04.04.2024.UNTOUCHABLES NEWS.by Sivaji Team,chennai.26
Jaag Utha Insaan: The Unaccepted Love Story of a Dalit Boy and Brahmin Girl in the 80s, Still Relevant Today
Dalit History Month Special: The film delves into the belief that every individual is inherently human, transcending societal labels. It challenges the conventional understanding of the caste system, emphasizing that one’s caste is not predetermined at birth but is shaped by one’s actions and deeds.
Geetha Sunil Pillai
As we observe Dalit History Month and honor the resilience of a community that has endured oppression for generations, The Mooknayak shines a spotlight on another Bollywood gem from the 1980s that bravely tackled the issue of caste discrimination.
This musical melodrama delves into the poignant tale of a Brahmin girl who defies societal norms by falling in love with a Dalit boy. However, constrained by family honor and societal expectations, she ultimately marries a temple priest, unable to express her true feelings.
Despite the constraints of his profession, the husband, portrayed as a progressive youth, possesses a broad-minded perspective. When he enters their bedroom, he doesn’t see his wife; instead, he sees the divine form of the Goddess inside her. As a consequence, their marriage remains unconsummated.
The 1984 Bollywood movie “Jaag Utha Insaan,” directed by K. Viswanath and starring Mithun Chakraborty, Sridevi, Rakesh Roshan, Deven Verma and Sujit Kumar, explores the essence of humanity and challenges the misconceptions surrounding the Hindu caste system.
Adapted from Viswanath’s 1981 Telugu film “Saptapadi,” the story revolves around a tragic love story between a Dalit boy and a Brahmin girl, portrayed by Mithun Chakraborty and Sridevi, respectively.
The film delves into the belief that every individual is inherently human, transcending societal labels. It challenges the conventional understanding of the caste system, emphasizing that one’s caste is not predetermined at birth but is shaped by one’s actions and deeds. This central theme underscores the narrative, highlighting the power of love and the resilience of the human spirit against societal norms and prejudices.
Renowned cinematographer P.L. Raj’s exceptional work in capturing the essence of the story earned him the prestigious Filmfare Award for Best Cinematography. With its compelling storyline, stellar performances, and impactful message, “Jaag Utha Insaan” remains a significant film in Bollywood’s cinematic landscape, resonating with audiences even decades after its release.
In their marriage ceremony, marked by sacred rituals and vows, Sandhya (Sridevi) feels conflicted. Though bound to Nandu (Rajesh Roshan), her heart belongs to Hari ( Mithun Chakraborty) .
Meanwhile, feeling a divine presence in his wife, to avoid confronting her, Nandu chooses to spend his nights outside the house. However, this decision sparks gossip and speculation among the villagers, with many unfairly blaming the wife for purportedly neglecting her husband and driving him to seek refuge outdoors.
Upon discovering Sandhya’s true feelings, Nandu grapples with a profound realization: Sandhya’s heart belongs to another. Unable to accept her as his own, he recognizes that she is bound to someone else, not him. This understanding prompts Nandu to confront the complexities of love and loyalty, leading to a poignant moment of acceptance and clarity.
Nandu explains to their family that love knows no caste. He and Sandhya are bound in this marriage by the mantras and 7 pheras only, but Sandhya has taken the eighth round, which is the round of heart and mind, with someone else, and thus she belongs only to that person, and she must go back no matter whichever caste the person belongs to.
Nandu explains to his family that a person’s worth is defined by their actions, not their birth. This moment of acceptance highlights the universal truth that everyone is equal, regardless of their background.
While Sandhya and Hari’s love finds acceptance within their family, the villagers vehemently oppose their relationship, sparking a fierce conflict. Despite efforts to reconcile, the situation escalates, culminating in a tragic outcome: both Hari and Sandhya lose their lives amidst the chaos and turmoil of societal discord.
The concluding lines in the movie spoken by Nandu are profoundly poignant. “Lao woh Brahmin Lakdi… Lao woh Harijan Lakdi inke antim sanskaar ke liye… Jao Har ped se poocho ki tumhari jaat kya ha? Inki Asthi ki Raakh jab mitti mein mil jayegi toh uss dharti se poochna ki tumhari jaat kya hai?….Jab inki asthiyan bahane nadi mein jaoge toh poochna us nadi se ki tumhari jaat kya hai…Sab chillakar ek hi baat kahenge hamari koi jaat nahi hai- ham brahma ki shristi hain …ham ek hain..lekin ham jo manushya hain, shristi ki sabse badi den, ham mein yeh bhawna nahi hai…Jab tak ham mein yeh bhawna nahi aajati …tab tak ladtey raho aur jala do iss duniya ko…”
Four decades have passed since the release of the film, yet the issue of Dalit struggles persists, haunting society. Newspapers and media headlines are replete with stories of Dalit families facing disgrace and humiliation due to inter-caste marriages with upper-caste individuals.
The title of the movie “Jaag Utha Insaan” poses a question about human awakening, questioning whether despite advancements in learning, modernization, and technological mastery, humanity has truly awakened to address deep-rooted issues like caste discrimination.
Courtesy : The Mooknayak
Seven arrested for assaulting Dalit youth in Mahabubabad
Two more persons who were booked in the case were still at large. Rao further said that a case of abduction, seriously injuring and abusing using caste name was already registered against the nine persons.
Mahabubabad: Seven persons were on Monday arrested on the charges of abducting, abusing and assaulting a Dalit youngster at Pogulapalli village in Kottaguda mandal on March 19.
Mahabubabad DSP Thirumal Rao, in a press statement, said that Gadde Swamy, Atukuri Harish, Chevva Shiva, Vattam Nagaraj, Guggilla Narasiah, Baraiboyina Ashok and Gajula Venkateshwarlu were apprehended after probing into the assault against Vankayala Kartheek of Gunjedu village.
Two more persons who were booked in the case were still at large. Rao further said that a case of abduction, seriously injuring and abusing using caste name was already registered against the nine persons.
He warned that stern action would be taken against those who commit illegal activities.
Karthak was kidnapped and assaulted indiscriminately by the nine alleging that he had stolen their music system used in weddings and functions.
Manipur: Why Has the Kuki-Jo Tribal Community Chosen Not to Nominate Candidates for the Lok Sabha Elections?
Despite heavy security presence, sporadic incidents of violence continue to plague the region, exacerbating the sense of disenchantment among the Kuki population.
Rajan Chaudhary
Imphal- The northeastern state of Manipur has been grappling with caste violence, particularly between the Meitei and Kuki communities, since May of last year. The ongoing conflict has claimed over 200 lives, leaving the Kuki community disheartened and disillusioned, especially in the context of the upcoming Lok Sabha elections.
Despite nearly 10 months passing since the outbreak of ethnic violence, peace remains elusive in Manipur. As the Election Commission of India announces the dates for the Lok Sabha elections, the Kuki-Zo communities, predominantly residing in the hilly regions, have made a significant decision not to field their candidates in the polls.
The decision reflects the deep-seated grievances and frustrations within the Kuki-Jo community. Organizations representing these communities express concerns about the state of affairs, citing the failure of the government to address their issues amidst the ongoing conflict.
Despite heavy security presence, sporadic incidents of violence continue to plague the region, exacerbating the sense of disenchantment among the Kuki population.
Mary Hamar, a resident of Churachandpur, a Kuki-dominated area, voices the community’s sentiment, alleging that the state government is neglecting the Kuki-Zo community and erasing its history.
She underscores the futility of having representatives under the Manipur government if the community’s concerns are consistently overlooked. She states, “The state government is trying to wipe out the entire Kuki-Zo community and its history.”
Ginza Wualzong, a member of the Indigenous Tribal Leaders Forum (ITLF), highlights the unresolved issues stemming from the conflict, further solidifying the community’s decision to abstain from participating in the electoral process. He states, “Our issues have not been resolved yet because of the conflict.”
Manipur has a total of 2 Lok Sabha seats.
In the 2014 general elections, the BJP won 1 seat, and the Naga People’s Front won 1 seat.
Dr. Rajkumar Ranjan Singh of the BJP secured victory in the Inner Manipur seat, while Lorho S. won in the Outer Manipur Lok Sabha constituency.
Songthin Sang, echoing the sentiments of many in the Kuki-Jo community, expresses skepticism about contesting elections, fearing that even if they were to participate, their voices would go unheard.
He states, “Yes, it is true that there is no candidate from the Kuki-Zo community. We all are in shock and are not able to function properly. I do not believe that if we contest the elections we will win. And if others are elected they will not listen to us. Central government intervention is needed to listen to us.”
Courtesy : The Mooknayak
Deprived of Basic Facilities, Tribal Women in Jharkhand Travel Miles to Reach Polling Booths — What does Lok Sabha Elections 2024 Mean for Them?
They have to travel several kilometres to get water from wells, rivers and ponds. They cover this distance at least 6-7 times a day.
Tarique Anwar
Ranchi (Jharkhand): Tribal women in the state cover long distances to reach their polling booths and cast their votes. Even those who are unable to walk on their feet or move with the help of sticks too religiously use their right to franchise. But what do they get in return? Nothing. Their villages have till today have no roads, electricity and food.
They were given financial assistance by the Central government for construction of toilets under the Swachch Bharat Abhiyan to make India open defecation free, but in absence of water, the lavatories in most of the households have been turned into store rooms or being used for other purposes.
The women of Cheruwatari village at Murupiri panchayat (village council) — about 35 km from Ranchi, the state capital — have to travel about two kilometres to get water. They cover this distance at least 6-7 times a day.
Piyarki Devi does not remember her age. She appears as if her bones have lost strength. But she also walks the distance every day for water. She says it’s a tradition here that women will bring water, no matter how far they have to go.
Once while carrying water, she slipped and fell to the ground. As a result, a few of her front teeth were broken.
Sudhan Devi gets angry on the question of toilets. “What is the use of a toilet without water?” she irritatingly asks, saying they defecate in the open in the jungle even today.
The women in the village allege that political leaders frequent their villages during elections and make tall promises, but nothing ever happens.
“We are still deprived of even basic needs such as water, roads, schools and healthcare facilities,” they complain and ask, “Why should we vote?”
They have decided to collectively boycott the upcoming elections. A slogan — “no water, no vote” — echoes in the community meetings these days.
This is not the only village in the Ranchi Lok Sabha constituency that lacks basic facilities.
Chitarkota village in Ratu block gets electricity for barely six hours a day. The roads here are in a dilapidated condition. There are houses but not permanent ones. Government schools here either have no teachers or a shortage of teachers. From drinking water to medical facilities, everything is either in very bad shape or does not exist at all.
Lalita Khalko says that if someone falls seriously ill, it becomes difficult for him/her to survive. By the time he/she reaches hospitals in the city, his/her condition deteriorates to the extent that recovery becomes extremely difficult.
“We have roads in potholes. At many places, one has to cross a river, which has no bridge till date,” she says.
People in the village say they never saw their MP (Member of Parliament) in the past five years. They say agents of candidates distribute money a night before the polling and secures votes.
“Subsequently, no one visits us for the next five years. We still don’t know who our MP is,” says Tetri Oraon.
Though Dumni Oraon is struggling for basic necessities, yet her religious identity, which is Sarna religion, is more important for her.
“When you (the government) claim that you will help us get back our identity, then walk the talk and bring the Sarna Code,” says the visibly angry woman.
The Sarna religion has its roots in nature worship, and its adherents have a close relationship with hills, rivers and forests — all of which are revered as sacred places. The Sarna worshippers honor deities connected to the elements of nature by celebrating a variety of festivals and rites.
The religious and cultural practices of several tribal people that revere nature are mentioned in the Sarna Code. In light of recent discussions on framing a Uniform Civil Code (UCC), there has been a movement for the official recognition of the code in order to safeguard the constitutional rights and distinctive religious identity of these tribes.
When a resolution was enacted to include the code as a distinct religious category to Census data, it became well-known. This recognition has important potential ramifications. It could lead to special policy considerations aimed at preserving the unique culture, tradition and customs of these tribes.
She claims that tribals are the original inhabitants of the country, and they have their religious identity — which is allegedly being denied to them.
“We are neither Hindu, nor Muslim, Sikh and Christian. We are tribals. Our customs and culture are completely different from mainstream society. But our identity is under threat. It is being denied to us by the government. Even if we vote for it, what will we get? What should we expect from such a government?” she says.
Kundreshi Munda is an activist and is associated with Akhil Bharatiya Adivasi Mahasabha. Making tribal women politically aware is an important part of her work.
“For people here, voting means a solution to their problems like ration cards and old pensions. They don’t know how much difference their one vote can make in their lives in the next five years,” she says.
She says there is no discussion on how water would come into the fields of the people here. There is no talk on why the land of tribals are being “looted” despite a law being in place, how the standard of education in government schools would be improved, how educated tribal youth would get government jobs.
Responding to the query that whether the women of the village go to vote, she says, “Yes, of course. Even those who can’t walk or walk with the help of sticks also go to polling booths to exercise their fundamental right.”
“But in return, what do they get back?” she asks back.
Political parties are all set to knock at their doors once again and make tall promises. But these adivasi women too seemingly have understood the reality of the hollow promises.
Courtesy : The Mooknayak
Dalit Student Held Hostage and Subjected to Attempted Sexual Assault in BHU Hostel
The incident occurred just months after a doctor was sexually assaulted after being lured into a hostel room
Satya Prakash Bharti,
Lucknow: A case of a Dalit student being held hostage and stripped naked has come to light in the hostel of Banaras Hindu University (BHU). It is alleged that the accused students also beat up the Dalit student in a closed room.
The student has filed a written complaint at the police station regarding this matter. He states that if action is not taken, he will leave the BHU campus. The police have assured that they will investigate the matter and take appropriate action.
The incident took place in Rajaram Hostel of BHU. The victim is enrolled in the MA course in Sociology.
The student stated to The Mooknayak, “I am a student of MA Sociology. I hail from Ahmedabad, Gujarat. On Sunday night, around 02:45 a.m., there was a sudden power outage in one lobby of Rajaram Hostel, while the other lobby had electricity. I was studying in my room when suddenly the room plunged into darkness. Upon investigation, I found that the MCB had tripped. As I bent down to reset it, a student from the MPIMIR course grabbed me from behind.”
He forcefully attempted to remove my pants, and when I resisted, he slammed my head against the wall, causing me to fall. He then attempted to sodomize me forcibly. When I resisted, he assaulted and abused me, and even threatened me with death.
“I somehow managed to escape, but he followed me into the room. He forcibly pulled down my pants while continuing to abuse me. When I resisted, he hit me with slaps and punches. He also snatched my phone and held me captive inside the room for an hour. Other students came to my rescue upon hearing my cries. They alerted the hostel warden and the proctorial board about the incident. The proctorial board team reached Rajaram Hostel and rescued me at 4 a.m. The warden and the proctorial board then took me to the trauma center, where I received medical treatment. I have filed a written complaint and am awaiting the filing of an FIR. If the FIR is not registered, I will leave the campus,” said the victim.
Speaking to The Mooknayak, Shivakant Mishra, the Station Officer of the Lanka police station, said, “This appears to be a case of physical assault. The police have interviewed the victim and other students at the hostel. The matter is under investigation.”
Not the First Case of Sexual Assault Inside the Hostel
This incident is not the first sexual assault incident inside the hostel of Banaras Hindu University. In February of this year, a Doctor was sexually assaulted after being lured into a hostel room at Ruiya Hostel by two students. The 32-year-old victim was also robbed of a gold chain, ring, and cash. The accused included five people, two of whom were BHU students. They were arrested by the police and confessed to the crime.
-Translated by Pratikshit Singh
Courtesy : The Mooknayak
Dalit child had gone to the school hand pump to drink water, beaten like a beast, just touched the bucket
Alwar: A case that puts humanity to shame has come to light in Alwar district of Rajasthan, where a bucket of water was kept near a hand pump in a village. An eight-year-old Dalit boy was allegedly assaulted by a man for touching it. After this incident which happened around 9.30 am on Saturday morning, the victim’s father lodged a complaint with the police. The complaint states that the boy, who is a Class 4 student in the village government school, had gone to drink water at the hand pump located on the school premises when an upper caste man was filling water in a bucket.
According to the complaint, when the boy touched the bucket, the accused man allegedly attacked him. Speaking to The Indian Express, the boy’s father said, “There is a hand pump inside the school boundary from where other people in the village also draw water. My son simply touched the bucket to move it aside and drink water from the hand pump. The man belonged to the upper caste community and beat my son brutally. Hearing his screaming, my relatives who were passing by the school reached the spot and saw my son crying. “I was informed about the incident and we went to the culprit’s house.”
The father also said that the man did not apologize and instead used casteist abuses against him and his family. The father of the victim child said, “My son is afraid to go back to school. She has asked me to withdraw this complaint and she is not ready to go back to school because she is afraid that the man will hit her again. I just want justice to be served and the culprit to be punished.”
An FIR has been registered under the SC/ST Act regarding the incident and investigation is underway. Circle Inspector Sawai Singh said that the accused has been interrogated and if found guilty, necessary procedure will be adopted. The inspector said, ‘The boy is safe to go back to school and will not face any problems now. We have assured him of this.
Courtesy: Hindi News
காங்கேயத்தில் தலித் மக்களுக்காக கழிப்பறை கட்ட ஒப்பந்ததாரர் இல்லை
இது குறித்து எஸ்சி பகுதியை சேர்ந்த பூங்கொடி (27) கூறும்போது, “நான் எனது குடும்பத்துடன் மூன்று சென்ட் வீட்டில் விவசாய கூலி வேலை செய்து வருகிறேன். பொதுக்கழிப்பறை இல்லாததால், கிராமத்தில் உள்ள பெரும்பாலான பெண்கள், முட்புதரில் நடந்து செல்ல வேண்டிய நிலை உள்ளது. இரவு நேரங்களில் இருள் சூழ்ந்துள்ளதால் ஆண் குடும்ப உறுப்பினர்களின் உதவியை நாட வேண்டியுள்ளது. கழிப்பறைகள் இல்லாததால் பெண்களுக்கு உடல்நலப் பிரச்சினைகள் ஏற்படலாம், சில சந்தர்ப்பங்களில், வாழ்க்கை அல்லது மரணம் கூட இருக்கலாம். இளம் பெண்கள் இரவில் புதர்களுக்குச் செல்ல பயப்படுகிறார்கள்.
மற்றொரு எஸ்சி கிராமவாசியான எஸ் சார்லி கூறுகையில், “ஆரம்பத்தில் கிராமத்தில் ஒரு டஜன் எஸ்சி குடும்பங்கள் இருந்தன. நீடித்த விழிப்புணர்வு பிரச்சாரங்கள் மற்றும் கழிவறைகள் போன்ற உள்கட்டமைப்பு மேம்பாட்டிற்கு நன்றி, திறந்த வெளியில் மலம் கழிப்பது குறைந்துள்ளது. நாளடைவில் மக்கள் தொகை அதிகரித்து, பொது கழிப்பறைகள் சேதமடைந்தன. மக்கள் மீண்டும் திறந்த வெளியில் மலம் கழிக்க ஆரம்பித்தனர். தற்போது, சக்தி விநாயகபுரத்தில் 300க்கும் மேற்பட்ட குடும்பங்கள் உள்ளன, கிட்டத்தட்ட அனைத்து குடும்பங்களும் தினக்கூலிகளாக உள்ளனர். சுமார் 80 குடும்பங்கள் தங்கள் வீடுகளை ஒட்டி கழிவறை கட்டியுள்ளனர். ஆனால் மீதமுள்ள குடும்பங்கள் திறந்தவெளியில், புதர்களுக்கு அருகில் அல்லது பிற தனிமைப்படுத்தப்பட்ட இடங்களில் தங்களைத் தாங்களே விடுவிக்க வேண்டிய கட்டாயத்தில் உள்ளனர். பொதுக் கழிப்பறைகள் கட்டுவதில் ஏற்படும் தாமதத்தால் பெண்கள் மிகவும் பாதிக்கப்படுகின்றனர்” என்றார்.
ஆதி தமிழர் ஜனநாயக பேரவை தலைவர் கே.பௌதன் பேசுகையில், “இந்தப் பிரச்னையால் பெண்கள் மிகவும் பாதிக்கப்பட்டுள்ளனர். எனவே, கிராம மக்கள் பொது கழிப்பறையை நாடினர் மற்றும் உள்ளூர் அதிகாரிகள் கிராமத்திற்கு அருகிலுள்ள நிலத்தை அடையாளம் கண்டனர். அந்த இடத்தின் இடம் சரியானது மற்றும் 15 சென்ட் நிலம் அரசுக்கு சொந்தமானது. பெண்கள் மகிழ்ச்சியடைந்தனர் மற்றும் SBM (ஸ்வச் பாரத் மிஷன்) கீழ் 12 கழிப்பறைகள் (பெண்களுக்கு 6 மற்றும் ஆண்களுக்கு 6) கட்ட முடிவு செய்யப்பட்டது. திட்டத்திற்காக ஸ்வச் பாரத் மிஷன் இரண்டாம் கட்டம், எம்ஜிஎன்ஆர்இஜிஎஸ் நிதி மற்றும் 15வது நிதி மானிய நிதியில் சுத்திகரிப்புக்கான இணைக்கப்பட்ட கூறுகளின் கீழ் ரூ.7.85 லட்சம் ஒதுக்கப்பட்டது. 2023 அக்டோபரில் டெண்டருக்கான ஏலம் எடுக்கப்பட்டது. ஆனால் எந்த ஒப்பந்தக்காரரும் ஏலம் எடுக்கவில்லை. குண்டடம் யூனியன் அலுவலகம் மூலம் 2024 மார்ச்சில் ஒப்பந்ததாரர்களிடம் இருந்து விலைக் கோரி மீண்டும் டெண்டர் விடப்பட்டது. ஆனால் இந்த முறையும் எந்த பதிலும் இல்லை. அரசு நிதியுதவி பெறும் திட்டத்தில் எந்த ஒப்பந்ததாரரும் ஆர்வம் காட்டாதது ஏன் என பெண்கள் வருத்தத்தில் உள்ளனர்.
இதுகுறித்து மாவட்ட ஆட்சியர் ஒருவர் கூறுகையில், ''சில நாட்களுக்கு முன் பெண்களிடம் புகார் மனுக்கள் வந்துள்ளன. லோக்சபா தேர்தல் முடிவுகள் வெளியான பின், மீண்டும் ஏலத்துக்கு அழைப்பு விடுப்போம். அதுவும் தவறினால், தொகுதி வளர்ச்சி அலுவலர் (குண்டடம்) சமர்ப்பித்த முன்மொழிவோம்.
Centre to move Constitution (Scheduled Castes and Scheduled Tribes) Orders (Second Amendment) Bill, 2022 in RS today
Tribal Affairs Minister Arjun Munda is to move ‘The Constitution (Scheduled Castes and Scheduled Tribes) Orders (Second Amendment) Bill, 2022’ in the Rajya Sabha to amend the Constitution (Scheduled Castes) Order, 1950 and the Constitution (Scheduled Tribes) (Uttar Pradesh) Order, 1967.
The Lok Sabha has already passed the Bill. The Bill was introduced in Lok Sabha on March 28, 2022. It was passed in the Lok Sabha in April. The Bill seeks to amend the Constitution (Scheduled Tribes) (Uttar Pradesh) Order, 1967 (ST Order) and the Constitution (Scheduled Castes) Order, 1950 (SC Order) with respect to its application to Uttar Pradesh.
The Bill amends the Scheduled Castes order to exclude Gond community as a Scheduled Caste in four districts of Uttar Pradesh: Chandauli, Kushinagar, Sant Kabir Nagar, and Sant Ravidas Nagar. It amends the ST order to recognise Gond community as a Scheduled Tribe in these four districts.
The Winter Session of Parliament that began on December 7 will have a total of 17 working days. The government plans to introduce a total of 16 new Bills during the session according to the notified schedules. (ANI)
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