07.10.24.Untouchables News.....अछूत समाचार.தீண்ட தகாதவர் செய்திகள்.by Team Sivaji.9444917060.
While SC/ST and Women's Commissions Await Appointments in MP, Jain Commission Announcement Sparks Debate
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However, in contrast, the Madhya Pradesh State Scheduled Castes/Tribes Commission and the State Women’s Commission have been without a chairperson and members for the past two years, leaving thousands of complaints pending and the process of delivering justice at a standstill.
According to the decision passed in the cabinet meeting, the Jain Welfare Board will consist of one chairperson and two members. The representation in the board will alternate every two years between the Shwetambar and Digambar sects. The primary objective of this board will be to promote the economic, social, and educational upliftment of the Jain community. The government claims that the formation of this board will help integrate the Jain community into the mainstream of development.
Dismal State of the SC/ST and Women’s Commissions
For the past two years, the Madhya Pradesh State Scheduled Castes/Tribes Commission and the State Women’s Commission have been functioning without a chairperson or members. Since March 2023, these key positions have remained vacant, leaving thousands of complaints unresolved. These commissions receive a large number of grievance letters every month, but without a chairperson or members, it is not possible to make final decisions on these complaints.
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The delay in these appointments is a direct violation of the fundamental rights of citizens. Article 14 of the Constitution guarantees the right to equality, and Article 21 ensures the right to life and personal liberty for all citizens. The backlog of complaints in these commissions is a clear example of the infringement of these fundamental rights. The denial of the right to justice is a matter of deep concern, especially when these commissions possess the powers of civil courts and are supposed to operate under judicial authority.
The State Scheduled Castes/Tribes Commission and the Women’s Commission hold civil court-like powers. They summon reports from concerned departments, conduct hearings, and make recommendations to the government. However, without a chairperson or members, these powers become dormant, and complainants face significant hurdles in obtaining justice.
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Causes of Delay in Appointments
The primary reason for the delay in these appointments is the ongoing judicial dispute since 2020. The BJP government canceled the appointments made by the Kamal Nath government, which led the affected members to approach the courts. The Jabalpur High Court put a stay on the government’s decision, and due to this judicial process, the appointments have been delayed, hindering the process of delivering justice to the public. However, the government could initiate the process of appointing members to these commissions.
According to Pradeep Ahirwar, a former member of the State Scheduled Castes Commission, “The government interfered with the constitutional process by canceling the appointments, which has directly affected the public’s right to justice.”
Under Articles 338 and 338A of the Constitution, the Scheduled Castes and Scheduled Tribes Commissions were established to ensure the welfare and protection of the rights of these communities. Similarly, the State Women’s Commission was established to safeguard women’s rights and monitor atrocities against them. The delay in these appointments goes against the fundamental principles of the Constitution as it weakens public trust in these institutions.
Despite the change from Shivraj Singh Chouhan’s government to Dr. Mohan Yadav’s, the appointments to these commissions remain incomplete, raising serious questions about the effectiveness of these constitutional bodies. The lack of priority in filling these positions has further delayed justice for the public.
TTelangana govt to invest Rs 5K crore for integrated residential schools: Dy CM Mallu Bhatti
The schools would have students belonging to SC, ST, BC and other sections of society, he said and added: “Our government believes that education is the great equaliser. By integrating SC, ST, BC and minority students under one roof, we will be erasing the lines that divide our society.”
Addressing the media on the occasion, Vikramarka described the move as a milestone in the education sector. “To enable Telangana children to compete at the global level, the government is giving priority to the education sector. Education of international standards will be imparted to students up to Class 12 with English as a medium of instruction,” he explained.
“District collectors have been instructed to acquire 25 acres in each constituency. So far, land has been acquired in 20–22 constituencies,” he said, adding that YIIRS will be sanctioned in a phased manner in all Assembly segments. The construction of each YIIRS would cost Rs 25 crore, he said.
He further elaborated that the construction of these schools would be taken up in such a way as to utilise green energy and also enable students of all sections of society to study together as a family. “Sports and recreational facilities will also be provided in these schools so that the students can study in a stress-free academic environment. The government will also build theatres to screen films through satellite channels to ensure the students are not deprived of entertainment.”
Expressing concern over the present condition of residential schools in the state, Vikramarka observed: “Many residential schools are being run in rented buildings and function halls. The students in many of these schools are suffering due to lack of basic facilities like toilets. Our government is committed to providing quality education to the poor.”
He said that out of the total 1,023 residential schools in the state, 662 do not have own buildings.
Many schools lack own buildings
“Out of 327 BC Welfare Residential Schools, 306; 135 out of 262 Social Welfare Residential Schools; 42 out of 185 Tribal Welfare Residential Schools; and 179 of 205 Minority Residential Welfare Schools are being run in rented buildings,” he said.
Alleging that the previous BRS government had spent only Rs 73 crore on residential schools, the deputy CM said that without proper infrastructure and enough teaching staff, quality education cannot be provided to children. Describing the conditions prevailing in the existing residential schools as extremely deplorable, R&B Minister Komatireddy Venkat Reddy said that 20 students were crammed in a single room equipped with only one bathroom. He added that the proposed Young India Integrated Residential Schools are a Dasara gift to students from the government.
He accused the previous BRS government of neglecting the education sector for 10 years. Pointing out that the Congress government has allocated Rs 20,000 crore to the education sector, the minister appealed to opposition parties to welcome the move.
Terming the decision revolutionary, Transport Minister Ponnam Prabhakar said that the government is aiming to start classes in these schools by the next academic year.
Call for action after Dalit student’s injury in Srikakulam
Visakhapatnam: Bahujan Welfare Association general secretary Kottapally Venkataraman has demanded immediate action against Telugu teacher Nagari Arun Kumar following the incident in which a Dalit student Chenna Kumar suffered a serious eye injury at Paddy Bhimavaram ZP High School in Srikakulam district.
During a media conference, Venkataraman criticised the teacher’s negligence in ensuring timely medical treatment, which he believes worsened the student’s condition. He expressed disappointment over the inaction of local officials, including the Srikakulam district collector and DEO, who have failed to address the situation.
Courtesy : Hindi News
Uttar Pradesh Government Provides Aid to Bereaved Dalit Teacher’s Family
The Uttar Pradesh government has extended financial aid of Rs 38 lakh, along with housing and land benefits, to the family of a Dalit teacher who was killed with his family in Amethi. The state vows justice while the accused has been arrested by the police.
The tragic murder of a Dalit teacher and his family in Amethi has prompted the Uttar Pradesh government to step in, offering financial aid totaling Rs 38 lakh to support the bereaved family. The package includes Rs 5 lakh from the Chief Minister’s Discretionary Fund, a Rs 33 lakh cheque, allotment of a house under the Chief Minister Housing Scheme, and a five-bigha plot of land.
State minister Rakesh Sachan, along with other officials, met with the family assuring them of the government’s support and commitment to ensuring justice. Chief Minister Yogi Adityanath has been closely monitoring the situation, directing authorities to prioritize the safety and well-being of the surviving family members.
The murder suspect, Chandan Verma, was apprehended near a toll plaza in Noida. During the arrest, the police recovered the pistol allegedly used in the crime. The shocking incident has drawn attention to the pressing need for enhanced safety measures in the region.
(With inputs from agencies.)
Defying tradition, dalit candidates in Patiala try luck on general seats
Patiala: Breaking free from age-old shackles of the caste system, dalit candidates in villages of Patiala district are vying to contest the coming panchayat elections on general category seats.
A 24-year-old B Tech graduate, Hardeep Kaur, a dalit is running for the post of sarpanch on a general women’s seat in Palia village under Nabha block.
“Those deprived of jobs are not even allowed to avail themselves of the benefits of MGNREGA, a central scheme for the rural poor. Even small and marginalised farmers are not getting MGNREGA benefits, and the meagre income they earn from working on large landholdings is not enough to make ends meet. I want to ensure that the dalits and labourers get their due rights. I, too, used to work as a frontline supervisor or ‘mate’ under MGNREGA, but I was thrown out on false allegations because I was righteous and fought for the workers’ rights,” Hardeep, who teaches in a school now, said.
Hardeep had raised questions regarding alleged discrepancies during a social audit and helped many villagers get employment under the Centre’s scheme. This made her popular with a section of the village whole-heartedly supporting her nomination. However, her family claims that they are under pressure to make Hardeep withdraw her candidature.
In Babarpur village, Balbir Singh, another dalit, has submitted his nomination alongside two general candidates for the post of sarpanch. He said the village hasn’t enjoyed the reserved status since 2003, and many issues affecting his community remain unaddressed. “For instance, dirty water often enters homes in some places. Despite repeated pleas, drainage pipes have not been installed,” he added.
Sukhwinder Kaur, a dalit candidate from Nohra, tried to file her nomination for sarpanch on a general woman’s seat. However, her nomination papers were allegedly stolen from office. Nabha SDM is looking into the matter. At Ageti, a dalit woman vies for sarpanch.
Patiala district has 1,022 panchayats, with 4,293 nominees for sarpanch and 11,668 for panch. After scrutiny, 390 papers for sarpanch and 718 for panch were rejected. These panchayats fall under 10 blocks — Bhunarheri, Ghanaur, Nabha, Patiala, Patiala (rural), Patran, Rajpura, Samana, Sanaur, and Shambu Kalan — that make up Patiala district.
Panchayat polls: AAP ex-sarpanch shoots to stop nomination in Punjab’s FerozepurIn Ferozepur, an AAP member allegedly fired shots at a block panchayat office to intimidate opposition candidates during Punjab’s panchayat elections. Harpreet Singh, a former sarpanch, reportedly snatched a bag of nomination papers before fleeing. Authorities inspected the scene and confirmed an FIR against Harpreet, but no injuries were reported.113844523
As Dalit boys IIT dreams get wings, village in UP erupts in joyThe Supreme Court’s intervention allowed Atul Kumar from a struggling Dalit family in Titora, Muzaffarnagar, to secure his IIT Dhanbad seat, despite missing a crucial payment. The village celebrated as Atul’s dream of becoming an engineer was saved, symbolizing the community’s shared victory and resilience against financial hurdles.113825215
Sao Matias sarpanch voted outSao Matias or Malars Sarpanch, Supriya Tari, was ousted in a no-confidence vote with four members against and three in her favour. Allegations of failing to consult members and not executing development works were cited. Tari refuted the claims, insisting her actions were transparent and decisions were shared via WhatsApp. She also objected to a clerical error in the notice.113948591
Courtesy : TOI
An excerpt from ‘Iconoclast: A Reflective Biography of Dr Babasaheb Ambedkar’, by Anand Teltumbde.
On 12 May 1956, Ambedkar spoke with BBC London addressing two questions. The first was “Why I like Buddhism?” and the second was “How useful it is to the world in its present circumstances?” He said whereas all other religions bothered themselves with God and soul and life after death, Buddhism gave three principles: Prajna (understanding as against superstition and supernaturalism), Karuna (love and compassion) and Samata (equality). He also mentioned additional considerations related to the reading of communism in Southeast Asia. He said the world was faced with an onslaught of Karl Marx and communism. He said that Marxism and communism propagate secular affairs sans religion but warned that a “secular system cannot last very long unless it has got the sanction of the religion, however remote it may be”.
He claimed those who are lured away from Buddhism towards Communism do not understand Buddhism as being the perfect answer to Marxism; that the Buddhist Sangha is a communist organization, which is brought about not by violence but as a result of a change of mind. He said, “Poverty there is and there will always be. Even in Russia, there is poverty, but poverty cannot be an excuse for sacrificing human freedom.”
Ambedkar spoke with Voice of America news network on 20 May 1956 on the topic “Prospects of Democracy in India”. He said that India is eulogized as a democracy because it is a republic, it has a parliament peopled by elected representatives elected every five years. Democracy is understood to be a political instrument and where this political instrument exists there is a democracy. He posed a question: “Is there democracy in India?” and answered that unless the confusion equating democracy with republic or with parliament is removed, no specific answer to it is possible.
According to him, democracy is quite different from a republic as well as from a parliamentary government. The roots of democracy lie not in the form of government, parliamentary or otherwise. A democracy is more than a form of government. It is primarily a mode of associated living. The roots of democracy are to be searched in the social relationship, in terms of associated life between the people who form a society. By this criterion, since Indian society consists of innumerable collections of castes who are exclusive in their life and have no common experience to share and have the bond of sympathy, Indian society becomes a standing denial of democracy. He described that not only every conduct is ordained by caste but even the elections are governed by castes and accused the Congress of exploiting the caste system more than any other political party.
In answering the question, of how to put an end to the caste system, he points out two hurdles: the first was about it being a system of graded inequality, which obviates struggle against the system, (he would argue, “Inequality is not half so dangerous as graded inequality”, and two, the Indian system being disabled by unity in action not being able to know what is to its common good.
He then raises the next question: “Can education destroy caste?” He answers it in a negative if the present system continues as it is. The Brahmins are all educated but no Brahmin would oppose caste. Rather the more educated he is, he would more zealously try to preserve the caste system to seek greater privileges. But if education is provided to the lower strata, it could open their eyes to the wrongs being perpetrated on them and make them rise against the evil of the caste system. He concluded, “To give education to those who want to keep up the caste system is not to improve the prospects of democracy in India, but to put democracy in greater jeopardy.”
After shelving the idea of conversion to Sikhism, Ambedkar started leaning towards Buddhism as the possible religion to convert to. He began speaking about his inclination to embrace Buddhism in private. In 1949, he started collecting books on Buddhism. He studied Pali to study Buddhism. In 1950, he formed an organization “Bharatiya Bauddha Jansangh”, with him as its president, to propagate Buddhism. He articulated the ideal of a “New World” in his article “The Buddha and the Future of His Religion” published in the May 1950 Vaishaka issue of The Maha Bodhi, journal of the Mahabodhi Society, Calcutta.
In the same year, he disclosed his resolve to embrace Buddhism in an interview published in Janata. He attended a conference of “World Fellowship of Buddhists” at Ceylon and spoke on “Rise and Fall of Buddhism”. When Mulkraj Anand, author of The Untouchables, greeted him with “Namaste”, Ambedkar responded by saying I prefer “Om Mani Padme Hum (May the Lotuses Awake)”, used by Japanese Buddhists.
On behalf of Bharatiya Bauddha Jansangh, he wrote and published his first book on the subject of Bauddha Upasana Path in November 1951. This organization was renamed as “Bharatiya Bauddha Mahasabha” in November 1954. He observed that the Buddhist monks had deformed for their self-interests the Buddha’s life story, philosophy and practice of Buddhism and set his objective to refute it and revive pure Buddhism. He would speak out in private that he would have to face opposition from the Bhikkus. He disputed the prevailing dictums of Bhikkus about Buddhism like
Gautam renouncing his palatial life and going to the jungle to gain enlightenment;
The transmigration of the soul from one body to the other party;
The doctrine of rebirth; and
The existence of God and corrected them in his The Buddha and His Dhamma.
He was discussing with many Buddhists. He observed that there was no initiation ceremony in Buddhism for becoming a Buddhist. The Buddhists continued to worship Hindu gods alongside Buddha when the Brahmin people hegemonized Buddhism. He thought this was the main reason for the disappearance of Buddhism from India. He wanted to create an initiation ritual called “Dhamma Deeksha Vidhee” (Ritual for initiation in Buddhism) and proposed it to D Wali Sinh, General Secretary, Mahabodhi Society of India at Calcutta in a letter dated 16 February 1955. He proposed that “the new movement for the propagation of Buddhism in India must copy Christianity”. Christianity had two ceremonies: one, Baptism for initiation into Christianity and two, ordination of the priest. He said that he had devised a ceremonial ritual called Dhamma Deeksha, without undergoing which a person might not be regarded as a Buddhist.
How does one reconcile his concern with rituals with his rationalist approach towards Buddhism? If the masses were to be engaged with Buddhism through rituals, how would the principles permeate them? If they do not, what is the point of differentiating between religions?
The most intriguing aspect of his decision to convert to Buddhism is its disconnection with the original objective. e process of reaching it has been discernible. It started o from the discovery in AoC that the annihilation of caste was not possible unless the Hindu Dharmashastras, its source, were destroyed. Since the Hindus would never be ready to do it, the only option was to renounce the Hindu religion. He declared his resolve to do so in 1935 and prepared his caste men for it by organizing their conference next year. In the same conference, the option to live without any religion was assumed away and the criteria for choosing religion was outlined, viz., the religion that had a significant community in India, by merging with which the Untouchables would overcome their three identified weaknesses, viz. demographic, financial and spiritual. There were three such religions that primarily qualified: Islam, Christianity and Sikhism.
But his innate attraction to Buddhism prevailed, although it did not satisfy the criteria he set. Whichever the religion, the basic objective as to how after conversion the Untouchables would get rid of their caste was never recalled. The entire discussion thereafter veered around the superiority of Buddhism in terms of rationality and cultural indigeneity (the latter rather punctured the rebellious content of the conversion). The problem of the Untouchables was exogenous; they were tormented by the larger Hindu society because of their weakness which he had rightly diagnosed. If the cause of their suffering as well as the tormentor remained unaffected, the problem would not end. This is what has precisely happened. Even after six decades, the problems of Dalits have largely remained intact, if not increased.
Buddhism did not discriminate between castes but it was neither caste agnostic nor abolitionist. Buddhists criticized the Brahminic definition of it, which was incompatible with the new ways of salvation they proposed, but they continued to think of the world in the very categories of Indian society, in terms of varna and jati. They just redefined them. The Brahminic caste theory is based on a naturalistic philosophy of knowledge (the belief that by birth people are naturally superior or inferior) but the Buddhist notion of caste is grounded on a nominalist philosophy of knowledge (the belief that they are just names). Based on the scriptural sources, the Buddha’s reactions do not indicate that he repudiated or condemned the caste system. What the Buddha preached was against the Brahminic concept of a birthbased caste system. His theory of karma however alludes to the birth as per one’s karma and strengthens the notion of caste. Buddhists thus recognized caste distinctions in the present life as the product of a man’s past karmas and not an accident of birth, as in the gotra-karma of the Jaina classication of karmas.
Many other scholars also observed that Buddhism was “not a reaction to the caste system” and just aimed at the salvation of those who joined its monastic order. The prevalence of the caste system in the present-day Buddhist societies of Sri Lanka, Nepal, Ladakh, and Burma provides corroborative evidence that Buddhism did not challenge, nay, accept the caste system. Although one may not read much in such ideological debate, one may argue that if the anti-casteist attitude of the religion was the prime requirement, the best bet would have been the Abrahamic religions as any Indian religion would be necessarily afflicted by caste.
Excerpted with permission from Iconoclast: A Reflective Biography of Dr Babasaheb Ambedkar, Anand Teltumbde, Penguin India.
BJP still being labelled anti-Dalit by some despite party ensuring two Dalits were made country’s Presidents:
B.L. SanthoshPublished / Updated- October 06, 2024 22:31 IST THE HINDU BUREAULeader of the Opposition in the Legislative Council Chalavadi Narayanaswamy being felicitated in Bengaluru on Sunday. | Photo Credit: Listen to articleBJP national general secretary (Organisation) B.L. Santhosh on Sunday expressed concern that the party was still being labelled as “anti-Dalit” by some people despite the party ensuring that two Dalit leaders were made the country’s Presidents when it was in power.Participating in a programme organised to felicitate BJP leader and Leader of the Opposition in the Legislative Council Chalavadi Narayanaswamy in Bengaluru by SC/ST Dalits Graduates’ Association, Mr. Santhosh said: “If you read 10 newspapers, at least two will still label the BJP as anti-Dalit in their centre pages even now.”He said the BJP had appointed APJ Abdul Kalam as the country’s President when the party reached the stage of influencing the decision-making process for the first time. “But still the party is being labelled as anti-Muslim,” he said.
“Some people still allege that the BJP does not allow others to the garbha gudi (sanctum sanctorum). But I want to tell those making such allegations that Chalavadi Narayanaswamy is very much inside the sanctum sanctorum.”ADVERTISEMENT
He expressed concern over the division of two prominent organisations — Dalit Sangharsha Samiti and Karnataka Rajya Raitha Sangha which were formed with great ideals. “If these organisations were not fragmented, their power would have been much more. Even if they are divided, their voice should remain the same without any division,” he said while recalling the emphasis laid by B.R. Ambedkar on the need to strengthen through orgnisation.Speaking on the occasion, Mr. Narayanaswamy said the BJP had recognised his worth and given him prominent responsibility of being the Leader of the Opposition in the Council when he had become an “orphan child” in politics. He alleged that the Congress had not politically identified him though he had served that party for over 40 years.BJP State president B.Y. Vijayendra also spoke on the occasion.
TNPSC recruitment: Four govt. officials get appointments using fake certificates, booked.
Published / Updated- October 07, 2024 17:52 IST THE HINDU BUREAUListen to articleTwo other officials from Madurai Kamaraj University have been accused of issuing fake certificates meant for persons who have studied in the Tamil mediumFour civil servants in the ranks of Revenue Divisional Officer, Deputy Superintendent of Police, and Assistant Commissioner, State Taxes, have been booked by theDirectorate of Vigilance and Anti-Corruption (DVAC) for having allegedly received appointments under 20% reservation for Persons Studied Through Tamil Medium (PSTM) using fake (PSTM) certificates from Madurai Kamaraj University.The first information report (FIR) filed in the case on October 3 has identified the accused officials as S. Swapna, 34, Assistant Commissioner (State Taxes), Madurai; N.A. Chanheetha, 40, Personal Assistant (General) to District Collector, Coimbatore; K.C. Sathish Kumar, 40, Deputy Superintendent of Police, Attur Sub-Division, Salem; and M. Kalaivani, 37, former DSP and presently Revenue Divisional officer, Kancheepuram.Besides them, two officials from MKU – R. Sathiamoorthi, 62, former Senior Superintendent, and K. Purushothaman, 59, Superintendent, SC/ST Cell and former UG Course Section, Directorate of Distance Education, MKU – and three private individuals have been booked for cheating, forgery, and under the provisions of the Prevention of Corruption Act 1988.The three individuals have been identified as Administrator, A. Murali, 40; programme officer, R. Narayana Prabhu, 41, of Life Educational Trust, Theni; and co-ordinator of Sethupathi Institute of Higher Studies, Coimbatore, A. Rajendran.ADVERTISEMENTIn October 2020, Principal Secretary, Department of Higher Education, had ordered the DVAC to conduct an enquiry into certain allegations against the Directorate of Distance Education (DDE) of MKU.The very next month, the Madurai Bench of Madras High Court had ordered the DVAC to probe into irregularities in conducting examinations and the issuance of PSTM certificate by MKU with reference to appointments made by the Tamil Nadu Public Service Commission (TNPSC) through the combined Civil Services Examination, Group-I.The probe by DVAC Deputy Superintendent of Police, M. Sathyaseelan, into 22 candidates revealed that four of them had submitted their PSTM certificates issued by MKU to the TNPSC for their appointments during 2012-2019.The four Group-I officers, who had studied different UG courses like BA Tamil, BA History, and B. Com through DDE of MKU, had not paid the admissions fee at the time of their admission, which is mandatory. Besides, they had also passed all the papers in a single sitting.The PSTM certificates issued to the four candidates were, therefore, found not to be genuine.The MKU officials have been accused of falsification of records, and the study circle personnel have been accused of allowing students to sit for examinations for all three years in one sitting and for preparing false mark statements.
Rape and murders a tragedy to untouchables..
MP SHOCKER: Missing Minor Dalit Girl Taken To Aurangabad, Beaten & Raped.
The policemen raided different places to search for the girl, but there was no clue about her.
Singrauli (Madhya Pradesh): A minor dalit girl who was reported missing from her house since August 21in Singrauli district of Madhya Pradesh was tied to a post, beaten up, and raped for several days in Aurangabad district in Maharashtra.
The girl’s parents are daily wagers. When the girl did not return home on August 21, her parents went to the Vindhyanagar police station to file a missing person’s report. But the police, instead of lodging a complaint, advised them to search for her in nearby areas. When the family members of the girl reached the police station the next, the cops swung into action.
The policemen raided different places to search for the girl, but there was no clue about her. Nearly 30 days after her disappearance, the Singrauli police received a call from their Aurangabad counterparts that they had come across a girl from MP.
Afterwards, the police went to Aurangabad and brought her back to Singrauli along with a boy who had abducted her. According to the girl, her abductor had come to her on August 21 saying that her brother was calling her to a fair. She went to the spot sitting on a bike. Then the girl was forced to sit in a car.
Despite her refusal to do so, the boy did not listen to her. They boy told her if she did not act according to his wishes, her father and brother would be killed, the girl said. The girl further said that she had been tied to a post and regularly raped in Aurangabad. Whenever she protested against rape, she was battered.
Courtesy: Free Press Journal
Dalit girl abducted, raped by 3 in moving van in UP.
AGRA: Three youths abducted a 13-year-old Dalit girl after offering her water laced with some intoxicating substance and took turns to rape her inside a moving van while she was in a semi-conscious state in Mathura on Thursday afternoon, reports Deepak Lavania. They then dumped the minor under a flyover and fled.
When the girl regained consciousness, she went home and told her parents about her ordeal and complained of severe stomach pain. She was admitted to a private hospital, where doctors confirmed she had been raped, after which her father approached police.
The girl said she had gone to a grocery shop when a local youth offered her a bottle of water. Soon after drinking it, she felt dizzy. Two more youths came and the three forced her into a van and sped away towards a deserted stretch.
A case has been registered against three accused, who are on the run, police said Friday, adding that two of the accused have been identified.
SP (rural) Trigun Bisen said the survivor’s statement will be recorded before a magistrate on Saturday.
Courtesy: msn.
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