18.09.24.Untouchables News.अछूत समाचार.தீண்ட தகதவர் செய்திகள்.by Team Sivaji.9444917060.
“Dalit children playing outside the temple desecrated the temple of the feudal lords” — Chandrashekhar Azad furious over beating of Dalit children in UP
Children playing outside a temple in Mainpuri, UP were brutally beaten up for allegedly desecrating the temple. Photos of injuries on the children’s bodies went viral on social media.
Rajan Chaudhary
Uttar Pradesh. A case of brutal beating of Dalit children playing outside a temple in Mainpuri district has come to light. It is alleged that Dalit children playing outside the temple were beaten up citing the desecration of the temple. The incident is said to be from Daudapur village of Bewar police station.
According to the police, the incident is old. An FIR was registered in the case on August 26, but no accused was arrested.
Posting the photo of the incident on social media, Nagina Lok Sabha MP and Azad Samaj Party (Kanshi Ram) national president Chandrashekhar Azad wrote, “In the so-called Ram Rajya of Uttar Pradesh, the temple of the ‘feudal lords’ was desecrated by three Dalit children playing outside the temple. Angered by this, two religious contractors not only held the three children hostage and beat them, but also abused the elderly and women of the house with caste-specific abuses.” He further wrote, “Look at the condition of the casteist system, an FIR was registered on August 26 for the incident, but the police have not yet dared to arrest the accused feudal lords. The victim Sunny Pratap Jatav says that there is an atmosphere of fear in the family due to the non-arrest of the accused, the local BJP MLA and people from the ruling party are pressurizing for a compromise. @myogiadityanath ji, the lack of action in such incidents clearly smacks of casteism.” MP Chandrashekhar Azad warned that, “If the named accused are not arrested soon, then the workers of Azad Samaj Party will be forced to take to the streets.”
While, on the incident, Mainpuri Police informed through its official X handle that, “In this case, a case has already been registered against 02 named accused under relevant sections at the local police station, in which evidence collection and investigative action is in process, further legal action is being taken after investigation, other allegations of intimidation are baseless.”
Ayodhya: Police under fire for delay after Dalit sanitation worker reported gangrape
Ayodhya: The police in Ayodhya are under scrutiny for allegedly delaying action in a case where a Dalit girl, working as a sanitation worker at the Ram Janmabhoomi complex, was reportedly gang-raped.
The victim claims that when she attempted to file a complaint, the officer at the local police station discouraged her from pursuing legal action, suggesting instead that the matter be settled with a monetary deal, The Wire reported.
Following widespread outrage on social media after the girl’s accusations surfaced, Ayodhya police denied the allegations, stating that her testimony was recorded before a judicial magistrate.
“No police personnel is involved,” the Ayodhya police was quoted as saying by The Wire. So far, seven people have been arrested: Sharik and two minors on gangrape charges, while Vinay Pasi, Shiva Sonkar, Udit Singh, and Satyam were charged with outraging a woman’s modesty.
In her media statement, the victim claimed that eight men were involved in the crime. However, The Wire report mentioned that it has not independently verified her police complaint or judicial statement, as the FIR and the specific sections of the law have not been disclosed by the police.
According to her account, the girl was gang-raped multiple times between August 16-25 by a boy she had been in a relationship with, along with other men he knew, the report said. She also alleged that the perpetrators recorded videos of the assaults and threatened to harm her family if she reported the crime to the police.
Courtesy : TFPJ
Dalit woman raped after being fed intoxicants, pornographic video made and blackmailed, FIR – Dalit woman raped in Lucknow
A Dalit woman resident of the capital’s Sairpur police station was raped after being fed intoxicating sweets. Along with this, her pornographic video was made. It is alleged that the woman was raped several times while blackmailing her.
Lucknow: A Dalit woman resident of the capital’s Sairpur police station was raped after being fed intoxicating sweets. Along with this, her pornographic video was made. It is alleged that the woman was raped several times while blackmailing her. On the complaint of the woman, a case has been registered in the Sairpur police station and investigation is being done. The accused youth has not been caught yet.
It is alleged that Ram Sajeevan often used to come to her house and rape her. This continued for many days. The woman has also said that on protest, Ram Sajeevan Yadav used to abuse her using casteist language. He also threatened to kill her husband. Finally, she told the whole thing to her husband, after which a case was registered in the police station of Sairpur. The police station in-charge of Sairpur said that the case has been registered and the matter is being investigated.
Courtesy: Hindi News
Ground Report: Burden of wood on Panna’s innocence; Tribal children struggling to feed their families!
In tribal areas, small children, who are entitled to get education in school, are forced to carry the load of wood. The daily routine of the tribal children here starts with the sun every morning. Barefoot, without slippers, these children move from their village to the city.
Ankit Pachauri
Bhopal/Panna. In Panna district of Madhya Pradesh, the burden of wood on the heads of tribal children is not only suppressing their innocent childhood, but also their future and constitutional rights. The tribal children here, whose age is only between 8 to 12 years, travel a distance of 5 to 7 kilometers daily to collect wood from the forest and sell it in the city, so that they can fulfill the basic needs of their family. Tribal children, who are at the age of playing and going to school, have a heavy load of wood on their small shoulders. The lines of responsibilities are clearly visible on their innocent faces.
These children walking barefoot on the forest trails, away from education and the joys of childhood, are struggling to satisfy the hunger of their family. Read The Mooknayak’s ground report investigating the lives of tribal children of Panna district-
Article 21A of the Constitution of India provides children the right to free and compulsory education from the age of 6 to 14 years. Along with this, under Article 24, children below the age of 14 are prohibited from engaging in dangerous and difficult tasks. But the condition of these tribal children of Panna raises the question whether these constitutional rights are limited to papers only?
In the tribal areas of Panna, small children, who are entitled to get education in school, are forced to carry the load of wood. The daily routine of the tribal children here starts every morning with the sun. Barefoot, without slippers, these children move from their village to the city. A heavy pile of wood is on their heads, and a clear reflection of struggle is seen on their faces.
The Mooknayak team met these children. An 8-year-old tribal girl who lives in Majha Laliya village, 7 km away from Panna, said, “Every second or third day we bring wood from the forest and sell it in the city. My father works as a labourer, but he does not get work every day. We are able to bring ration for the house only by selling wood.”
There was a deep shadow of tiredness and despair in her eyes, which was a testimony to the violation of her rights. The tribal girl told us in the common language of that area, “It’s time, give me your life, I have to go home with the goods, how will I make new rotis.”
We talked to another such tribal child. The child’s age would be between 10 to 12 years. But his words reflected the words of a young boy. That tribal child told The Mooknayak, the roof of my house has broken due to rain. Rainwater is entering the house. I have to get it repaired. I have to buy new tarpaulin (plastic).
In response to our question, the tribal child told us that he has four siblings. He is the eldest in the family. His father used to work as a stone breaker. Now he comes to Panna to work as a labourer. He does whatever work he gets. He said in Bundelkhandi, “It is better to play in the village, I should sell wood and collect some money.” [It is better to sell wood and collect some money.]
Selling wood is an important means of livelihood for the tribal children living in villages like Khajuri Kular, Taprian, and Janwar located around Panna district. These children collect wood from the nearby forests and come to sell it in the cities. Due to the difficult geographical and social conditions of these villages, there is a lack of education and other basic facilities, due to which the childhood of these children also becomes a struggle. Work like selling wood becomes the only option to fulfill the financial needs of their families. Local resident Sachin Agarwal, who runs a hotel in Panna city, told The Mooknayak, “These children come to the city every day and sell wood. This has been going on for years. Due to unemployment and poverty, these children are forced to do this work to help their families.” It is clear from his statement that the implementation of government schemes and policies is very weak in these areas.
Indifference of the administration!
Schemes like ‘Beti Bachao, Beti Padhao’ and ‘Sarva Shiksha Abhiyan’ are being run across the country, but there is no special effect of these on the tribal children of Panna! The names of these children are registered in schools, but studies and education are far from their reach. For poor tribal families, their livelihood is more important than the education of children. Due to this compulsion, these children are forced to face the tough struggle of life in childhood itself. Under Article 46 of the Constitution, the state should take special care of the economic and educational interests of the Scheduled Castes and Scheduled Tribes, but the ground reality is far from this.
We spoke to Panna’s Women and Child Development Officer Udal Singh in this regard, he said, “We were not aware of this problem. This matter has come to our notice by you, we will take it seriously and will send an investigation team soon.” This situation is proof of how far the local officials are from constitutional values and responsibilities. They are not aware of the ground reality, which highlights the lack of implementation of constitutional rights in this area and the adverse effect on the lives of tribal children.
Panna’s local journalist Ajit Khare said, “The condition of tribal children here is very pathetic. Government schemes are on paper, but their effect is not visible on the ground. These children are deprived of education and their rights are being violated. These children are enrolled in schools, but this is the situation you are seeing.”
Responsibility of government and society
Under Article 14 of the Constitution, everyone has the right to equality, but for these tribal children of Panna, this equality is limited to words only. The government had to work seriously to provide better opportunities for education and life, but the administration’s indifference can be clearly seen here.
These tribal children need not only education, but also a safe and respectable life, as every person is given the right to live under Article 21 of our Constitution. They should have pens in their hands instead of wood, and smiles on their faces instead of struggle.
The struggle of the tribal children of Panna shows that there is a deep gap between the rights enshrined in the Constitution and reality. Unless the government and society work together to improve the lives of these children, this gap will not be filled.
Note: All the tribal children are minors, so their identity cannot be revealed. Such photos have been used in the above news, which do not reveal the identity of the children.
Courtesy: Hindi News
Why Ambedkar’s Logic on Conversion Is a Radical Solution to the Caste System
This Dalit History Month, revisiting Ambedkar’s arguments around conversion to Buddhism, and why conversion is a radical solution to the caste system.
The perennial concerns around religious conversions in India are hinged upon two frequently repeated arguments: (a) that conversions are a western affair, and (b) rising conversions allegedly lead to a decline in the Hindu population. But why do people in India convert? This Dalit History Month, I revisit Dr B.R. Ambedkar’s logic for conversion to Buddhism, to read his vision as a ‘radical’ solution against the caste system.
I will show this by drawing upon his 1935 speech, the Mahad Satyagraha of 1927, and the nature of Buddhism. Firstly, we need to understand the meaning of the word radical. Although the word is used both positively and negatively in different contexts, it is less understood what it means to be radical.
To understand this, suppose one is in a cult or religion which has a doctrine or belief that there are phases of spiritual darkness in one’s life. In time, if this person begins to have serious doubts on their faith, they are immediately reminded of the belief that ‘there are phases of spiritual darkness’. Consequently, this pushes them back to their faith, in an inescapable circle. Thus, to be radical is to first step out of this circle.
Hence to put it crudely, when one is radical due to being trapped in an inextricable circle of oppression, that is radical in the positive sense. If radicality comes as a deviation of progressive standards, then one is radical in a negative sense.
We can now assess if there are grounds for a radical step such as conversion through Ambedkar’s own speeches and experiences.
Ambedkar in his May 1936 speech describes a similar figurative circle that keeps Dalits deprived of basic rights. In terms of material and spiritual conditions, Dalits are in a state of perpetual depravity. In terms of material prospects the Dalits lack manpower, since in a particular area they are fewer, unorganised and scattered; they lack the financial strength since they possess no land, trade, business and service. And finally, through unremitting abuse and assaults, the spark of revolt and rebellion has been quelled, and their mental strength weakened.
In terms of religious prospects, as long as Dalits stay in the Hindu fold, their oppression is unavoidable due to scriptural injunctions and the belief in the eternal validity of scriptures (hence, ‘Sanatana’ – i.e., eternal – Dharma).
Could the law provide a solution, then? We see in the case of the Mahad satyagraha the complicity of administrators with caste-Hindus. The Bole? resolution of 1923 had provided access to all castes to public spaces. But an exertion of their rights by Ambedkar and other Dalits by drinking the water of the Chavadar tank at Mahad caused sporadic riots around Mahad in which many Dalits were singled out and mercilessly beaten.
The tank was later “purified” by pouring 108 earthen pots of cow urine into it. The Mahad municipality withdrew the resolution which had declared the tank open to all and the British government sided with the traditional caste-Hindus by passing a restraining order on Ambedkar and suppressing the rights of the untouchables.
We thus notice that be it in terms of material, spiritual or juridical contexts, the oppression of Dalits is reinforced. No patch work will alleviate the symptoms. Hence the solution, according to Ambedkar, is conversion – and to Buddhism.
What about the usual objections against conversion?
Instead of conversion (which would involve a change in identity), will a change of name help? Since a rose with any other name would smell just as sweet, per Ambedkar, a mere change of name to Harijan or Chokhamela will still denote an untouchable.
Is it betrayal to convert? Ambedkar opines that only a “congenital idiot would stay in a religion just because it is ancestral.”
But will only religious conversion bring about any economic progress? Ambedkar’s argument is that it certainly has brought economic prosperity for earlier converts to Sikhism, Christianity and Islam.
Is it escapism to convert when Hinduism is being reformed? Ambedkar’s bitter experience with contemporary Hindu reformers stop him short of having a good opinion of them. People who live, marry and die in their same caste cannot be trusted to bring any real change. Ambedkar’s belief is that unlike the whites who fought against their southern white brothers in the American civil war, Hindu reformers wouldn’t go so far.
Hence, Ambedkar suggests a conversion to Buddhism which according to him is a religion par excellence.
Ambedkar’s Buddhism
Ambedkar’s book The Buddha and his Dhamma was posthumously published in 1957 in the year following his death. His Buddhism is a reconstruction called ‘Navayana Buddhism’ (Neo-Buddhism).
Unfortunately, Neo-Buddhism has been criticised to be unorthodox and inconsequential to ‘true’ Buddhist scholarship. This criticism has been addressed by scholars; nonetheless, it is noteworthy to consider that in the Buddhist tradition itself, gaining inspiration to produce a sutta (chapter) and teaching to a large crowd – among other things – are regarded as legitimatising means of one’s “Buddhist” teaching. It is also said that ‘Whatever is well spoken, all that is the word of the Buddha’.
Ambedkar, in the preface of The Buddha and his Dhamma, mentions being inspired after reading a book on the life of Buddha given to him by his father’s friend Dada Keluskar, and through his book he certainly taught the ‘well-spoken’ words of the Buddha to a large crowd. Therefore, he certainly satisfies the traditional legitimising conditions and his Buddhism can hardly be called an aberration.
Radicality of Buddhism
Neo-Buddhism is characterised as ‘engaged Buddhism’, which means the application of the Buddha’s dhamma to the resolution of social problems. Buddhism, since its early development, has been avowedly against the caste system. There are several Suttas (chapters) in the early Pali texts which confirm this.
The Buddha patently says that all castes are pure, everyone can achieve Nibbana (enlightenment), caste designations are mere conventions, everyone can gain respect in society through material gains. In his conversation with two Brahmins – Vaseetha and Bharadvaja – the Buddha rules in favour of Vaseetha by proclaiming that one is not a Brahmin by birth but by actions. In the suttas themselves, we find people of different castes converting to Buddhism. Therefore, conversion is certainly not an alien affair to Indian culture.
We can clearly see that we have an indigenous tradition which stood squarely against the caste system and casteist claims of birth-based purity and hierarchy. Hence, Buddhism stands outside the figurative circle. It is a positive radical solution, given the inescapable oppression.
The 22 vows of Navayana Buddhism also get a renewed understanding, as now they are means to stay away from a circle of oppression.
Thus, Buddhism due to its radicality is a revolution. Ambedkar’s view was that India had three phases, Vedic religion/culture, reformatory Buddhist Dhamma, then counter-reformatory Hinduism. Buddhism being a revolution against Vedic tradition, Ambedkar believed that it contained in it the ideals of the French revolution: Liberty, Equality and Fraternity.
The French Revolution had a policy called Levée en Masse (conscript the masses) during their wars with neighbouring countries of Europe who threatened to end democracy and restore the monarchy. In relation to this, if Buddhism is a revolutionary radical solution to the problem of caste, conversion to Buddhism, to put it metaphorically, is Levée en Masse!
Joel Ernest Gonsalves is a Teaching Fellow for Philosophy are Krea University, Andhra Pradesh.
Courtesy : The Wire
Dalit boy 'tortured' by police dies in UP, kin demand action against cops
The boy was picked up by Kheri police on September 3 in connection with a theft case.
He was severely beaten up by the police during questioning. The boy was admitted to a hospital in Lucknow where he died on Saturday, reports said.
“A detailed inquiry has been ordered into the death,” The Indian Express reported quoting SP Ganesh Prasad Saha in a statement. Circle Officer Ramesh Kumar Tiwari said Akash was suffering from septicemia and had been unwell for a long time, the report added.
However, the victim's kin and the residents of Sisawan Kala village blocked a state highway outside the police station for several hours demanding to file an FIR against the cops responsible for the boy's death.
Dalit govt employee alleges assault over withheld salary in Meerut
When Kumar approached a clerk in the ACM (Judicial) office, Pathak, along with Prashant and Uday Bhan, allegedly abused and assaulted him until other govt employees intervened. The ACM was not present at the time of the incident.Kumar said the altercation was triggered by Pathak and his associates, who wanted to "teach him a lesson" for complaining to the city magistrate about his long-pending salary. The accused were responsible for processing his pay.DM Meerut, Deepak Meena, told TOI, "The matter has come to our knowledge, and it appears to be an internal dispute. The ADM (E) has been asked to investigate and submit a report on Thursday."
Medak | Ambedkar Statue Vandalised In MedakAmbedkar statue vandalised in Medak
After coming to know about the incident, Dalit organisations staged a protest demanding action against the miscreants.
Medak: Unidentified miscreants vandalised a statue of Dr BR Ambedkar at Konthanpally in Shivvampet mandal on Tuesday night.
After coming to know about the incident, Dalit organisations staged a protest demanding action against the miscreants. They also filed a complaint in the police station.
The students have long complained about the hostel’s lack of space and inadequate toilet facilities. With all 50 girls sleeping in a single hall, overcrowding has caused a host of problems, from health concerns to emotional distress. Desperate to have their voices heard, the students approached the Adi-Dravidar Welfare Board Commissioner to plead for better living conditions. However, what unfolded next only added to their trauma.
The students claim that the Commissioner, instead of addressing their grievances, visited the hostel illegally at 9:30 p.m. He reportedly sent the warden out and proceeded to verbally abuse and threaten the girls. This alleged behavior has drawn sharp criticism from activists and local communities, who argue that it reflects the systemic neglect and abuse faced by Dalit students in government institutions.
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A Broader Pattern of Neglect
This shocking incident isn’t an isolated case. Last week, a young female journalist reporting on the dismal conditions at the Mylapore Boys Adi-Dravidar Hostel in Chennai was reportedly threatened by the same Commissioner. The incident raises concerns about the Tamil Nadu government’s efforts to suppress media coverage of issues affecting Dalit students.
Both the AIADMK and DMK governments have long been criticized for their failure to properly address the needs of Dalit students in welfare institutions. Under the current DMK administration, however, many had hoped for more robust measures to uplift marginalized communities. Yet the treatment of these students, especially girls, reflects a broader failure to ensure their safety, dignity, and access to proper living conditions.
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Published 15:16 IST, September 17th 2024
EXIM Bank Recruitment 2024: Export-Import Bank of India (The Bank) has invited online applications for the post of management trainee. Apply from Sept 18.
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EXIM Bank Recruitment 2024: Export-Import Bank of India (The Bank) has invited online applications for the post of management trainee. There are a total of 50 vacancies. The application window will open on September 18. The last date to apply is October 7. As per the notification, the exam will be held in the month of October.
Vacancy Break-up
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