Meghnad. Brothers: Kumbhkaran andVibhishan. Sister: Shurpnakha. Step brother: Kuber. Place of birth andmaternal uncle’s place: Village Bisrakh, (in present-day Noida). In-law’splace: Mandsaur, MP. Kingdom: Lanka.
Besides Bisrakh and Mandsaur, Ravan is worshipped at several otherplaces too. The Korku and Gondur tribals of Amravati and Gadchiroli dis-tricts of Maharashtra consider Ravan and Meghnad as their gods. In MadhyaPradesh’s Damoh and Vidisha districts and in Cheekhli village of Ujjain,Ravan is worshipped. In Jodhpur, the Dave, Godha and Shrimali Brahminsworship Ravan. JMM leader Shibu Soren considers Ravan as his family deity.
It is said that the Ravan Samhita, used by Brahmins for making astrologi-cal predictions, was written by Ravan himself. This book is divided into fivesections. The first section is the life sketch of Ravan While the second iscalled Shivopasana (Worship of Lord Shiva). The third is ‘Tantra-MantraSadhna’ (Practice of black magic). The fourth is: ‘Ark Chikitsa’ (Treatmentusing distilled extracts) and the fifth is ‘Jyotish Yog’ (Astrological calcula-tions). This section details the causes of pleasure and pain of human beingsand ways to deal with them besides diseases, illnesses and their treatment.
Thus, the blood of both Brahmin and Demon clans was coursingthrough the veins of Ravan. He was born for the uplift of the demon clanbut it was the Brahmin clan which appropriate all such benefits. TheBrahmins have the best of both the worlds. As Ravan was a Brahmin, theRavan Samhita became the property of the Brahmins and a source oftheir livelihood. On the other hand, since he was a demon, the Brahminsgot a dominant position in the kingdom of Ram. Demons and Dalits wereslayed for no fault of theirs.
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¥×Üðàæ ÂýâæÎ ÀÂÚæ ×ð ȤæÚßÇü Âýðâ ·ð¤ â´ßæÎÎæÌæ ãñ Amlesh Prasad is the Chapra correspondent of FORWARD Press
Ravan’s ancestors wereboth Brahmins and AsursÚUæß‡æ ·Ô¤ ÂêßüÁ Õýæ±×‡æ Öè Íð¥õÚU ¥âéÚU Öè !
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his festival of Bhaldeo celebrated the life andsacrifice of Baliraja and is a festival of peasantculture. Even today, farmers are referred to asBaliraja. Baliraja died while fighting foreignAryans who were looting farmers. Farmersshould draw inspiration from this splendidhistory,” Maharaja Satyajeet Singh Raje Gaikwadappealed during his speech at the Bhaldeo Cele-bration Closure Ceremony. The one-dayBhaldeo-Baliraja Festival was held at Gondurvillage in Dhule district in Maharashtra on 12September. On this occasion a book on Balirajawritten by Prof. Shrawan Deore was alsoreleased.
Bhaldeo, the replica of Baliraja made from
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History of Bhaldeo-Baliraja Celebrated
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OCTOBER 2013 |24
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bullock dung was also installed at the residence of VilasraoMali, a progressive farmer, in Gondur village. Vilasrao Malihas been honored by government with ‘Udyanpandit’ and‘Vanashree’ awards. Every year his family organizes theinstallation of Bhaldeo, a tradition that has a history ofthousands of years. This commemoration celebration ends after seven day.
Senior OBC leader Dadaji Pawar presided over theprogram. The book describing the history of Bhaldeo writtenby Prof. Deore was released by well-known OBC journalistYogendra Junagade. Speaking on the occasion, Junagade said,“We all have forgotten the history of our ancestors. Balirajawas our ancestor. He laid his life for farmers. This completehistory has been revived through this book. Prof. Shrawan Deore has taken up this task of searching the glorious historyof Baliraja, by taking the reference of philosophy from Tatyasa-heb Mahatma Jotirao Phule and the scholar of ancient studiesComrade Sharad Patil. Now, he should not stop with Baliraja,he should search the history of Kulmata, Navaratra, Holifestivals as well.”
Concluding the programme, Dadaji Pawar in hispresidential speech said, “The story of Baliraja, who lost thefight with Aryan Vaman and was buried, is told in variousmyths. Bhaldeo and Balideo are the same and is itself the fes-tival of Baliraja. In rural areas even today, while waving thelamp around their son’s, brother’s and Husbund’s head,mothers and sisters pray, ‘Ida peeda jaao! Balich Rajya Yevo’(Let all troubles created by the Aryans vanish! And let thekingdom of Baliraja come). In Tatyasaheb Mahatma JotiraoPhule’s book Gulamgiri, the details of the fierce war betweenAryan Vaman and Baliraja has been described. It is alsoproved that Baliraja has been killed by deceit.”
Earlier, Vilasrao Mali welcomed one and all. RajendraMahale was specially honored for being selectedunanimously as the President at Maharashtra Working Com-mittee of the Majur Sahakari Sangh (Fedaration of Laborers).In this program, ex-president of Maratha Seva SanghBhausaheb Deore, ex-Minister Vijay Nawal Patil, Gulab Patil,senior citizen Rangrao Anna Koli, Siddhartha Jadhav, ex-Mayor of Shirpur Pramod Chavhan, Anil Patil of SambhajiBrigade and other honorable persons were present.
Vote of thanks was given by Yogesh Mali and SwapnilGondurkar Farmers and farm laborers from the Gondurregion were present at the venue in a great number. n
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BHALDEO, THE REPLICA OF BALIRAJA MADE FROM BULLOCK DUNGWAS ALSO INSTALLED AT THE RESIDENCE OF VILASRAO MALI, APROGRESSIVE FARMER, IN GONDUR VILLAGE
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OCTOBER 2013 |26
FORWARD PressTRADITIONBAHUJAN
×ARUN KUMAR
he legend of Mahishasur as a Bahujan hero isat the centre of Bahujan discourse in severalparts of the country these days. This year, manyplaces will witness the beginning ofcelebrations centered on Mahishasur with theobjective of making the people aware of thefact that Mahishasur was a justice-loving rulerof Bahujans, who was killed by deceit by Durga.Here, it may be mentioned that there are twoviews regarding Mahishasur among theBahujans. One faction, based on Prem KumarMani’s Cover Story in October 2011 issue ofFORWARD Press ‘Who are the Bahujans reallyworshipping?’ (‘Kiski Puja Kar Rahe HainBahujan?”), believe that Mahishasur was a kingof the “cow”-rearing community, while anotherfaction links him with the Asur tribe and insiststhat he was a tribal king. Prior to FORWARDPress, another magazine called Yadav Shaktihad published a long article on this issue inwhich Mahishasur was described as a Yadavking. After being ignored for a long time, thisarticle is also being discussed and debatedupon these days.
Whatever may be the origins of Mahishasur,this year ‘Mahishasur Martyrdom Day’ is beingcelebrated in many districts of Bihar. AtMeenapur in Muzzafarpur district, the day willbe celebrated by erecting a life-size statue ofMahishasur. The convener of the programme
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MAHISHASUR: Growing Resistance to Brahmanical culture
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Harendra Yadav said that “When others will join the Durga puja in keepingwith their bogus age-old traditions, we will get together to know the truthabout our hero Mahishasur”. At Nawada in Bihar, Mahishasur martyrdom daywill be celebrated on October 23. Ramphal Pandit, convener of theprogramme said that “Nawada was a Yadav-dominated area and if we are ableto convince the Yadavs of the truth about Mahishasur, it would be a big victoryfor the Bahujan cultural movement. How can a community celebrate thedeceitful assassination of a member of their own community?”. Social workerUdyan Rai has taken upon himself the responsibility of spreading awareness insociety about Mahishasur. According to Udyan Rai, Durga Puja is held at aplace close to his residence. “Our people join it. But this time, we will be appris-ing them of the truth”, he said.
In Jharkhand (Giridih), the Prabhuddha Yadav Sangam will observe‘Mahishasur Martyrdom Week’ from 12 October to 19 October. The organizerDamodar Gop said that awareness campaign will be launched throughoutGiridih. People will be introduced to Mahishasur and his martyrdom throughthe medium of folk songs.
Narayan Bagarthi of Odisha and Mala Verma and Dr. Dinesh Singh of WestBengal will celebrate Mahishasur Martyrdom Day on the Durga Navmi (ninthday). The same will be celebrated at Bhela Ghoda village near PanchkootMaharaj temple in Purulia. ‘Mahishasur Martyrdom Day’ will be celebrated byDr. Ashok Vardhan in Kaushambi, Bhikshu Priyadarshi at Hardoi, Rajvir Singhat Sitapur and Chandrabhushan Singh Yadav at Devaria.
At JNU, New Delhi, on 17 October this year, Mahishasur martyrdom day willbe celebrated for the third year in succession. The programme will be organisedby the All India Backward Students’ Forum. According to Jitendra Yadav, nation-al president of the AIBSF, on the occasion a seminar on “Bahujan Culture andHindu Traditions” will be held in which Prem Kumar Mani, Kancha Illaiah andother Bahujan intellectuals, journalists and social activists from all over thecountry will participate.
In many districts of Uttar Pradesh, the Yadav Shakti magazine is organizing‘Mahishasur Martyrdom Day’ on Dusshera in association with social organiza-tions. Says Rajvir Singh, editor of the magazine, “Initially, we were afraid thatpeople will not accept Mahishasur’s new, radically different image so easily andthat it will be difficult to purge the hatred for Mahishasur from their hearts – ahatred which is almost 3,000 years old. But we were surprised to discover thatpeople are readily accepting what we are telling them”.
It may be mentioned here that it was the publication of Prem KumarMani’s FP October 2011Cover Story that inspired the first-ever celebration of‘Mahishasur martyrdom day’ at JNU in the same year. The article analysedthe mythological story of Durga and Mahishasur from a Bahujanperspective. In the same year, when the students associated with the AIBSFexpressed their solidarity with Mani’s interpretation, they were assaulted onthe campus by activists of rightist organizations. Since then, the celebrationhas been spreading to different parts of the country. Considering the speedat which ‘Maishasur martyrdom day’ is gaining ground, it is forseeable that itwill emerge as the key symbol of resistance against the brahmanical cultureof North India. However, keeping it insulated from the Hindu ritualsand ceremonies will be a big challenge for the Bahujan intellectuals.Only time will tell how they meet this challenge.
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Arun Kumar is the Patna correspondent of FORWARD Press ¥M¤‡æ ·¤é×æÚU È æÚUßÇü Âýðâ ·Ô¤ ÂÅUÙæ â´ßæÎÎæÌæ ãñ
OCTOBER 2013 |28
FORWARD PressCAMPUS
COMPASS
T ÖæBIRENDRA KUMAR YADAV
he Joint Entrance Examination (JEE), conductedfor admission to IITs and other premierengineering institutions, not only helps identifytalented students but is a measure of the changingacademic and social scenario of the country aswell. Surprise was in store for many when theresults of the JEE (Main) 2013 were announced –the number of OBC and general-categorystudents qualifying the Advanced exam wasalmost the same. In the results announced in June
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Engineering entrance: OBCstudents prove their mettle
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2013, while 51,170 students were declared successful from the general quota, the number of successful candidates from the OBC quota was 47,085.
OBC students are increasingly getting selected from the general quota in entrance exams to engineering, medicine and managementinstitutes due to rapid changes in the social and academicenvironment. The OBCs are becoming acutely aware of the need forgood education and are putting to maximum use the facility ofreservation provided to them. That is why, their performance is improv-ing consistently. According to Gautam Barua, Director, IIT Guwahati,the number of OBC students getting selected against general quota isincreasing and they are getting admissions to prestigious institutionswithout going through the reservation route.
OBC students are now paying greater attention to studies and theirnumbers are also increasing, says Dr Ram Ashish Singh, an associateprofessor with Patna’s BS College, who has also been teaching in manycoaching institutes. That is why their share in admissions to technicalinstitutions is rising. Reservations have added to the self-confidence ofthe OBC students. They are confident that even if they do not succeedthrough the general quota, they would make it through the reservedquota. They work hard and prepare for the exams very diligently withthe result that they excel even in the general quota. Dr Ram Ashish saysthat the number of OBC students attending coaching classes was alsoon the rise and that was also responsible for their better performance.
GLITCHESIn central educational institutions, OBC candidates have to submittheir caste certificates before admission. The following problemscommonly arise in this process: 1) Due to differences in the list of OBCs of the central and the state
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THE OBCS ARE BECOMING ACUTELY AWARE OF THE NEED FOR GOODEDUCATION AND ARE PUTTING TO MAXIMUM USE THE FACILITY OFRESERVATION PROVIDED TO THEM
Year
2010-2011 23.05 23.61 19.09
2009-2010 14.52 20.38 13.52
(As per information provided by Union HRD Minister Kapil Sibal in the Rajya Sabha on 11 May 2012. He also said that following the increase in the number ofOBC candidates, an additional grant of Rs 2,166 crore and Rs 4,227 crore had been sanctioned for central universities and technical institutes respectively)
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¥ôÕèâè ·¤è Öæ»èÎæÚUè (ÂýçÌàæÌ ×ð)SHARE OF OBCs (IN PER CENT)
OCTOBER 2013 |30
FORWARD PressCAMPUS
COMPASS
Birendra Kumar Yadav is the Bihar Bureau Chief ofFORWARD Press
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governments many students fail to take benefit of reserva-tions. Normally, the centre accepts the state lists andadmission is granted on that basis. But sometimes, thesame caste is listed in different categories in central andstate lists. In such cases, the candidate concerned mighthave to lose the benefit of reservation.
2) OBC certificate is valid only for one year. That is becausethere is a creamy layer income cap for OBC reservationsand a person’s income may go up or down every year. Thatis why, a fresh OBC certificate has to be obtained everyyear. This requirement also leads to the claim of many stu-dents being rejected. For instance, you fill the applicationform in 2010–11 and your counselling is held 2011–12.That will mean that the certificate you had submitted atthe time of application would have become invalid at thetime of counselling. And the benefits due to OBCs wouldnot be given to you.
WHAT SHOULD YOU DO?To ensure that your claim is not rejected, you should keepyour OBC certificate up-to-date. Last year, 4,800 OBCstudents were selected for admission to IITs. Of these, 800could not submit their OBC certificates in time and thusfailed to get admission and general-category candidates wereadmitted against these 800 seats.
'Assault on reservation': Big conspiracy General-category students often conspiratorially launch an“assault on reservation”. The object of this conspiracy is toensure that a shortfall in the number of eligible OBCcandidates is declared at the last moment and the seats aretreated as open. Take the example of JEE in which there is afixed quota for OBCs. This quota is for advanced and finalselection. As part of conspiracy, students of unreservedcategory fill their application forms for JEE Mains, declaringthemselves as reserved-category candidates. When the meritlist for advanced is drawn, the general-category students getselected under reserved quota. But they do not appear at thetime of final selection because they don’t have the necessarydocuments. But by that time, by appearing in the main and ad-vanced exams, these fake reserved-category candidates havehad already pushed hundreds of OBC students out of the race.In such a situation, it is shown that reserved-category studentsare not available in sufficient numbers. It is clear had the fakereserved-category candidates not appeared in the exam, ahigher number of OBC candidates would have got selected formains and advanced. But they become victims of thisconspiracy. OBC students need to be wary of this con-spiratorial “assault on reservations”.
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‘Implement Renke Commission recommendations’ – DNT confederation
NEW DELHI: The National Confederation of Denotified and NomadicTribes held a dharna at Jantar-Mantar on 31 August, demanding implementation of the recommendations of Renke Commission. Thedharma was led by former MP Haribhau Rathore. Union MinisterOscar Fernandes, while addressing the activists, assured that he willconvey their demand to Prime Minister Manmohan Singh and UPAchief Sonia Gandhi and try to get the recommendations of the commis-sion accepted. Haribhau Rathore said they will be demanding that onthe lines of Maharashtra, all state governments should extendreservation facilities to nomadic tribes, establish Denotified andNomadic Tribes Development Board, give scholarships to students, establish a separate department headed by a minister from thecommunity and start boarding schools for the children of thecommunity in every block.The main demands of the confederation besides the implementation of the recommendation of RenkeCommission include appointment of a permanent commission forDNTs, establishment of development board at the national level andseparate budgetary provision for the welfare of the nomadic community. They also want facilities available to SC/STs
-Ashok Chaudhary
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NEW DELHI : The eighth Shailendra Samman was conferred on poet NidaFazli at a function organized by Shailendra Memorial Trust, Roorkee, atBharatiya Vidhya Bhavan on 31 August, the birth anniversary of Shailendra.Born in a Dalit family, Shailendra had gave voice to people’s strugglesthrough his songs. Shailendra Samman is conferred biennially on a lyricist.Earlier, Gulzar, Kaifi Azmi, Neeraj, Yogesh, Gulshan Bawra, Prasoon Joshiand Santosa Nand have received this award. Among others, seniorlitterateurs Manager Pande, Naresh Saxena, Prahlad Agarwal and a largenumber of admirers of Shailendra were present at the function
-Ashok Chaudhary
àæñÜð‹Îý â�×æÙ §â ÕæÚUçÙÎæ ȤæÁÜè ·¤ô
Shailendra Sammanto Nida Fazli
OCTOBER2013 |32
FORWARD PressBRIEF
NEWS
NEW DELHI: Aimed at obliterating the centuries-old stigma of manualscavenging from the face of the country, the Prohibition of Employmentas Manual Scavengers and their Rehabilitation Bill, 2013, was cleared byParliament in the monsoon session. Any violation of the provisions of theact will be a cognizable and non-bailable offence. The bill bans drylatrines and manual scavenging and also has provisions forrehabilitating and providing alternative employment to manualscavenging to enable them to lead their lives with dignity. Answering thebrief discussion on the bill, the social justice and empowerment ministerKumari Selja said that a law was enacted on this issue in 1993 but it did not prove effective as its implementation was not mandatory for the stategovernments. “The reason that this inhuman practice continuesunabated in society is that all state governments submitted affidavits inthe Supreme Court saying that it was not prevalent in their states. Till thestates officially accept that this practice exists, there is no way it can beabolished,” she said.
-Ashok Chaudhary
×éÕ§üU Ñ àæÌæç�ÎØæð âð Îðàæ ÂÚU ·¤Ü·¤ ÕÙè ãæÍ âð ×ñÜæ ÉôÙð ·¤è ·¤éÂýÍæ·¤ô ÁÇ âð ç×ÅUæÙð ·Ô¤ çÜ° ââÎ ·Ô¤ ×æÙâêÙ â˜æ ×ð, ÒãæÍ âð ×ñÜæ ©ÆæÙðßæÜð ·¤ç×üØô ·Ô¤ çÙØôÁÙ ·¤æ ÂýçÌáðÏ ¥õÚU ©Ù·¤æ ÂéÙßæüâ çßÏðØ·¤w®vwÓ ÂæçÚUÌ ãô »ØæÐ çßÏðØ·¤ ·Ô¤ ÂýæßÏæÙô ·¤æ ©Ë܃æÙ â™æðØ ÌÍæ »ñÚUÁ×æÙÌè ¥ÂÚUæÏ ãô»æÐ Øã çßÏðØ·¤ âê¹ð àæõ¿æÜØô ß çâÚU ÂÚU ×ñÜæ ÉôÙð·¤è ÂýÍæ ÂÚU ÚUô·¤ Ü»æÙð, ×ñÜæ ©ÆæÙð ßæÜð ·¤ç×üØô ·Ô ÂéÙßæüâ °ß ÚUôÁ»æÚUÌÍæ ×ñÜæ·¤ç×üØô ·¤ô â�×æÙ ·Ô¤ âæÍ ÁèßÙ ÁèÙð ·¤æ ã·¤ çÎÜæÙð ·Ô¤©gðàØ âð ÜæØæ »Øæ ãñÐ çßÏðØ·¤ ÂÚU ãé§ü âçÿæ# ¿¿æü ·¤æ ÁßæÕ ÎðÌð ãé°âæ×æçÁ·¤ ‹ØæØ °ß ¥çÏ·¤æçÚUÌæ טæè ·¤é×æÚUè àæñÜÁæ Ùð ·¤ãæ ç·¤ v~~x×ð §â ÕæÚUð ×ð ·¤æÙêÙ ÕÙæØæ »Øæ Íæ, Üðç·¤Ù Øã ÚUæ’Ø âÚU·¤æÚUô ·Ô¤ çÜ°¥çÙßæØü Ùãè Íæ §âçÜ° §âð ·¤æÚU»ÚU É» âð Üæ»ê Ùãè ç·¤Øæ Áæ â·¤æÐâéŸæè àæñÜÁæ Ùð ·¤ãæ ç·¤ €UØæ ·¤æÚU‡æ ãñ ç·¤ Øã ¥×æÙßèØ ÂýÍæ §ÌÙðÎàæ·¤ô Ì·¤ â×æÁ ×ð ÕÙè ÚUãè ¥õÚU ©‘¿Ì× ‹ØæØæÜØ ×ð âæÚUð ÚUæ’Øô ÙðãÜȤÙæ×æ ÎæØÚU ·¤ÚU ·¤ãæ ç·¤ ã×æÚUð Øãæ Øã ÂýÍæ ãñ ãè ÙãèÐ ©‹ãôÙð ·¤ãæç·¤ ÁÕ Ì·¤ ÚUæ’Ø ¥æçÏ·¤æçÚU·¤ M¤Â âð §â ÂýÍæ ·Ô¤ ¥çSÌˆß ·¤ô Sßè·¤æÚUÙãè ·¤ÚUÌð ÌÕ Ì·¤ §â·¤æ ©‹×êÜÙ ·ñ¤âð ç·¤Øæ Áæ°Ð
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çÎËÜè Ñ ÎæÙæÂéÚU çSÍÌ ÚUæÁ·¤èØ ãçÚUÁÙ ·¤‹Øæ ÂýæÍç×·¤ çßlæÜØ, âéËÌæÙÂéÚU ·¤èÂêÙ× ·¤é×æÚUè ·¤ô wy çâÌÕÚU ·¤ô âØé€Ì ÚUæCýâƒæ (‹ØêØæ·¤ü) ·Ô¤ ̈ßæßÏæÙ ×ð´¥æØôçÁÌ ãæðÙð ßæÜè çßàß â»ôDè Ò·ñ¤âð ãôÙè ¿æçã° Øéßæ¥ô ·¤è ÎéçÙØæÓ çßáØ ÂÚU¥ÂÙð çß¿æÚU ÚU¹Ùð ·Ô¤ çÜ° ¥æ×ç˜æÌ ç·¤Øæ »Øæ ãñÐ Øê°Ù¥ô ×ð ©â·¤æ Öæá‡æ wyçâÌÕÚU, w®vx ·¤ô ãô»æÐ ©Ù·Ô¤ âæÍ ãè ÂÅUÙæ ·¤è ãè ÙæçÁØæ ¥æȤÚUèÙ Öè Øê°Ù¥ô×ð ÖæÚUÌ ·¤æ ÂýçÌçÙçÏˆß ·¤ÚUð»èÐ §â çßàß ×¿ ÂÚU ÖæÚUÌ âð Ùõ Õ‘¿ô ·¤ô ¥æ×ç˜æÌç·¤Øæ »Øæ ãñÐ §Ù×ð âð ©ÂÚUô€UÌ Îô çÕãæÚU ·¤è Àæ˜ææ° ãñÐ ÂêÙ×, ÂÅUÙæ çÁÜð ·Ô¤ çÕãÅUæÂý¹Ç ·Ô¤ ·¤ôÚUãÚU »æß ·¤è ÚUãÙð ßæÜè ãñÐ ×éâãÚU ÂçÚUßæÚU âð ¥æÙð ßæÜð ÖÚUôâæ ×æÛæè·¤è Âé æè ÂêÙ× ÒÙæÚUè »éÁÙÓ ·Ô¤ ̈ßæßÏæÙ ×ð â¿æçÜÌ ÒÂýðÚU‡ææ Àæ˜ææßæâÓ ×ð ÚUã·¤ÚUÎæÙæÂéÚU ×ð ÂÉæ§ü ·¤ÚU ÚUãè ãñÐ ÒÙæÚUè »éÁÙÓ ·¤æ â¿æÜÙ ÂÎ÷ןæè âéÏæ ß»èüÁ ·¤ÚUÌè ãñÐȤæÚUßÇü Âýðâ ·¤ô ©‹ãôÙð ÕÌæØæ ç·¤ ÚUæCýèØ SÌÚU ÂÚU °·¤ ¥çÖØæÙ ¿Üæ Íæ ÒÙæ§Ù §Á×æ§ÙÓÐ §â ¥çÖØæÙ ·Ô¤ ÌãÌ ¿ØÙ ·¤è Âýç·ý¤Øæ ÂêÚUè ·¤è »§ü ¥õÚU ÂêÙ× °ß ÙæçÁØæ·¤æ ¿ØÙ ãé¥æЧâ çßàß ×¿ ·Ô¤ çÜ° ÂêÙ× ß ÙæçÁØæ ·¤æ ¿ØÙ °·¤ âØô» ×æ˜æÙãè ãñÐ ÕÎÜ ÚUãè âæ×æçÁ·¤ ß ÚUæÁÙèçÌ·¤ ÂëDÖêç× ·Ô¤ âæÍ çàæÿææ ·Ô¤ SßM¤Â ×ð ¥æ°ÕÎÜæß ·¤æ ÂçÚU‡ææ× ãñ ç·¤ »ýæ×è‡æ ÂëDÖêç× ß ©ÂðçÿæÌ ß»ü ·¤è Àæ˜ææ° Öè ¥ÂÙèÂýçÌÖæ ·¤æ ¥ãâæâ ·¤ÚUæÙð Ü»è ãñÐ
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PATNA: Poonam Kumari, a student of Government HarijanKanya Primary School, Danapur, in the Patna district has beeninvited to address a global meet on “How should the world ofyouths be?” organized under the aegis of the UN at New York.Patna’s Nazia Aafreen is also among the nine children invitedfrom India to the meet by the world body. Poonam is a residentof Korhar village of Bihta block in Patna district. Hailing from aMushar family, Poonam, daughter of Bharosa Manjhi stays atPrerna Hostel run by NGO Nari Gunjan at Danapur.Padmashree Sudha Verghese of Nari Gunjan told FORWARDPress that Poonam and Nazia were selected through a national-level campaign titled Nine is Mine. The selection of Poonamand Nazia is not a matter of coincidence. It is a reflection of thechanging socio-economic scenario that girl students from ruraland marginalized backgrounds are bringing laurels to theircountry, state and community.
-Birendra Kumar Yadav
çÕãæÚU ·¤è ÎçÜÌ ÕæçÜ·¤æ ÂêÙ× Âãé¿è Øê°Ù¥ôBihar’s Dalit girl Poonam in UNO
ãæÍ âð ×ñÜæ ©ÆßæÙæ ãô»æâ´™æðØ ¥ÂÚUæÏ
Manual scavenging becomescognizable offence
33ȤæòÚUßÇüUU Âýðâ | 2013¥€UÅUêÕÚU â×æ¿æÚU
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Remembering Dabholkar’s Martyrdom
Congress will promote dalit leaders
NEW DELHI: Well-known intellectual DrNarendra Dabholkar, who waged a relentlessbattle against superstition, was rememberedat a function organized on 30 August at SPWDauditorium. The function was organizedunder the aegis of NSI. Addressing thefunction, Amitabh Pande, Gauhar Raza andSanjay Kumar recalled Dabholkar’scontribution. Subhash Gatade was in thechair. Earlier, the assemblage observed twominutes’ silence to pray for peace to thedeparted soul. Dabholkar was battling for theenactment of the Blind Faith Eradication Lawfor the last 40 years. In 2005, the draft of thebill, prepared by him, was tabled in theMaharashtra Vidhan Sabha. He had beengetting threats for his life by rightistorganizations. On 20 August, he was gunneddown in a busy neighbourhood of Pune inbroad daylight. -Ashok Chaudhary
Ù§ü çÎËÜè Ñ ¥Ïçßàßæâ ·Ô¤ ç¹ÜæȤ Á»ÜÇÙð ßæÜð Çæò. ÙÚUð‹Îý ÎæÖôÜ·¤ÚU ·¤ô x®¥»SÌ ·¤ô °âÂèÇŽËØêÇè ·Ô¤ âÖæ»æÚU ×ð ØæÎç·¤Øæ »ØæÐ Øã ·¤æØü·ý¤× °Ù°â¥æ§ü mæÚUæ¥æØôçÁÌ ç·¤Øæ »Øæ ÍæР߀Ìæ ·Ô¤ M¤Â ×ð¥ç×ÌæÖ ÂæÇð, »õãÚU ÚUÁæ, âÁØ ·¤é×æÚU Ùð©Ù·Ô¤ Øô»ÎæÙ ·¤ô ØæÎ ç·¤ØæÐ ·¤æØü·ý¤× ·¤è¥ŠØÿæÌæ âéÖæá »æÌæÇð Ùð ·¤èÐ §ââð ÂãÜð,âÖæ»æÚU ×ð ©Ù·¤è ¥æˆ×æ ·¤è àææçÌ ·Ô¤ çÜ° Îôç×ÙÅU ·¤æ ×õÙ ÚU¹æ »ØæÐ ÕÌæ Îð ç·¤ÎæÖôÜ·¤ÚU çÂÀÜð y® âæÜô âð ¥ÏŸæhæçÙ×êüÜÙ ·¤æÙêÙ ÕÙßæÙð ·Ô¤ çÜ° ÂýØæâÚUÌ ÍðÐâÙ÷ w®®z ×ð çßÏðØ·¤ ·¤æ ©Ù·Ô¤ mæÚUæ ÌñØæÚUç·¤Øæ »Øæ ×âçßÎæ ×ãæÚUæCý çßÏæÙ ÂçÚUáÎ ×ðÂðàæ Öè ãé¥æ ÍæÐ §â ÎõÚUæÙ ©‹ãð Îçÿæ‡æÂÍèâ»ÆÙô âð Ü»æÌæÚU ÁæÙ âð ×æÚUÙð ·¤èŠæ×ç·¤Øæ ç×Ü ÚUãè ÍèÐ ¥ÌÌÑ, w® ¥»SÌ·¤ô Âé‡æð ·Ô¤ ÖèÇ-ÖæÇ ßæÜð §Üæ·Ô¤ ×ð çÎÙ-ÎãæÇð »ôÜè ×æÚU ·¤ÚU ©Ù·¤è ãˆØæ ·¤ÚU Îè »§üÐ
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NEW DELHI : As the Delhi Vidhan Sabha and Lok Sabhaelections inch closer, Congress Vice-President Rahul Gandhi isworking on a strategy to promote Dalit leaders of the Congress.Addressing the ‘National dialogue on social inequality’organized by National Commission for Scheduled Castes on27 August, Rahul Gandhi said that in the times to come,Congress will be the biggest supporter of Dalits. Taking a dig atBSP, Rahul said that “You ask the names of five Dalit leaders inUP and the answer would be Mayawati, Mayawati, Mayawati,Mayawati and Mayawati”. He said that he wants that in UP andDelhi, there should be row of Dalit leaders at block, village andall other levels. Rahul Gandhi is trying to wean away the Dalitsfrom BSP as this will immensely benefit the Congress in thegeneral election due next year. -Ashok Chaudhary
OCTOBER 2013 |34
FORWARD PressPRADESHUTTAR
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URMILESH
n India, the genesis of communal riots lies in unprinci-pled politics. Common men may have quarrels and dis-putes but a riot is born only when some vested interests,with business or political ends to serve, encash theinternal differences between persons or groups of per-sons and give them a communal-violent colour. Onoccasions, when differences are non-existent, they aremanufactured just to incite a riot. This is the gist of theobjective studies of riots in North India and of the socio-logical analyses of their backgrounds. This is true ofboth pre- and post-Independence riots. Some recentones like the anti-Sikh riots of 1984 in Delhi and otherareas and the anti-Muslim riots in 2002 in Gujarat alsoprove the point. And the same is true of the recentMuzzafarnagar-Shamli communal violence.
Though the immediate provocation for theMuzzafarpur-Shamli riots may have been the incidents inthe last week of August and first week of September but thefact is that sustained efforts were being made to stoke thefire of communal hatred in the area for the last six months.The ‘Parivars’, the ‘Sadhvis’ and the political dons wereactive. A senior VHP leader had issued a press statementencapsulating his insane ravings about the so-called ‘LoveJehad’. Why the statement was published with great relishby some local newspapers, only their decision-makers cantell. In other communities too, the vested interests werebusy playing their own political games. The objective wasto change the political power equations of the area andbring about a specific socio-casteist polarization.
The government of Uttar Pradesh failed to deal firmlywith the communal elements in the initial stage itself. Itdid not issue necessary instructions to the local adminis-tration. For the last several years, the bureaucracy in Uttar
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Muzzafarnagar Riots: Indifferentgovernment, cynical politics×éÁ�ȤÚUÙ»ÚU δ»æ Ñ âÚUô·¤æÚUçßãèÙ âÚU·¤æÚU, SßæÍèü çâØæâÌ
35ȤæòÚUßÇüUU Âýðâ | 2013¥€UÅUêÕÚ
Pradesh has got so used to living under the constant shadow of fear of itspolitical masters and is so busy fulfilling its own narrow interests that it haslost the capacity to take independent initiative as per the law to maintainlaw and order in society. A central remote was needed to activate it – aremote control which would have controlled and directed it from Lucknow.But the neo-elites of Lucknow, intoxicated with power, hardly had time forsuch petty concerns as maintaining law and order.
Several incidents of serious communal violence have been reported fromvarious parts of the state since the new government assumed power in thestate. The latest statistics released by the National Crime Records Bureaushow the law and order situation in the state after the Akhilesh govern-ment’s anointment in a poor light. The number of instances of communaltension and mild violence are in thousands. According to government’sown figures, of the riots at 106 sensitive locations, more than 30 have beenclassified as serious. Efforts are being made to whip up communal tensionin Bahraich, Mau, Gorakhpur, Varanasi and Lucknow, among others.
The Muzzafarpur riots could have been averted if the mischief-mak-ers were taken into preventive custody and panchayats-mahapanchay-ats which worked up communal and casteiest frenzy had been banned.These massive congregations were allowed despite prohibitory ordersunder section 144 being in force. Had the administration been alert andif the police investigations were free and fair, the so-called communalincident at Kawaal could have been contained there itself. After thatincident, the rabid members of a particular organization misused thesocial media to the hilt. The title of a story carried by a Hindi newspaperon 9 September was tampered with and it was displayed on the socialsites in such a provocative manner that members of one communitybegan thirsting for the blood of the other. Then began the string of panchayats and mahapanchayats organized by ‘all-party fanatics’. Every one was keen to harvest a rich crop of votes post-riots.
All police stations have a list of criminals and trouble-makers (includingthose specializing in whipping up communal tension) residing in their areaof jurisdiction. In Muzzafarnagar, written complaints were made namingcertain politicians. But they were not taken into custody in time. Who isresponsible for this lapse? Many of them were seen defending their acts of omission and commission sitting in studios of TV news channels at Noida and New Delhi.
To build a truly democratic and secular society and government, weneed to go beyond slogans and words. The administration should be fairand transparent in its working and people should be educated and madeaware. The working of the local civic institutions should be regularly moni-tored. The problem, however, is that for most of our politicians, democracyis merely a game of numbers. It is clear that neither democracy norsecularism can be strengthened unless a proper strategy is put inplace and those implementing it have honest and pure intentions.
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Urmilesh served as the executive editor of Rajya Sabha TV and is a leading Hindi journalist
OCTOBER 2013 |36
FORWARD PressPRADESHUTTAR
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ASHOK CHAUDHARY /BANJARA GANWAR
he Uttar Pradesh government unleashed its full coercivemight to somehow prevent the holding of theMahapanchayat under the banner of Samajik NyayaMorcha (social justice front) at Allahabad on 17September. The permission for the use of the venue wascancelled and almost all the leaders coming to attend themeet were arrested on the way. The borders of the citywere sealed and Allahabad was swarming with policemenon the day of the event. But despite all these repressivemeasures, not only did the pro-reservationists manage toshow their strength to the Uttar Pradesh government butalso succeeded in sending out the message of social justice. The mahapanchayat was organized to protest theUttar Pradesh government’s decision to withdrawing theamendments made in reservation rules of Uttar PradeshPublic Service Commission that favoured the deprivedclasses (for details see the Cover Story ‘Mandal 3.0’ ofFORWARD Press, September 2013).
Sharad Yadav, who was coming to attend the mahapan-chayat was arrested in Ghaziabad while the Apna Dal’sAnupriya Patel was detained at Raebareli. Udit Raj was
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Mahapanchayatsends out messageof social justiceâæ×æçÁ·¤ ‹ØæØ ·¤æ â´Îðàæ ÎðÙð ×ð âÈ¤Ü ÚUãè ×ãæ´¿æØÌçÁÙ ¥æÚUÿæ‡æ â×Íü·¤ Àæ˜æô ·Ô¤ ×ãæ¿æØÌ ×ð Öæ» ÜðÙð ·¤è âÖæßÙæ Íè, ©‹ãð Öè v{ çâÌÕÚU·¤è ÚUæÌ ÎçÕàæ Îð·¤ÚU ©Ù·Ô¤ ƒæÚUô ß ãæòSÅUÜô âð çãÚUæâÌ ×ð Üð çÜØæ »Øæ
THE POLICE PICKED UP PRO-RESERVATION STUDENT LEADERS FROMTHEIR HOSTEL ROOMS AND HOUSES ON THE NIGHT OF 16 SEPTEMBER
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stopped at Bamrauli airport. The police picked up pro-reservation stu-dent leaders from their hostel rooms and houses on the night of 16September. Despite the strict vigil mounted by the police, students fromvarious parts of the city as well as from the neighbouring districts keptpouring in. They reached the Balsen square, from where they werearrested and taken to police lines. About 10,000 students courted arrestin the temporary jail at police lines and they held the mahapanchayatthere itself. Dinesh Singh Yadav, the president of the AllahabadUniversity Students’ Union and student leaders Manoj Yadav andMukundlal Maurya, who were on fast-unto-death demanding that per-mission be granted for holding the meet, were arrested on the night of 16September and taken to Naini jail. In their absence, Lala Ram Saroj,Surendra Chaudhary and Ajit Yadav, the second-line leaders of themovement, took the lead. They held the mahapanchayat in the tempo-rary jail and addressed the arrested students. Before being taken intocustody, the pro-reservation students shouted full-throated slogansagainst the SP government and vowed to teach a lesson to both the SPand the BSP. Banjara Ganwar, the FORWARD Press correspondent cover-ing the event, was also taken into custody by the police and was let offafter being detained for about two hours.
ANGER AMONG BAHUJAN INTELLECTUALSThe Bahujan intellectuals and social activists are extremely upset by thegovernment’s efforts to thwart the mahapanchayat. Says former IASShriram Yadav, “This mahapanchayat was not aimed at creating trouble.We only wanted to open a dialogue with our community, which formsthe majority of the populace. But this government is out to suppress thefreedom of expression. The government is encroaching upon the rightsof those who have brought it to power.” A senior functionary of theUPPSC (it was after the change in the reservation rules effected by thisbody that the upper-caste students created a mayhem) says, “We hadonly begun the process of ending injustice. The rule which the anti-reservationists are describing as new is not new at all. It was made by thethen state government in 1994 but had had not been implemented tillnow. The rule is already in force in Chhattisgarh and Madhya Pradesh.” Aclause in Act number 4 of UP government dated 23 March 1994 says, “Ifa candidate of reserved category is selected on the basis of merit in opencompetition with general candidates, then he would not be adjusted
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OCTOBER 2013 |38
FORWARD PressPRADESHUTTAR
against reserved posts, i.e., he will be adjusted against generalvacancies even if he has availed of any facility (for examplerelaxation in age limit).”
Be that as it may, the SP government of Uttar Pradesh is fac-ing an explosive situation. On one hand it has to contend withthe pressure of the politically and socially vocal upper-castecommunity while on the other it has to face the OBCs, withwhom it identifies and which is no longer ready to “swallow”its anger and keep mum.
MEDIA PLAYS IT SAFEThere was a change in the attitude of the Hindi media towardsthe reservation mahapanchayat. On 7 August, a mob of protes-tors had attacked the Allahabad office of Dainik Jagran for carrying anti-reservation stories. A scared Dainik Jagran choseto be a bit circumspect this time. It carried stories favouringpro-reservationists but with adequate caution. The Allahabadeditions of other newspapers too were behaved sensibly. Butoverall, they seemed to be interested in weakening the movement of the pro-reservationists by hook or by crook.
Jan Sandesh, which was opposing the pro-reservationists till the attack on Dainik Jagran, carried a report titled“Reservation tornado rises again” in its Allahabad edition. Butin its Lucknow edition, the title of the story was “Reservationtornado subsides”. The media liberally published the opinionsof experts, SC decisions and quoted laws that went against thestand of the pro-reservationists. Dainik Hindustan presentedthe Yadav, Kurmi, Lodh and Maurya castes as villains. Dainik Jagran took the lead in describing this agitation as the agitation of only the OBCs.
Shambunath Shukla, the former editor of Amar Ujala,which is considered a progressive newspaper, made fun ofAnupriya Patel, a popular leader of pro-reservationists sayingthat “Someone who has no political standing is trying to takeadvantage of one mistake of the chief minister, which hasangered the Kurmis.” Reacting to the write-up, Dr Lalji Nirmal,the president of Ambedkar Mahasabha made many disclo-sures about Shambunath Shukla on his Facebook wall. Thenext day, Shambunath Shukla apologized for his article andsaid that he was a supporter of reservation and also that in the future, he would not use his Surname ‘Shukla’.Subsequently, he regretted that it was not possible due to some technical reasons.
By writing and publishing these kind of stories, the pro-upper-caste journalists and media houses may win the admi-ration of the elite sections of the society but they are fastemerging as villains for the Bahujans, who have made entryinto the field of knowledge in large numbers the recent pastand who understand this intellectual deceit very well.
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ȤæÚUßÇü Âýðâ ·Ô¤ §ÜæãæÕæÎ â´ßæÎÎæÌæ ãñ Ashok Chaudhary is the special correspondent of FORWARD Press. Banjara
Ganwar is the Allahabad correspondent of FORWARD Press
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SHIMLA: A Dalit family of Santakhgarh village in Una district of Himachal Pradesh donated organs of their 20-year-old brain-dead son and gave a new lease of life to five other people on 16 June 2013.
Balaram Mahesh and Nirmala Kumari, the parents of deceasedSanjay Kumar, told FP that they cremated the body of their son on17 June 2013, and on 18 June, they were informed by Chandigarh’sPGIMER, where their son was receiving treatment, that they hadsuccessfully transplanted their son’s, eyes, heart, kidneys and liverto the needy patients.
Balaram told FP that on 11 June, his son had met with an acci-dent and doctors informed him that there was no chance of theirson’s recovery since he was brain dead. Balaram works as a pan-chayat secretary and is associated with a number of social organi-sations while Nirmala is former chairperson of the SantakhgarhNagar Panchayat. “Our family is committed towards social servic-es and this commitment helped us to take such a decision,” saidBalaram.
Recollecting their stay at PGIMER at Chandigarh, Balaram saidRamandeep Kaur, a counselor at the hospital, motivated them todonate their dying son’s organs and this way, their son may still bealive in a certain sense.
“At that time I felt bad, but after thinking a lot I gave my con-sent to donate Sanjay’s organs on 16 June,” said Balaram.However, Nirmala as a “mother” who still couldn’t believe that herson was no “more” said, “I know my son is alive in other’s bodiesand I will soon meet my son.” She also said that PGI doctors haveasked for Sanjay’s photograph which would be displayed in thedepartment so that others would also be motivated towards suchnoble cause.
With tears in their eyes, the parents said, “We are waiting forthat day when we will see our son watching us through his eyesand listen to his heart beating in some other body.”
-Preneeta Sharma
Dalit family donatesdead son’s organsÎçÜÌ ÂçÚUßæÚU Ùð ×ëÌÂé˜æ ·Ô¤ ¥´» ÎæÙ ç·¤°
Balram MaheshÕÜÚUæ× ×ãðàæ
Sanjay âÁØ
Nirmala KumariçÙ×üÜæ ·¤é×æÚUè
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OCTOBER 2013 |40
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JITENDRA YADAV
ach social group that comes into existence createswithin itself one or more strata of intellectuals thatmakes it conscious not only of its economic but alsosocial and political role”– Antonio Gramsci on the question of independence and objectivity of intellectuals with reference to the concept of ‘Organic intellectual’
“Just like all men, judges too have emotions, prejudices and infirmities”
– Dr BR Ambedkar, during debate on judiciary in theConstituent Assembly on 24 May 1949
The upper-caste elite of the Indian society has alwaysbeen a strong votary of objectivity and autonomy of thejudiciary. This view gained further ground after theOBCs-Dalits began dominating the political space.
‹ØæØÂæçÜ·¤æ ÂÚU â´âÎ ·¤è Ù·Ô¤Ü
Parliament Tames Judiciary
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To counter that and thus to show its supremacy, the judiciary hasbeen handing down judgments ignoring the interests of the Bahujansand the opinion of Parliament. The recent judgment in the case ofAIIMS Faculty vs Union of India and the one rendered by the PatnaHigh Court doing away with reservations in the preliminary test of theState Services Exam prove the point. It was during the MandalCommission days (1993) that the judiciary asserted its autonomy andbrought forth, what is known as the collegium system of appoint-ments. The judiciary denied any role to Parliament and the govern-ment in judicial appointments and judges started appointing them-selves! The Judicial Appointments Commission Bill tabled inParliament on 5 September 2013 and P. Sadashivam’s support to reser-vation in the judiciary have kindled the hopes of the Bahujans thatthey too would get their due place in the judiciary.
With due respect to the judiciary, we are inclined to agree with thegeneral perception among the Bahujans that the collegium or self-appointment process has allowed the upper castes to establish theirstranglehold over the judiciary. Spurred by the partisan attitude of thejudiciary vis-à-vis issues related to social justice and in light of theirdemocratic right to representation, the lower castes have beendemanding reservation in the judiciary since long. The reports of vari-ous commissions and independent surveys showing virtual absenceof OBC/SC/ ST communities in the judicial have only served to justifyand strengthen this demand.
On 19 July, before taking over as India’s 40th Chief Justice, P.Sadashivam batted for reservation in the judiciary. He said, “All sec-tions must get representation in the judiciary in this country ofdiverse communities and cultures. OBC/SC/ST Judges should beappointed in Supreme Court and the High Courts.” P. Sadashivam,who is a votary of reservation in judiciary, comes from an OBC com-munity of Tamil Nadu. He is the first graduate of his family.
What is Judicial Appointments Commission Bill? The Judicial Appointments Commission Bill 2013 and the enabling billthe Constitution (120th) Amendment Bill seek to scrap the presentcollegium system of appointments of judges of Supreme and HighCourts, in force since 1993. Prior to 1993, the consent of the executivewas mandatory for appointment of judges. But in that year, throughits judgments in the cases of SP Gupta vs Union of India and SupremeCourt advocates-on-record association vs Union of India, the SupremeCourt brought into being the collegium system and the judges beganappointing themselves. The judiciary freed itself from the control ofexecutive and legislature. Under the present system, a collegium,comprising the Chief Justice of India and six senior-most judges of theSupreme Court appoints all High Court and Supreme Court judges.Due to lack of transparency, the collegium system has become abreeding ground for nepotism and favouritism. The collegium systemhas also disturbed the fragile equilibrium between the legislature,judiciary and executive and has led to clashes between judiciary onone hand and the executive and legislature on the other. Moving thebill in the Rajya Sabha on 5 September Law Minister Kapil Sibal said,“In 1993, the Supreme Court gave a new interpretation to Article 124
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(2) of the Constitution and creating a Collegium, changedthe system of appointment of judges. The court had re-writ-ten the Constitution and hence the government has beenforced to bring this bill.” The members of almost all the par-ties were unanimous in their view that no institution can beallowed to make its appointments itself. With the creation ofthe Judicial Appointments Commission, the collegium sys-tem will be automatically scrapped. After being cleared bythe Rajya Sabha, the bill has been sent to states for approval.It will become a law only after at least one-half of the statesendorse it.
The bill provides that a commission will be constituted forappointments of Supreme and High Court judges. The com-mission will include the CJI, two senior SC judges, the Unionlaw minister and two eminent citizens. The eminent citizenswill be selected by the prime minister, leader of the opposi-tion and CJI. The Union law secretary will be the convener ofthe commission. Even after the CJI clearly articulating hisstand on reservations and the passage of the JudicialAppointments Commission Bill, there is no clarity on theissue of representation in the judiciary. The government iskeeping mum on the modalities of the functioning of thecommission and on whether SC/ST/OBC will begiven representation. Breaking this silence is a bigchallenge for the forces of social justice.
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A researcher in JNU, Jitendra Yadav is the national president of All-India Backward Students’ Forum
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MAIL US : [email protected]
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SANJAY MANN
f you want to meet a true Gudadhi ka Laal (dia-mond in the rough), just visit Dholeda village nearNarnaul in Haryana. There you can meet AshishYadav, 24, son of Radhey Shyam, a constable with
the Delhi police. Ashish spent his childhood in a rural set-up and studied in Mata Mariam Jan Seva VidyalayaNarnaul – a small town – from class two to twelve. He hasbeen selected as space scientist in National Aeronauticsand Space Agency (NASA) of the USA. Only three youngscientists from India have been selected for the positionand they are among the ten selected from all over theworld. Ashish did not take any coaching even as he completed hissenior secondary education from Nangal ChaudharySaraswati Senior Secondary School in Nangal. Only self-study, hard work and dedication led him to success.Without any coaching, Ashish obtained the 7th rank in theOBC category in his first attempt in IIT-JEE. In the NationalEligibility-cum-Entrance Test (NEET), he obtained the 27thrank in the OBC category and the 37th in AIIMS. Ashishgives the entire credit for his success to his fatherRadheshyam Yadav and mother Suman Devi. He also saysthat his teachers have contributed immensely to his suc-cess. He will be going to NASA for a special training, whichstarts on 8 October. His visa is likely to be granted soon. Hewill be given intensive training for three years. After that,his name will be included in the list of scientists to beflown into the space. He hopes to bring laurels to his coun-try. According to a letter received from NASA, he willbe getting a stipend of 23,100 US dollars i.e. approxi-mately Rs 15 lakh per month.
Ashish Yadav willtake to Space¥´ÌçÚÿæ ×𴠩ǸæÙ ÖÚÔ´»ð¥æàæèá ØæÎß
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â´ÁØ ×æ٠ȤæÚßÇü Âýðâ ·Ô¤ ÙæÚUÙõÜ â´ßæÎÎæÌæ ãñSanjay Mann is the Narnaul correspondent of FORWARD Press
OCTOBER 2013 |44
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Odisha Students to Researchon Tribals and Fishermen¥æçÎßæçâØô´ ¥õÚU ×Àé¥æÚUô´ ÂÚU àææðŠæ·¤ÚUð´»ð ¥ôçÇàææ ·Ô¤ çßlæÍèü
B ÖéPARTHA MALLICK
hubaneswar: Research would be conducted on the lifeand livelihood of tribals and fishermen of SouthernOdisha. An MoU in this regard was signed betweenBerhampur University and the National Institute of RuralDevelopment (NIRD) on 17 August.
As per the agreement, postgraduate students of theuniversity can choose a tribal or fisherman hamlet astheir project area and conduct research on their life styleand livelihood, methods of improving their lifestyle andbringing them to the mainstream. The NIRD would bearthe expenses of the programme. Students can also havetheir Ph.D. on the related subjects.
During the course of their research, the studentswould interact with backward people about womenempowerment, smooth management of Panchayati Rajsystems, livelihood options and quality education, theagreement mentioned.
The pact was signed by chief director of NIRD MD Raoand Berhampur University vice chancellor ProfessorDeepak Kumar Behera at a function organized at the BijuPatnaik Auditorium on the university campus. n
45ȤæòÚUßÇüUU Âýðâ | 2013¥€UÅUêÕÚU âæÿææ ·¤æÚU
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ehbubali Bava Sahib is the chairman of GujaratHaj Committee and President of State BJP MinorityFront. In the backdrop of the BJP deciding to proj-ect Narendra Modi as its Prime Ministerial candi-date, FORWARD Press Gujarat CorrespondentArnold Christie talked to him about how Muslimsperceive Modi and other related issues. Excerpts.
How do you see your appointment as the presidentof the Gujarat BJP Minority Front and what does itmean for your service to the Muslim community?In 2010, when I was first appointed to this post,Muslims had not been supporting the BJP andNarendra Modi up to this extent. But after myappointment in 2010, at least 200 Muslims wereelected in local-body elections on BJP mandate.This was a big success. Not in any other state ofIndia, Muslim candidates of BJP were elected insuch large numbers in the history. At the timewhen Gujarat and its government were beingblamed for gruesome riots and genocide, this wasthe right answer to our opposition. This happenedbecause of good governance of Narendra Modi. Forthe last 11 years, Gujarat has never witnessed cur-few and there is peace and calm under Modi’s rule.Gujarat has become a riot and terror-free state.Muslims and Hindus are progressing together,which was never witnessed in the past. Because of
"BJP and Muslims have comecloser” – Mehbubali Bava SahibÒÖæÁÂæ ¥õÚU ×éâÜ×æÙÙÁÎè·¤ ¥æ° ãñÓ-×ãÕêÕ¥Üè Õæßæ âæçãÕ
M ×
OCTOBER 2013 |46
FORWARD PressINTERVIEW
that Muslims are voting for BJP and are continuing.
Then why did the BJP and Modi not field a single Muslim candidatein the 2012 assembly election?Victory and defeat depend on selection of candidates. At that timeGPP (Gujarat Parivartan Party – led by the rebel BJP leaderKeshubhai Patel) factor was very important for us. Moreover, localMuslim leaders failed to represent their candidature cases in front ofour selection committee. If we would have fielded Muslim candi-dates, GPP would have played the communal card by fielding Hinducandidates, which would have been harmful to BJP’s election calcu-lations. In the last assembly election, every constituency was impor-tant for us. It is not important whether an MLA is a Hindu or aMuslim. What is important is the way the elected candidate serveshis constituency and how it benefits both Hindus and Muslims.There are so many states having bigger Muslim population andhigher number of Muslim MLAs than Gujarat but what is the fate ofMuslims in those states? Only good governance can benefit Muslimsrather than having Muslim representation in assembly. AndNarendra Modi’s good governance has benefited Gujarat’s Muslims.His slogan “justice for all appeasement for none” really works.
Was it the Modi’s strategy not to give Muslims any representation inassembly as he wanted to protect his Hindu poster-boy image? Didhe start providing them representation in local bodies to fulfil hisprime ministerial ambitions?If Narendra Modi was protecting his Hindutva image then whywould he allot key posts to Muslims at various levels as seen afterthumping victory of the Muslim candidates in local-body elections?He appointed at least 125 Muslims as a chairman or at key posts invarious nagarpalikas and panchayats. Ticket distribution dependssolely upon the criterion of victory and defeat. A candidate who hasthe maximum potential to win should be allotted candidature. That’swhy we didn’t give tickets to Muslim candidates.
What is the plight of Muslims in Gujarat? How will you evaluate thesituation as a common Muslim and not a political figure?Gujarat’s Muslim is prosperous on the educational, social and finan-cial indices. Gujarat’s Muslim is well literate in comparison to thosein the other states. You will not believe but Gujarat’s Muslims donatemore 'Zakat' than Muslims from any other state. This shows pros-perity of Gujarat’s Muslims. Per capita income of Gujarat’s Muslimsis well beyond their counterparts in other states. We have never seenthis type of brotherhood between Hindus and Muslims in past
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GUJARAT’S MUSLIM IS PROSPEROUS ON THE EDUCATIONAL, SOCIAL AND FINANCIAL INDICES. GUJARAT’S MUSLIM IS WELL LITERATE IN COMPARISON TO THOSE IN THE OTHER STATES
47ȤæòÚUßÇüUU Âýðâ | 2013¥€UÅUêÕÚU âæÿææ ·¤æÚU
decades as law and order situation has helped to maintainpeace and harmony in the state.
Would you say that absence of a third front or a secular force other than the Congress in Gujarat has forced Muslims to vote for BJP? All the so-called secular parties including the Congress havefailed to provide benefits of development to the Muslims. TheSachar Committee Report has also praised BJP’s governance inGujarat. Media has failed to highlight positive side of Modi’s rulebut social media has provided true information to the people.The Congress’s divide-and-rule policy had never allowedMuslims and BJP to come closer. Now both are in touch witheach other. That has developed “sadbhavana” (goodwill)between them. Now both can trust each other, which is trans-forming in votes. In the last assembly election, Muslims played amajor role in 16 constituencies and made BJP victorious.
Will Muslims of other states accept BJP or Narendra Modi?In Rajasthan and MP, we have good network. We are also tryinghard in other states. We are preparing a vision document, whichwill provide all data of development which benefited Hindus aswell Muslims and whole society.
What will this vision document consist of? Will there be onlypromises with an eye on elections? We will not show “hatheli me chand” (pie in the sky) likeCongress does. Congress prepares schemes but doesn’t imple-ment them. After the Sachar report, UPA government prepared a40-point scheme for minority welfare. But Wajahat Habibullah,the chairperson of the National Minority Commission, allegedduring his Ahmedadad visit that as many as 39 points are notimplemented even after many announcements by the centralgovt. If schemes are not implemented how they can be worth?
BJP has been blaming secular forces for appeasement ofMuslims. Is it not doing the same now?Congress has always appeased hardliners but we are trying tobring literate, patriot people in BJP’s fold. There is no place for communal and criminals in BJP but we are trying to convince people who believe in Rashtravad (nationalism),peace and harmony. n
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VISHAL MANGALWADI
he National Food Security Act, 2013, is a massive admis-sion that the Indian economy has failed. • Seventy-five per cent of the rural and 50 per cent of
the urban population need to depend upon a corruptbureaucracy to buy five kg of basic food grains permonth!
• It is terrible that those who help produce our basicgrains cannot afford what they need for their subsis-tence. But,
• If the government pays the producer less than themarket, why would the peasants produce it? Or,
• Should the 3 per cent Indians who pay income tax,subsidize the government to purchase grain at a sat-isfactory price, store it, protect it, transport it, andresell it at a loss to the 67 per cent who are “poor”?
• Why would bureaucrats, who don’t own the produce, take the required trouble to preserve it from robbers, rats and rain?
The compassion behind this act is laudable. It mayreturn the Congress-led UPA to power for a third con-secutive term. Yet, it is likely to lead the country awayfrom the very idea of progress. As far as the Congress isconcerned, the intellectual pedigree of this act, as weshall see, goes back to 1904, when Gandhi discoveredJohn Ruskin’s book Unto this Last, which applied one ofChrist’s parables about the kingdom of God to econom-ics.
THE ECONOMICS OF GLOOMWe Indians ushered in the year 2013 with tremendousoptimism. We were en route to become the world’sgreatest economy in the foreseeable future (if, some-
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how, we could control our corruption). But, yesterday’s opti-mists are no longer enthusiastic about investing in India. Theannual growth rate has come down from 9 per cent (between2003 and 2008) to 4.5 per cent. The stock market is down by25 per cent (in dollars terms). Trade deficit has increased fromUS$ 169.81 billion in 2011–12 to US$ 182.09 billion in2012–13. Foreign-exchange reserves have not yet hit 1991 lev-els, but seem headed that way.
DOUBT A DARK AGE?Because the economic data argues for pessimism, hope hasto rest on non-economic factors that undergird economicbehaviour. Do we have a credible basis for rejecting one ofIndia’s core religious beliefs: that we are headed down to asocio-economic Dark Age – Kaliyuga?
Even some Indians reject our traditional doctrine of kaliyu-ga because they accept the Western theory of evolution.Biology is always evolving; therefore, they reason, the econo-my will also evolve. Evolutionists themselves say that misfitsalways perish; however, blind chance had no compassioneven for mighty dinosaurs. Unintelligent ‘chance’ can turnSyria’s silly war or Iran’s nuclear threat into a wider war thatraises petroleum price. That alone will make India’s alreadyweak manufacturing, uncompetitive. Chance gives groundsfor anxiety, not hope.
MODERN INDIAN IDEA OF PROGRESSHistorians have deceived themselves about the real source ofour modern faith in progress. Mahatma Phule called itBaliraj; Gandhi named it Ramrajya. But both studied it in theBible, as Christ’s teaching about the Kingdom of God. That isalso the original, even if unacknowledged, source of SoniaGandhi’s food act.
Jesus saw the oppressive, exploitative kingdoms, includingthe Roman Empire, as the kingdom of Satan (e.g., Luke 4:5–7).Therefore, he defined his mission in the words of the prophetIsaiah: “to proclaim good news to the poor ... to set theoppressed free” (Luke 4: 18). He had come, he said, to inaugu-rate God’s kingdom on behalf of the “poor” and “hungry”;whose spirits had been crushed, who “mourn” because of thekingdom of Satan; “weary and heavy-laden”; “harassed andhelpless, like sheep without a shepherd,” whose rulers hadbecome wolves (see Luke 6:20–26; Matthew 9: 36; 11:28–30).John 10 and Ezekiel 34 tell us that in Christ’s Jewish culture,the idea of a “leader as a shepherd” was associated withabundant life, showers of blessings that bring in abundantgrain and crops.
To the hungry and naked, anxious about food and clothing,the Lord Jesus said, “Seek first his (God’s) kingdom and right-eousness, and all these things will be given to you as well”(Matthew 6:32–34). Because seeking God’s kingdom is ourresponsibility, Jesus asked those tired of the kingdom of
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Satan, to pray to God, “your kingdom come, your will be doneon earth as it is in heaven” (Matthew 6: 10).
WHAT IS THE “KINGDOM OF GOD”? The New Testament records several parables that Jesus usedto teach the meaning of God’s kingdom. Understanding thefirst, the parable of the sower, is a key to understanding therest of his teachings.
A parable is not a story. It is an analogy from everyday life.It gives clues to help us get to the layers of deeper meanings.Jesus, the one who was sowing the seed of the kingdom ofGod (Matthew 13:37), gave the first clue that the kingdom ofGod is like a seed. The seed is the word of God. The listenersare the soil. The “good soil” that receives the seed by faith andmultiplies it into abundant fruit is the one which is preparedthrough deep repentance for sin.
Jesus gave several other clues to help us go to the deeperlayers of the meaning. To receive the seed of the kingdom, the“word of God” (Logos), is to receive the king himself; to makeHim, rather than Satan, the Lord of our lives.
Jesus also summarized the “word of God” as the commandto love God with all our heart, strength, and mind and to loveour neighbour as ourselves. These two commandments, hetaught, encapsulate the Ten Commandments – the “verywords of God”.
The Ten Commandments are the basis for our “fundamen-tal” human rights. God’s commands “You shall not kill” and“You shall not steal” mean that we have God-given rights tolife and property. No individual or government can deprive usof these rights. An inalienable right to the property that weinherit or create is the foundation of economic growth.
It was the Ten Commandments, which first required peopleto neither covet, nor steal what belongs to others, but to cre-ate wealth by working for six days and share it with the needy.Sociologist Max Weber and others popularized this key to theWest’s economic success as the “Protestant Work Ethic”. Infact, it came as God’s word to the Jews. It began to be obeyedon a mass scale in Europe after the Protestant Reformationthat began in the 16th century.
KINGDOM THAT CARESExpanding upon that theme, Jesus said that during the finaljudgment, “The King will reply [to the righteous], ‘Truly I tellyou, whatever you did for one of the least of these brothersand sisters of mine, you did for me’” (Matthew 25:40).
Jesus further expounded his theme of “the least of these” ina parable in Matthew 20. Because God is love, his kingdom isnot merely about cold economic justice. It is also about thewarmth of godly compassion. John Ruskin (1819–1900) sawthe horrors of the Industrial Revolution and critiqued it in his1860 essay that took its title, “Unto this last” from Christ’sparable (Matthew 20: 14). His response to the critics expand-
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ed that essay into a book (1862) critiquing capitalism that iswithout compassion.
Mahatma Gandhi discovered Unto This Last in March 1904,and it changed his life. He translated and published it intoGujarati, under the title of Sarvodaya (Wellbeing of All).Acharya Vinoba Bhave became the best-known champion ofGandhi’s Sarvodaya, a noble caricature of Christ’s teaching onGod’s kingdom. Today, that seed of Christ’s parables has pro-duced a number of programmes branded, more appropriately,as Antyodya (Wellbeing of the ‘Last’). The National FoodSecurity Act, even if it is motivated more by politics thanmorality, is the latest of these.
One difference between Christ’s teaching and the food actbecomes obvious when we consider the fourth parable. In thisJesus takes the analogy of the seed and the kingdom to yetanother level of meaning. He says that those who receive theword of God as the seed of the kingdom, in turn, become theseed of the kingdom of God. When they choose to die like agrain of wheat they bear much (fruit and) seed. A major differ-ence between Christ’s teaching on the Kingdom of God and theNational Food Security Act is obvious: God requires us to createwealth and take care of the poor. The food act encourages thepoor to covet their neighbor’s wealth. They are bribed to vote fora government that will tax productive citizens, so that the gov-ernment can feed itself and the poor.
SPIRITUALITY FOR PROGRESSGod’s compassionate kingdom transforms politics. But it doesnot come through politics. We enter it, Jesus said, when we areborn again (John 3: 1–18). This new birth happens when weinvite the Spirit of God to plant in us the transforming seed ofGod’s word. This spiritual birth turns us from our sin and startsus on a new spiritual journey – on a path to progress that giveshope to the hopeless.
Charles Grant and William Carey (whom I have quoted else-where) were the first to present this optimistic perspective forIndia in 1792. Their books and example inspired thousands ofdisciples to bring hope to India. Phule and Gandhi tried to makeChrist’s teaching even more attractive by clothing it in indige-nous myths. They seemed to think one can eat the fruit whilespitting out the seed.
For Christ’s disciples, however, Satan’s kingdom was no myth.Theychanged history because they were eye witnesses of theresurrected king. Their hope, anchored in the rock of history,enabled them to confront Satan’s kingdom of despair. Theirknowledge of truth and the Spirit of God gave them the power toserve God even when it meant dying as grains of wheat.They knew that they will bring much fruit. And they didand continue to do, even in India.
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This is a slightly abridged and edited version of Vishal Mangalwadi’slonger essay available at www.RevelationMovement.com
OCTOBER 2013 |52
FORWARD PressANALYSIS
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LS HERDENIA
n our country, religious and spiritual personalities aregreat lovers of wealth and luxury. During one of theKumbhs, I got an opportunity to visit Ujjain. I went intothe camps of many religious leaders. I found that theircamps were equipped with such facilities of luxurious liv-ing which even a well-off person may find difficult toarrange. A total of 4,000 air conditioners were installed inthe camps of the sadhus at the Ujjain Kumbh. So much sothat the state electricity board had to make specialarrangements to supply power to these gadgets. An aver-age AC, it may be mentioned here, consumes as muchpower as 15 incandescent bulbs of 100 watts each.
Our religious leaders also have another weakness. It istheir ardent desire that chief ministers, ministers, top offi-cers and distinguished residents of the city should attendtheir discourses. They also want that the chief minister orminister should climb on the dais, touch their feet and gar-land them. It is unfortunate that we have been unable toevolve any tradition or set of norms to govern the relation-ship between those holding high offices and religious lead-ers. Our Constitution clearly stipulates that those who holdconstitutional offices are entitled to the highest respect.But such persons can often be seen bowing before the reli-gious leaders and even touching their feet in public.
A couple of months back, President Pranab Mukherjeecame on a three-day visit to Madhya Pradesh. He travelledto the ashram of a Shankaracharya near Jabalpur. The pho-tographs of his meeting with the Shankaracharya werepublished in almost every newspaper. One photographshows the Shankaracharya occupying his throne while thePresident is standing before him with folded hands andbowed head. Whenever the President enters any gatheringor assembly, everyone present is expected to stand up as amark of respect to him. Should not have theShankaracharya stood up to greet the President? Did henot violate the rules of protocol? In our scheme of things,
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the President is country’s first citizen. No one, absolutely no one,can claim a position higher than him.
The civil aviation security rules provide that barring a few highconstitutional functionaries, everyone is subjected to a securitycheck before boarding an aircraft. According to a report publishedin The Indian Express, Asaram Bapu was exempted from this stipu-lation. He drove in his car straight up to the tarmac to board theaircraft. Under which rules was this privilege granted to him? Whowas the officer who had issued the orders extending this extraordi-nary facility to Asaram? It is by making such concessions that wegive the religious leaders the feeling that they are above ordinarymortals and are not subject to the laws of the land.
Newspaper reports that followed Asaram’s arrest for allegedlysexually assaulting a minor girl said that Asaram’s property is esti-mated to be valued at upwards of Rs 5,000 crore. There is hardlyany big city that does not have an ashram of Asaram. Theseashrams are spread over hundreds of acres of land and it is saidthat most of them have been built by encroaching upon govern-ment land.
The exclusive duty of one of the key aides of Asaram was to takecalls from ministers, high officers and moneybags and arrangetheir telephonic conversation with him. Asaram was close to BJPleader Uma Bharati, Chhattisgarh chief minister Raman Singh,Rajasthan chief minister Ashok Gehlot and state’s former chiefminister Vasundhararaje Scindia, former Gujarat minister AmitShah and controversial Gujarat police officer DG Vanzara. Till 2009,he enjoyed close relations with Gujarat chief minister NarendraModi too.
Besides Asaram, other religious leaders also maintain intimaterelations with politicians. Various allegations have been madeagainst them from time to time. Asaram is not the first religiousleader charged with sexual exploitation. Many other godmen havefaced similar charges.
Another common factor that distinguishes these godmen is thatthey maintain an army of goons in their ashrams. These muscle-men are used to silence their opponents.
The rather disgusting truths about Asaram that are coming tofore have once again proved that the ashrams of these godmen are,in fact, centres of crime and criminals. In view of these disclosures,it is imperative that a keen eye be kept on these ashrams and theactivities conducted therein. A special cell in the intelligence wingof the police should be created for this purpose.
One more issue needs serious consideration. Why shouldn't theearnings of these godmen be taxed? These godmen are given gov-ernment land at concessional rates and they use it to conduct arange of commercial activities. Some put up medicine manufactur-ing units and earn crores of rupees by selling their medicines totheir so-called disciples. Be that as it may, it is clear that there is nota sin in this world which these charlatans in the garb of saints andreligious leaders do not commit.
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°Ü°â ãÚUÎðçÙØæ ˜淤æÚU ß Ï×üçÙÚUÂðÿæÌæ ·Ô¤ ÂýçÌ ÂýçÌÕh ·¤æØü·¤Ìæü ãñ LS Herdenia is a journalist and secular activist
OCTOBER 2013 |54
FORWARD PressANALYSIS
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RAM PUNIYANI
he brutal killing of Dr Narendra Dabholkar (20August 2013) in Pune is a big jolt to the socialmovement against blind faith and superstitions.Inspired by his thoughts, Andh ShraddhaNirmoolan Samiti (Committee for Eradication ofBlind Faith) was formed in Maharashtra and itbecame a powerful campaign for popular aware-ness under his leadership. There were those whowere uncomfortable due to Dr Dabholkar’s workagainst blind faith and superstitions and so hestarted getting threats to his life. Before his death,he got several threats, one of which said that hewould meet the same fate as that of Gandhi. Afterhis killing Sanatan Prabhat, a Hindutva newspaper,
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which constantly spew venom against him, commented that“one gets what one deserves”.
The practitioners and supporters of blind faith, who knowthat their art is a hoax, were sure that their black magic can’tkill the pioneer of a rationalist movement, so they hired assas-sins to kill Dabholkar. He was recipient of regular abuses fromthe Hindutva organizations including Hindu Janjagruti Samiti.On their websites, they posted claims that they have exposedanti-Hindu conspiracy. In their publications they put acrossabuses for him in gay abandon.
Dabholakar strongly condemned the practices of blindfaith and superstitions, promoted and practiced by babas andtheir ilk. Some of these practices like Karni, Bhanamati are theones in which magical rites are performed in the name ofsupernatural power. Some other practices are like offering ofash, talisman, charms, etc., for the purpose of exorcism and todrive out evil spirits or ghosts. The anti-superstition act whichDabholkar was campaigning for, which the governmentadopted after his assassination, makes such practices anoffence. Just a reminder that when this act was first broughtup for discussion in the Maharashtra Vidhan Sabha, theBJP–Shiv Sena combine strongly opposed the same.Dabholkar was critical of these irrational practices, and forthis he was labelled to be anti-Hindu.
Apart from these upholders of politics in the name of Hindureligion, other conservatives were also against the activitiescarried out by his organization.
The battle between blind faith and rationalism is oldenough. Reason believes in questioning the existing beliefsand to keep going beyond the prevalent knowledge. Faith,particularly the one constructed around the ‘institutions ofreligion’ begins with unquestioning subservience to the preva-lent norms, beliefs and rituals.
There are many incidents in the history, where those whocame up with rational thought were not killed but sometimesharassed to no end. We know the fate of Charvak in India, whoquestioned the supernatural authorities of Vedas. He was con-demned and his writings were burnt. In Europe, Copernicusand Galileo’s plight at the hand of clergy is another chapter,while the scientists like Bruno and Servatus who argued thatdiseases are due to worldly reasons and not due to the wrathof God, were burnt alive by the machinations of clergy.
It took Dabholkar’s sacrifice for Maharashtra government topass the bill against blind faith for which Daholkar was strug-gling for decades. He had collected data that it is women who
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WE LIKE THE BENEFITS OF TECHNOLOGY BUT HAVEUNDERMINED THE SCIENTIFIC WAY OF THOUGHT
OCTOBER 2013 |56
FORWARD PressANALYSIS
are the biggest victims of those practicing black magic. He hadbeen talking of launching a campaign against the highly rewardingtrade of gems and their magical powers, in due course. Alas, thatwas not to be! Will other state governments follow suit and try tocontrol the flourishing trade of blind faith, black magic and othersuch practices? Will the progressive social movement take up thecause of the victims of these abominable practices and take thesociety forward on the path of rational thought, rational cultureand rational politics, away from the trappings of the faith-basedblindness. While our “scientific establishment” has made giantstrides, scientific thinking still lags behind as science is being prac-ticed mostly as an instrument and not as a way of life. That’s how inmany science and technology institutions, on Dussehra day, com-puters are worshipped with flowers and by putting vermillion onthe forehead of the monitors! Can the sacrifice of Dabholar wakeup our policy makers to such a serious lacuna in our teaching andpractice of science? We seem to have liked the benefits of technolo-gy but have been undermining the scientific way of thoughtand practice, more so after the politics of nationalism hasstarted wearing the cloak of religion.
·¤è ÕæÌ ãñ ç·¤ ¥Õ °ðâæ Ùãè ãô â·Ô¤»æÐ €UØæ ¥‹Ø ÚUæ’ØâÚU·¤æÚUð Öè §âè ÌÁü ÂÚU °ðâð ·¤æÙêÙ ÕÙæ°»è çÁÙâð¥ÏŸæhæ, ·¤æÜæ ÁæÎê, ÚˆÙæð ¥æçÎ ·¤æ â×ëh ÃØæÂæÚU ÕÎãô â·Ô¤ Øæ ·¤× âð ·¤× ©â·Ô¤ ¥æ·¤æÚU ×ð ·¤×è ¥æ° ?€UØæ Âý»çÌàæèÜ âæ×æçÁ·¤ ¥æÎôÜÙ ©Ù Üô»ô ·¤è âéÏÜð»ð Áô §Ù çƒæÙõÙè ÂýÍæ¥ô ·¤æ çàæ·¤æÚU ÕÙ ÚUãð ãñ ¥õÚUâ×æÁ ·¤ô Ìæç·¤ü·¤ çß¿æÚU, Ìæç·¤ü·¤ âS·¤ëçÌ ¥õÚU Ìæç·¤ü·¤ÚUæÁÙèçÌ ·¤è ¥ôÚU Üð Áæ°»ð ? ã×æÚUð Îðàæ Ùð çß™ææÙ ·Ô¤ ÿæð æ×ð ÁÕUÎüSÌ Âý»çÌ ·¤è ãñ ÂÚUÌé Øã Îé¹ ·¤è ÕæÌ ãñ ç·¤Áãæ ã× ©Ù ©Â·¤ÚU‡æô ·¤æ §SÌð×æÜ ·¤ÚU ÚUãð ãñ Áô çß™ææÙ·¤è ÎðÙ ãñ, ßãè ã×æÚUè ×æÙçâ·¤Ìæ ×ð çß™ææÙ ·¤ô SÍæÙÙãè ç×Ü â·¤æ ãñÐ ã× ·¤�ŒØêÅUÚU ·¤æ Ìô §SÌð×æÜ ·¤ÚUÌð ãñÂÚÌé ÎàæãÚUð ÂÚU ©â·¤è ÂêÁæ Öè ·¤ÚUÌð ãñ ¥õÚU ©â ÂÚU ȤêÜÖè ¿ÉæÌð ãñÐ €UØæ ÎæÖôÜ·¤ÚU ·¤æ ÕçÜÎæÙ, ã×æÚUð ÙèçÌ-çÙ×æüÌæ¥ô ·¤ô §â ÕæÌ ·¤æ °ãâæâ ·¤ÚUæ â·Ô¤»æ ç·¤Üæ¹ô §ÁèçÙØÚU ¥õÚU ãÁæÚUô ßñ™ææçÙ·¤ ß Çæ€UÅUÚU ÂñÎæ ·¤ÚUÙðßæÜæ ã×æÚUæ Îðàæ ¥æÁ Öè ¥Ïçßàßæâô ß ¥ÏÖç€Ì ·¤è
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Ram Puniyani was a teacher in IIT, Mumbai and is a recipient of NationalCommunal Harmony Award, 2007
ã×æÚUð Îðàæ Ùð çß™ææÙ ·Ô¤ ÿæð æ ×ð ÁÕUÎüSÌ Âý»çÌ ·¤è ãñ ÂÚUÌé Øã Îé¹ ·¤è ÕæÌ ãñ ç·¤ Áãæ ã× ©Ù©Â·¤ÚU‡æô ·¤æ §SÌð×æÜ ·¤ÚU ÚUãð ãñ Áô çß™ææÙ ·¤è ÎðÙ ãñ, ßãè ã×æÚUè ×æÙçâ·¤Ìæ ×ð çß™ææÙ ·¤ôSÍæÙ Ùãè ç×Ü â·¤æ ãñ
WHILE OUR “SCIENTIFIC ESTABLISHMENT” HAS MADE GIANT STRIDES,SCIENTIFIC THINKING STILL LAGS BEHIND AS SCIENCE IS BEING PRACTICED MOSTLY AS AN INSTRUMENT AND NOT AS A WAY OF LIFE
57ȤæòÚUßÇüUU Âýðâ | 2013¥€UÅUêÕÚ çÚUÂôÅUü
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Nagpur RelivesHistory in October¥€UÅUêÕÚU ×ð §çÌãæâ ·¤ôÁèÌæ ãñ Ùæ»ÂéÚU Rajiv Suman with Sanjiv Chandan
n 1936, Vinayak Damodarao Savarakar had said thatat the most 20,000 to 25,000 people would embraceBuddhism along with Dr Ambedkar; and sooner orlater most of them would return to the fold ofHinduism. The statement was made in the context ofDr Babasaheb Ambedkar making public his intentionof adopting Buddhism in 1935. History provedSavarkar wrong. On 24 October 1956 more than fourlakh people adopted Buddhism along with DrAmbedkar. This ‘Dhamma Chakra Pravartan’ tookplace at Nagpur. Since then, this occasion iscommemorated with great fanfare at the DikshaBhoomi every year. When the Hindus celebrateVijayadashmi, Nagpur dons a blue cloak. Lakhs ofBuddhists congregate at Diksha Bhoomi provingSavarkar’s second prediction wrong – that most wouldreturn home after some time.
The month of October is famous for two events.Mahatma Gandhi’s birth anniversary, celebrated on 2October and Dhamm Chakra Pravartan day, observedon Vijayadashmi. On 20 April 1936, Mahatma Gandhihad built a small hut at Shegaon village near Wardha.Today, that place is the sprawling Sewagram Ashram,
which retains its old ambience and charm. Gandhiji hadestablished his ashram near a Dalit-dominated village. About 70km away from the ashram, lakhs of Dalits quit the Hindu religion,mainly to protest its hierarchical structure. While strains of‘Vaishnav Jan to Tene Kahiye Jo Peer Parayee Jane Re” (One whounderstands the pain of others is close to God) rise fromSewagram Ashram, ‘Sangham Sharnam Gacchami’ is the themesong of Diksha Bhoomi.
Some say that Ambedkar had chosen Nagpur for DhammaChakra Pravartan as the headquarters of RSS was located in thecity. Ambedkar, of course, had refuted the idea the very next dayof adopting Buddhism. He had attributed his choice of Nagpur tohistorical reasons saying that the city was native to the Nag tribe,which took on the Aryans with great valour. The RashtriyaSwayamsevak Sangh (RSS), founded by Dr Kehsav BaliramHedgewar, who was born in Nagpur and made the city the centreof his activities, has been expanding its influence and reach forthe last eight decades. We will talk about the impact of thisdevelopment on Nagpur later in the report. We decided toconduct a case study about the impact of ‘historic October’ onthis region for FORWARDPress. We tried to find out whether andto what extent the historic events of October still influence theviews and traditions of the people of the area and how these manifest themselves.
Sewagram Ashram has been in the news for all the wrongreasons in the recent past. Mahatma Gandhi’s spectacles werestolen from the ashram. But the most painful was the violenceover salt in the ashram of Gandhiji, who used the symbol of salt tobuild a powerful people’s movement. The violent clash betweenthe inmates of the ashram over salt even led to a court case. It sohappened that one day, during the community meals at theashram, one inmate complained that the food was short on salt.This offended those in charge of preparing food and they assault-ed the complainant. A violent clash between two groups ofashram inmates followed. Be that as it may, the functionorganised at the ashram on Gandhi Jayanti has become an annu-al ritual. Besides a couple of Gandhians from the city, governmentofficials and members of the Congress party attend the function.Some school kids and college students are invited fromeducational institutions. This event pales in comparison with theDhamma Chakra Pravartan day, where lakhs of commoners fromall over the country gather to celebrate the occasion. A pertinentquestion is whether Gandhi and Gandhism have been confinedto mutts and rituals. Says Avinash Kakde, an active member of theSewagram Ashram Management Committee and a leader ofKisan Adhikar Abhiyan, “Gandhians have lost touch with thecommoners though they do wield influence in the governmentand administration in the name of Gandhiji. That is why thepeople have little interest left in the ashram and its activities.”
Enthused by the huge turnout at Dhamma Chakra Pravartanday every year, Ambedkarite thinker and Republican Party leaderVimal Surya Chimankar says, “Enthusiastic participation of the
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OCTOBER 2013 |58
FORWARD PressREPORT
59ȤæòÚUßÇüUU Âýðâ | 2013¥€UÅUêÕÚ çÚUÂôÅUü
Rajiv Suman is editorial research assistant with FORWARD Press. Sanjeev Chandan is Roving Correspondent of FORWARD Press
ÚUæÁèß âé×٠ȤæòÚUßÇü Âýðâ ·Ô¤ â´Âæη¤èØ àæôÏ âãæØ·¤ ãñ ¥õÚU â´Áèß ¿´Î٠ȤæòÚUßÇü Âýðâ ·Ô¤ ÚUôçß´» â´ßæÎÎæÌæ ãñ
people in this even associated with Dr Ambedkar and his ideology issignificant. On Vijayadashmi, the RSS also holds a grand show atKasturchand Park in the city, but it is the celebration of theideological/religious revolution that draws huge number of Buddhistworshippers of Ambedkar.” At the same time, he is alive to thehistorical challenges Ambedkarite movement is facing. He is acutelyaware of the stratagem of co-option being deftly used by thebrahmanical establishment. According to Chimankar, whenSavarkar’s prediction, made in 1936, proved wrong two decades later,the brahmanical forces realized that unless they take urgent and effec-tive measures, Buddhism and Ambedkarism will rapidly gainstrength. And they began their counter-campaign in right earnest. “In1964, more than three lakh people were arrested and jailed during themovement demanding allotment of land to the landless under theleadership of Republican leader Dada Saheb Gaikwad. The LalBahadur Shastri government distributed two lakh acres of landamong Dalits and landless. Two years later, Golwalkar comes out withhis Bunch of Thoughts in which he describes the growing influence ofBuddhism as a big danger. Gaekwad’s movement was the movementof Buddhist India – a movement for securing the social-economicrights of the people.”
The RSS celebrates Vijayadashmi as a Shakti Puja Day and performssymbolic worship of weapons. This is what social worker SureshKhairnar says in this regard: “The first question is whether theseweapons are licensed.” Though Khairnar insists that the Sangh’s ideol-ogy has no relevance in Nagpur as well as in the rest of the country theSangh’s growing influence in Nagpur and Vidharbha is very palpable.BJP has managed to make deep inroads into the Congress fortresses inthe region. Many say that in the 2014 elections, loyal Swayamsevakand former BJP national President Nitin Gadkari may score an easyvictory from Nagpur. And many Congress leaders too are aiding in thisendeavour from behind the scenes.
A fourth ideology – Communism – also has a Nagpurconnection. According to CPI leader Jammu Anand, former CPIgeneral secretary AB Bardhan and Sudham Deshmukh had met DrAmbedkar on the eve of him embracing Buddhism and possiblywere present at the function too, though Ambedkarite sources donot confirm this. A young Bardhan was returned to the Vidhan Sab-ha in 1977 from Nagpur, where trade unions once commanded agreat influence. He is today a top Communist leader and thinker.CPI state secretary Dr Kango says that the influence of Communistparty and its ideology had waned not only in the region but also inthe country as whole.
Dr Vijay Kumar, Professor in Gandhian studies rubbishes the entireexercise to evaluate the influence and relevance of various ideologies.According to him, the size of crowd cannot and does not determinethe relevance of an ideology. On the other hand, Chimankar says thatNagpur provides a litmus test for studying the impact and influence ofvarious ideologies.
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Narendra Modi performs ‘Shastra Pujan’ at RSS headquarters
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OCTOBER 2013 |60
FORWARD PressASK “DADU”
ear Dadu,All this about market need and market size andcompetition is all very well but, at the end of theday, it’s money that becomes the fundamentalchallenge in starting a business!
What solution do you have to that?Love,
SudamaDear Sudama,You are right. That is a challenge. If you don’thave money, you can’t start a business! In fact,all business is like a gamble (though a gamble
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STARTING IN BUSINESS ¥ÂÙæ ÃØßâæØ PARTÖæ» 4
Raising Financeby Advance Sale°Çßæ´â çÕ·ý¤è âðÏÙ §U·¤Å÷UÆUæ ·¤ÚUÙæ
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in which your own intelligence, charm and hard work play animportant role in determining whether you win). But the truth isthat you can’t start a business if you don’t have money that youare prepared to lose!
That is the main reason why people don’t start in business:they are scared of losing their investment.
But that is the best point at which to begin any considerationof whether you are designed to be a businessman or business-woman: Are you prepared to take the risk of losing whatever littlemoney you have?
Whether you are prepared to take that risk is ultimately a psy-chological and spiritual challenge. Particularly if you come froma family that is already poor and even more so if it has a historyof being poor. That is why you need to seek the practical help ofas many people as you can, if your business is to first gather themoney it needs to start, and then gather the support of all thepeople that are needed to make it a success.
Business is never an individual game. If you ever see an indi-vidual being honoured for her or his business success, you won’tneed to look very far to get an idea of all the people who havebeen gathered, motivated and kept together by that individual tomake the business a success.
So where do you get money from, in order to start a business? The first source of money is you yourself. Look carefully at
your resources to see how much money you have. Separate theresources you need to survive from the resources you can affordto lose in business. Do not be discouraged if the answer is thatyou need all the money you have in order to simply survive. Thatmay be the situation today, but pray and think how you canincrease your earnings and reduce your needs so that you cansave something towards starting your dream business in thefuture.
Also do not be discouraged if the answer is that you will onlyever have a tiny amount of money that you can put into anybusiness. Talk about and discuss your business dream withfriends, family and colleagues. See what ideas they have andhow they might be prepared to support you.
Keep in mind that there are only three sources for gettingmoney. The first I have already mentioned: investments (anymoney you and others are able and willing to put into startingthe business). The second is loans (it is better to avoid these butit may be necessary and even useful). The third is advance sales.
The founder of the mighty chain of Virgin Group of more than400 businesses in six continents, Richard Branson, started hisbusiness life with a magazine called Student when he was only16 years old. He did not do it to make money – he did it becausehe wanted to edit a magazine. At that time there was no nationalmagazine in the UK run by students, for students. He didn't likethe way he was being taught at school, he didn't like what wasgoing on in the world, and he wanted to put it right. He realisedthat the only way he had to set it right was by producing a maga-zine. He also realised that a lot of businesses want to reach stu-
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¼æ¼ê âð ÂêÀð´Uêê êê
OCTOBER 2013 |62
FORWARD PressASK “DADU”
dents, so he funded the magazine by selling advertising.He sold enough advertising for the first edition to be ableto print 50,000 copies and he didn't have to charge forthem on the newsstand because his costs were alreadycovered, so whatever money came in from sales wasprofit. He was able to do all this because he had the con-fidence, training, support and the network by which hecould approach potential advertisers to get enoughadvertisements from them. But he was able to actuallydo it because he was driven by his passion about settingright what he saw wrong.
My point in using Branson’s example is this: Passionwill often make up for lack of money. But even with pas-sion, you need at least some money to be able to investin the business. When he was 16, Branson did not haveto worry about where he was going to sleep or whatclothes he was going to wear or how he was going to getenough food for the day. On top of that, he had enoughmoney and time to be able to identify the right sorts ofcompanies, to find out who were the responsibleMarketing and Sales Managers there, to telephone themto make appointments, and then travel to meet them
But getting the advertisements was only one key thingthat he needed to do. Branson also had to motivate peo-ple to write good articles for his magazine, he had to finda good printer who was prepared to print 50,000 copiesof an unknown magazine and trust Branson for payingthe bill even though Branson was only 16 years old andhad no previous history in business; Branson had to findout how the magazine distribution system worked, andwhen everything was done, he had to actually collect themoney after the magazine was published.
The key to his success was advance sales. Think ifthere is any way in which you can find people whowould be prepared to buy the product before you actual-ly have the product. If you have found your potentialcustomers and they are prepared to promise to buy it,then it is very much easier to start.
What can you do to finance your business if you don’tfind advance purchasers? Then you are left withthe other two options: investments or loans.More on those in my next letter. Meanwhile,why don’t you go out and try to see if you canfind those advance customers?
Love Dadu
S·¤êÜ ×ð ÂÉæØæ ÁæÌæ Íæ, ßã çÚU¿Çü ÕýðÙâÙ ·¤ô ÂâÎ Ùãè ÍæÐ ©âð ÎéçÙØæ ×ð ·¤§ü¿èÁð »ÜÌ ÙÁÚU ¥æÌè Íè ¥õÚU ßã ©‹ãð ÕÎÜÙæ ¿æãÌæ ÍæÐ ©âð ÁËÎè ãè â×Ûæ ×ð¥æ »Øæ ç·¤ ¥»ÚU ©âð ÎéçÙØæ ·¤ô ÕÎÜÙæ ãñ Ìô ©âð °·¤ Âç˜æ·¤æ çÙ·¤æÜÙè ãè ãô»èЩâð Øã Öè â×Ûæ ¥æ »Øæ ç·¤ ¥Ùð·¤ °ðâð ÃØßâæØè ãñ Áô çßlæÍèü ß»ü ·Ô¤ Õè¿¥ÂÙ𠩈ÂæÎ ·¤æ Âý¿æÚU ·¤ÚUÙæ ¿æãÌð ãñÐ ©âÙð °ðâð ÃØßâæçØØô âð Âç˜æ·¤æ ×ð çß™ææÂÙ·Ô¤ àæéË·¤ ÕÌõÚU ÏÙ ×æ»æ ¥õÚU ©âð §ÌÙð çß™ææÂÙ ç×Ü »° çÁââð ßã Âç˜æ·¤æ ·¤èz® ãÁæÚU ÂýçÌØæ ÀÂßæ ·¤ÚU Õð¿ â·Ô¤Ð ¿êç·¤ ÀÂæ§ü ¥õÚU Üæ»Ì ·¤æ ¹¿ü ©âð ÂãÜðãè çß™ææÂÙ ·¤è ÚUæçàæ ·ð¤ M¤Â ×ð ç×Ü ¿é·¤æ Íæ, ¥ÌÑ Âç˜æ·¤æ ·¤è çÕ·ý¤è âð Áô Öè Âñâæ¥æØæ, ßã ©â·¤æ ×éÙæȤæ ÍæÐ ßã Øã âÕ §âçÜ° ·¤ÚU â·¤æ, €UØôç·¤ ©â×ð¥æˆ×çßàßæâ Íæ, ßã ¿èÁô ·¤ô ÁæÙÌæ-â×ÛæÌæ Íæ ¥õÚU ©âÙð ¥æÂâè âÕÏô ·¤æ°·¤ °ðâæ ÁæÜ ÌñØæÚU ·¤ÚU çÜØæ Íæ, çÁâ·Ô¤ ÁçÚU° ßã âÖæçßÌ çß™ææÂÙÎæÌæ¥ô Ì·¤Âãé¿ â·¤æ ¥õÚU ©Ùâð çß™ææÂÙ ·¤æ ÏÙ Üð â·¤æÐ ØçÎ ã× »ãÚUæ§ü âð âô¿ð Ìô ßã ØãâÕ §âçÜ° ·¤ÚU â·¤æ €UØôç·¤ ßã ÎèßæÙæ ÍæÐ ÎéçÙØæ ×ð Áô ·¤éÀ »ÜÌ ãñ, ßã ©âðâéÏæÚUÙæ ¿æãÌæ ÍæÐ
ÕýðÙâÙ ·¤æ ©ÎæãÚU‡æ ×ñÙð §âçÜ° çÎØæ Ìæç·¤ ×ñ ÌéU�ãð Øã â×Ûææ â·ê¤ ç·¤ ·¤Õ ÁÕ©ˆâæãè ¥õÚU ÁéÙêÙè ÃØç€Ì, Âñâð ·¤è ·¤×è ·¤è â×SØæ âð ©ÕÚU â·¤Ìæ ãñÐ ÂÚU‹Ìé ¿æãðÌé× ç·¤ÌÙð ãè ©ˆâæãè ãô, ÌéU�ãð ¥ÂÙð ÃØßâæØ ×ð çÙßðàæ ·¤ÚUÙð ·Ô¤ çÜ° ·¤éÀ Ù ·¤éÀÏÙ Ìô ¿æçã° ãè ãô»æÐ âôÜã âæÜ ·¤è ©×ý ×ð ÕýðÙâÙ ·¤ô Øã çȤ·ý¤ ·¤ÚUÙð ·¤èÁM¤ÚUÌ Ùãè Íè ç·¤ ßã ·¤ãæ âô°»æ, ·¤õÙ âð ·¤ÂÇð ÂãÙð»æ Øæ ©âð çÎÙ ·¤æ ¹æÙæ·ñ¤âð ç×Üð»æÐ §â âÕ ·¤è çȤ·ý¤ ·¤ÚUÙð ·Ô¤ çÜ° ©â·¤æ ÂçÚUßæÚU ÍæÐ §â·Ô¤ ¥Üæßæ,©â·Ô¤ Âæâ §ÌÙæ Âñâæ ¥õÚU â×Ø Íæ ç·¤ ßã çß™ææÂÙ §U·¤Å÷UÆUæ ·¤ÚUÙð ·Ô¤ çÜ° âãè·¤ÂçÙØô ·¤ô ¿éÙ â·Ô¤, ©UÙ·¤è ×æ·Ô¤üçÅU» ß âðËâ ×ñÙðÁÚUô âð â·¤ü SÍæçÂÌ ·¤ÚU ©Ùâðâ×Ø ×æ» â·Ô¤ ¥õÚU çȤÚUU ©Ùâð ç×ÜÙð Áæ â·Ô¤Ð
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“Dadu” is an avuncular Indian gentleman who has lived and worked in both India and overseas in the academic, business and cultural fields.
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