Monday, August 22, 2011

[ZESTCaste] 7 SBI staff booked for harassing Dalit

 

http://roundtableindia.co.in/index.php?option=com_content&view=article&id=3557:7-sbi-staff-booked-for-harassing-dalit&catid=1:current-news&Itemid=103

7 SBI staff booked for harassing Dalit
Saturday, 20 August 2011 23:53

PTI

RAJKOT: Staffers of State Bank of India (SBI), including its branch
manager and six others of the Maliya-Miyana branch, who allegedly
misbehaved with a Dalit customer, have been booked under various
sections of the Prevention of Atrocities against SC/ST Act and
sections of the Indian Penal Code.

According to the police, Bhurala Munsi, 47, a Moti Barar village
resident, went to the bank to complete the 'know-your-customer'
formalities after receiving a letter from the bank. But the staffers
there were unwilling to help him understand the documents in English.
The manager too was unhelpful. Meanwhile, a peon told the manager that
the customer was a Dalit. "After that, Munsi, a casual labourer, said
he was abused and locked up in a room with the help of staff
members,'' said Apoorva Patel, sub-inspector, Maliya-Miyana police
station.

Police booked seven of the SBI staffers including the manager. "They
were booked under various sections of the Indian Penal Code including
143, 147, 504, 323 and 341 among others,'' said a police official.

Courtesy: TOI, Aug/20/11
http://articles.timesofindia.indiatimes.com/2011-08-20/rajkot/29908794_1_sbi-staffers-state-bank-dalit

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[ZESTCaste] Caste systems in human society create generational poverty

http://greenheritagenews.com/?p=7935

Caste systems in human society create generational poverty
August 19, 2011

Samantha Torrence – Why can't the poor just be responsible? Why can't
the poor just work? Why do they sit on their behinds and do nothing?
Do they not have a work ethic? Do they care? Do they think they are
entitled? Questions like these come out of the confusion from a
mindset of different castes in American society. These questions are
also made from a mindset that favors punitive action for a perceived
injustice. The questions posed, however, if looked at without the bias
of the successful, may bring real answers to the "war on poverty."

The war on poverty, as it is being fought, has yielded fruitless
results. Programs initiated by the government have either held people
back from success or have created an almost institutionalized mindset
within underprivileged communities. In many cases generational poverty
is created from this institutionalized mindset that has become a
culture in many communities where children are raised to see the
welfare office as the main source of income.  Understanding the causes
of poverty would mean giving serious study to the mindset of the poor
without comparing personal values or values from another class in a
negative manner.

In Ohio a worker at Belmont Pines, an inpatient hospital for
behavioral health in children, said the children she works with from
low income families have expressed to her their intention of living
off of welfare and also indicated they did not know where the money
for welfare comes from.  For many people this revelation triggers
resentment and they treat these children and their parents in such a
manner that it causes grief and stress. The way a society treats its
poor determines whether or not the "condition" becomes contagious.

Researchers have studied the effects of different socioeconomic
classes on how much stress any given individual exhibits.  These
researchers have found interesting correlations between poverty and
obesity,  but they also stumbled onto a piece of the poverty puzzle,
stress.  Dr. Robert Sapolsky, a neurobiologist at Stanford University,
studies the hierarchical societies of primates and has highlighted the
effects of stress on different socioeconomic levels within a primate
community. His work has shed great light on how ones status in the
home or workforce can contribute to success or failure.

A National Geographic documentary starring Dr. Sapolsky titled
'Stress: Portrait of a Killer' shows how people on the lowest rung of
society or the corporate ladder are exposed to deadly amounts of
stress. Stress causes a variety of reactions that impair the physical
and mental health of an individual. In the documentary the lowest
ranking primates became obese, had higher blood pressure, higher
cholesterol, and died sooner.  Stress has also been found to cause
mental impairments by reducing the ability to learn and reducing
memory capability. If one poses the often referenced problems of the
poor next to the effects of stress it is easy to see the solution to
poverty.  The amount of unnecessary stress put on the poor from
punitive elements on society can be pointed to as the catalyst for the
many ailments of those in poverty; obesity, drug use, lack of
education, and depression.  All of these catalysts then contribute to
the condition of poverty and the endless cycle of the generational
poor.

The demographics of obesity typically fall heaviest on those in lower
economic situations. There are various reasons as to why the poor tend
to put on extra weight. One reason is the lack of readily available
healthy foods in many areas that host impoverished communities. The
other and what some feel the irresponsible reason is the penchant for
the poor to choose to eat fast food such as McDonalds.  So why do the
poor typically choose a McDonald's cheeseburger over a can of fruit?
They both cost the same, but in reality that greasy concoction of
processed meat and cheese grilled in fat tends to satisfy the belly
just a little longer than the canned fruit in light corn syrup.
George Orwell explains this mindset well in a passage from 'The Road
to Wigan Pier.'

Would it not be better if they spent more money on wholesome things
like oranges and wholemeal bread or if they even, like the writer of
the letter to the New Statesman, saved on fuel and ate their carrots
raw? Yes, it would, but the point is that no ordinary human being is
ever going to do such a thing. The ordinary human being would sooner
starve than live on brown bread and raw carrots. And the peculiar evil
is this, that the less money you have, the less inclined you feel to
spend it on wholesome food. A millionaire may enjoy breakfasting off
orange juice and Ryvita biscuits; an unemployed man doesn't. Here the
tendency of which I spoke at the end of the last chapter comes into
play. When you are unemployed, which is to say when you are underfed,
harassed, bored, and miserable, you don't want to eat dull wholesome
food. You want something a little bit 'tasty'. There is always some
cheaply pleasant thing to tempt you. Let's have three pennorth of
chips! Run out and buy us a two penny ice-cream! Put the kettle on and
we'll all have a nice cup of tea! That is how your mind works when you
are at the P.A.C. level. White bread-and-marg and sugared tea don't
nourish you to any extent, but they are nicer (at least most people
think so) than brown bread-and-dripping and cold water. Unemployment
is an endless misery that has got to be constantly palliated, and
especially with tea, the English-man's opium. A cup of tea or even an
aspirin is much better as a temporary stimulant than a crust of brown
bread.

The bad choice of McDonalds over a healthier alternative is compounded
by another reason for weight gain, stress. When stress gets a hold of
a person's metabolism there is an increase in cortisol which in turn
increases weight gain from visceral fat. Visceral fat in layman's
terms is belly fat, the fat often associated with stress.  Visceral
fat is an unhealthy fat that also attaches to organs and causes
various reactions like heart failure, high blood pressure, high
cholesterol, and even cancer.

Clearly stress coupled with the bad decision of eating unhealthy foods
creates numerous problems that put poor people on government health
insurance.  In reaction many people have demanded the government put
strict restrictions on the types of foods that can be purchased by the
poor. Typically the restriction is influenced by disgust for the lack
of control exhibited by the poor for their own health. People often
question why can't the poor just exhibit a bit of self-control and do
the right thing?

This question is also reflected by the populace when confronted with
drug abuse by the poor. Again, why are the poor being irresponsible
and using drugs when they do not have the money for proper nutrition?
The emotional context of the answer can be found in the above quote by
Orwell and is reflected in a study by the Wake Forest University
School of Medicine. They found that stress imposed on a primate in a
lower social status influences it to choose cocaine over food.  Simply
put, when a person is downtrodden and stressed they want a pick me up.
So what makes them choose the immediate gratification of drugs or
unhealthy food over financial stability and health?

A series of experiments from psychologists over the past two decades
explores the concept of "depletable" self-control.  James Holmes
writes in his article at the New Republic,

Over the intervening 13 years, these results have been corroborated in
more than 100 experiments. Researchers have found that exerting
self-control on an initial task impaired self-control on subsequent
tasks: Consumers became more susceptible to tempting products; chronic
dieters overate; people were more likely to lie for monetary gain; and
so on. As Baumeister told Teaching of Psychology in 2008, "After you
exert self-control in any sphere at all, like resisting dessert, you
have less self-control at the next task."

Basically the very existence of the poor is based on an endless series
of financial and personal decisions through the entire day. Eventually
when they get to the breaking point of stress they no longer have the
willpower to resist desires.  After making a negative purchase they
feel more stress, and a lack of self-control coupled with punitive
actions of outside observers causes a cyclical reaction that keeps a
person in poverty. This cyclical reaction is evidence of a defense
mechanism that kicks in when a person is faced with stress and
corresponding depression.

Depression may be thought of as a buzz word, but it exists and it is
heavily influential on the lives of the destitute. Stress and
depression are linked arm and arm and have similar physiological and
psychological effects.  A study out of France titled Why Don't You Try
Harder? An Investigation into Effort Production in Major Depression,
shows how the depressed develop a helpless feeling that inhibits them
from changing their situation even if they are given opportunities.
Perhaps this is why many people become frustrated with the poor;
because they feel they have missed ample opportunities?

That is another problem, how do the poor recognize an opportunity?
Much of their lives they have been trained that all 'opportunities'
come with strings attached, strings they may not understand fully. As
they experience more stress they are victims to yet another side
effect of stress, a decrease in brain function.  The same study that
showed that stressed primates of a low rank in the hierarchy will
choose cocaine rather than food also established that low ranking
primates also have a decreased brain function even when they are not
in an immediate moment of stress. That brain function decreases
dramatically when they are presented with direct stress. How does this
translate to human behavior? It has been established that a person who
is stressed out or deeply depressed has decreased cognitive ability
that affects reasoning and memory.  This is why children in
impoverished areas do not do as well in school, and perhaps this is
why adults also do not make the best decisions. This is evidence of
yet another cycle that contributes to generational poverty. A lack of
solid education due to stress leads to a stressful adulthood which in
turn exposes the next generation to that same stress and a lack of
education to change the situation.

So what is the answer? The answer is so simple that it may be hard for
some people to accept. The answer is love and education. To change the
situation of the poor people may have to as a society put aside their
notions and realize that the culture of the lowest societal caste may
be difficult to understand.  The higher castes of society need to quit
displacing their stress on the poor and instead attempt to understand
the situation without judgment.  Society may have to provide this
generation with all the basic needs of Maslow's Hierarchy and simply
focus on the education of the children.

In summation I shall leave the reader with this quote from the great
humanist Sir Thomas Moore.

For if you suffer your people to be ill-educated, and their manners to
be corrupted from their infancy, and then punish them for those crimes
to which their first education disposed them, what else is to be
concluded from this, but that you first make thieves and then punish
them.


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[ZESTCaste] 'Anna Hazare's movement is anti-social justice, manuwadi'

 

http://articles.timesofindia.indiatimes.com/2011-08-19/india/29904753_1_dalit-d-shyam-babu-anna-hazare

'Anna Hazare's movement is anti-social justice, manuwadi'
Avijit Ghosh, TNN Aug 19, 2011, 09.53pm IST

NEW DELHI: The anti-corruption movement led by Anna Hazare has found
huge support across the country. But several prominent dalit
activists, intellectuals as well as those writing regularly on dalit
issues have severely castigated the movement. They say it is casteist
in nature and against representative democracy.

Dalit columnist Chandrabhan Prasad says Team Anna seems to have a
profound contempt for constitutionalism. "The Anna Hazare phenomenon
is leading us to the rejection of representative democracy itself. The
movement is an upper-caste uprising against India's political
democracy. That apart, vesting so much power in the Lokpal, a
non-elected person, could lead to a dangerous situation," he says.

Hyderabad-based dalit-bahujan thinker Kancha Ilaiah offers similar
views. "The Anna movement is an anti-social justice, manuvadi
movement. The Dalits, tribals, OBCs and minorities have nothing to do
with it. We oppose it," he says.

Dalit activists insist that corruption means much more than just
bribes and kickbacks. "For us casteism is corruption,
caste-discrimination is corruption, not filling up reserved seats as
per constitutional norms is also corruption. Is Anna and his team
willing to talk about all these?" says Anoop Kheri, coordinator of
Insight Foundation, that helps Dalit and adivasi students in higher
education.

Adds Rajesh Paswan, a JNU doctorate in Hindi, "The movement has raised
fears among Dalits, adivasis and minorities that similar methods can
be used to create laws against them in future."

Kheri feels that the idiom used by protestors has a distinct casteist
tinge. "The language, symbols used by the movement clearly reflects
its upper caste Hindu nature, a very rightwing Hindu patriotism is
being used to get the entire country against corruption. And as a
dalit, I have a problem with it," he says.

The activist also feels that rather than seeing corruption as a social
problem that needs comprehensive social churning and cultural changes
to fight against, those involved in the movement want everybody to
believe that only politicians are corrupt. "This is a false premise,
very escapist and also dangerous for our democracy," he says.

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[ZESTCaste] Dakkaligas are in Karnataka’s SC list of 101 communities, but most benefits are cornered by Madigas and Holeyas

http://www.outlookindia.com/article.aspx?278048

karnataka: caste bias
Twice-Born, In Damnation
What could a people that Dalits deem unclean have to celebrate about
on Independence Day?
Sugata Srinivasaraju

   Dakkaligas, lower in the caste ladder than bigger Dalit groups,
feted their first I-Day this year
   The tricolour was unfurled in the Chikkanayakanahalli graveyard
amid much fanfare and colour
   There are 400 households in the community of around 1,200

***

As PM Manmohan Singh addressed a celebratory nation from the Lal Qila,
a nomadic people in Karnataka feted their first Independence Day in
the sun-kissed periphery of the Chikkanayakanahalli township in Tumkur
district. The unfurled tricolour and festoonery brought an unfamiliar
cheer to the few thatched huts that comprise the Dakkaliga community's
camp in the five-acre graveyard that belongs to the Madiga subsect of
Dalits in the town.

It may be 64 years since Independence and constitutional guarantees
for the oppressed may have been in place for over 60 years now, but
the Dakkaligas are still treated as 'untouchables by
untouchables'—their chief tormentors are the Madiga-Dalits, with whom
they claim kinship. For centuries, the popular belief has been that
they are the 'adopted children' of the Madigas and have to survive by
begging (in recent years, however, youngsters have taken to selling
plasticware and brooms made of palm fronds in the anonymity offered by
bigger towns and cities). The Madigas themselves are 'outcastes' and
the Dakkaligas are further down the ladder. Which is why they dwell in
the graveyard of the outcastes. When such is their deprivation and
humiliation, what cause could merit such fanfare as was witnessed on
I-Day?

'Independence' came late, in 2010, when due to intense pressure on the
administration from good samaritans like former chairman of the
state's backward classes commission, C.S. Dwarakanath, and Dr
Raghupathy, a local vet, possession certificates were allotted to 19
Dakkaliga families. A first in the southern Karnataka region and no
mean achievement considering some Dalit organisations had officially
resisted the alienation of their graveyard land. In muncipal records,
Raghupathy says, the changeover in possession of land has still not
been clearly recorded.

Another cause for cheer on I-Day was the congregation of community
members, who are scattered across the state, on July 23 to deliberate
issues of pertinence. Here, they decided that their historic
coming-together should find joyous expression in the unfurling of the
national flag on August 15. The signs of organisation and mobilisation
was clear at the July meet, where a survey of Dakkaliga households in
16 districts of the state was also presented. They had a clear
inventory of their numbers now: 400 households and about 1,200 people.


Saluting the flag. (Photograph by Sugata Srinivasaraju)

The amateur survey, conducted by youngsters of the community, also
revealed that the socio-economic situation of the Dakkaligas in north
Karnataka was relatively better compared to their clansmen in the
'progressive' south. Half-a-dozen families in the northern districts
had already managed to obtain government sites and caste oppression
there was far less too. "There is no point in comparing ourselves with
other higher castes, but Madigas in the southern districts thrash us
even if we enter their colony by mistake. They think the dust on our
feet causes disasters. Even politicians here don't seek our votes
because the general belief is it will bring them defeat," says
Shantraj, whose enterprise saw the organisation of the July meet.

"Dakkaligas are included in the SC list of Karnataka's 101
communities, but most of the benefits are cornered by the more
populous communities like the Madigas and Holeyas. The other grave
disadvantage this community faces is that they are a micro-minority of
a few thousand, while the others number in the tens of lakhs. When
Dakkaligas seek caste certificates, government officials often do not
identify their community because that would mean they will eat into
the reservation pie of the larger ones. And if the official happens to
be a Dalit, they face greater discrimination. Also, they are
educationally backward. As far as I know, there are only two BA
graduates among them and they haven't found government jobs. In a
democracy like ours, the numerically small are always ignored,"
Dwarakanath articulates.

At the meet, the major grievance aired by most Dakkaligas pertained to
caste certificates. The aggrieved said they were deliberately called
either 'Adi Karnataka' (a different SC community) or 'Madigas' in the
caste certificates issued by the government and this was being done to
deny them their constitutional rights. Maruti, of Lingasagur in the
Raichur district, who holds a BA degree, says: "Sometimes, officers
bluntly tell us that there is no caste called Dakkaliga. That there is
only Vokkaliga (the dominant Gowda community). Our caste is not in the
government's computers."

Even more shocking was the revelation at the public hearing of how
prevalent the practice of 'untouchability' against the community had
become in the southern districts, especially in Tumkur,
Chikkaballapur, Kolar and Davangere. Sample this incident narrated by
three Dakkaliga women: "A couple of months ago, a self-help group was
carrying out a membership drive in Chikkanayakanahalli and was
offering identity cards. We went to get ourselves photographed, but
people in the queue created a ruckus and ensured that we could not
enter the hall." The venue the women were denied entry to? The
Ambedkar Bhavan.

Shantraj recounts what happened to him after he accidentally entered
the Madiga-Dalit colony in the town to sell his plasticware six months
ago: "A woman vegetable vendor grabbed hold of me by my collar in the
town square the next week and claimed that after I had entered their
colony, one of her relatives had died." Raghupathy terms this
"repressed anger". "How else can we interpret the violence of one
oppressed community against the other?" he asks.

To create a more assertive identity, the community has now initiated a
search for a powerful image to represent them. "The Dalits use the
photograph of Ambedkar. We will perhaps create a picture of the
ram-headed Daksha Brahma (a mythological character)," says Malakappa
of Yadagir district. Until they create one, they have decided to adopt
Gandhi and the new graveyard colony with nineteen sites has been
christened Gandhinagar. This I-Day, perhaps, was the beginning of a
small reclamation effort for the Dakkaligas.


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[ZESTCaste] Dalit students pass International IATA exam

 

http://roundtableindia.co.in/index.php?option=com_content&view=article&id=3553:dalit-students-pass-international-iata-exam&catid=1:current-news&Itemid=103

Dalit students pass International IATA exam
Saturday, 20 August 2011 12:40

CHENNAI: Sixteen Dalit candidates have passed the IATA Foundation
examination conducted by the International Air Transport Association,
Montreal, Canada. They were sponsored by the Tamil Nadu Adi Dravidar
Housing and Development Corporation Limited (TAHDCO).

Of the 16 candidates, 13 have been placed in private sector in tourism
and travel management, a press release said on Thursday. The TAHDCO
identified Kuoni Academy for the tourism and travel management
program. The institute trained 20 candidates for the foundation course
on IATA and '40,000 was spent on each candidate. TAHDCO has sponsored
this type of training for Dalit students for the first time.

The State government, through TAHDCO, conducts various training
programmes for the welfare of Scheduled Caste, Scheduled Tribe and
Scheduled Caste converted to Christianity to improve their skills for
employment.

A sum of '25 crore has been earmarked under Special State Assistance
for 22,000 trainees.

The training programs include plastic production through CIPET,
apparel manufacturing technology training through ATDC, footwear
manufacturing training through CFTI and FDDI and cinematography
training through NFDC.

[Cortesy: The New Indian Express, August 20, 2011]

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