Saturday, January 30, 2010

[ZESTCaste] Amar praises Maya, says she has proved herself

 

http://ibnlive.in.com/news/amar-praises-maya-says-she-has-proved-herself/109420-37.html?from=tn?from=rssfeed

Amar praises Maya, says she has proved herself

Bhupendra Chaubey
CNN-IBN

GETTING CLOSER: Amar Singh says source of all tensions between him and
Mayawati is now over.
Former Samajwadi Party leader Amar Singh has come out in support of
Uttar Pradesh Chief Minister Mayawati praising his one time arch-rival
and slamming his former mentor Mulayam Singh Yadav.

In an exclusive interview to CNN-IBN Amar Singh said that the source
of all tensions between him and Mayawati is now over.

CNN-IBN: Between Mulayam Singh and Mayawati who is your bigger enemy?

Amar Singh: Maya thought Amar Singh is her political adversary because
of my close association with Mulayam Singhji and I very closely
shielded him in her endeavour to harm him. The moment I cease to play
that shield it will be the litmus test for the Mohan Singhs and Ram
Gopals of the world and their ability to prove themselves now.

CNN-IBN: Is Amar Singh closer to Mayawati now?

Amar Singh: I have not met her.

CNN-IBN: Would you say your opinions about her have changed?

Amar Singh: No, not at all. Only now I can sense her pain of guest
house episode. Because Mayawati was also supporting Mulayam Singhji
and as long as she was supporting all her wishes were fulfilled. But
when she decided to withdraw support and Mulayam Singh lost power,
Mulayam Singh and the Yadav clan surrounded her in the guest house and
ill treated her,

CNN-IBN: That was the worst moment in Indian politics. Who do you
think was responsible for that?

Amar Singh: Now I am being treated the same way. For 14 years, as long
as I was servile, obedient and blindfolded and endorsed everything
that was being done in the party and endorsing everything that was
done by my leader, I was all right. I am not a man without
alternative. That was the one mistake my party made that where will he
go? As a spokesperson we have misused him very badly, he has fiercely
opposed Congress so Congress will not accept him. Where will he go. He
has fought with Advani (LK Advani) so BJP will not take him and the
recent past he has fought with Mayawati and so Maya will not take him.
Ghar ka kutta jayega kahan? ghum phir ke aayega yahan (Where can a
domestic dog go. He will have to return).

CNN-IBN: In future do you see yourself closer to Sonia Gandhi or Mayawati?

Amar Singh: Both are political personalities in their own right. One
lady has proved herself in UP against all odds, and one lady has
proved herself in India against all adversity.

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[ZESTCaste] Journalism lecturer shunted under ABVP pressure

 

http://www.sakaaltimes.com/SakaalTimesBeta/20100129/4983894914234162568.htm

Journalism lecturer shunted under ABVP pressure
Sakaal Times
Friday, January 29, 2010 AT 10:11 PM (IST)

BENGALURU: Succumbing to pressure from Hindutava affiliated groups,
the Mangalore University shunted out a journalism lecturer on the
charge of being controversial.

ABVP had backed a protest by some students of the Mass Communication
department demanding Umeshchandra's ouster. He has been stripped of
his lecturer's post.

The decision was taken at a meeting presided by University acting
vice-chancellor K K Achar.

Mangalore Member of Parliament Nalin Kumar Kateel of the BJP had
asked the University authorities to order a probe into allegations
that Umeshchandra was making anti-Brahmin remarks.

ABVP has alleged that Umeshchandra often attacked Sangh Parivar
organisations and expressed extreme Dalit views.

Umeshchandra said students had been misled by political forces.

"I hold no grudge against them since they have been misled by some
political forces" he said.

Hindutava outfits which are active in the coastal belt had earlier
targeted Pattabiram Somayaji, lecturer of English , for attacking
those indulging in moral policing in the region.

Somayaji is a member of f the Karnataka Koumu Souharda Vedike
(Karnataka Communal Harmony Forum).

ABVP students had demanded action against him for taking on Hindutava
organisation.

Somayaji was one of the few who openly attacked Sri Rama Sena and
Bajrang Dal for the attack on women at a pub last year. Police had
arrested Sena Chief Pramod Muthalik and others in connection with the
dastardly pub attack.

He said Hindutava outfits were dividing the region along communal lines.

Minority organisations have said that the coastal belt has been rocked
by attacks on churches and minorities ever since the BJP came to power
in the state.

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[ZESTCaste] Survey shows untouchability still rampant in Gujarat

 

http://ibnlive.in.com/news/survey-shows-untouchability-still-rampant-in-gujarat/109356-3.html?from=tn

Survey shows untouchability still rampant in Gujarat

Meghdoot Sharon
CNN-IBN

STILL OUT: The report lists many different practices of discrimination
against Dalits.
Ahmedabad: A survey on discrimination, conducted in the Gujarat, has
revealed that untouchability is still rampant in the state.

The survey done by NGO Navsarjan and the US-based Robert F Kennedy
Centre for Justice and Human Rights says untouchability still exists
in Gujarat even 60 years after India became a Republic.

The report lists about a 100 different practices of discrimination
against Dalits, relating from serving tea to entry in temples.

"It is the failure of the state system, failure of the judiciary and
administration. The policies of the government, its programmes and
policies seem to strengthen seclusion," says Navsarjan founder Martin
Macwan.

The 36-page report was compiled after collecting data for three years
in more than 1,500 villages of Gujarat. It also says discrimination on
the basis of religion is as high as 97 per cent, untouchability
practices as high as 50 per cent in government services like offices
schools and buses and there is even horizontal untouchability between
various sub castes of Dalits.

Some Dalit rights activists say abolishing untouchability has not made
any difference in Gujarat villages, and caste reservation has only
made matters worse.

"On the contrary, people who are elected on reservation seats are
those who deny the existence of untouchability. I would advocate that
reservation in government systems, electoral systems, must be
abolished," adds Macwan.

Navsarjan will share the report with all government agencies. But the
question is who will listen?

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[ZESTCaste] Nepal: Scrap reservation provision at TU: BCJSC

http://www.thehimalayantimes.com/fullNews.php?headline=Scrap+reservation+provision+at+TU%3A+BCJSC&NewsID=224527

Scrap reservation provision at TU: BCJSC
Last Updated : 2010-01-29 7:13 PM
The Himalayan Times - Saved Articles(s)


THT Online


KATHMANDU: The Brahmin-Chhetri Joint Struggle Committee (BCJSC) on
Friday demanded the Tribhuvan University (TU) scrap the provision of
reservation on lecturers' opening advertised early this month.

Organizing a press conference today the coordinator of the BCJSC,
Suman Baskota, said the reservation provision on appointing lecturers
was not in practice in any countries.

"The lecturers should be hired through free competition on the basis
of sheer merit for enhancement of the quality of university
education," said Baskota, adding that doing so would be a regressive
act as well as degrade the university education.

He demanded that the professors' appointment process should be fair
and highly qualified people only should be hired.

Similarly the vacancy of professors should be announced on the basis
of student ration and demand of subject among student, he stated.

They have also demanded for transparency of TU Service Commission.

Expressing solidarity with the demands of BCJSC, Chhetri Student
Society has padlocked the Service Commission for an indefinite period
since Thursday.


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[ZESTCaste] Vidarbha stir: Ambedkar dares govt to book leaders

http://www.indianexpress.com/news/vidarbha-stir-ambedkar-dares-govt-to-book-leaders/573176/

Vidarbha stir: Ambedkar dares govt to book leaders
Express News Service Posted online: Saturday , Jan 30, 2010 at 0003 hrs
Mumbai : Reacting to Home Minister R R Patil's statement that the
state government was exploring the possibility of booking some leaders
who spoke about seeking Naxalites' help for their statehood demand,
Bharatiya Republican Party-Bahujan Mahasangh leader Prakash Ambedkar
has dared the government to go ahead.
"We are not scared," Ambedkar, a member of the pro-Vidarbha
multi-party action committee, said on Friday. "The government is free
to file cases."

He also clarified that Naxalites had been invited to join the stir in
a non-violent, democratic manner.

The action committee will chalk out the next move in Nagpur on February 2.


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[ZESTCaste] Legacy of Guru Ravidas

http://truthdive.com/2010/01/30/legacy-of-guru-ravidas/

SaturdayFeatured, history
Legacy of Guru Ravidas
Post a Comment January 30, 2010 – 10:30 am
on Gurpurb (Birthday), 30th January, 2010

Chaudan saai tetees ki magh sudi pandras
Dukhion ke kalyan hit pargte Guru Ravidas.

As per this couplet Guru Ravidas was born on 15th of Magh Saudi,
full-moon day of 1433 at Seer Govardhan-pur (Kanshi-Banaras).


His father's name was Santokh Das and mother's name was Kalsa Devi.
Mata Loona was the wife of Guru Ravidas, humble and extended her full
support to her husband in his mission. At the time of Guru Ravidas,
'varna vivstha'/caste system, unsociability, untouchability was
prevalent, and Dalits/untouchables were suffering the most. Over the
course of time it had become strinent and cruel and the
socio-religious system of India also crippled. In such an environment,
Guru Ravidas emerged as a formidable adversary of socio-religious
infirmities and stood for truthfulness. He openly denounced all
Brahmanic-scriptures including their Vedas, Puranas, Smritis, and
Upanishads etc.

Guru Ravidas said:

Charon ved kiya khandoti, jan Ravidas kare dandoti.

(I Ravidas proclaim all vedas are worthless,)

This was the direct attack on the hegemony of Brahmins who didn't even
allow other upper caste Hindus to read their scriptures. Guru Ravidas
defined worship afresh (free from any ritual); he was a
socio-religious reformer, a humanist, protagonist of equality, a poet
and champion of anti-violence. Guru Ravidas invented 'Gurumukhi'
script/language against Sanskrit, which was taboo for non-Brahmins.
Entire Sikh bani (teachings) are written in Gurumukhi and Guru Ravidas
emerged as a prominent leader of Bhakti movement.

Dr B R Ambedkar's 1st commandment exhorts us to "Educate", Guru
Ravidas had said:

Avidya ahit keen; taatay vivek deep bhava maleen.
(Ignorance, no education has done much damage to Dalits; it has
eclipsed their rationale)

Guru's Guru:

"If you want to destroy a society, destroy its history and the society
will get destroyed automatically." - Dr. B.R. Ambedkar

Hindu fundamentalists have always taken a keen interest in destroying
Dalit-Bahujans' history so as to make cripple them mentally.
Historians as usual played with the truth and misled the people for
centuries. As Buddha is projected as the 10th avatar of Vishnu,
Brahminical forces tried their best to project Guru Ravidas as one
among their 33 crores fake gods. Many scholars tried to show Swami
Ramanand as Guru Ravidas's Guru. We need to think logically, how
could it have been possible for Swami Ramanand to accept Guru Ravidas
as one of his student? Shudra rishi Shambuk was murdered by king Rama
just for doing 'meditation'/worshiping god. Dronacharya forced
Eklavaya to chop off his right thumb as 'Guru Dakshina'. It was a
period when caste discrimination was in its heights, when Dalits were
murdered, their ears were cut down if they tried to hear hymns in
praise of god, or they tried to worship, when their touch or even
their shadow could pollute the so called upper caste people. How could
it have been possible for Swami Ramanand (who was a follower of king
Rama's ideas) to accept Guru Ravidas?

Some others tried to show Guru Ravidas as a Brahmin or Brahmin in his
previous life, because they were not able to digest the humiliation of
being thrashed by Guru Ravidas's open challenge to caste system. They
could have tolerated this shame if any Brahmin would have been talking
against the caste system or challenging their supremacy as they had
tolerated Char-wak. Many pseudo scholars have given false claims that
Guru Ravidas was a Brahmin in previous life and he ate meat so
couldn't reach the god (attain truth) and he was born in the lower
caste in next life.

In Rigveda its clearly mentioned that cows, horses, goats were killed
and eaten not only by non-brahmins but Brahmins too.

"…the food according to Valmiki consisted of all kinds of delicious
viands. They included flesh and fruits and liquor. Rama was not a
teetotaller. He drank liquor copiously and Valmiki records that Rama
saw to it that Sita joined with him in his drinking bouts…" (Uttara
Kanda Sarga – 42 Sloka - (Reference: "Riddles in Hinduism" by Dr B R
Ambedkar)

We need to question how many of these Hindu gods were born in lower
caste after eating meat, or after not reaching god (attaining truth).
In no religious book of Hindus there is any such incident where after
eating meat a person would be, been born in lower caste. Why then Guru
Ravidas? (Let me make clear that Guru Ravidas never ate meat. To the
contrary, he opposed the killing of goats, cows on Bakrid, and other
Hindu religious ceremonies).

Everytime Manuwadi failed miserably as Guru Ravidas claimed himself as
"Chamar" (Kutbandhla – a sub-caste in Uttar Pradesh) in many of his
saloks and in his bani.

Kahi Ravidas khalaas chamaaa,

(Says Ravidas, the emancipated shoe maker)

In another hymn Guru Ravidas writes:

Meri jaat(i) Kutbandhla dhor dhowanta nith(i) baanaarsi aas paasaa,
(My caste is Kutbandhla; I deal with leather and live near Banaras)

In one another hymn Guru Ravidas says:

Meri Sangat poch soch din (u) raati
Mera karamu kutilta janam kubanti,

(It keeps him in anxiety that his associates are low; my actions are
considered evil and birth is lowly)

All this is just another game-plan/conspiracy of Brahmins to keep
Dalit-Bahujans away from Guru Ravidas's philosophy. Guru Ravidas's
teachings can lead Dalit-Bahujans break the caste barrier and
emancipate them because Guru Ravidas was among the first people who
talked about equality, 'raaj' (own rule) and Begumpura – City without
sorrow. (It seems like Dr B R Ambedkar wrote the constitution of India
keeping Begumpura in his mind.)

Guru Ravidas also said:

Aisa chahu raaj main, jahan mile saban ko ann
Chhot baade sam basse, Ravidas rahe prasan.

As far as the question of who's disciple was Guru Ravidas is
concerned, Guru Ravidas never worshiped any of the 33 crore fake gods,
but he meditated/worshiped on the one and only one almighty God.

Guru Ravidas said:

Tohi, mohi, mohi tohi, antar kaisa: kanak katik jal tarang jaisa.

(There is no difference between you (god) and me as there is no
difference between the gold and its ornaments, between water and its
waves.)

Bhagat or Guru Ravidas:

Last year on the gurpurb of Guru Ravidas, Rozana Spokesman newspaper
published an article that (Bhagat – as stated by newspaper) Guru
Ravidas was not familiar with Sikh Gurus' teachings & teaching/sakhis
(birth tales) of Guru Ravidas were misquoted by the author in a
ridiculing manner. The article erroneously stated that no historical
facts are present about the life of Guru Ravidas. Its
madness/ridiculous to give such statements as Bani (shaloks,
teachings) of Guru Ravidas are in Guru Granth Sahib (the holy book of
Sikhs) itself and 10th Guru of the Sikhs, Guru Gobind Singh had asked
to follow Guru Granth Saheb as 'Guru' after him. If so, the bani of
all the 'Gurus' (including Guru Ravidas) which is included in the Guru
Granth Saheb should be treated equal. Why then give someone names like
'Bhagats' and others 'Gurus'? This time mischief is played by some
Sikhs scholars under the effect of Brahminical forces, by those who
have forgotten that Sikhism is a separate religion which came into the
social arena fighting for equality, to counter the evils of casteism
in Hinduism.

Who is 'Bhagat' and who is 'Guru'? As long as a person is
worshipping/meditating/trying to achieve the state of perfect-ness, is
in search of the truth of life, as long as the person hasn't attained
'gyan', up-to that time you can say a person as 'Bhagat'. But when
that person have achieved truth, attained 'gyan' and starts giving
sermons, starts preaching, he becomes 'Guru' and he don't remain as
Bhagat then. Numerous kings and queens became Guru Ravidas's disciples
and they accepted him as a Guru, not only Guru but Raj-Guru also.
Prominent among them were Raja Pipa, Raja Nagar Mal, Rewa Naresh, Rani
Jhalan Bai, and Meera Bai (it's wrongly projected by people that she
was a fan of king Krishna, but in reality she was a follower of Guru
Ravidas).

Meera ne gobind milya ji
Gur milya Radas.

(Meera Padawali - 4)

Kings had built many temples dedicated to Guru Ravidas and they were
later either demolished or converted to Hindu worship places.

As recorded by Dr. Lekh Raj Parwana in page 116-117, in his book "Shri
Guru Ravidas- Life and Writing", Guru Ravidas visited northern India
twice. Firstly, he was accompanied by Kabir Ji, Tarlochan Ji, Sain Ji
and Dhanna Ji and met Guru Nanak Dev at 'Chuharkana', now known as
'Nankana Sahib' where Guru Nanak Dev served them food with Rs.20/-
which had been given to him by his revered father Mehta Kalu for some
profitable business. At his second visit to Punjab, Guru Ravidas met
Guru Nanak Dev at Sant Ghat of Kali Bein in 'Sultanpur Lodhi'. Third
time he met Guru Nanak at 'Guru Ka Bagh', Banaras and exchanged their
views on several topics pertaining to religion, social system and
liberty of human beings. Guru Ravidas gave gift of his bani of 40
hymns and one couplet to Guru Nanak Dev as desired by him.

Many a times, Mardana (he used to live with Guru Nanak Dev) used to
sing hymns of Guru Ravidas in-front of Guru Nanak Dev, as asked by
Guru Nanak Dev. It was Guru Ravidas who gave the right direction to
the life and teachings of Guru Nanak Dev. So, today's Sikh scholars
don't have any right to raise any question over who was the real Guru
or whom they want to call Guru or Bhagat.

Until 1920, Dalits/Untouchable's 'Prasad'/'religious offering' wasn't
accepted at the Darbar Saheb/Golden Temple and no 'ardas' was done on
the name of Dalits/untouchables. (Reference: "The Heritage of
Amritsar" by S S Johar). This all shows how much these Sikh scholars
were/are following Sikhism's teachings. The religion was considered by
Dr Ambedkar for conversion, but the Sikh leaders were full of
hatred/hostility towards Dalits.

Jathedars (Sikh leaders/scholars) are becoming puppets in the hands of
Manuwadi people will lead to the end of Sikhism and if such things
continue, the day won't be far away when idols of Hindu deities will
be seen in the "Darbar Saheb" (Golden Temple). Rashtriya Swayamsevak
Sangh (RSS) created its offshoots like PRERNA, Rashtriya Sikh Sangat,
and Guru Granth Sahib Vichar Sanstha, as it was difficult for them to
meet Sikh leaders & misguide them, carrying the banner of RSS. And now
everyone can see Sikh scholars visiting their activities and
supporting them full heartedly.

Jathedars & many others are forgetting that

1. Sikh Gurus believed in one and only one god, whereas Hindus worship
quite a number of gods, goddesses, and deities.

2. The Hindu Trinity - Brahma, Vishnu, and Shiva - is altogether
rejected by Sikh Gurus.

3. The worship of any carved statues, images or idols is completely
forbidden in Sikhism although it is allowed in Hinduism.

4. Cow is not considered as a sacred animal by Sikhs; hence it is not
worshiped at all.

5. The supremacy of the Vedas, Gita and other Hindu scriptures is not
recognized or accepted in Sikhism. Sikhs have their own holy book -
the Guru Granth Sahib - compiled by the fifth Guru himself and
completed by the tenth Guru.

6. Sikh Gurus, Guru Ravidas had rejected the caste system and all
men/women are reckoned equal irrespective of their caste, colour or
creed. Does Hinduism do all this?

7. Sikh traditions, customs, and ceremonies of death and marriage are
completely different from that of the Hindus.

Many Sikh scholars claim that in Guru Granth Saheb it is written
"Bhagata di bani". But then you need to take note of the fact that,
from Guru Nanak Dev to Guru Gobind Singh, there is nothing written as
'Guru' word for them, but 'Mahala – I, 'Mahala –II' etc is written,
not "bani of Guru Nanak Dev" or "bani of Guru Gobind Singh". ('Mahala'
means 'Aam Admi'/'common person'.) Will those Sikh scholars accept
Guru Nanak Dev as common person? At many instances in the 'Janam
Sakhis'/'Birth tales' of Guru Nanak Dev, Guru Nanak Dev is recorded as
'Baba', 'Tapa', and 'Pir' etc. Guru Nanak Dev himself claimed at many
places as Mahala/'common person', 'Shayar', 'Nieech'. Are Sikh
scholars ready to accept Guru Nanak Dev as 'Shayar', 'Nieech' and
'Baba'?

People those don't want to accept Guru Ravidas as 'Guru' and don't
want to write 'Guru' in-front of Guru Ravidas's name are only those
who don't want to take any lessons from the teachings of Guru Ravidas.
Those people are full of hatred, are not supporters of equality and
practice discrimination.

Murder of Guru Ravidas:

Torture of Dalit-Bahujans is not new. Manuwadi people have always
tried to suppress, torture, tried to kill, murder, and loot
Dalit-Bahujans. Who so ever had/have tried to raise his voice against
the cruelty and evils of Hinduism were either murdered or burnt alive.
Guru Namdev was tortured and was forced to leave Maharashtra, Guru
(Sant) Tukaram, Sant Chokha Mal were murdered, Sant Naat Naar was
burnt alive, same way Guru Ravidas was murdered at Chittorgarh by
people who were opposing Guru Ravidas forever.

Guru Ravidas lived for about 151 years (Reference: "Guru Ravidas Ki
Hatya Ke Parmanik Dastawez" by Satnam Singh). In his entire life, Guru
Ravidas kept fighting for equality, against social, political,
economical bullying and composed many hymns and Shaloks, which were
burnt down, destroyed by the so called upper caste people of that
time. 40 hymns and one couplet composed by Guru Ravidas are inscribed
in Guru Granth Saheb. Guru Ravidas was the among first who used
"Ek-Onkar" – god is one. His teachings are relevant even today as it
were in 15th century and may everyone take inspiration from Guru
Ravidas's teachings, and come out of darkness.


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[ZESTCaste] End Dalit discrimination: Union Minister

http://www.expressbuzz.com/edition/story.aspx?Title=End+Dalit+discrimination:+Union+Minister&artid=jPLw5ebAgPg=&SectionID=1ZkF/jmWuSA=&MainSectionID=fyV9T2jIa4A=&SectionName=X7s7i%7CxOZ5Y=&SEO=

By Express News Service
30 Jan 2010 02:00:00 AM IST

End Dalit discrimination: Union Minister

KOCHI: Union Minister Mukul Wasnik on Friday said that the Centre
would rehabilitate those who are engaged in manual scavenging by March
31, 2010."Those engaged in manual scavenging will be rehabilitated by
March 31.
The Centre has also decided to undertake a special project across
44,000 villages in the country for the uplift of Scheduled Castes and
Scheduled Tribes," the Minister said launching the Self Help
initiative titled 'Panchami' of Kerala Pulayar Maha Sabha (KPMS) at
Marine Drive here.
Wasnik said the Centre was in a continuous dialogue process with the
private sector for ensuring equal employment opportunity for the SC
and ST community in the private sector.
"A co-ordination committee under the chairmanship of Principal
Secretary to the Prime Minister has been constituted to continue the
process," the Minister said adding that the Centre had allotted Rs 750
crore for providing scholarship to 38 lakh students belonging to the
SC/ST communities.
Stating that the people of the country should come together to prevent
artrocities against the SC/ST communities, Wasnik said that 35,000
cases were registered in the country under the Scheduled Caste and
Scheduled Tribe (Prevention of Atrocities) Act.
"In Kerala, 477 cases have been registered under the Act in 2007.
Why a state like Kerala with a record of good literacy rate and good
human development index have cases registered under this Act? This
shows that still the SC/ST communities are being targeted. The Centre
and the State Government should work together to launch a campaign to
change the mindset of people and bring down the rate of atrocities
against the SC/ST people," he added.
Union Minister of State for Agriculture K V Thomas, Forest Minister
Benoy Viswom, Dominic Presentation MLA, Panchami chairman T V Babu and
KPMS general secretary Punnala Sreekumar were present on the occasion.


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[ZESTCaste] A Study on Dalit Women Movement in Tamilnadu A Study on Dalit Women Movement in Tamilnadu

http://www.articlesbase.com/womens-issues-articles/a-study-on-dalit-women-movement-in-tamilnadu-753088.html

Home Page > News and Society > Women's Issues >

A Study on Dalit Women Movement in Tamilnadu A Study on Dalit Women
Movement in Tamilnadu

Posted: Feb 03, 2009 Even as we are in the 21st century, caste
discrimination, an age- old practice that dehumanizes and perpetuates
a cruel form of discrimination continues to be practiced. India where
the practice is rampant despite the existence of a legislation to stop
this, 160 million Dalits of which 49.96 percentage are women continue
to suffer discrimination. The discrimination that Dalit women are
subjected to is similar to racial discrimination. Dalit women are
thrice discriminated, treated as untouchables and as outcaste, due to
their caste, face gender discrimination being women and finally
economic impoverishment due to unequal wage disparity, with low or
underpaid labour. According to the Manusmiriti, women have no right to
education, independence, or wealth. It not only justifies the
treatment of dalit women as a sex object and promotes child marriage.
Manusmiriti also promoted inequality between men and women. As other
parts of country in Tamil Nadu also Dalit women are facing challenges
because of their caste and gender discrimination. So, in order to
improve and get due respect of Dalit women, the various women's forum
and organization started as Dalit women movement to protect their
rights.
In this context, the present paper focuses on Dalit Women Movement in
Tamil Nadu. This study also highlights the Dalit Movement in India and
Role of Ambedkar for the rights of Dalits

Dalit Movement in India

Dalit movement has a rich history of rationalism and humanism. In
fact, the historical evolution took place with Buddha's revolt against
Varnashram dharama. Buddha not only rejected supremacy of Bramins but
also of the Shastras. After Buddha, Mahavir Swami rejected the notion
of caste and violence in the brahmanical structure. In the 15th
century Kabir talked of rejection of caste system and talked of one
God. He attacked rituals and shastras and talked of a society based on
equality. Yet the brahmanical system continued by hook or by crook.
The brahmanical literature degraded Dalits and talked very cleverly
about the pre- birth theory. While Mughal rule in India was a status
quo one, the emergence of British power made a lot of difference for
the downtrodden people. They brought a sense of liberty for the
marginalized communities. Jyoti Ba Phule belonged to Mali community of
Maharastra. Pune's Chtpawan Bramin would not allow any Dalit and
backward to join schools. Women and particularly of Dalit community
could never dream of going to school. Phule realized that unless the
community gets educated they would not be able to emancipate
themselves. So he started a massive work of education by starting
various schools in and around Pune. The Brahmins opposed education
movement among Dalits which they had denied for years. Phule
appreciated Christian missionaries for their noble work in school
education.</P><BR>
<P>Dalit Movement today is at the crossroads. The early center of the
movement was Maharashtra since the pre- Independence period. Ambedkar
and the Maharashtra Movements were the source of inspiration for the
dalit movements elsewhere. But, the dalit panthers of 1970's could not
withstand for more than a decade. The Republican party (RPI ) has
splintered into so many factions and the main faction led by Athauale
is clinging on to the Congress apron strings. The BRP led by Prakash
Ambedkar is still enjoying mass respect and influence, still, there is
no movements worth the name.</P><BR>
<P>The dalit movement in Karnataka, symbolized by the Dalit Sangharsh
Samiti (DSS) was known for its agitational and movemental character.
In Andhra Pradesh the Dalit movement showed some signs of revival in
the mid 1990's when the BSP made an attempt to expand its wings to
south India. Lakhs of people got mobilized in the inaugural rally.
Ex-PWG leaders, prominent dalit leaders etc., joined the BSP in the
presence of Kansiram. Kerala has the lowest proportion of dalits in
south India. The 68 communities included in the list of S.Cs form a
mere 9.8 percent of the population in a state dominated few major
communities Muslims, (27.70%) Ezhavas, (22.91%) Chirstians ( 19.02%)
and Nairs ( 12.88%) and S.Ts form a miniscule 1.1 percent. The dalits
of Kerala are the most literate among the S.C. population in the
country. </P><BR><BR>
<P><STRONG>Role of Ambedkar for the Dalits rights</STRONG></P><BR>
<P>Taking inspiration from phule, Baba Saheb Dr. Ambedkar also talked
the importance of education. But education must be rationalists and
reasonable. Education agitates our mind. It gives us thought about
what is good and what is bad. Hence, Education is root of every
movement. Agitation on certain thing is uniting factor. It became the
famous word of Ambedkar " Educate, agitate and organise" . Ambedkar
was one of the tallest intellectuals of the country, a scholar who
understood the crookedness of the Shastras. He was an iconoclast and
questioned the very essence of Shastras. </P><BR>
<P>Ambedkar fought for the dignity of Dalits. The Hindu Varnavyavastha
snatched the dignity from Dalits. It degraded labour. He considered
the Hindu law book as the source of caste system and discrimination
against Dalits in India that he launched a movement against it.On
December 25th 1927, he launched a Satyagraha in Mahad town of
Maharastra for the water rights of Dalits and against the Manu Smriti.
He burnt Manu Smriti terming it a document of discrimination with a
number of his supporters.</P><BR>
<P>It was of great courage to do so in the den of violent Chitpawan
Brahmins in Maharastra. He fought for the rights of Dalits and had a
broader vision for his community. His main concern was to ensure fare
participation of Dalits in political life of the country and he
succeeded in getting separate electorate for them, which he had to
withdraw to save the life of Gandhi in 1932 known as Poona
Pact.</P><BR>
<P>Then as constitutionalist when he drafted constitution and later
worked very hard to ensure fare deal for women in the Hindu Code Bill.
In the last phase of his life when Babe Saheb embraced Buddhism, his
main concern was providing a political alternative to Dalits. It is
also interesting to note that B.R.Ambedkar was a humanist to the core
of his heart. Even when his so called followers have converted him as
a caste man or narrowly interpreted his ideologies and perception,
Ambedkar could be termed an international humanist. Poor Dalits who
consider him his emancipator. Ambedkar is a uniting factor for Dalits.
No Doubt that he has became an icon from North to south from Hindiland
to the Southern Tamilnadu. </P><BR><BR>
<P><STRONG>Dalit Movement in Tamil Nadu</STRONG></P><BR>
<P><STRONG></STRONG>The Dalit movement in Tamil Nadu has long and
chequered history. Iyothee Thass, Erattaimalai Srinivasan, M.C.Rajah,
N.Sivaraj and L.Elayaperumal Vai. Balasundaram were some of the
stalwarts associated with the movement at various stages. The founder
of the Self- Respect Movement and the Dravidar Kazhagam, ' Periyar'
E.V.Ramasami,( Title was given by Women organizations at Women
Conferrence in Chengalpet in 1929.)who was also among the early
champions of the Dalit cause. </P><BR><BR><BR><BR>
<P>One of the earliest organized endeavors for the Dalit cause was
perhaps a memorandum submitted to the Governor of Madras Presidency in
the early 1890s on the horrifying living conditions of Paraiyars, one
of the two principal social groups among Dalits, in the then
Chengalpat district. Following this, Paraiyars and other sections of
Dalits were assigned what was termed ' Panchama land'. Over the years
this land was grabbed by caste – Hindu usurpers in violation of the
provision against the transfer of its ownership. A hundred years
later, in 1994, a movement was launched in the same district to
restore the land to its rightful owners. This agitation, in which two
people died in police firing, marked the beginning of the present
phase of the Dalit movement in the state. </P><BR>
<P>In the 1990s, the Dalit response was to get organized. The regional
movements demonstrated the strength arising from numbers and unity,
but also brought out some inherent limitations. First, of course was
the fact they did not have the resources, the personnel and leadership
to build up and sustain large-scale movements. Of the three,
leadership was the most crucial. It is in this context that the
services of K.Krishnasamy and Thirumavalavan have to be appreciated,
the former a medical practitioner and the later a well placed
government official. Both of them gave part time help to aggrieved
fellow Dalit initially, later they became leaders of Dalit Movements
and have since emerged as political personalities. Their sustained
effort and personal sacrifices have succeeded in mobilizing Dalits,
enthusing more Dalits to devote time for the movements, and generated
resources to make the movements fairly well established in the state.
The DPI, one of the large dalit political movements in Tamilnadu since
the 1990s has been remarkably active in taking up the issues of caste
atrocities on dalits in the northern parts of the state. Its powerful
protests against caste oppression and adherence to Periyar's radical
social values were once well known. </P><BR>
<P>The conflicts between Dalits and Thevars, a caste Hindu social
group, the southern districts are not new in the state and Dalits have
mostly been at the receiving end. A significant out come of the
confrontation between Dalits and caste Hindus in different parts of
the state for nearly a decade is the emergence of two principal
organizations, Puthiya Thamizhagam led by Dr.K.Krishnasamy and
Viduthalai Siruthaigal of Thol. Thirumavalavan

Dalit Women Movement in Tamil Nadu </STRONG></P><BR>
<P>Tamil Nadu Dalit women movement was launched during the year1997 by
SRED (Society for Rural Education and Development) human rights
organization who worked among women for 20years to promote their
rights. During those past period they start organizing women into
groups and then as a federation. In the latter stage, they start
coordinating al the groups into movements or one forum called Tamil
Nadu women's forum that concentrate on promoting rights among common
grass root women. Then while working among dalit women, they realized
need for separate movement for dalit women with the focus of dalit and
especially to protect their rights.</P><BR>
<P>With the help of various NGOs in Tamil Nadu they organized dalit
women and start highlighting the issues of dalit wherever they find.
Thirty voluntary leaders from 30 districts of Tamil Nadu coordinate
together and take this movement to the grass roots. This movement is
open for dalit women who can address their issues and atrocities where
this movement fights for the rights and justice. This movement is
active in 16 districts of Tamil Nadu and takes issues of violence
against dalits, untouchable practices, discrimination, atrocities
against them and the denial of livelihood rights.</P><BR><BR><BR><BR>
<P>Tamil Nadu Women's Forum (TNWF) is a state level imitative for
women's rights and gender justice. TNWF was started in 1991 in order
to train women for more leadership, to strengthen women' s movement
and to build up strong people's movement. This movement is also
collaborated with some of the dalit parties like Viduthalai
siruthaigal ( Dalit panthers of India- DPI). However, the
transformation of the DPI from a political movement to a party seems
to have led to a dramatic dilution of its radicalism. Importantly,
dalit women despite their very active participation in politics,
continue to lack of recognition and respect even within the dalit
movement. </P><BR><BR>
<P><STRONG></STRONG>When Parliament enacted the constitution (73rd)
Amendment Act in 1993, the move was hailed as a breakthrough in
bringing about a vibrant system of participatory democracy at the
grassroots level and a paradigm shift in the process of development,
for the first time it provided for statutory reservation of elected
posts in local bodies for women, besides the Scheduled Castes (Dalits)
and the Schedule Tribes. Caste Hindu leaders challenged the
reservation of elected offices in local bodies for Dalits. In the
elections, Dalits were prevented from filing nominations in several
villages where Panchayat president ship were reserved for them. A
large number of elected Dalit and women Panchayat presidents suffered
humiliation at the hands of the Vice Presidents and co members and
even government officials. For rural women and Dalits most of whom
were elected to these posts for the first time, it was uphill
task.</P><BR><BR><BR><BR><BR><BR><BR>
<P><STRONG>Women Movement against poverty and violence (MAPOVI)</STRONG></P><BR>
<P><STRONG></STRONG>Women MAPOVI is coordinated body of grass root
women organizations or federations from all over Tamil Nadu. Grass
root women become members of these federations by participating in a
sangam in their respective village in respective districts. In the
pursuit of village development each federations has become a local
radical force for social and political change concerning the role of
women. Each federation was organized with the efforts of concern NGOs
who believe that empowerment of women can bring total empowerment of
their society. Federation identified their own leaders to lead their
federation and these women have themselves become empowered to act as
role models and provide leadership among other women. As a result of
their growing consciousness many federations joined together,
networked to find joint solutions to common problems mainly the issues
of poverty and violence. Many coordinated campaigns and joint public
actions taken by Women MAPOVI and the social problems that they had
been fighting against are the poverty and violence among women.
</P><BR>
<P>Movement has succeeded in many issues due to various lobby actions.
For instance the public meeting and the rally conducted by Tamil Nadu
Anti liquor movement (TALM) in Aundipatti on 5.02.2002 against the
introduction of cheap liquor by the state in Tamil Nadu has certainly
strengthened the movement. Because, the loud protest of the women, has
reached the government and the political parties and they withdraw the
cheap liquor in Tamil Nadu during the month of April 2002.
</P><BR><BR><BR><BR><BR><BR>
<P>To conclude, Dalit women, despite their very active participation
in politics, continue to lack of recognition and respect even within
the Dalit Movement. Though there are some women organization fighting
for the rights of dalits and to uplift dalit women they joined
together as Dalit Women Movement without a strong political support
even within their dalit political parties. However, Dalit Women
Movement in Tamil Nadu has been playing a significant role through
Tamil Nadu Women's Forum and with the support of dalit political
parties against all forms of discrimination and for their rights. It
seems to be there is positive changing situation for the empowerment
of Dalit women in Tamil Nadu, albeit slowly.</P><BR><BR>NOTES<BR>
<P>1. V.B.Rawat, <EM>Dalit movement At The Cross Road,
</EM>Countercurrents.org, 09.08.2005</P><BR>
<P>2. C.T.Kurien, Tamil Nadu's Dalit Saga. Frontline. November 05-18,
2005.</P><BR>
<P>3. Googlee.co.in/dalit movement/tamilnadu.</P><BR>
<P>4. www,franciscansinternational.org/IWD/interview.html</P><BR>
<P>5. <EM>Fronline</EM>, December 29, 2006.</P><BR>
<P>6. <EM>Unheared Voices- Dalit Women</EM>- an alternative report
submitted by the Government of India for the session on the
Elimination of Racial Discrimination, Geneva. Janurary, 2007.</P><BR>
<P>7. K.Nagaraj, <EM>Dalit Situation in Tamil Nadu</EM> August 23,
2005 The Hindu. </P><BR>
<P>8. Shankar , <EM>Caste, Class and the Dalit Question </EM>paper
presented at the central </P><BR>
<P>party School of CPI(ML) held on 28-30 November 2001, at Bhuvaneswar</P><BR>
<P>9. Frontline, August 16, 2002.</P><BR>
<P>10. Narender Kumar, Dalit and Shudra Politics and Anti-Brahmin
Movemnent, </P><BR>
<P>Economic and political Weekly, November 4-10,2000. </P><BR>
<p><strong>About the Author</strong></p>
<p><p>DR.R.SIVAKUMAR,Sr.Lecturer in Political Science & Public
Administration,<br />
Thiruvalluvar Govt. Arts College, RASIPURAM. TK Namakkal DT 637401
TAMIL NADU e-mail- <a
href="mailto:rrshiva70@yahoo.co.in">rrshiva70@yahoo.co.in</a></p></p><p
class="tracker">(ArticlesBase SC #753088)</p>
<p>Article Source: <a
href="http://www.articlesbase.com/">http://www.articlesbase.com/</a> -
<a href="http://www.articlesbase.com/womens-issues-articles/a-study-on-dalit-women-movement-in-tamilnadu-753088.html"
title="A Study on Dalit Women Movement in Tamilnadu">A Study on Dalit
Women Movement in Tamilnadu</a></p>


Even as we are in the 21st century, caste discrimination, an age- old
practice that dehumanizes and perpetuates a cruel form of
discrimination continues to be practiced. India where the practice is
rampant despite the existence of a legislation to stop this, 160
million Dalits of which 49.96 percentage are women continue to suffer
discrimination. The discrimination that Dalit women are subjected to
is similar to racial discrimination. Dalit women are thrice
discriminated, treated as untouchables and as outcaste, due to their
caste, face gender discrimination being women and finally economic
impoverishment due to unequal wage disparity, with low or underpaid
labour. According to the Manusmiriti, women have no right to
education, independence, or wealth. It not only justifies the
treatment of dalit women as a sex object and promotes child marriage.
Manusmiriti also promoted inequality between men and women. As other
parts of country in Tamil Nadu also Dalit women are facing challenges
because of their caste and gender discrimination. So, in order to
improve and get due respect of Dalit women, the various women's forum
and organization started as Dalit women movement to protect their
rights.


In this context, the present paper focuses on Dalit Women Movement in
Tamil Nadu. This study also highlights the Dalit Movement in India and
Role of Ambedkar for the rights of Dalits.

Dalit Movement in India

Dalit movement has a rich history of rationalism and humanism. In
fact, the historical evolution took place with Buddha's revolt against
Varnashram dharama. Buddha not only rejected supremacy of Bramins but
also of the Shastras. After Buddha, Mahavir Swami rejected the notion
of caste and violence in the brahmanical structure. In the 15th
century Kabir talked of rejection of caste system and talked of one
God. He attacked rituals and shastras and talked of a society based on
equality. Yet the brahmanical system continued by hook or by crook.
The brahmanical literature degraded Dalits and talked very cleverly
about the pre- birth theory. While Mughal rule in India was a status
quo one, the emergence of British power made a lot of difference for
the downtrodden people. They brought a sense of liberty for the
marginalized communities. Jyoti Ba Phule belonged to Mali community of
Maharastra. Pune's Chtpawan Bramin would not allow any Dalit and
backward to join schools. Women and particularly of Dalit community
could never dream of going to school. Phule realized that unless the
community gets educated they would not be able to emancipate
themselves. So he started a massive work of education by starting
various schools in and around Pune. The Brahmins opposed education
movement among Dalits which they had denied for years. Phule
appreciated Christian missionaries for their noble work in school
education.

Dalit Movement today is at the crossroads. The early center of the
movement was Maharashtra since the pre- Independence period. Ambedkar
and the Maharashtra Movements were the source of inspiration for the
dalit movements elsewhere. But, the dalit panthers of 1970's could not
withstand for more than a decade. The Republican party (RPI ) has
splintered into so many factions and the main faction led by Athauale
is clinging on to the Congress apron strings. The BRP led by Prakash
Ambedkar is still enjoying mass respect and influence, still, there is
no movements worth the name.

The dalit movement in Karnataka, symbolized by the Dalit Sangharsh
Samiti (DSS) was known for its agitational and movemental character.
In Andhra Pradesh the Dalit movement showed some signs of revival in
the mid 1990's when the BSP made an attempt to expand its wings to
south India. Lakhs of people got mobilized in the inaugural rally.
Ex-PWG leaders, prominent dalit leaders etc., joined the BSP in the
presence of Kansiram. Kerala has the lowest proportion of dalits in
south India. The 68 communities included in the list of S.Cs form a
mere 9.8 percent of the population in a state dominated few major
communities Muslims, (27.70%) Ezhavas, (22.91%) Chirstians ( 19.02%)
and Nairs ( 12.88%) and S.Ts form a miniscule 1.1 percent. The dalits
of Kerala are the most literate among the S.C. population in the
country.


Role of Ambedkar for the Dalits rights

Taking inspiration from phule, Baba Saheb Dr. Ambedkar also talked the
importance of education. But education must be rationalists and
reasonable. Education agitates our mind. It gives us thought about
what is good and what is bad. Hence, Education is root of every
movement. Agitation on certain thing is uniting factor. It became the
famous word of Ambedkar " Educate, agitate and organise" . Ambedkar
was one of the tallest intellectuals of the country, a scholar who
understood the crookedness of the Shastras. He was an iconoclast and
questioned the very essence of Shastras.

Ambedkar fought for the dignity of Dalits. The Hindu Varnavyavastha
snatched the dignity from Dalits. It degraded labour. He considered
the Hindu law book as the source of caste system and discrimination
against Dalits in India that he launched a movement against it.On
December 25th 1927, he launched a Satyagraha in Mahad town of
Maharastra for the water rights of Dalits and against the Manu Smriti.
He burnt Manu Smriti terming it a document of discrimination with a
number of his supporters.

It was of great courage to do so in the den of violent Chitpawan
Brahmins in Maharastra. He fought for the rights of Dalits and had a
broader vision for his community. His main concern was to ensure fare
participation of Dalits in political life of the country and he
succeeded in getting separate electorate for them, which he had to
withdraw to save the life of Gandhi in 1932 known as Poona Pact.

Then as constitutionalist when he drafted constitution and later
worked very hard to ensure fare deal for women in the Hindu Code Bill.
In the last phase of his life when Babe Saheb embraced Buddhism, his
main concern was providing a political alternative to Dalits. It is
also interesting to note that B.R.Ambedkar was a humanist to the core
of his heart. Even when his so called followers have converted him as
a caste man or narrowly interpreted his ideologies and perception,
Ambedkar could be termed an international humanist. Poor Dalits who
consider him his emancipator. Ambedkar is a uniting factor for Dalits.
No Doubt that he has became an icon from North to south from Hindiland
to the Southern Tamilnadu.


Dalit Movement in Tamil Nadu

The Dalit movement in Tamil Nadu has long and chequered history.
Iyothee Thass, Erattaimalai Srinivasan, M.C.Rajah, N.Sivaraj and
L.Elayaperumal Vai. Balasundaram were some of the stalwarts associated
with the movement at various stages. The founder of the Self- Respect
Movement and the Dravidar Kazhagam, ' Periyar' E.V.Ramasami,( Title
was given by Women organizations at Women Conferrence in Chengalpet in
1929.)who was also among the early champions of the Dalit cause.


One of the earliest organized endeavors for the Dalit cause was
perhaps a memorandum submitted to the Governor of Madras Presidency in
the early 1890s on the horrifying living conditions of Paraiyars, one
of the two principal social groups among Dalits, in the then
Chengalpat district. Following this, Paraiyars and other sections of
Dalits were assigned what was termed ' Panchama land'. Over the years
this land was grabbed by caste – Hindu usurpers in violation of the
provision against the transfer of its ownership. A hundred years
later, in 1994, a movement was launched in the same district to
restore the land to its rightful owners. This agitation, in which two
people died in police firing, marked the beginning of the present
phase of the Dalit movement in the state.

In the 1990s, the Dalit response was to get organized. The regional
movements demonstrated the strength arising from numbers and unity,
but also brought out some inherent limitations. First, of course was
the fact they did not have the resources, the personnel and leadership
to build up and sustain large-scale movements. Of the three,
leadership was the most crucial. It is in this context that the
services of K.Krishnasamy and Thirumavalavan have to be appreciated,
the former a medical practitioner and the later a well placed
government official. Both of them gave part time help to aggrieved
fellow Dalit initially, later they became leaders of Dalit Movements
and have since emerged as political personalities. Their sustained
effort and personal sacrifices have succeeded in mobilizing Dalits,
enthusing more Dalits to devote time for the movements, and generated
resources to make the movements fairly well established in the state.
The DPI, one of the large dalit political movements in Tamilnadu since
the 1990s has been remarkably active in taking up the issues of caste
atrocities on dalits in the northern parts of the state. Its powerful
protests against caste oppression and adherence to Periyar's radical
social values were once well known.

The conflicts between Dalits and Thevars, a caste Hindu social group,
the southern districts are not new in the state and Dalits have mostly
been at the receiving end. A significant out come of the confrontation
between Dalits and caste Hindus in different parts of the state for
nearly a decade is the emergence of two principal organizations,
Puthiya Thamizhagam led by Dr.K.Krishnasamy and Viduthalai Siruthaigal
of Thol. Thirumavalavan


Dalit Women Movement in Tamil Nadu

Tamil Nadu Dalit women movement was launched during the year1997 by
SRED (Society for Rural Education and Development) human rights
organization who worked among women for 20years to promote their
rights. During those past period they start organizing women into
groups and then as a federation. In the latter stage, they start
coordinating al the groups into movements or one forum called Tamil
Nadu women's forum that concentrate on promoting rights among common
grass root women. Then while working among dalit women, they realized
need for separate movement for dalit women with the focus of dalit and
especially to protect their rights.

With the help of various NGOs in Tamil Nadu they organized dalit women
and start highlighting the issues of dalit wherever they find. Thirty
voluntary leaders from 30 districts of Tamil Nadu coordinate together
and take this movement to the grass roots. This movement is open for
dalit women who can address their issues and atrocities where this
movement fights for the rights and justice. This movement is active in
16 districts of Tamil Nadu and takes issues of violence against
dalits, untouchable practices, discrimination, atrocities against them
and the denial of livelihood rights.


Tamil Nadu Women's Forum (TNWF) is a state level imitative for women's
rights and gender justice. TNWF was started in 1991 in order to train
women for more leadership, to strengthen women' s movement and to
build up strong people's movement. This movement is also collaborated
with some of the dalit parties like Viduthalai siruthaigal ( Dalit
panthers of India- DPI). However, the transformation of the DPI from a
political movement to a party seems to have led to a dramatic dilution
of its radicalism. Importantly, dalit women despite their very active
participation in politics, continue to lack of recognition and respect
even within the dalit movement.


When Parliament enacted the constitution (73rd) Amendment Act in 1993,
the move was hailed as a breakthrough in bringing about a vibrant
system of participatory democracy at the grassroots level and a
paradigm shift in the process of development, for the first time it
provided for statutory reservation of elected posts in local bodies
for women, besides the Scheduled Castes (Dalits) and the Schedule
Tribes. Caste Hindu leaders challenged the reservation of elected
offices in local bodies for Dalits. In the elections, Dalits were
prevented from filing nominations in several villages where Panchayat
president ship were reserved for them. A large number of elected Dalit
and women Panchayat presidents suffered humiliation at the hands of
the Vice Presidents and co members and even government officials. For
rural women and Dalits most of whom were elected to these posts for
the first time, it was uphill task.

Women Movement against poverty and violence (MAPOVI)

Women MAPOVI is coordinated body of grass root women organizations or
federations from all over Tamil Nadu. Grass root women become members
of these federations by participating in a sangam in their respective
village in respective districts. In the pursuit of village development
each federations has become a local radical force for social and
political change concerning the role of women. Each federation was
organized with the efforts of concern NGOs who believe that
empowerment of women can bring total empowerment of their society.
Federation identified their own leaders to lead their federation and
these women have themselves become empowered to act as role models and
provide leadership among other women. As a result of their growing
consciousness many federations joined together, networked to find
joint solutions to common problems mainly the issues of poverty and
violence. Many coordinated campaigns and joint public actions taken by
Women MAPOVI and the social problems that they had been fighting
against are the poverty and violence among women.

Movement has succeeded in many issues due to various lobby actions.
For instance the public meeting and the rally conducted by Tamil Nadu
Anti liquor movement (TALM) in Aundipatti on 5.02.2002 against the
introduction of cheap liquor by the state in Tamil Nadu has certainly
strengthened the movement. Because, the loud protest of the women, has
reached the government and the political parties and they withdraw the
cheap liquor in Tamil Nadu during the month of April 2002.


To conclude, Dalit women, despite their very active participation in
politics, continue to lack of recognition and respect even within the
Dalit Movement. Though there are some women organization fighting for
the rights of dalits and to uplift dalit women they joined together as
Dalit Women Movement without a strong political support even within
their dalit political parties. However, Dalit Women Movement in Tamil
Nadu has been playing a significant role through Tamil Nadu Women's
Forum and with the support of dalit political parties against all
forms of discrimination and for their rights. It seems to be there is
positive changing situation for the empowerment of Dalit women in
Tamil Nadu, albeit slowly.

NOTES

1. V.B.Rawat, Dalit movement At The Cross Road, Countercurrents.org, 09.08.2005

2. C.T.Kurien, Tamil Nadu's Dalit Saga. Frontline. November 05-18, 2005.

3. Googlee.co.in/dalit movement/tamilnadu.

4. www,franciscansinternational.org/IWD/interview.html

5. Fronline, December 29, 2006.

6. Unheared Voices- Dalit Women- an alternative report submitted by
the Government of India for the session on the Elimination of Racial
Discrimination, Geneva. Janurary, 2007.

7. K.Nagaraj, Dalit Situation in Tamil Nadu August 23, 2005 The Hindu.

8. Shankar , Caste, Class and the Dalit Question paper presented at the central

party School of CPI(ML) held on 28-30 November 2001, at Bhuvaneswar

9. Frontline, August 16, 2002.

10. Narender Kumar, Dalit and Shudra Politics and Anti-Brahmin Movemnent,

Economic and political Weekly, November 4-10,2000.

Retrieved from "http://www.articlesbase.com/womens-issues-articles/a-study-on-dalit-women-movement-in-tamilnadu-753088.html"
(ArticlesBase SC #753088)


Dr.R.Sivakumar

DR.R.SIVAKUMAR,Sr.Lecturer in Political Science & Public Administration,
Thiruvalluvar Govt. Arts College, RASIPURAM. TK Namakkal DT 637401
TAMIL NADU e-mail- rrshiva70@yahoo.co.in


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[ZESTCaste] Maya raising private militia at taxpayer’s cost, says Cong

http://economictimes.indiatimes.com/news/politics/nation/Maya-raising-private-militia-at-taxpayers-cost-says-Cong/articleshow/5515414.cms

Maya raising private militia at taxpayer's cost, says Cong


30 Jan 2010, 0242 hrs IST, ET Bureau


NEW DELHI: The Congress on Friday trained its guns on Uttar Pradesh
chief minister Mayawati over her government's move to raise a security
force for
the protection of monuments and memorials in the state of Dalit leaders.

Describing it as step to build a "private militia" at the "taxpayers'
expense", Congress spokesperson Manish Tewari criticised the UP CM for
putting up her own statues. "The UP chief minister is raising a
security force not to protect human beings but statues," Mr Tewari
said. He added that these were the same statues and memorials whose
construction had been halted under the Supreme Court's orders. He said
at a time when the state had an acute shortage of policemen and the
country was emerging out of draught and economic meltdown, Ms Mayawati
decision showed what the UP government's real priorities were.

Mr Tewari also took a dig at Ms Mayawati for installing her own
statues at a number of places in the state, saying statues of living
persons are not installed. The UP government had on Thursday tabled a
Bill in the state Assembly for raising a special force to provide
security to the various memorials, statues and parks set up under the
BSP government.

In the backdrop of criticism over the UP government's massive spending
on statues and memorials of Dalit icons, Ms Mayawati on Friday told
the state Assembly that no fresh allocation had been made for that
purpose in the budget for the next fiscal.


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[ZESTCaste] Des Raj Kali, a Dalit writer, to feature at Jaipur literature fest

http://www.indianexpress.com/news/des-raj-kali-a-dalit-writer-to-feature-at-jaipur-literature-fest/570019/

Des Raj Kali, a Dalit writer, to feature at Jaipur literature fest
Amrita Chaudhry Posted online: Thursday , Jan 21, 2010 at 0513 hrs
Ludhiana : Des Raj Kali, a well-known Punjabi novelist, will be a part
of the six Dalit writers that will feature in the upcoming Jaipur
literature festival. This five-day festival opens on January 21 and
has dedicated a special focus on Dalit writing from Punjabi, Tamil,
English and Hindi. The other writers include P Sivakami, Om Prakash
Valmiki, Kancha Ilaiah, Ajay Navaria and Laxman Gaikwad.
According to Nirupama Dutt, who is anchoring the session, the
celebration is dedicated to the poetry of two people's poets of
Punjab, Lal Singh Dil and Sant Ram Udasi. Iqbal Udasi, poet and
daughter of Sant Ram Udasi, will also feature in the session which
will include discussions and rendering of inspirational poetry. The
session named 'A million suns' after a poem of that name by late Lal
Singh Dil will celebrate the Dalit literary traditions of Punjab for
this writing is part of a people's struggle to social justice.

Kali says, "I will be reading the first episode of my novel
Praansehswari. This novel is basically dedicated to the Nath and the
Sufi tradition and through this work I have tried to bring fore the
fact that respect and a sense of equality to the lower castes have
come through these two traditions and not through Sikhism and
Brhaminism, as claimed."

The Dalit Focus at JLF is being coordinated by S. Anand of Navayana
Publishing and Namita Gokhale, founder-director of Jaipur Literature
Festival. "Dalits, who constitute 17 pc of the India's 1.2 billion
population, are subjected to everyday violence and brutalities. It is
from such a context of hidden apartheid that Dalit literature emerges.
The opening panel in the Dalit focus, Outcaste: The Search for Public
Conscience, befittingly derives its title from Ambedkar's anxiety over
the lack of a public conscience in India when it comes to the issue of
discrimination against and oppression of Dalits," says Anand.


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