INDIAN JOURNAL OF DALIT ANDhersindia.org/journal-archive-pdf/Journal-2019/20190106... · 2020-05-25 · INDIAN JOURNAL OF DALIT AND TRIBAL STUDIES (IJDTS) ADVISORY BOARD Prof. Sukhdeo

INDIAN JOURNAL OF DALIT AND TRIBAL STUDIES (IJDTS)

ADVISORY BOARDProf. Sukhdeo Thorat - Former Chairman UGC, & Chairman, Indian Council of Social Science Research, New Delhi.Prof. Nandu Ram - (Retd.) Dr. Ambedkar Chair Professor of Sociology and Presently NationalFellow(ICSSR)atJNU,NewDelhi.Prof. P.G. Jogdand - Former Dean, Faculty of Arts, Professor, Dept. of Sociology, University of Mumbai.Prof. Vimal Kirti - Former Head, Dept. of Pali and Prakrit, Nagpur University, Maharashtra.Prof. Chauthi Ram Yadav - Former Professor & Head Department of Hindi, Banaras Hindu University, Varanasi.Prof. Bibhuti Bhushan Malik - Professor, Dept. of Sociology & Director, Ambedkar Study Center, B.B.A. Uni versity, Lucknow,U.P.Prof. Rama Shankar Arya - Former Vice Chancellor, B.K.S. University, Ara, Bihar, Presently Head Department of Philosophy, Patna University, Patna

EDITORIAL BOARDProf. S. Zainuddin - Dept. of Sociology, AMU, Aligarh, U.P.Dr. Rajesh Paswan -CIS/SLL&CS,JNU,NewDelhi.Dr. Raj Kumar -Dept.ofPoliticalScience,DyalSinghCollege,Universityof Delhi.Dr. G.V. Ratnakar -Dept.ofHindi,MaulanaAzadNationalUrduUniversity, Hydarabad, A.P.Dr. Rusiram Mahananda -Dept.ofPoliticalScience,DeenDayalUpadhyayGorakpur University, Gorakpur, U.P.Dr. Ajay Sameer Kujur -DepartmentofEducation,GurughashiDasUniversity,Bilaspur,C.G.Dr. Pitambar Das - Department of Philosophy, M.G.K.V.P, Varanasi.Dr. Urvashi Gahlout - Dept. of Hindi, MMV, BHU, Varanasi, U.P.Dr. Vinita Chandra - Centre for Study of Social Exclusion & Inclusive Policy, BHU, Varanasi, U.P.

Office : IInd Floor, Sriram Complex, Hyderabad Gate, BHU, Varanasi-05, UPPublisher

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Global Impact and Quality Factor : 0.565 (2015)

ISSN No. 2348-1757

Editor's Note

TheStoryofDalitandTribalemancipationfromtheshacklesof theoddsofhumanityand life is stillabigquestionas Indiahasmarched on into the seventh decade of its independence. Uproar from thevariousquartersof India'scommunitiesandtheirdevelopmenthasbeenshiveringthetenderlatticesofinfrastructuremeantforthedevelopmentofthenumerousdowntrodden.Horizontalandverticalattacksonthemhavebeentraumatizingandcheckingtheirpacesofeffortsofcompel towalkdownthe lanesofpovertyandaffliction.SchemesandprogrammesareveryoftensaidtobedilutedastoputthedalitandTribalemancipationintotheditchoffailure.Insuchamidstofmist,avigilantawareness ismomentous forputtingthemon alert. To cater to the needs of such an awareness and vibrantconsciousnessfortheDalit,theIndianJournalofDalitTribalStudies(IJDTS) is an academic effort in this direction for assessing andevaluatingtheall-aroundtruthsandmythsclaimedfortheDalitsandTribalonallcounts.

ThefirstvolumeofIJDTSisenrichedwithagoodnumberofcontributions of prudent discussions of various burning issues likecasteism,socialjustice,reservation,womenemancipation,DalitsandIndian classics, as well as the views of Baba Saheb B.R. Ambedkar. We hopethetoilassuchanideationwillbringforthafruitfulvibrationamongst the Dalits as well as their counterpart for framing a new horizon of humanity and a good fortune. The IJDTS is a bilingual(Hindi and English) and bi-annual research journal, and its scope is spread over to all sorts of discussions on the downtrodden people.

I thankeachandeverymemberwhoassociatedwith IJDTSfor their roles inbringing it to come to light. Criticismand furtherdiscussion are solicited. Suggestions on its improvement andexcellence are always welcome.

With a humble hope of ray in its story of success….

Varanasi

1

ContentsSection-A

1. Some of The Endangered Tribes of India 1-14

R K Jeermison2. Ethno – Linguistic Study of Irula’s Customs and Habits

in Tamilnadu15-26

Dr. P. Chandramohan3. Feminist Sensibility in Jane Austen’s Pride and

Prejuduce27-34

Ramkripa Prasad4. Exploring the culture of resistance in harijan

community in an urban area in Bangladesh: A qualitative study

35-49

Goutam Kumar DuttaTaposh Kumar BiswasS.M. Monirul AhasanMd. Musfikur RahmanMd. Mostafizur Rahman

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2 Indian Journal of Dalit and Tribal Studies (IJDTS)

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1

Some of The Endangered Tribes of India

*R K Jeermison

Although what constitute a tribe cannot be brought to consensus among scholars because they are fraught with technical complexities, however, the Indian Government attempts to define based on backwardness. There is observed a paradox among many tribes where instead of increasing the population in 2011 the reverse is true as larger number of population is recorded in 2001 and a reduction in 2011. This reduction therefore puts to the question of what are the factors associated with such a situation. Briefly we can subscribe that there must be high mortality and cultural amalgamation to other dominant tribes. The article therefore selected few critical endangered tribes of India and attempts to explore the problems associated with tribes.Key words: Tribes, Religion, Economy, Demographic

characteristicsWhile the definition of tribe is a hard earned battle, social

anthropologists have attempted to identify the elusive attributes which could possibly help in defining tribes. They have pointed out the relevance of political, linguistic and cultural boundaries making the tribe an ideal state, a self contained unit. However, there is no unanimity among scholars on the distinctive character intrinsic to the tribes. Therefore acceptable or not the Indian constitution for administrative convenience of affirmative action

*Asst. Professor, Dept. of Geography, Oriental College, Imphal

ISSN : 2348-1757Indian Journal of Dalit and Tribal Studies (IJDTS)

Volume-7, Issue-1, Jan-Jun 2019, pages 1-14


has defined the term 'Scheduled Tribes' which first appeared in the Constitution of India.

Article 366 (25) defined scheduled tr ibes as "such tribes or tribal communities or parts of or groups within such tribes or tribal communities as are deemed under Article 342 to be Scheduled Tribes for the purposes of this constitution". Scheduled Tribe were the ‘tribes or communities’ who were isolated from the rest of the communities and wouldn’t abide to any religion. The British government in 1935 identified 'Schedule Tribes' which consisted of different types of indigenous tribal groups i.e. De-notified tribes, criminal tribes, forest dwellers etc. By 1937 both the section were given positive affirmative action rights and political representation. After India got its independence, the Constitution continued the affirmative action for the ‘depressed class’ which were now termed as 'Scheduled Caste' and 'Scheduled Tribe'. While the Constitution is silent about the criteria for specification of a community as a Scheduled Tribe, the words and the phrase ‘tribes or tribal communities or part of or groups within tribes or tribal communities” in Article 342 have to be understood in terms of their historical background of backwardness. Primitiveness, geographical isolation, shyness and social, educational & economic backwardness are the traits that distinguished Scheduled Tribe communities of our country from other communities. It takes into account the definitions of tribal Communities adopted in the 1931 Census. These facts are the basis for the provision in Article 342(1) which mandates to specify the tribes or tribal communities or part of or groups within tribes or tribal communities as Scheduled Tribe in relation to that State or Union Territory as the case may be. Thus the list of Scheduled Tribes is State/UT specific and a community declared as a Scheduled Tribe in a State need not be so in another State (NCST, Govt. of India; 2017).

Schedule Tribes in India has well defined geographical

3Some of The Endangered Tribes of India

locations which appear as if they are distinctly demarcated by natural boundaries. While the world is experiencing the chaos of globalization and technological advancement the locational aspects of Tribes in India is commendable although its members are readily exposed to varied cultures.

The origin of STs in India indicates that they are first settlers which originally occupied the fertile land. However, with the arrival of more dominant groups the STs were driven out to most inhospitable regions of the country. The Regional Nuclei concept of A. Ahmad (1999) largely focuses on this aspect. As a result it is believed that most STs are found in hilly mountainous areas of the Himalayan belt including the hills of North-eastern states of India. Secondly, they are located along the plateau of Central India, Western and Eastern Ghats and in the Archipelagos of Andaman and Nicobar Island. Their locational aspects therefore suggest that they are identified with economic backwardness, high mortality and fertility rate and low literacy level. Lets us therefore briefly review those tribes with a population of 100 persons and below in India based on census 2011.Jarawa, Onge and Sentinelese – Andaman & Nicobar Islands

The 3 tribes of Andaman Islands have been living in peace with the Indian Ocean since past 50,000 years. Today, only a few of them are left owing to the flourishing travel and tourism industry on the Islands. They face threats like the destruction of their forest reserve, vulnerability to diseases that they are not immune to and coercion to integrate with the mainstream society from the modern civilization. Only 250 members of Jarawa, 100 of Onge and 40 of Sentinelese tribe are estimated to be residing in the forest reserves as of now fighting for survival each day. Kurumba – Kerala

These are the earliest known occupants of the Western Ghats in India. Kurumbas worship trees and animals and their livelihood depend on forest produce like wax and honey. They


are believed to be involved in black magic and are feared by the nearby tribes. The tribes live in extreme poverty and are subject to social, cultural and economic exploitation. With increasing Indian population and deforestation, the Kurumbas have been forced out of the deep forests to the plateaus and earn their living by working in tea and coffee plantations. Kochuvelan

Kochuvelan is also known as Ulladan which are located largely in the district of Pathanamthitta Kottayam, Alappuzh and Kollam of Kerala.

Kochu Velan is a locally known term used by the Ulladans (sometimes as the name of their headman) living in the eastern areas of Pathanamthitta District. ‘Ullu’ means forest areas and ‘Aliyavar’ means those who ruled. It is believed that their original settlements were in forest areas and later on they came down and settled in plain areas too. Their traditional dialect is almost not in use and they now speak Malayalam. They were semi nomadic in the past. They have the indigenous knowledge of collecting medicinal herbs which they sell in the local markets. They have the right to enter even the sacred groves for the collection of medicinal plants. Ulladans living on the banks of Western Kuttanad backwaters are good carpenters and are known for their expertise in canoe making. They have become wood cutters also. They also subsist on non timber forest produce especially honey collection. Today a major section of them are agricultural labourers. Ulladans who are settled in urban and semi-urban plain areas have responded to development and progressed in their own way.The Ralte

The Ralte tribe was originally scattered in Mizo villages to the north of Aizwal India 200 years ago. However today they are found in Manipur only according to census of India 2011. Their number is in grave threat as only 17 persons were recorded.


Therefore the question on what is the factor for such a situation is pertinent to study. It can be deduce that they have amalgamated with the neighbouring tribe “Paite” in Churachandpur District of Manipur. The Raltes mainly divided themselves into four clans namely – Siakeng, Khelte, Kawlni and Lelhchhun.Mankidi

Mankidi tribes are mostly found in the rugged terrain and the forested area of Odisha state. They exclusively depend on forest resources for their livelihood by practising hunting, gath-ering and collecting. They live in tiny temporary huts made out of the materials found in the forest. The population of Mankidi in Odisha is small, yet their impact on the ever-depleting forest resources is very significant (Orissa-tourism).Hrusso and other tribes of Arunachal Pradesh.

The Aka, also known as Hrusso, are found in the Thrizino (cultural hub), Bhalukpong (commercial hub), Buragaon, Jamiri, Palizi, Khuppi area in West Kameng of the Indian state of Arunachal Pradesh. Their language belongs to the Tibeto-Burman family. The Hrusso practice shifting cultivation and rear domestic animals such as the Mithun. Temporary huts, accom-modated by young boys, are built near the field to guard the crops from the animals. The staple food of Akas is maize and millet. They plant leaves, pulses, potato and rice. Drinks locally made from fermented maize and millet includes Lao pani, Mingri and the Aarah. The paper therefore attempts to explore the problems encountered by endangered tribes in contemporary India. Demographic background

The study largely concentrate on the endangered tribes of India whose population is within hundred and below. A comparative study of two censuses is also referred to understand the population change within a span of ten years.

The three tribes of Andaman and Nicobar Island including the Andamanese and its sub-tribes, Onges and Sentinelese (table


1) reported a very low population below 100 persons with the small exception of the Onges which recorded 101 persons in 2011. The Andamanese and its sub-tribes reported a mere 44 persons with a share of 18 and 26 persons for male and female respectively. In the previous census of 2001 there is also observed a very low population of 43 persons only suggesting that there was an addition of only one person within a decade. However, we observed that the population of male decreased in 2011 and female population increased from 19 to 26 persons in 2011.

The endangered tribes of Lakshadweep including the inhabitants of Laccadive, Minicoy and Amindivi Island is on the verge of extinction as only 4 persons were reported in 2011.

The Ralte tribe of Manipur which reported a very low population however reported an increasing trend from 5 persons in 2001 to 17 persons in 2011. The share of male population is slightly higher than that of female population. In Nagaland state the small tribe known as Makware also reported a very low figure of only 10 persons with a share of 3 and 7 persons among male and female respectively.

In the state of Odisha there is the Mankidi tribe which recorded a decreasing trend from 130 persons in 2001 to a mere 31 persons in 2011 suggesting a lost of 99 persons in a span of 10 years. The share of male population was higher in the previous census compared with female population and the reverse is true in 2011 favouring more female population.

In Arunachal Pradesh there is reported many tribes and sub-tribes with a population below 100 persons. However for analysis we have selected three tribes with no sub-tribes under its domain. This includes the Hrusso, Muktum and Tangam tribes. Hrusso tribe reported a mere 57 persons in 2011 and a share of higher male population. The other two tribes mentioned can be reasonably categorised as extinct tribes in India.


Table : 1Population of selected Tribes in India. 2001 and 2011

Area Name ST Name

Total Population(including

institutional and houseless

population)

2001

Total Population (including

institutional and houseless population)

2011

P M F P M F

ANDAMAN & NICOBAR ISLANDS

Andamanese, Chariar, Chari, Kora, Tabo, Bo, Yere, Kede, Bea, Balawa, Bojigiyab, Juwai, Kol

43 24 19 44 18 26

Onges 96 57 39 101 52 49

Sentinelese 39 21 18 15 12 3

Kerala/TAMIL NADU Kochu Velan 169 84 85 45 26 19

KERALA

Ten Kurumban, Jenu Kurumban 25 10 15

LAKSHADWEEP

Inhabitants of the Laccadive, Minicoy and Amindivi Islands who, and both of whose parents, were born in those islands.a

4 2 2

MANIPUR Ralte 5 4 1 17 10 7

NAGALAND Makware 10 3 7

ODISHA Mankidi 130 74 56 31 12 19

ARUNACHAL PRADESH

Hrusso 57 35 22

Muktum 8 7 1

Tangam 7 4 3

Source: Census of India 2001 and 2011The population of selected tribes are further classified

by age-group distribution. The population among Andamanese


is higher in younger age groups between 0-14 years. In addition there is also a significant population among females in the middle age groups of 20-34 years.

While more population are reported from younger age groups among those selected tribes, Hrusso however reported a significant figure in middle age groups.

Table : 2Population in Age-groups of selected tribes in India 2011.

Andamanese

Onges Sentinelese

Kochuvelan

Ten Ku Inhabitants of Lacadive

Ralte Makware Hrusso Mankidi

age group

m f m f m f m f m f m f m f m f M f m f

0-9 6 5 14 17 0 1 4 2 3 6 1 1 2 1 1 4 3 5 1 3

10--14 0 4 10 3 1 0 3 1 2 2 0 0 0 0 0 1 3 3 2 4

15-19 2 1 6 4 2 0 5 0 0 0 0 1 0 0 0 1 1 2 1 1

20-24 1 3 2 3 1 0 1 3 1 3 0 0 0 0 0 0 2 3 2 3

25-29 1 5 3 4 2 1 0 2 1 0 0 0 2 1 0 0 5 2 1 0

30-34 3 3 5 5 2 0 1 1 0 1 0 0 1 1 0 0 5 0 1 2

35-39 1 1 3 3 1 0 4 2 1 0 0 0 3 1 1 2 4 2 0 2

40-44 1 2 1 2 2 0 4 2 0 0 0 0 0 0 0 0 3 3 2 3

45-49 0 0 1 1 0 1 1 3 0 1 1 0 0 1 0 0 4 1 0 1

50-54 2 1 3 2 0 0 1 0 0 0 0 0 0 0 0 0 3 0 1 0

55-59 0 0 3 4 1 0 0 0 0 0 0 0 0 0 0 0 0 1 0 0

60-64 0 1 1 1 0 0 1 0 0 2 0 0 0 1 0 0 0 0 1 0

65-69 0 0 0 0 0 0 0 2 1 0 0 0 1 0 0 0 0 0 0 0

70-74 1 0 0 0 0 0 0 0 1 0 0 0 1 1 0 0 1 0 0 0

75-79 0 0 0 0 0 0 1 0 0 0 0 0 0 0 0 0 0 0 0 0

80+ 0 0 0 0 0 0 0 1 0 0 0 0 0 0 0 0 1 0 0 0

Total 18 26 52 49 12 3 26 19 10 15 2 2 10 7 3 7 35 22 12 19

Source: Census of India 2011Socio-economic background

Those tribes which we have considered largely depend on forest resources for its survival. The forest provides fruits and roots for eatable purposes and Timber for varied primitive constructs. The paper therefore analyse the occupational characteristics especially among main workers.

The Andamanese and its sub-tribes reported a total number of workers of 19 persons with an equal share among male and female population. The total workers are categorised as main


workers with no reporting of marginal workers among this tribe. Occupational characteristics indeed reported that the tribes are totally engaged in ‘other work presumably as collection, hunting, fishing etc. Among the Onges there are 40 persons reporting as total workers with a share of 25 and 15 persons among male and female respectively. However, the Onges can be ascertained that majority of workers are reported as marginal workers and a very less main worker employed as cultivators.

Census of India 2011 reported that more workers are reported as main worker among the Sentinels of Andaman and Nicobar Island. They are largely employed as ‘other works’ which includes primitive economic practices such as gathering, hunting and fishing.

Table : 3Occupational characteristics of selected tribes of India. 2011

Area Name ST Name Total Workers Main Workers Industrial category of main workers

Cultivators

Agricultural labourers

Household industry Other Work

P M F P M F P M F P M F P M F P M F

ANDAMAN & NICOBAR ISLANDS

Andamanese, Chariar, Chari...... Kol

19 9 10 19 9 10 0 0 0 0 0 0 0 0 0 19 9 10

ANDAMAN & NICOBAR ISLANDS Onges 40 25 15 3 3 0 2 2 0 0 0 0 0 0 0 1 1 0

ANDAMAN & NICOBAR ISLANDS Sentinelese 14 12 2 12 11 1 0 0 0 0 0 0 0 0 0 12 11 1

KERALA Kochuvelan 15 9 6 11 6 5 1 1 0 2 1 1 1 0 1 7 4 3

STATE - KERALA Ten Kurumban, Jenu Kurumban 10 5 5 2 1 1 0 0 0 2 1 1 0 0 0 0 0 0

LAKSHADWEEP

Inhabitants of the Laccadive, Minicoy…..

1 1 0 1 1 0 0 0 0 0 0 0 0 0 0 1 1 0

MANIPUR Ralte 5 4 1 5 4 1 1 1 0 0 0 0 0 0 0 4 3 1

NAGALAND Makware 3 1 2 2 1 1 0 0 0 0 0 0 1 0 1 1 1 0

ODISHA Mankidi 15 8 7 6 4 2 0 0 0 3 3 0 0 0 0 3 1 2

TAMIL NADU Kochu Velan 2 1 1 2 1 1 0 0 0 0 0 0 0 0 0 2 1 1

ARUNACHAL PRADESH

Hrusso 33 26 7 26 23 3 4 4 0 0 0 0 0 0 0 22 19 3

Muktum 4 3 1 3 3 0 0 0 0 0 0 0 0 0 0 3 3 0

Tangam 3 3 0 3 3 0 1 1 0 0 0 0 0 0 0 2 2 0

Source: Census of India 2011 Religious compositions of those selected endangered

tribes are also classified according to Hindus, Muslims, Christians and other religion. It is reported that the Andamanese by majority belongs to Christianity and also a significant Hindu population. With a few reporting as Hindu among the Onges the majority are


reported as other religion. Census of India 2011 also estimated that the whole population reported as other religion among the Sentinelese. Kochuvelan and Ten Kurumban reported a significant population professing Hindu religion. While the inhabitants of Laccadive etc. reported as Muslim, the Ralte and Makware of Northeast India professed Christianity. Mankidi tribes of Odisha can be largely categorised as professing Hindu religion. The Hrusso of Arunachal Pradesh has a sizeable number of Hindu and Christian religion.

Table : 4Religious composition of selected ST’s of India. 2011

Hindus Muslims Christians Sikhs Buddhists Jains

Other Religion

Religion not

Stated All

Religions Andamanese, Char 14 3 27 0 0 0 0 0 44 Onges 8 0 0 0 0 0 93 0 101 Sentinelese 0 0 0 0 0 0 15 0 15 Kochuvelan 45 0 0 0 0 0 0 0 45 Ten Kurumban, Jenu Kurumban 15 0 0 0 0 0 0 0 15 Inhabitants of the Laccadive, Minicoy and Amindivi Islands who, and both of whose parents, were born in those islands. 0 4 0 0 0 0 0 0 4 Ralte 0 1 13 0 0 0 0 3 17 Makware 1 0 9 0 0 0 0 0 10 Mankidi 28 0 3 0 0 0 0 0 31

Source: Census of India 2011Discussion/Conclusion

Even if the definition of tribes is poor in context, there are several tribes in the world whose lifestyle are backward or primitive and are distance from modern civilization. The Amazon Basin of South America, the northern part of Papua New Guinea and the African continent holds a large number of tribes. Several tribes in the Amazon such as Huaorani are still primitive and naked. In Africa, tribes such as the Pygmies and Bushman are still living far away from modernity.

In India most of the tribes have been exposed to modern


civilization through coercive intervention and exploitation and other welfare measures. The construction of dams, industrialization and other engineering works in tribal region has corrupted the distinct tribal culture but are fused with other culture. Tribes in Northeast India are the best example where different cultures are in practice. This traditional culture has been fused with westernization through the adoption of Christianity and western educational system. However, there are tribes in India unexposed to modernity but prefer to live in primitive stage. Jarawas, Andamanese and Onge of Andaman and Nicobar Island who have been exposed or contacted with modernity are still tethered to primitive lifestyles. The Sentinelese which inhabits the Sentinel Island of Andaman and Nicobar Island are however stuck to the past with no outsider permitted. The Sentinelese is fierce and suspicious to outsider and as a result colonization or bringing them to the main world becomes impossible. Therefore, the Government of India proposed a law which prohibits other cultures for contact because of the danger associated with health since their immunity cannot control the diseases of modern world. An example can be seen from the past where anthropologist kidnapped them and brought to the mainland for study but two of them died over night and therefore the remaining were taken back to their location.

Whereas the government of India have introduced nu-merous measures to protect and alleviate tribes in India including affirmative action (quotas) in education, employment and rolling out subsidies and concessions in various areas, there are various tribes with the exception of few clinging to primitive lifestyle. This primitive culture becomes hard to survive in this modern era where machines dominate the scene. While the government adopt measures to protect tribes the opposing forces to inter-fere and break is stronger. In the name of development various projects including construction of roads and railways, dam, oil rig etc. have largely destroyed their land and forest. Dams constitute


a major direct and indirect cause of forest loss and most of them have resulted in widespread human rights abuses. This lack of awareness can be explained by the fact that for many years large hydroelectric dams have been portrayed as synonymous with development. Another reason can be that most users of hydro-electricity live far away from the impacted areas and that the sites selected for dam building have been often those inhabited by indigenous peoples, tribal people, ethnic minorities and poor communities having little capacity of being heard by the wider national community. Dams have inundated millions of hectares of forests particularly in the tropics, many of which were not even logged and trees were left to slowly rot.

They have also resulted in deforestation elsewhere, as farmers displaced by the dams have had to clear forests in other areas in order to grow their crops and build their homes. Additionally, dams imply road building, thus allowing access to previously remote areas by loggers and “developers”, resulting in further deforestation processes. However, the dams’ effects have included much more than forest loss and the major envi-ronmental changes have impacted on local people, at both the dam site and in the entire river basin. Not only are the best ag-ricultural soils flooded by the reservoir, but major changes occur in the environment, where the river’s flora and fauna begins to disappear, with strong impacts on people dependent on those resources.

At the same time, dams imply a number of health haz-ards, starting with diseases introduced by the thousands of workers that are brought in to build the dam (including AIDS, syphilis, tuberculosis, measles and others) and ending with dis-eases related to the reservoir itself (malaria, schistosomiasis, river blindness, etc.). In far too many cases, dam-building has resulted in widespread human rights violations. As most of us would, local peoples have persistently resisted the destruction


of their homelands and their forced “resettlement.” As a result, they have had to face different types of repression, ranging from physical and legal threats to mass murders. Major examples are the Narmada Bachao Andolan movement in India, the Bio Bio Action Group in Chile, the Coalition of Concerned NGOs on Bakun in Malaysia, the People Affected by Dams movement in Brazil among many others. It has now become possible to stop large hydro dams. They are definitely not a symbol of development but one of economic and political power resulting in social and environmental degradation (Puja Mondal).

The construction of Sardar Sarover Project over the Narmada River has displaced large tribal population inhabiting the forested area of central India. Furthermore tribes in Andaman and Nicobar Island including the Jarawas, Onges and Sentinel are exposed and corrupted by modern variables. For the interest of middle class population there has been exploitation of tribes at various levels. The Jarawa reserve which is supposed to be protected is now encroached by Andaman Trunk road which directly pass through their territory.

On the other hand the Sentinelese is living their own way with no contact to outsider. They are fierce and suspicious towards outsiders. An attempt has been made on many occasions to contact the Sentinelese but to vain. It is however largely circulated that Anthropologist Pandit has made a contact in the 1960s. There has also been an instance where Sentinelese were abducted and brought to mainland for study. However two of them died over night and therefore the remaining were taken back to their place. This suggests that their immune system is weak to protect the various viruses and bacteria of modern world. Therefore the Indian Government passed a strict law prohibiting contact with the Sentinelese. Reference

• A. Ahmad (1999). Social Geography. Rawat Publications.


New Delhi.• Andre Beteille (1977). “The Definition of Tribe” in Romesh

Thapar “Tribe Caste and Religion”.MacMillan India Ltd. New Delhi.

• Census of India 2001 and 2011. Registrar General of India. Govt. of India, New Delhi

• Orissa-tourism.com/web/Attractions/CultureHeritage/TribesOfOdisha.aspx

• NCST, Govt. of India (2017) “Who are Scheduled Tribes?” Clarifications by the National Commission for Scheduled Tribes – Government of India” available at www.indiantrib-alheritage.org/?p=21438)

• Puja Mondal “Dams and their Effects on Forests and Tribal People” http://www.yourarticlelibrary.com/essay/dams-and-their-effects-on-forests-and-tribal-people/28202

*****

15

Ethno – Linguistic Study of Irula’s Customs and Habits in Tamilnadu

*Dr. P. Chandramohan

Tribal societies are generally considered as underdeveloped societies. The term adivasi is an umbrella term for a heterogeneous set of ethnic and tribal groups claimed to be the indigenous population and consist of a sizeable indigenous minority community in India. Athivasi or Vanvasi that means hillpeople carries the specific meaning of being the original inhabitants of a given region. Tribal people are basically indigenous community possessing their own customs, lifestyles and languages. In southern part of India the tribal communities residing in different parts of Tamil Nadu, Andhra Pradesh, Karnataka and Kerala. Tribal groups are identified by the following features viz., Geographical isolation, backwardness, distinctive culture, language and religion, shyness of contact etc. More than eight different tribal groups are inhabited in Nilgiri region of Tamil Nadu. The different tribal communities are presently at different socio-economic levels by examining the occupation patterns and culture of some of these tribal ethnic groups over a period of time. It becomes clear how development and modernization have affected their lives. The forced interaction with civilization has caused a lot of changes in the lifestyle of the tribes. They are used to be a rural people but are now increasingly changing their occupation, customs and lifestyles. The present paper discuss the customs and habits of Irula tribe in Tamilnadu.

*Assistant Professor CAS in Linguistics Annamalai University




Key Words: Athivasi, Ethno-linguistics, Primitive tribe, Indigenous. Introduction

Tribal people are basically indigenous community possessing their own customs, lifestyles and languages. In southern part of India the tribal communities residing in different parts of Tamil Nadu, Andhra Pradesh, Karnataka and Kerala. Tribal groups are identified by the following features viz., Geographical isolation, backwardness, distinctive culture, language and religion, shyness of contact etc. The situation of indigenous tribal languages of our country is unique and unstable. The number of tribal languages ranges may be 75% to 80% at the national level, though the number of speakers is 8%. Census of India 2001 also reported that the tribal population constitute 8.2% of the nation’s total population. The tribal languages are unscheduled and not medium of education, political power, administration and other domains of life. In spite of all the disadvantages, the past indicates retention of these languages is vehicles of tribal identity, heritage, indigenous knowledge systems, cultural ethos, ritual practices and oral literature. But with the arrival of mass media especially television, cinema and other communication systems like mobile phones, the younger generation of tribal communities is attracted towards major regional languages. This may lead to mother tongue loss in case of smaller tribal group.

The Nilgiri region is inhabited by the following tribal groups—the Toda, Kota, Irula, Paniya, Kattunayaka, Mullu Kurumba, Urali Kurumba, and Jenu Kurumba, etc. All these communities were living in seen to represent the relationship with the forests of whose flora and fauna they had an intimate knowledge. The different tribal communities are presently at different socio-economic levels by examining the occupation patterns and culture of some of these tribal ethnic groups over a period of time. It becomes clear how development and modernization have affected their lives. The forced interaction with civilization has caused a lot of changes in the lifestyle of the tribes. They

17Ethno – Linguistic Study of Irula’s Customs and Habits in.....

are used to be a rural people but are now increasingly changing their occupation, customs and lifestyles.

The Irula tribe of Tamilnadu occupies the lower slopes and forests at the base of the Nilgiri hills. They constitute the second largest group of tribes and are similar to the Kurumbas in many ways. Irulas collected wild fruits, herbs and roots along with beeswax, drugs, dyes, gum, honey and medicinal herbs. The gathered products were exchanged with the people in the plains. In Tamilnadu, the Irula are known by several names like Irular, Iruligaru, Erulavar and Iruliga etc., but the Irula people who are dwelling in Nilgiris district prefer to call themselves as “Irulas”. The name Irula is supposed to be derived from the Tamil word “Irul”, meaning darkness, which may refer to their black skin complexion. The Government of India identified the Irulas as one of the six primitive tribal groups of Tamilnadu. The history of migration of the Irulas of Nilgiri is unknown. There are differences of opinion among anthropologists regarding the ethnic origin of Irula, i.e. whether Irulas belonged to Negrotoid race or Australoid race. They are also compared with u:ra:lis and cho:ligas.

Irularsinhabitating the lower slopes around the Nilgiri hills different from the Irulars of the other districts in respect of nasal index and also in respect of several customs and manners. Social contacts and marital relationship between Coimbatore Irulars and NilgiriIrulars is not allowed. Irulas are non-vegetarians. They use rice, millets such as ca:me, tene which are cultivated by them. They eat the meat of sheep, goat, fowl, jungle sheep, deer, pig, rabbit, pigeons and quails. They do not eat beef and flesh of the buffalo. Irulas drink soft beverages such as tea and coffee. In all festivals and social gatherings country arrack obtained secretly is freely served. Almost all of them are addicted to chewing the betel leaves. Young boys give betel leaf to their young lady love as a token of their abiding love. Here if a boy gives a betel leaf with betel nut are considered the symbol of love.

Irula clan is called a kula. According to Perialwar there


are eight kulas are there in their settlements. Irulas are further divided into seven exogamous groups called kulas which regulate their marital alliances. The major eight kulaswith several sub kulasare as follows:1. Kuppe

a. a:ne keTTikuppeb. tore paTTikuppec. ku:gurakupped. ve:LeceTTikuppee. melembu:rukuppef. cembiLikuppeg. vendakuppe

2. kalkeTTih. cemmena:roi. ma:venu:rukalkeTTij. va:LangerekalkeTTik. mu:lecappekalkeTTil. kalambellakalkeTTim. ka:re pone kalkeTTin. ku:deku:rekalkeTTio. u:rere kalkeTTip. belle ku:rekuruna:geq. cuTTekuruma:ge

3. kuruna:ger. a:ndi ku:rekuruna:ges. gadugakuruna:get. kunReta:Lukuruna:ge

4. koTuveu. kallamballakoDuvev. ko:godekoduve

5. cambew. ka:repeNecambex. billu:rucambey. alemelecambe

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6. pungez. vaLandipungeaa. koducapungeab. kodiyu:rupungeac. padanepunge

7. de:vanead. pula:ttidevaneae. neTTede:vane

8. pe:rada. There is no sub kulas for pe:rade. Each kula is an

endogamous group in which the inter-marriage among the members of the sub-kulas of a kula is not permitted. Marriages are permitted in the tribe only across kulas. Every Irula hamlet has a tribal council or Panchayat. This council is headed by a headman who is called kottuga:ra or maniyaga:ra. All the disputes are settled by this council. Kinship Terminology

The Irula kinship system is similar to the south Dravidian groups.

lamme / amma Father lagve / ogve Mother peNDu / peNDuka:ri wife. doDDappa Father’s elder brother

[seems to be borrowed from Kannada]doDDe Father’s elder brother’s

wife and mother’s elder sister.

acci Father’s younger brother’s wife / mother’s

younger sister is. aNNa Elder brotherakke Elder sistertambi / tamma Younger brother

Ethno – Linguistic Study of Irula’s Customs and Habits in.....


tange Younger sisterattige Elder brother’s wifekondi Younger brother’s wife

[may be addressing term]ba:va Husband’s elder brotherkoruve Husband’s younger brotherma:mi Mother-in-law /

mother’s brother’s wife / father’s sister

ma:ma Father in law / mother’s brother / father’s sister’s

husbandettappa Grandfatherette Grandmothermarumaga / ma:pLe Son-in-law / father’s sister’s \son / mother’s brother’s

sonmorumaga Daughter-in-law /

father’s sister’s daughter / mother’s brother’s daughterkondi Wife’s younger sister /

younger brother’s wife [may be addressing term]Mettina Wife’s younger brother,

mother’s brother’s son, father’s sister’s son

PubertyThe girl who attains puberty, she is limited to a hut for

eight days, which was constructed by mother’s brother i.e. ma:man or elder sister’s husband. It is known as ‘pa:ne’. The small temporary hut is constructed with neem leaves.During this period she is assisted by a young girls / elderly lady of her settlement. Mother’s brother apply oil on her head. Every day, the girl is given bath after applying turmeric paste on the body.

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That day the girl is taken to the river for purificatory bath. Eagle / vulture’s shadow should not cross girl and her cloth when she return home.While she is taking bath, the temporary hut is removed from the place and burnt it. After bath the girl is dressed up in new clothes given by ma:man ‘mother’s brother’ and brought to the home.On the eight day the purification ceremony will be start in the name of ‘nere: appe’. All the members of the settlement assemble with ‘ja:tti’. There the girl’s father give ‘combu’ with water, bark of a tree, coconut and one rupee coin. Ja:tti grind the coconut and bark of a tree with water. He give it to the girl to drink. Later on open place i.e. in front of the house feast will be given to the relatives and other Irulas in the clan. The girl prostrates and worship the ja:tti and all elders. ja:tti, father, mother, brothers and elders praise the girl and put the dot on her forehead with oil. The mother’s brother i.e. ‘ma:man’ gives a present of plantain fruit, betel leaves and nuts. Marriage and Family

Monogamous marriage is the rule, but a few polygamous marriages occur. Polyandry is extremely rare. By choice and consent, however, Irula men may occasionally marry sisters of their deceased wives. Nowadays the groom’s parents go to the future bride’s house; she is in a marriageable clan with wood and iron rods. The visit may be on Sunday or Monday evening time with ja:tti. There they stayed bride’s house as guest. The priest ja:tti play a vital role for fixing the marriage. Next day morning groom’s parents will leave from the house after breakfast. That time groom’s parents will say that ‘we are leaving now, but we will come back after few days’. As a reply bride’s parents will ask them, ‘you never had been come to our house before, but now you have come here. Is anything special for us? For this question, groom’s parents will reply that we have come here to get the land for cultivation. If bride’s members accept this concept they will say we give the land on condition that you should not destroy the thorn forest. Then they say after discussing with our members we



will give our concern when you come back here again. Likewise the visit may continue seven times. After that they will come to bride’s house with ja:tti. At this time there is a dialogue between the ja:ttis from both sides.

Bride Groom’s ja:tti – nilamve:NtumBride’s ja:tti –engaliTamcinnakka:Tuta:nirukku, ate nallave:la:Nmai cyyanum.Bride Groom ’s ja:tti – na:ngenallapayirceykirom. After few days or one month groom’s parents may go

to bride’s house with their relative and ja:tti to fix the marriage date. Before marriage i.e., the first day in bride’s house they prepared seven glasses of water mixed with ji:niperangi [kind of small chilly] which is known as kere:ni:rai. They believe that the seven glasses of water collected from seven worlds. It is placed on the mat. The groom’s members come there with ja:tti and drink small amount of kere:ni:rai. There they sit together with bride and bridegroom and recites the following folksong by both ja:tti.

itiku:Tiyirukksabekkuorucaranae:lu lo:kukuorucaranatantailo:kukuorucaranata:ylokukkuorucaranaLater both ja:ttis sit together in front of the house. Groom’s

ja:tti handover the new cloths and ornaments to bride’s ja:tti and bridal price Rs. 101.50 paise in the presence of elders from both sides. During this time groom’s ja:tti recites the following folk song.

OjikuyiotukivanteavaLai a:yi tavantuvanteka:latitenema:vetanattuvantepenile:vane:nellukarikkepullaiveTTipenile:vane:ko:TTacingemuLLeveTTipenile:vane:urici:nkemuLLeveTTipenile:vane: angayi akala pu:miyaitantumungayipa:TTipeNNaitantupenile:vane:

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tarattaku:raitarattacannekattinati:pakattinacannea:cina pa:y a:cina canneveTTinakattiveTTinacanneninacambalanalacambalaoNTo: caNTato:caNTale, caNTale, caNtale, caNTuTTatu.Following this last line bride’s ja:tti also joined with him

and said that caNTale,caNTale, caNTale – caNTuTTatu [joint together]

The groom’s sister will serve as bride’s companion, and the bride’s brother will serve as the groom’s companion. The bride is brought by her relatives and the groom’s party to the groom’s house on the wedding day. The marriage ceremony will be conducted in the house or within a temporary pandalerected near the house with the common practice of ties ta:li around the bride’s neck. Bride’s ja:tti received a fixed amount [earlier Rs 2 and 25 paise ] from groom’s ja:tti in the name molaiyaTipaNam. Then groom’s ja:tti handover the ta:li [muNTakaLLi] to his wife. The tying of ta:li is done by the wife of the priest. 5. Folklore

Irulas have a wonderful collection of folksongs. tenepa:TTu,ca:meokkapa:TTu and pe:pa:TTu are some of the interesting folksongs conveying their culture. In early days Irulas cultivated tene and ca:me. The two millets have been the basis of their economy and still they continue it without any major changes. pe:pa:TTu is one more variety which they use it on special worship to their deities. They are celebrating the festival honoring God in the name of “pe: ma:Dukatu”. Pe: means name of the ‘God’ and ma:Du means ‘to do’. The festival lasts for two days with community feast, inflexible strictness for the priest for eight days. The folksong they sing on this occasion are called pe:pa:TTu. There are two types of pe:pa:TTu is there. One is about God and the other is about nature. Pe:pa:TTu for honor the God



Takkeke:ruca:va:Tiyo: kunjama:ta: cinga:rapa:kko:mo: kunjama:ta:ellakke:ruca:va:Tiyokunjama:ta:ca:va:Ticinga:rapa:kko:mo: kunjama:ta:kaLLikke:ruca:va:Tiyokunjama:ta:maNNukke:ruca:va:Tiyokunjama:ta:

Pe:pa:TTu about Natureta:LapoTeta:Lapu: tangeceravattukuTuko: tangere:yapoTaTere:yabutangeponne: poTeponnepu: tangenurepoTenureputangeIrulas sing both songs when they pray God for their

life betterment. They are using different types of folksongs on different occasions. Love songs, Lullabies and death songs also there in their own culture. Music and dance are indigenous and even the elders participate in it. The Irulas have developed well-formed various dance movements. The musical instruments are made by them. They are good musicians and using six different musical instruments, viz., kaDime, pore and tambaTTe are drums varieties which are made of indigenous materials like animal skins etc. pugiri, na:gacura and kuva:lu are wind instruments. The pugiri made of bamboo stick 2.5 or 3 feet length with six holes. Kuva:lu is a flute made of bamboo with kumLi tree with metals like brass and iron. This is the main instrument which is played on the occasions of marriage and festivals. na:gacura, the wind instrument made of pe:ycuraikka:y [variety of bottle guard]. After removing the seed from the guard they insert the bamboo stick [oTemu:ngil] 6 or 8 inch covering with honey wax. It is looks like the snake charmer’s wind pipe. Ceremonies

In January the mattu Pongal festival is generally observed by the Irula. They also attend the annual festival at Karamadai, near Coimbatore, which takes place in the Tamil month of ma:si.

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The annual one-week festival honoring mari at Kallampalaiyam, with chicken, goat, and sheep sacrifices on the full moon day of the Tamil month of a:Di. Arts

Irula women are tattooed and enjoy wearing jewelry, including earrings, nose rings and toe rings. Although the Irula do some doodlings on the walls of their houses, for example, there is a lack of any formal decorative art among them. They do however have a distinctive dance form called arakkoleatam.Death

When a death occurs, the relatives are informed by a Kurumba. Upon arriving at the place, the heads of males are shaved by the ja:tti. They erect four plantains in front of the deceased person’s house. Tinkling bell is tied with the rope on deceased son’s leg. tine [millets], comb and sandal wood are placed on the winnowing pan with agricultural instruments near the deceased body. Chilly, turmeric, water and ci:kakka:y placed in front of the body. Both males and females dance to music and about the cot upon which the deceased rests. The deceased body face was washed with turmeric water.

After all those who should attend have arrived, the corpse is carried to the burial ground. Members of the deceased’s brother-in-law’s people allow the prime responsibility for digging the grave with the help of Kurumba. When all is ready, the body is placed in the grave so that it faces toward the north. The local Irulapujari (priest) then looks at a lamp and goes into a dream. A member of the family asks him if the death was natural or the result of sorcery. If natural, the grave is filled in right away. Elaborate ritual used to perform if sorcery was cause of death. The priest says a simple and speedy prayer to ease any pain of the spirit and to enable it to leave peaceful. Then all persons who go to a funeral as a friend or relative of the person who has died have leave from there. Seventh day the close relatives of the deceased person are wearing new cloth. As soon as possible after



the funeral, preferably within a month, a stone is placed in the ancestral temple to give the deceased a place to stay. Because of the belief that, without a stone, the soul of the deceased wanders around and may become worrying if it does so for too long, the time issue is understandable. After pouring a little oil on the stone as part of a prayer ritual and leaving food and drink for the soul of the deceased, the relatives leave. Conclusion

Linguists, members of endangered language communities, governments, nongovernmental organizations, and international organization like UNESCO are actively working to save and stabilize endangered languages. Once a language is determined to be endangered, there are some steps that can be taken in order to stabilize or rescue the language, viz., language documentation, language revitalization and preparation primary school text book etc. This study shows that the primitive tribes are not gone away from their tradition and culture. They are all lovers of their culture and language. Their settlements always have a gate way towards the tribal residences of the district. The folk materials will be helpful for us to get more information in their cultural habits and social setup when we compare it with other Dravidian languages. Bibliography

• Balakrishnan, R.1984Nilgirimozhikal, All India Tamil Linguistic Association, Annamalai nagar.

• Geetha, V. & Chandramohan, P.2011A Handbook of Tribal Studies in Annamalai University,TSL Publisher, Chidambaram.

• Periyalwar, R.1979 Phonology of Irula with vocabulary, Annamalai University, Annamalainagar.

• Thurston, E. 1909Castes and Tribes of Southern India, Vol. IV, Madras.

*****

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Feminist Sensibility in Jane Austen’s Pride and Prejuduce

*Ramkripa Prasad

This piece of writing aims to reveal a feminist sensibility in the Pride and Prejudice, the novel of the Jane Austen, which develops as the clue to the theme of a love story. Feminism is a doctrine that equates women and men equal, this the movement in which many of the feminist writers emerged out. And gynocriticism also spread out all over the world. Throughout history, women have battled to gain equality with men. They have been suppressed from opportunities merely because of their gender and have fought to be considered as equals to men. Women as far more than someone’s wife or daughters, they are more than just their counterparts, they are human beings.Keywords: Feminist, Feminism, Gender equality.The history of feminism involves the story of feminist

movements and of feminist thinkers. Depending on time, culture and country, feminists around the world have sometimes had different causes and goals. Here questions arise, what is feminism? Who is feminist? And what is feminist movement? Numerous feminist movements and ideologies have developed over the years and represent different points of views and goals. Some forms of feminism have been criticized for talking into account only middle class, white class and college-educated perspectives.

The term “feminism” or “feminist” first appeared in the France and the Netherlands in 1872(as les feminist), Great Britain in the 1890s, and the United States in 1910. The oxford

*




Dictionary lists 1894 for the first appearance of “feminist” and 1895 for “feminism”. The UK Daily News first introduced “feminist” to the English language, importing it from France branding it as dangerous. Defining feminism can be challenging, but a broad understanding of it includes the acting, speaking, writing, and advocating on behalf of women’s issues and rights and identifying injustice to female in the social status quo.

Feminism is a range of political movement, ideologies, and social movements that share a common goal: to define, establish, and achieve political, economic, personal, and social equality of genders. This includes seeking to establish educational and professional opportunities for women that are equal to those for men.

French writer Christine de Pizan(1364-c. 1430) the author of The Book the City of Ladies and Epitre au Dieu d’Amour ( Epistle to the God of Love) is cited by Simone De Beauvoir, as the first woman to write about the relation of the sexes and to denounce misogyny. Later writers include Heinrich Cornelius Agrippa and Modesta di Pozzo di Forzi, who worked in the 16th century up to and including the 17th century writers. One of the important feminist writer in the 17th century was Margaret Cavendish; Duchess of Newcastle-upon-Tyne. 18th century, the age of enlightenment was characterized by secular intellectual reasoning, and a flowering of philosophical writing. Perhaps the most cited feminist writer of the time was Mary Wollstonecraft, often characterized as the first feminist philosopher. A Vindication of the Rights of Women (1792) is one of the first works that can unambiguously be called feminist, although by women to the nobility, the elite of society may at first seem dated as feminist argument. Wollstonecraft identified the education and upbringing of women as creating their limited expectations based on a self- image dictated by the male gaze.

In earlier era only the male writers were there and had right to write. They represented many female characters in

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their writings and were read as they had expressed women in the art, they were called androcritic. But the time came and many female writers emerged in the 19th century, and started to write the literature according to their viewpoints and with conceptualization of gynocriticism, which is a woman centric approach to literary analysis. The writers, who write or talk about the women oppression and gender equality, are known as Feminists.

According to Elaine Showalter female literary tradition is analyzed as an evolution through three phases. The literary “subcultures” (black, Jewish, Anglo-Indian) tend to pass through these stages. 1- Imitation of the modes of dominant tradition and internationalization of the artistic and social values. 2- Protest against these standards and values and a call for autonomy. 3- Self discovery turning inward free from some of dependency of opposition, a search for identity. The first phase as “feminine” phase spanning from 1840-1880 (a phase of imitation, when women writers like George Eliot wrote with male pseudonyms); the second phase as the feminist phase (1880-1920 the phase of protest) when the women won voting rights; the third phase as the female phase (1920- till around 1960) when women’s writing entered a new phase of self awareness. The last phase female phase was noticed and marked by courageous self- exploration and a return to more realistic mode of expression.

Jane Austen was highly, likely read and was influenced by Mary Wollstonecraft. They had similarities in terms of women’s education. Austen was an extremely well-read woman. Her novels also show the troubles that lack of good education can cause for woman. Jane Austen was a prominent feminist by her views. From the very first line of the novel Pride and Prejudice she expressed her idea-

“It is a truth universally acknowledged that a single man in possession of good fortune must be in want of a wife.”(Ch.1)

When Jane Austen died on July 24, 1817, four of her novels:



Sense and Sensibility, Pride and Prejudice, Mansfield Park, and Emma had been published and received by the readers of her day with cordial interest, even if not with undue enthusiasm. Within a year of her death Northanger Abbey and Persuasion were offered for publication by her nephew, J.E. Austen Leigh. Among those novels Pride and Prejudice was most appreciated by the readers. The type of plot of the novel was comedy of manners, the time was early 19th century, and the place was rural England. It was published in 1813.

According to the readers this novel possesses so many themes within it such as Family, Women, Class, Virtue, Love, Marriage, Reputation and Individuals vs. Society etc. But as the title suggests, the main theme in the Pride and Prejudice really are Pride and Prejudice. Elizabeth is shown to be guilty of prejudicially judging Darcy to be prideful. In addition, it turns out that improper pride is actually the reason behind Elizabeth’s prejudice. Finally, while Darcy is recognized as feeling above are the noblest characters in the novel and found to actually not have any improper pride We know that pride and prejudice are the most dominant themes in the book, because these two themes that creates main conflict in the story, which is Elizabeth’s dislike of Darcy and Darcy’s unrequited love for Elizabeth, also expressed as character vs. character.

Elizabeth first realizes the error of her judgment after reading Darcy’s letter explaining his thoughts on her family’s behavior and his history with Wickham. It is after this that she realizes, she foolishly judged Wickham to be the most amiable man she’s met simply because he is conventional and friendly. Likewise, she realizes that she judged Darcy to be a despicable man partially because he is reserved and standoffish and partially because of what Wickham told her about Darcy’s treatment of him, which turned out to be all lies. As Elizabeth, herself expresses it:

“How despicably have I acted….I, who have prided myself on my discernment ….Had I been in love, I could not have been

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more wretchedly blind.” (Ch.36)Hence we see that it is truly Elizabeth who has had the

wrongful pride and that her pride has caused her to prejudicially misjudge both Darcy and Wickham.

Darcy expresses a very central point towards the beginning of the book. He argues that

“Pride--where there is a real superiority of mind, pride will be always under good regulation.” (Ch.11)

His paint is that people who genuinely do have a greater, more intelligent understanding than others and who act upon principles and morals while others fail to do so really should feel genuine pride. And he is shown to be right. All throughout the novel Austen shows us that there really are people who have limited sense and understanding, such as Mrs. Bennet, and who act in immoral, imprudent ways, such as the rest of the entire Bennet household, especially Lydia, and Wickham. Darcy on the other hand, always acts upon morals and principles and even rescues. Lydia and the whole Bennet household from disgrace. Hence, Darcy really is shown to be superior in both sense and morals to other characters in the novel, which is why Elizabeth says towards the end of the novel,

“Indeed he has no improper pride.”(Ch.59)However, Darcy is also proven to have felt himself to be

above his company and to have looked down on others simply because of their connection with the merchant class. Darcy makes this realization by the end of the novel and repents having acted upon his principles with “pride and conceit” (Ch.58).Hence we see that Darcy had genuine reason to his sense and morals, but was also guilty of acting in a way that judged and criticized others.

Jane Austen holds feminist views and uses the novel, Pride and Prejudice to show her opinions about women’s issues like education, love, marriage, gender equality and social Marxism etc. This novel is like a personal essay, every statement of Jane Austen in the novel is feeling of the perfect lady, marriage, and



the relationship between the sexes. She used to reflect her beliefs by her characters, plots and biased dialogues. This novel is a marvelous novel of Jane Austen .As it is well known that in her age, women are regarded as emotional, weak, nurturing, and submissive Austen depicts her heroine, Elizabeth as a woman who has her own perspective, feelings and opinions.

When considering the definition of feminism, equality is the focal point. Even in today’s definition of feminism, equality of sexes-be it equal representation or equal pay is the root of feminist theory. Women during Austen’s time were unable to seek equality in the public or private sphere because their voices were not heard (or read) as women’s voices. Whether Austen’s intentions were feminist having their voices and their stories publicly acknowledged was a step towards equality, even if it came in the form of fiction:

“He is a gentleman, and I am a gentleman’s daughter. So far we are equal.”(Ch.56)

“I am only resolved to act in that manner which will, in my own opinion, constitute my happiness.”(Elizabeth Bennet)(Ch. 56)

Elizabeth Bennet, one of the most delightful heroines of all time, would be enough to make Pride and Prejudice outstanding among English novels. In addition, it has a beautifully symmetrical plot as inevitably as does an ocean wave. Many of the other characters, beside Elizabeth, are superbly drawn. Jane Austen’s delicate but telling satire of the English country gentlefolk of her day-and indeed of her neighborhood- remain a delightful commentary upon the little foibles of human nature. Jane Austen wants to express the feeling of women by her heroine Elizabeth of self respect:

“I could easily forgive his pride, if he had not mortified mine.”(Ch. 5)

Self respect is necessary for anyone either rich or poor, and men or women. Here Elizabeth is saying:

“Vanity and pride are different things, though the words

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are often used synonymously. A person may be proud without being vain. Pride relates more to our opinion of ourselves, vanity t what we would have others think of us.”(Ch.5)

As the feminism wants social equality and economical equality; here Austen also wants to show the feeling of women, which is the Marxist feminism:

“If I were as rich as Mr. Darcy,” cried, young Lucas who came with is sisters, “I should not care how proud I was. I would keep a pack of foxhounds, and drink a bottle of wine every day.”(Ch. 5)

Elizabeth is saying to Mr. Bingley about Jane that he should try to find out the feeling of her, because a woman always seeks the equal place in the corner of man’s mind:

“But if a woman is partial to a man, and does not endeavor to conceal it he must find it out.”(Ch.6)

A woman always to be admired for her quality but a man can‘t be same for all time about any woman. If any expectation he has with any woman then he should express before her as soon as because a man’s mind always changes about woman, showing the idea of value of woman for man, Elizabeth says to Miss Bingley:

“A lady imagination is very rapid; it jumps from admiration to love, from love to matrimony, in a moment.”(Ch. 6)

Jane Austen always expressed the feeling of feminism in the form of gender equality, and tried to explore the issues of women by her most favorite heroine Elizabeth, she says:

“You are too generous to trifle with me If your feelings are still what they were last April, tell me so at once. My affections and wishes are unchanged; but one word from you will silence me o this subject for ever.”(Ch.58)

In conclusion, it can be said clearly that Jane Austen was well aware of society in which she lived. Pride and Prejudice is very high in tits many excellent aspects, such as love, marriage, class or gender equality. Her knowledge of feminism is very marvelous. She uses female centered narrative skill which is



different from traditional narration, which is male centered. Her heroin Elizabeth is depicted as a woman shining with the glory of feminism. In Pride and Prejudice, Elizabeth is intelligent, independent, confident and strong minded. These factors give the evidences of feminism in this novel. Meanwhile, view of feminism is quite orthodoxy. She expressed and gave way to social custom and tradition of her day. Women are inert and passive, for they are not allowed to make decision on their own marriage; they have to depend on men economically which affirms their inferiority. These viewpoints and elements expose the conventions of this novel. Though Austen challenges the rule in the patriarchal society yet unfortunately she is confined by them as well. Austen as a pioneer, contributes a lot to the feminism, and by her most heroine, Elizabeth, she depicts the different issues of the women like freedom of education, gender equality, love, marriage and social equality etc. successfully. The women and girls of the present age must try to learn from her. Refferences

• Austen, Jane. Pride and Prejudice, Introduction by V.S. Pritchett. Rupa & Co: Kolkata, 1981. Print.

• Haydar, Amber Naz. It’s a woman’s world: Feminist themes from Pride and Prejudice of the Lizzie Bennet Diaries. Knoxville: University of Tennessee, 2014. Print.

• Valentine, Mary Hester. A Survey of the Critical Writings on Jane Austen. Chicago. Loyola University Chicago. 1942. Print.

• https://literariness.org. 10 Jan 2019. Web.• https://www.ukerssays.com. 11 Jan 2019. Web.• https://en.m.wikipedia.org/wiki/History-of-Feminism. 20

Jan 2019. Web.• https://www.goodreads.com . 21 Jan 2019. Web.• https://studymoose.com. 21 Jan 2019. Web.• https://www.enotes.com. 21 Jan 2019. Web.

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Exploring the culture of resistance in Harijan Community in an urban area in Bangladesh: A

Qualitative Study

*Goutam Kumar Dutta *Taposh Kumar Biswas *S.M. Monirul Ahasan *Md. Musfikur Rahman **Md. Mostafizur Rahman

This paper presents the findings of a qualitative exploration aimed at exploring the culture of resistance in harijan community. A descriptive exploratory study has been conducted with women and men aged from 18 to 49 years. We conducted Key Informant Interviews, In-Depth Interviews and General Discussions for data obtaining and analyzed data manually. The findings reveal that they are struggling to survive and everyday resistance for their existence. For this, they face survival competition with ‘intra’ and ‘inter’ community. In addition, they have to overcome many unbearable situations by their own behavior such as keeping silent, avoiding any untoward situation, getting formal education, acting differently with mainstream people, following conventional customs of their own and laws of mainstream, getting health

*Maternal and Child Health Division (MCHD), International Centre for Diarrhoeal Disease Research, Bangladesh (icddr,b), Dhaka, Bangladesh**Department of Anthropology, University of Rajshahi, Rajshahi, Bangladesh




care by their intra communication with their neighbors and relatives, making common temple for their any religious occasions and also raising awareness among women. Therefore, by adopting this survival strategy and everyday resistance mechanism they exist in their community as well as interact with mainstream people in their everyday life. Key words: Resistance, survival, Culture, Harijan Community

IntroductionBangladesh is combination of multi-cultural and multi-

religions country. In Bangladesh, there are three major religions- Islam, Hinduism and Buddhism. Traditionally, these religions have deep impact on the Bangladeshi societies (Rahman & Dutta, 2013). Among various religious groups in Bangladesh, Muslims represent 89.6 per cent majority and Non-Muslims constitute the remaining 10.4 percent of Bangladesh population (BBS, 2006). As per 2010 census, among the non-Muslims, Hindus are the dominant groups with a population of about 10 per cent and Buddhist and Christians constitute less than 1 per cent of the Bangladeshi population (Census, 2010). On the basis of the economic engagement of the people, the percentage of dalit (a member of the lower caste; fishermen, weaver, blacksmith, potters, and goldsmith) is 1.11 per cent. Noticeably, 1 per cent of the total population of Bangladesh is Harijans (Book, 2001).

Harijan is a term for untouchable, coined by Mahatma Gandhi, which means ‘Children of God’- ‘Hari’ is another name for the god ‘Vishnu’. Harijans are described in The American Heritage published Dictionary of English language as ‘child of God’ (Gandhi, 1933). In India, they are at the bottom of or outside the Hindu caste system (BÉTEILLE, 1965, Bouglé, 2000, Aharon, 4 Nov. 2010). They were traditionally sweepers, washers of clothes, leather workers, and those whose occupation was to kill animals. Originally called untouchables or pariahs, were given the name Harijans by the Indian political and religious leader Mahatma

37

Gandhi. Many now refer to themselves as dalit to indicate their oppressed position outside Hindu society (Ana, Feb 2016).

Because of their marginalized social position they have to face different unexpected situation in community and outer community. They always need to interact with mainstream people for any necessary things. For this, they have to explore their self sustain mechanism that is explored in this article. We are trying to explore self sustain mechanism as everyday resistance of the target population. This term was introduced by James Scott in 1985. Everyday resistance is about how these people act and overcome the challenges while interacting with the mainstream peoples in their everyday lives (Vinthagen & Johansson, 2013). Methodology

The study has been undertaken at Rajshahi Hatem Khan Harijanpalli that is also locally known as mathorpotti (mathorpara). It is situated on Northern part of Rajshahi city Corporation near The Padma River. They are following SANATON (Hindu) religion. Five kinds of castes are found in study area. They are Hala, Hari, Dom, Rishe and lalbagi. According to the last National Census 2011, here has 285 holdings, number of total population is 1397 (Male-715 and Female-682) (Census, 2011).

We have aimed to explore the culture of resistance in their everyday life. To conduct this study, phenomenological approach has been followed. We collected data from April 2014 to August 2014 by using Key Informant Interview (KII), In-Depth Interview (IDI) and General Discussion (GD). We conducted five Key Informant Interviews (n=5), twenty In-Depth Interviews (n=20) and five General Discussions (n=5) with community men and women. Our respondent’s age range was from 18 to 49 years. We conducted five Key Informant interviews (n=5) with informal leaders as Morols (leader). When we collected data, we used guideline as per objective of the study. All the respondents including formal leaders were selected through purposive sampling in this study. When we obtained data from the respondents,

Exploring the culture of resistance in Harijan Community in.....


we used audio recording to record the whole interview. Before interviewing the respondents and recoding the interviews, we took their written consents. However, after collecting data, we transcribed as verbatim from audio recording. After the transcription, we familiarized the whole data set manually, then developed both from a priori issues and from emerging issues from the familiarization stage, after identifying thematic area, we aimed to identify specific pieces of data which correspond to differing themes. Then we made headings from the thematic area to create charts so that we can easily go through the whole data set. After that we got gist from manual data set in conformity with heading. Then we wrote down summary of accumulated data under subtheme. Finally, we have done interpretation as their live experience. Results Culture of resistance as survival strategy:

‘Space is limited but number of family is unlimited...’Most of the respondents said that they are living in

congested space in harijanpalli the boundary of which is allocated by the by the City Corporation authority. They reported that it is one of the greatest problems of harijanpalli. One respondent said, “their housing space is limited but number of family is unlimited” (IDI, Male, Age 25 years). Some other respondents said that according to city corporation’s rule he or she works with City Corporation gets one house in the harijanpalli for his or her whole family. Without working with City Corporation any person or family cannot live in the harijanpalli. In most cases, two or three family lives in one room like father-mother and sons with their wives. However, when they need separate space for newly married couple, they make wall or give partition inside one room. They are cooking in front of the house which makes their dwelling place suffocated. Most of the respondents reported that they use public toilet. It is to be noted that there are only three public toilets for all the people living in the harijanpalli. In some

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cases, it has been reported that some of the families who do not work for the City Corporation are under constant threat of being evicted by the city corporation. If City Corporation comes to know it, they take steps to drive them away from the harijanpalli. One respondent said, “...I have been working with City Corporation for 25 years. I have two sons and one daughter. My daughter got married. As rules of City Corporation I was given one room in this harijanpalli. Although my family members increased but space has not increased. (KII, Male, Age25).

‘Intra’ and ‘inter’ competition in occupationMost of the respondents opined that occupation means

the ‘way of earning bread’ to survive in the intra and inter competition. So, they get involved in income generating activities. One third respondents reported that it is determined at the beginning of this life by bringing birth as their parents who live in their own cultural shade. Society has perception that what is father’s occupation that will be son’s occupation. Finding no alternative options left, they have to take this occupation as predestined. Consequently, they are usually involved in the most menial, low paid dangerous jobs and also they are involved with some limited occupations which are known untouchable works in our society. In their community, unemployment and underemployment are major issues particularly because of their lack of skills, training and education. Some mainstream people try to get those types of work. So, they are going to ‘intra’ and ‘inter’ competition in their certain occupation in the society. As a result, they are facing various difficulties to get job and survive any certain job. To defeat in this ambience, they are building personal relationship with politically sound figure and involve in politics. One respondent opined “in 1992, we communicate with the counselor of Rahshahi City Corporation and he try to understand our problem and helps for getting some job. But time to time this scenario is changed by other political figure” (KII, Male, Age 45years).



One third respondents said that job identity represents social status in their community as well any other community. Most of the respondents said “We do not disclose our job identity and we always try to avoid it deliberately (GD, Male, Age 35 years). Because after hearing his or her identity, mainstream people react as well behave differently. So, they try to keep secret of their job identity. But when they compete with mainstream people they cannot get their fixed job. Equally, they want occupational identity card in which card in which their occupational identity is mentioned. But they want to keep secret of their identity because it is untouchable works. Everyday ResistanceIncreased involvement in politics

Most of the respondents said that politics is everywhere. Politics and power go side by side in the harijan community. In the harijan community, politics is embedded with their regular works. Two thirds of the respondents said that most of the small social events become political issue on a regular basis. . For example, most of the time mainstream people interfere in their small social issues. People of the harijan community think that it is a showdown of domination and power by the mainstream people. As a result, any small social event becomes a big political issue of which this minority group of people becomes the victims of it very often. One respondent said “...our children play cricket with the mainstream people’s children regularly. And sometimes they are involved in quarrels s with each other which usually do not take into consideration. But they make it a big issue and try to create chaos putting us into intolerable situation. We can say nothing in this situation. We have only one option open in front of us which is tolerance. If we protest the situation they are coming to beat our minority group. Thus, this simple issue is going to be a big political issue...” (IDI, Male, Male 38 years). Another respondent said “silence is main weapon to overcome the situation”(KII, Male, Age 35 years and IDI, Female, Age 24

41

years). But now-a-days, they are participating in the political activities. They think if they do not participate actively in politics, they will be suffering more. In order to raise their voice to be heard, they have built social clubs who have taken initiative to defend themselves from any unexpected political violence.Differently act in work place

Most of the respondents opined that taking food is basic need of human being but they cannot satisfy their basic needs using the public utensils at office. For example, when they feel hungry or thirsty in the work place, they face problems in using the official utensils. Thus the issue of purity and pollution is rising in workplace. Even if they touch their official utensils, then the officials react strongly, they get irritated and annoyed with them. One respondent said “one day i felt thirsty then i took a glass and took water from public water-jar for drinking. Seeing this, a man came and took the water-jar then threw it away in front of my eyes” (IDI, Male, Age 34 years). In this situation, they feel insulted and they do not have any option left but to accept it. In order to avoid this untoward situation, they use their own water pot. Conventional customs of harijan versus laws of mainstream people

Most of the respondents said that the harijanpalli is situated in a particular area of Rajshahi City Corporation where harijan people only live there with a distinct cultural group. This place is away from the dwelling place of the mainstream people. They are not allowed to live in other place where mainstream people live other than this one. This particular cultural group has their own traditional customs and laws to solve of their social problems. But in almost all cases they cannot practice their own customs as long as the mainstream people are concerned. In that case they are to depend on mainstream’s custom and law to deal with especially social issues. So, they are bound to obey the mainstream’s customs and law. For instance, One male respondent has given a long statement in this regard, “I



am a Morol (head) of hala clan in his community. I have been following this conventional customs for every dispute resolution. One a group of people got involved in strife with same clan’s people at his community. When morols tried to resolve it with their own conventional customs by giving a judgment through arbitration the other group denied to accept the verdict. As a result, Harijan ponchaiet Head referred to the police station took help from mainstream law to get resolved their own problems.” (KII, Age 41 years).

Another respondent said that in most of the cases of Harijan community have resolved conflicts with the help of their conventional customs and laws. Receiving education needed for establishment

In my study area, most of the respondents are able to write their names but some of them can hardly read Bangla. Recently, things have started changing. Now they think they cannot establish perfectly in this society without receiving education. A respondent shared his experience in this regard “...i am a sweeper. Since last 15 years, I have been working with Madar Bux Hall, University of Rajshahi. I have 3 sons and 2 daughters. They are reading in different classes. But I feel that education is essential for their development. So, i want my children not to face such problems. Still they are some problems like teachers of primary and secondary school do not show interest to admit harijan’s children. Even when they are admitted into school, teachers force them (harijan’s children) to clean school toilets. Teacher does not touch harijan’s children.” (IDI, Male, Age 37 years).

Another one respondent said that despite the Government’s recent education policy which committed them to educate children in their mother tongue but this is still not being implemented. Resistance in performing religious activities

Most of the respondents said that they have their own religious beliefs and traditions. Respondents have opined that they have strong religious group feeling that they want to pass on

43

to the next generation. However, it was revealed that most of the harijans believe in ‘Sonaton’ religion. Their vital religious festivals are Durgapuja, Kalipuja, GrammoSanti Puja, Laxmi Puja, Sarosoti Puja, Dol-Purnima. In the Harijan palli, every household has a common house temple where they offer their adoration daily. Kali Puja and Durga Puja festivals in the Harijan community are controlled by village leading temple committee. They have only one holy place in the village named Shiv Mondir. For festival they collect money from every household. Villagers donate money, rice, coconut as per their ability. One respondent said “...for the purpose of observing Durga Puja we donate minimum 200-250tk.We get easy access to our community temple. When we go for adoration to the mainstream’s temple then they do not allow us to enter into the temple...” (GD, Male, Age 25 years). A respondent narrates that even a harijan people cannot touch the body of mainstream people because they believe that they are untouchable. Another respondent said “...I am a sweeper; we cannot enter into the Rajshahi central temple. So, we built a temple in our own community, but they (mainstream people) do not come to visit our protima and temple...” (GD, Male, Age 19). Women’s resistance at social discrepancies

Most of the female respondents said that Harijan women had been facing multiple forms of discrimination and violence in inter and intra harijan community. A female respondent said that gender discrepancy is widely prevalent in the community and they (women) are the worst victims of it in their own family settings as the people of this community are strictly practicing patriarchal lineage line which imposes several restrictions on women’s rights, mobility, freedom and so on. Many girls are having married off at their young age. Most of the men in the family found it to be difficult to run their lives easily without their wives income. For this reason, women also tend to contribute to the family income along with their husbands. Nevertheless, we found most of the women have no financial independence to



buy or sell any kind of goods or products without their husbands consent. Most of the women are working as mainly sweeper or cleaner. They have faced different types of harassment in the work place. The recommended government maternity leave is 6 months but they are denied of the leave by their authority. They get only 2 months maternity leave from their authority. But now-a-days they are more conscious about their rights since many NGOs are working there to realize their basic needs. One female respondent explained a context “...they (NGOs) help to realize their basic needs like education, health education, human rights and providing better legal assistance. NGO’s help their children to get admitted into primary school. But still now getting admission at secondary level high school is more difficult. Because the school teachers mistreating with harijan boys and girls. They also give counseling on adolescent’s health to the teenager girls. I think that it helps to develop awareness and it is good for our r self-development...” (IDI, Female, Age 27 years). Discussion

Our study shows that culture of resistance is highly practiced in their everyday life to survive in the society and meet basic needs of their daily life. Huge numbers of people live in a limited space in dilapidated condition with inadequate living rooms, toilets, and kitchens making it extremely difficult to live and lead a normal life. The harijan children are deprived of basic education.

The results partially go with the findings of a study conducted in India that shows that majority harijan children do not have access to the formal education due to their lower status in the society. But the percentage of school going students is increasing day by day. The findings show that though the Indian government has taken steps to promote education among them but the outcome is not that much visible yet (Benjamin, JULY - SEPT., 2008).

Another ethnographic study entitled “The ‘Pariah’

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People-An Ethnography of the Urban Sweepers in Bangladesh” conducted in Dhaka city in 2001 shows the concerns of sweepers community life, inter caste boundaries and description of their everyday life exploitation and deprivation in every aspect of their social life. Our study shows that occupation is inherited from one generation to the next and this is very much defined by their caste system. As there is no alternative occupation they can opt for, they accept their traditional occupation. Here education plays another important role. Since their children are deprived of the education, they cannot go for other jobs but to accept their ancestors’ profession. This trend has fallen into the vicious cycle but they are struggling to get rid of this vicious cycle by their efforts to educate children and help them get jobs in the mainstream society (Assaduzzaman, 2001). Very recent study named “Caste System and Resistance: The Case of Untouchable Hindu Sweepers in Bangladesh” conducted in 2015 present some findings which have some similarity with those of our findings. The purpose of the study was to describe the life situation and social adaptation of the members of Telegu sweeper community in Dhaka city. The study shows that due to their subordinate position in Hindu religion, the caste system is a rigid social institution and the occupations are determined by that identity that can never be changed. They tend to hide their religious identity while they are in interaction with the mainstream community. And also they have historically been subjected to discrimination and marginalization, and are deprived of choices such as free selection of occupation, access to housing, education and other benefits. Such experiences offer the breeding grounds for resistance. For this they are showing resistance to caste discrimination. However, finally the study shows the upward mobility of this community people by educating their children (Sultana & Subedi, 10 June 2015). Lila Abu Loghud conducted a study among Bedouin community in Egypt’s Western Desert in 1990. The study wanted to explore the romance of resistance of Bedouin women as understood power through



complexity of the nature and forms of dominations. Women found that daily defiance in a sexually segregated world; resistance to marriage; sexually irreverent discourse and oral lyric poetry which is related to power12. Besides, our study finding is partially similar to the results found in another study conducted in India. In which, the author described the importance of education for the development of entire country. If dalits are provided good education then education itself may lead to upward mobility of this marginalized population. They think that education can serve as catalyst for upward mobility. The untouchables who number more than 220 million known as dalits have been systematically neglected and ostracized in Indian society for many years. The dalits still suffer the stigma of untouchabilities (Abu-Lughod, Feb., 1990). Our study participants also mentioned education as one of the important catalyst to develop and establish in the society.

Syed Lutful Kabir Chowdhury studied their traditional profession and livelihood of Sweeper community who lived in Chittagong City Corporation. In his study, he found that most of the people worked as cleaner in City Corporation. For their marginalized profession their income is very low and lived in limited as well unhygienic space. He presents that 75 percent respondent said their profession is criticized by the other people and they do not have acceptance to them. In some cases, they have no access to public place, religious institution and good hotel. Nine percent informed that their children had discrimination to get admission into general schools that are partially similar to our study findings (Chowdhury, 2008). (Moffatt, May, 1979) presents that, harijan’s religion is consensus at the bottom of castes. In his study, he showed that, different caste has different temples for worship according to hierarchy of castes16. Likewise, in our study, we explored that harijan people do not have access to worship in higher caste temple because of their lower position in the society. As a result, they made a temple in their own palli (locality) for worshiping. They are marginalized in every sphere

47

of everyday life which we explored through our study. One prominent sociologist Joyshri Sarker tried to explore harijans way of life in her book named “Parantobasi Harijonder kotha”. She has tried to explain their ancestor’s history, intra cast classification, ethno socio-demographic condition, family structure, customs and rituals, socio-economical condition, religious beliefs and practices, political position in intra and with inter mainstream people. She explains that they were under privileged and tortured by their higher caste people in every spheres of their life which is similar with our study findings. But we only tried to explore the resistance of a particular harijan’s culture which they overcame by their self-sustain mechanism (Sarker, 2012). However, regarding this study we only investigated their culture which is practiced by their community member. Most of the respondents in this study also mentioned that they are struggling to adapt to this culture for living peacefully as a self sustaining mechanism in this urban area. Conclusion

These findings demonstrate that life of harijan people is full of challenges and in every sphere of their lives they have to face problems to survive. They are to make compromise with the mainstream community in every situation. They are deprived of their basic necessities in their daily life. Therefore, government and other stakeholders should formulate such a policy that will ensure their health care, education and economic security to make them feel better and help them contribute to the society equally with mainstream people for the greater benefit of the society. Acknowledgment

I would like to thank all the respondents who took part in the study and gave their valuable time. I am too much grateful to my Academic supervisor Mr. K.M. Merkatul Islam, Assistant professor, Department of Anthropology, University of Rajshahi for his guidance and erudite counseling during my field work and report writing. I am also thankful to my mentor Md. Mostafizur



Rahman for his overall directions. I would also like to thank Mr. Musfikur Rahman, Research Investigator, Maternal and Child health Division, icddr,b and Dr. Taposh Kumar Biswas, Senior Research Investigator for their valuable inputs while drafting the article. Finally, I would appreciate the intellectual thoughts provided my former supervisor S.M. Monirul Ahasan, Senior Research Officer, Maternal and Child health Division, icddr,b. References:

• Abu-Lughod, L. (Feb., 1990). The Romance of Resistance: Tracing Transformations of Power Through Bedouin Women. Wiley on behalf of the American Anthropological Association , pp. 41-55.

• Aharon, D. (4 Nov. 2010 ). Caste System in Modern India. Lisbon: Adaniel’s Info Site.

• Ana, A. H. (Feb 2016). BANGLADESH HOROJON O DOLITO JANAGOSHTHI . Dhaka: Kamol Kanti Das, Jatiya Sahitya Prakash.

• Assaduzzaman, A. (2001). The ‘Pariah’ People: An Ethnography of the Urban Sweepers in Bangladesh. Dhaka: The University Press Limited .

• BBS. (2006). Sample Vital Registration System. Dhaka: BG press.• Benjamin, J. (JULY - SEPT., 2008). DALIT AND HIGHER

EDUCATION IN INDIA. The Indian Journal of Political Science , pp.627-642.

• BÉTEILLE, A. (1965). Caste, Class and Power: Changing Patterns of Stratification in a Tanjore VillAge. Berkeley: University of California Press.

• Book, S. Y. (2001). Statistical Year Book of Bangladesh. Dhaka: BG Press.

• Bouglé, C. (2000). Essays on the Caste System . Cambridge: Polity Press, Cambridge, UK.

• Census. (2011). National Census. Dhaka: BG press.• Census, N. (2011). Census. Dhaka: BG Press.• Chowdhury, S. L. (2008). Traditional Profession and Livelihood:

A Study on Sweeper. Journal of Economics and Sustainable Development .

• Gandhi, M. K. (1933). The Bleeding wound (Ramanath Sumon,

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compile and edited). Benares: Kalkata press.• Moffatt, M. (May, 1979). Harijan Religion: Consensus at

the Bottom of Caste. Wiley on behalf of the American Anthropological Association , pp. 244-260.

• Rahman, M. M., & Dutta, G. K. (2013). Exploring Harijan Culture in Urban Area. Rabindra Journal .

• Sarker, J. (2012). Prantobashi Harijonder Kotha. Dhaka: Adron Publication.

• Sultana, H., & Subedi, D. B. (10 June 2015). Caste System and Resistance: The Case of Untouchable. International Journal of Politics Culture and Society , 19-32.

• Vinthagen, S., & Johansson, A. (2013). “Everyday Resistance”: Exploration of a Concept and its theories. Resistance Studies Magazine .

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55

heÇcegKe keâoce nw ~ uesefkeâve efkelleerÙe mee#ejlee Deewj efMe#ee keâer keâceer kesâ keâejCe kebefÛele leyekeâesb keâes Fmekeâe ueeYe hetCe& ™he mes venerb efceue hee jne nw efpemekeâe ueeYe DeefOekeâ yÙeepe oj hej $e+Ce oskeâj cegveeHeâe keâceeves keeues metoKeesjesb keâes efceueelee nw~ Deepe Yeer ieÇeceerCe #es$eesb cesb yengle mes heefjkeej iejeryeer Deewj $e+CeieÇmlelee kesâ og<Ûe›eâ cesb Heâmes ngS nwb ~ metoKeesjesb mes DeefOekeâ yÙeepe oj hej $e+Ce uesves keâer efkekeMelee Ûeens pees kegâÚ Yeer nes uesefkeâve Fme heÇkeâej kesâ DeefLe&keâ kÙekenejesb keâer efvejblejlee efkekeâeme kesâ efveÙeesefpele heÇÙeemeesb kesâ ceeie& cesb yeÌ[er yeeOee nw keäÙeesbefkeâ Ùen ken vekeâejelcekeâ mecyevOe nesles nw pees kÙeefòeâ kesâ peerkeve cesb yeefn<keâjCe keâe DelÙeefOekeâ mLeeÙeerkeâjCe keâjles nw~ Fme heÇkeâej kesâ vekeâejelcekeâ mecyevOe Deekeâefmcekeâ Skeb Deeheelekeâeueerve efmLeefle cesb DeefOekeâ heÇyeue nesles nw peneb kÙeefòeâ kesâ mece#e Deheveer DeÛeue mebheeflle keâes yesÛeves Deewj efiejkeer jKeves kesâ leLee metoKeesjesb mes $e+Ce uesves kesâ Deefleefjòeâ DevÙe keâesF& mejue efkekeâuehe venerb vepej Deelee~ hejeefßelelee Deewj $e+CeieÇmlelee keâer Ùen efmLeefle kebefÛele leyekeâesb cesb efpeme efnved ceveesieÇbefLe keâe efkekeâeme keâjleer nw Gmekesâ keâejCe ve lees Ùen Deheves mkeÙeb kesâ DeefOekeâejesb Deewj efkekeâeme keâer yeele meesÛe heeles nwb Deewj ve ner Deheves Thej nesves keeues DelÙeeÛeejesb Deewj DevÙeeÙeesb keâe heÇeflekeâej ner keâj heeles nw~ heefjCeecemke®he neefMeÙes keâe Ùen leyekeâe neefMeS mes Yeer yesoKeue nesves keâer efmLeefle cesb Dee peelee nw~ DeleŠ efkelleerÙe meceekesMeve kesâ mevoYe& cesb Fme heÇkeâej keâer mecemÙeeDeesb kesâ meceeOeeve keâer efoMee cesb Deekeâefmcekeâ efkelle meneÙelee megefkeOeeDeesb keâer lejHeâ OÙeeve efoS peeves keâer Yeer pe™jle nw DevÙeLee efkekeâeme heÇef›eâÙee Deewj GheueefyOeÙee cee$e DeeefLe&keâ ef›eâÙeeDeesb keâe Ùeesie cee$e yeve keâj jn peeSBieer efpemekeâe keâer kesâkeue ceeheve Deewj cee$eelcekeâ DeefYekÙeefòeâ ner keâer pee mekeâleer nw~

efkekeâeme keâeÙe&esb kesâ heefjCeeceesb DeLekee GheueefyOeÙeesb keâer meceer#ee cesb ceeheve Deewj cetuÙeebkeâve keâer Demeceevelee Yeer meceekesMeer efkekeâeme keâes vekeâejlcekeâ ™he mes heÇYeeefkele keâjleer nw keäÙeesbefkeâ ceeheve Éeje Ùen yeleevee menpe neslee nw keâer efkekeâeme efkeâlevee ngDee peyeefkeâ Fmekesâ iegCeelcekeâ henuet DeLekee cetuÙeebkeâve henuegDeesb keâes Fve meceer#eeDeesb cesb Ghesef#ele nes peeles nwb~ efkekeâeme kesâkeue ceeheve lekeâ ner efmeefcele ve nes keâj Ùen kÙeefòeâ leLee meceepe hej heÌ[ves keeues heÇYeeDeesb keâes Yeer cetuÙeebefkeâle keâjves keâer ceebie keâjlee nw~ uesefkeâve keemleefkekeâlee Ùen nw keâer efkekeâeme keâeÙe&esb keâer meceer#ee nsleg kegâÚ ner ueesieesb mes kesâkeue mebKÙeelcekeâ leLÙe Skeâ$e efkeâÙes peeles nwb peyeefkeâ kÙeefòeâiele mlej hej cetuÙeebkeâve heÇef›eâÙee kesâ lenle Ùen peevekeâejer heÇehle keâjves keâer DeekeMÙekeâlee nw keâer efkekeâeme keâwmee ngDee nw~ DeleŠ DevegmetefÛele peeefleÙeesb cesb Skeb Gveces Yeer DelÙeble kebefÛele ueesieesb kesâ efkekeâeme kesâ mevoYe& cesb yeefn<keâjCe keâer mebYeekeveeDeesb keâes keâce keâjves keâer efoMee cesb efveÙeesefpele efkekeâeme jCeveerefle kesâ Debleie&le mLeeveerÙe mlej hej efkekeâeme



mecyevOeer metÛevee Skeb meneÙelee leLee Fmekesâ DeeOegefvekeâ ™heeblejCe keâes ieÇnCe keâjves keâer #ecelee kesâ efkekeâeme nsleg ef[efpešue heÇef›eâÙee Deewj Fmemes mecyebefOele efMe#ee Skeb mee#eejle keâer Ùeespeveesb kesâ keâece cesb lespeer ueeves keâer DeekeMÙekeâlee nw~ meeLe ner Deekeâeefmcekeâ Oeve DeekeMÙekeâleeDeesb keâes hetje keâjves kesâ mecyevOe cesb Ùeespevee me=peve hej OÙeeve efoÙee peevee ÛeeefnS~ leeefkeâ Ùes $e+CeieÇmle Skeb hejeßeÙe mes yeÛes jnsb~ efkekeâeme kesâ iegCeelcekeâ henuegDeesb keâes OÙeeve cesb jKeles ngS ceeheve heÇef›eâÙee kesâ meeLe -meeLe cetuÙeebkeâve heÇef›eâÙee keâes ve kesâkeue meecetefnkeâ mlej hej yeefukeâ kÙeefòeâiele mlej hej Yeer cenlke efoÙee peevee meeceeefpekeâ meceekesMeve Deewj meceekesMeer efkekeâeme keâer Âef<š mes GheÙeesieer nesiee~

mevoYe& metÛeer -1. keeef<e&keâ efjheesš& 2013-14, meeceeefpekeâ vÙeeÙe Deewj DeefOekeâeefjlee efkeYeeie, Yeejle

mejkeâej~2. http://socialjustice.nic.in/UserView/index?mid=19536 3. Sme yeer,cegefvejepet,(2018) efkeeflleÙe meceekesMeve mes kebefÛele keie&esb keâe meMeefòeâkeâjCe,

Ùeespevee,Deiemle 2018,he=018~4. jeke Sme, ßeere fvekeeme,(2018),GÛÛe efMe#ee mes meeceee fpekeâ yeoueeke,

Ùeespevee,Deiemle,2018,he=025 ~5. https://hi.m.wikipedia.org/wiki/%E0%A4%6. ibid7. Manjar,Osama,India Exclusion Report(2017),Hindustan news

peper,sturday,27 may ,p.14 8. 8- annual report 2016-17,planning commission http://www.

planningcommission.gov.in9. www.worldbank.org /en/topic/socialdevelopment/

overview#1 http://www2.gnb.ca/content/gnb/en/departments/esic/overview/content/what_is_social_development.html.

10. https://hi.m.wikipedia.org/wiki/%E0%A4%11. ibid12. ieg™,ieesheeue(2002),Dekeceevevee kesâ DeeÙeece/nervelee keâer ceveesieÇefvLe, DeYeÙe

kegâceej (mechee0),DeeOegefvekeâlee kesâ DeeF&ves cesb oefuele,keeCeer heÇkeâeMeve,veF& efoueêer,he=0 88-113

*****

57

efyenej kesâ leeceÇhee<eeefCekeâ meebmke=âefleÙeeW mes Øeehle ke=â<Ce-ueesefnle ce=oYeeb[:Skeâ Dekeueeskeâve

*[e@0 cees0 MejØeâepe Deeuece

efyenej kesâ leeceÇhee<eeefCekeâ mebmke=âefleÙeeW kesâ DeOÙeÙeve mes helee Ûeuelee nw efkeâ ke=â<Ce-ueesefnle ce=oYeeb[ hejcheje ÙeneB keâer cegKÙe ce=oYeeb[ hejcheje Leer~ efvecee&Ce lekeâefvekeâ, ieÌ{ve, hee$e Øekeâej, Øeuesheve Ùes ØeceeefCele keâjles nw efkeâ meceepe ceW Ùen hee$e hejcheje keâeheâer ueeskeâefØeÙe Leer~ hee$eW kesâ ØekeâejeW ceW efkeefkeOelee Fmekesâ meke& megueYe nesves keâer Deesj mebkesâle keâjles nw~ Øeuesheve Deewj lekeâveerefkeâkeâjCe mes Fmekesâ keâueelcekeâ ™Peeve keâer peevekeâejer Øeehle nesleer nw~ hee$e GVele ieÌ{ve kesâ

nQ efpemeces DeMegefæ DelÙeleb Deuhe nw~efke<eÙe ØekesMe:

veke hee<eeCe keâeue kesâ heMÛeeled leeceÇ hee<eeCe keâeue keâe Deeieceve neslee nw~ Skeâ Deesj peneB veke hee<eeCe keâeue ceW

ke=â<Ce-ueesefnle ce=oYeeb[ Deuhe mebKÙee ceW Øeehle ngS nQ keneR otmejer Deesj Fme keâeue ceW ke=â<Ce ueesefnle ce=oYeeb[ ØecegKe henÛeeve yeve ieF&~ Fme keâeue kesâ ke=â<Ce ueesefnle ce=oYeeb[ keâes DeÛÚer lejn ceeefpe&le efkeâÙee ieÙee nw~ Fme hej Gòece ueshe ueieeÙee ieÙee nw~ meeLe ner meeLe hee$e ØekeâejeW ceW efkeefkeOelee kesâ ØeceeCe efceueles nQ~ Fme keâeue ceW mechetCe& ce=oYeeb[ hejcheje keâes efveefce&le keâjles meceÙe heÙee&hle OÙeeve efoÙee ieÙee nw~ meYeer Øekeâej kesâ hee$eW keâes heefj<ke=âle keâjves keâe ØeÙeeme efkeâÙee ieÙee nw~ GoenjCe kesâ efueS melenesheÛeej, efceóer keâer meheâeF&, iegBLeeF&, efÛe$eCe Skeb DeuebkeâjCe, hee$e Øekeâej FlÙeeefo hej efkeMes<e OÙeeve efoÙee ieÙee nw~ Fme keâeue ceW ve kesâkeue ce=oYeeb[ efvecee&Ce ceW heefj<keâej Âef<šieesÛej neslee nw Deefheleg Deveskeâ efkeMes<eleeSB Fme keâeue kesâ cenlke keâes oMee&leer nQ~

Fme keâeue kesâ ØeejbefYekeâ ÛejCe mes ner efÛeef$ele Skeb Deuebke=âle ce=oYeeb[eW kesâ ØeceeCe efceues nQ~ hee$eW keâes efÛeef$ele keâjves nsleg Õesle ›eâerce, ueeue ies™ Skeb keâeues jbie keâe ØeÙeesie efkeâÙee ieÙee nw~ ueeue ies™ jbie mes efÛeef$ele ce=oYeeb[ efveÙeceleŠ hekeâeves kesâ heMÛeÙeele ner efÛe$eCe

*ØeeÛeerve YeejleerÙe Fefleneme Skeb hegjeleòke efkeYeeie, hešvee efkeÕeefkeÅeeueÙe, hešvee




efkeâS ieS nQ leLee GvneR mLeueeW mes efceues nQ peneB hetke& keâer veke hee<eeCe keâeueerve mebmke=âefle efkeÅeceeve nw~ ØecegKe efÛe$eCe ceW peeueeroej eflejÚer meceeveevlej jsKeeSB, meceeveevlej Úesšer jsKeeSB, Úesšer uecyekele uenjoej jsKeeDeeW keâe mecetn FlÙeeefo nw~ ve kesâkeue Fme keâeue ceW veÙes-veÙes efÛe$eCe efkeâS ieS Deefheleg veS-veS Øekeâej kesâ hee$eW keâe Yeer efvecee&Ce efkeâÙee ieÙee, ÙeLee meeOeej LeeefueÙeeB, Deveskeâ Deekeâej Øekeâej kesâ keâšesjs, meerOes uecyekeled heeÕe& keeueer LeeefueÙeeB FlÙeeefo~ Leeueer keâer Øeeefhle Fme keâeue ceW YeespÙe heoeLe& ceW ngS heefjkele&ve keâes oMee&leer nw~

Fme keâeue ceW ceeveke ØecegKe ™he mes ke=âef<e, heMegheeueve Skeb GÅeesie-OebOes ÙeLee- ce=oYeeb[ GÅeesie cevekeâe GÅeesie Deeefo ceW ueiee Lee Skeb keâneR-keâneR meerefcele cee$e ceW mesueKeÌ[er kesâ ef[mkeâ, keâF& Øekeâej kesâ cevekesâ Skeb leeceÇ kemlegDeeW kesâ ØeÙeesie kesâ ØeceeCe efceues nQ~ hejvleg ceeveke ØecegKe ™he mes ke=âef<e hej ner Dekeueefcyele Lee~ hetke&keleer& keâeue keâer Dehes#ee ceeveke DeefOekeâ Skeb efkeefYeVe Øekeâej kesâ DeVe Ghepeelee Lee~ GheÙe&gòeâ leLÙeeW keâe DeOÙeÙeve keâjves hej %eele neslee nw efkeâ Ùen keâeue hetke&keleer& keâeue keâer Dehes#ee heÙee&hle efkekeâefmele Lee Skeb Deeies Deeveskeeueer mebmke=âefleÙeeW keâe mebkeenkeâ yevee~

Fme keâeue ceW kegâue 8 Øekeâej kesâ ce=oYeeb[ hejcheje ØeÙeesie ceW ueeÙes ieÙes Les1. ke=â<Ce ueesefnle ce=oYeeb[ (meeoe Skeb efÛeef$ele)2. ke=â<Ce uesefhele ce=oYeeb[ (meeoe Skeb efÛeef$ele)3. Deheefj<ke=âle ueeue uesefhele ce=oYeeb[ Skeb efÛeef$ele ueeue ce=oYeeb[ 4. keâeuee efÛeef$ele Skeb Ùeoe-keâoe ceeefpe&le keâeuee ce=oYeeb[5. keâeuee efÛeef$ele ueeue ce=oYeeb[6. jppegÚehe ce=oYeeb[7. Oegmej ce=oYeeb[8. ®#e melener ce=oYeeb[

ke=â<Ce-ueesefnle ce=oYeeb[:ke=â<Ce-ueesefnle ce=oYeeb[ Skeâ DeefÉleerÙe ce=oYeeb[ hejcheje nw pees efkeefYeVe mevoYeeX ceW

efYeVe-efYeVe hegjemLeueeW mes Øeehle ngDee nw~ efÛejebo Skeb mesvegkeej mes Øeehle ØeceeCe kesâ DeeOeej hej Ssmee ueielee nw efkeâ efyenej ceW Fmekeâe efkemleej veke hee<eeCekeâeueerve ÛejCe mes ngDee nw~ Ùen ce=oYeeb[ veke hee<eeCe keâeue mes ueskeâj Gòejer keâeueer Ûecekeâerueer ce=oYeeb[ lekeâ Deveskeâ hegjeleeeflkekeâ mevoYeeX ceW Øeehle ngDee nw~

Ùen Ssmee ce=oYeeb[ nw efpemekeâe Deebleefjkeâ Yeeie keâeuee Skeb yee¢e Yeeie ueeue neslee nw~ efkeefYeVe efkeÉeveeW ves Fmekesâ efvecee&Ce keâer lekeâveerkeâ keâes peeveves keâe ØeÙeeme efkeâÙee nw~ ßeer ke=â<Ce cetefle& ßeerkeemleke ves cele efoÙee nw efkeâ efkeheÙe&mle efkeefOe Éeje hekeâeves kesâ heâuemke™he

59efyenej kesâ leeceÇhee<eeefCekeâ meebmke=âefleÙeeW mes Øeehle ke=â<Ce-ueesefnle ce=oYeeb[.....

Fme Øekeâej keâe hee$e yevelee Lee~Fme efkeefOe Éeje hee$e keâes Guše jKekeâj DeeBkes ceW mepeeÙee peelee Lee efpemekesâ

heâuemke™he nkee kesâ mecheke&â ceW jnves keeuee yee¢e Yeeie ueeue Skeb Deevleefjkeâ Yeeie pees nkee kesâ mecheke&â ceW veneR jnlee Lee keâeuee nes peelee Lee~ meeLe ner DeeBkes ceW jKeves kesâ hetke& hee$eW ceW kevemheefle Ùee Yetmee Yej efoÙee peelee Lee~ Fve oesveeW Øeef›eâÙeeDeeW kesâ heâuemke™he hee$e keâe Deevleefjkeâ Yeeie keâeuee nes peelee Lee~ ke=â<Ce-ueesefnle ce=oYeeb[ keâe efkelejCe:

Ùen ce=oYeeb[ efkeefYeVe hegjemLeueeW mes Deueie-Deueie mevoYeeX mes Øeehle ngDee nw~ ßeerke=â<Ce cetefle& ßeerkeemleke ves ke=â<Ce ueesefnle ce=oYeeb[ keâe mecÙekeâ DeOÙeÙeve keâjves kesâ heMÛeeled Gmes ÚŠ peesveeW ceW efkeYeeefpele efkeâÙee nw-

peesve 1. iegpejele2. oef#eCe-hetkeer& jepemLeeve Skeb ceOÙe ØeosMe3. hetkeer& Gòej ØeosMe, efyenej Skeb heefMÛece yebieeue4. hebpeeye, heefMÛeceer Gòej ØeosMe Skeb heefMÛeceesòej jepemLeeve5. ceneje<š^ Skeb Gòejer cewmetj6. oef#eCeer cewmetj, DeevOeÇ ØeosMe, ceõeme, kesâjue Skeb GÌ[ermee~GheÙe&gòeâ keieer&keâjCe kesâ DeeOeej hej mhe<š neslee nw efkeâ mechetCe& Yeejleke<e& ceW

efkeefYeVe mevoYeeX ceW ke=â<Ce ueesefnle ce=oYeeb[eW keâer Øeeefhle ngF& nw~efyenej ceW veke hee<eeCe keâeue mes Gòejer keâeueer Ûecekeâerueer ce=oYeeb[ mebmke=âefle lekeâ

ke=â<Ce ueesefnle ce=oYeeb[ keâer Øeeefhle nesleer nw~megefkeOee keâer Âef<š mes Øeekeâd Gòejer keâeueer Ûecekeâerueer ce=oYeeb[ mebmke=âefle kesâ mevoYe&

ceW Fmekeâer Øeeefhle keâes leerve meebmke=âeflekeâ #es$eW ceW DeOÙeÙeve efkeâÙee pee mekeâlee nw -(1) veke hee<eeCe keâeue(2) leeceÇ hee<eeCe keâeue(3) Øeekeâd Gòejer keâeueer Ûecekeâerueer ce=oYeeb[ keâeue (ueewn Ùegòeâ)~

(1) veke hee<eeCe keâeue:veke hee<eeCekeâeueerve mevoYe& ceW ke=â<Ce-ueesefnle ce=oYeeb[ keâer Øeeefhle ngF& nw~ efÛejebo,

mesvetkeej mes ke=â<Ce ueesefnle ce=oYeeb[ keâer Øeeefhle ngF& nw~ Fve hegjemLeueeW mes DeefÛeef$ele Skeb efÛeef$ele oesveeW Øekeâej kesâ ke=â<Ce ueesefnle ce=oYeeb[ keâer Øeeefhle ngF& nw~


(2) leeceÇ hee<eeCe keâeue:veke hee<eeCe keâeue kesâ heMÛeeled leeceÇ hee<eeCe keâeueerve mevoYe& ceW ke=â<Ce ueesefnle

ce=oYeeb[ keâer Øeeefhle ngF& nw~ meesvehegj, ceeBPeer, kewMeeueer, mesvetkeej, cevesj Deeefo hegjemLeueeW mes ke=â<Ce-ueesefnle ce=oYeeb[ Øeehle ngDee nw~ Fme keâeue ceW ke=â<Ce ueesefnle ce=oYeeb[ meke&ØecegKe ce=oYeeb[ hejcheje nw~(3) Øeekeâd Gòejer keâeueer Ûecekeâerueer ce=oYeeb[ keâeue (ueewnÙegòeâ):

Øeekeâd Gòejer keâeueer Ûecekeâerueer ce=oYeeb[ efpemekesâ meeLe-meeLe ueewn hegjeefveefOe Øeehle ngF& nw Gvekesâ meeLe Yeer ke=â<Ce ueesefnle ce=oYeeb[ keâer Øeeefhle ngF& nw~

efyenej kesâ efvecveebefkeâle ØecegKe leeceÇ hee<eeCe keâeueerve hegjemLeueeW mes ke=â<Ce-ueesefnle ce=oYeeb[ keâer Øeeefhle ngF& nw~mesvegkeej:

mesvegkeej keâeue hhed mes 15-83Š ke=â<Ce-ueesefnle ce=oYeeb[ keâer Øeeefhle ngF& nw~ ÙeneB mes efÛeef$ele Skeb DeefÛeef$ele oesveeW Øekeâej kesâ ke=â<Ce-ueesefnle ce=oYeeb[ Øeehle ngS nQ~ efÛeef$ele ce=oYeeb[ Deuhe cee$ee ceW Øeehle ngDee nw~7 ce=oYeeb[eW kesâ Deevleefjkeâ Yeeie hej Õesle jbie mes efÛe$eCe efkeâÙee ieÙee nw~ efÛe$eCe ceW Deke" hej Úesšs #eweflepe, uenjoej jsKeeSB, DeeOeej kesâ efvekeâš Úesšer eflejÚer jsKeeSB Skeb Úesšs meceeveevlej jsKeeDeeW keâe mecetn~ Ùeoe-keâoe hee$eW keâes hekeâeves kesâ heMÛeÙeele ueeue ies™ mes efÛe$eCe efkeâÙes peeves kesâ ØeceeCe efceues nQ~ GlKevevekeâòee& ves ÙeneB mes Øeehle ke=â<Ce-ueesefnle ce=oYeeb[ keâes ÚŠ keieeX ceW efkeYeeefpele efkeâÙee nw~

(1) hee$eW keâes ceeefpe&le Skeb uesefhele efkeâÙee ieÙee nw~ Fvekeâer melen kesâ oesveeW lejheâ ueshe ueieeS ieS nQ~ Fvekeâer Deevleefjkeâ melen hej keâeuee Ûecekeâeruee Skeb kee¢e melen hej Ûecekeâeruee ueeue ueshe ueieeÙee ieÙee nw~ melen hej efkeâÙee ieÙee uesheve Gòece nw~ hee$eW keâer mejvOeÇlee keâes otj keâjves nsleg ceesšs ueshe ueieeS ieS nQ~ Fme Øekeâej kesâ hee$e ceOÙece Skeb ceesšs ieÌ{ve kesâ nQ~ hee$e efvecee&Ce nsleg ØeÙegòeâ efceóer keâes DeÛÚer Øekeâej iegBLee veneR ieÙee nw Skeb efceóer ceW YetBmeer, keâbkeâÌ[ Deeefo keâe efceßeCe nw~ hee$eW keâe Devle&Yeeie keâeuee nw~ ÙeÅeefhe kegâÚ hee$eW keâe Devle&Yeeie keâeuee kesâ meeLe-meeLe ueeue Yeer nw pees Ùen oMee&lee nw efkeâ hee$eW keâes efveÙebef$ele DeeBÛe hej hekeâeÙee veneR ieÙee nw~ ØecegKe hee$e ØekeâejeW ceW keâšesjs veeueerÙegòeâ keâšesj LeeefueÙeeB, IeÌ[s, lemeues, meeÅeej Leeueer Skeb efÛehešs DeeOeej keeues hee$e nQ~

(2) kee¢e melen hej efkeâÙee ieÙee uesheve heâerkeâe Skeb heleuee nw~ peyeefkeâ Deevleefjkeâ melen keâe uesheve legueveelcekeâ ™he mes ceesše nw~ ceeefpe&keâjCe Yeer ØeLece keie& kesâ meceeve Gòece veneR nw~ hee$eW keâes ØeLece keie& meÂMe Gòece {bie mes ceeefpe&le veneR efkeâÙee ieÙee nw~ hetke&keleer&

61

efkeefOe meÂMe ner efceóer keâes iegBLee ieÙee nw~ hee$eW mes Oeeeflkekeâ Kevekeâ efvekeâueleer nw~ DevÙe meYeer efkeMes<eleeSB hetke&keleer& keie& meÂMe ner nw~ Fme keie& keâer Skeâ cegKÙe efkeMes<elee Ùen nw efkeâ kegâÚ Ssmes hee$e Yeer efceues nQ efpevnW hekeâeves kesâ heMÛeeled ueeue ies™ mes efÛeef$ele efkeâÙee ieÙee Lee~ hetke& keâeueerve veke hee<eeCe keâeue ceW Ùen efkeMes<elee efoKeleer nw~ Fme keie& kesâ ØecegKe hee$e ØekeâejeW ceW keâšesjs Skeb IeÌ[s nQ~

(3) Fme keie& kesâ hee$eW keâe Devle&Yeeie keâeuee nw~ GheÙe&gòeâ oesveeW keie& keâer Dehes#ee Fmes DeÛÚer Øekeâej mes yeveeÙee ieÙee nw~ DeefOekeâebMe "erkeâjeW kesâ oesveeW melen hej ceeefpe&keâjCe efkeâÙee ieÙee nw~ ØecegKe hee$e Øekeâej efvecve nQ- heleueer veeueeroej keâšesjs, ÛeewÌ[s veeueeroej keâšesjs, ÛeewÌ[s uecyes ienjs veeueeroej keâšesjs, meerOes Ùee Gòeue Deke" keeues keâšesjs, nukesâ keâesKeoej keâšesjs, yeenj keâer Deesj efvekeâues Deke" keeues Skeb meerOeer efkeâveejer keeues hee$e, LeeefueÙeeB, heâwues Deke" keeues IeÌ[s, efÚÚues keâšesjs FlÙeeefo~

(4) Fme keie& kesâ Devleie&le jKes ieS ke=â<Ce ueesefnle efÚÚues ce=oYeeb[eW keâer kee¢e melen keâes ™#e yeveeÙee ieÙee nw peyeefkeâ Deevleefjkeâ melen hej efkeâmeer Øekeâej keâe GheÛeej veneR efkeâÙee ieÙee nw~ Skeâ Yeer yeÌ[e "erkeâje veneR efceuee nw~ IeÌ[s kesâ DeeOeej mes ueskeâj ieo&ve lekeâ keâbkeâÌ[ efceóer keâe heleuee Ùee ceesše ueshe ueieeÙee ieÙee nw~ Fme ueshe hej #eweflepe jsKeeSB efoKeeF& heÌ[leer nw pees mepeekeš kesâ GösMÙe mes yeveeÙeer ieÙeer neWieer~ Fme Øekeâej kesâ "erkeâjs yengle ner keâce nQ~ Fme keie& kesâ ØecegKe hee$e keâšesjs Skeb IeÌ[s nQ~

(5) Fme keie& ceW heleues Devle&Yeeie keeues ke=â<Ce-ueesefnle ce=oYeeb[ Øeehle ngS nQ~ Fvekeâe Devle&Yeeie Ievee nw~ GÛÛe leehe›eâce hej hekeâeves kesâ heâuemke™he hee$eW mes Oeeeflkekeâes Kevekeâ efvekeâueleer nw~ DeefOekeâebMe hee$eW kesâ Deevleefjkeâ Skeb kee¢e Yeeie keâes ceeefpe&le efkeâÙee ieÙee nw~ Fme keie& ceW kesâkeue keâšesjs nQ~

(6) ke=â<Ce uesefhele ce=oYeeb[ meÂMe Fme keie& kesâ ke=â<Ce ueesefnle ce=oYeeb[ keâes yeveeÙee ieÙee nw~ Fme keie& ceW yengle ner keâce "erkeâjs efceues nQ~ kesâkeue efkeMes<elee jefnle Gòeue heeÕe& keeues keâšesjs Øeehle ngS nQ~

ueeue ce=oYeeb[ hej efpeme Øekeâej keâe DeuebkeâjCe Skeb mepeekeš efkeâÙee ieÙee nw Gmeer Øekeâej keâe DeuebkeâjCe Skeb mepeekeš ke=â<Ce-ueesefnle ce=oYeeb[ hej Yeer osKeves keâes efceueleer nw~ kegâÚ Devlej Yeer Âef<šieesÛej neslee nQ pewmes hee$eW kesâ yee¢e melen hej oes heefóÙeeB GlkeâerCe& keâer ieF& nw Skeb Gme GlkeâerCe& DeuebkeâjCe keâes ›eâerce jbie mes Yej efoÙee ieÙee nw~ meeLe ner meeLe hekeâeves kesâ heMÛeÙeele DeBiegueer mes efyevog mecetn yeveeÙes ieÙes nQ~

nueeBefkeâ DeuebkeâjCe keâer Ùen hejcheje hetjkeleer& keâeue 1 ye ceW Yeer Âef<šieesÛej

efyenej kesâ leeceÇhee<eeefCekeâ meebmke=âefleÙeeW mes Øeehle ke=â<Ce-ueesefnle ce=oYeeb[.....


nesleer nw~ hejvleg keâeue 2 ceW kegâÚ veS jbieeW kesâ ØeÙeesie ngS nQ~ keâeue 1 ye ceW melen hej efkeâS ieS GlkeâerCe& mLeeve keâes ueeue ies™ mes Yeje ieÙee Lee peyeefkeâ Fme keâeue ceW ueeue ies™ kesâ meeLe-meeLe ›eâerce jbie keâe Yeer ØeÙeesie efkeâÙee ieÙee nw~

hee$eW keâes hekeâeves kesâ hetke& Skeb hekeâeves kesâ heMÛeeled oesveeW Øekeâej mes efÛe$eCe efkeâÙee ieÙee nw~ leerve Øekeâej kesâ jbieeW keâe ØeÙeesie efkeâÙee ieÙee nw- ueeue ies™, Õesle Skeb ›eâerce~ kegâÚ GoenjCeeW keâes ÚesÌ[keâj ueeue ies™ Skeb ›eâerce jbie keâe ØeÙeesie hee$eW keâes hekeâeves kesâ heMÛeeled efkeâÙee ieÙee nw~ peyeefkeâ Õesle jbie keâe ØeÙeesie hee$eW keâes hekeâeves kesâ hetke& efkeâÙee ieÙee nw~

kegâue 34 Ssmes hee$e KeC[ Øeehle ngS nQ efpevnW hekeâeves kesâ heMÛeeled Deke" hej ueeue ies™ mes efÛe$eCe efkeâÙee ieÙee nw~ Skeâ Ssmee GoenjCe Øeehle ngDee nw efpeme hej hekeâeves kesâ hetke& uecyekeled hebefòeâ yeveeF& ieF& nw~ ke=â<Ce ueesefnle ce=oYeeb[eW ceW meeceevÙeleÙee Õesle jbie keâe ØeÙeesie efkeâÙee ieÙee nw~ cegKÙe efÛe$eCe Deebleefjkeâ melen hej meceeveevlej eflejÚer jsKeeSB #eweflepe uenjoej jsKeeSB, hee$eW kesâ Deevleefjkeâ melen kesâ Deke" hej Skeb Úesšer leerjÚer jsKeeSB DeeOeej hej Skeâ otmejs keâes keâešleer ngF& Úesšer uenjoej jsKeeSB ceOÙe Yeeie hej nw~ Fme Øekeâej kesâ ce=oYeeb[ DeesefjÙehe, Ûechee, ÛesÛej kegâlegyehegj, leeje[ern, efÛejebo Skeb cevesj hegjemLeueeW mes Øeehle ngS nQ~ Fve hee$eW keâer cegKÙe efkeMes<eleeSB jwefKekeâ DeuebkeâjCe nw~ GheÙe&gòeâ hegjemLeue kesâ ce=oYeeb[eW ceW #es$eerÙe efke<eceleeSB Âef<šieesÛej nesleer nw efheâj Yeer hegjemLeueeW kesâ ce=oYeeb[eW kesâ Deekeâej-Øekeâej ceW meceevelee Ùen ØeoefMe&le keâjlee nw efkeâ GheÙe&gòeâ hegjemLeueeW kesâ ceOÙe meebmke=âeflekeâ mecheke&â Lee~cevesj:

cevesj keâeue hhed mes Yeer DevÙe leeceÇ hee<eeCe keâeueerve hegjemLeueeW mes Øeehle ce=oYeeb[ meÂMe ke=â<Ce ueesefnle ce=oYeeb[ Øeehle ngS nQ~leeje[ern:

leeje[ern keâeue hhed mes Yeer ke=â<Ce ueesefnle ce=oYeeb[ Øeehle ngS nQ~ ÙeneB mes Yeer meeoe, Deveuebke=âle Skeb Deuebke=âle oesveeW Øekeâej kesâ ce=oYeeb[ Øeehle ngS nQ~ GlKevevekeâòee& ves ÙeneB mes Øeehle leeceÇ hee<eeCe keâeueerve ke=â<Ce-ueesefnle ce=oYeeb[ keâer meceevelee efyenej Skeb hetkeer& Gòej ØeosMe mes Øeehle leeceÇ hee<eeCe keâeueerve ke=â<Ce-ueesefnle ce=oYeeb[ mes efkeâÙee nw~kewMeeueer:

kewMeeueer keâeue 1 mes Yeer ØeÙee&hle cee$ee ceW ke=â<Ce ueesefnle ce=oYeeb[ Øeehle ngS nQ~ ÙeneB kesâ DeefOekeâebMe hee$e Deheefj<ke=âle ieÌ{ve kesâ Skeb kegâÚ hee$e Gòece ieÌ{ve kesâ nQ~ DeefOekeâebMe hee$eW keâes keâce leehe hej hekeâeÙee ieÙee nw~ ØecegKe hee$e Øekeâej LeeefueÙeeB Skeb lemeues nQ~

63

efÛejebo:efÛejebo keâeue hhed mes ke=â<Ce ueesefnle ce=oYeeb[ DeÛÚer mebKÙee ceW Øeehle ngS nQ~

ÙeneB mes Deheefj<ke=âle ieÌ{ve kesâ ce=oYeeb[ Øeehle ngS nQ~ GuuesKeveerÙe nw efkeâ Fme ce=oYeeb[ ceW ØecegKe ™he mes LeeefueÙeeB Øeehle ngF& nw~ IeÌ[s, uecyeer «eerkee keeues peej, meeOeej LeeefueÙeeB, keâšesjs, lemeues, šeWšerÙegòeâ hee$e Øeehle ngS nQ~ kegâÚ ke=â<Ce ueesefnle ce=oYeeb[eW hej efÛe$eCe efkeâÙee ieÙee nw~ Leeueer kesâ Deevleefjkeâ Yeeie hej Õesle jbie mes efÛe$eCe efkeâÙee ieÙee nw~ efÛejebo mes kegâÚ Ssmes hee$e Yeer efceues nQ efpeve hej ›eâerce Ùee Iegmej ueshe ueieeS ieS nQ~ kegâÚ meeOeej Leeueer kesâ DeeOeej hej ›eâerce jbie mes efyevog mecegn yeveeÙes ieÙes nQ~ kegâÚ hee$eW kesâ Deevleefjkeâ Yeeie hej keâeues Skeb kee¢e Yeeie hej ueeue ueshe ueieeÙes ieÙes nQ~ ØecegKe efÛe$eCe ceW uenjoej jsKeeSB, meerOeer jsKeeSB Skeb efkeefYeVe Øekeâej kesâ efyevog mecetn nQ~DeesefjÙehe:

DeesefjÙehe keâeue hed mes Yeer efÛeef$ele Skeb DeefÛeef$ele oesveeW Øekeâej kesâ ke=â<Ce ueesefnle ce=oYeeb[ Øeehle ngS nQ~ ke=â<Ce ueesefnle ce=oYeeb[ keâe Skeâ hee$e efkeMes<e cenlkehetCe& nQ - šeWšeroej keâšesje efpemekeâer šeWšer uecyeer nw Skeb hee$e kesâ Devoj meceeveevlej mecegneW ceW Õesle jbie mes jwefKekeâ efÛe$eCe efkeâS ieS nQ~ GlKeelee ßeer SmeÊSveÊ meneÙe kesâ Devegmeej efkeâmeer DevÙe leeceÇ hee<eeCekeâeueerve hegjemLeueeW mes Fme Øekeâej kesâ ce=oYeeb[ veneR Øeehle ngS nw~ ke=â<Ce ueesefnle ce=oYeeb[, ke=â<Ce uesefhele ce=oYeeb[ Skeb ueeue ce=oYeeb[ keâer leguevee ceW DeefOekeâ Øeehle ngS nQ~ ØeejbefYekeâ mlej mes ceOÙe Skeb Deheefj<ke=âle ieÌ{ve kesâ hee$e DeefOekeâ cee$e ceW Øeehle ngS nQ~ peyeefkeâ Gòece ieÌ{ves kesâ hee$e Deuhe cee$e ceW Øeehle ngS nQ~ ce=oYeeb[ yeveeves ceW ØeÙegòeâ efkeâS ieS efceóer ceW keâbkeâÌ[ keâer cee$e DeefOekeâ nw, heâuemke™he hee$e keâe Devle&Yeeie Deheefj<ke=âle nes ieÙee nw~ Ssmee Øeleerle neslee nw efkeâ Deheefj<ke=âle ieÌ{ve kesâ hee$eW kesâ keâejCe ner ØeejbefYekeâ mlej kesâ ke=â<Ce ueesefnle ce=oYeeb[ KeefC[le neskeâj Úesšs-Úesšs šgkeâÌ[eW ceW yeBš ieS~ mecYekeleŠ Fmeer keâejCe keâeue hed mes Skeâ Yeer ke=â<Ce ueesefnle ce=oYeeb[ kesâ yeÌ[s "erkeâÌ[s veneR efceues nQ~ DeesefjÙehe 2 De mes 11 Ssmes ke=â<Ce ueesefnle ce=oYeeb[ kesâ "erkeâjs Øeehle ngS nQ pees efÛeef$ele nQ~ Fve hej Õesle jbie mes efÛe$eCe efkeâS ieS nQ~ ØecegKe efÛe$eCe ceW efyevog mecetn, efmeicee Skeb jsKeeSB nQ~ ØecegKe hee$e Øekeâej keâšesj, LeeefueÙeeB, lemeues, IeÌ[s, šeWšeroej keâšesjs Skeb meb«enCeerÙe peej nQ~meesvehegj:

meesvehegj keâeue hed De mes ke=â<Ce ueesefnle ce=oYeeb[ DelÙeefOekeâ mebKÙee ceW efceues nQ~ DeefOekeâebMe hee$e Deheefj<ke=âle ieÌ{ve kesâ nQ~ kegâÚ Ssmes hee$e efceues nQ efpeve hej ueshe ueieeS



ieS nQ~ hee$eW keâe Devle&Yeeie keâbkeâÌ[eruee Skeb mejvOeÇ nw~ ØecegKe hee$e Øekeâej IeÌ[s, lemeues, keâšesjs Skeb LeeefueÙeeB nQ~ uesefhele Skeb Deuesefhele oesveeW Øekeâej kesâ lemeues efceues nQ~ yengle ner keâce cee$e ceW IeÌ[s Yeer Øeehle ngS nQ~

keâeue 1 ye mes Glke=â<š ieÌ{ve kesâ ce=oYeeb[ Øeehle ngS nQ~ hee$e yeveeves nsleg ØeÙegòeâ efceóer keâes DeÛÚer Øekeâej mes iegBLee ieÙee nw Skeb hee$eW keâe Devle&Yeeie heleuee nw~ kegâÚ Ssmes Yeer hee$e efceues nQ efpeve hej ueshe ueieeS ieS nQ~ hee$eW keâes GÛÛe leehe›eâce hej hekeâeÙee ieÙee nw~ ØecegKe hee$e Øekeâej IeÌ[s, lemeues, keâšesjs Skeb LeeefueÙeeB nQ~ kegâÚ Ssmes "erkeâjs Yeer efceues nQ efpevnW Deuebke=âle efkeâÙee ieÙee nw~ hee$eW keâer «eerkee hej efÛehekeâkeeB efkeefOe mes DeuebkeâjCe efkeâÙee ieÙee nw~ oes Ssmes "erkeâjs efceues nQ efpevekesâ Deke" hej ieeÌ{e ›eâerce jbie mes efÛe$eCe efkeâÙee ieÙee nw~ efÛe$eCe ceW eflejÚer jsKeeSB, meerOeer jsKeeDeeW keâe mecetn Skeb meceeveevlej jsKeeSB ØecegKe nQ~ Skeâ Yeer GlkeâerCe&, DeuebkeâjCeÙegòeâ hee$e veneR efceues nQ~ÛesÛej kegâlegyehegj:

ÙeneB kesâ keâeue 1 mes Yeer ke=â<Ce ueesefnle ce=oYeeb[ keâer Øeeefhle ngF& nw~ GlKeelee kesâ Devegmeej ÙeneB keâer ke=â<Ce ueesefnle ce=oYeeb[ efÛejebo mes Øeehle ke=â<Ce ueesefnle ce=oYeeb[ mes meecÙelee jKelee nw~ceeBPeer:

ceeBPeer keâeue 1 mes ke=â<Ce ueesefnle ce=oYeeb[ Øeehle ngDee nw~ GlKevevekeâlee& ves Fmekeâer yeveekeš kesâ efke<eÙe ceW efkemle=le keCe&ve veneR efkeâÙee nw~ kesâkeue hee$e Øekeâej DeeKÙeeefÙele nw~ hee$e ØekeâejeW ceW, keâšesjs, Leeueer DeeKÙeeefÙele nQ~ Skeâ mechetCe& meeOeej Leeueer Yeer Øeehle ngF& nw~efve<keâ<e&:

DeleŠ keâne pee mekeâlee nw efkeâ efyenej kesâ leeceÇhee<eeefCekeâ mebmke=âefleÙeeW mes Øeehle ke=â<Ce-ueesefnle ce=oYeeb[ hejcheje mecegVele efmLeefle ces meceepe ces ueeskeâefØeÙe nw~ Fmekesâ efvecee&Ce lekeâefvekeâ Skeb ØeÛeueve Fmekesâ meke&«ee¢e nesves keâer Deesj mebkesâle keâjles nw~ hee$e keâer hejcheje ceW efkeefkeOelee Fmekesâ meceepe ces GheÙeesefielee keâes oMee&leer nw pees efkeMes<e efkekesÛÙe nw~meboYe&:

1. efceße efkeÅeeOej 1975, oer ÛeeukeâesefueefLekeâ keâuÛej Dee@heâ GÊØeÊ, kesâÊmeerÊ ÛeóesheeOÙeeÙe cesceesjerÙeue keesuÙetce, Fueeneyeeo, he=Ê 28

2. [e@Ê jeÙe, kegâceej oerhekeâ, ceOÙe iebiee Ieešer keâer ce=oYeeb[ hejchejeDeeW keâe DeOÙeÙeve, keâuee ØekeâeMekeâ vÙet meekesâle keâe@ueesveer yeer.SÛe.Ùet., keejeCemeer, he=. 86-87

3. kener, he=Ê 87-894. kener, he=Ê 89

65

5. ßeerkeemleke, ke=â<Ce cetefle&, he=Ê 2336. kener7. efmebn, efkejsvõ Øeleehe, 2004 SkeämekesâkesMebme Sš mejeÙe ceesnevee (1967-68)

S mewšsueeFš mesšueceWš Dee@heâ SbefMeÙebš, keejeCemeer, Debkeâ-27, yeÊefnÊefkeÊefkeÊ, keejeCemeer, he=Ê 96

8. kener9. kener10. kener, he=Ê 9711. efmebn, kegâceej, De™Ce, 2000, Deeefke&âDeewueewefpekeâue efjcesvme Sš cevesj (hešvee)

Deeš& SC[ Deeefke&âDeesueewpeer (mecheeefole-vemeerce DeKlej) hešvee cÙetpeerDece, he=Ê 1812. Øemeeo, Deefpele kegâceej, 2000 SkeämekesâkesMeve Sš leeje[ern, Deeš& SC[

Deeefke&âDeewueewpeer (mecheeefole vemeerce DeKlej), hešvee, cÙetpeerDece, he=Ê 3413. efmevne, yeerÊheerÊ Skeb meerleejece jeÙe, 1969, kewMeeueer SkeämekesâkesMebme 1938-61,

[eÙejskeäš^sš Dee@heâ Deeefke&âDeewueewpeer SC[ cÙetpeerDece, hešvee, he=Ê 4014. efmevne, yeerÊheerÊ, 2000, [eÙejskeäšjer Dee@heâ efyenej Deeefke&âDeewueewpeer efyenej

hegjeefkeod heefj<eod, hešvee, he=Ê 38 - meneÙe, meefÛÛeoevevo, 1978, oer DeesefjÙehe SkeämekesâkesMebme, oer peve&ue Dee@heâ efyenej hegjeefkeo heefj<eod, hešvee, KeC[-oes, he=Ê 10

15. meneÙe, meefÛÛeoevevo, kener, he=Ê 1016. efmevne, yeerÊheerÊ Skeb kecee& yeerÊSmeÊ, meesvehegj SkeämekesâkesMebme (1956 Skeb 1959-

62) [eÙejskeäš^sš Dee@heâ Deeefke&âDeewueewpeer SC[ cÙetpeerDece, hešvee, he=Ê 2017. kener, he=Ê 2118. efmevne, yeerÊheerÊ, 2000, [eÙejskeäšjer Dee@heâ efyenej Deeefke&âDeewueewpeer efyenej hegjeefkeod

heefj<eod, hešvee, he=Ê 2819. jeÙe, ef$eYegkeve veeLe, 1987, SkeämekesâkesMebme Sš ceeBPeer 1983-85S, efØeefueefcevejer

efjheesš&, hegjelelke, Debkeâ-16, he=Ê 3020. veejeÙeCe, DekeOe efkeâMeesj Skeb ef$eYegkeve veeLe jeÙe, 1977, jepeIeeš keâeMeer efnvog

efkeÕeefkeÅeeueÙe, keejeCemeer, he=Ê 25

*****



Yeejle ceW meeceeefpekeâ vÙeeÙe efkeceMe& Skeb oefuele ØeefmLeefle

*[e@. megveerue cenekej **efMeØee efmebn

YeejleerÙe meceepe kesâ meboYe& ceW meeceeefpekeâ vÙeeÙe efkeceMe& DelÙeble Øeemebefiekeâ efke<eÙe nw~ Deepeeoer kesâ heMÛeeled Yeejle ceW meeceeefpekeâ vÙeeÙe keâer mLeehevee kesâ pees ØeÙeeme ngS nQ, Gvekeâe efkeMues<eCe oefueleeW keâer ÙeLeeLe& ØeefmLeefle hej Âef<šheele keâjkesâ ner efkeâÙee pee mekeâlee nw~ Øemlegle MeesOe he$e Fmeer ØemLeehevee kesâ ceösveÌpej Yeejle ceW meeceeefpekeâ vÙeeÙe efkeceMe& keâes oefuele ØeefmLeefle kesâ meboYe& ceW efkeMuesef<ele keâjves keâe ØeÙeeme keâjlee nw~ Fme MeesOe-he$e kesâ Devleie&le kele&ceeve heefjØes#Ùe ceW meeceeefpekeâ vÙeeÙe efkeceMe& leLee oefuele ØeefmLeefle keâes kÙeeKÙeeefÙele ke efkeMuesef<ele efkeâÙee ieÙee nw~ Fmekesâ Devleie&le mejkeâejer Skeb iewj mejkeâejer mebmLeeDeeW Éeje ØekeâeefMele DeeBkeâÌ[eW kesâ DeeOeej hej kele&ceeve ceW oefuele ØeefmLeefle keâe Deebkeâueve meeceeefpekeâ vÙeeÙe kesâ meboYe& ceW keâjves keâe ØeÙeeme efkeâÙee ieÙee nw~ efÉleerÙekeâ œeesleeW hej DeeOeeefjle Fme MeesOe he$e ceW cegKÙeleŠ keCe&veelcekeâ Skeb efkeMues<eCeelcekeâ heæefleÙeeW keâe GheÙeesie efkeâÙee ieÙee nw~ Øemlegle MeesOe he$e Yeejle ceW oefuele ØeefmLeefle ceW heefjkele&ve Skeb Gvekesâ meMeefòeâkeâjCe keâes meeceeefpekeâ vÙeeÙe keâer mLeehevee kesâ Skeâ meeOeve kesâ ™he ceW efkeMuesef<ele keâjves keâe met#ce ØeÙeeme nw~ Fme cetuÙehejkeâ DeOÙeÙeve nsleg efÉleerÙekeâ m$eesleeW kesâ ™he ceW efke<eÙe mes mecyeefvOele hegmlekeâeW he$e-heef$ekeâeDeeW leLee Fvšjvesš hej ØekeâeefMele nesves keeues uesKeeW Skeb peve&ue Deeefo keâe ØeÙeesie efkeâÙee peeÙesiee~

mebkesâlee#ej: meeceeefpekeâ vÙeeÙe, oefuele, oefuele ØeefmLeefle, oefuele GlheerÌ[ve, YesoYeekeMeesOe-he$e

meeceeefpekeâ vÙeeÙe efkeâmeer Yeer meceepe keâe mekee&efOekeâ cenlkehetCe& cetuÙe nw, efpemekeâe Yeejle Yeer Dehekeeo veneR nw~ Yeejle ceW Deepe Yeer Skeâ Ssmee keie& nw pees meefoÙeeW mes GlheerÌ[ve,

*SmeesefMeSš Øeesheâsmej, jepeveerefle efke%eeve efkeYeeie, kevemLeueer efkeÅeeheer", šeWkeâ, jepemLeeve** MeesOe Úe$ee, jepeveerefle efke%eeve efkeYeeie, kevemLeueer efkeÅeeheer", šeWkeâ, jepemLeeve



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ÚgDeeÚtle, YesoYeeke, ØeleeÌ[vee leLee DevÙeeÙe keâe efMekeâej neslee jne nw leLee efpemes Deepe Yeer meeceeefpekeâ vÙeeÙe keâer Øeleer#ee nw~ YeejleerÙe meceepe kesâ Fefleneme hej Âef<šheele keâjves hej Ùen efmeæ neslee nw efkeâ Fme keie& kesâ efueS meeceeefpekeâ vÙeeÙe ke meceevelee lees otj keâer yeele nw, Fme keie& kesâ meeLe DeceevekeerÙe kÙekenej Ùee efheâj ÙeeW keâns keâer heMegleguÙe kÙekenej efkeâÙee peelee Lee~ Fmes meceepe ceW meyemes efveÛeuee heeÙeoeve/opee& Øeoeve keâj Deeyeeoer mes keâneR otj jnves keâes efkekeMe efkeâÙee peelee nw~ ÙeneB lekeâ efkeâ Fvekesâ mheMe& cee$e keâes Yeer Deheefke$elee keâe keâejCe ceevee peelee leLee mekeCe& #es$e ceW ØekesMe efveef<eæ keâj efoÙee peelee~ meeceeefpekeâ, Yee<eeÙeer Deewj kÙekemLee mecyevOeer Deveskeâ DeÌ[ÛeveeW keâe meecevee keâjves keeuee Ùen keie& Deheveer vÙetvelece DeekeMÙekeâleeDeeW keâer hetefle& keâjves ceW Yeer DemeceLe& Lee~ kemlegleŠ peerkeveÙeeheve kesâ efueS Fme keie& keâes efkekeMeleehetCe& DelÙevle efve<ke=â<š keâesefš kesâ mecePes peeves keeues keâeÙe& keâjves heÌ[s~ Ssmeer Demeceeveleehejkeâ, DevÙeeÙehetCe&, kegâhejchejeDeeW leLee keCe& meòee kesâ keÛe&mke keeuee YeejleerÙe meceepe peye mkelev$elee keâer Deesj GÅele nes jne Lee lees kegâÚ ceneve DeelceeDeeW ves efkeMes<e ™he mes Yeercejeke Decyes[keâj ves YeejleerÙe meceepe keâer Fme veemetj kÙekemLee keâer Deesj OÙeeve Deeke=â<š efkeâÙee Deewj GvneR kesâ ØeÙeemeeW kesâ heâuemke™he Fme keie& keâes YeejleerÙe mebefkeOeeve Skeb keâevetve ceW meceeve DeefOekeâej Øeoeve efkeâÙes ieÙes~ mebefkeOeeve keâer Øemleekevee mes ueskeâj Deveskeâ Ssmes ØeekeOeeve efkeâÙes ieÙes efpememes meeceeefpekeâ vÙeeÙe keâes yeue efceues~ Fmekesâ meeLe ner meefoÙeeW mes Mees<eCe leLee DeceevekeerÙelee keâe efMekeâej nesles Fme keie& keâes meceevelee keâe mlej Øeehle nes mekesâ~ Fmes YeejleerÙe meceepe keâe ogYee&iÙe ner keâne peeÙesiee efkeâ mebkewOeeefvekeâ ØeekeOeeve kesâ Ghejevle Deepe Yeer YeejleerÙe meceepe cebs meeceeefpekeâ DevÙeeÙe, oefuele GlheerÌ[ve, YesoYeeke ke ÚgDeeÚtle Deeefo meke&$e kÙeehle nw~

meeceeefpekeâ vÙeeÙe DelÙevle kÙeehekeâ efke<eÙe nw, efpeme hej efpelevee efÛevleve-ceveve, efkeÛeej-efkeceMe& ke uesKeve efkeâÙee peeS keâce ner nw~ pewmee efkeâ efkeefole nw efkeâ Yeejle Skeâ efkeefkeOelee keeuee osMe nw efpemeceW efkeefYeVe Oece&, peeefle Skeb mecØeoeÙe kesâ ueesie Skeâ meeLe efvekeeme keâjles nQ~ Yeejle ceW peneB Skeâ Deesj Demeceevelee ke Mees<eCe keâe ØeÛeueve jne, keneR otmejer Deesj meceleecetuekeâ meceepe keâer mLeehevee keâe mebIe<e& Yeer yengle ØeeÛeerve nw~ ÙeneB ØeeÛeerve keâeue mes ner TBÛe-veerÛe leLee YesoYeeke keâes Meem$e meccele "njeÙee ieÙee, Gmes Oeeefce&keâ ceevÙelee Skeb mebj#eCe Yeer Øeoeve efkeâÙee ieÙee lees keneR otmejer lejheâ peeefle Skeb keCe& DeeOeeefjle YesoYeeke keâes meceehle keâjves Skeb meeceeefpekeâ vÙeeÙe keâer mLeehevee kesâ efueS Deveskeâ Deevoesueve mebÛeeefuele efkeâS ieÙes keäÙeeWefkeâ meeceeefpekeâ vÙeeÙe kesâ Devleie&le ‘meeceevÙe efnle’ kesâ ceevekeâ mes mecyeefvOele meye kegâÚ Dee peelee nw pees DeuhemebKÙekeâeW kesâ efnlej#eCe mes ueskeâj



efveOe&velee Deewj Gvekesâ Gvcetueve lekeâ kesâ meYeer henuetDeeW keâes Fbefiele keâjlee nw~ Ùen ve kesâkeue efkeefOe kesâ mece#e meceevelee kesâ efmeæevle keâe heeueve keâjves mes mecyeefvOele nQ, yeefukeâ Fmekeâe mecyevOe Gve efkeefYeVe kegâeflmele meeceeefpekeâ kegâjerefleÙeeW pewmes - oefjõlee, yeerceejer, YesoYeeke, DevÙeeÙe Skeb DeÚtle keâer mecemÙee Deeefo keâes otj keâjves mes Yeer nw~ Fmekesâ meeLe ner Fmekeâe mecyevOe Gve efveefnle mkeeLeeX keâes meceehle keâjves mes nw, pees ueeskeâefnle keâes efmeæ keâjves kesâ ceeie& ceW Deewj ÙeLeeefmLeefle yeveeS jKeves kesâ he#e ceW nw~

meeceeefpekeâ vÙeeÙe keâer kÙekemLee ceW Skeâ megmebmke=âle peerkeve kesâ efueS DeekeMÙekeâ heefjefmLeefleÙeeW keâe Yeeke efveefnle nw~ Ùen Fme DeeoMe& hej DeeOeeefjle nw efkeâ meceepe ceW meYeer ceveg<Ùe efyevee efkeâmeer Oece&, mecØeoeÙe, kegâue Ùee jbie kesâ YesoYeeke kesâ meceeve nQ~ meeceeefpekeâ vÙeeÙe keâer DekeOeejCee cegKÙeleŠ mkelev$elee, meceevelee Deewj megj#ee Fve leerveeW DeeOeejeW hej efškeâer nw~ Fme veeles ØelÙeskeâ jepÙe keâe ØeeLeefcekeâ ke mekee&sÛÛe ue#Ùe Deheves jepÙe kesâ keâcepeesj, megefkeOeeefkeefnve keie& keâes hetCe& megj#ee Øeoeve keâjvee, Gmekeâer mkelev$elee yeveeÙes jKevee leLee Gmekesâ meeLe meceevelee keâe kÙekenej keâjvee Deeefo nesvee ÛeeefnS~meeceeefpekeâ vÙeeÙe pewmee efkeâ Âef<šiele neslee nw efkeâ Ùen Skeâ Ùegice Meyo nw, pees efkeâ meeceeefpekeâ Deewj vÙeeÙe oes MeyoeW mes efceuekeâj yevee nw~ meeceeefpekeâ vÙeeÙe keâes mecePeves kesâ efueS meeceeefpekeâ leLee vÙeeÙe keâe DeLe& peeve uesvee Deefle-DeekeMÙekeâ neslee nw~

‘meeceeefpekeâ’ Meyo keâe DeLe& meceepe keâer efkeefYeVe efmLeefleÙeeW mes nw lees ‘meceepe’Meyo keâe DeLe& ceveg<ÙeeW kesâ efkeefYeVe heejmheefjkeâ mecyevOeeW keâer kÙekemLee kesâ ™he ceW efueÙee peelee nw~ meceepe keâer Fme kÙekemLee kesâ Devleie&le meceeefke<š heejmheefjkeâ mecyevOe Deveskeâ Øekeâej kesâ nesles nQ, pewmes - heeefjkeeefjkeâ, DeeefLe&keâ, jepeveereflekeâ ke Oeeefce&keâ~ meeceeefpekeâ Meyo keâe meeceevÙe ØeÙeesie meeceeefpekeâ efkeÉeveeW ves meceepe kÙekemLee mes mecyevOe jKeves keeueer efmLeefleÙeeW kesâ DeLe& ceW efkeâÙee nw~ DeleŠ jepeveereflekeâ, DeeefLe&keâ Ùee efkeâmeer DevÙe Øekeâej kesâ ceevekeerÙe mecyevOe keâes ‘meeceeefpekeâ’ keâer heefjefOe mes yeenj jKevee leke&âmebiele veneR nesiee~

Øeefmeæ kÙeekeâjCe %eelee heeefCeveer ves ‘vÙeeÙe’ Meyo keâes oes ™heeW ceW efkeYeeefpele efkeâÙee Lee-meebmeeefjkeâ Deewj meeceeefpekeâ, efpevnW ›eâceMeŠ Øeeke=âeflekeâ Deewj ÙeLeeLe&keeoer keâne peelee nw~ meebmeeefjkeâ DeLekee Øeeke=âeflekeâ mlej keâes heefjYeeef<ele keâjles ngS kes keânles nQ - ‘‘vÙeeÙe-efveÙeefvle mebnjb ÙeefmceefveVeefle’’~ DeLee&led pees ØeejyOe Éeje efveÙeefv$ele nes efpemes ‘efveÙeefle’ Yeer keânles nQ-meebmeeefjkeâ vÙeeÙe kesâ Devleie&le Deelee nw Deewj pees peerefkele ØeeCeer kesâ Thej ueeiet nesleer nw~ Ùen heefjYee<ee meebmeeefjkeâlee Deewj owkeerÙe vÙeeÙe keâe Åeeslekeâ nw~ meeceeefpekeâ DeLekee ÙeLeeLe&keeoer mevoYe& mes’ ‘efveÙecesve F&Ùeles Fefle’ DeLee&led pees keâevetve Éeje efveÙeefv$ele neslee nw,

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Gmes vÙeeÙe keânles nQ~ ‘meeceeefpekeâ’ Deewj ‘vÙeeÙe’ Fve oes MeyoeW keâer meeceevÙe efkekesÛevee kesâ DeeOeej hej

‘meeceeefpekeâ vÙeeÙe’ kesâ ØelÙeÙe keâe DeLe& mecePeves ceW megefkeOee nes peeleer nw, keäÙeeWefkeâ ‘vÙeeÙe’ pees hetCe& Ùee DeebefMekeâ ™he mes meceepe kÙekemLee Ùee GhekÙekemLeeDeeW keâes kÙekeefmLele jKeves kesâ efueS efkeâÙee peelee nw, meeceeefpekeâ vÙeeÙe nw~ meeceeefpekeâ vÙeeÙe keâe leelheÙe& Ùen nw efkeâ meceepe ceW kÙeefòeâ keâes kÙeefòeâ kesâ veeles cenlke efoÙee peevee ÛeeefnS leLee peeefle, Oece&, keCe&, efuebie, vemue, mecheefòe Ùee DevÙe efkeâmeer DeeOeej hej kÙeefòeâ-kÙeefòeâ ceW efkeâmeer Øekeâej keâe YesoYeeke veneR efkeâÙee peevee ÛeeefnS~

meeceeefpekeâ vÙeeÙe keâe efkeÛeej Dehes#eeke=âle veÙee nw~ ÙeÅeefhe Fmekeâer ØeLece Peuekeâ «eerkeâ oMe&ve ceW huesšes kesâ «evLe ‘efjheefyuekeâ’ ceW efceueleer nw,efpemeceW Gmeves vÙeeÙe keâes Skeâ meûgCe kesâ ™he ceW heefjYeeef<ele keâjles ngÙes meceepe kesâ leerve keieeX - Meemekeâ, j#ekeâ Skeb Glheeokeâ keie& Éeje Deheves-Deheves oeefÙelke kesâ heeueve keâes meeceeefpekeâ vÙeeÙe ceevee nw~lelheMÛeeled Ùen DekeOeejCee Deveskeâ efkeÛeejkeâeW kesâ efÛevleve keâe cetue DeeOeej jner nw~ kemlegleŠ Fmes DeeOegefvekeâ Ùegie keâer Skeâ cenlkehetCe& DekeOeejCee kesâ ™he ceW Fbefiele efkeâÙee pee mekeâlee nw~ Fme Meyoekeueer keâe efkeefMe<š DeeOegefvekeâ GheÙeesie 1840 kesâ oMekeâ ceW uetieer šwhejsueer kesâ Éeje ØeÙeesie efkeâÙee ieÙee, efpemeceW Ùentoer heeojer uetieer šwhejsueer keâer hegmlekeâ ‘efmeefkeueše keâwšesefuekeâe’ Yeer Meeefceue nw~ Fmekesâ yeeo Deveskeâ oeMe&efvekeâeW pewmes efceue, yesvLece Deeefo kesâ oMe&ve ceW Fmekeâer Peuekeâ efceueleer nw~še@ce yeesšesceesj ves ‘keäueemespe Fve cee@[ve& meesmeeÙešer’ (1965) kesâ Devleie&le efueKee nw efkeâ 18keeR Meleeyoer ceW peye Decesefjkeâer Deewj Øeâebmeermeer ›eâeefvleÙeeW ves meYÙelee kesâ uecyes Fefleneme ceW Oeve mecheoe, heo Øeefle…e Deewj Meefòeâ keâer efke<ecelee keâer Deheefjkele&veerÙe efmLeefle hej ØeMve efÛevn ueiee efoÙee leye Fme efmLeefle hej efkemle=le efkekeeo ngDee Deewj meceeeefpekeâ vÙeeÙe keâer DekeOeejCee efkekeâefmele ngF&~ Deye Ùen ceevee peeves ueiee nw efkeâ Øeke=âefle ves meYeer ceveg<ÙeeW keâes meceeve yeveeÙee nw leLee GveceW efkeâmeer lejn keâe keâesF& Yeer YesoYeeke Gme efmLeefle ceW GefÛele "njeÙee pee mekeâlee peyeefkeâ ken meeceeefpekeâ meceevelee ueeves Deewj kebefÛele Skeb efheÚÌ[s keieeX keâes TBÛee G"eves kesâ efueS DeekeMÙekeâ nes~

efmeæevlele: meeceeefpekeâ vÙeeÙe keâer DekeOeejCee ueeskeâleebef$ekeâ Skeb ueeskeâkeâuÙeeCekeâejer jepÙe keâer mebkeâuhevee ceW efveefnle nw~ peneB Goejkeeoer efÛelebve ceW Fmes ‘Dekemej keâer meceevelee’ Skeb ‘mkeleb$elee’ keâes ceevee ieÙee nw, keneR ceekeäme&keeoer efÛelebve ceW Ùen Mees<eCecegòeâ Skeb keie&efkenerve meceeefpekeâ mebjÛevee hej DeeOeeefjle nw~ meceepekeeoer efkeÛeejkeâeW ves meeceeefpekeâ vÙeeÙe kesâ efueS meceevelee hej yeue efoÙee nw FveceW ueeskeâleebef$ekeâ meceepekeeoer, Goej ueeskeâleebef$ekeâ kÙekemLee



kesâ ceeOÙece mes meceevelee hej yeue osles nw~ mecekeâeueerve efÛelebve ceW Goejkeeoer efÛevlekeâ pee@ve je@ume ves Deheveer hegmlekeâ ‘‘S LÙeesjer Dee@heâ peefmšme’’ 1971 ceW vÙeeÙe keâer DekeOeejCee keâes veÙeer Devle&Âef<š Øeoeve keâer~je@ume keâe ceevevee nw efkeâ ‘‘vÙeeÙe meeceeefpekeâ mebmLeeDeeW keâe ØeLece meûgCe nw pewmes melÙe efÛevleve keâe ØeLece meûgCe neslee nw~’’ pee@ve je@ume ves vÙeeÙe keâer DekeOeejCee keâes ØeeLeefcekeâ kemlegDeeW (DeefOekeâej Skeb mkeleb$elee, MeefòeâÙeeb Skeb Dekemej, DeeÙe Skeb mecheoe leLee Deelce mecceeve kesâ meeOeveeW) kesâ vÙeeÙehetCe& efkelejCe keâer mecemÙee ceeveles ngS, Øeef›eâÙeelcekeâ vÙeeÙe kesâ ceeOÙece mes ‘meeceeefpekeâ vÙeeÙe’ kesâ ue#Ùe keâes hetje keâjves keâe ØeÙeeme efkeâÙee nw~

Fme Øekeâej meeceeefpekeâ vÙeeÙe keâe DeefYeØeeÙe nw- Ssmeer meeceeefpekeâ kÙekemLee efpemeceW kÙeefòeâ keâes kÙeefòeâ nesves kesâ veeles cenlke efoÙee peevee ÛeeefnS ve efkeâ peeefle, Oece& Ùee mecØeoeÙe kesâ DeeOeej hej~ Fmekeâe cetueceb$e nw-Ssmeer meeceeefpekeâ kÙekemLee efpemeceW Øeefle…e, mecceeve, Glheeove kesâ meeOeveeW, Meefòeâ, meòee, Skeb ueeYe kegâÚ ueesieeW kesâ neLe ceW ve jn peeS kejved efyevee efkeâmeer YesoYeeke kesâ ØelÙeskeâ kÙeefòeâ keâes meceepe ceW meceeve Dekemej Skeb megKe-megefkeOeeSb Øeehle neW~ efkeMes<ekeâj efveye&ue, efveOe&ve, Meesef<ele, GlheerefÌ[le Skeb neefMeÙes hej jns oervenerve kebefÛele Skeb oefuele keie& leLee ceefnueeDeeW keâes GveceW mecegefÛele Dekemej efceues leeefkeâ kes meeceevÙeleŠ megKeer, mecceeefvele Deewj ieefjceeceÙe peerkeve peer mekesâb~ Fme DeLe& ceW meeceeefpekeâ vÙeeÙe keâer meekeâej DeefYekÙeefòeâ meceepe ceW DevÙeeÙehetCe& peerkeve peerves keâes efkekeMe oefuele keâns peeves keeues keie& keâes meceevelee ke vÙeeÙe efoueeÙes efyevee, TBÛee G"eÙes efyevee, Gme hej DelÙeeÛeej keâes jeskesâ efyevee veneR nes mekeâleer~

YeejleerÙe mevoYe& ceW Âef<šheele keâjves hej Âef<šiele neslee nw efkeâ Yeejle ceW meeceeefpekeâ vÙeeÙe keâer DekeOeejCee meceepe ceW kÙeehle YesoYeeke Skeb he#eheele kesâ efke™æ Øeefleef›eâÙee mke™he meeceves DeeÙeer~ ØeeÛeerve YeejleerÙe meeceeefpekeâ kÙekemLee ceW cevegmce=efle keâe cenlkehetCe& mLeeve nw pees efkeâ Skeâ Ssmee Oeeefce&keâ «evLe nw efpemeceW peeefle ØeLee, Demhe=MÙelee, YesoYeeke, Mees<eCe, Demeceevelee, DelÙeeÛeej Skeb DevÙeeÙe keâes GefÛele "njeÙee ieÙee nw~ ceveg kesâ efkeÛeejeW ceW keCe& DeeOeeefjle GÛÛelee ke efvecvelee’ keâe hetkee&«en ØeKejlee mes Okeefvele neslee nw pees efkeâ Deeies Ûeuekeâj peeefle kÙekemLee ceW leyoerue ness ieÙeer leLee meceepe ceW DevÙeeÙe ke YesoYeeke keâe ØecegKe keâejCe yeveer~ cevegkeeoer ceeveefmekeâlee ves meceepe ceW Ssmes keie& keâe efvecee&Ce efkeâÙee efpemes nsÙe Âef<š mes osKee peelee Lee~ Gvekesâ mheMe& cee$e keâes Deheefke$elee keâe metÛekeâ ceevee peelee leLee FvnW ieeBke mes yeenj Deueie yemleer ceW efvekeeme keâjves keâes efkekeMe efkeâÙee ieÙee~ peeeflekeeoer ceeveefmekeâlee keeueer Fme YeejleerÙe meeceeefpekeâ kÙekemLee ceW megOeej kesâ efueS kegâÚ

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ceneve DeelceeDeeW ves ØeÙeeme keâjves ØeejcYe efkeâÙes efpemes ieewlece yegæ, keâyeerj, hesefjÙeej F& jeceemkeeceer, pÙeeseflejeke heâtues, cenelcee ieeBOeer leLee [e@. Yeercejeke Decyes[keâj kesâ efÛevleve ceW osKe mekeâles nQ~ Decyes[keâj Fme keie& keâes vÙeeÙe efoueeves kesâ efueS Deepeerkeve mebIe<e& keâjles jns~ GvneWves Deveskeâ DeevoesueveeW keâe mebÛeeueve efkeâÙee ner meeLe ceW he$e-heef$ekeâeDeeW keâe ØekeâeMeve Yeer efkeâÙee pees meceepe kesâ oyes, kegâÛeues ueesieeW keâer Deekeepe yeveer~ GvneR kesâ ØeÙeemeeW keâe Øeefleheâue nw efkeâ YeejleerÙe mebefkeOeeve ceW meeceeefpekeâ vÙeeÙe keâer mLeehevee keâes ØecegKe ue#Ùe yeveeÙee ieÙee efpemekeâer Peuekeâ mebefkeOeeve keâer Øemleekevee mes ueskeâj Deveskeâ GheyevOeeW ceW Âef<šieesÛej nesleer nw~ Ùen ØeMve efkeÛeejCeerÙe nw efkeâ keäÙee mebefkeOeeve ceW DeefOekeâej osves cee$e mes meeceeefpekeâ vÙeeÙe keâer Øeeefhle megefveefMÛele nes ieÙeer nw? keäÙee Gvekesâ meeLe meefoÙeeW mes pees GlheerÌ[ve ngDee ken meceehle nes ieÙee Deewj GvnW ceeveke kesâ ™he ceW henÛeeve Øeehle nes ieÙeer nw? Ùes Ssmes ØeMve nw, pees efvejvlej YeejleerÙe meeceeefpekeâ kÙekemLee keâes hegvehe&jeref#ele/hegvece&tuÙeebefkeâle keâjves keâe Dee£eve keâjles nQ~

‘oefuele’ kewefÕekeâ mlej hej efkemle=le DekeOeejCee nw~ FmeceW oyes kegâÛeues Skeb štšs ngS keie& kesâ DeeOeej hej kes meYeer m$eer Skeb heg™<e Meeefceue nes peeles nQ, pees efkeâmeer Yeer peeefle keie& Skeb #es$e mes pegÌ[s neW~ mebmeej kesâ Deveskeâ osMeeW ceW Ssmes keie& jns nQ, pees efvecve keie& keâns ieÙes, Ùes jesce ceW mueske Ùee oeme keânueeles Les, mheeš&ve ceW Fvekeâe veece nsueesšme Ùee ›eâerle Lee, efyeÇšsve ceW Ùes efkeefueÙevme Ùee #egõ keânueeles Les, Decesefjkeâe cebs veer«ees Deewj pece&veer ceW Ùes Ùentoer Les, Yeejle ceW Fvekeâes oefuele keâer meb%ee oer ieÙeer~ oefuele YeejleerÙe meeceeefpekeâ kÙekemLee leLee efnvot Oece& keâe ner Glheeo nw~ Fefleneme ceW Fvekeâes hebÛece, DeÚtle, ÛeeC[eue, Deeefo veeceeW mes mecyeesefOele efkeâÙee ieÙee nw~Yeejle ceW ‘oefuele’ keie& keâe GÆke ceveg Éeje jefÛele cevegmce=efle ceW keefCe&le keCe& kÙekemLee mes ceevee pee mekeâlee nw~ Fmekesâ lenle YeejleerÙe meceepe keâes Ûeej keCeeËs ceW efkeYeeefpele efkeâÙee ieÙee; yeÇeÿeCe (hegpeejer/efMe#ekeâ), #e$eerÙe (Meemekeâ/Ùeesæe), kewMÙe (kÙeeheejer) Deewj Metõ (meskekeâ)~ ceveg ves Metõ keâes efvecvelece ceeveles ngS Gmes meskee keâe keâeÙe& efoÙee~ keCe& kÙekemLee keâe Ùen ™he Oeerjs-Oeerjs DeheYeÇefMeble neskeâj peeefle kesâ ™he ceW mLeeefhele nes ieÙee Deewj ÛelegLe& keCe& hej DeeOeeefjle peeefleÙeeW keâeW meceepe ceW meke&$e Ghesef#ele keâj efvecve keâesefš keâer efmLeefle ceW hengbÛee efoÙee ieÙee~

Skeâ DekeOeejCee kesâ ™he ceW ‘oefuele’ Meyo keâe ØeÙeesie DeeOegefvekeâ keâeue ceW ner ngDee nw, YeejleerÙe mevoYe& ceW oefuele Meyo keâe ØeÙeesie Deveskeâ DeLeeX ceW efkeâÙee peelee jne nw~ keie& Ûeslevee keâer Âef<š mes osKeves hej oefuele Meyo kesâkeue peeefleÙeeW lekeâ ceÙee&efole ve neskeâj Skeâ keie& keâe ØeefleefveefOe yeve peelee nw, efpemeceW meceepe kesâ meYeer kebefÛele ueesieeW keâes Meeefceue



efkeâÙee pee mekeâlee nw~ meeceevÙeleŠ oyeeS, meleeS, Meesef<ele leLee Glheeref[le kÙeefòeâÙeeW kesâ keie& keâes oefuele keâne peelee nw~ veiesvõveeLe yeemeg efnvoer efkeÕekeâes<e kesâ Devegmeej oefuele keâe DeefYeØeeÙe-ouecÙe peeefle, Øemhegâefšle, Kebef[le efkeâÙee ngDee/šgkeâÌ[e efkeâÙee ngDee, jeQoe ngDee/kegâÛeuee ngDee Ùee efkeefve<š efkeâÙee ngDee neslee nw~ jeceÛevõ kecee& ves Deheves MeyokeâesMe ceW oefuele keâe DeLe& cemeuee ngDee, ceefo&le, oyeeÙee, jeQoe Ùee kegâÛeuee ngDee, efkeefve<š efkeâÙee ngDee yeleeÙee nw~’’ Fme Øekeâej efnboer kesâ MeyokeâesMeeW ceW ‘oefuele’ Meyo keâe DeLe& nw; efpemekeâe oceve efkeâÙee ieÙee nes, oyeeÙee Deewj jeQoe ieÙee nes leLee cemeuee Deewj kegâÛeuee ieÙee nes~ pees efveefMÛele leewj hej oefuele mecegoeÙeeW kesâ efueS Deheceeve metÛekeâ nw~ efnvoer MeyokeâesMeeW Éeje Øeefleheeefole oefuele Meyo kesâ Ùes Meeefyokeâ DeLe& oefuele uesKekeâ keie& keâes mkeerkeâeÙe& veneR nw keäÙeeWefkeâ oefuele Meyo DeeOegefvekeâ keâeue keâer osve nw leLee Fme Meyo keâer Glheefòe kesâ heerÚs pees meeceeefpekeâ-meebmke=âeflekeâ-jepeveereflekeâ Ûeslevee keâece keâj jner Leer Gmes efnboer kesâ MeyokeâesMekeâejeW ves "erkeâ mes veneR mecePee~ FmeefueS Ùeneb Gme Ssefleneefmekeâ Ûeslevee keâes peevevee pe™jer nw, efpemekesâ heefjCeecemke™he oefuele Meyo keâe ØeeogYee&ke ngDee~meke&ØeLece meved 1891 ceW Yeejle keâer henueer peveieCevee ceW ‘peeefle’ keâes DeeOeej yeveeÙee ieÙee, efpemekeâe Ssefleneefmekeâ cenlke nw~ lelheMÛeeled Yeejle keâer efyeÇefšMe mejkeâej meYeer keâeceieej peeefleÙeeW keâe GuuesKe keâjves kesâ efueS ‘heooefuele peeefleÙeeb’ (keâheÛelecesscekeâ yemebssces) Meyo keâe Fmlesceeue keâjves ueieer efpevnW [e@. Decyes[keâj ves ‘Glheeokeâ peeefleÙeeB’ keâne~ Fve heooefuele peeefleÙeeW keâes mejkeâej ceW ØeefleefveefOelke osves kesâ efueS ‘DevegmetefÛele’ keâne ieÙee~ meved 1919 ceW ceebšsiÙet Ûescmeheâes[& Éeje mejkeâejer efvekeâeÙeeW ceW ØeLece ØeefleveefOelke osves kesâ efueS Demhe=MÙeeW, DeeefokeeefmeÙeeW Dewj DevÙe efheÚÌ[e keie& keâes ‘oefuele keie&’ kesâ Debleie&le meefcceefuele keâj efueÙee ieÙee~ Fmeer DeeOeej hej 1921 keâer peveieCevee ceW ‘oefuele keie&’ kesâ Debleie&le Demhe=MÙeeW, Deeefokeemeer Deewj DevÙe efheÚÌ[e keie& keâes Yeer Meeefceue efkeâÙee ieÙee~ uesefkeâve mekeCeeX kesâ ØeeflejesOe kesâ keâejCe meved 1931 kesâ peveieCevee ceW Deeefokeemeer mecegoeÙeeW Deewj DevÙe efheÚÌ[e keie& keâes oefuele keie& mes Deueie keâj efoÙee ieÙee~ Fme lejn kÙeehekeâ meeceeefpekeâ-meebmke=âeflekeâ DeeOeej keeues oefuele keie& keâes Demhe=MÙeeW keâe heÙee&Ùe yevee efoÙee ieÙee Deewj DebleleŠ Yeejle mejkeâej DeefOeefveÙece, 1935 keâer Skeâ DevegmetÛeer ceW Demhe=MÙeeW keâes DevegmetefÛele peeefleÙeeW kesâ ™he ceW efÛeefvnle keâj efoÙee ieÙee~ kele&ceeve ceW FvneR DevegmetefÛele peeefleÙeeW keâes oefuele keie& keâne peelee nw~Yeejle ceW oefuele ØeefmLeefle: Ssefleneefmekeâ heefjØes#Ùe

$e+ikeso kesâ omekeW DeOÙeeÙe ceWhenueer yeej Metõebs keâe GuuesKe efkeâÙee ieÙee, efpemekeâe keâeue FeflenemekeâejeW Éeje ØeeÙeŠ 1500 F&.het. mes 1000 F&.het. efveefMÛele efkeâÙee ieÙee nw~

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omekeW DeOÙeeÙe ceW yeÇÿee kesâ Mejerj kesâ efkeefYeVe YeeieeW mes Deueie-Deueie keCeeX keâer Glheefòe keâer yeele keâner ieF& nw~ leovegmeej efmej mes yeÇeÿeCe keâer Glheefòe yeleeF& ieF& efpemekeâe keâeÙe& Lee DeOÙeÙeve leLee DeOÙeeheve~ #eef$eÙe keâer Glheefòe YegpeeDeeW mes, efpemekeâe keâeÙe& meceepe keâer j#ee keâjvee Lee, kewMÙe keCe& keâer Glheefòe pebIeeDeeW mes, efpemekeâe keâeÙe& cegKÙeleŠ kÙeeheej mecyevOeer Lee leLee hewjeW mes Meto keCe& keâer Glheefòe keâner ieF&, efpevekeâe keâeÙe& Ghejesòeâ ef$ekeCeeX keâer meskee keâjvee Lee~ $e+ikesefokeâesòej keâeue ceW DeefOekeâeefOekeâ Dehee$eleeSb Fme mecegoeÙe hej Leesheer peeleer jneR~ ØeeÛeervekeâeue ceW Yeejle Deeves keeues Ùetveeveer leLee Ûeerveer Ùeeef$eÙeeW ves Fme keCe& keâe Deheves mebmcejCeeW ceW yeÌ[e ner ùÅeefkeoejkeâ efkekejCe Øemlegle efkeâÙee nw~ GvneWves efueKee nw efkeâ Fme mecegoeÙe kesâ ueesieeW keâes yemleer ceW ØekesMe kesâ meceÙe šerve keâe šgkeâÌ[e yepeekeâj Deheves Deeves keâer metÛevee osveer heÌ[leer Leer~ mce=efle meeefnlÙe ceW Ùen ØeekeOeeve efceuelee nw efkeâ Ùeefo Ùes ueesie kewefokeâ ceb$eeW keâe GÛÛeejCe megve ueW lees Gvekesâ keâeveeW ceW Keewueles ngS MeerMes [eue osves ÛeeefnS~Ùeefo mekeCe& peeefle kesâ ueesieeW keâe mheMe& Ssmes ueesieeW keâer hejÚeF& mes Yeer nes peeS lees Gvekesâ meele pevceeW keâe hegCÙe keâce& ve<š nes peeles nQ~Oeerjs-Oeerjs Ùen kÙekemLee YesoYeeke, ÚgDeeÚtle, Mees<eCe Deewj DelÙeeÛeej hej DeeOeeefjle kÙekemLee yeve ieÙeer~ cegefmuece Deewj efyeÇefšMe MeemekeâeW ves Fme kÙekemLee keâes mLeeefÙelke Øeoeve efkeâÙee~ GvneWves FmeceW nmle#eshe mes hejnspe efkeâÙee Deewj Fme kÙekemLee keâe GheÙeesie Deheves ØeYeglke keâes yeveeÙes jKeves kesâ efueÙes Yeer efkeâÙee~ Ùen kÙekemLee Fleveer pekeâ[ve keeueer nes ieÙeer efkeâ ve lees keâyeerj, veevekeâ, cenelcee hegâues, mevle %eevesÕej, cenelcee ieebOeer Deeefo ner Fmes leesÌ[ heeÙes Deewj ve Yeejle keâe mebefkeOeeve Deewj ve Deepeeoer kesâ yeeo yeveeÙes ieÙes Deveskeâeveskeâ keâevetve~mebkewOeeefvekeâ Skeb kewOeeefvekeâ heefjØes#Ùe

YeejleerÙe Fefleneme ceW oefueleeW keâer oÙeveerÙe ØeefmLeefle keâes Âef<šiele jKeles ngS mebefkeOeeve efvecee&leeDeeW efkeMes<e ™he mes [e@. Decyes[keâj ves meeceeefpekeâ vÙeeÙe Skeb ceevekeeefOekeâej keâes mecyeue Øeoeve keâjves kesâ efueS mebefkeOeeve keâer GösefMekeâe ceW meeceeefpekeâ meceevelee hej DeeOeeefjle kÙekemLee keâes cenlkehetCe& mLeeve Øeoeve efkeâÙee~ meeLe ner meYeer kesâ efueS meeceeefpekeâ, DeeefLe&keâ Skeb jepeveereflekeâ vÙeeÙe keâe ØeekeOeeve efkeâÙee ieÙee~ Fme GösMÙe keâer Øeeefhle kesâ efueS mebefkeOeeve kesâ DevegÛÚso 14 mes 18 ceWmeceevelee kesâ DeefOekeâej keâe keCe&ve efkeâÙee ieÙee nw; DevegÛÚso 14 ceW keâevetve kesâ mece#e meYeer kÙeefòeâ meceeve nw leLee jepÙe keâes ØeefleyeefvOele efkeâÙee ieÙee efkeâ ken meYeer veeieefjkeâeW kesâ efueS meceeve keâevetve yeveeS~ DevegÛÚso 15 ceW jepÙe Éeje Øeoòe meskeeDeeW Skeb veewkeâefjÙeeW ceW YesoYeeke keâes meceehle keâjves keâe ØeekeOeeve efkeâÙee ieÙee leLee DevegÛÚso 15(4) ceW meeceeefpekeâ Skeb Mew#eefCekeâ Âef<š mes oefuele keieeX kesâ



efueS efkeMes<e DeefOekeâej GheueyOe keâjeS ieS nQ~ DevegÛÚso 16(2) efkeâmeer Yeer kÙeefòeâ keâes Oece&, peeefle, efuebie, pevce mLeeve Ùee FveceW mes efkeâmeer DeeOeej hej efkeâmeer veeieefjkeâ kesâ meeLe YesoYeeke vener keâjves kesâ efueS Øeefleyeæ keâjlee nw~ Fmekesâ meeLe ner DevegÛÚso 16(4) jepÙe keâes meeceeefpekeâ Mew#eefCekeâ Âef<š mes Gve efheÚÌ[s keieeX kesâ efueS efveÙegefòeâÙeeW ceW Deej#eCe keâe ueeYe keâer mkeerke=âefle Øeoeve keâjlee nw~DevegÛÚso 17 Éeje Demhe=MÙelee keâe Gvcetueve keâjles ngS DevegmetefÛele peeefleÙeeW kesâ meeLe efkeâÙes peeves keeues YesoYeeke keâes DekewOe "njeÙee ieÙee nw~ DevegÛÚso 21 kesâ Devleie&le YeejleerÙe veeieefjkeâ keâes peerkeve keâe DeefOekeâej Øeoeve efkeâÙee ieÙee nw, ÙeneB peerkeve keâe DeLe& kesâkeue heMegkele peerkeve veneR kejved ceevekeerÙe ieefjcee kesâ meeLe peerkeve-Ùeeheve ceevee ieÙee nw~DevegÛÚso 29 (1) ceW jepÙe Éje heesef<ele Ùee jepÙe efveefOe mes meneÙelee heeves keeueer efkeâmeer Yeer efMe#eCe mebmLee ceW ØekesMe mes efkeâmeer Yeer veeieefjkeâ keâes kesâkeue Oece&, kebMe, peeefle, Yee<ee Ùee FveceW mes efkeâmeer DeeOeej hej kebefÛele veneR efkeâÙee peeSiee~ Ùen DevegÛÚso DeuhemebKÙekeâ keieeX kesâ efnleeW keâer GodIees<eCee keâjlee nw~ mebefkeOeeve keâe DevegÛÚso 38 meeceeefpekeâ vÙeeÙe keâer yeele yegefveÙeeoer DeefOekeâej Skeb DeekeMÙekeâleeDeeW kesâ DeeOeej hej keâjlee nw pees oefuele ceevekeeefOekeâej Skeb meeceeefpekeâ meceevelee keâes yeÌ{ekee oslee nw~ Fmeces keâne ieÙee nw efkeâ jepÙe peveefnle ceW Ssmeer meeceeefpekeâ kÙekemLee megefveefMÛele keâjsiee, efpememes meYeer keâes meeceeefpekeâ, DeeefLe&keâ Deewj jepeveereflekeâ vÙeeÙe Øeehle nes mekesâ~DevegÛÚso 46 ceW jepÙe keâes Ùen efveo&sMe efoÙee ieÙee nw efkeâ ken DevegmetefÛele peeefleÙeeW meefnle meceepe kesâ keâcepeesj keieeX keâes Mew#eefCekeâ ke DeeefLe&keâ ™he mes efkekeâefmele Deewj Øeeslmeeefnle keâjves ceW efkeMes<e OÙeeve osiee~DevegÛÚso 75 ceW mebIe Éeje kegâÚ jepÙeeW keâes Devegoeve osves keâer kÙekemLee keâer ieF& nw~ mebmeo Gve jepÙeeW keâes efkeMes<e kesâvõerÙe Devegoeve osieer pees DevegmetefÛele peeefle Deewj pevepeeefleÙeeW kesâ keâuÙeeCe Ùee DevegmetefÛele #es$eeW ceW ØeMeemeefvekeâ mlej keâer GVeefle kesâ ØeÙeespeve kesâ efueS Yeejle mejkeâej kesâ Devegceesove mes neLe ceW ueer ieÙeer ÙeespeveeDeeW keâes ef›eâÙeeefvkele keâj jns nQ~ mebefkeOeeve kesâ 16keW DeOÙeeÙe ceW DevegÛÚso 330 mes 342 lekeâ DevegmetefÛele peeefleÙeeW leLee pevepeeefleÙeeW kesâ efueS Deej#eCe kesâ efueÙes efkeMes<e ØeekeOeeve efkeâÙes ieÙes nQ~ Fve keieeËs kesâ efueS Deueie mes DeeÙeesie Deewj efkeMes<eeefOekeâejer efveÙegòeâ keâjves keâe Yeer ØeekeOeeve nw leeefkeâ ken Fmemes mecyeefvOele kÙekemLeeDeeW keâer lejheâ efkeMes<e OÙeeve os mekesâ~

Yeejle ceW meeceeefpekeâ vÙeeÙe keâer mLeehevee nsleg Deveskeâeveskeâ efkeOeeve Yeer heeefjle efkeâÙes ieÙes nQ~ mebefkeOeeve kesâ DevegÛÚso 17 keâes keemleefkekeâ ™he osves nsleg Demhe=MÙelee (Gvcetueve) DeefOeefveÙece 1955 heeefjle efkeâÙee ieÙee, efpemes Gmeer ke<e& mebMeesefOele keâj veeieefjkeâ DeefOekeâej mebj#eCe DeefOeefveÙece 1955 ceW heefjkeefle&le keâj efoÙee ieÙee~ FmeceW cegKÙe ™he mes Oece& kesâ

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DeeOeej hej YesoYeeke, meeceeefpekeâ YesoYeeke, Demheleeue Ùee efkeâmeer Yeer meeke&peefvekeâ mLeeve hej ÚgDeeÚtle kesâ keâejCe YesoYeeke, ceeue yesÛeves Ùee meskee keâjves ceW YesoYeeke Deeefo kesâ efueÙes oC[ keâe ØeekeOeeve efkeâÙeeieÙee nw~ Fmes efvepeer keâcheefveÙeeW Ùee mebmLeeDeeW hej Yeer ueeiet efkeâÙee ieÙee nw Deewj peeefle kesâ keâejCe peyejomleer keâece keâjeves keâes Yeer oC[veerÙe yeveeÙee ieÙee nw~ Fme keâevetve ces cegkeâoceeW keâer megvekeeF& mejmejer leewj hej efkeâÙes peeves keâe ØeekeOeeve nw Deewj mkeÙeb keâes efveoe&s<e meeefyele keâjves keâe Yeej Yeer oes<eer hej [euee ieÙee nw~ 1989 ceW DevegmetefÛele peeefle Deewj DevegmetefÛele pevepeeefle (DelÙeeÛeej efvekeejCe) DeefOeefveÙece yeveeÙee ieÙee~ FmeceW DeefOekeâ keâ"esj ØeekeOeeve jKes ieÙes~ efpevekesâ Devleie&le peeefle kesâ DeeOeej hej Deheceeefvele keâjvee, Gmes veerÛee efoKeevee, yesieej keâjevee, mecheefòe keâes #eefle henbgÛeevee Deeefo pewmes ke=âlÙe Yeer oC[veerÙe DehejeOe Ieesef<ele efkeâÙes ieÙes nQ leLee Fmekesâ efueS keâce mes keâce 6 ceen leLee DeefOekeâlece 5 ke<e& lekeâ keâer mepee oer pee mekeâleer nw~ FmeceW DevegmetefÛele peeefleÙeeW kesâ Øeefle keâle&kÙeeW keâer Ghes#ee keâjves hej ueeskeâ meskekeâ kesâ efueÙes Yeer oC[ keâe ØeekeOeeve efkeâÙee ieÙee nw~ Fme DeefOeefveÙece ceW jepÙe mejkeâej keâes efvekeejkeâ keâeÙe&keener keâjves leLee meeceeefpekeâ pegcee&vee ueieeves keâe Yeer DeefOekeâej efoÙee ieÙee nw leLee Fmekesâ Devleie&le DehejeOeeW hej efkeÛeejkesâ efueS efkeMes<e vÙeeÙeeueÙe keâer mLeehevee keâe ØeekeOeeve efkeâÙee ieÙee nw~ Fme keâevetve kesâ Devleie&le DelÙeeÛeej heerefÌ[le kÙeefòeâ kesâ efueS cegDeekepes keâe GheyevOe Yeer nw Deewj Fmekesâ efueS kesâvõ mejkeâej keâes efveÙece yeveeves kesâ DeefOekeâej efoÙes ieÙes nw~ DeefOekeâebMe jepÙeeW ceW oefuele keie& yevOegDee cepeotjer ØeLee Deewj yeeue cepeotjer ØeLee mes GlheerefÌ[le jne nw~ DeleŠ yevOegDee cepeotjer ØeLee (Gvcetueve) DeefOeefveÙece 1976, yeeue cepeotjer (efve<esOe Skeb efveÙeceve) DeefOeefveÙece 1986 leLee ceevekeeefOekeâej mebj#eCe DeefOeefveÙece 1993 pewmes keâevetve Yeer Fme mecyevOe ceW Øeemeebefiekeâ nQ~ Fme Øekeâej YeejleerÙe jepÙe ceW oefueleeW keâes meeceeefpekeâ vÙeeÙe Øeoeve keâjves nsleg Deveskeâ mebkewOeeefvekeâ Skeb kewOeeefvekeâ ØeekeOeeve lees efkeâÙes ner ieÙes nQ meeLe ner mebmLeeveelcekeâ leb$e Yeer efkekeâefmele efkeâÙes ieÙes nQ~ meeceeefpekeâ vÙeeÙe Skeb oefuele: ÙeLeeLe& efmLeefle

mewæeefvlekeâ DeeOeej hej mebkewOeeefvekeâ Skeb kewOeeefvekeâ ØeekeOeeve nesles ngS Yeer oefueleeW keâer ÙeLeeLe& efmLeefle ceW keâesF& DeecetueÛetue heefjkele&ve veneR ngDee nw~ ÙeLeeLe& efmLeefle hej Âef<š [eueer peeÙes lees mhe<š neslee nw efkeâ 1955 kesâ Demhe=MÙelee Gvcetueve DeefOeefveÙece kesâ ueeiet nes peeves kesâ heMÛeeled Yeer Demhe=MÙe kÙekenej kesâ npeejeW ceeceues kesâ ope& efkeâÙes peeles nQ~ megKeoske Leesješ ves Fve ceeceueeW keâer mebKÙee ceW efvejvlej ke=efæ keâes Fbefiele efkeâÙee nw~ Leesješ ves Fve ceeceueeW keâer mebKÙee 50 kesâ oMekeâ ceW 480, 60 kesâ oMekeâ ceW 1903, 70



kesâ oMekeâ ceW 3240, 80 kesâ oMekeâ ceW 3875 leLee 90 kesâ DeeOes oMekeâ ceW 1672 yeleeÙeer~ vekemenœeeyoer ceW Fme lejn kesâ ceeceueeW ceW leer›elee DeeÙeer nw, keemleefkekeâ efmLeefle hej Âef<šheele keâjves hej Skeâ efYeVe Øekeâej keâe keeleekejCe Âef<šiele neslee nw~ kele&ceeve ceW nj keâesF& meeceeefpekeâ vÙeeÙe ke meceevelee keâer ogneF& oslee nw leLee Fmekeâer mLeehevee kesâ efueS efvele veÙes keâevetve ke efveÙece yeveeÙes pee jns nQ~ oefueleeW, kebefÛeleeW, efheÚÌ[s keieeX ke ceefnueeDeeW keâes cegKÙeOeeje mes peesÌ[ves kesâ efueS Devekejle ØeÙeeme efueS pee jns nQ~Fve meyekesâ yeekepeto Deepe Yeer oefuele (mebkewOeeefvekeâ Yee<ee ceW DevegmetefÛele peeefle/pevepeeefle) kesâ efKeueeheâ DelÙeeÛeej keâer KeyejeW mes meceeÛeej-he$e Yejs he[sÌ jnles nQ~ Fvekesâ efKeueeheâ DelÙeeÛeej kesâ DeebkeâÌ[s efvele veF&-GBÛeeFÙeeW keâes Útles pee jns nQ~ Yeejle keâer je<šêrÙe DehejeOe efjkeâe[& MeeKee kesâ Deebkeâ[s Fme leLÙe keâes mhe<š keâj osles nQ, pees ke<e& oj ke<e& efvejvlej yeÌ{ jns nQ-

je<šêrÙe DehejeOe efjkeâe[& yÙetjes (oefuele DehejeefOekeâ ceeceues)

ke<e& DevemetefÛele peeefleÙeeW kesâ efke™æ DehejeOe kesâ ceeceues

kegâue DehejeOe oefuele ceefnuee kesâ meeLe yeueelkeâej kesâ ceeceues

nlÙee kesâ ceeceues

2012 33,655 1,576 651

2013 39,408 2,073 676

2014 40,401 2,233 744

2015 38,670 2,326 707

2016 40,801 2,541 786œeesle: http://ncrb.nic.inje<šêrÙe DehejeOe DeefYeuesKe MeeKee Éeje peejer DeeBkeâ[sÌ je<š^ ceW oefueleeW keâer meceepe

ceW ØeefmLeefle keâes yeÙeeB keâjles nQ~ DeebkeâÌ[eW kesâ cegleeefyekeâ iele 5 ke<eeX ceW oefuele efkejesOeer efnbmee kesâ ceeceues ceW yengle lespeer mes ke=efæ ngF& pewmee efkeâ GheÙe&gòeâ DeebkeâÌ[eW ceW Âef<šiele neslee nw efkeâ ke<e& 2012 ceW oefueleeW kesâ efKeueeheâ DehejeOeeW kesâ kegâue 33,655 ceeceues ope& ngS Les, pees ke<e& 2013 ceW yeÌ{keâj 39,408 nes ieS~ peyeefkeâ DehejeOeeW keâer Ùen mebKÙee 2014 ceW 40,401 2015 ceW 38,670 leLee 2016 ceW yeÌ{keâj 40,801 nes ieF& nw pees efkeâ oefueleeW kesâ Øeefle nes jns DehejeOe Deewj Gvekeâer ØeefmLeefle keâes oMee&les nQ~ Ùeefo Fve peeefleÙeeW ceW efkeMes<e ™he mes ceefnueeDeeW kesâ meboYe& ceW DeebkeâÌ[eW keâer yeele keâer peeÙes lees oefuele ceefnueeDeeW kesâ efKeueeheâ yeueelkeâej kesâ ceeceues ceW efmLeefle DelÙevle efÛevleepevekeâ nw~

77

ke<e& 2012 ceW yeueelkeâej kesâ kegâue 1,576 ceeceues ope& ngS Les, pees ke<e& 2013 ceW 2,073, 2014 ceW 2,233, leLee 2016 ceW yeÌ{keâj 2,541 nes ieF&~ keneR nlÙee kesâ ceeceueeW ceW iele heeBÛe ke<eeX ceW efmLeefle oÙeveerÙe nes jner nw FmeceW ke<e& 2012 ceW 651 ceeceues meeceves DeeÙes Les efpevekeâer mebKÙee 2013 ceW yeÌ{keâj 676, 2014 ceW 744, leLee 2016 ceW Ùen mebKÙee yeÌ{keâj 786 nes ieF& nw~ Ùes kes ceeceues nQ pees SvemeerDeejyeer kesâ mece#e DeeÙes, efkeâvleg YeejleerÙe meceepe keâer pees efmLeefle nw Ùeefo Gme hej Âef<šheele efkeâÙee peeÙes lees Ssmes DemebKÙe ceeceues meeceves DeeÙeWies pees [j Ùee DevÙe efkeâmeer kepen mes ope& nes ner veneR heeles DeLekee hegefueme LeeveeW Ssmes ceeceueeW kesâ Fvõepe keâes nleeslmeeefnle efkeâÙee peelee nw~

osMe ceW oefuele GlheerÌ[ve kesâ ceeceues ceW ke=efæ hej efkeKÙeele oefuele efÛevlekeâ ÛevõYeeve Øemeeo ves Decesefjkeâe kesâ DeÕesleeW keâe GoenjCe osles ngS keâne’’Decesefjkeâe ceW 1618 ceW oemelee keâe DeejcYe ngDee pees efkeâ 1863 ceW meceehle nes ieF&~ peye DeÕesleeW ueesie Fme oemelee mes Deepeeo ngS lees keneB DeÕesleeW kesâ meeLe efuebefÛeie keâer IešveeSB meeceves Deeves ueieeR~ meÌ[keâeW hej GvnW heerše peeves ueiee, Gvekesâ Thej DelÙeeÛeej efkeâS peeves ueies~ Gmeer lejn kele&ceeve ceW oefueleeW kesâ meeLe nes jne nw Deepe peye kes peeeflekeeo mes Deepeeo nes jns nQ lees Gve hej Deveskeâ nceues nes jns nQ~’’ GvneWves keâne ‘‘yeoueles oewj ceW oefuele meceepe ceW veslee GYejkeâj meeceves Deeves ueies nQ, pees Deepeeoer kesâ efueS Deekeepe G"eles nQ~ henues oefuele pekeeye osves ceW mebkeâesÛe keâjlee Lee uesefkeâve Deye ken pekeeye osves ueiee nw~ henues ueesie oefuele kesâ Øeefle menevegYetefle efoKeeles Les, uesefkeâve Gve ueesieeW ves Gvekesâ Øeefle F&<Ùeeueg jkewÙee Dehevee efueÙee nw~ ÙeneR keâejCe nw efkeâ Deye GvnW pÙeeoe mes pÙeeoe efveMeevee yeveeÙee pee jne nw leLee Gvekesâ meeLe DehejeOe Yeer yeÌ{ jns nQ~’’

Yeejle ceW oefuele GlheerÌ[ve keâer IešveeDeeW keâes osKekeâj meYÙe-meceepe, efpemeves meeceeefpekeâ vÙeeÙe Deewj meceevelee keâes Dehevee OÙesÙe yeveeÙee ngDee Lee, keâe ceefmle<keâ Yeer Mece& mes Pegkeâ peeSiee~ Deepe Yeer oefueleeW kesâ meeLe ogke&kÙekenej efkeâÙee peelee nw efpemekeâer Peuekeâ efkeefYeVe IešveeDeeW ceW osKeer pee mekeâleer nw~ jefkeoeme peÙebleer cevee jns oefueleeW kesâ meeLe ceOÙeØeosMe kesâ oceesn ceW ceejheerš, nefjÙeeCee kesâ heâjeroeyeeo ceW hebÛeeÙele Ûegveeke ceW keesš ve osves hej oefueleeW keâer efhešeF&, Deeieje ceW Skeâ oefuele keâer efhešeF& FmeefueS keâj oer ieF& keäÙeeWefkeâ GveceW mes Skeâ oefuele keâe neLe ieueleer mes Skeâ yeÇeÿeCe mes Út ieÙee Lee~ Ùener veneR oefuele (efpevekeâes Deheefke$elee) keâe Øeleerkeâ ceevee peelee nw efkeâ ceefnueeDeeW kesâ meeLe yeueelkeâej kesâ ceeceueeW mes meceeÛeej he$e Yejs heÌ[s jnles nQ - keâVeewpe ceW Skeâ oefuele ceefnuee keâe yeueelkeâej keâjves kesâ yeeo Gmekeâes SefmeÌ[ mes venuee efoÙee ieÙee~



Deepe Yeer osMe kesâ DeefOekeâebMe «eeceerCe #es$eeW ceW oefueleeW keâes meeke&peefvekeâ kegâDeeW mes heeveer veneR Yejves efoÙee peelee nw Deewj vee ner cebefojeW ceW ØekesMe keâjves efoÙee peelee nw~ keâF& ieebkeeW ceW Deepe Yeer oefuele otuneW keâes Iees[er hej veneR yew"ves efoÙee peelee nw, ÙeneB lekeâ efkeâ efMe#ee kesâ kesâvõ efkeÅeeueÙeeW ceW Yeer oefuele Úe$e-Úe$eeDeeW kesâ meeLe oesÙece ope&s keâe kÙekenej efkeâÙee peelee nw~ Gvekesâ yew"ves kesâ efueS Deefvlece hebefòeâ efveOee&efjle nesleer nw leLee yew"ves kesâ efueS GvnW ojer Ùee šešd-heóer veneR oer peeleer nw~ hejchejeiele meeceeefpekeâ Demeceevelee Skeb ÚgDeeÚtle keâe obMe oefueleeW keâer mekeCeeX hej ÚeÙee veneR heÌ[vee, metÙee&soÙe Skeb metÙee&mle kesâ yeeo ner IejeW mes efvekeâueves keâer Devegceefle nesvee, ÙeÅeefhe keâce ngDee nw, leLeeefhe mebmlejerkeâjCe kesâ ™he ceW oefuele Deepe Yeer ieebke Skeb keâmyes ceW oef#eCeer Úesj hej jnves keâes cepeyetj nQ~

ÙeÅeefhe oefueleeW keâer efmLeefle ceW megOeej kesâ efueS Deveskeâ efveÙece ke keâevetve yeveeÙes ieÙes nQ~ efpememes Gvekeâer efmLeefle ceW megOeej efkeâÙee pee mekesâ~ uesefkeâve keemleefkekeâlee kesâ Oejeleue hej osKes lees FefC[Ùee šg[sÌ ceW ØekeâeefMele Skeâ efjhee&sš ceW ope& DeebkeâÌ[eW kesâ cegleeefyekeâ nj 18 efceveš hej Skeâ oefuele kesâ efke™æ DehejeOe Ieefšle neslee nw~ Deewmeleve nj jespe leerve oefuele ceefnueeSW yeueelkeâej keâer efMekeâej nesleer nQ~ oes oefuele ceejs peeles nQ leLee oes oefuele IejeW keâes peuee efoÙee peelee nw~ 37 heâermeoer oefuele iejeryeer jsKee kesâ veerÛes peerkeve Ùeeheve keâjles nQ~ 54 ØeefleMele oefuele kegâheesef<ele nw, leLee Øeefle npeej oefuele heefjkeejeW ceW 83 yeÛÛes pevce mes Skeâ ke<e& kesâ Devlejeue ceW cej peeles nQ~ Ùener veneR 45 heâermeoer yeÛÛes efvej#ej jn peeles nw leLee keâjerye 40 heâermeoer mejkeâejer efkeÅeeueÙeeW ceW oefuele efkeÅeeefLe&ÙeeW keâes keâleej mes Deueie yew"keâj Yeespeve keâjvee heÌ[lee nw Deewj 48 heâermeoer ieeBkeeW ceW peue kesâ m$eesle hej peeves keâer oefueleeW keâes ceveener nw~

je<šêrÙe ceevekeeefOekeâej DeeÙeesie keâer Skeâ efjheesš& kesâ Devegmeej oefueleeW keâer ÙeLeeLe& ØeefmLeefle keâes efvecve Øekeâej osKee mekeâlee nw -

• 37 ØeefleMele oefuele iejeryeer jsKee kesâ veerÛes peerkeve Ùeeheve keâjles nQ~ • 1000 hej 83 oefuele yeÛÛes Deheves ØeLece pevce efove kesâ hetke& ce=lÙet kesâ

efMekeâej nes peeles nQ~ • 45 ØeefleMele oefuele heÌ{vee efueKevee veneR peeveles~ • oefuele ceefnuee keâes oesnje efkeYesoerkeâjCe Pesuevee heÌ[lee nw, Skeâ lees peeefle

keâe otmeje uewefiebkeâ~ • kesâkeue 27 ØeefleMele oefuele ceefnueeSb ner Deheves yeÛÛeeW keâes efkeâmeer

efÛeefkeâlmekeâerÙe mebmLee ceW pevce os heeleer nQ~ • ueieYeie Skeâ efleneF& oefueleeW keâes DeeOeejYetle megefkeOeeSb Yeer GheueyOe veneR nw~

79

• 33 ØeefleMele ieebkeeW Deepe Yeer Ùen efmLeefle nw efkeâ mkeemLÙe keâeÙe&keâlee& oefueleeW kesâ Ùeneb peeves mes Fvkeâej keâj osles nQ~

• 27.6 ØeefleMele ieebkeeW ceW oefueleeW keâes hegefueme LeeveeW ceW ØekesMe keâjves mes jeskeâe peelee n~

• 37.8 ØeefleMele mejkeâejer mkeâtueeW ceW Keeves kesâ oewjeve oefueleeW yeÛÛeeW keâes mekeCe& yeÛÛeeW mes Deueie yew"vee heÌ[lee nw~

• 23.5 ØeefleMele ieebkeeW ceW oefueleeW keâes Gvekesâ IejeW hej [ekeâ veneR hengbÛeeÙeer peeleer~

• 48.4 ØeefleMele ieebkeeW ceW YesoYeeke Skeb ÚgDeeÚtle kesâ keâejCe oefueleeW peue œeesleeW keâe GheÙeesie veneR keâjves efoÙee peelee~

• Yeejle ceW ueieYeie DeeOes oefuele yeÛÛes kegâhees<eCe keâe efMekeâej nQ, 21 ØeefleMele yeÛÛeeW keâe kevepe meeceevÙe mes yengle keâce neslee nw leLee 12 ØeefleMele Deheves 5keW pevceefove mes hetke& ner ce=lÙet kesâ efMekeâej nes peeles nQ~

• Fme ØeefmLeefle kesâ yeeo Ùeefo oefueleeW kesâ efke™æ DehejeOe hej Âef<šheele keâjW lees-ØeefleefoveŠ

• leerve oefuele ceefnueeDeeW kesâ meeLe yeueelkeâej neslee nw~ • 2 oefueleeW keâes ceewle kesâ Ieeš Gleeje peelee nw Deewj 2 oefuele IejeW keâes

peueeÙee peelee nw~ • 11 oefueleeW keâes heerše peelee nw~

Øeefle mehleen • 13 oefueleeW keâer nlÙee keâer peeleer nw~ • 5 oefuele IejeW Ùee PeewheÌ[eW keâes peuee efoÙee peelee nw~ • 6 oefueleeW keâe DehenjCe efkeâÙee peelee nw~

efjheesš& ceW ÙeneB lekeâ keâne ieÙee nw efkeâ "A large number of cases which deserve to be registered under protection of Civil Rights Act or the SCs & STs (Prevention of Atrocities) Act are not actually registered under these Acts, either due to ignorance of law or under pressure from the interested parties. Investigations in even those limited number of cases is often earned out in a slipshod manner and with considerable delay."



mkeleb$elee kesâ Ghejevle jepÙe Éeje mebkewOeeefvekeâ ØeekeOeeveebs kesâ DeeOeej hej je<šêrÙe Skeb ØeevleerÙe mlej hej Deveskeâ ØeÙeeme efkeâÙes ieÙes nQ~leLeeefhe Fve ØeÙeemeeW kesâ yeekepeto Yeer oefueleeW keâer efmLeefle ceW keâesF& efkeMes<e heefjkele&ve veneR ngDee nw~ Yeejle ceW oefuele ØeefmLeefle Skeb meeceeefpekeâ vÙeeÙe keâer kÙeekeneefjkeâ efmLeefle kesâ efkekesÛeve mes Ùen mhe<š nes peelee nw efkeâÙes ØeÙeeme veieCÙe ner jns~ heefjCeeceeW keâer veieCÙelee kesâ yeekepeto Yeer kegâÚ mekeâejelcekeâ ØeYeeke efoKeeÙeer efoÙes pewmes oefueleeW ceW Yeer DeefOekeâejeW kesâ Øeefle peeie™keâlee yeÌ{Ìer nw, oefuele Deheves DeefOekeâejeW kesâ efueS mebIe<e& keâjles efoKeeF& efoS nQ~ Ùes heefjkele&ve leer›e ™he mes jespeieej kesâ #es$e ceW DeeÙeer lekeâveerkeâer ›eâeefvle kesâ heâuemke™he ngS efpemeves YeejleerÙe meceepe keâer keâce& DeeOeeefjle keCe& kÙekemLee keâes ØeYeeefkele efkeâÙee nw~

vÙeeÙehetCe& meceepe keâer jÛevee kesâkeue mebefkeOeeve ceW lelmecyevOeer ØeekeOeeve keâj efoÙes peeves mes ner veneR nes peeleer, Ùen lees cenpe Gmekeâer Meg™Deele nesleer nw~ oefueleeW keâer efmLeefle ceW megOeej kesâ efueS lelmecyevOeer mebkewOeeefvekeâ keâevetveeW leLee efveÙeceeW keâe meKleer mes ef›eâÙeevkeÙeve leLee heeueve efkeâÙes peeves keâer DeekeMÙekeâlee nw~ efMe#ee kesâ ØeÛeej-Øemeej kesâ ceeOÙece mes Yeer Fvekeâer oMee ceW heefjkele&ve efkeâÙee pee mekeâlee nw keäÙeeWefkeâ efMe#ee ner meYÙe meceepe keâer peveveer nesleer nw~ efMe#ee kesâ ceeOÙece mes oefueleeW ceW nerveYeekevee keâer peien DeefOekeâej Ûeslevee keâe efkekeâeme efkeâÙee pee mekeâlee nw~ Fvekeâer ØeefmLeefle ceW megOeej kesâ efueS DeekeMÙekeâlee nw oefueleeW kesâ ceve mes iewj-oefueleeW kesâ Øeefle efkejesOe Yeeke otj keâjves kesâ meeLe ner mekeCeeX kesâ ceve mes pevceiele ßes…lee mecyevOeer efceLÙee Debnkeâej keâes otj keâjves keâer efpememes efkeâ oefueleeW kesâ Øeefle Gvekesâ ceve ceW veF& mecePe efkekeâefmele nes leLee kes Gvekesâ ceevekeerÙe DeefOekeâejeW kesâ GheYeesie ceW Dee[sÌ ve DeeSB Deewj Gvekesâ meeLe ceevekeerÙe leLee vÙeeÙeesefÛele kÙekenej keâjW~

efve<keâ<e& ™he ceW keâne pee mekeâlee nw efkeâ Ùeefo Yeejle ceW oefueleeW keâer efmLeefle ceW megOeej keâjvee nw lees yegefæpeerkeer keie& keâes Deeies Deevee nesiee~ Ùener keie& nw pees vÙeeÙehetCe&, meceleekeeoer, ueeskeâleebef$ekeâ kÙekemLee hej DeeOeeefjle meeceeefpekeâ Skeb jepeveereflekeâ kÙekemLee keâes kÙeekeneefjkeâ ™he Øeoeve keâjves ces Deheveer Yetefcekeâe efveke&efnle keâj mekeâlee nw~ meeke&peefvekeâ cebÛeeW, mebÛeej ceeOÙeceeW, mebieesef…ÙeeW Skeb meccesueveeW ceW oefueleeW kesâ meeLe nes jns ogkÙe&kenej hej yenme ÚsÌ[er peeveer ÛeeefnS~ yenme Skeb efkeceMe& mes efvekeâues efve<keâ<ee&sb kesâ DeeOeej hej jepÙe Skeb meòeelcekeâ mebmLeeDeeW Éeje keâevetve, DeefOeefveÙece, pevekeâuÙeeCekeâejer ÙeespeveeDeeW Skeb keâeÙe&›eâceeW keâe efvecee&Ce leLee ef›eâÙeevkeÙeve keâjves hej yeue efoÙee peevee ÛeeefnS~ Fmemes ve kesâkeue oefueleeW keâer efmLeefle ceW megOeej nesiee kejved meeceeefpekeâ vÙeeÙe Øeehle keâjves ceW Yeer meneÙelee Øeehle nesieer~

81

mevoYe& metÛeer- • hetjCeceue, ceevekeeefOekeâej, meeceeefpekeâ vÙeeÙe Deewj Yeejle keâe mebefkeOeeve, heesFvšj

heefyueMeme&, peÙehegj, 2003, he=.meb.74 • hetjCeceue,GheÙe&gòeâ, he=.meb.75 • hetjCeceue, oefuele mebIe<e& Deewj meeceeefpekeâ vÙeeÙe, Deeefke<keâej heefyueMeme&, peÙehegj,

2002, he=.meb.55 • je@ume, pee@ve, S LÙeesjer Dee@heâ peeefmšme, Deekeämeheâes[& Ùetefvekeefme&šer Øesme, uevove

1972, he=.meb. 3 • hetjCeceue, oefuele mebIe<e& Deewj meeceeefpekeâ vÙeeÙe,kener,he=.meb.115, 120 • hetjCeceue, oefuele mebIe<e& Deewj meeceeefpekeâ vÙeeÙe, heesFvšj heefyueMeme&, peÙehegj

2002, he=… Dehehe • keâepeue Skeb veerlet, oefuele meMeefòeâkeâjCe, mebpeÙe ØekeâeMeve, veF& efouueer 2013,

he=.meb.02 • jeceÛevõkecee& (mechee.), mebef#ehle Meyo meeiej, veeiejer ØeÛeeefjCeer meYee, keâeMeer, vekeced

mebmkeâjCe, 1987, he=.meb.468 • DeefOekeâ peevekeâejer kesâ efueS osKeW, http://web1.du.ac.in/course/

material/ug/ba/hindi/12.pdf • DeefOekeâ peevekeâejer kesâ efueS osKeW, Yeejle keâe mebefkeOeeve, yeejnkeeB mebmkeâjCe, mesvšûe

uee@ heefyuekesâMeve, Fueeneyeeo, 2017 • DeefOekeâ peevekeâejer kesâ efueS osKeW, 1955 keâe DeefOeefveÙece mebKÙeebkeâ 22, efmeefkeue

DeefOekeâej mebj#eCe DeefOeefveÙece 1955 • DeefOekeâ peevekeâejer kesâ efueS osKeW, 1989 keâe DeefOeefveÙece mebKÙeebkeâ 33, DevegmetefÛele

peeefle Deewj DevegmetefÛele pevepeeefle (DelÙeeÛeej efvekeejCe) DeefOeefveÙece 1989 • megKeoske Leesješ, oefuele Fve FefC[Ùee meÛe& heâe@j S keâe@ceve [sefmšveer, mespe

heefyuekesâMeve,veF& efouueer, 2009, he=… 130 • efjueerpe Dee@heâ ›eâeF&ce Fve FefCÌ[Ùee 2016, (ncrb.gov.in....c11/c112016/

press/20release-crime/20min/20india/202016.pdf) • http://www/the citizen.in/....../2017-timeline-of-

Abrocities-againist-dalit-up-Rajasthan. • GheÙe&gòeâ • Sve.SÛe.Deej.meer. efjheesš&, Dee@ve oer efØekesvmeve SC[ Sšêsmeerefšpe Deiesvmš efme[Ÿetue

keâemšdme,(http://nhrc.nic.in/Publications/reportKBSaxena.pdf)

• efmebn, jece ieesheeue, [e@. Decyes[keâj meeceeefpekeâ vÙeeÙe Skeb heefjkele&ve, vesMeveue heefyueefMebie neGme, peÙehegj Skeb efouueer, 2014, he=.meb.135

*****



yeewæ Oece& kesâ ØeCeÙeve ceW ueefuele efkemlej keâe Ùeesieoeve

*[e@0 Deefcele kegâceej

ueefuele efkemlej yeewæ Oece& mes mebyebefOele Skeâ Ssmee meeefnlÙe nw efpemeces yeewæ Oece& kesâ cetue lelkeeW keâer efkeMeo kÙeeKÙee keâer ieF& nw~ keemleke ceW Deiej nce yeewæ DeeKÙeeveeW keâer yeeleW keâjW efpemekesâ ceeOÙece mes yeewæ Oece& keâer iegÌ{ yeeleW peveceeveme kesâ meeceves ueeF& ieF& GmeceW ueefuele efkemlej keâe Ùeesieoeve cenòeer ceeveer peeleer nw~

efke<eÙe ØekesMe - ueefuele-efkemlej cene«ebLe ceW yegæ-Oece& kesâ cetue lelkeeW keâe efve™heCe efkeâÙee ieÙee nw~ jÛeveekeâej ves Ûeej DeeÙe& melÙeeW keâer ÛeÛee& keâer nw~ Ùen Ûeej DeeÙe&-melÙe nw- ogŠKe, ogŠKe-mecegoÙe, ogŠKe efvejesOe Deewj ogŠKe efkejesOe-ieeefceveer-Øeefleheoe~ GveceW mes ogŠKe keäÙee nw ? pevce Yeer ogŠKe nw, peje Yeer ogŠKe nw, kÙeeefOe Yeer ogŠKe nw cejCe Yeer DeefØeÙeeW kesâ meeLe mebÙeesie Yeer-efØeÙeeW kesâ meeLe efkeÙeesie Yeer ogŠKe nw, pees FÛÚe keâjles ngS, Keespeles ngS, ve heevee nw, ken Yeer ogŠKe nw~ meb#eshe ceW heeBÛe Glheeove mkeâbOe ogŠKe nw~ Ùen ogŠKe keâne peelee nw~

GveceW ogŠKe mecegoÙe keäÙee nw ? Ùen pees le=<Cee nw, pees heewveYe&efkeäkeâer (yeejbyeej Yeke DeLee&led pevce keâe keâejCe) nw~ vevoerjeie DeLee&le megKe keâer Deemeefòeâ mes Ùegòeâ nw, le$ee-le$eeefYeveefvoveer ("ewj-"ewj hej megKe Ûeenves keeueer) nw~ Ùen ogŠ mecegoÙe keâne peelee nw~

GveceW ogŠKe efvejesOe keäÙee nw~ pees Fmeer le=<Cee keâe pees heewveYeer&kekeâer nw, vevoerjeie mes DeLee&led megKe keâer Deemeefòeâ mes Ùegòeâ nw, le$ee-le$eeefYeveefvoleer nw ("ewj-"ewj hej megKe Ûeenves keeueer) nw~ peefvekeâe nw (pevce osves keeueer nw) efveefòe&âkeâe nw (mebmeej yeveeves keeueer) nw-DeMes<e efkejeie Skeb efvejesOe nw~ Ùen ogŠKe efvejesOe nw~

GveceW ogKe efvejesOeieeefceveer Øeefleheoe keäÙee nw ! Ùener DeeÙe& Dee<šebefiekeâ ceeie& ÙeLee- mecÙekeâd-Âef<š mecÙekeâd- mebkeâuhe mecÙekeâd-keekeâd

*hešvee efJeÕeefJeÅeeueÙe, hešvee-efyenej~



83

mecÙekeâd-keâceeËvle mecÙekeâd-Deepeerke mecÙekeâd-kÙeeÙeece mecÙekeâd-mce=efle leLee mecÙekeâd-meceeefOe~Ùen ogŠKe efvejesOeieeefceveer Øeefleheoe DeeÙe& melÙe nw~ Ùener kess Ûeej DeeÙe& melÙe

nQ~ yegæ keâer Ùen osMevee meke&kÙeehekeâ nw Deewj DelÙeble ueeskeâefØeÙe nw~ ueefuele-efkemlej kesâ jÛeveekeâej ves Ûeej DeeÙe& melÙe Deewj Dee<šebefiekeâ ceeie& keâer meceerÛeerve kÙeeKÙee keâer nw~ ogŠKe kesâ veevee ™heeW keâer ÛeÛee& efkemleej mes keâer ieF& nw~ Fmeer osMevee kesâ DeeOeej hej yegæ kesâ GheosMe keâes ogKekeeo keâne ieÙee nw~ ogKekeeo keâe celeueye efmehe&â Ùen veneR keâer peerkeve kesâ veevee Øekeâej kesâ ogŠKeeW keâer ÛeÛee&, yeefukeâ ogŠKe otj keâjves keâer GheeÙeeW keâer mecÙekeâd kÙeeKÙee ueefuele-efkemlej ceW keâer ieF& nw~

ieewlece yegæ Deveelcekeeo Deewj #eefCekeâkeeo kesâ efueS peiele Øeefmeæ nQ~ Deelcee-hejceelcee keâes GvneWves, peÌ[ mes vekeâeje nw~ peerkeve Deewj peiele heefjkele&veMeerue nw~ Ùen heefjkele&veMeerue Deefkejece nesleer nw~ Ûeens peÌ[ nes Ùee Ûesleve meyeceW meYeer meceÙe heefjkele&ve neslee jnlee nw~ heefjkele&ve ner mebmeej keâe efÛejbleve melÙe nw~ keâesF& peerke pevleg Ùee celmÙe pevce ueslee nw~ Ùegkee neslee nw, leoeshejevle peje DekemLee Øeehle keâj ce=lÙeg keâes Øeehle nes peelee nw~ Ùes meejer ef›eâÙeeSB heefjkele&veMeeruelee ØeceeefCele keâjleer nw~ Ssmee ner heefjkele&ve efvepeer&ke lelkeeW ceW neslee jnlee nw~ veoer keâer Oeeje, mecegõ keâer lejbies meYeer heefjkeefle&le ieefleefkeefOeÙeeW kesâ heefjCeece nw~

ueefuele-efkemlej kesâ jÛeveekeâej ves Mejerj keâer meejer ef›eâÙeeDeeW Deewj Gvekesâ meYeer DebieeW kesâ efvejblej nesles jns heefjkele&ve keâes efÛeef$ele keâjles ngS efueKee nw~

Ûe#egjefvelÙece OeÇgkeb leLe ßeesle IeÇeCebefpe£eÓefhekeâeÙe ceve ogŠKee DeveelceMetvÙeeŠ~pe[emkeYeeke le=Cekegâ[dÛe Fkee efvejernevewkee$ee Deelcee ve vejes ve Ûe peerkeceefmle~~DeLee&led Ûe#eg, ßeesle, IeÇeCe, efpe£e, keâeÙe leLee ceve (Ùes meYeer) DeefvelÙe, DeOeÇgke,

ogŠKe, Deveelcekeâ Skeb MegvÙe nQ~ (Ùes)le=CekegâÓÌÙe (Ieemeheâtue yeveer oerkeej) kesâ pewmes efveMÛes<š, peÌ[mkeYeeke kesâ nQ~ FveceW

ve Deelcee nw, ve heg™<e nw Deewj ve peerke nw~Fme cene«ebLe cebs Meerue, meceeefOe Deewj Øe%ee, cew$eer Deewj keâ™Cee keâe meeceeefpekeâ



efkekesÛeve veneR nw~ ueefuele-efkemlej kesâ jÛeveekeâej ves yegæ Oece& kesâ Fve meejs lelkeeW keâes yegæ kesâ kÙeefòeâlke ceW ner meceeefnle keâj Gmekeâe Yeekeelcekeâ keCe&ve efkeâÙee nw~ yegæ ves Meerue, meceeefOe Øe%ee, keâ™Cee Deewj cew$eer keâer DeekeMÙekeâlee keâes Gheemekeâebs leLee efYe#egDeeW keâes mecePeeÙee Lee~ Gheemekeâ celeueye Deecepeve Deewj efYe#eg celeueye efkeefMe<š peve meyemes Meerue, meceeefOe Deewj keâ™Cee, efkeveÙe Deewj Øesce keâe nesvee DeefvekeeÙe& yeleueeÙee~ Ùes meejs iegCe keâes yegæ ves FbmeeefveÙele keâe ceeheoC[ yeleueeÙee nw~ Fbmeeve FvneR meejs iegCeeW mes hetCe& meeceeefpekeâ yevelee nw~ FvneR meejs iegCeeW kesâ DeYeeke cebs Fbmeeve Demeeceeefpekeâ yeve peelee nw~ Fme keâejCe yegæ ves nj efkeâmeer kesâ efueS Øe%eeMeerue, keâ™Cee, cew$eer keâes DeekeMÙekeâ keâjej efoÙee~ Ùes meejs iegCe yeewæ Oece& kesâ cetue lelke nw~

ueefuele-efkemlej kesâ jÛeveekeâej ves Ghejesòeâ meejs ceevekeerÙe lelkeeW keâes yegæ ceW meceeefnle nesves keâe efkemleejhetke&keâ ÛeÛee& keâer nw~ efveŠmebosn yegæ FbmeeefveÙele keâer hejekeâe…e hej hengBÛes ngS kÙeefòeâ Les~ ceeveke peiele ceW keâesF& Ssmee oes<e nes, Ssmee yegæ kesâ kÙeefòeâlke ceW keâleF& veneR Lee~ yegæ keâe kÙeefòeâlke MeerueceÙe Lee~ yegæ meke&iegCe mecheVe Les~ yeewæ Oece& kesâ meejs lelke keâes ueefuele-efkemlej kesâ jÛeveekeâej ves yegæ kesâ kÙeefòeâlke keâes Deesle-Øeesle efoKeueeÙee nw pees efyeukegâue melÙe nw~ yeewæ Oece& FbmeeefveÙele keâe Oece& nw~

yegæ kesâ kÙeefòeâlke kesâ yeejs ceW ueefuele-efkemlej kesâ jÛeveekeâej ves keCe&ve efkeâÙee nw~ kes ceneheg™<eeW kesâ yeòeerme ue#eCeeW mes meceefvkele keâns peeles nQ~ yegæ hejceheg™<e keâns peeles nQ~ kes Demmeer DevegkÙeppeveeW kesâ heefjkeej ;mecetueæ mes jÛes, efkeefÛe$ee Mejerj keeues keâns peeles nQ~ yegæ heg™<e&Ye (heg™<e-hegbieke) keâns peeles nQ yegæ oMeyeuees mes meceefvkele keâns peeles nQ~ leLeeiele Ûeej kewMejÅeeW (efveYe&ÙeleeDeeW) kesâ ueeYeer Devegkelej heg™<e-oceÇt-meejefLe keâns peeles nw~ kes Meemlee (Oece& kesâ Meemekeâ) keâns peeles nQ~ kes yegæ kesâ Deªejn DeekesefCekeâ (DeemeeOeejCe) OeceeX mes heefjhetCe& keâns peeles nQ~ kes keâeÙe, keeCeer, ceve Skeb keâce& ceW DeefveÙebef$ele keâns peeles nQ~

yeewæ Oece& kesâ lelke kesâ yengpeve efnleeÙe yengpeve megKeeÙe cegKÙe efyevog nw~ Ùen yengpeve efnleeÙe yengpeve megKeeÙe Ùes Meerue hej DeeOeeefjle lelke nw~ ØeeefCeÙeeW keâer efnbmee veneR keâjvee, Ûeesjer veneR keâjvee, Pet" veneR yeesuevee, veMeeheeve veneR keâjvee leLee hejheg™<e ieceve Ùee hejm$eer ieceve veneR keâjvee Ùener hebÛeMeerue nw~ hebÛeMeerue Fbmeeve kesâ kÙeefòeâlke kesâ efueS meceepe keâer ceÙee&oe kesâ efueS, osMe-osMeevlej keâer Meebefle kÙekemLee kesâ efueS DeefvekeeÙe& lelke nw~ Fmekeâer kÙeeKÙee ueefuele-efkemlej «ebLe ceW yegæ kesâ kÙeefòeâlke ceW meceeefnle keâj kesâ keâer ieF& nw~4

Fbmeeve keâes hebÛeMeerue ceevevee Deemeeve veneR nw~ peevevee Yeues Deemeeve nw~ hebÛeMeerue keâe heeueve keâjves kesâ efueS yegæ ves Dee<šebefiekeâ ceeie& keâer pe™jle yeleueeF& nw~ FvneR Meerue

85

Deewj De<šebefiekeâ ceeie& kesâ DeeOej hej yengpeve efnleeÙe Deewj yengpeve megKeeÙe nes mekeâlee nw~ jeie, És<e, ueesYe, ceesn Ùeeefve peerkeve kesâ megKeer keâjves keâer Demeerefcele ueeuemee Fvmeeve kesâ efueS DeMeebefle keâe cesIeotle nw~ Fbmeeve DeMeeble nw, keäÙeeWefkeâ Fvekeâe DeeÛejCe otef<ele nes ieÙee jnlee nw~ yegæ keâer efMe#ee Fvmeeve keâes Demeerefcele ueeuemee keâes meerefcele keâjlee nw~ yegæ keâer efMe#ee Fbmeeve keâes Demeerefcele FÛÚeDeeW kesâ Fvmeeve keâer peien meeceeefpekeâ Fvmeeve yeveelee nw~ Deepe nj Fvmeeve Skeâ-otmejs keâes osKee-osKeer ueesYe Deewj És<e keâe keMeerYetle neskeâj DeMeeble nw~ Meebefle kesâ efueS Fvmeeve keâes DeÛÚs-DeÛÚs %eeve keâer DeekeMÙekeâlee nw~ Meebefle kesâ efueS Fvmeeve keâes kesâkeue %eeveer Deewj hebef[le nesvee ner heÙee&hle veneR~ Meebefle kesâ efueS Fvmeeve keâes hetCe& meeceeefpekeâ nesvee pe™jer nw~ yegæ keâer efMe#ee Fvmeeve keâes %eeveer Deewj meeceeefpekeâ oesveeW yeveelee nw~ mebvÙeeefmeÙeeW keâe Skeâevlekeeme Ûeens keânves keâes GvnW efpeleveer Meebefle os, ceiej Gmemes meceepe keâes jòeerYej Yeer ueeYe veneR neslee~ Skeâ kÙeefòeâ Skeâevle pebieue ceW Megæ heefke$e ceve mes lehemÙee keâjlee nes~ otmeje kÙeefòeâ Deheves yeerceej heÌ[esmeer keâer meskee ceW efkeâmeer Demheleeue ceW jeleYej peeielee nes~ peeiee oesveeW kÙeefòeâ~ ceiej Skeâ pebieue ceW Deewj otmeje Demheleeue ceW~ efkeâmes GheÙeesieer keâne peeÙesiee? pebieue ceW Meebefle Keespeves keeues keâer Ùee efkeâmeer jesieer keâer meskee keâj Meebefle Keespeves keeues keâer ? Fvmeeve keâes DeÛÚs %eeve keâer pe™jle nw~ DeÛÚs %eeve kesâ meeLe-meeLe Øe%ee keâer pe™jle nw~ Øe%ee kesâ meeLe-meeLe keâ™Cee keâer pe™jle nw~ keâ™Cee kesâ meeLe-meeLe Meebefle kesâ efueS cew$eer keâer pe™jle nw~ Deepe kÙeefòeâ-kÙeefòeâ kesâ yeerÛe keâer DeMeebefle, meceepe-meceepe kesâ yeerÛe DeMeebefle, osMe-osMe kesâ yeerÛe keâer DeMebeefle Ùeeefve ceeveke peerkeve kesâ yeerÛe meye lejn keâer ÚeÙeer DeMeebefle keâer peÌ[ nw Øe%ee keâe DeYeeke, Meerue keâe DeYeeke, keâ™Cee keâe DeYeeke, cew$eer keâe DeYeeke, Fve meejer DeYeekeeW kesâ keâejCe Fvmeeve DeMeeble nw~ yegæ keâer efMe#ee DeMeebefle otj keâjves keâer efMe#ee nw~ ieewlece yegæ keâer efMe#ee Fvmeeve keâes hetCe& Meeble mece=æ Deewj mecceeefvele Fvmeeve yeveelee nw~

ueefuele-efkemlej cene«ebLe ceW yegæ-Occe keâe ØecegKe Øe%ee keâes yegæ kesâ kÙeefòeäke ceW meceeefnle keâer ieF& nw~ ueefuele-efkemlej kesâ jÛeslee ves efvecveefueefKele ieeLee keâner nw-

Øe%eeÙee heefjÛeefj kegâMeue lkeb~ %eeveb les he=Leg efkeheguecevevleb~cetoevee efkeceefleheLeefmLeleeveeb~ Øe%ee Yeeb Meg™efÛej kegâ™ lkeb~~DeLee&le- Øe%ee keâer heefjÛeÛee& DeLee&le yegæ kesâ ØeÙeesie ceW legce hebef[le nes, legcneje

%eeve ceneve, efkemle=le Deewj DeVele nw~ ogefkeOee keâer jen hej KeÌ[s cetÌ{eW kesâ efueS Øe%ee keâe MegYe Skeb megvoj ØekeâeMe keâjes~

Ghejesòeâ MeerueeW keâe meeceeefpekeâ cenlke nw~ Meerue kÙeefòeâiele iegCe nw, efkeâvleg Gmekeâe



cenlke meeceeefpekeâ nw~ leLeeiele yegæ kesâ GheosMe ceW meeceeefpekeâ efnle cegKÙe efyevog nw~ Fmeer keâejCe yegæ ves %eeve keâes yengle cenlke veneR efoÙee, %eeve mes DeefOekeâ %eeve kesâ meeceeefpekeâ GheÙeesie hej yegæ ves cenlke efoÙee nw~ heeefC[lÙe Deiej meeceeefpekeâ GheÙeesie mes otj nw lees ken heeefC[lÙe oes keâesÌ[er keâe nw~ Fmeer keâejCe leLeeiele ves Dee" lejerkeâeW mes Deheves DeeÛejCe keâes meeOekeâj Meerue keâes Deheves Ûeefj$e ceW [eueves keâe jemlee yegæ ves yeleeÙee nw~ yegæ keâe yeleeÙee ceeie& Ùener Dee<šebefiekeâ ceeie& kesâ veece mes KÙeele nw~meboYe& metÛeer

• ueefuele efkemlej Deewj yegæÛeefjle [er legueveelcekeâ efkekesÛeve ØeLece mebkeâjCe 2012 ØekeâeMeve ieewlece yegkeâ mesvšj, efouueer he=Ê mebÊ-37

• Meem$eer, MeebefleefYe#eg, ueefuele-efkemlej ØekeâeMeve-Gòej ØeosMe efnvoer mebmLeeve, efnvoer «ebLe Dekeâeoceer ØeYeeie, ueKeveT, efÉleerÙe mebmkeâjCe 1992, he=Ê mebÊ- 798-99

• Decyes[keâj efceMeve heef$ekeâe, heâjkejer, 2007, he=Ê mebÊ-3 • kener • kener, he=Ê mebÊ-3-4 • kener, he=Ê mebÊ-7-8 • kener • Meem$eer, MeebefleefYe#eg, ueefuele-efkemlej ØekeâeMe-Gòej ØeosMe efnvoer mebmLeeve, efnvoer

«ebLe Dekeâeoceer ØeYeeie, ueKeveT, efÉleerÙe mebmkeâjCe 1992, Mueeskeâ mebÊ 402, he=Ê mebÊ-316

• kener, he=Ê mebÊ- 316

*****

ISSN 2348-1757

Indian Journal of Dalit and TribalStudies (IJDTS)

A bi-annual bi-lingual refereed journal of Dalit and Tribal Studies

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INDIAN JOURNAL OF DALIT ANDhersindia.org/journal-archive-pdf/Journal-2019/20190106... · 2020-05-25 · INDIAN JOURNAL OF DALIT AND TRIBAL STUDIES (IJDTS) ADVISORY BOARD Prof. Sukhdeo